tag:blogger.com,1999:blog-41915903256540162212024-03-05T19:22:20.387-08:00Look up, your redemption is at handThe magnificent Saviour, Jesus Christ, Himself said: "But when these things begin to come to pass, look up, and lift up your heads, because your redemption is at hand."Mikohttp://www.blogger.com/profile/10835536121754696984noreply@blogger.comBlogger186125tag:blogger.com,1999:blog-4191590325654016221.post-88943638936802522542012-10-27T15:30:00.000-07:002015-06-11T07:31:45.710-07:00The Justice of God: Look up, your redemption is at hand: The Apocalypse - The Book of the Revelation - The Testimony of the Lord Jesus Christ<div dir="ltr" style="text-align: left;" trbidi="on">
<a href="http://1law-order-and-justice.blogspot.com/2012/10/look-up-your-redemption-is-at-hand_27.html">The Justice of God: Look up, your redemption is at hand: The Apocalypse - The Book of the Revelation - The Testimony of the Lord Jesus Christ</a><br />
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<a href="http://1law-order-and-justice.blogspot.com/2012/10/apostate-vatican-ii-versus-apostolic.html">The Justice of God: Apostate Vatican II versus Apostolic Catholicity - Vatican II is Apostate</a><br />
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<a href="http://lookupyourredemptionisathand.blogspot.com/2011/08/apocalypse-book-of-revelation-testimony.html">Look up, your redemption is at hand: The Apocalypse - The Book of the Revelation - The Testimony of the Lord Jesus Christ</a><br />
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1 … Scripture reference – Rev.: 10:1; Ezek.: 43:2<br />
2 … Scripture reference – Rev.: 14:8!; Isaiah: 13:21, 22!<br />
3 … Scripture reference – Rev.: 14:8; 17:2; Jer.: 51:7!; Rev.: 18:9, 15<br />
4 … Scripture reference – Jer.: 51:45!; 2 Cor.: 6:17!; Eph.: 5:7!; 1 Tim.: 5:22<br />
5 … Scripture reference – Jer.: 51:9<br />
6 … Scripture reference – Jer.: 50:29!; 2 Thess.: 1:6<br />
7 … Scripture reference – Isaiah: 47:8<br />
8 … Scripture reference –<br />
9 … Scripture reference – Rev.: 18:3; 17:2; 18:18<br />
10 … Scripture reference – Rev.: 18:15, 16, 17<br />
11 … Scripture reference – Ezek.: 27;32!<br />
12 … Scripture reference –<br />
13 … Scripture reference –<br />
14 … Scripture reference –<br />
15 … Scripture reference – Rev.: 18:3, 10<br />
16 … Scripture reference – Rev.: 17:4<br />
17 … Scripture reference – Ezek.: 27:29, 30!; Rev.: 18:10<br />
18 … Scripture reference – Ezek.: 27:29, 30!; Rev.: 18:9<br />
19 … Scripture reference – Ezek.: 27:29, 30!, 32, 33!<br />
20 … Scripture reference – Rev.: 12:12<br />
21 … Scripture reference – Jer.: 51:63, 64<br />
22 … Scripture reference – Ezek.:26:13!; Jer.: 25:10!<br />
23 … Scripture reference – Jer.: 25:10!<br />
24 … Scripture reference – Rev.: 16:6!<br />
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The Fall of Babylon<br />
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Rv:18:<br />
1 ¶ And after these things, I saw another angel come down from heaven, having great power: and the earth was enlightened with his glory. … Scripture reference – Rev.: 10:1; Ezek.: 43:2<br />
2 And he cried out with a strong voice, saying: Babylon the great is fallen, is fallen: and is become the habitation of devils and the hold of every unclean spirit and the hold of every unclean and hateful bird: … Scripture reference – Rev.: 14:8!; Isaiah: 13:21, 22!<br />
3 Because all nations have drunk of the wine of the wrath of her fornication: and the kings of the earth have committed fornication with her; And the merchants of the earth have been made rich by the power of her delicacies. … Scripture reference – Rev.: 14:8; 17:2; Jer.: 51:7!; Rev.: 18:9, 15<br />
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Her Sins and Punishment<br />
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4 And I heard another voice from heaven, saying: Go out from her, my people; that you be not partakers of her sins and that you receive not of her plagues. … Scripture reference – Jer.: 51:45!; 2 Cor.: 6:17!; Eph.: 5:7!; 1 Tim.: 5:22<br />
5 For her sins have reached unto heaven: and the Lord hath remembered her iniquities. … Scripture reference – Jer.: 51:9<br />
6 Render to her as she also hath rendered to you: and double unto her double, according to her works. In the cup wherein she hath mingled, mingle ye double unto her. … Scripture reference – Jer.: 50:29!; 2 Thess.: 1:6<br />
7 As much as she hath glorified herself and lived in delicacies, so much torment and sorrow give ye to her. Because she saith in her heart: I sit a queen and am no widow: and sorrow I shall not see. … Scripture reference – Isaiah: 47:8<br />
8 Therefore, shall her plagues come in one day, death and mourning and famine. And she shall be burnt with the fire: because God is strong, who shall judge her.<br />
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Dirge of the Kings<br />
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9 ¶ [1] And the kings of the earth, who have committed fornication and lived in delicacies with her, shall weep and bewail themselves over her, when they shall see the smoke of her burning: … Scripture reference – Rev.: 18:3; 17:2; 18:18<br />
10 Standing afar off for fear of her torments, saying: Alas! alas! that great city, Babylon, that mighty city: for in one hour is thy judgment come. … Scripture reference – Rev.: 18:15, 16, 17<br />
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Dirge of the Merchants<br />
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11 And the merchants of the earth shall weep and mourn over her: for no man shall buy their merchandise any more. … Scripture reference – Ezek.: 27;32!<br />
12 Merchandise of gold and silver and precious stones: and of pearls and fine linen and purple and silk and scarlet: and all thyine wood: and all manner of vessels of ivory: and all manner of vessels of precious stone and of brass and of iron and of marble:<br />
13 And cinnamon and odours and ointment and frankincense and wine and oil and fine flour and wheat and beasts [2] and sheep and horses and chariots: and slaves and souls of men.<br />
14 And the fruits of the desire of thy soul are departed from thee: and all fat and goodly things are perished from thee. And they shall find them no more at all.<br />
15 The merchants of these things, who were made rich, shall stand afar off from her, for fear of her torments, weeping and mourning, … Scripture reference – Rev.: 18:3, 10<br />
16 And saying: Alas! alas! that great city, which was clothed with fine linen and purple and scarlet and was gilt with gold and precious stones and pearls. … Scripture reference – Rev.: 17:4<br />
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17 For in one hour are so great riches come to nought.<br />
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Dirge of the Mariners<br />
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And every shipmaster and all that sail into the lake, and mariners, and as many as work in the sea, stood afar off, … Scripture reference – Ezek.: 27:29, 30!; Rev.: 18:10<br />
18 And cried, seeing the place of her burning, saying: What city is like to this great city? … Scripture reference – Ezek.: 27:29, 30!; Rev.: 18:9<br />
19 And they cast dust upon their heads and cried, weeping and mourning, saying: Alas! alas! that great city, wherein all were made rich, that had ships at sea, by reason of her prices. For, in one hour she is made desolate. … Scripture reference – Ezek.: 27:29, 30!, 32, 33!<br />
20 Rejoice over her, thou heaven and ye holy apostles and prophets. For God hath judged your judgment on her. … Scripture reference – Rev.: 12:12<br />
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The Angel’s Promise<br />
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21 And a mighty angel took up a stone, as it were a great millstone, and cast it into the sea, saying: With such violence as this, shall Babylon, that great city, be thrown down and shall be found no more at all. … Scripture reference – Jer.: 51:63, 64<br />
22 And the voice of harpers and of musicians and of them that play on the pipe and on the trumpet shall no more be heard at all in thee: and no craftsman [3] of any art whatsoever shall be found any more at all in thee: and the sound of the mill shall be heard no more at all in thee: … Scripture reference – Ezek.:26:13!; Jer.: 25:10!<br />
23 And the light of the lamp shall shine no more at all in thee: and the voice of the bridegroom and the bride shall be heard no more at all in thee. For thy merchants were the great men of the earth: for all nations have been deceived by thy enchantments. … Scripture reference – Jer.: 25:10!<br />
24 And in her was found the blood of prophets and of saints and of all that were slain upon the earth. … Scripture reference – Rev.: 16:6!<br />
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[1] -Ver. 9-19. This passage is not an account of a vision but rather a direct prophecy, after. the manner of the prophecies of Isaias and Ezechiel concerning Tyre. <u><b>Tyre furnishes a type of the vengeance of God upon satanic pride and luxury.</b></u><br />
[2] -Ver.13. Beasts [of burden]: the Greek has “cattle.”<br />
[3] –Ver. 22 The city had boasted previously of her craftsmen, skilled in every craft.<br />
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4 <b>And I heard another voice from heaven, saying: <span class="Apple-style-span" style="color: red;">Go out from her, my people; that you be not partakers of her sins and that you receive not of her plagues.</span> </b>… Scripture reference – Jer.: 51:45!; 2 Cor.: 6:17!; Eph.: 5:7!; 1 Tim.: 5:22<br />
5 For her sins have reached unto heaven: and the Lord hath remembered her iniquities. … Scripture reference – Jer.: 51:9<br />
6 Render to her as she also hath rendered to you: and double unto her double, according to her works. In the cup wherein she hath mingled, mingle ye double unto her. … Scripture reference – Jer.: 50:29!; 2 Thess.: 1:6 </blockquote>
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13 And cinnamon and odours and ointment and frankincense and wine and oil and fine flour and wheat and beasts [2] and sheep and horses and chariots: <b>and slaves and souls of men.</b></blockquote>
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These are the sins that those who do not follow God's command to totally come out of all connection to Babylon incur upon their souls with no repentance ever offered them by God. No matter what happens they are at that point damned forever. </blockquote>
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<b>Satanism and pedophilia</b></blockquote>
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<b>Murder of the innocent, including abortion and genocide </b> </blockquote>
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<b>Sorcery, including all worship of false gods and goddesses, which are actually devils and demons, and all practice of magic.</b> </blockquote>
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<b>All pillage and thefts of lands and possessions and belongings of others.</b></blockquote>
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Apocalypse 9:21 Neither did they penance [metanoia, i.e. repent] from their <b>murders</b> nor from their <b>sorceries [pharmekeia]</b> nor from their <b>fornication</b> nor from their <b>thefts</b>.</blockquote>
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This is a weight of unimaginable burden that drags the damned down into hell forever.</blockquote>
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Second Epistle of St.Paul to the church at Thessalonica </div>
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2:11 Therefore God shall send them the operation of error, to believe lying:</div>
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<i>Ver. 11. God shall send. . .That is God shall suffer them to be deceived by lying wonders, and false miracles, in punishment of their not entertaining the love of truth.</i></div>
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<i>Ver. 11. 'God sends.' God will allow their willful rejection of truth to have its natural results of spiritual blindness, impenitence and damnation. A misleading influence, or, “a delusion.” The operation of error - the Greek reads: "energian planes" or literally the energy of delusion, which is exactly and actually the fallen spirits of the devils and demons conjured by pagan religion, especially by idolatry. NOW, currently, the Assisi delusion of the Apostates, Ratzinger and Wojtyla and many others present with them, is a very real and prime example. To give oneself over to this is to invite utter and complete damnation of oneself by God.</i></div>
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SntMartyrhttp://www.blogger.com/profile/11197760281270769367noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-50869168653652094102012-10-27T11:24:00.001-07:002012-10-27T22:10:46.769-07:00The Justice of God: Apostate Vatican II versus Apostolic Catholicity - Vatican II is Apostate<div dir="ltr" style="text-align: left;" trbidi="on">
<a href="http://1law-order-and-justice.blogspot.com/2012/10/apostate-vatican-ii-versus-apostolic.html">The Justice of God: Apostate Vatican II versus Apostolic Catholicity - Vatican II is Apostate</a><br />
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<span class="Apple-style-span" style="background-color: white;">VATICAN II IS DAMNED</span></h2>
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<a href="http://1law-order-and-justice.blogspot.com/2012/10/vatican-ii-is-damned-1.html">The Justice of God: Vatican II is damned - 1</a><br />
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<a href="http://apostatev2-v-faith.freeforums.net/index.cgi?board=general&action=display&thread=1">Apostate Vatican II versus Apostolic Catholicity - Vatican II is Apostate</a><br />
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Pope Saint Gregory the Great is the last with Saint Jerome and Saint Ambrose and Saint Augustine of Hippo of the Four Great Doctors (Doctor means teacher of the whole undefiled Catholic doctrine handed down from the Apostles) of the Church. Pope Saint Gregory the Great (died 604 A.D.) with Saint Isadore of Seville (died 636 A.D. - who destroyed the last of the Arian Heresy in the West) are the last two of the Church Fathers in the West and Saint John Damascene (died December 4, 749 AD, at Mar Saba near Jerusalem) is the last of the Church Fathers in the East.<br />
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NO DOCTRINE CAN BE ADMITTED TO OR PROFESSED BY THE FAITHFUL WITHOUT THE FULL CONSENSUS OF THE CHURCH FATHERS - NOT EVEN IF A COUNCIL AND ANY NUMBER OF POPES WERE TO PUT FORWARD SUCH A DOCTRINE.<br />
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POPE SAINT GREGORY THE GREAT - CHURCH FATHER</h1>
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The Church Fathers, especially as referred to here, are by definition an exact group ending with and not later than St. John Damascene in the East in the eighth century A.D. and in the West in the seventh century A.D. St. Isadore of Seville and Pope St. Gregory the Great, Pope of Rome (who said that any bishop who declared himself in charge of the whole Church, instead of all bishops, including the Pope of Rome, having no more than equal authority, with Rome among other Patriarchal sees and none of them coercing others, was in fact, the precursor of the Antichrist. Pope Saint Gregory the Great is the last with Saint Jerome and Saint Ambrose and Saint Augustine of Hippo of the Four Great Doctors (Doctor means teacher of the whole undefiled Catholic doctrine handed down from the Apostles) of the Church. Pope Saint Gregory the Great (died 604 A.D.) with Saint Isadore of Seville (died 636 A.D. - who destroyed the last of the Arian Heresy in the West) are the last two of the Church Fathers in the West and Saint John Damascene (died December 4, 749 AD, at Mar Saba near Jerusalem) is the last of the Church Fathers in the East. </h3>
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NO DOCTRINE CAN BE ADMITTED TO OR PROFESSED BY THE FAITHFUL WITHOUT THE FULL CONSENSUS OF THE CHURCH FATHERS - NOT EVEN IF A COUNCIL AND ANY NUMBER OF POPES WERE TO PUT FORWARD SUCH A DOCTRINE.</h3>
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The History of Canon Law in the Classical Period, 1140-1234: From Gratian to the Decretals of Pope Gregory IX, ed. Wilfried Hartmann and Kenneth Pennington (History of Medieval Canon Law; Washington, D.C.: The Catholic University of America Press, 2008) 318-366.</div>
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Conciliar Law 1123-1215: The Legislation of the Four Lateran Councils</div>
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When a bishop declared at the beginning of Third Lateran Council in 1177 that only the Roman Church could issue decrees of universal character, he was proclaiming a principle which had inspired reforming popes since Leo IX. The resumption of regular Roman councils, usually held in the Lateran during Lent, had been a crucial element both in the progress of the >Gregorian= reform movement and in the assertion of papal leadership of the church. At the same time, the schisms and crises of the papal imperial controversy (c.1075-1122) forced the popes to travel extensively outside the papal states, holding councils and reiterating reforming decrees wherever they went. The >Investiture= dispute thus brought the papacy into direct contact with trans Alpine Europe. Popes and their legates presided at large councils, which reiterated the main messages of the reformers, condemned local abuses, and proclaimed papal primacy. The Church thus became accustomed to such plenary gatherings, which became increasingly more representative of the whole Latin Church merely of the Church in Rome, or the papal estates, or even Italy.</div>
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Of the three so called >general= councils held at the Lateran in the twelfth century, only the third, Alexander III=s Lateran Council of 1179, can be regarded as fully ecumenical according to the standards of the time. During the thirteenth century, Alexander III=s council and Innocent III=s Lateran Council of 1215 were designated as Lateran I and Lateran II in the legislation of local councils in England and France,[1] and it was only in late medieval sources that the Lateran Councils of 1123 and 1139 came to be designated Lateran I and Lateran II, while those of 1179 and 1215 were duly re numbered Lateran III and Lateran IV.[2] The Greek Church did not recognize the ecumenical status of any council later than the Second Council of Nicaea (786-787),[3] which came to be regarded as the seventh and last general council of the undivided Church,[4] and the dogmatic debates between Latin and Greek theologians at the Council of Ferrara Florence Rome in 1439 were based on the definitions of the seven ecumenical councils recognized by both sides.[5]</div>
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In fact, the so called Lateran Councils I and II were indistinguishable in form and legislation from the many papal councils from the 1090s onwards, which were the most characteristic feature of the ecclesiastical reform movement of the period. Urban II=s councils of Piacenza (1095), Clermont (November, 1095), Nîmes (July, 1096),[6] Bari (October, 1098), and Rome (April, 1099),[7] Gelasius II=s council at Toulouse (May, 1119),[8] and Eugenius III=s council of Reims (March, 1148)[9] were all similar in character and legislation and not significantly different in authority, attendance, or reception.[10] It was only in retrospect that Lateran I and Lateran II were differentiated from the other papal councils of the period and associated with the more legally sophisticated and influential Lateran council of 1179. All three Lateran councils, however, belong to the same tradition and illustrate the increasingly effective exercise of legislative authority by the papacy. They continued and enlarged upon the reforming tradition of the papal synods of the late eleventh and early twelfth centuries in regarding clerical discipline and freedom from lay authority, while consciously placing themselves in the venerable tradition of the early councils, sometimes citing the councils of Nicaea[11] and Chalcedon[12] by name. Calixtus II, especially, emphasized the antiquity of the sources for his legislation in 1123 by alluding to the >canones apostolorum=[13] and by appealing to the authority of the ancient fathers in such phrases as >Sacrorum patrum exampla sequentes=, >sicut sanctis canonibus constitutum est=, >Sanctorum patrum canonibus consona sentientes=, >Sanctorum etiam patrum vestigiis inhaerentes=, >Paternarum traditionum exemplis commoniti=, etc.[14] Both Innocent II and Alexander III referred to the authority of >the canons= or >the sacred canons=.[15]</div>
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Simultaneously however, the popes referred to the more recent tradition of papal legislation, naming the pseudo >Pope Stephen=[16] as well as Gregory VII, Urban II, Paschal II, Innocent II, and Eugenius III,[17] and emphasizing their apostolic authority in such phrases as >auctoritate sedis apostolicaeYprobibemus=, >apostolica auctoritate praecipimus=, >auctoritate apostolica praecipimus=, >sancti Spiritus auctoritate confirmamus= (Calixtus II);[18] >apostolica auctoritate decernimusYapostolica auctoritate interdicimus=, >apostolica auctoritate prohibemus=,[19] >auctoritate Dei et beatorum Petri et PauliYinterdicimus= (Innocent II)[20]; >commissa nobis auctoritate curemus=, >beatorum apostolorum Petri et Pauli auctoritate confisi= (Alexander III).[21] In all three councils, the language of the canons alternates between papal commands in the first person pluralC>prohibemus=, >interdicimus=, >irritas esse iudicamus=, >statuimus=, >censemus=, >concedimus=, >statuimus=, >praecipimus=, >inhibemus=, etc..[22] and impersonal decreesC>careat dignitate=, >deponatur=, >arceatur=, >careat=, >excommunicationi subiaceat=, etc.;[23] and a growing sense of legislative authority is implied in the formulation of the decrees. Where Calixtus II issued short commands, Alexander III proclaimed basic principles, sometimes cited scriptural authority, and laid down carefully composed legal definitions. The twenty two decrees of Lateran I occupy five pages of Alberigo=s edition, the thirty canons of Lateran II fill seven, the twenty seven canons of Lateran III comprise fifteen pages. Alexander=s canons are thus, on average, more than twice as long as those of his predecessors, and reveal a greater sophistication in form and language, reflecting the significant legal development which had taken place in the four decades following Lateran II and the publication of the last recension of Gratian=s Decretum (ca. 1140-1144).[24]</div>
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All three councils were great ecclesiastical gatherings (each one in fact larger than its predecessor). Whereas Lateran I was attended by some two hundred bishops and abbots and Lateran II by more than one hundred bishops and an unrecorded number of abbots, Lateran III included about three hundred bishops and an unknown number of abbots and their attendants,[25] and some lay princes were present in person or by proxy. The councils afforded opportunities for individuals or groups to raise personal, local or group issues. At the First Lateran, for example, the archbishop elect of Bremen sought restoration of his metropolitan jurisdiction over the Scandinavian Church.[26] Conrad of Constance was canonized at Lateran I, and Sturmi of Fulda at Lateran II.[27] Bishops raised questions about the subordination of monasteries;[28] and the problems of heterodoxy and heresy were discussed at Lateran II (>Petrohusians=, the followers of Peter of Bruys: c.2) and Lateran III (Cathars, etc., c.27). These councils reflect increasing ecclesiastical centralization under the authority of the papacy, but more significantly they suggest a growing centripetalism C a tendency to turn to the center for support and authority C paralleling the growth of the papacy=s appellate jurisdiction. They also represent a growing commitment to legal and institutional unity and uniformity within the Latin Church.</div>
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The reform movement had emphasized the authority of ancient law, which in turn had spurred the creation of collections of law designed to serve the interests of the reformers. The Collection in 74 Titles, for example, was taken to Germany by papal legates, and there copied and circulated.[29] Councils, reform, and the revival of canon law and of papal and episcopal authority were closely interconnected, since an essential foundation of the reform movement was the re assertion and re definition of the disciplinary authority of the ecclesiastical hierarchy culminating in the papacy; and papal and legatine councils demonstrated the primacy of the popes. Even the protocol, which placed the pope on an elevated dais, surrounded by his curia and the cardinals, emphasized the pope=s supremacy.</div>
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Our knowledge of conciliar procedure is incomplete.[30] For neither Lateran I nor Lateran II is there a reliable contemporary report of the whole process, but it is likely that the procedure recorded for the papal council of Reims in 1119 was followed. After six formal sessions, the canons were dictated by John of Crema, written down by John, a monk of the Benedictine monastery of Saint Ouen of Rouen, then formally promulgated through solemn recitation by the >bibliothecarius= of the Roman Church, Cardinal Chrysogonus. The promulgation of the canons was followed by the excommunication of enemies in a dramatic ceremony in which 427 tapers were lit and extinguished. Finally, Pope Calixtus II issued indulgences and bestowed his blessing.[31] From the time of the Third Lateran Council, however, there survives an Ordo Romanus for the holding of councils, which prescribed the liturgical aspects of the occasion and three solemn sessions, culminating with the publication of the decrees in the manner of Reims 1119.[32]</div>
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From the surviving reports of various interested parties, it is clear that complex questions of jurisdiction and orthodoxy were not generally debated by the full council but assigned to special commissions of experts (>periti=). At Lateran I, for example, the dispute about Corsica was deputed to a commission of twelve archbishops and twelve bishops;[33] at Lateran III, the election of Bertold of Bremen was submitted to the adjudication of two cardinals, and two representatives of the Vaudois sect were examined by a commission presided over by a bishop.[34]</div>
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It is supposed that by the time of Lateran IV the papal chancery was sufficiently organized to make possible the rapid multiplication of texts of the decrees,[35] but there is no reliable information about the procedure adopted for the dissemination of the decrees of either Lateran IV or the first three Lateran councils. The evidence we have is conflicting. On the one hand, the survival of copies of Lateran decrees in local archives and chronicles implies that texts were taken away by the participants. Twelve canons from the >alpha= recension of the decrees of Lateran I (omitting 11-12 and 15-17) were inserted into Symeon of Durham=s Historia regum,[36] for example; Gerhoh of Reichersberg knew the legislation of Lateran II,[37] and four English chronicles recorded the full legislation of Lateran III.[38] On the other hand, the many discrepancies in the textual tradition of the legislation suggest that the participants may have constructed their own records. The confusion in the texts of Lateran I could be explained in this way. For Lateran II and III, the differences may be explained, at least in part, by the wider dissemination of the texts and the possibility that more than one archetype was made available for copying.</div>
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The First Lateran Council</div>
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The chief reason for the summons of the First Lateran Council of 1123 was the formal ratification of the settlement of the Investiture dispute, which had been reached at Worms in the preceding September (1122),[39] but many current issues were raised by interested partiesCthe claims of Bremen Hamburg to metropolitan authority over Scandinavia; those of Ravenna to jurisdiction over Ferrara; the jurisdictional dispute between the bishops of Siena and Arezzo and between the monasteries of Saint Macaire and Sainte Croix in Bordeaux; the contest between Pisa and Genoa for ecclesiastical jurisdiction over the island of Corsica; and the canonization of Conrad of Constance.[40]</div>
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While these aspects of the council=s business are well recorded in contemporary chronicles, the legislation has been less securely transmitted. Alberigo identified two recensions, >alpha= and >beta=, the one with seventeen canons, the other with twenty two,[41] and there are additional discrepancies and confusions. Various systems of enumeration occur in the learned literature; for simplicity, the number and order of the Alberigo edition have been followed here.[42] In its general canons, the council carried forward the >Gregorian= attack on simony,[43] clerical marriage and concubinage,[44] and secular exploitation in all its forms. >Following the example of the holy fathers=,[45] the simoniacal acquisition of ecclesiastical office or promotion is prohibited, on pain of deposition (c.1); only those canonically elected may be consecrated as bishops, on pain of deposition (c.3); citing the authority of the Council of Nicaea (325), marriage or concubinage is forbidden to all clergy in the subdiaconate and above (cc.7, 21); and minimum grades are established for ecclesiastical office: only priests may be appointed provost, archpriest or dean; only deacons may be appointed archdeacon (c.6).</div>
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Four canons deal with various forms of lay abuse of ecclesiastical persons or property: denouncing lay exploitation of the Church=s goods as a form of sacrilege (c.8), forbidding lay fortification or control of churches (c.12, ad fin.) and lay acquisition of tithes, without episcopal permission (c.18), and threatening with anathema anyone who attacks or despoils churches or monasteries, or injures their personnel, or attacks or robs those who come to churches and monasteries to pray (c.20).</div>
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At the same time, six canons sought to reverse the disintegration of episcopal authority which had occurred through the growth of private patronage and monastic exemption: the excommunicates of one bishop may not be received into communion by other bishops or abbots (c.2); the cure of souls or prebends may not be assigned by any lesser prelate without the approval of the bishop, since the sacred canons lay down that the cure of souls and the dispensing of ecclesiastical affairs should remain in the bishop=s power (c.4); parish priests may be appointed only by bishops, and they may not receive tithes or churches from laymen without the bishop=s permission (c.18); monks must be properly subject to their bishop: they may not celebrate public masses or visit, anoint or hear the confessions of the sick,[46] and the priests who minister in their churches must be instituted by the bishop, to whom they are responsible for the cure of souls (c.16); neither monks nor abbots may lease churches or the property of bishops (c.19); and all alienation of ecclesiastical property is forbidden (c.22).[47] Most of the canons deal with strictly ecclesiastical affairs; but two concern matters of wider social importance. Consanguineous marriages are condemned and those who contract them are branded with infamy (c.9),[48] and the Truce of God is given general application (c.15).[49]</div>
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In addition to disciplinary questions affecting the whole church, the council dealt with matters of local or temporary import. The ordinations of Maurice Bourdin (anti pope >Gregory VIII=) and the bishops consecrated by him were nullified (c.5); Pope Urban II=s protection for crusaders was renewed, with penalties for those who had taken the Cross but failed to fulfil their vows (c.10); and five canons concerned malefactors in Rome and the papal states. Automatic excommunications were promulgated against laity who removed offerings from Roman churches (naming St Peter=s, St John Lateran, S. Maria Rotunda, St Nicholas of Bari, St Giles: c. 12 at the beginning), the makers and users of false coin 8. 13), the brigands who attacked pilgrims to the holy places in Rome or merchants (c.14), anyone who attempted to hold the city of Benevento by military might (c.17); and, using the significant formulation, >with the advice of our brethren and of the whole Curia and with the approval and agreement of the Prefect=, Calixtus abrogated the >wicked custom=, whereby the property of deceased >Porticani= was disposed of against their wishes and without the approval of their heirs (c.11).[50]</div>
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With these seven exceptions, the canons were all in the reform tradition and seven repeat, echo, or give greater prominence to earlier legislation (and an eighth refers to a decision of Pope Urban II).[51] The targets are simony, clerical concubinage, appointment of unsuitable ecclesiastics, and lay abuse of ecclesiastical persons, offices, or incomes, and the principal antidote is the restoration of ecclesiastical discipline through formal restatement of the law and reinforcement of episcopal responsibility and authority.</div>
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Within a very few years, the statutes of local councils in England, Normandy, France, and Spain began to echo the conciliar legislation. For most of these councils, little except their place and date has been recorded, not always accurately, but enough survives to demonstrate the wide dissemination of the Lateran=s decrees.[52] Seven of its canons were echoed in Cardinal John of Crema=s legatine legislation at Westminster in 1125;[53] five in William of Corbeil=s, also at Westminster, in 1127;[54] two in Cardinal Alberic of Ostia=s Westminster Council in 1138;[55] and five occur in Raymond of Toledo=s council at Palencia in 1129.[56] But it is clear from even a brief comparison of the conciliar texts, that the local legislators interwove general with particular concerns, intermingled Lateran material with their own local sources, and adapted legislation to their own circumstances. The texts of the decrees were not regarded as inviolate: their prescriptions were summarized, abbreviated, and adapted to the structure of the local codes.</div>
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More importantly for the development of the learned law, fourteen of the twenty two canons were received into Gratian=s Decretum, in whole or in part, and thus found their way into the work which became the basis, not only for the academic study of canon law in Bologna and elsewhere, but also for the application of that same law throughout the ecclesiastical courts of Europe.[57] In this way, Lateran I made a permanent contribution to ecclesiastical law on simony, episcopal appointment, episcopal control over benefices, the requirements for ecclesiastical office, lay power in church affairs, consanguinity,[58] monastic competence, clerical immunity, clerical concubinage, and the alienation of church property. Omitted were three whose contents were covered by alternative texts[59] and five which could be deemed of local or temporary application.[60]</div>
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It is significant, however, that Gratian attributed none of these canons to a council. Except where he wrongly attributed four canons to Urban II (cc.18-20 and 22), his normal mode of citation is >Item Calixtus papa=. The rulings are thus attributed to the pope and not to the council. Nevertheless, Gratian showed far more respect for the integrity of the individual texts. He sometimes merged two canons into one, but did not significantly disturb the verbal integrity of his source.</div>
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Second Lateran Council (1139)</div>
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Just as the First Lateran Council was called to ratify the Concord of Worms and restore the authority of the papacy over a re united Church, the Second Council of the Lateran was called to celebrate the ending of the eight year schism between Anacletus II and Innocent II.[61] This had been a >Roman= schism, in that the dispute between the rival claimants to the papal office was principally a dispute between rival noble families within the city (Frangipani vs. Pierleoni), but it had occurred at a critical moment, since the papal leadership of the reform was imperilled by the existence of two opposing claimants to the chair of St Peter. Nevertheless, Innocent II had progressively secured the support of the Latin Church and, indeed, carried forward the reforms with councils at Clermont (1130), Reims (1131),[62] and Pisa (1135),[63] and in personal interviews with Louis VI of France, Henry I of England, and Lothair III of Germany. Attended by one hundred bishops, among whom was the Latin patriarch of Antioch, and an estimated four hundred abbots and lesser prelates, the council issued 30 decrees,[64] largely repeating the legislation of Innocent=s own councils of Clermont, Reims, and Pisa,[65] together with that of earlier councils.[66] One decree merely repeats the prohibitions of Lateran I against consanguineous marriages (c.17). But although much of its legislation reiterated the principal themes of the reform, it did so with greater precision. Lateran I had prohibited the reception of excommunicates; Lateran II reinforced the prohibition by imposing the same sentence on those who knowingly communicate with excommunicates (c.3).[67] Three canons concern various forms of illicit traffic in sacred things, but whereas the First Lateran had issued a general condemnation of simony, whose essence is repeated in Lateran II (c.1: anyone receiving orders through simony is to be deposed), the Second Lateran details whole categories of office and spiritual ministry which are included in the prohibition, and adds infamy to the penalty of deprivation: anyone receiving ecclesiastical preferment of any kind (prebends, priories, deaneries, etc.) for payment is to be deposed and disgraced; any trafficking in sacred things (chrism, holy oil, consecration of altars, etc.) is to involve both buyer and seller in the penalties of >infamia= (c.2);[68] no money can be taken for chrism, holy oil, or burial (c.24).</div>
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On the question of clerical morality and discipline, Lateran II is likewise more explicit: not only is marriage forbidden to clerics in the subdiaconate and above (c.6), but lay people are forbidden to hear the Masses of incontinent clergy (c.7), the inheritance of ecclesiastical office is forbidden (c.16), and sons of priests are not to serve churches, unless they have first lived in monasteries or houses of canons (c.21: Presbyterorum filios); and clerks must maintain the tonsure and wear appropriate ecclesiastical dress (c.4).[69] In repeating Lateran I=s prescriptions about the appropriate sacerdotal grade for archdeacons and deans, Lateran II added that such offices were not to be conferred on unordained youths, and any refusing to receive the appropriate ordination were to be deprived of their offices (c.10, at the end). The misdeeds of religious or self styled religious are similarly condemned in specific terms: following popes Gregory VII, Urban II, and Paschal II, professed nuns are forbidden to marry (c.8), monks and canons may not study secular law or medicine for money (c.9), men and women religious may not use the same choir (c.27), women who call themselves nuns but do not live according to the Rule of St Benedict, St Basil, or St Augustine are condemned (c.26). On the other hand, the rights of religious to participate in episcopal elections is confirmed (c.28).</div>
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Equally, the attack on lay abuse of ecclesiastical institutions was continued: on the authority of Chalcedon (451, c.22), the seizure of the goods of deceased clerics was forbidden (c.5); lay persons may not have ecclesiastical tithes; lay owners of churches must restore them to the bishop=s power, on pain of excommunication (c.10); ecclesiastical offices may not be received from laymen; laymen may not dispose of ecclesiastical goods (c.25); and false penitents, who feign repentance but do not give up the sin, are condemned (c.22).</div>
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Reflecting the continuing disorder and violence in many parts of Christendom, the Council reiterated with greater emphasis and precision Lateran I=s embrace of the Peace movement, confirming the >Truce of God=Ccessation of military action during the sacred seasons of Christmas and Easter (from the beginning of Advent until the octave of the Epiphany [13 January] and from Quinquagesima Sunday until the Octave of Easter) and also every week end throughout the rest of the year, from sunset on Wednesday until sunrise on Monday (c.12),[70] and proclaiming the general security of priests, clerks, monks, pilgrims, merchants, and rustics (c.11). But the extremely important decree Si quis suadente declared that anyone who laid hands on clerks or monks was automatically excommunicated for the sacrilege and could be absolved only by the Roman pontiff (c.15).[71] The condemnations of tournaments (c.14), of >the murderous art of crossbowmen and archers= (c.29), of arsonists, and those who lay waste the country side (c.18), are part of the same commitment to peace and security. The ultimate sanction of denial of Christian burial is applied against those who die in tournaments or in the commission of arson;[72] and one year=s service in Jerusalem or Spain is proposed as an appropriate penance for arson (cc.14, 18). Bishops who relax the arson law are to be deprived of episcopal office for a year (c.19), and, in consultation with archbishops and bishops, kings and princes are permitted to act against such persons (c.20). In a similar and highly significant manner, the council condemned those (heretics) who impugn the sacraments and ordered them to be coerced by >potestates exteros= (c.23). Also significant for the future, was the strong condemnation of usury, which carried not only the penalty of >infamia= but also denial of Christian burial for the unrepentant (c.13),[73] and the language used to nullify the ordinations of Pierleone (the anti pope Anacletus II) >and other schismatics and heretics= (c.30). It was as a >schismatic and a heretic= that Benedict XIII was deposed by the Council of Constance in 1417![74]</div>
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What is evident is the greater length and detail of these canons in comparison with those of the First Lateran Council, and the emphasis on consequences and penalties: those who do not enforce the law are to suffer; certain actions carry not only automatic excommunication but denial of Christian burial (participation in tournaments, usury, arson); and they embrace a wider social program: condemning usury, arson and devastation, tournaments, and the use of deadly weapons (bows and crossbows). In many ways, this was an extension of the Truce of God movementCattempting to protect certain categories of vulnerable non combatants from violence at all times: clergy, travellers, and country people.</div>
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Ordericus Vitalis considered the council of small value,[75] and Gerhoh von Reichersberg lamented the non implementation in German lands of c.10 on the lay misuse of tithes and c.28 on episcopal elections,[76] but its canons influenced synodal legislation at Saintes in 1140,[77] and Eugenius III=s council at Reims in 1148.[78] Eighteen of its thirty canons were received into Gratian=s Decretum, in whole or in part,[79] and c.29 was received into the Decretales of 1234, where it is ascribed to Innocent III.[80] Lateran II thus contributed significantly to the development of the law on simony, clerical life and behavior, violence to clerks (Si quis suadente: c.15), the non hereditability of benefices (Presbyterorum filios: c.21),[81] arson and devastation, >false religious=, and the association of male and female religious in liturgical services. The legislation against tournaments and deadly weapons was largely ignored.[82]</div>
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Gratian=s treatment of the canons of the second Lateran is similar to his treatment of those of the first. Only twice does he refer to a council as the source of the decrees (cc.18-19-20 and c.28), but even then he does not name the precise location. Canons 18-20 (combined in one citation) are identified as a general decree issued by Innocent II in the universal council (>Innocentius II in uniuersali concilio generaliter constituit=), and canon 28 is described as a decree of Pope Innocent issued in the general synod held in Rome (>in generali synodo Innocentii Papae Romae habita constitutum est=)Cas Cheney pointed out, they were >seldom ascribed to a council and never to a Lateran council.=[83] Apart from his single mis attribution to Urban II (c.21) the remainder of his citations are >Innocentius papa= (cc.2, 7-8, 15) or >Innocentius II= (cc.4-6, 10, 12, 22, 26-27) or >Innocentius Papa II= (c.16). The legal compiler preferred the authority of the person who issued the ruling to the forum in which it was issued.</div>
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Third Lateran Council (1179)</div>
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Summoned in letters dated 21 September 1178, the Third Lateran Council assembled on 5 March and ended on 19 March 1179.[84] The Acta of the council, drawn up by William of Tyre, have not survived, nor has the official text of the canons been established, but contemporary chronicles contain ample accounts both of the proceedings and of the legislation.[85] No fewer than four English chronicles contain full texts of the canons,[86] and Ralph de Diceto, dean of St Paul=s in London, cited two canons from >the many memorable decrees= issued by the council.[87]</div>
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Like its two predecessors, Lateran III met in the aftermath of schism and papal imperial disputes. Since 1159 the papacy of Alexander III had been disturbed by an imperially supported schism of three successive anti popes (Victor IV, 1159-1164; Paschal III, 1164-1168; Calixtus III, 1168-1178) and the Emperor Frederick I=s attempts to impose imperial control on the North Italian cities. Alexander successfully negotiated the perils of the times. Despite the risks of the schism, he significantly advanced the legal and judicial role of the papacy, responding to appeals and issuing many hundreds appellate decisions on cases brought to Rome from all the regions of the Latin Church outside German lands.[88] The Third Lateran was thus a demonstration of the restored unity of the Latin Church and a recognition of papal leadership within it; but it was also a culmination of the reform program pursued in papal and legatine councils for more than a century. The opening address, given by the bishop of Assisi, reads like a panegyric to the eminent dignity of the Roman church, this >city of the sun=, >the first and principal churchYover which presides this great pontiff and supreme patriarch=, and proclaims its paramount legislative authority, >Only the Roman Church has the power to summon a general council, to make new laws, and to abrogate old ones=.[89]</div>
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The twenty seven decrees issued in the council concern four principal aspects of Church life: the election and appointment of clerics (cc.1, 3, 5, 8), clerical life and behavior (cc.11-16, 18), condemnation of abuses (cc.4, 6-7, 9-10, 17, 19), and sanctions against various social ills (cc.20, 23, 25) and illicit dealings with Jews, Saracens, heretics, and mercenaries (cc.22, 24-27).</div>
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Election and appointment</div>
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The four canons on ecclesiastical elections and appointments were to be of permanent importance. Licet de vitanda (c.1) laid down the principle that a two thirds majority of the cardinals was required for a valid papal election, while accepting that the choice of the >maior et sanior pars= should be accepted in other episcopal elections. Licet de vitanda has remained the basic electoral law of the papacy, with minor modifications, until the present day. Cum in sacris (c.3) established the basic requirements for admission to ecclesiastical office: >aetatis maturitas et morum gravitas et scientia litterarum= (mature age, sound character, and literacy), and defined the age requirement as thirty for a bishop and twenty five for any office involving pastoral responsibility (the cure of souls). In addition, bishops must be of legitimate birth, and all appointees must, within the canonical period, receive the appropriate clerical order for the office they have receivedCpriesthood for deans and the diaconate for archdeacons. Episcopus si aliquem (c.5) required bishops who ordained priests or deacons >sine certo titulo=, without a specific benefice or sufficient private income, to maintain them at their own expense. And Nulla ecclesiastica ministeria (c.8) forbade the practice of promising benefices before the death of the incumbent; bishops (or chapters) must appoint new candidates within six months, or lose the right of appointment (creating the principle of devolution).[90]</div>
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Clerical life</div>
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Five of the seven canons concerning clerical life and behavior reinforced the reforming regulations of the previous century: suspect women were to be removed from clerics= houses on pain of loss of benefice, clerical and lay homosexuality was condemned, clergy were forbidden to frequent nunneries (c.11), clergy might not engage in secular business (c.12), churches must be served by clerics who can reside in them (c.13); the accumulation of benefices (c.14, beginning), alienation of ecclesiastical property and venal appointment of rural deans were prohibited (c.15), but canons 16, 18 and 22 broke important new ground. Cum in cunctis (c.16) gave conciliar support to the principle of majority rule in ecclesiastical communities, so that decisions made by the >maior et sanior pars= should not be obstructed by small cliques or bad local custom.[91] Quoniam ecclesia Dei (c.18) ordered the assignment of a prebend in every cathedral church to maintain a Master to teach clergy and poor scholars without payment, and the re establishment of such arrangements wherever they had existed in collegiate or monastic churches in earlier times. The license to teach should be bestowed freely, and no suitable teacher should be denied.[92] And an important canon, Cum dicat Apostolus (c.23), allowed communities of lepers to have their own churches and priests, tithe free, as long as the rights of the parish church were not infringed.[93]</div>
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Abuses</div>
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Equally realistic was the approach to abuse. Instead of merely outlawing simony, three canons dealt with specific malpractice, regulating the rights of bishops, archdeacons, legates, and others to receive hospitality from their subjects, and imposing reasonable limits on the size of their trains (c.4),[94] forbidding fees for the induction of bishops, abbots, and other prelates, or for blessings, burials, or the conferment of the sacraments (c.7), forbidding monasteries to exact payment for entry into the religious life (c.10).[95] At the same time, Cum et plantare (c.9) condemned the abuses of privilege which undermined episcopal authority, by Templars, Hospitallers and other privileged orders, and reiterated the rule that diocesan clergy could be nominated and removed only with the consent of the bishop.[96] The same concern for the appointment of suitable pastors is evident in Quoniam in quibusdam (c.17), which condemned abuse of churches by lay patrons, and in two wide ranging decrees, Quia in tantum (c.14) and Non minus (c.19), further forms of lay abuse are condemned. Lay appointment of clergy, the imposition of secular taxes and imposts, lay possession of tithes, and the compulsion of clerks to appear before lay courts are all forbidden on pain of excommunication, while the transfer of tithes from one layman to another is forbidden on pain of denial of Christian burial (c.14); and the imposition of secular liabilities on churches is forbidden, on pain of excommunication (c.19). The abuse of power by ecclesiastical prelates is condemned in Reprehensibilis valde (c.6), which forbids excommunication or suspension without proper warning and orders due respect to be given to appellants, who must nevertheless prosecute their appeals or suffer financial penalties.</div>
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Sanctions</div>
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The fourth segment of the legislation, concerning broader questions of social and political life, opens with an almost verbatim recapitulation of four decrees which had already been promulgated in Lateran II,[97] forbidding jousts (c.20), confirming the Truce of God (c.21),[98] renewing ecclesiastical protection for priests, monks, clergy, lay brothers (>conversi=), pilgrims, merchants, and peasants (c.22), and a general condemnation of usury, punishable by excommunication and denial of Christian burial (c.25). The remaining three canons deal with relations with Jews, Saracens, and heretics. Ita quorundam (c.24) forbids the selling of arms or supplies to the Saracens, or Christian service in Saracen galleys, and condemns all acts of piracy or the maltreatment of victims of shipwreck; Iudei sive Saraceni (c.26) forbids Jews and Saracens to employ Christian servants. The very important last canon, Sicut ait beatus Leo (c.27), declared that all heretics (Cathars, Paterines, >Publicans=)[99] and their</div>
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defenders and all who receive them are anathema. It forbade any support or aid to be given to them on pain of denial of Christian burial and dissolved all bonds of loyalty, homage and obedience owed to them. The canon also ordered secular powers to take punitive action against them and bestowed ecclesiastical protection on those who take such action under the bishop=s direction to expel the heretics.[100] This canon was the precedent for the decree Ad abolendam, issued with the support of Emperor Frederick I at Verona in 1184, which established the principle of episcopal investigation of heretics. Lucius III declared all heretics anathema, commanded bishops to investigate and condemn them, and authorized the secular authorities to punish those who persisted in their heresy, both clerical (after degradation) and lay.[101] This latter decree itself evidence of the threat to orthodox religion posed by organized heresy, marks the first stage in the creation of the episcopal Inquisition. Canon 27 also condemned to equal execration mercenaries and their employers and supporters.</div>
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The Reception.</div>
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The first two Lateran councils occurred in time to be received into Gratian=s Decretum, and thus become part of the learned law studied in the schools and applied in ecclesiastical courts throughout Christendom. The timing of the Third Lateran Council was equally fortunate. The intervening forty years had seen the creation of the decretal based ius novum and the formation of a learned legal culture common to the whole Church. As early as the 1150s, new legal definitions from papal decretals were being inserted into copies of the Decretum; from the 1160s, collections of the new law, including the decrees of recent councils, were being assembled by judges delegate and their circles in England.[102] Individual decrees of the Council of Reims (1148), for example, are found in six collections from the period;[103] the decrees of Alexander III=s Council of Tours (1163) are found in seven English collections,[104] and the decrees of Richard of Canterbury=s legatine council of Westminster (1175) were included in Belverensis.[105] The canons of Lateran III were immediately received into decretal collections and widely disseminated. Alberigo lists twenty two collections which contain the whole text,[106] and he concluded that the decrees of this council were disseminated through the whole Latin Church and exerted a great influence on its courts and affairs.[107] Not surprisingly, all 27 canons were received into the Liber Extra, the formal collection of law made by Raymond of Peñafort for Pope Gregory IX in 1234 and promulgated by him for use >in iudiciis et in scholis.=[108]</div>
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At the same time, many of its decrees were echoed and amplified in diocesan and provincial councils throughout the West: at Rouen in 1190,[109] at Montpellier in 1195,[110] at Westminster in 1200,[111] and in the conciliar activities of reformers like Odo de Sully in Paris (H 1209)[112] and Stephen Langton in Canterbury (1213 -1214),[113] as well as in the work of papal legates Robert de Courçon, Paris, 1213;[114] Rouen, February 1214;[115] Bordeaux, June 1214, and Peter of Benevento, Montpellier, January 1215.[116] Even more significantly, the council=s legislation restricting ecclesiastical retinues and procurations (c.4), restricting vacancies to six months, after which the right of appointment would devolve on the next ecclesiastical superior (c.8), forbidding religious to receive tithes or churches from lay hands without the bishop=s permission (c.9), forbidding plurality of >beneficia curata= (c.13), ordering the appointment of schoolmasters (c.18), and forbidding the imposition of lay imposts and taxes on churches (c.19), was explicitly cited in five decrees of Lateran IV (1215),[117] and its influence can be detected in a further sixteen. The Fourth Lateran=s decrees on heresy (c.3), clerical incontinence (c.14), bloodshed and tournaments (cc.18, 71), devolution in episcopal and monastic churches (cc.23, 29), election by scrutiny or compromise, accepting the >maior vel sanior pars= principle (c.24),[118] the appointment of suitably qualified clergy (c.26), qualifications for ecclesiastical appointment (c.30), lay possession of tithes (c.32), appeals (c.35), clerical immunity from secular taxation (c.46), excommunications (c.47), monastic privileges (c.57), and various forms of simony (cc.63-64), all echo the prescriptions of Lateran III.[119]</div>
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Not only did the Third Lateran=s legislation profoundly affect both the canon law and the provincial and diocesan legislation across Europe, its influence can be found in the moral and penitential literature of the time. Echoes of at least fourteen of its canons have been found in pastoral manuals composed in the late twelfth and early thirteenth centuries. Peter the Chanter, Alan of Lille, Robert of Flamborough, Peter of Poitiers, Thomas of Chobham, and Raymond of Peñafort include some of its provisions, Peter the Chanter, Alan, and Raymond citing the council or Alexander III by name.[120]</div>
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Although there is considerable continuity between the three Lateran councils, the Third Lateran significantly eclipsed its predecessors.[121] Its canons demonstrate a greater juristic maturity in language and construction, with greater precision both in the definition of misconduct and in the sanctions to be applied. Behind the legislation of Lateran III was the legal expertise built up through the pontificate of Alexander III, whose numerous decisions and responses to consultations from bishops and ecclesiastical judges across Europe had laid the basis of the decretal law which would ultimately form the largest single element of the Gregorian Decretales of 1234. The authority with which the council spoke, the clarity of its definitions, and the rapidity with which its legislation was disseminated throughout Latin Christendom assured its place both in the history of the Church and in the history of canon law.</div>
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The Fourth Lateran Council (1215)</div>
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Summoned by the bull Vineam Domini Sabaoth on 19 April 1213, the Fourth Lateran Council opened in Rome on 11 November 1215.[122] By all measures, it was the largest, most representative, and most influential council assembled under papal leadership before the end of the fourteenth century. It was attended by some four hundred bishops and eight hundred abbots, priors, and representatives of collegiate churches.[123] The first three Lateran councils marked the end of schisms or the resolution of disputes. The fourth, in contrast, marked the culmination of the career of Pope Innocent III (1198-1216), one of the most remarkable and successful popes of the Middle Ages, and represented his determination to provide effective mechanisms for reform. At the same time, it marked the culmination of the legislative and legal evolution since Lateran I, combining derivations from the ius antiquum with more recent conciliar and decretal law. Its sources included twenty four borrowings from Gratian=s Decretum, eleven from Compilatio prima, three from Compilatio secunda, fourteen from Compilatio tertia, four from Lateran I, six from Lateran II, and at least twelve from Lateran III, as well as twenty six from Innocent III=s own decretals.[124] But just as Lateran III surpassed its two predecessors in the wider scope and greater legal maturity of its decrees, so did the scale of Lateran IV in its turn eclipse Lateran III. Conceived in the tradition of the ancient councils of the Church, principally Nicaea (325) and Chalcedon (451), Lateran IV issued binding legislation whose prescriptions helped to shape the history of the later medieval church until the Council of Trent, and beyond.[125]</div>
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The period since the Third Lateran Council had been one of grave difficulty: the Latin Kingdom had been all but overwhelmed in 1187 (battle of Hattin); the Third Crusade had staved off disaster, but had not restored Christian control of the Holy Places in Jerusalem; the Fourth Crusade had diverted its attentions to Zara (modern Zadar, Croatia) and Constantinople; and the Catharist heresy had established itself in Toulouse and Northern Italy. Criticisms of ecclesiastical institutions abounded, and Innocent III recognized that a comprehensive program of reform was required to answer the challenges posed by critics, heterodox and orthodox alike.[126] The council was called, therefore, >to extirpate vices and plant virtues, correct abuses and reform morals, suppress heresies and strengthen faith, pacify discords and strengthen peace, repress oppression and support liberty; to induce Christian princes and peoples to support the Holy Land with the financial aid of clerks and laymen; and many other questions, which would take too long to enumerate= C as the letters of summons expressed it.[127] Among these >other questions=, three major political questions engaged the pope=s attention: the succession to the empire, the revolt against King John in England, and the settlement of the County of Toulouse after the Albigensian crusade. Formal decisions on all three problems were delivered during the final session of the council (30 November). The excommunication of the barons in revolt against King John of England was renewed; Count Raymond VI of Toulouse was deposed for collusion in heresy and Simon de Montfort was instituted as count in his stead; and Otto IV was finally deposed in favor of Frederick of Hohenstaufen, whose election as king of Germany and emperor elect was formally confirmed.[128]</div>
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Important as these matters were in the general history of the West, Innocent=s principal purpose remained reform. To this end, he ordered prudent persons in every province to conduct a general investigation into abuses which required apostolic correction, with written reports to be submitted to the council; and he enlarged the council membership to include the abbots and general chapters of Cîteaux and Premontré, the Grand Masters of the Temple and the Hospital, and representatives from cathedral and collegiate churches, kings, princes, and free cities. The Fourth Lateran Council was thus the largest and most representative of the medieval councils to that date. In addition to the Roman Province itself, no fewer than eighty ecclesiastical provinces were represented, including Latin prelates from Byzantium and the Holy Land.[129]</div>
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The scholarly consensus is that the constitutions were drafted by Innocent III himself.[130] The earliest manuscripts support this view, describing the canons as >the constitutions or decrees of the lord pope Innocent III issued in the general Lateran Council=;[131] and their latest editor, García y García, has commented on the close parallels between the phrasing of some of the constitutions and earlier writings or decisions of Innocent III.[132] Moreover, the pope=s own authority is emphasized in the use of the first person plural C >Irrefragabili constitutione sancimus= (c.7), >statuimus= (c.20), >decreto presenti statuimus= (c.22), >uolumusYinterdicimus= (c.42), >dolemusYuolentes= (c.44), sometimes combined with an expression of conciliar approval or authorityC>sacra uniuersali synodo approbante sancimus= (c.5), >sacri auctoritate concilii prohibemus= (c.43), >Sacro approbante concilio prohibemus= (c.47). But if Innocent III largely devised the decrees, he did so in a context of wide consultation and promulgated them in a forum which represented the whole Church. The council had been in gestation from the beginning of his pontificate;[133] the questions raised reflected contemporary concerns;[134] and there was opportunity for individuals or groups to present their own views both before the council met and during the intervals between its three formal sessions.[135]</div>
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Legislation</div>
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At the final solemn session (30 November 1215), seventy one constitutions covering a wide range of theological, legal and disciplinary matters were promulgated by papal and conciliar authority.[136] Their contents can be analyzed under fifteen headings.</div>
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Faith and heresy</div>
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The decrees began with a solemn profession of faith, De fide catholica, designed to define central tenets of Christian doctrine in the light of current debate among theological speculators like Joachim of Fiore[137] and Amaury de Bène,[138] as well as the questions raised by the Cathars and other heretical groups.[139] The Trinity and the divine and human natures of Christ were defined in the language of the twelfth century Parisian theologian Peter Lombard, whose Quatuor libri sententiarum had become the basic textbook of academic theology, but not without opposition.[140] The nature of Christ=s presence in the Eucharist was similarly defined in scholastic terminology, which gave canonical approbation to the concept of transubstantiation (c.1).[141] These important theological definitions were followed by condemnations of Joachim (for his attack on the Trinitarian teaching of Peter Lombard) and Amaury de Bène (H 1204), who had taught a version of pantheism, as well as un named heretics and their secular supporters (c.2). Canon 3 excommunicated and anathematized all heretics who challenged the doctrines just enumerated, and ordered those convicted to be handed over to the secular authorities for punishment; secular rulers are obliged to eradicate heresy from their territories on pain of excommunication; those who take up arms against heretics are to enjoy the privileges accorded to crusaders; and bishops who fail in their duty to oppose heresy and heretics are to be deposed (c.3).[142]</div>
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This decree did not establish a formal inquisition, but it provided the precedent upon which Gregory IX was to act in 1231-1233, when he renewed the sentences of excommunication and anathema against heretics and authorized systematic pursuit and punishment.[143] Canon 4 forbade, on pain of deposition, the Greek practice of purging altars on which Latins had celebrated and re baptizing persons baptized by Latins. From there, it was a logical progression to proclaiming the hierarchical order of patriarchates: Rome, Constantinople, Alexandria, Antioch, and Jerusalem (c.5), which led into the important section on ecclesiastical order and discipline.</div>
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Order and discipline</div>
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Following the lead of Lateran III, Innocent sought not merely to condemn malpractice and abuse, but to create mechanisms and structures which would continue the reform program beyond the time of the council. To this end, Sicut olim (c.6) ordered regular visitations to investigate clerical behavior, and annual provincial and diocesan synods to correct faults and reiterate the Council=s own decrees; Irrefragabili (c.7) authorized bishops to correct their chapters, local custom notwithstanding; Qualiter (c.8) laid down rules for the prudent investigation of faults by prelates generally;[144] Quoniam in plerisque (c.9) authorized the appointment of special clergy to provide pastoral care for populations of different rites and languages; and in a very important decision, In singulis regnis (c.12) extended the Cistercian practice of General Chapters to all religious orders which did not already have them, but substituted triennial for annual gatherings, organized by province or region. The general chapters were to have a function similar to that of provincial and diocesan councils, with powers of visitation and correction.[145] The position of the much debated Ne nimia religionum (c.13), which forbade the creation of new religious orders, suggests that the problem was regarded principally as a matter of ecclesiastical order, and the intention of the decree was to prevent the unregulated proliferation of local religious organizations.[146]</div>
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Preachers, teachers, and penitentiaries</div>
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A principal aim of the council was the regeneration of the spiritual vigor of the Church, which could not be brought about without investment in education and preaching. Again inspired by Lateran III (c.18),[147] Quia nonnullis ordered the appointment of masters to teach >grammar=, not only in cathedral churches but in all churches capable of supporting them, and the appointment of teachers of theology in all metropolitan churches (c.11), while Inter caetera ordered the appointment of preachers and penitentiaries to assist in the discharge of the episcopal functions of preaching and penance (c.10).</div>
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Clerical life</div>
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Much of the material in this section was a reinforcement of previous legislation C laying down penalties for incontinent clergy (c.14),148 forbidding drunkenness and gluttony (c.15), ordering clergy to maintain the tonsure and avoid luxurious dress (c.16);149 and ordering prelates to avoid unnecessary feasting and attend services regularly and properly (17). But in renewing the ancient prohibition against ordained clergy participating in >sentences of blood= or duels,150 Sententiam sanguinis (c.18) extended its application to include all forms of involvement in the shedding of blood, judicial and non judicial, forbidding clergy to act as scribes or recorders in courts where such sentences were issued, or to command companies of mercenaries or crossbowmen, or to engage in surgery; or even to bless ordeals of hot or cold water or hot iron.151 This last was an extremely important decision which had immediate effect on those jurisdictions which still employed the ordeal as a method of proof in judicial process. The English royal council, for example, directed its judges to adopt other procedures on 26 January 1219, and the judicial ordeal ceased to be a feature of English Common Law.152</div>
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Religious cult</div>
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This important segment partly echoes the work of contemporary reformers like Odo de Sully, bishop of Paris,153 in ordering the proper maintenance of churches and oratories (c.19), the safe custody of chrism and the Eucharist (c.20),154 and the regular attendance of priests at the sickbeds of the dyingCexpressed as a requirement that physicians urge the very sick to make provision for the health of their souls as well as their bodies (c.22), while the highly important Omnis utriusque sexus (c.21) commanded all Christians to confess their sins to their own priest and receive the Eucharist at least once a year, especially at Easter. The secrets of the confessional must not be revealed, on pain of suspension.155</div>
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Appointments and elections</div>
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This section, too, can be regarded as reinforcement and clarification of existing legislation.156 Cathedral and regular churches must not be vacant for more than three months, after which the right of appointment devolves on the next ecclesiastical superior (c.23);157 elections should be made by scrutiny or by compromise (c.24);158 elections made through secular abuse are null; those who accept them are debarred from any other ecclesiastical appointment; those who hold them are to be suspended for three years (c.25); those who confirm the appointments of unworthy candidates for ecclesiastical office are penalized by loss of rights and income (c.26); ordinands must be properly instructed (c.27); those who obtain permission to resign must be compelled to do so (c.28); renewing Lateran III=s prescriptions, the accumulation of benefices with cure of souls is forbidden,159 and appointments to benefices must be made within six160 months, failing which the right devolves to the next superior (c.29);161 prelates to appoint suitable persons, on pain of loss of right of appointment (c.30); sons of canons, especially bastards, not to be installed in the same churches as their fathers (c.31); patrons of parish churches to assign sufficient incomes to the priests in charge; and suitable income to be assigned to vicars (c.32); procurations not to be taken without visitation (c.33); and prelates must not burden their subjects with excessive demands (c.34).</div>
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Legal procedure</div>
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The inclusion of so many long and complicated constitutions relating to different aspects of the operation of the system of canonical courts, is testimony to the legal revolution which had taken place since Gratian=s Decretum. A Europe wide system of canonical jurisdiction had come into being, and many questions of practice and procedure required authoritative definition. Constitutions 35-48 deal with technical aspects of the law. Defendants must not appeal without good cause before sentence is given; if they do, they are to be charged expenses (c.35); judges may revoke comminatory and interlocutory sentences162 and proceed with the case (c.36); no one may be summoned more than two days= journey outside his own diocese without his express agreement; no one may impetrate papal letters without the approval of his superior (c.37);163 a full written record of all proceedings must be kept in ecclesiastical courts (c.38); persons receiving property wrongly taken from another can be sued for restitution, the rigor of the civil law notwithstanding (c.39); if, because of the defendant=s contumacy, a plaintiff is assigned possession of something, >causa rei servandae=, and is unable, through violence or trickery, to acquire or maintain possession of it within a year, he is, after a year, to be established as the true possessor, so that the defendant may not benefit from his own wrong doing. Laymen may not be appointed arbiters in spiritual matters (c.40); prescriptions are valid only if made in good faith (c.41);164 clergy may not invade secular jurisdiction in the name of ecclesiastical freedom 8. 42); recusation of judges must be supported by evidence, which must be judged by an arbitrator; if proved, the judge may appoint another judge or send the case to a superior (c.48).165</div>
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Relations with the secular power</div>
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Lay princes had given up investiture with ring and crozier in the early twelfth century, but manifestations of the grossest forms of secular abuse of ecclesiastical persons and property still occurred in all parts of Christendom. In what can be called a codicil to the legislation of the twelfth century, Lateran IV decreed that clerics should not take oaths of fealty to laymen without lawful cause (c.43); that lay princes should not usurp the rights of churches (c.44); that a patron who kills or mutilates a clerk shall be deprived of his office, and his heirs to the fourth generation will be deprived of entry to a college of clergy or prelature in a regular house, except by dispensation (c.45); that clerks must not be obliged to pay taxes on pain of excommunication (c.46).166</div>
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Excommunication</div>
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Here, too, Lateran IV repeated and extended the decrees of its predecessors: excommunication to be imposed only after warning in the presence of suitable witnesses and for manifest and reasonable cause (c.47); excommunications to be neither imposed nor lifted for payment (c.49).</div>
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Marriage</div>
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Among the difficulties associated with determining the validity of Christian marriage, the problems relating to consanguinity and clandestinity had caused great uncertainty in the twelfth century. The prohibition against inter marriage between blood relations had been drawn so widely (up to the seventh degree of consanguinity) that it was difficult in practice to observe the canonical rules, especially in small rural communities and among the upper aristocracy. For this reason, in Non debet reprehensibile (c.50), Innocent III formally revoked earlier legislation,167 and reduced the prohibited degrees of consanguinity and affinity to four (thus barring marriages between persons descended from the same great great grand parents).168 At the same time, he re-issued the condemnation of clandestine marriages, declaring the children of such unions illegitimate, and ordered that intended marriages should be proclaimed in advance (>banns of marriage=), so that any lawful objections could be raised in advance of the ceremony (c.51).169 The pope also declared that hearsay evidence was not admissible in matrimonial cases (c.52).</div>
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Tithes</div>
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Another matter of contention was the obligation of Christians to pay tithes to their parish church. The council condemned those who had their property cultivated by others (non-Christians) in order to avoid tithes (c.53); declared that tithe payments have priority over all other taxes and dues (c.54); ordered Cistercians and other privileged orders to pay tithes on all lands acquired by them in the future, whether cultivated by themselves or not (c.55);170 and prohibited both secular and regular clergy from making any kind of agreement which would deprive the parish priest of his lawful tithe (c.56).</div>
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12. Religious Orders</div>
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The tensions between monasticism and episcopal authority were as old as monasticism itself. In a series of five constitutions (cc.57-62), Innocent III sought to mediate between the two, while recognizing the valid claims of each. Ut privilegia (c.57) gave precise instructions on the interpretation of the privilege of celebrating religious services during interdict, enjoyed by some orders; and the same privilege was extended to bishops in Quod nunnulis (c.58). Quod quibusdam (c.59) established that a religious may not pledge his faith or accept a loan without the knowledge of his abbot and the majority of the chapter; Accendentibus (c.60) forbade abbots to exercise rights which properly belonged to bishops, such as hearing matrimonial cases, imposing public penances, and granting letters of indulgence; and In Lateraniensi (c.61) reiterated earlier prohibitions against religious receiving tithes from laymen.171</div>
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Simony</div>
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Here, too, Lateran IV reflected earlier legislation:172 no fees are to be exacted for the consecration of bishops, the blessing of abbots or the ordination of clerics (c.63); monks and nuns may not require payment for entry into the religious life (c.64); bishops may not require gifts for instituting clergy or permitting entry to the religious life (c.65); clergy must confer the sacraments freely; may not charge burial fees, but can accept customary offerings (c.66). But concern with another form of trafficking in the sacred underlies the decree Cum ex eo (c.62), which sought to restrain both the exploitation of saints= relics and the excessive bestowal of indulgences. Old relics of saints might not be exhibited outside reliquaries or offered for sale; new relics could not be venerated without papal approval; questors for alms must have written authorization either from the Apostolic See or from a diocesan bishop,173 and may not depart from the text. Moreover, episcopal indulgences may not exceed one year for attendance at the dedication of a church, and forty days for the anniversary.174</div>
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Regulations relating to Jews and Moslems</div>
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The concern for the integrity of orthodox Christian belief and practice which was manifested in the opening canons of the council recurs in the closing constitution, which imposed restrictions on relations between Christians and non-Christians. Jews may not charge extortionate interest (c.67); Jews and Moslems must wear a distinct form of dress and not mock Christian ceremonies (c.68); Jews may not hold public office (c.69); Jewish converts to Christianity may not return to their former rites (c.70).175</div>
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The Crusade</div>
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The final action of the council (c.71) was to issue a call for a crusade, to take place in the following year (from June, 1216), offering the benefits of the crusading indulgence to those who contributed to the endeavor, and the Church=s protection to those who went in person, and imposing a three years= tax of one twentieth of ecclesiastical revenues on all clerics in the church, the pope and cardinals promising to pay a tenth.</div>
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The Reception</div>
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Almost a century of legal development had occurred since the First Lateran Council of 1123. During that time, the learned law had established itself in the schools and courts of Western Christendom and had been subjected to exhaustive academic scrutiny and debate. It followed that the decrees of the Fourth Lateran Council, intended to have immediate legal authority, were carefully drafted to provide unambiguous direction. Hence the decrees are very much longer than those of Lateran I and II, and mostly longer even than those of Lateran III. Moreover, a five fold pattern, comparable with the five fold structure adopted by Bernard of Pavia in the >Leipzig= collection and Compilatio prima (iudex, iudicia, clerus, connubium, crimen), is broadly discernible in the ordering of the decrees,176 and succinct rubrics were provided to facilitate incorporation into collections of law.177</div>
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Reception into the main stream of positive law was not long delayed. Almost immediately, the council=s decrees were received into the >ius novum=, first into Compilatio quarta (compiled 1216; officially published 1216-17),178 and then into the Gregorian decretals of 1234.179 In fact, its first two constitutions became the first two >capitula= of the Liber Extra.180 Antonio García y García has demonstrated both the wide diffusion of the Lateran=s legislation181 and the speed with which it was incorporated into the scholarly legal tradition. Johannes Teutonicus, the leading professor of canon law at Bologna, composed an >apparatus= on the decrees within months of the closure of the council;182 his Portuguese colleague, Vincentius Hispanus, composed another at about the same time or very slightly later,183 and further glosses and commentaries were written by Damasus Hungarus (after 1216), and the anonymous authors of the Casus Parisienses and the Casus Fuldenses (both before 1220). Moreover, after their incorporation into Compilatio quarta and the Liber Extra, they were minutely examined in the context of these formally promulgated compendia of canon law.184 Although all the constitutions were glossed, the commentators were principally interested in the strictly legal aspects of the council=s legislation. It is therefore not surprising that the most heavily glossed canons were those concerned with canonical process. The >apparatus= of Johannes Teutonicus, for example, occupies eighty four pages, of which just over thirty four pagesCmore than a third of the wholeCare devoted to the fourteen constitutions concerned with procedure (cc.35-48), and a similar disproportion is revealed in the works of his contemporaries. Vincentius Hispanus and Damasus Hungarus devoted about a quarter of their discussions to the procedural canons.185</div>
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But the Lateran decrees were not merely the province of academic lawyers. Copies of the decrees were carried away from Rome to the four quarters of the Latin world by the four hundred or so bishops and eight hundred abbots, priors, capitular representatives, and others. The contemporary records of the Latin Church bear testimony to their application to a greater or lesser extent throughout the thirteenth century, and beyond, in the different regions of the Latin Church.186 Moreover, Sicut olim (c.6) greatly stimulated187 the convocation of provincial and diocesan councils which promulgated local synodal statutes and reiterated decrees of the general council.188 In stimulating the increasing regularity of diocesan synods, the Fourth Lateran Council helped to create the medium for the dissemination of its own constitutions.</div>
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For England, the earliest evidence of the reception of Lateran decrees occurs in the extremely important set of statutes first issued by Bishop Richard Poore for the diocese of Salisbury in 1219 and then re issued, with additions, in Durham 1228-1236.189 The decrees are a mélange of recent ecclesiastical legislation, combining canons from the Third and Fourth Lateran Councils with chapters from Bishop Odo de Sully=s synodal statutes for the diocese of Paris (before 1208) and Archbishop Stephen Langton=s provincial statutes for Canterbury (1213-1214).190 The Salisbury compilation was an immediate success. Derivatives, adaptations and expansions were made in many dioceses in the succeeding century, as individual bishops sought in the wake of the Lateran Council to provide authoritative guidance for their administrators and clergy. Its influence can be traced especially in the statutes issued for the dioceses of Canterbury (1222 -1228), Durham (1228-1236), Durham peculiars in York (1241-1249), Salisbury (1238-1244), Exeter (1225-1237), London (1245-1259), and Chichester (1244-1253), and in an undated provincial council in Scotland.191 Only slightly later, in a provincial council held in Osney Abbey (outside Oxford) in April 1222,192 Archbishop Stephen Langton issued sixty statutes on sacramental life and ecclesiastical discipline, which echoed or summarized Lateran constitutions in fifteen cases, alluding to the council by name in seven.193 Moreover, his final statute ordered observance of >the council held at the Lateran by Pope Innocent III of holy memory=, in respect of payment of tithe, and other provisions, and commanded the bishops to promulgate both the Lateran constitutions and his own, as appropriate in their diocesan synods.194 The crucial importance of this council can be judged by its survival in about sixty manuscripts, only seven of which date from the thirteenth century, and from the inclusion of many of its constitutions in the great compendium of English ecclesiastical law composed by William Lyndwood in 1430.195 Not long after Stephen Langton=s council, the statutes (1222-1225) for an unidentified English diocese reveal important borrowings from Lateran IV,196 and the synodal statutes promulgated c. 1224 by Peter des Roches, bishop of Winchester, began with the declaration that >The statutes of the Second197 Lateran Council shall be observed by everyone in our diocese= (c.1).198 The direct and indirect influence of Lateran legislation can be found in other English diocesan councils throughout the thirteenth century, as at Exeter (1225-1237), Worcester (1229, 1240), Lincoln (1239?), Norwich (1240-1243), Bath and Wells c. 1258), as well as in Cardinal Otto=s legatine decrees issued at London in 1237.199 That the Fourth Lateran Council became and remained general law for the English Church is confirmed by the conclusion to the preamble of the Bath and Wells statutes of 1258 which explicitly acknowledge the authority of the edicts of three councils, the Lateran, Oxford, and London: that is, Lateran IV, Stephen Langton=s Oxford synod (1222), and Cardinal Otto=s London council (1237).200</div>
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A comparable process is found in France. In the immediate aftermath of the council, a composite code, combining decrees of Lateran IV with the highly important sacramental and disciplinary decrees of Odo de Sully H1208),201 was issued at Tours (1215-1216),202 and shortly afterwards (1220), Guillaume de Beaumont, bishop of Angers, promulgated a similar compendium of Odo=s statutes and constitutions of the Fourth Lateran Council (which Guillaume attended).203 In this case, the derivations from Lateran IV are usually identified as >From the last Lateran Council=, >From the Lateran Council=, etc., but some are not identified, and three chapters are wrongly attributed to the council.204 The Angers statutes became the archetype of a whole family of diocesan codes in Western France, copies of which were to be kept by every parish priest. They were adopted in Le Mans (1229), Tours (after 1229), Nantes (date unknown), Orléans (1231?), Bayeux (1300?), and Lisieux (date uncertain, but re issued and up dated in 1321) and influenced the compilations made in the thirteenth century in Autun (1286), Coutances (13th cent.), Clermont Ferrand (1268), Langres (13th cent.), Lyon (after 1298), Nîmes (1252),205 Noyon (before 1285), Rouen (before 1235), Saintes (after 1255), and Sisteron (1241)Cand indeed throughout the whole of France until the Council of Trent.206 Meanwhile, a substantial derivation from Lateran IV was promulgated at Rouen in 1224, with the declaration, >by the authority of the sacred general Lateran CouncilYwe desire these especially to be observed, which are known to have been established in that council=.207</div>
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In two of the six provinces208 of the German church the ground was prepared to some extent by reform minded prelates before 1215. Odo de Sully=s decrees influenced the synodal statutes of Archbishop Siegfried II of Mainz in 1209;209 and statutes were issued for Toul, Liège, and Utrecht in 1192, 1203, and 1209, respectively, while decrees similar to the Utrecht code were promulgated in Cologne and Liège in 1209.210 Twenty one bishops and archbishops and perhaps forty or fifty other clerics constituted the >German= contingent at the Lateran council,211 and there is evidence of the immediate promulgation of its constitutions in the provinces of Salzburg (Archbishop Eberhard: 1216),212 Trier (Dietrich II: 1216 and 1238),213 and Mainz (Siegfried II: 1218, 1233, 1239),214 as well as reiteration at diocesan level in Constanz (1216), Hildesheim (1216), Metz (c.1219?), Chur 8. 1219?), Halberstadt (1216-1220), Liège (1217), and Toul (1224).215 For the provinces of Mainz, Salzburg, and Trier, therefore, echoes of Lateran IV reverberate through the synodal legislation of the first generation after 1216; and fairly wide knowledge of the its decrees can be established in monastic and cathedral churches.216.</div>
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Evidence for the remaining three provinces is less secure, but early promulgation can be inferred for Cologne (Engelbert: 1220?)217 and Magdeburg (Albrecht: 1220).218 Later in the century, there is firmer evidence for the issue of reforming decrees covering clerical and monastic behavior in Cologne and Magdeburg in 1261.219 Political difficulties impeded action at the provincial level in Bremen Hamburg, however, but diocesan publication occurred in Merseburg (1216-1218), Prague (1216), and Naumburg (1217),220 and the papal legate Gregory may have published reforming decrees in Ratzeburg, Schwerin, Lübeck, Olmütz, and Meissen in 1221-1222.221 In 1225, another legate, Cardinal Conrad of Porto, presided at a legatine council at Mainz, which issued decrees for the whole German nation, and ended with a general mandate for the annual promulgation of the constitutions at provincial, episcopal, and other synods.222 In due course they were incorporated into the Mainz synodal book in 1310.223</div>
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The story in Spain and Portugal is colored by the local preoccupations of the Spanish episcopate, impoverished by the >reconquista=, distracted by the jurisdictional dispute between Compostela and Toledo, and very much subject to royal control.224 Although twenty seven Spanish bishops and a considerable company of lesser ecclesiastics attended the council,225 only Bishop Gerald (Giraldo) of Segovia made an attempt, unsuccessful as it turned out, to apply some of the new constitutions in a synod in 1216.226 Not until the legation of John of Abbeville, cardinal bishop of Sabina, was the full program of the Lateran reforms introduced into Iberia.227 He visited the whole of the Spanish peninsula in 1228-1229, holding councils at Valladolid (1228), Salamanca (1229), Lérida (March, 1229), and elsewhere, the principal purpose of which was the emphatic promulgation of relevant Lateran decrees throughout the four ecclesiastical provinces of the Spanish peninsula.228 Only those from Lérida have survived,229 but it is likely that the legislation at Valladolid and Salamanca was similar in form and extent.230 The very close dependence of the Lérida code on Lateran IV is evident from the arenga, which orders the general observance >of the decrees of the holy general council, which have been for the most part neglected=.231 Twenty one of its thirty seven statutes reflected Lateran legislation and ten refer to the council in one way or another.232 The whole program was reiterated ten years later by an energetic Catalan reformer, Pedro (Pere) de Albalat, archbishop of Tarragona. His first council (1239) concluded with a general promulgation of the statutes of the general council and of the papal legate;233 and this was supplemented in 1241 by the promulgation at Barcelona of a Summa on the seven sacraments, which owed much to Odo de Sully=s statutes.234 More than a generation later, Rodrigo Gonzálvez at Compostela issued a series of decrees in the Lateran spirit (1289),235 and the legal code published by Alfonso X of Castile received the Lateran legislation through the medium of the Decretales Gregorii noni.236</div>
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For Hungary and Poland, the picture is much less clear. No fewer than three archbishops and eight bishops from Hungary and Dalmatia (then under Hungarian rule) attended the council,237 but there is little evidence of reforming activity on their return. At least five Hungarian councils, provincial and legatine, have been recorded in some fashion for the period 1222 to 1276, with varying degrees of accuracy, but no legislation has survived.238 A series of grave crises disrupted the normal exercise of ecclesiastical authority for much of the thirteenth century. The civil wars and political upheavals which followed the death of Béla III in 1196 disturbed the kingdom until 1235; but even worse was to follow. Hungary suffered terrible devastation, first in the Mongol invasion of 1241-1243 and then during the virtual anarchy under Ladislaus IV (1272-1290). Civil upheaval and unrestrained looting and destruction were scarcely conducive to ecclesiastical reform. The first evidence of the introduction of some of the Lateran decrees comes from the legatine council held in Buda in 1279 by the papal legate, Bishop Philip of Fermo.239 In this very important legislation, which combined disciplinary decrees with liturgical and doctrinal instructions on the sacraments and basic Catholic belief,240 direct dependence on the Lateran constitutions can be argued for the decrees against clerical involvement in commerce, gaming, and hunting (c.9 [8]) and sentences of blood (c.10 [9]), and in the canon ordering the proper maintenance of chrism, holy oil, and the Eucharist (c.24 [21]). Moreover, a further four enactments referred specifically to >the council=, meaning the Fourth Lateran Council. The ordinance forbidding both the display of relics outside their shrines and the unlicensed recognition of new relics (c.28 [27]) invokes its authority (>In Concilio statutum est=); similarly, the decrees prohibiting the storage of private property in churches (c.43 [41]), instructing physicians to ensure the summons of priests to attend the dying (c.97 [-]), and prohibiting the imposition of fees for burials, weddings, and other sacraments (c.123 [-]), all cite the council (>In Concilio prohibetur=, >Statutum est in concilio=). Verbal dependence on the text of Lateran IV is evident in all seven cases.241 For the rest of the code, however, the derivation is much less certain. The Budan decrees relating to clerical and monastic dress and discipline, as well as restrictions on Jews, reflect Lateran provisions, but without specific or significant verbal echoes, and the influence of other conciliar sources (Avignon 1209, Rouen 1231, Vienna 1267, and even the first council of Esztergom [now dated 1095?]) has been proposed.242</div>
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The political situation in Poland was scarcely better, as the disintegration of the kingdom into territorial principalities continued through the thirteenth century, exacerbated by the terror and destruction of the Mongol invasion; and would be reformers had a difficult task in the face of powerful secular interests.243 The Polish contingent to the Lateran council included the reformer, Henry Kietlicz, archbishop of Gniezno, and four suffragans.244 On his return, Archbishop Henry issued a general statute against incontinent clergy in 1218245 and appointed two clerks to investigate clerical and episcopal misdemeanors;246 and Archbishop Pelka (Fulk, 1235-58) reiterated similar strictures in councils held in 1233, 1244 and 1257;247 but the intervention of papal legates was required to introduce the Lateran decrees to any significant extent. Jacques Pantaléon, archdeacon of Liège (later Pope Urban IV) held a legatine council in Wroc»aw (for the province of Gniezno) in 1248. In addition to matters of local concern, many of the chapters echoed Lateran constitutions. The decree against lay abuse of ecclesiastical persons and property (c.11 [1]), and the regulations about tithe-payment (cc.15-17 [5-7]), are local applications of the general law; so, too, the injunction that parish priests should not bless the marriages of persons from another parish (23 [16]), and the prescriptions on the triple reading of the banns of marriage (c.24 [17]), the safe custody of baptismal water, eucharist and holy oil (c.27 [21]), and archdeacons= visitations (c.28 [22]).248 Eighteen years later (1266-67), another legate, Cardinal Guido of S. Lorenzo in Lucina, visited Scandinavia and the provinces of Bremen, Magdeburg, Salzburg, and Gniezno, publishing decrees for each.249 The Gniezno decrees on lay abuse (cc.2, 5), consanguineous marriages (c.3), plurality (c.4), tithes (c.6), clerical litigation before lay judges (c.7), visitation and procurations (cc.8-9), annual councils (c.11), and association with Jews (cc.10, 12-14) reflect the legislation of the Fourth Lateran Council, but without citation or verbal dependence.250 Of even greater importance, however, was the comprehensive code for Hungary and Poland, discussed above, published at Buda in 1279 by the papal legate Bishop Philip of Fermo. Together with the directives of his two legatine predecessors, Philip=s summary of current legislation formed the basis of the synodal statutes issued six years later (1285) by Archbishop Jacob Swinka of Gniezno and so passed into the law of the Polish church.251</div>
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Although the effective application of the decrees varied according to local conditions and customs, decrees of the Fourth Lateran Council passed into the general tradition of local synodal legislation throughout the West more than those of any other medieval council and influenced the compilation of manuals for priestly instruction.252 The clear directives for confession, communion, and marriage, for the proper care of churches and sacred objects, and the rules for elections, the establishment of the majority principle in ecclesiastical corporations, the precise definition of contentious theological questions (the Trinity, the Eucharist, the natures of Christ), the reinforcement of episcopal authority, the clarification of judicial procedure, including the requirement that all ecclesiastical courts must keep a full written record of their proceedings, were all of permanent effect for the rest of the Middle Ages, and beyond.</div>
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[1] C. R. Cheney, >The Numbering of the Lateran Councils of 1179 and 1215=, Medieval Texts and Studies (Oxford 1973) 206-207.</div>
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[2] Cheney, >The Numbering of the Lateran Councils= 203-208.</div>
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[3] Cf. COD 131-156.</div>
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[4] Although not immediately: see Vittorio Peri, >L=ecumenicità di un concilio come processo storico nella vita della Chiesa=, AHC 20 (1988) 216-244, especially 223-238. The subsequent Fourth Council of Constantinople (869-870) was accepted in the West but not in the East: cf. ibid., 157-159. The full list of eight general councils is given in Gratian, Decretum, D.16 c.8: >Sancta octo universalia concilia, primum NicenumYoctauum quoque Constantinopolitanum usque ad unum apicem immutilata seruare, et pari honore et ueneratione digna habereY=. The Latins= request for the Greek text of the >eighth council= to be read at Florence in October 1438, caused some consternation among the Greek delegates, and the decrees of the first seven alone were made the basis of doctrinal discussions. In defense of its own claim to be the seventh ecumenical council, Nicaea II listed three essential requirements for ecumenicity: presence, in person or by representatives, of the five patriarchs, with participation by the bishop of Rome and unanimity; doctrinal importance of the matters defined; recognition by the whole Church of the council=s position in the series of ecumenical councils: cf. Peri, >L=ecumenicità di un concilio= 220-222. For the Latin reception of decrees of this council, see Jean Gaudemet, >Le deuxième concile de Nicée (787) dans les Collections canoniques occidentales=, AHC 20(1988) 278-288.</div>
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[5] I.e., Nicaea I (325), Constantinople I (381), Ephesus (431), Chalcedon (451), Constantinople II (553), III (680-681), and Nicaea II (787): Andreas de Santacroce, Acta Latina concilii Florentini (Concilium Florentinum documenta et scriptores 6; Rome 1955) 43-45; Silvestros Syropoulos, Vera historia unionis non verae inter Graecos et Latinos: sive concilii Florentini ed. and trans. by R. Creyghton (Adrian Vlacq: Hagae Comitis 1660) 169-171; Les >Mémoires= du grand ecclésiarque de l=Église de Constantinople Sylvestre Syropoulos sur le concile de Florence (1438-1439), ed. V. Laurent (Concilium Florentinum documenta et scriptores 9; Rome 1971) 330-335. Cf. C. J. Hefele, Histoire des conciles, trans. by H. Leclerq (11 vols. in 21; Paris 1907-1952) 7.2 pp. 976-977; J. Gill, The Council of Florence (Cambridge 1961) 147-151; Ivan N. Ostroumov, The History of the Council of Florence (largely based on Syropoulos), trans. B. Popoff (Boston 1971) 66-72.</div>
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[6] Mansi 20.801-920, 931-42. Mansi=s texts must be used with some caution, however. For the decrees of Piacenza and Clermont, see. F. J. Gossman, Pope Urban II and Canon Law (Catholic University of America Canon Law Studies 403; Washington, D.C., 1960) 3-11; cf. Robert Somerville, >The French Councils of Pope Urban II: Some Basic Considerations=, AHC 2 (1970), 56-65 (reprinted in Papacy, Councils and Canon Law in the 11th and 12th Centuries [Aldershot 1990] no. 5), which shows that the so called council of Limoges dated Dec. 1095 (Mansi 20.919-922) is a figment. For the complex textual traditions of the decrees of the council of Clermont, see idem, The Councils of Urban II, 1: Decreta Claromontensia (AHC, Supplementum 1; Amsterdam 1972).</div>
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[7] Mansi 20.947-952, 961-970.</div>
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[8] Mansi 21.225-228.</div>
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[9] Mansi 21.711-736. Calixtus II=s council held in difficult circumstances at Reims in October 1119 (Mansi 20.234-258), though widely reported, does not belong to the same category: cf. Robert Somerville, >The Councils of Pope Calixtus II: Reims 1119=, Proceedings Salamanca 35-50, reprinted in Papacy, Councils and Canon Law no.12.</div>
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[10] For the reception of Urban II=s conciliar legislation, see Gossman, Pope Urban II and Canon Law especially 103-135.</div>
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[11] Lat. I, c.7</div>
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[12] Lat. II, c.5</div>
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[13] Lat. I, c.8, >secundum apostolorum canones=. This title was given to a sequence of fifty canons in the >collectio canonum= made in Rome by the sixth century Dionysius Exiguus (H after 525) and transmitted to northern Europe in the Dionysio Hadriana. They were derived from a fourth century Greek compilation of 84 (or 85, depending on the system of numeration) so called >Apostolic Constitutions=. To his Latin translations of the first 49 (or 50), Dionysius Exiguus added the decrees of the councils of Nicaea (325), Antioch (341), Constantinople (381), and Chalcedon (451), and other early councils, as well as decretals of popes from Siricius (H 399) to Anastasius II (H 498): DDC, iv (1948) 1131-1152, especially 1113-1152. For the Latin text, see Ecclesiae occidentalis monumenta iuris antiquissima, ed. C. H. Turner (2 vols. Oxford 1898-1939) 1.1-32; M. Strewe, Die Canonessammlung des Dionysius Exiguus in der ersten Redaktion (Arbeiten der Kirchengeschichte 16; Berlin-Leipzig 1931) 1-10; cf. PL 67.139-148. For the Greek text, see H. T. Bruns, Canones Apostolorum et conciliorum veterum selecti (2 vols. in 1; Berlin 1839; reprinted Turin 1959) 1.1-8.</div>
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[14] Lat. I, cc.1, 4, 12, 16, 20, 21.</div>
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[15] Lat. II, c.26; Lat. III, cc.3, 13, 14, 15.</div>
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[16] Lat. I, c.8, >Praeterea iuxta beatissimi Stephani papae sanctionem=: cf. Pseudo Isidore, Decretales pseudo-Isidorianae et Capitula Angilramni, ed. Paul Hinschius (Leipzig 1863; reprinted Aalen 1963) 186.</div>
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[17] Lat. I, c.19, Lat. II, c.7 (Gregory VII); Lat. II, c.7 (Urban II); Lat. I, c.10; Lat. II, c.7 (Paschal II); Lat. III, cc.2, 20 (Innocent II); Lat. III, c.20 (Eugenius III).</div>
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[18] Lat. I, cc.1, 10, 12, 15.</div>
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[19] Lat. II, cc.9, 10; cf. c.16.</div>
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[20] Lat. II, c.18.</div>
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[21] Lat. III, cc.11, 27.</div>
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[22] Cf. Lat. I, cc.2, 5, 7, 9, 10; Lat. II, cc.1, 3, 4, 5, etc.; Lat. III, cc.1, 2, 3, 4, 6, 7, 9, 12, 13, 14, etc.</div>
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[23] Lat. I, cc.1, 3, 4; Lat. II, cc.2-5, 9, 12-19; Lat. III, cc.3, 5-6, 8, 10-11, etc.</div>
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[24] For a general discussion of the medieval general councils, see Gérard Fransen, >L=Écclésiologie des Conciles médiévaux=, Le Concile et les conciles ed. B. Bott et al. (Paris 1960) 125-141.</div>
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[25] Raymonde Foreville, >Procédure et débats dans les conciles médiévaux du Latran (1123-1215)=, Rivista di Storia della Chiesa in Italia 19 (1965) 21-37; (reprinted in Gouvernement et vie de l=Église au Moyen Âge (London 1979) no. I) especially 24.</div>
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[26] Foreville, >Procédures et débars= 25.</div>
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[27] Foreville, >Procédure et débats= 26-27.</div>
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[28] Raymonde Foreville, Latran I, II, III et Latran IV (Histoire des conciles oecuméniques 6; Éditions de l=Orante: Paris 1965) 56.</div>
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[29] See John Gilchrist, The Collection in 74 Title. A Canon Law Manual of the Gregorian Reform (Medieval Sources in Translation 22; Toronto 1980) 29; cf. idem >The Reception of Pope Gregory VII into the Canon Law (1073-1141) Part II=, ZRG Kan. Abt. 66 (1980) 192-229, at 204-205.</div>
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[30] Foreville, >Procédure et débats= 21-37.</div>
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[31] Foreville, >Procedure et débats= 23.</div>
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[32] Cf. M. Andrieu, Le pontifical romain au Moyen Age, 1: Le pontifical romain au XIIe siècle (ST 86; Città del Vaticano 1938) 1.255-260; cf. Foreville, Latran I, II, III et Latran IV 195-199 (French translation).</div>
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[33] Mansi 21.296-297 (Annales Genuenses, I); cf. Foreville, >Procédure et débats= 30 (with French translation of the conciliar Ordo).</div>
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[34] Arnold of Lübeck, Chronica Slavorum MGH Scriptores 21.132; Walter Map, De nugis curialium 1.31. Cf. Foreville, >Procédure et débats= 31 (with French translation of W. Map).</div>
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[35] Constitutiones Concilii quarti Lateranensis una cum Commentariis glossatorum ed. Antonio García y García (MIC Series A: Corpus Glossatorum 2; Vatican City 1981) 11.</div>
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[36] Symeonis monachi opera omnia ed. T. Arnold (2 vols. Rolls Series 75; London 1882-1885) 2.278-281.</div>
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[37] See below, n. 39.</div>
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[38] See below, n. 86.</div>
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[39] According to Gerhoh of Reichersberg, who was present at the council, there was vocal opposition to the agreement that the German bishops should be elected in the king=s presence and receive their >regalia= >per sceptrum=: Gerhoh von Reichersberg, Libellus de ordine donorum Sancti Spiritus ed. E. Sackur (MGH Scriptores >Libelli de Lite= 3; Hannover 1897; reprinted Hannover1956) 280.</div>
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[40] Foreville, Latran I, II, III et Latran IV 51-53, 56. For a full discussion of the council, see ibid. 44-68.</div>
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[41] Alberigo, COD 188-189.</div>
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[42] Alberigo, COD190-94. For the Latin text and English translation, see Decrees of the Ecumenical Councils, ed. Norman P. Tanner, SJ (2 vols Georgetown 1990) 1.190-194; for the Latin text and French translation, see Alberigo and Duval, Les Conciles Oecumeniques 2.1 pp. 416-425; cf. Foreville, Latran I, II, III et Latran IV 175-178. For an older English translation, but with a different order of canons, see H. J. Schroeder, Disciplinary Decrees of the General Councils (St. Louis-London 1937) 177-194.</div>
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[43] Cardinal Humbert of Silva Candida (H 1061) described simony as a form of heresy (following a tradition traceable to Pope Gregory I, 590-604), and went so far as to deny the validity of simoniacal orders or of sacraments conferred by simoniacs (Adversus simoniacos libri III, ed. F. Thaner: (MGH >Libelli de Lite= 1.118, 120-121, 189); Peter Damian (H 1072), who considered simony a >heresy= but not a transgression of faith (Liber gratissimus, ed. L. de Heinemann: (MGH >Libelli de Lite= 1.23), argued for the validity of the sacraments of wicked ministers, while condemning the viciousness of simony: (J. B. Oosterman, Peter Damian=s Doctrine on the Sacerdotal Office: A Canonical Study of the Validity of Orders and the Worthy Exercise of Ordained Ministry (Catholic University of America Canon Law Studies 90; University Microfilms International, Michigan 1980) especially 12-13, 37-53, 204-205, 301-302. Cf. John Gilchrist, >@Simoniaca Haeresis@ and the Problem of Orders from Leo IX to Gratian=, Proceedings Boston 209-235.</div>
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[44] Cf. Peter Damian=s defence of clerical purity, discussed by Oosterman, Peter Damian=s Doctrine 66-73. For general background, see Roger Gryson, Les origines du célibat ecclésiastique du premier au septième siècle (Gembloux 1970); Roman Cholij, Clerical Celibacy in East and West (Leominster 1988).</div>
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[45] Perhaps an allusion to the second canon of Chalcedon (451), which had outlawed all forms of simony on pain of deposition for ordainer and ordained and anathema for any lay intermediary: cf. Alberigo, COD 87-88.</div>
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[46] Cf. Giles Constable, Monastic Tithes: From their Origins to the Twelfth Century (Cambridge Studies in Medieval Life and Thought 10; Cambridge 1964) 145-146.</div>
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[47] Joseph F. Cleary, Canonical Limitations on the Alienation of Church Property (Catholic University of America Canon Law Studies 100; Washington, D.C. 1936) 23-42.</div>
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[48] Francis X. Wahl, The Matrimonial Impediments of Consanguinity and Affinity (Catholic University of America Canon Law Studies 90; Washington, D.C. 1934) 9-19; For >infamia=, see n. 68, below.</div>
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[49] This decree was a general application of a >peace movement= which had its origins in late tenth century France: see Jean Pierre Poly, La Provence et la société féodale, 879-1166 (1976) 191-204; cf. Hartmut Hoffmann, Gottesfriede und Treuga Dei (Schriften der MGH 20; Stuttgart 1964); H. E. J. Cowdrey, >The Peace and the Truce of God in the Eleventh Century=, Past and Present 46 (1970) 42-67, Thomas N. Bisson, >The Organized Peace in Southern France and Catalonia, ca. 1140-ca. 1233=, American Historical Review 82 (1977) 290-311; idem, >Peace of God, Truce of God=, DMA 9.473-475.</div>
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[50] Residents of the Leonine city, where St Peter=s was situated.</div>
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[51] Cc.1-2, 6-9, and 21 all have precedents in recent councils: c.1 (cf. Toulouse 1119), c.9; c.2 (cf. Melfi 1089, c.15: Mansi 20.724), c.6 (cf. Toulouse 1119, c.2); c.7 (cf. Reims 1119, c.5); cc. 8, 21 (cf. Lateran 1110, cc.1-2: Mansi 21.8); c.9 (cf. Troia 1093, c.20: Mansi 20.789-790). For c.10, cf. Urban II=s address at the council of Clermont 1095 (Mansi 20.823).</div>
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[52] Westminster (1125, 1127, 1129); Rouen (1128); Bourges, Chartres, Clermont, Beauvais, Vienne, Besançon (1125); Nantes (1127); Arras, Troyes (1128); Châlons sur Marne, Paris (1129); Barcelona (1126), Palencia (1129): Mansi 21.325-388; cf. Foreville, Latran I, II, III et Latran IV 69.</div>
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[53] Councils and Synods, with other Documents relating to the English Church 1.1-2 ed. D. Whitelock, M. Brett and C. N. L. Brooke (Oxford 1981) 1.2 pp. 738-741. Of the 17 canons, nos. 1, 4, 7, 9, 11, 13, and 16 reflect Lateran legislation: cf. Lateran I cc.1, 8 and 18, 6, 4, 2, 7 and 9.</div>
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[54] Cf. Councils and Synods 1.2 pp. 743-749, cc.1, 2, 4, 5, 10 and Lateran I cc.8, 1, 6, 7, and 4. Brett and Brooke remark (p. 745), >á propos= c.5, that >it is noticeable that c.5 follows the wording of the Lateran council of 1123 more closely than that of Westminster [1125]=.</div>
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[55] Cf. Ibid.1.2 pp. 768-779, cc.11 and 13 and Lateran I cc.20, 7 and 18.</div>
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[56] Mansi 21.385-388, cc.5, 8, 9, 12, 16, 17; cf. Lateran I cc.7 and 21, 2, 9, 14 and 15, 18, 13.</div>
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[57] Cc. 1, 3-4, 6, 8 (part), 9, 12, 14, 16b (attributed to Calixtus II), 18 (part), 19-20 (attributed to Urban II), 21 (attributed to Calixtus II), 22 (attributed to Urban II), were received into Gratian, Decretum: can 1 = C.1 q.1 c.10; can. 3 = D.63 c.3; can. 4 = C.16 q.7 c.11; can. 6 = D.60 c.2; can. 8 (from >Si quis [ergo]=) = C.16 q.7 c.23; can 9 = C.35 q.2-3 c.2; can. 12 = C.10 q.1 c.14; can. 14 = C.24 q.3 c.23; can. 16b = C.16 q.1 c.10; can. 18 (from Decimas et ecclesias) = C.16 q.7 c.39 (attributed to Urban II); can. 19 = C.16 q.4 c.1 (attributed to Urban II); can. 20 = C.24 q.3 c.24 (attributed to Urban II); can. 21 = D.27 c.8; can. 22 = C.12 q.2 c.37 (attributed to Urban II).</div>
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[58] Until modified by Lateran IV (1215) c.50.</div>
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[59] Canons 2, 7, 15. For can. 2 cf. C.11 q.3 c. 17; for can. 7, cf. D.28 c.2; for can. 15 cf. C.24 q.3 c.24, '1.</div>
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[60] C.5, nullifying the ordinations of Maurice Bourdin; c.10, renewing Crusaders= provoleges c.11 on the Porticani; c.13 on false coining; and c.17 on Benevento.</div>
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[61] Foreville, Latran I, II, III et Latran IV 73-78; Alberigo, COD 195-6: cf. Tanner, Decrees of the Ecumenical Councils 1.195-196; Alberigo and Duval, Les Conciles oecumeniques 2.1 pp. 429-430.</div>
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[62] Cf. Robert Somerville, >The Canons of Reims (1131)=, BMCL 5 (1975) 122-130, reprinted in Papacy, Councils and Canon Law no.15.</div>
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[63] Cf. Robert Somerville, >The Council of Pisa, 1135: A Re Examination of the Evidence for the Canons=, Speculum 45 (1970) 98-114.</div>
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[64] No formal record survives, but a scholarly consensus exists, based on Baronius, Annales ecclesiasticae 12 (1607) 277-280 and the Roman edition of 1612, Concilia generalia ecclesiae catholicae (4 vols. Rome 1608-1612) 4.21-23. For the decrees, see Alberigo COD 197-203. Cf. Tanner, Decrees of the Ecumenical Councils 1.197-203 (Latin and English); Alberigo and Duval, Les Conciles oecumeniques 2.1 pp. 432-445 (Latin and French); Foreville, Latran I, II, III et Latran IV 175-178 (French); Schroeder, Disciplinary Decrees 195-213 (English, with commentaries).</div>
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[65] Cc.1-2, 4-7, 9-10, 12, 14-20 repeat or amplify decrees of the councils of Clermont 1130 and Reims 1131 (cf. Mansi 21.437-440, cc.1-5, 8-13; ibid., 453-462, cc.1-6, 10-17); cc.1-2, 15 and 30 echo or repeat canons of the council of Pisa 1135 (cf. Mansi 21.487-492, cc.1, 12, 14, and 7).</div>
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[66] Cc.3, 7, 10, 21-25 derive from the councils of the reforming popes: from Gregory VII, Rome (1078) c.10; from Urban II, Melfi (1089) cc.3, 21-22; from Calixtus II, Toulouse (1119) cc.3, 7, 23-25.</div>
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[67] Elizabeth Vodola, Excommunication in the Middle Ages (Berkeley 1986) 27.</div>
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[68] On this application of the Roman civilian penalty, see Vincent A. Tatarczuk, Infamy of Law: A Historical Synopsis and Commentary (Catholic University of America Canon Law Studies 357; Washington, D.C. 1954) 13-23, 27-32. Also Francesco Migliorino, Fama e infamia: Problemi della società medievale nel pensiero giuridico nei secoli XII e XIII (Catania 1985).</div>
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[69] For a brief history, see Bernard J. Ganter, Clerical Attire (Catholic University of America Canon Law Studies 361; Washington, D.C. 1955) 4-18.</div>
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[70] Cf. Lat. I, c.15 and. n. 49, above. There was a very similar formulation in the Panoramia (1095) attributed to Ivo of Chartres (PL 161.1343).</div>
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[71] For a discussion of the implications of excommunication >latae sententiae= in connexion with this canon, see Vodola, Excommunication 28-31. See also Richard H. Helmholz, >ASi quis suadente@ (C.17 q.4 c.29): Theory and practice=, Proceedings Cambridge 426-438.</div>
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[72] Cf. Charles A. Kerin, The Privation of Christian Burial: An Historical Synopsis and Commentary (Catholic University of America Canon Law Studies 136; Washington, D.C. 1941) 14-28. Christian burial was automatically denied to unreconciled excommunicates C this canon reinforced the general rule.</div>
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[73] T. P. McLaughlin, >The Teaching of the Canonists on Usury (XII, XIII, and XIV Centuries)=, Mediaeval Studies 1 (1939) 81-147, 2 (1940) 1-22; Walter Taeuber, >Geld und Kredit im Dekret Gratians und bei den Dekretisten=, SG 2 (1954) 443-464; John T. Noonan, Jr., The Scholastic Analysis of Usury (Cambridge, Mass. 1957); John T. Gilchrist, The Church and Economic Activity in the Middle Ages (London 1969); Arwed Blomeyer, >Aus der Konzilienpraxis zum kanonischen Zinsverbot=, ZRG Kan. Abt. 66 (1980) 317-335; R. H. Helmholz, >Usury in the Medieval English Church Courts=, Speculum 61 (1986), 364-380; James A. Brundage, >Usury=, DMA 12.335-339. For >infamia= and denial of Christian burial, see nn. 68 and 72.</div>
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[74] Alberigo, COD 437.</div>
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[75] Ecclesiasticae Historiae Libri tredecim: The ecclesiastical history of Orderic Vitalis; edited and translated by Marjorie Chibnall (6 vols. Oxford Medieval Texts; Oxford 1969-1980) Book 13, chapter 39, 6.529-531; cf. Cheney, >The Numbering of the Lateran Councils= 204-205.</div>
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[76] Gerhoh von Reichersberg, Liber de nouitatibus huius temporis, ed. E. Sackur (MGH Scriptores >Libelli de Lite= 3; Hannover 1897; reprinted Hannover 1956) 290-291; Dialogus de pontificatu sanctae Romanae ecclesiae, ed. H. Boehmer (MGH Scriptores >Libelli de Lite= 3; Hannover 1897; reprinted Hannover 1956) 3.534.</div>
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[77] Dom Jean Leclercq, >Les décrets de Bernard de Saintes=, Revue du Moyen Age latin 2 (1946)167-170; Odette Pontal, Les statuts synodaux français du XIIIe siècle, 1: Les statuts de Paris et le synodal de l=Ouest (XIIIe siècle) (Collection de documents inédits sur l=histoire de France, Section de philologie et d=histoire jusqu=à 1610, in 8o, 9; Paris 1971) lv.</div>
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[78] Mansi 21.225-228.</div>
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[79] Whole: cc.2, 4-6, 8, 19-21, 26-28; part: cc.7, 10, 12, 15-16, 18, 22. Can. 2 = Decretum C.1 q.3 c.15; can 4 = C.21 q.4 c.5; can 5 = C.12 q.2 c.47; can 6 = D.28 c.2; can 7 (from >Ut lex=) = C.27 q.1 c.40; can 8 = last sentence of C.27 q.1 c.40; can. 10 (>InnouamusYhonores= and >PrecipimusYsacerdotem=) = D.60 c.3 and C.21 q.2 c.5; can. 12 (from >Precipimus=) = D.90 c.11; can. 15 (>Si quis suadenteYsuscipiat=) = C.17 q.4 c.29; can. 16 (from >auctoritate=) = C.8 q.1 c.7; can. 18 (>PessimamYinterdicimus=. >Si quis igiturYpermaneat=) = C.23 q.8 c.32; can. 19 = penultimate sentence of C.23 q.8 c.32; can 20 = last sentence of C.23 q.8 c.32; can. 21 = D.56 c.1 (ascribed to Urban II); can. 22 (from >[con]fratres=) = D.5 >de poenitentia=; can. 26 = major part of C.18 q.2 c.25; can. 27 = last sentence of C.18 q.2 c.25; can. 28 = D.63 c.35. Gratian referred to c.28 in an earlier recension of his Decretum; the only Lateran II canon that he cited before he produced his vulgate edition.</div>
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[80] Can. 29 = X 5.15.1. The ascription to Innocent III was probably a simple mistake, for Compilatio prima (5.9.1) correctly ascribed it to Innocent II (Cheney, >The Numbering of the Lateran Councils= 205).</div>
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[81] Cf. Council of Rouen (1190), c.6: Dom G. Bessin, Concilia Rothomagensis provinciae (2 vols. in 1; Rouen; F. Vaultier, 1717) 1.95. For the application of this decree in England, see Councils and Synods with Other Documents Relating to the History of the English Church, 2.1: A.D. 1205-1313, ed. F. M. Powicke and C. R. Cheney (Oxford 1964) 98-99.</div>
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[82] Philippe Contamine, War in the Middle Ages, trans. Michael Jones (Oxford 1984, reprinted Oxford 1987-1998) 72-73, 274-275.</div>
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[83] Cf. Cheney, >The Numbering of the Lateran Councils= 205.</div>
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[84] Foreville, Latran I, II, III et Latran IV 134-158; Alberigo, COD 205-225. For a French translation of the canons, see Foreville, Latran I, II, III and IV 210-223. See also, Hefele, Histoire des conciles 5.2 pp. 1086-1112; Schroeder, Disciplinary Decrees 214-235.</div>
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[85] Alberigo, COD 210. In an unpublished Bonn dissertation, Walter Herold examined 36 sources for the canons and concluded that there were 34 different traditions. Stephan Kuttner published Herold=s findings in a short note, >Concerning the Canons of the Third Lateran Council=, Traditio 13 (1957) 505-506. See also, Le troisième concile de Latran (1179): Sa place dans l=histoire, ed. Jean Longère (Paris 1982).</div>
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[86] Gesta regis Henrici secundi Benedicti abbatis, ed. W. Stubbs (2 vols. Rolls Series 49; London 1867) 1.222-238; Chronica magistri Rogeri de Houedene, ed. W. Stubbs (4 vols. Rolls Series 51; London 1868-1871) 2.173-189 (1869); The Historical Works of Gervase of Canterbury, ed. W. Stubbs (2 vols. Rolls Series 73; London 1879-1880) 1.278-292; William of Newburgh, Historia rerum Anglicarum, ed. R. G. Howlett, Chronicles of the Reigns of Stephen, Henry II, and Richard I (4 vols. Rolls Series 82; London 1884-1889) 1-2 (1884-1885) 1. 206-223.</div>
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[87] Radulfi de Diceto decani Lundoniensis opera historica, ed. W. Stubbs (2 vols. Rolls Series 68; London 1876) 1.430. Perhaps reflecting his own interests as dean of a major cathedral, he singled out the condemnations of illicit burials by Templars and Hospitallers (c.9) and the accumulation of benefices (c.13).</div>
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[88] On decretals and decretal collections, see Charles Duggan=s in this volume with extensive bibliography.</div>
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[89] Sermo habitus in lateranensi concilio, sub Alexandro papa III, ed. G. Morin, >Le discours d=ouverture du concile générale de Latran(1179) et l=oeuvre littéraire de maître Rufin, évêque d=Assise=, Atti della Pontificia accademia romana di archeologia (3rd Series, Memorie 2; Rome 1928) 116-120; for a French translation, see Foreville, Latran I, II, III et Latran IV 200-204, especially 202-203. It was long thought that Rufinus had given this homily at the Council, but Roman Deutinger, >The Decretist Rufinus C A well-known Person?= BMCL 23 (1999) 10-15, has convincingly argued that he did not.</div>
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[90] Cf. G. J. Ebers, Das Devolutionsrecht, vornehmlich nach katholischem Kirchenrecht (Stuttgart 1906; reprinted Amsterdam 1965) 182-188.</div>
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[91] Alberigo, COD reads >seniori= for >saniori= (p. 219, line 30), but >sanior pars= has a long tradition. Cf. Isaac S. Jacob, >The Meaning of ASanior Pars@ in the Rule of St Benedict and its Use in the Decretal Collection of Pope Gregory IX, with a Study of the Electoral Law as Found in the Decretum of Gratian= (Catholic University of America Canon Law Studies 437; reprinted University Microfilms International, Michigan 1964) 54-92.</div>
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[92] Cf. Gaines Post, >Alexander III, the ALicentia docendi@ and the Rise of the Universities=, Anniversary Essays in Medieval History, by Students of C. H. Haskins (Boston-New York 1929) 255-257.</div>
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[93] Josef Avril, >L=encadrement diocésain et l=organisation paroissiale=, Le troisième concile de Latran 53-74.</div>
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[94] The Council of Toledo (646) had limited bishops= retinues to 50 (Mansi 9.838). Cf. A. L. Slafkosky, The Canonical Episcopal Visitation of the Diocese (Catholic University of America Canon Law Studies 142; Washington, D.C. 1941), especially 24-28; Avril, >L=encadrement diocésain= 55-57.</div>
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[95] Cf. J. H. Lynch, Simoniacal Entry into Religious Life from 1000 to 1260 (Columbus, Ohio 1976) 147-169.</div>
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[96] For a discussion the Third Lateran=s legislation on religious privilege, see Jean Becquet, >Les religieux=, Le troisième concile de Latran 45-51.</div>
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[97] Cc.20-22, 25 = Lat. II, cc.14, 12, 11, 13.</div>
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[98] See n. 49, above for bibliography on the Truce of God..</div>
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[99] See Henri Maisonneuve, Études sur les origines de l=Inquisition (2nd ed. Paris 1960) 94-96, 102-163, et passim (Cathars); 151 n. 2, 155 (Patarines); 114-118 (>Publicani=).</div>
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[100] For the context and application, see Maisonneuve, Origines de l=Inquisition 126-135.</div>
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[101] Mansi 22.476-478; cf. Maisonneuve, Origines de l=Inquisition 151-156.</div>
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[102] See Charles Duggan=s essay in this volume on the following. Walther Holtzmann=s opinion that the Third Lateran Council stimulated the making of decretal collections cannot be sustained in the light of this evidence.</div>
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[103] 1 Dunelmensis, Fontanensis, 1 Rotomagensis, Florianensis, Cusana, and Oriel.: Studies in the Collections of Twelfth Century Decretals, from the papers of the late Walther Holtzmann ed. and trans., C. R. Cheney and Mary G. Cheney (MIC Series B: Corpus Collectionorum 3; Vatican City 1979) 336, s.v. >Remense=.</div>
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[104] On Belverensis see Charles Duggan, Twelfth Century Decretal Collections and their Importance in English History (University of London Historical Studies 12; London 1963) 47, 71 n. 2, 155, 161) Dunelmensis (ibid. 79 and n. 1) Fountains (ibid. 80 n. 1), Bridlington (ibid. 90, 93), Claudiana (ibid. 91 n. 3), Cotton and Peterhouse (ibid. 104 n. 4). For the reception of individual canons, see Holtzmann-Cheney, Collections 336-337 s.v. >Turonense=. Seven of its decrees reached the Gregorian Decretales (Cheney, >The Numbering of the Lateran Councils= 208).</div>
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[105] Duggan, Twelfth Century Decretal Collections 47, 71 n. 2, 72, 73, 159-160. For the reception of individual canons, see Holtzmann-Cheney, Collections 337, s.v. >Westmonasteriense= (1175).</div>
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[106] Alberigo, COD 207-209; cf. Holtzmann-Cheney, Collections 335-336, s.v. >Lateranum III=.</div>
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[107] Alberigo, COD 209: >Pro certo affirmare possumus huius concilii canones per totam latinam ecclesiam divulgatos esse atque in eius curis negotiisque maxime valuisse=; cf. Cheney, >The Numbering of the Lateran Councils= 208: >For canonists and administrators the memorable Roman council was that gathered at the Lateran in 1179 by Alexander III.= In addition to legal manuscripts, copies of the decrees are found, for example in a manuscript containing sacred and profane texts in the library of the Augustinian house of Aureil in Limousin (Jean Becquet, >La bibliothèque des chanoines réguliers d=Aureil en Limousin au XIIIe siècle=, Vie canoniale en France aux Xe-XIIe siècles (London 1985) 107-134, especially 122 no. 76: >Decreta innouata in concilio Alexandri pape=.</div>
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[108] With the papal bull Rex pacificus (Friedberg, Decretales 2): >Volentes igitur, ut hac tantum compilatione universi utantur in iudiciis et in scholis, districtius prohibemus, ne quis praesumat aliam facere absque auctoritate sedis apostolicae speciali=. For a translation of the bull see Robert Somerville and Bruce C. Brasington, Prefaces to Canon Law Books in Latin Christianity: Selected Translations, 500-1245 (New Haven-London 1998). For the distribution of the canons, see Friedberg, Decretales xii, s.v. >C. Later. III=.</div>
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[109] Bessin, Concilia Rothomagensis 1.94-98: influence of Lateran III is found in: cc.9-10, forbidding clergy from undertaking secular business (cf. Lat. III, c.12); c.12, on visitations and procurations, opens, >Sicut in Lateranensi Concilio cautum est= (cf. Lat. III, c.4;) c.13, on appeals (cf. Lat. III, c.6); c.14, forbidding excommunication without citation and judgment (cf. Lat. III, c.6). Cf. Raymonde Foreville, >The Synod of the Province of Rouen in the Eleventh and Twelfth Centuries=, Church and Government in the Middle Ages, ed. C. N. L. Brooke et al. (Cambridge 1976) 19-39, especially 38 (reprinted in Gouvernement et vie de l=Église au Moyen Âge London 1979 no.8); idem, >La réception des conciles généraux dans l=église et la province de Rouen au XIIIe siècle=, Droit privé et institutions régionales: Études historiques offertes à Jean Yver (Paris 1976) 243-253, especially 244 (reprinted in Gouvernement et vie de l=Église no.9).</div>
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[110] Mansi 22.939-950.</div>
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[111] Councils and Synods 1.2 pp. 1060-7100; Mansi 22.713-722: c.5, restricting the trains of visiting prelates, >Cum inter ea quae statuta sunt a modernis patribus Lateranense concilium= (cf. Lat. III, c.4); c.6, bishops to pay the stipend of any priest or deacon ordained without title, >juxta tenorem Lateranensis concilii= (cf. Lat. III, c.5); c.7, excommunication to be proceeded by canonical process, >Rursus Lateranensis concilii statuta sequentes= (cf. Lat. III, c.6); c.8, sacraments to be bestowed without charge, >Sicut in Lateranensi concilio salubriter a sanctis patribus est provisum= (cf. Lat. III, cc.7, 18, 8); c. 10, forbidding clergy to keep concubines, >Statuta etiam Lateranensis concilii reuerenter amplectentes= (cf. Lat. III, c.11); c.13, provision for lepers, >concilii Lateranensis eciam institucione suffulti= (cf. Lat. III, c.23); c.14 (Mansi c.14, beginning), condemning abuse of privileges by Templars and Hospitallers, >Lateranensis concilii tenore perpensoYeiusdem auctoritate concilii= (cf. Lat. III, c.9); c.15 (Mansi c.14, at the end), condemning simoniacal entry into religious houses (cf. Lat. III, c.10).</div>
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[112] See Pontal, Les statuts synodaux 52-97: c.55, on excommunication (cf. Lat. III, c.6), c.70, prohibiting lay possession of tithes (cf. Lat. III, c.15, at the end).</div>
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[113] Councils and Synods with Other Documents Relating to the History of the English Church, 2, A.D. 1205-1313, ed. F. M. Powicke and C. R. Cheney (Oxford 1964) 1.2 pp. 57-96: influence of Lateran III is found in: c.101, De eodem [= De regula religionis], (cf. Lat. III, c.10); c.107, De beneficio indigni privando, includes the phrase, >in concilio Lateranensi primo= (cf. Lat. III, c.14).</div>
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[114] Mansi 22.818-854.</div>
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[115] Mansi 22.897-924.</div>
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[116] Mansi 22.935-54; cf. Foreville, Latran I, II, III et Latran IV 241-243.</div>
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[117] Lat. III, c.4 (cf. Lat. IV, c.33 ); c.8 (cf. Lat. IV, c.29), c.9 (cf. Lat. IV, c.61), c.13 (cf. Lat. IV, c.29); c.18 (cf. Lat. IV, c.11); c.19 (cf. Lat. IV, c.46).</div>
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[118] Note the substitution of >vel= for >et=: cf. Alberigo, COD 219, line 30.</div>
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[119] Lat. IV, c.3 (cf. Lat. III, c.27), 14 (cf. Lat. III, c.11), cc.18, 71 (cf. Lat. III, c.20), c. 23 (cf. Lat. III, c.8), c.24 (cf. Lat. III, cc.1, 16), cc.26, 30 (cf. Lat. III, c.3), cc.32, 46 (cf. Lat. III, c. 14), cc.35, 47 (cf. Lat. III, c.6), c.57 (cf. Lat. III, c.9), c.63 (cf. Lat. III, c.7), c.64 (cf. Lat. III, c.10).</div>
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[120] Jean Longère, >L=Influence de Latran III sur quelques ouvrages de théologie morale=, Le troisième concile de Latran 91-103.</div>
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[121] Raymonde Foreville, >La place de Latran III dans l=histoire conciliare du XIIe siècle=, Le Troisieme Concile de Latran 11-17.</div>
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[122] Innocent III, Epistolae 16.30 in PL 216.823-825); Foreville, Latran I, II, III et Latran IV 245-246, 327-329 (French translation); Alberto Mellone, >Vineam Domini - 10 April 1213: New Efforts and Traditional Topoi - Summoning Lateran IV=, Pope Innocent III and his World, ed. John C. Moore (Aldershot 1999) 63-73, including a new edition of the letter, 72-23.</div>
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[123] For the official list of cardinals, metropolitans, and bishops, see Foreville, Latran I, II, III et Latran IV 391-395; cf. J. Werner, >Die Teilnehmerliste des Laterankonzils v. J. 1215=, Neues Archiv 31 (1906) 577-93; Hefele, Histoire des conciles 5.2 pp. 1722-1733; cf. n. 129, below.</div>
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[124] For a statistical analysis of the sources of Lateran IV, see Antonio García y García, >La Biblia en el concilio 4 lateranense de 1215=, AHC 18 (1986) 91-102, especially 96. He counts only 12 derivations from Lateran III, but six canons of the Third Lateran are cited explicitly: Lat. III, c.4 (cf. Lat. IV, c.33 ); c.8 (cf. Lat. IV, c.29), c.9 (cf. Lat. IV, c.61), c.13 (cf. Lat. IV, c.29); c.18 (cf. Lat. IV, c.11); c.19 (cf. Lat. IV, c.46); and there are echoes of a further ten: Lat. III, c.1 (cf. Lat. IV, 24), c.3 (cf. Lat. IV, cc.26, 30), c.6 (cf. Lat. IV, cc.35, 47), c.7 (cf. Lat. IV, c.63), c.10 (cf. Lat. IV, c.64), c. 11 (cf. Lat. IV, c.14), c.14 (cf. Lat. IV, cc.32, 46), c.16 (cf. Lat. IV, c.24), c.20 (cf. Lat. IV, c.18, 71), c.27 (cf. Lat. IV, c.3); and the influence of Lat III, cc.8 and 9, cited in Lat. IV, c.29 and 81, is also evident in Lat. IV, cc.23 and 57.</div>
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[125] > ... generale concilium juxta priscam sanctorum patrum consuetudinem convocemus= (PL 216.824); cf. Foreville, Latran I, II, III et Latran IV 327 (French translation); cf. Gérard Fransen, >L=Ecclésiologie des Conciles médiévaux=, Le Concile et les conciles, ed. B. Bott, et al. (Paris 1960) 125-141, at 127-128.</div>
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[126] Hefele and Leclercq, Histoire des conciles 5.2 pp. 1233-1316; cf. Foreville, Latran I, II, III et Latran IV 227-244. See also Werner Maleczek, >Laterankonzil, IV=, LMA 5 (1990) 1742-1744.</div>
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[127] > ... in quo ad exstirpanda vitia et plantandas virtutes, corrigendos excessus, et reformandos mores, eliminandas haereses, et roborandam fidem, sopiendas discordias, et stabiliendam pacem, comprimendas oppressiones, et libertatem fovendam, inducendos principes et populos Christianos ad succursum et subsidium terrae sanctae tam a clericis quam a laicis impendendum, cum caeteris quae longum esset per singula numerare= (PL 216.824); cf. Foreville, Latran I, II, III et Latran IV 327-238 (French translation).</div>
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[128] Foreville, Latran I, II, III et Latran IV 258-272, 406.</div>
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[129] There were 17 prelates from the patriarchate of Constantinople, four from Jerusalem, one from Antioch, and one Maronite, see Foreville, Latran I, II, III et Latran IV 391-392; cf. n. 123, above. On representation in councils and the Church during the thirteenth century, see Kenneth Pennington, >Representation in Medieval Canon Law=, The Jurist 64 (2004) 361-383.</div>
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[130] Michele Maccarone, >Il IV Concilio Lateranense=, Divinitas 2 (1961) 270-298, especially 284; C. R. Cheney, >A Letter of Innocent III and the Lateran Decree on Cistercian Tithe Paying=, Cîteaux: Commentarii Cistercienses 13 (1962) 146-151; Constitutiones Concilii quarti Lateranensis una cum Commentariis glossatorum, ed. Antonio García y García (MCI, Series A: Corpus Glossatorum 2; Vatican City 1981) 5-10; idem, >Gobierno de la Iglésia universal en el concilio IV Lateranense=, Iglesia, sociedad y derecho (2 vols. Bibliotheca Salmanticensis 89; Salamanca 1987) 2.123-141, especially 132-135 (reprinted from AHC 1 [1969], 50-68).</div>
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[131] >Constitutiones siue decreta domini Innocentii pape iii. in generali concilio Lateranensi edita=, García y García, Constitutiones 6. Cf. idem, >A New Eyewitness Account of the Fourth Lateran Council=, Iglesia, sociedad y derecho 2.61-121, especially 67: >deinde leguntur constitutiones domini pape...= (reprinted from Traditio 20 [1964] 115-178).</div>
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[132] Antonio García y García has found 28 derivations from Innocent=s own writings in the Council=s decrees (26 from letters, 2 from De altaris mysterio): García y García, >La Biblia en el concilio 4 lateranense= 96.</div>
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[133] García y García, Constitutiones 8 cites a letter to the archbishop of Cologne, dated 20 Nov. 1202-1213 Jan. 1203 (Potthast, 1767), which mentions the possibility of calling a general council to which the archbishop would be invited.</div>
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[134] Indeed, parallels for many of the decrees can be found in local ecclesiastical legislation: London (Westminster) 1200, Paris 1209, Avignon 1209, Paris 1212, Montpellier 1214, Rouen 1214, etc. Cf. García y García, >Gobierno de la Iglésia universal= 135-141.</div>
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[135] Foreville, >Procédure et débats= 25, 29-34; cf. García y García, Constitutiones 11; idem, >Gobierno de la Iglésia universal=, 125-126.</div>
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[136] For the best edition of the constitutions, based on the 20 most reliable manuscripts, see García y García, Constitutiones 1-118, which corrects the vulgate edition: COD 230-271; cf. Tanner, Decrees of the Ecumenical Councils 1.230-271 (Latin and English); Alberigo and Duval, Les Conciles oecumeniques 2.1 pp. 494-577 (Latin and French); Foreville, Latran I, II, III et Latran IV 342-386 (French). For a summary translation of Innocent III=s sermon delivered on 11 November 1215, see ibid., Appendix V, 333-338: from Richard of San Germano, Chronica priora, ed. A. Gaudenzi (Naples 1888) 90-93. See also, Hefele and Leclercq, Histoire des conciles 5.2 pp. 1316-1398.</div>
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[137] Paul Fournier, Études sur Joachim de Flore et ses doctrines (Paris 1909) 32-37; E. Buonaiuti, Gioacchino da Fiore: I tempi, la vita, il messagio (Rome 1931) 174-175; F. Roberti, Gioacchino da Fiore (Florence 1934) 81-131; Ioachimi abbatis Liber contra Lombardum (Scuola di Gioacchino da Fiore), ed. C. Ottaviano (Rome 1934); E. Bertola, La dottrina trinitaria in Pietro Lombardo (Miscellanea Lombardiana; Novara 1957) 129-135.</div>
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[138] G. C. Capelle, Autour du décret de 1210, 3: Amaury de Bène: Étude sur son panthéisme formel (Bibliothèque thomiste 16, Section historique 14;Paris 1932); cf. Maisonneuve, Origines de l=Inquisition 166-168.</div>
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[139] Maisonneuve, Origines de l=Inquisition commented on the similarity between the dogmatic definitions of c.1 and the professions of faith imposed on Durand de Huesca (>Poor Catholic=) and Bernard Primus (Poor Lombard=).</div>
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[140] Jean Châtillon, >Latran III et l=enseignement christologique de Pierre Lombard=, Le troisième concile de Latran (1179): Sa place dans l=histoire, ed. Jean Longère (Paris 1982) 75-90; cf. Marcia L. Colish, Peter Lombard (Brill=s Studies in Intellectual History 41; Leiden-New York 1994).</div>
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[141] Michele Maccarone, Studi su Innocenzo III (Italia Sacra: Studi e documenti di storia ecclesiastica 17; Padua 1972) 390-396.</div>
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[142] Citing and expanding Lucius III=s decree Ad abolendam, issued at the council of Verona in 1184 (Mansi, 22.476-478); cf. Maisonneuve, Origines de l=Inquisition 151-156.</div>
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[143] Mansi, 23.73-75; cf. Maisonneuve, Origines de l=Inquisition 245-253. For a general survey of the Inquisition (with bibliography), see DMA 6.483-489 and H.A. Kelly, Inquisitions and Other Trial Procedures in the Medieval West (Aldershot 2001).</div>
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[144] Lotte Kéry, >Inquisitio - denunciatio - exceptio: Möglichkeiten der Verfahrenseinleitung im Dekretalenrecht=, ZRG, Kan. Abt. 87 (2001) 226-268 for a discussion of Qualiter.</div>
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[145] Cf. U. Berlière, >Innocent III et la réorganisation des monastères bénédictines=, Revue bénédictine 22 (1920) 22-42, 145-59; Michele Maccarone, >Riforma e sviluppo della vita religiosa con Innocenzo III=, Rivista di Storia della Chiesa in Italia 16 (1962) 29-72, especially 31-41; idem, >I capitoli istuiti dal IV concilio Lateranense=, Studi su Innocenzo III 246-262.</div>
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[146] For the context and implications of this decree, see Maccarone, >Riforma e sviluppo della vita religiosa= 61-72; idem, >La costitutione ANe nimia religionum@ del IV concilio Lateranense=, Studi su Innocenzo III 307-337.</div>
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[147] For its implementation in Germany, see Papul P. Pixton, >Pope Innocent III and the German Schools: the impact of Canon 11 of the Fourth Lateran Council upon the cathedral and other schools 1216-1272=, Innocenzo III. Urbs et Orbis. Atti del Congresso Internazionale, Roma, 9-15 settembre 1998, ed. Andrea Sommerlechner (2 vols. Rome 2003) 2.101-132, especially 115-132.</div>
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148 Cf. Lat I, cc.7, 21; Lat. II, c.6; Lat. III, c.11. For general background, see Roger Gryson, Les origines du célibat ecclésiastique du premier au septième siècle (Gembloux 1970); Roman Choli, Clerical Celibacy in East and West (Leominster 1988); and Clarence Gallagher, Church Law and Church Order in Rome and Byzantium: A Comparative Study (Birmingham Byzantine and Ottoman Monigraphs, 8; Aldershot 2002) who compares celibacy in the Eastern and Western churches.</div>
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149 Cf. Lat. II, c.4 above, at n. 69.</div>
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150 Already in Gratian, Decretum C.23 q.8 c.30: >Non debent agitare iudicium sanguinis qui sacramenta Domini tractent=; ibid., C.2 q.5 c.22: >In novo testamento monomachia non recipitur.=</div>
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151 J. W. Baldwin, >The Intellectual Preparation for the Canon of 1215 against the Ordeals=, Speculum 36 (1961) 613-636. On the replacement of the ordeal with the Ordo iudiciarius in church courts see Kenneth Pennington, >Due Process, Community, and the Prince in the Evolution of the Ordo iudiciarius=, RIDC 9 (1998) 9 47</div>
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152 Councils and Synods 2.1 p. 49.</div>
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153 See below n. 206.</div>
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154 Daniel R. Cahill, The Custody of the Blessed Sacrament (Catholic University of America Canon Law Studies 292; Washington, D.C. 1950) 8-12.</div>
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155 Cf. Bertrand Kurtscheid, A History of the Seal of Confession, trans. F. A. Marks (Saint Louis 1927) 115-126; Paul Anciaux, La Théologie du Sacrement de Pénitence au XIIe siècle (Louvain 1949).</div>
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156 C.23 (cf. Lat. III, c.8); c.24 (cf. Lat. III, c.1); c.29 (cf. Lat. III, cc.8, 13-14); c.30 (cf. Lat. III, c.3); c.31 (cf. Lat. II, c.21); cc.33-4 (cf. Lat. III, c.4).</div>
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157 Ebers, Devolutionsrecht 182-188.</div>
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158 Anscar Parsons, Canonical Elections (Catholic University of America Canon Law Studies 118; Washington, D.C. 1939) 52-64.</div>
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159 For a discussion of the tacit obstruction to the full application of this and related canons, see J. W. Gray, >Canon Law in England: Some Reflections on the Stubbs Maitland Controversy=, (SCH 3; Leiden 1966) 48-68, especially 54-60.</div>
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160 Note the important emendation of the generally received reading of >three= months to >six= months, bringing the canon into line with Lat. III, c.8: cf. García y García, Constitutiones 74, line 13.</div>
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161 Ebers, Devolutionsrecht 182-188.</div>
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162 An interlocutory sentence was a judgment on a subsidiary issue which had arisen in the course of litigation.</div>
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163 Cf. R. von Heckel, >Das Aufkommen der ständigen Prokuratoren an der päpstlichen Kurie im 13. Jahrhundert=, Miscellanea Francesco Ehrle: Scritti di storia e paleografia 2 (ST 38; Rome 1924) 290-321 at 311-133.</div>
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164 Cf. N. Vilain, >Prescription et bonne foi du Décret de Gratien (1140) à Jean d=André H1348)=, Traditio 16 (1958) 136-145.</div>
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165 Cf. Linda Fowler, >Recusatio iudicis in civilian and canonist thought=, Post scripta: Essays on Medieval Law and the Emergence of the European State in Honor of Gaines Post, eds. Joseph R. Strayer and Donald E. Queller (SG 15; Rome 1972) 719-785.</div>
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166 Cf. Lat. III, c.19; Raymonde Foreville, >Répresentation et taxation du clergé au I=VE concile du Latran (1215)=, Études présentés à la Commission internationale pour les Assemblées d=États XXXI (XIIe Congrès international dessciences historiques; Paris-Louvain 1966) 57-74 (reprinted Gouvernement et vie de l=Église au Moyen Âge [London 1979]) no.3.</div>
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167 Cf. Lat. I, c.9; Lat. II, c.17.</div>
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168 Francis X. Wahl, The Matrimonial Impediments of Consanguinity and Affinity (Catholic University of America Canon Law Studies 90; Washington, D.C. 1934) 18-19; Adhélmar Esmein, Le mariage en droit canonique (2 vols. 2nd. ed. Paris 1929) 1.371-393; R. H. Helmholz, Marriage Litigation in Medieval England (Cambridge Studies in English Legal History; London/New York 1974); cf. idem, in DMA 3.539-540. Innocent=s action was not without precedent. In the 1160s, Alexander III had allowed such marriages on a remote Norwegian island (Greenland?), for example, and also in the Croatian province of Spalato (Split): Decretales Ineditae Saeculi XII, ed. Stanley Chodorow and Charles Duggan, MIC Series B 4 (Vatican City 1982) 149-151 no. 86, at 149; Charles Duggan, >Decretal Letters to Hungary= 23-24 no. 10. Moreover, the reduction of the prohibition to four degrees was powerfully argued by Peter the Chanter in his Verbum abbreviatum: J. W. Baldwin, Masters, Princes, and Merchants: The Social Views of Peter the Chanter and his Circle (2 vols. Princeton 1970) 1.336-337.</div>
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169 Thus making universal a practice that was already followed in some parts of the church: cf. James B. Roberts, The Banns of Marriage (Catholic University of America Canon Law Studies 64; Washington, D.C. 1931) 9-17. See also E. Diebold, >L=application en France du canon 51 du I=VE concile du Latran d=après les anciens statuts synodaux=, L=Anné Canonique 2 (1963) 187-195.</div>
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170 Cf. Cheney, >A Letter of Innocent III and the Lateran Decree on Cistercian Tithe Paying=; Giles Constable, Monastic Tithes 1-19, 303-309.</div>
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171 Cf. Lat. II, c.10; Lat. III, c.9.</div>
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172 Cc.63, 65-6 (cf. Lat. III, c.7); c.64 (cf. Lat. III, c.10). Cf. Lynch, Simoniacal Entry 179-195.</div>
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173 For which the canon supplies the text of a form letter, Quoniam ua ait Apostolus, which could be used for the purpose.</div>
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174 For the interesting suggestion that the precise formulation of this canon owed much to existing English practice and the influence of Cardinal Robert Courson, see N. Vincent, >Some Pardoners= Tales; The Earliest English Indulgences=, Transactions of the Royal Historical Society 6th series 12 (2002) 23-58 at 55.</div>
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175 Kenneth R. Stow, >Papal and Royal Attitudes Toward Jewish Lending in the Thirteenth century=, Association for Jewish Studies Review 6 (1981) 161-184; John A. Watt, >Jews and Christians in the Gregorian Decretals=, Christianity and Judaism, ed. Diana Wood (SCH 29; Oxford 1992) 93-105. Cf. S. Grayzel, The Church and the Jews in the XIIIth Century (Philadelphia 1933); Essential Papers on Judaism and Christianity in Conflict. From Late Antiquity to the Reformation, ed. Jeremy Cohen (New York 1991) part 2.</div>
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176 One manuscript, Florence, Biblioteca Mediceo Laurenziana, MS S. Croce IIIsin.6, fols. 254ra-261vb, arranges the canons in five parts, >Prima pars novellarum=, >Secunda pars novellarum=, etc., comprising cc.1-4, 5-22, 23-34, 35-49, 50-71, and the anonymous Casus Parisienses (possibly by Vincentius Hispanus) adopted a similar division (García y García, Constitutiones 17-18).</div>
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177 García y García, Constitutiones 119-172.</div>
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178 Johannes intserted all but c.42, Sicut volumus, relating to secular jurisdiction, and c.71, Ad liberandam Terram sanctam into his Compilatio Quarta; Foreville, Latran I, II, III et Latran IV 312-313; Alberigo, COD 229; cf. Stephan Kuttner, >Johannes Teutonicus, das vierte Laterankonzil und die Compilatio Quarta=, Miscellanea Giovanni Mercati (ST 125; Vatican City 1946) 608-634; reprinted in Medieval Councils, Decretals, and Collections of Canon Law (London 1980) no.10; cf. >Retractationes=, 9-11; García y García, Constitutiones 4.</div>
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179 All but c.42, Sicut volumus, relating to secular jurisdiction, c.49, on unjust excommunications, and part of c.71, Ad liberandam Terram sanctam were received into the Liber Extra in 1234: Alberigo, COD 229, García y García, Constitutiones 4. For their distribution in the Extra, see Friedberg, Decretales xii, s.v. >Conc. Later. IV=.</div>
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180 X 1.1.1-2, >De summa Trinitate et fide catholica=..</div>
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181 Sixty six manuscripts are still extant, and a further 14 have been lost: see García y García=s chapter in this volume.</div>
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182 >Johannis Teutonici apparatus in concilium Lateranense=, ed. García y García, Constitutiones 173-270.</div>
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183 >Vincentii Hispani apparatus in concilium quartum Lateranense=, ed. García y García, Constitutiones 271-384. Despite the small number of surviving manuscripts, their geographical spread (Bamberg, Jumièges, Llanthony Secunda, Padua, Signy) suggests wide dissemination.</div>
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184 See García y García=s chapter below.</div>
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185 Cf. García y García, Constitutiones 187-270, of which pages 223-256 relate to cc.35-48 (Johannes); 287-384, of which pages 331-358 relate to cc.35-48 (Vincentius); 419-458, of which pages 437-447 relate to cc.35-48 (Damasus).</div>
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186 C. R. Cheney, English Synodalia of the Thirteenth Century (London 1941; reprinted Oxford 1998); M. Gibbs and J. Lang, Bishops and Reform; 1215-1272, with special reference to the Lateran Council of 1215 (London 1934) 94-179; cf. Foreville, Latran I, II, III et Latran IV 313-315.</div>
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187 Although it did not initiate them: see Cheney, English Synodalia 35-36; Pontal, Les statuts synodaux lxxi-lxxvii, 106; Paul B. Pixton, The German Episcopacy and the Implementation of the Decrees of the Fourth Lateran Council, 1216-1245: Watchmen on the Tower (Studies in the History of Christian Thought 64; Leiden 1995) 7-89; cf. Pontal, Les statuts synodaux 10-82.</div>
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188 Alberigo, COD 236 (cf. Tanner, Decrees of the Ecumenical Councils 236): >canonicas regulas et maxime quae statuta sunt in hoc generali concilio relegentes=.</div>
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189 Councils and Synods 2.1 p. 57, correcting Cheney, English Synodalia 50-51. Richard Poore had attended the Fourth Lateran Council, and he was a friend of Odo de Sully and a pupil of Stephen Langton: ibid., 52, 55-5.</div>
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190 Councils and Synods 2.1 pp. 57-96. Direct influence of Lateran IV is found in c.4, De trinitate credenda which ends, >prout in capitulo concilii continetur= (cf. Lat. IV, c.1); c.8, De fornicatione clericorum, with the phrase >in generali concilio statutum est= (cf. Lat. IV, c.14); c. 1, De superbia vitanda in verbo et gestu combines parts of Lat. IV, c.16, Langton, cc.8 and 10, and Lat. III, c.14; c.13, De potatione publica devitanda (cf. Lat. IV, c.15); c.16, De cupiditate clericorum vitanda echoes in part Paris, vii. 4 (Mansi 22.679) and Lat. IV, c.66; c.17, De consuetudine ecclesie laudabili et observanda, with the phrase >sicut in concilio statutum= (cf. Lat. IV, c.66); c.21, Quod nichil exigatur pro baptismate (cf. Paris, iii. 2-3 and Lat. IV, c.20); c.38, Quotiens monendi sunt parochiani ad confitendum et ad communicandum (cf. Lat. IV, c.21); c.51, De premonitione excommunicationis, opens >Sacro approbante concilio= (cf. Lat. IV, c.47); c.55, De sacramento redemptionis (cf. Lat. IV, c.1); c.66, De munditia vasorum et ornamentorum omnium (cf. Lat. IV, c.19); 72, De fraudulenta pensione non danda, includes the phrase, >sicut in concilio prohibitum est= (cf. Lat. IV, c.32); c.81, De fornicatione et adulteriis, includes the phrase, >secundum statuta concilii= (cf. Lat. IV, c.7); c.85, De clandestinis matrimoniis, includes the phrase, >secundum statuta concilii= (cf. Lat. IV, c.51); 90, De gradibus matrimonii, opens >In generali concilio statutum est= (cf. Lat. IV, cc.50-1); 91, De competenti termino contrahendi (cf. Lat. IV, c.51); c.92, De testimonio consanguinitatis in contractu (cf. Lat. IV, c.52); c.98, Ne medici suadeant egris aliquid quod sit in periculo anime, ends >Transgressor huius constitutionis penam in concilio statutam non (evadet)= (cf. Lat. IV, c.22); c.100, De regula religionis (cf. Lat. IV, c.13); 104, De procuratione (visitationis), includes the phrases, >sacri concilii vestigiis inherentes= and >in Laterannsi concilio diffinita=, >secundum statuta concilii= (cf. Lat. IV, cc.33-4); 105, De clericis episcopi suscipiendis, includes the phrase, >in concilio statutum est= (cf. Lat. IV, c.10); c.106, De magistris scolarum (cf. Lat. IV, c.11); c.107, De beneficio indigni privando, includes the phrase, >nuper in generali concilio evidentius fuit expressum= (cf. Lat. IV, c.29); c.109, Ne clerici optineant res laicales, opens, >Sacri concilii auctoritate interdicimus= (cf. Lat. IV, cc.43, 45); c.110, De advocatis et feudatoriis, opens, >Sacri nichilominus concilii provisione diffinitum est= (cf. Lat. IV, c.45); c.111, De stipendiis sacerdotum, includes the phrase, >auctoritate concilii precipimus= (cf. Lat. IV, cc.32). Papal mandates against hereditary succession in benefices, received by the archbishop of York and the bishops of Lincoln, Worcester, London, Carlisle, Salisbury, Coventry, 1221-1235: Councils and Synods 2.1 pp. 98-99.</div>
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191 Councils and Synods 2.1 pp. 165-167 (Canterbury) 201 (Durham) 435-445 (Durham peculiars in York) 364-387 (Salisbury) 227-237 (Exeter) 632-658 (London) 451-467 (Chichester); cf. Cheney, English Synodalia 62-89.</div>
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192 Ibid. 2.1 pp. 100-125. Sixty manuscript copies are known, testifying to the wide dissemination and enduring relevance of Stephen Langton=s provincial code.</div>
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193 Ibid. 2.1 pp. 100-125. Direct influence of Lateran IV is found in: c.11 includes the phrase >cum in generali concilio sit preceptum= (cf. Lat. IV, c.17); c.13, prohibiting clergy from involvement in sentences of blood, opens >Auctoritate quoque generalis concilii= (cf. Lat. IV, c.18); c.14 orders that the appointment of vicars in prebendal churches and in churches belonging to religious houses should be made >secundum formam generalis concilii= (cf. Lat. IV, cc.32, 61); c.24, on the appointment of confessors for the clergy (cf. Lat. IV, c.10); c.27, moderating the trains of archdeacons, refers to the number of packhorses >statutum in concilio generali= (cf. Lat. IV, c.33); c.29. on the duties of an archdeacon, orders archdeacons to see that the eucharist, chrism, and holy oil are securely locked >iuxta formam generalis concilii= (cf. Lat. IV, c.20); c. 31 prohibits charging for burials, baptisms, marriages or any other sacrament >sicut in generali concilio expressius et diffusius est statutum= (cf. Lat. IV, c.66); c. 33, on clerical dress (cf. Lat. IV, c.16); c.34, on clerical behavior (cf. Lat. IV, c.15); c.39, forbidding luxurious dress to nuns, women, monks, and canons regular (cf. Lat. IV, c.16); c.42, forbidding payment for entry into a religious house (cf. Lat. IV, c.64); c.43, forbidding the >farming= of churches (cf. Lat. IV,c.32); c.46, on the Jews (cf. Lat. IV, c.67); c.47, ordering Jews to wear distinctive dress (cf. Lat. IV, c.68); c.33, on payment of tithe and observance of the Lateran constitutions (cf. Lat. IV, cc.53-55).</div>
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194 Councils and Synods 2.1 p. 125: >Ut autem omnia fine bono concludantur, Lateranense concilium sub sancte recordationis papa Innocentio iii celebratum, in prestatione decimarum et aliis capitulis precipimus observari, et in synodis episcoporum constitutiones illius concilii una cum istis prout videbitur expedire volumus recitari.=</div>
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195 William Lyndwood (Gulielmus Lindwood), Provinciale (seu Constitutiones Angliae) (Oxford: H. Hall, 1679), cf. Tabula, kira; Councils and Synods 2.1 p. 101.</div>
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196 Councils and Synods 2.1 pp. 139-154, c.38, on the secure custody of holy oil and chrism (cf. Lat. IV, c.20); c.40, on publishing the banns of marriage, >nuper in concilio super huiusmodi statutam= (cf. Lat. IV, c.51); cc.63-65, on clerical behavior (cf. Lat. IV, cc.14-16); c.77, on the appointment of vicars, >cum in generali concilio nuper statutum esset= (cf. Lat. IV, c.61).</div>
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197 I.e. the Fourth: see Cheney, >The Numbering of the Lateran Councils= 206-207.</div>
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198 Councils and Synods 2.1 pp. 125-137, at 126.</div>
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199 Councils and Synods 2.1 pp. 227-237 (Exeter), 169-181 (Worcester, 1229), 237-259 (Cardinal Otto), 294-325 (Worcester, 1240), 265-278 (Lincoln), 342-364 (Norwich), 586-626 (Bath and Wells); et passim.</div>
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200 Councils and Synods 2.1 p. 589, >salvis in omnibus statutis conciliorum Lateranensis, Oxoniensis, et Londoniensis=.</div>
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201 For the attribution, see Pontal, Les statuts synodaux français du XIIIe siècle 48-50; for the text, with French translation, see ibid., 52-97; cf. Synodicon Ecclesiae Parisiensis (Paris; F. Muguet, 1674) 3-21; Mansi 22.731-736 (shorter text), under the title >statuta incerti loci=; cf. Foreville, Latran I, II, III et Latran IV 315. Cf. A. Artonne, >Les statuts synodaux diocésains français du XIIIe s. au concile de Trente=, Revue d=histoire de l=Église de France 36 (1950) 168-181. For the reception of Odo=s statutes in England, see Cheney, English Synodalia 55-56; for their influence in Germany, see n. 206 below. For Portugal, see I. da Rosa Pereira, >Les statutes synodaux d=Eudes de Sully en Portugal=, L=année canonique 15 (1971) 459-480.</div>
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202 Text lost: cf. Pontal, Les statuts synodaux 106.</div>
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203 Odette Pontal, >Les plus anciens statuts synodux d=Angers et leur expansion dans les diocèses de l=ouest de la France=, Revue d=Histoire de l=Église de France 46 (1960) 54-67; Pontal, Les statuts synodaux 106, 138-239 (with French translation).</div>
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204 Pontal, Les statuts synodaux 138-237, c.18, on priestly obligation to say the Office, >Ex concilio lateranensi ultimo= (cf. Lat. IV, c.17); c.22, on the proper care of altar linen and vestments, with the phrase >sicut continetur in concilio (lateranensi)= (cf. Lat. IV, c.19, end); c.23, Ex concilio lateranensi de crismate (cf. Lat. IV, cc.19 [end], 20); c.24, Item de eodem, forbidding the keeping of private possessions in churches, opens with the phrase >In concilio firmiter inhibetur= (cf. Lat. IV, c.19); c.31, Ex concilio lateranensi forbidding clergy from indulging in profane pursuits (cf. Lat. IV, c.16); c.32, on clerical dress (cf. Lat. IV, c.16); c.33, forbidding clergy to participate in sentences of blood, derived from the Council of Tours, 1216 (cf. Lat. IV, c.18); c.34, Ex concilio lateranensi (et turonensi) forbidding clergy from taking paid employment or blessing the elements in ordeals (cf. Lat. IV, c.18); c.37, Ex concilio lateranensi, on clerical behavior (cf. Lat. IV, c.14); c.38, excommunicating clergy who still retained >suspect women= >usque ad concilium lateranense ultimo celebratum= (cf. Lat. IV, c.14); c.39, Ex concilio lateranensi, on illegitimate children of priests and clerical and lay concubinage (falsely attributed to the council; derived from Odo de Sully, c.81); c.40, on reservation of relics, opens with the phrase >Item in concilio est statutum= (cf. Lat. IV, c.62); c.41, Ex concilio lateranensi, on episcopal control of preachers and alms collectors (false attribution; from Odo de Sully, c.68); c.64, allowing marriage from the fifth degree of consanguinity onwards (cf. Lat. IV, c.50); c.65 forbidding clandestine marriages (cf. Lat. IV, c.51); c.69, on clerical duties towards the sick, opens with the phrase >Statutum est in concilio= (cf. Lat. IV, c.22); c.73, In concilio lateranensi, sacraments to be conferred freely (cf. Lat. IV, c.61); c.75, on confession (cf. Lat. IV, c.21); c.73, In concilio lateranensi, sacraments to be conferred freely (cf. Lat. IV, c.61); c.75, on confession (cf. Lat. IV, c.21); c.76, on confession (cf. Lat. IV, c.21); c.80, Ex concilio lateranensi, on penance (mistaken attribution).</div>
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205 Compiled by Pierre de Sampson and widely disseminated, it was adopted in Arles, Béziers, Uzès, and Lodève, and its influence can be traced in the work of Guillaume Durand (Mende) and Raymond de Calmont d=Olt (Rodez) and in synodal statutes in northern Spain and Italy. Manuscript copies survive in Italy, Spain, Switzerland, and Germany; see Odette Pontal, >Quelques remarques sur l=oeuvre canonique de Pierre de Sampzon=, AHC 8 (1976) 126-142, especially 127-132; cf. Mansi, 24.521-566 (wrongly attributed to Bishop Bertrand de Languisel and mis dated 1284).</div>
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206 Pontal, >Les plus anciens statuts= 57-59 and Les statuts synodaux 106-108, 136. According to Odette Pontal (p.136), >pour toute la France du Moyen Age il [the synodal book of Angers] reste le synodal de base jusqu=au Concile de Trente.= For manuscript and bibliographical details, see A. Artonne, L. Guixard, Odette Pontal, Répertoire des statuts synodaux des diocèses de l=ancienne France du xiiie à la fin du xviiie siècle (Documents, Études et Répertoires publiés par l=Institut de Recherche et d=Histoire des Textes 8; 2nd edition; Paris 1969) 80-81 (Autun, 115-116 (Bayeux), 205 (Clermont Ferrand), 213-214 (Coutances), 257 (Langres), 297 (Le Mans), 279 (Lisieux), 287 (Lyon), 316-317 (Nantes), 337 (Noyon), 342-343 (Orléans), 378-379 (Rouen), 409 (Saintes), 421 (Sisteron), 453 (Tours); cf. Raymonde Foreville, >Les statuts synodaux et le renouveau pastoral du XIIIe siècle dans le Midi de la France=, Le Credo, la morale et l=Inquisition (Cahiers de Fanjeaux 6; Toulouse 1971) 119-150 (reprinted in idem, Gouvernement et vie de l=Église au Moyen Âge [London 1979] no.15).</div>
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207 Bessin, Concilia Rothomagensis 1.130-132: c.1 declares, >auctoritate sacri Concilii LateranensisYhaec potissimum volumus observari quae in ipso Concilio constituta noscuntur=; cc.1-19 = Lat. IV, cc.6, 10, 7, 12, 13, 14, 15-16, 19-20, 21, 10, 27, 30, 31, 32, 47, 51, 53-54, 55, 59; cf. Raymonde Foreville, >La réception des conciles généraux dans l=église et la province de Rouen au XIIIe siècle=, Droit privé et institutions régionales: Études historiques offertes à Jean Yver (Paris 1976) 245 (reprinted in Gouvernement et vie de l=Église au Moyen Âge [London 1979] no. 9).</div>
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208 Bremen, Cologne, Magdeburg, Mainz, Salzburg, Trier.</div>
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209 Peter Johanek, >Die Pariser Statuten des Bischofs Odo von Sully und die Anfänge der kirchlichen Statutengesetzgebung in Deutschland=, Proceedings Cambridge 327-347, especially 345-347, for the Latin text; cf. Pixton, The German Episcopacy 149-151 (with English translation).</div>
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210 Pixton, The German Episcopacy 84-85. For the Utrecht statutes, see Concilia Germaniae, ed. J. F. Schannat and J. Hartzheim (11 vols. Cologne: Krakamp and Simonis, 1759-1775; reprinted Aalen 1970) 3 (1760) 488-490; cf. Anton Joseph Binterim, Pragmatische Geschichte der deutschen National Provincial und vorzüglichsten Diöcesanconcilien vom vierten Jahrhundert bis auf das Concilium zu Trient (7 vols. Mainz 1835-1848) 4 (1840) 458-465 (German translation).</div>
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211 For German attendance at the council, see Hermann Krabbo, >Die Deutschen Bischöfe auf dem Laterankonzil 1215', QF 10 (1907) 275-300: 7 from the province of Mainz, 3 from Trier, 2 from Cologne, 4 from Salzburg, 2 from Bremen, 3 from Magdeburg, as well as the patriarch of Aquileia and the bishops of Trent, Basel, Cambrai, Riga, and Estonia; cf. Pixton, The German Episcopacy 190. For monastic and capitular representation, >perhaps forty or fifty other clerics=, see ibid., 190-193.</div>
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212 Pixton, The German Episcopacy 223-234: cc.8-9, on abuse by lay advocates (cf. Lat. IV, cc.44-45); c.11, compelling subdeacons and deacons who have married to return to the clerical state (cf. Lat. IV, c.14); c.14, on appointment of vicars (cf. Lat. IV, cc.30 and 61; confirmed by Pope Honorius III, Dec. 1217. Potthast 5635).</div>
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213 Pixton, The German Episcopacy 234, 240-241, 415-418. A council in 1216 is inferred; for the 1238 council see Mansi 23.477-86. 12 of its 45 decrees reflect Lateran legislation: 10-13, 15-16, 21, regulating clerical dress and tonsure (cf. Lat. IV, c.16); 14, forbidding clergy to frequent taverns, except on pilgrimages and journeys (cf. Lat. IV, c.16); c.17-18, forbidding clerical cohabitation with women (cf. Lat. IV, c.14); c.20, forbidding hawking and dicing (cf. Lat. IV, c.16); c.26, on sufficient income for vicars (cf. Lat. IV, c.32); c. 27, on the safe custody of the eucharist >corpus Domini=, holy oil and baptismal fonts (cf. Lat. IV, c.20); c.31, against heresy (cf. Lat. IV, c.3); two reflect that of the Third Lateran: c.9, forbidding clergy to engage in business (cf. Lat. III, c.12); c.34, against usury (cf. Lat. III, c.25; cf. Lat. IV, c.67).</div>
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214 Pixton, The German Episcopacy 246-248, 418-419.</div>
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215 Ibid., 252-261, 334.</div>
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216 Ibid., 225-282, passim, 288-291.</div>
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217 Ibid., 282-261.</div>
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218 Ibid., 284-285.</div>
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219 Albert Hauck, Kirchengeschichte Deutschlands (5 vols. in 6, Leipzig 1896-1920; reprinted Berlin-Leipzig 1954) 5.1 p. 144. For Cologne, see Binterim, Pragmatische Geschichte 5 (1843) 162-178 (Conrad, >1260=) Concilia Germaniae 3.588-597 (>1260=); ibid., 596-615 (Werner, 1261); Mansi, 23.1012-1030 (Conrad, >1260=); for Magdeburg, see Binterim, 5.214-220.</div>
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220 Pixton, The German Episcopacy 259-260, 296-300.</div>
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221 Ibid., 291-296, 298-299, 300.</div>
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222 Mansi 23.1-8, c.14 (col. 7-8), >districte praecipimus, ut archiepiscopi, episcopi, archidiaconi, & decani, in suo singuli concilio annis singulis celebrando eas publicari faciant servari=; cf. Concilia Germaniae 3.520-523; Binterim, 4.471 (German translation); cf. Pixton, The German Episcopacy 345-349.</div>
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223 Hauck, Pragmatische Geschichte 5.1 pp. 136-40; cf. Pixton, The German Episcopacy 348.</div>
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224 Peter Linehan, The Spanish Church and the Papacy in the Thirteenth Century (Cambridge 1971; Spanish translation published in Salamanca 1975) 4-19.</div>
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225 For the list, see Antonio García y García, >El Concilio IV Lateranense (1215) y la Península Ibèrica=, Iglesia, sociedad y derecho 2.187-208, at 190-192 (reprinted from Revista española de teologia 44 [1984] 355-375).</div>
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226 Antonio García y García, >Primeros reflejos del conc. 4 Lateranense en Castilla=, Iglesia, sociedad y derecho 2.209-235 (reprinted from Studio historico ecclesiastica: Festgabe für Prof. Luchesius Spätling OFM, ed. I. Vázquez Janeiro [Bibliotheca Pontificii Athenaei Antoniani 19; Rome 1977] 249-282). The clergy revolted, and Archbishop Rodrigo Jiménez de Rada of Toledo virtually nullified Bishop Gerald=s statutes in 1220 (cf. ibid., 215). Reflections of the Lateran canons are found in 1.1, which refers to the >statutum pape= on interdicts (cf. Lat. IV, cc.57-58), 1.3, clergy to serve in person or appoint perpetual vicars, >seruetur statutum domini pape= (cf. Lat. IV, c.32), 1.11, episcopal elections, >seruetur ius scriptum= (cf. Lat. IV, c.23); 2.3, archdeacon=s procurations (cf. Lat. IV, c.33), 2.11, tithes (cf. Lat. IV, c.53), 2.17, forbidding communication with excommunicates, >seruetur constitutio domini pape Innocentii= (cf. Lat. IV, c.3); 3.1-2, tonsure and clerical dress, 5-6, forbidding gaming and drinking in taverns (cf. Lat. IV, c.16), 3.10, forbidding clergy to hear confessions of non parishioners (cf. Lat. IV, c.21), 3.13, ' 3, archpriests= visitations: small entourage, may not take hunting dogs and hawks (cf. Lat. IV, cc.33, itself citing Lat. III, c.4), 3.16, forbidding Christians to eat or drink Jewish meat or wine (cf. Lat. IV, c.67-9), 3.17, forbidding involvement in sentences of blood (cf. Lat. IV, c.18), 3.21 ' 3, forbidding priests to participate in clandestine marriages (cf. Lat. IV, c.51). For a full discussion of synodal activity in Spain after 1215, see José Sánchez Herrero, >Los concilios provinciales y los sinodos diocesanos españoles 1215-1550', Quaderni Catanesi 3 (1981) 113-177; 4 (1982), 111-197.</div>
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227 Although four of the eight the synodal statutes issued by Bernardo II of Santiago de Compostela in 1229 were based on Lateran constitutions, the choice of decrees was highly selective: Synodicon Hispanum, ed. Antonio García y García, et al. (Madrid, 1981-) 1.263-266, cc.2, 6-8 (cf. Lat. IV, cc.10, 32 (bis), 30).</div>
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228 Linehan, The Spanish Church 20-34; García y García, >El Concilio IV Lateranense (1215) y la Península Ibèrica=.</div>
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229 Josep M. Pons Guri, >Constitucions conciliars Tarraconensis (1229 a 1330)=, Analecta Sacra Tarraconensia 47 (1974) 65-128, 48 (1975) 241-363, especially 47.75-92 (Latin); cf. J. Tejada y Ramiro, Coleccíon de cánones y de todos los concilios de la Iglesia de España y de América (6 vols. Madrid 1861) 3.329-342 (Latin and Spanish); Manuel Guallar Perez. Los concilios Tarraconensis celebrados en Lérida (Siglos VI-XV) (Lérida 1975) 107-147 (Spanish).</div>
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230 Linehan, The Spanish Church 28. For Valladolid, cf. Thesaurus novus anecdotorum, ed. Edmond Martène and Ursin Durand (5 vols. Paris 1717) 4.167-174 (a monastic parallel of the Valladolid legislation). On the reaction to John of Abbeville=s legislation, see Linehan, The Spanish Church 35-53.</div>
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231 Pons Guri, >Constitucions conciliaris Tarraconensis= 76: >statuta sacri concilii generalis que, pro magna parte, non sine gravi periculo, sunt neglecta, pleniori diligentia de cetero precipimus observari.=</div>
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232 Pons Guri, >Constitucions conciliars Tarraconensis= 75-92 (the numeration in Tejada y Ramiro and Perez differs slightly), c.1-2, on holding provincial and diocesan synods (cf. Lat. IV, c. 6); c. 3, on imposition of discipline, >Constitutio de correctione subditorum edita firmius observetur= (cf. Lat. IV, c.8); c.4, on appointment of preachers and confessors, >quia provide statutum est in concilio generali= (cf. Lat. IV, c.10); c. 5, on the appointment of masters to teach theology and >grammar=, opens >Cum in generali concilio pia fuerit constitutione provisum= (Lat. IV, c.11; cf. Lat. III, c.18); c.7, against clerical incontinence (cf. Lat. IV, c.14); c.8, on clerical dress and behavior, forbidding involvement in sentences of blood (cf. Lat. IV, cc.15-18); c.9, on proper maintenance of altars, safe custody of holy oil, chrism, eucharist, >que...pie et provide statuta sunt= (cf. Lat. IV, c.20); c.10, on confession, >districte servantes constitutionem concilii generalis= (cf. Lat. IV, c.21); c.11, against plurality >post generale consilium (sic)Yante conciliumYpost conciliumYante conciliumYsecundum statuta generale conciliiYiuxta statutum generale concilii= (cf. Lat. IV, c.29); c.12, on clerical ordination: none to be ordained without sufficient title, unworthy to be excluded, >amodo districtius observari per penam super hoc in generali concilio constitutam= (cf. Lat. IV, cc.26, 30, 32; Lat. III, cc. 3, 5); c.13, on consanguineous and clandestine marriages (cf. Lat. IV, cc. 50-51); c.14, Jews and Saracens to pay tithes (cf. Lat. IV, c.67); c.15, Jews to wear distinctive clothing (cf. Lat. IV, c.68); c.20, against charges for sacraments, opens >Sicut in generali statutum est concilio= (cf. Lat. IV, c.66); c.21, forbidding payment for ordination (cf. Lat. IV, c.63); c.22, ordering general chapters, >secundum formam generalis concilii= (cf. Lat. IV, c.12); cc.24-5, against improper dress for clerics and monks (cf. Lat. IV, c.16); c.30, if parishes not filled within the legal term, bishop may appoint (cf. Lat. IV, c.23); c.32, against infringement of rights of parish churches (cf. Lat. IV, c.56). Two canons refer back to Alexander III and the Third Lateran Council (1179): c.18, against abuse of lay patronage, >sicut ex constitutionibus tam Lateranensis quam domini Alexandri noscitur institutum= (cf. Lat. III, c.14); c.35, forbidding the sale of military supplies to the Saracens, >Constitutionem domini Alexandri ad memoriam reducentes= (cf. Lat. III, c.24).</div>
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233 Linehan, The Spanish Church 54-82; Pons Guri, >Constitucions concilars Tarraconensis= 34-104, especially 104, c.12: >dominus archiepiscopus precepit omnes constitutiones generalis concilii domini Innocentii papae et constitutiones domini Sabinensis Apostolicae Sedis legati [= John of Abbeville] et presentes constitutionesYper totam suam provinciam inviolabiliter observari=; cf. Tejada y Ramiro, Coleccíon de cánones 1.349-361; 3 (1859), 29-32, especially 32. For his subsequent councils at Valencia (1240), Tarragona (1242, 1243, 1244, 1246, 1247, 1250), see Pons Guri, >Constitucions concilars Tarraconensis= 104-128, 241-249.</div>
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234 Linehan, The Spanish Church 74-76; for the text, see idem, >Pedro de Albalat, arzobispo de Tarragona y su Asumma septem sacramentorum@=, (Hispania Sacra 22; Barcelona Madrid 1969) 16-30 (reprinted, Spanish Church and Society 1150-1300 [London 1983]) no. 3.</div>
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235 Synodicon Hispanum 1.272-280.</div>
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236 J. Giménez y Martínez de Carvajal, >San Raimundo de Peñafort y la Siete Partidas de Alfonso X el Sabio=, Anthologica Annua 3 (1955) 201-238 (cited by García y García, Constitutiones 4, n. 4).</div>
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237 The archbishop of Esztergom (Gran), and the bishops of Eger, Györ, Veszprém, Vác; the archbishop of Kolocsa and the bishops of Nagyvárad and Csanád; the archbishop of Spalato (Split), and the bishops of Hvar (Lésina) and Nona (Nin): Hefele and Leclercq, Histoire des conciles 5.2 p. 1731; cf. Foreville, Latran I, II, III et Latran IV 393.</div>
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238 Kalocsa (1122, before 1225); Esztergom (1252 [not 1256]; Buda (1263). The alleged council of Esztergom of 1276 is a figment. For these councils and supposed councils, see Lothar Waldmüller, Die Synoden in Dalmatien, Kroatien und Ungarn: Von der Völkerwanderug bis zum Ende der Arpaden (1311) (Paderborn 1987) 173-187, which corrects Gabriel Adriányi, >Die ungarischen Synoden=, AHC 8 (1976) 541-575, especially 544.</div>
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239 >In castro Budensi, vesprimiensis Diocesis= (ed. Hube 72). Discussion of this council is complicated by the transmission of two versions of its decrees. The full text, set out in 128 capitula, derived from manuscripts in Warsaw and St. Petersburg, is available only in the now very rare Antiquissimae consitutiones synodales provinciae gneznensis maxima ex parte nunc primum e codicibus manu scriptis typis mandatae, ed. Romuald Hube (Petropoli: Cancellariae imperatoris,1856) 72-164, whereas the most widely available text, Sacra concilia ecclesiae romano catholicae in regno Hungariae celebrata ab anno Christi MXVI usque ad annum MDCCXXXIV, ed. C. Péterffy, S.J. (2 vols. Posony 1741-1742 and Vienna 1742)1.106-126; Mansi, 24.269-308; Hefele and Leclercq, Histoire des conciles 6.1 pp. 247-257 breaks off at the beginning of c.75 (which it numbers 69), provides different rubrics and different numeration, and lacks cc.76-128 and the greater part of c.75. In the following analysis, the Budan decrees are cited according to Hube=s edition, with the alternative numeration in square brackets. For the context, see Michael Szvorény, Synopsis critico historica decretorum synodalium pro ecclesia hungaro catholica editorum (Veszprém 1807) 32-45; Waldmüller, Die Synoden in Dalmatien 188-200; Adriányi, >Die ungarischen Synoden= 545-546; cf. (with caution) Z. J. Kosztolnyik, >Rome and the Church in Hungary in 1279: The Synod of Buda=, AHC 22 (1990) 68-85, especially 76-81.</div>
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240 Hube, Antiquissimae constitutiones synodales cc.83, 88 (seven sacraments); cc.84-86 (Incarnation, Ascension, descent of the Holy Spirit); cc.89-96, 98 (baptism, confirmation, penance); cc.99-117 (eucharist, care of altars, etc.) cc.118-120 (matrimony).</div>
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241 Ibid., c.9 [8], >ClericiYdiligenter= (cf. Lat. IV, c.16, >ClericiYdiligenter=); c.10 [9], >Nullus clericus sententiam sanguinisYintersit. Nec quisquamYdestinandas, nec illam partem chirugiaeYinducit= (cf. Lat. IV, c.18, >Sententiam sanguinisYintersit=; >nec quisquamYdestinandas=, >nec illam chirurgiae artemYimpendat=); c.24 [21], >Statuimus utYextendi=, >Si vero isYpuniatur= (cf. Lat. IV, c.20, >Statuimus utYextendi=, >Si vero isYultioni=); c.28 [27], >ut a modoYapprobatae= (cf. Lat. IV, c.62, >ut a modoYapprobatae=);</div>
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c.43 [41], >ne supellectilia sacerdotisYportentur= (cf. Lat. IV, c.19, >ne huiusmodi supellectiliaYreportentur=); c.97 [-], >districte injunctum medicis corporum...procedatur. Ceterum autem...convertatur= (cf. Lat. IV, c.22, >districte praecipimus medicis corporum...procedatur...Ceterum...convertatur=); and c.123 [-] is a verbal rearrangement of Lat. IV, c.66.</div>
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242 Waldmüller, Die Synoden in Dalmatien 194-195; Kosztolnyik, >Rome and the Church in Hungary= 76-80. For texts of these councils, see Mansi, 22.783-794 (Avignon); Bessin, Concilia Rothomagensis 1.134-138; cf. Mansi, 23.213-222 (Rouen); Mansi, 23.1167-1178 (Vienna); Péterffy, Sacra concilia 1.53-62; Mansi, 21.97-112 (Esztergom I). For the date and legislation of Esztergom I, see Waldmüller, Die Synoden in Dalmatien 127-133.</div>
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243 Adam Vetulani, >La pénétration du droit des Décrétales dans l=Église Polonaise au XIIIéme siècle=, Acta Congressus Iuridici Internationalis VII saeculo a decretalibus Gregorii IX et XIV a codice Iustiniano promulgatis Romae 12-17 Novembris 1934 (5 vols .Rome 1935-1937) 3.385-405, especially 389-394 (reprinted in Institutions de l=Église et canonistes au Moyen Age: De Strasbourg à Cracovie, ed. Wac»aw Uruszczak [Aldershot 1990] no. 2).</div>
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244 The bishops of Kraców, Wroc»aw, W»oc»awek, and Lebus: Hefele and Leclercq, Histoire des conciles 5.2 pp. 1731; cf. Foreville, Latran I, II, III et Latran IV 393.</div>
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245 Hefele and Leclercq, Histoire des conciles 5.2 p. 1428.</div>
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246 Concilia Poloniae, ed. Jakub Sawicki, vi (Warsaw 1952) 8.</div>
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247 Ignacy Subera, Synody Prowincjonalne Arcybiskupów Gnieïnie½skich (Warsaw 1971) 41-45; cf. Hube, Antiquissimae constitutiones synodales 1-13; Vetulani, >La pénétration= 395-396.</div>
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248 Hube, Antiquissimae constitutiones synodales 14-49 (based on early manuscripts in Warsaw and St. Petersburg), which combines two sequences of statutes in a single series numbered 1-31. Canons 1-10 are principally concerned with the cathedral of Gniezno; nos. 11-31 concern the province. Hefele and Leclerq (Histoire des Conciles 5.2 pp. 1707-1709, nos. 1-26) provides a summary of a later, variant and extended version of the provincial decrees, based on Mortimer de Montbach, Statuta synodalia dioecana sanctae ecclesiae Wratislaviensis (Wroc»aw 1855) 307-310 (not available to me). In the following analysis, the legate=s decrees are cited according to Hube=s edition, with the alternative numeration in square brackets. C.11 [1] (cf. Lat. IV, cc.44-5), cc.15-17 [5-7] (cf. Lat. IV, cc.53-54), c.23 [16] (cf. Lat. IV, c.51), c.24 [17] (cf. Lat. IV, c.50), c.27 [21] (cf. Lat. IV, c.20), c.28 [22] (cf. Lat. IV, c.33). For the context, see Johann Heyne, Dokumentierte Geschichte des Bistums und Hochstifts Breslau (3 vols. Breslau 1860; reprinted Aalen 1969) 1.364-371; Vetulani, >La pénétration= 397-398. For the importance of Jacques Pantaléon=s legation for the development of legal institutions in the Polish and Hungarian churches, see Péter ErdÅ, >Diritto canonico e cultura giuridica europea (con particulare riguardo ai APaesi dell=Est@): I tribunali ecclesiastici medievali=, Il Diritto Ecclesiastico 3 (1995) 687-705 at pp. 689-690.</div>
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249 Mansi, 23.1155-62 (Bremen) 1161-1166 (Magdeburg) 1167-1178 (Vienna, for Salzburg); Hube, Antiquissimae constitutiones synodales 56-71 (Gniezno).</div>
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250 Gniezno, cc.2, 5 (cf. Lat. IV, cc.43-45); c.3 (cf. Lat. IV, c.50); c.4 (cf. Lat. IV, c.29); c.6 (cf. Lat. IV, cc.53-56); c.7 (cf. Lat. IV, c.40); cc.8-9 (cf. Lat. IV, cc. 6, 33); c.11 (cf. Lat. IV, c.6); cc.10, 12-14 (cf. Lat. IV, cc.67-70). Cf. T. Si»nicki, Kardyna» legat Gwido, jego synod wroc»awski z r. 1267 I statuty tegoó synodu (Lwów 1930); Adam Vetulani, >The Jews in Medieval Poland=, trans. M. Wajsblum The Jewish Journal of Sociology 4 (1962) 274-294 at 278, 285-289. Guido=s ordinances were cited by Bishop Thomas of Wroclaw in 1279: Mansi, 24.327-330, >iuxta tenorem Constitutionis (bonae memoriae) domini Guidonis Suaden. quondam in partibus Poloniae Apostolicae sedis Legati=, (on clerical continence); >iuxta tenorem Constitutionis domini Guidonis praefati=, (on lay abuse); cf. Gniezno 1266 (ed. Hube) cc.2, 5-6; Vienna 1267 (for the province of Salzburg: Mansi, 23.1167-1178), cc.1-5, 7.</div>
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251 Hube, Antiquissimae consitutiones synodales 165-80 citing the decrees of the legates Philip and Guido against incontinent clergy (c.14). See above, at nn. 236-237; cf. Vetulani, >La pénétration= 399-400; Subera, Synody Prowincjonalne 57-63.</div>
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252 L. Boyle, >The Fourth Lateran Council and Manuals of Popular Instruction=, The Popular Literature of Medieval England (Tennessee Studies in Literature 28; Knoxville 1985) 30-43.</div>
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Medieval Sourcebook:<br />
Twelfth Ecumenical Council:<br />
Lateran IV 1215</div>
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<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;">The Canons of the Fourth Lateran Council, 1215</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 1</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text:</i> We firmly believe and openly confess that there is only one true God, eternal and immense [infinite], omnipotent, unchangeable, incomprehensible, and ineffable, Father, Son, and Holy Ghost [Holy Spirit]; three Persons indeed but one essense, substance, or nature absolutely simple; the Father (proceeding) from no one, but the Son from the Father only, and the Holy Ghost equally from both, always without beginning and end. The Father begetting [engendering], the Son begotten [engendered], and the Holy Ghost proceeding; consubstantial and coequal, co-omnipotent and coeternal, the one principle of the universe, Creator of all things invisible and visible, spiritual and corporeal, who from the beginning of time and by His omnipotent power made from nothing creatures both spiritual and corporeal, angelic, namely, and mundane, and then human, as it were, common, composed of spirit and body. The devil and the other demons were indeed created by God good by nature but they became bad through themselves; man, however, sinned at the suggestion of the devil. This Holy Trinity in its common essense undivided and in personal properties divided, through Moses, the holy prophets, and other servants gave to the human race at the most opportune intervals of time the doctrine of salvation.</span><br />
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And finally, Jesus Christ, the only begotten Son of God made flesh by the entire Trinity, conceived with the co-operation of the Holy Ghost of Mary ever Virgin, made true man, composed of a rational soul and human flesh, one Person in two natures, pointed out more clearly the way of life. Who according to His divinity is immortal and impassable, according to His humanity was made passable and mortal, suffered on the cross for the salvation of the human race, and being dead descended into hell, rose from the dead, and ascended into heaven. But He descended in soul, arose in flesh, and ascended equally in both; He will come at the end of the world to judge the living and the dead and will render to the reprobate and to the elect according to their works. Who all shall rise with their own bodies which they now have that they may receive according to their merits, whether good or bad, the latter eternal punishment with the devil, the former eternal glory with Christ.</div>
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There is one Universal Church of the faithful, outside of which there is absolutely no salvation. In which there is the same priest and sacrifice, Jesus Christ, whose body and blood are truly contained in the sacrament of the altar under the forms of bread and wine; the bread being changed <i>(transsubstantiatio) </i>by divine power into the body, and the wine into the blood, so that to realize the mystery of unity we may receive of Him what He has received of us. And this sacrament no one can effect except the priest who has been duly ordained in accordance with the keys of the Church, which Jesus Christ Himself gave to the Apostles and their successors.</div>
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But the sacrament of baptism, which by the invocation of each Person of the Trinity, namely of the Father, Son, and Holy Ghost, is effected in water, duly conferred on children and adults in the form prescribed by the Church by anyone whatsoever, leads to salvation. And should anyone after the reception of baptism have fallen into sin, by true repentance he can always be restored. Not only virgins and those practicing chastity, but also those united in marriage, through the right faith and through works pleasing to God, can merit eternal salvation.</div>
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 2</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text:</i> We condemn, therefore, and reprobate the book or tract which Abott Joachim published against Master Peter Lombard concerning the unity or essense of the Trinity, calling him heretical and insane because he said in his Sentences that the Father, Son, and Holy Ghost are some supreme entity in which there is no begetting, no begotten, and no proceeding. Whence he asserts that he (Peter Lombard) attributed to God not so much a trinity as a quaternity, namely, three Persons and that common essense as a fourth, clearly protesting that there is no entity that is Father, Son, and Holy Ghost, neither is it essense or substance or nature, though he concedes that the Father, Son, and Holy Ghost are one essense, one substance, and one nature. But he says that such a unity is not a true and proper (propriam) unity, but rather a collective one or one by way of similitude, as many men are called one people and many faithful one Church, according to the words: "The multitude of believers had but one heart and one soul" (Acts 4: 32); and, "He who is joined to the Lord, is one spirit" (I Cor. 6: I7); similarly, "He that planteth and he that watereth, are one" (I Cor- 3: 8); and, "So we being many, are one body in Christ" (Rom. 12: 5). Again in the Book of Kings (Ruth): "My people and thy people are one" (Ruth I: i6). To strengthen this teaching he cites that most important word which Christ spoke concerning the faithful in the Gospel: will, Father, that they may be one, as we also are one, that they may be made perfect in one" (John I7: 22 f.). For the faithful of Christ, he says, are not one in the sense that they are some one thing that is common to all, but in the sense that they constitute one Church by reason of the unity of the Catholic faith and one kingdom by reason of the union of indissoluble charity, as we read in the canonical Epistle of St. John: "There are three who give testimony in heaven, the Father, the Word, and the Holy Ghost; nd these three are one" (I John 5: 7). And immediately it is added: "And there are three who give testimony on earth, the spirit, the water, and the blood; and these three are one" (I John 5: 8), as it is found in some codices.</span><br />
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But we, with the approval of the holy and general council, believe and confess with Peter (Lombard) that there is one supreme entity, incomprehensible and ineffable, which is truly Father, Son, and Holy Ghost, together (simul) three persons and each one of them singly. And thus in God there is only trinity, not quaternity, because each of the three persons is that entity, namely, substance, essense, or divine nature, which alone is the principle of the universe and besides which there is no other. And that entity is not the one begetting or the one begotten or the one proceeding, but it is the Father who begets, the Son who is begotten, and the Holy Ghost proceeds, in order that there may be distinctions in the Persons who unity in the nature. Though, therefore, the Father is one (being), and the Son is another, and the Holy Ghost is another, yet they are not different (non tamen aliud); but that which is the Father that is the Son and the Holy Ghost, absolutely the same, since according to the Orthodox and Catholic faith they are believed to be consubstantial. For the Father begetting the Son from eternity imparted to Him His own substance, as He Himself testifies: "That which my father hath given me, is greater than all" (John IO: 29). And it cannot- be said that He gave to Him a part of His substance and retained a part for Himself, since the substance of the Father is indivisible, that is, absolutely simple. But neither can it be said that Father in begetting transferred His substance to the Son, as if gave it to the Son without retaining it for Himself, otherwise He would cease to be a substance. It is evident, therefore, that the Son in being begotten received without any diminution the substance of the Father and thus the Father and Son as well as the Holy Ghost proceeding from both are the same entity. When therefore the Truth prays to the Father for the faithful, saying: "I will that they be one in us, even as we are one" (John 7: 22), this term "one" is understood first for the faithful, as implying a union of charity in grace, then for the divine persons, as implying a unity of identity in nature; as the Truth says in another place: "Be you perfect, as your heavenly Father is perfect" (Matt. 5: 48); as if He would say more clearly: be perfect by the perfection of grace as your heavenly Father is perfect by the perfection of nature, namely, each in his own way, because between the Creator and the creature there cannot be a likeness so great that the unlikeness is not greater. If therefore anyone presume to defend or approve the teaching of the aforesaid Joachim on this point, let him be repressed by all as a heretic.</div>
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In this, however, we do not wish to derogate in anything from the monastery of Flora, which Joachim himself founded, since therein is both the regular life and salutary observance, but chiefly because the same Joachim ordered that his writings be submitted to us to be approved or corrected by the judgment of the Apostolic See, dictating a letter which he subscribed with his own hand, in which he firmly confesses that he holds that faith which the Roman Church holds, which by the will of God is the mother and mistress of all the faithful. We also reprobate and condemn the perverse teaching of he impious Amaury (Almaricus, Amalricus) de Bene, whose mind the father of lies has so darkened that his teaching is to be regarded not so much heretical as insane.</div>
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 3</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text.</i> We excommunicate and anathematize every heresy that raises against the holy, orthodox and Catholic faith which we have above explained; condemning all heretics under whatever names they may be known, for while they have different faces they are nevertheless bound to each other by their tails, since in all of them vanity is a common element. Those condemned, being handed over to the secular rulers of their bailiffs, let them be abandoned, to be punished with due justice, clerics being first degraded from their orders. As to the property of the condemned, if they are laymen, let it be confiscated; if clerics, let it be applied to the churches from which they received revenues. But those who are only suspected, due consideration being given to the nature of the suspicion and the character of the person, unless they prove their innocence by a proper defense, let them be anathematized and avoided by all 1-intil they have made suitable satisfaction; but if they have been under excommunication for one year, then let them be condemned as heretics. Secular authorities, whatever office they may hold, shall be admonished and induced and if necessary compelled by ecclesiastical censure, that as they wish to be esteemed and numbered among the faithful, so for the defense of the faith they ought publicly to take an oath that they will strive in good faith and to the best of their ability to exterminate in the territories subject to their jurisdiction all heretics pointed out by the Church; so that whenever anyone shall have assumed authority, whether spiritual or temporal, let him be bound to confirm this decree by oath. But if a temporal ruler, after having been requested and admonished by the Church, should neglect to cleanse his territory of this heretical foulness, let him be excommunicated by the metropolitan and the other bishops of the province. If he refuses to make satisfaction within a year, let the matter be made known to the supreme pontiff, that he may declare the ruler's vassals absolved from their allegiance and may offer the territory to be ruled lay Catholics, who on the extermination of the heretics may possess it without hindrance and preserve it in the purity of faith; the right, however, of the chief ruler is to be respected as long as he offers no obstacle in this matter and permits freedom of action. The same law is to be observed in regard to those who have no chief rulers (that is, are independent). Catholics who have girded themselves with the cross for the extermination of the heretics, shall enjoy the indulgences and privileges granted to those who go in defense of the Holy Land.</span><br />
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We decree that those who give credence to the teachings of the heretics, as well as those who receive, defend, and patronize them, are excommunicated; and we firmly declare that after any one of them has been branded with excommunication, if he has deliberately failed to make satisfaction within a year, let him incur<i>ipso jure</i> the stigma of infamy and let him not be admitted to public offices or deliberations, and let him not take part in the election of others to such offices or use his right to give testimony in a court of law. Let him also be intestable, that he may not have the free exercise of making a will, and let him be deprived of the right of inheritance. Let no one be urged to give an account to him in any matter, but let him be urged to give an account to others. If perchance he be a judge, let his decisions have no force, nor let any cause be brought to his attention. If he be an advocate, let his assistance by no means be sought. If a notary, let the instruments drawn up by him be considered worthless, for, the author being condemned, let them enjoy a similar fate. In all similar cases we command that the same be observed. If, however, he be a cleric, let him be deposed from every office and benefice, that the greater the fault the graver may be the punishment inflicted.</div>
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If any refuse to avoid such after they have been ostracized by the Church, let them be excommunicated till they have made suitable satisfaction. Clerics shall not give the sacraments of the Church to such pestilential people, nor shall they presume to give them Christian burial, or to receive their alms or offerings; otherwise they shall be deprived of their office, to which they may not be restored without a special indult of the Apostolic See. Similarly, all regulars, on whom also this punishment may be imposed, let their privileges be nullified in that diocese in which they have presumed to perpetrate such excesses.</div>
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But since some, under "the appearance of godliness, but denying the power thereof," as the Apostle says (II Tim. 3: 5), arrogate to themselves the authority to preach, as the same Apostle says: "How shall they preach unless they be sent?" (Rom. 10:15), all those prohibited or not sent, who, without the authority of the Apostolic See or of the Catholic bishop of the locality, shall presume to usurp the office of preaching either publicly or privately, shall be excommunicated and unless they amend, and the sooner the better, they shall be visited with a further suitable penalty. We add, moreover, that every archbishop or bishop should himself or through his archdeacon or some other suitable persons, twice or at least once a year make the rounds of his diocese in which report has it that heretics dwell, and there compel three or more men of good character or, if it should be deemed advisable, the entire neighborhood, to swear that if anyone know of the presence there of heretics or others holding secret assemblies, or differing from the common way of the faithful in faith and morals, they will make them known to the bishop. The latter shall then call together before him those accused, who, if they do not purge themselves of the matter of which they are accused, or if after the rejection of their error they lapse into their former wickedness, shall be canonically punished. But if any of them by damnable obstinacy should disapprove of the oath and should perchance be unwilling to swear, from this very fact let them be regarded as heretics.</div>
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We wish, therefore, and in virtue of obedience strictly command, that to carry out these instructions effectively the bishops exercise throughout their dioceses a scrupulous vigilance if they wish to escape canonical punishment. If from sufficient evidence it is apparent that a bishop is negligent or remiss in cleansing his diocese of the ferment of heretical wickedness, let him be deposed from the episcopal office and let another, who will and can confound heretical depravity, be substituted.</div>
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 4</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Those baptized by the Latins must not be rebaptized by the Greeks.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text.</i> Though we wish to favor and honor the Greeks who in our days are returning to the obedience of the Apostolic See by permitting them to retain their customs and rites in so far as the interests of God allow us, in those things, however, that are a danger to souls and derogatory to ecclesiastical propriety, we neither wish nor ought to submit to them. After the Church of the Greeks with some of her accomplices and supporters had severed herself from the obedience of the Apostolic See, to such an extent did the Greeks begin hating the Latins that among other things which they impiously committed derogatory to the Latins was this, that when Latin priests had celebrated upon their altars, they would not offer the sacrifice upon those altars till the altars had first been washed, as if by this they had been defiled. Also, those baptized by the Latins the Greeks rashly presume to rebaptize, and even till now, as we understand, there are some who do not hesitate to do this. Desirous, therefore, of removing such scandal from the Church of God, and advised by the holy council, we strictly command that they do not presume to do such things in the future, but conform themselves as obedient children to the Holy Roman Church, their mother, that there may be "one fold and one shepherd." If anyone shall presume to act contrary to this, let him be excommunicated and deposed from every office and ecclesiastical benefice.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 5</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. The council approves the existing order of the patriarchal sees and affirm, three of their privileges: their bishops may confer the pallium and may have the cross borne before them, and appeals may be taken to them.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text.</i> Renewing the ancient privileges of the patriarchal sees, we decree with the approval of the holy and ecumenical council, that after the Roman Church, which by the will of God holds over all others pre-eminence of ordinary power as the mother and mistress of all the faithful, that of Constantinople shall hold first place, that of Alexandria second, that of Antioch third, and that of Jerusalem fourth, the dignity proper to each to be observed; so that after their bishops have received from the Roman pontiff the pallium, which is the distinguishing mark of the plenitude of the pontifical office, and have taken the oath of fidelity and obedience to him, they may also lawfully bestow the pallium upon their suffragans, receiving from them the canonical profession of faith for themselves, and for the Roman Church the pledge of obedience. They may have the standard of the cross borne before them everywhere, except in the city of Rome and wherever the supreme pontiff or his legate wearing the insignia of Apostolic dignity is present. In all provinces subject to their jurisdiction appeals may be taken to them when necessary, saving the appeals directed to the Apostolic See, which must be humbly respected.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 6</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>SUMMARY Provincial synod, for the correction of abuses and the enforcement of canonical enactments must be held annually. To ensure this, reliable persons are to be appointed who will investigate such thin as need correction.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>In accordance with the ancient provisions of the holy Fathers, the metropolitans must not neglect to hold with their suffragans the annual provincial synods. In these they should be actuated with a genuine fear of God in correcting abuses and reforming morals, especially the morals of the clergy, familiarizing themselves anew with the canonical rules, particularly those that are enacted in this general council, that they may enforce their observance by imposing due punishment on transgressors. That this may be done more effectively, let them appoint in each and every diocese prudent and upright persons, who throughout the entire year shall informally and without any jurisdiction diligently investigate such things as need correction or reform and faithfully present them to the metropolitan, suffragans, and others in the following synod, so that they may give prudent consideration to these and other matters as circumstances demand; and in reference to those things that they decree, let them enforce observance, publishing the decisions in the episcopal synods to be held annually in each diocese. Whoever shall neglect to comply with this salutary statute, let him be suspended from his office and benefits till it shall please his superior to restore him.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 7</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary No custom or appeal shall hinder prelates from correcting abuses and reforming the morals of their subjects. If the chapter neglects to correct the excesses of the canons, it shall devolve upon the bishop to do so. Prelates shall not use this statute as means of pecuniary gain.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text.</i> By an irrefragable decree we ordain that prelates make a prudent and earnest effort to correct the excesses and reform the morals of their subjects, especially of the clergy, lest their blood be demanded at their hands. But that they may perform unhindered the duty of correction and reform, we decree that no custom or apeal shall stand in the way of their efforts, unless they shall have exceeded the form to be observed in such cases. The abuses, however, of the canons of the cathedral church, the correction of which has by custom belonged to the chapter, shall, in those churches in which such a custom has hitherto prevailed, by the advice or command of the bishop be corrected within a reasonable time specified by the bishop. Otherwise the bishop, having in mind the interests of God, opposition notwithstanding, shall not delay to correct them means of ecclesiastical censure according as the <i>cura animarum</i> demands. Nor shall he neglect to correct the excesses also of the other clerics (those assisting the canons) according as the <i>cura animarum</i>requires, due order, however, being observed in all things. If the canons without a manifest and reasonable cause, chiefly through contempt for the bishop, discontinue divine services, the bishop may, if he wishes, celebrate in the cathedral church, and on his complaint the metropolitan, as delegated by us in this matter, shall so punish them with ecclesiastical censure that for fear of a repetition of the punishment they will not presume to do such things in the future. Let the prelates of the churches, therefore, be diligently on their guard that they do not convert this salutary decree into a means of personal profit or other objectionable conduct, but let them enforce it earnestly and faithfully if they wish to escape canonical punishment, for in this matter the Apostolic See, on the authority of the Lord, will be most vigilant.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 8</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>SUMMARY: Reports of serious irregularities by prelates and inferior clerics must be investigated bv the superior. The accused must be given occasion to defend himself and, ii-found 'guilty, must be punished accordingly.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text:.</i> How and when a prelate ought to proceed in the inquiry and punishment of the excesses of subjects (that is, of clerics), is clearly deduced from the authority of the New and Old Testaments, from which the canonical decrees were afterward drawn, as we have long since clearly pointed out and now with the approval of the holy council confirm. For we read in the Gospel that the steward who was accused to his master of wasting his goods, heard him say: "How is it that I hear this of thee? Give an account of thy stewardship, for now thou canst be steward no longer" (Luke i6: 2). And in Genesis the Lord said: "I will go down and see whether they have done according to the cry that is come to me" (Gen. i8: 2i). From these authorities it is clearly proved that not only when a subject (that is, a cleric of a lower rank) but also when a prelate is guilty of excesses and these should come to the ears of the superior through complaint and report, not indeed from spiteful and slanderous persons, but from those who are prudent and upright persons, and not only once but often, he must in the presence of the seniors of the church carefully inquire into the truth of such reports, so that if they prove to be true, the guilty party may be duly punished without the superior being both accuser and judge in the matter. But, while this is to be observed in regard to subjects, the observance must be stricter in reference to prelates, who are, as it were, a ,target for the arrow. Because they cannot please all, since by their very office they are bound not only to rebuke but also at times to loose and bind, they frequently incur the hatred of many and are subject to insidious attacks. The holy fathers, therefore, wisely decreed that accusations against prelates must be accepted with great reserve lest, the pillars being shattered, the edifice itself fall unless proper precaution be exercised by which recourse not only to false but also malicious incrimination is precluded. They wished so to protect prelates that on the one hand they might not be unjustly accused, and on the other hand that they might be on their guard, lest they should become haughtily delinquent; finding a suitable remedy for each disease in the provision that a criminal accusation which calls for a <i>diminutio capitis</i>, that is, degradation, is by no means to be accepted, <i>nisi legitima praecedat inscriptio</i>. But when anyone shall have been accused on account of his excesses, so that the reports and whisperings arising therefrom cannot any longer be ignored without scandal or tolerated without danger, then steps, inspired not by hatred but by charity, must be taken without scruple toward an inquiry and punishment of his excesses. If it is a question of a grave offense, though not one that calls for a<i>degradatio ab ordine</i>, the accused must be deprived absolutely of all administrative authority, which is in accordance with the teaching of the Gospel, namely, that the steward who cannot render a proper account of his office as steward be deprived of his stewardship. He about whom inquiry is to be made must be present, unless he absents himself through stubbornness; and the matter to be investigated must be made known to him, that he may have opportunity to defend himself. Not only the testimony of the witnesses but also their names must be made known to him, that he may be aware who testified against him and what was their testimony; and finally, legitimate exceptions and replications must be admitted, lest by the suppression of names and by the exclusion of exceptions the boldness of the defamer and the false witness be encouraged. The diligence of the prelate in correcting the excesses of his subjects ought to be in proportion to the blameworthiness of allowing the offense to go unpunished. Against such offenders, to say nothing of those who are guilty of notorious crimes, there can be a threefold course of procedure, namely, by accusation, by denunciation, and by inquiry, in all of which, however, proper precaution must be exercised lest perchance by undue haste grave detriment should result. The accusation must be preceded by the <i>legitima inscriptio,</i>denunciation by the <i>caritativa admonitio,</i> and the inquiry by the <i>clamosa insinuatio</i> (<i>diffamatio</i>); such moderation to be always used that the <i>forma sententiae</i> be governed by the <i>forma judicii</i>. The foregoing, however, does not apply to regular clerics, who, when a reason exists, can be removed from their charges more easily and expeditiously.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 9</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>SUMMARY: In cities and dioceses where there are people of different languages, the bishop must provide suitable priests to minister to them. If necessity requires, let him appoint a vicar who shall be responsible to him. There may not, however, be two bishops in -the same diocese.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text:</i> Since in many places within the same city and diocese there are people of different languages having one faith but various rites and customs, we strictly command that the bishops of these cities and dioceses provide suitable men who will, according to the different rites and languages, celebrate the divine offices for them, administer the sacraments of the Church and instruct them by word and example. But we absolutely forbid that one and the same city or diocese have more than one bishop, one body, as it were, with several heads, which is a monstrosity. But if by reason of the aforesaid conditions an urgent necessity should arise, let the bishop of the locality after due deliberation appoint a prelate acceptable to those races, who shall act as vicar in the aforesaid matters and be subject to him all things. If anyone shall act otherwise, let him consider himself excommunicated; and if even then he will not amend, let him be deposed from every ecclesiastical ministry, and if need be, let the secular arm be employed, that such insolence may be curbed.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 10</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>SUMMARY: Bishops who are unable to preach the word of God to the people are to provide suitable men to do it for them. They must see to it that the needs of the clergy so appointed are supplied, otherwise their work will prove a failure.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text:</i> Among other things that pertain to the salvation of the Christian people, the food of the word of God is above all necessary, because as the body is nourished by material food, so is the soul nourished by spiritual food, since "not in bread alone doth man live but in every word that proceedeth from the mouth of God" (Matt. 4: 4). It often happens that bishops, on account of their manifold duties or bodily infirmities, or because of hostile invasions or other reasons, to say nothing of lack of learning, which must be absolutely condemned in them and is not to be tolerated in the future, are themselves unable to minister the word of God to the people, especially in large and widespread dioceses. Wherefore we decree that bishops provide suitable men, powerful in work and word, to exercise with fruitful result the office of preaching; who in place of the bishops, since these cannot do it, diligently visiting the people committed to them, may instruct them by word and example. And when they are in need, let them be supplied with the necessities, lest for want of these they may be compelled to abandon their work at the very beginning. Wherefore we command that in cathedral churches as well as in conventual churches suitable men be appointed whom the bishops may use as coadjutors and assistants, not only in the office of preaching but also in hearing confessions, imposing penances, and in other matters that pertain to the salvation of souls. If anyone neglect to comply with this, he shall be subject to severe punishment.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 11</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;">SUMMARY <i>In every cathedral church and other churches also that have sufficient means, a master is to be appointed to instruct </i>gratis <i>the clerics and poor students. The metropolitan church ought to have a theologian who shall teach the clergy whatever pertains to the </i>cura animarum <i>(i.e. care of souls).</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>Since there are some who, on account of the lack of necessary means, are unable to acquire an education or to meet opportunities for perfecting themselves, the Third Lateran Council in a salutary decree provided that in every cathedral church a suitable benefice be assigned to a master who shall instruct <i>gratis</i>the clerics of that church and other poor students, by means of which benefice the material needs of the master might be relieved and to the students a way opened to knowledge. But, since in many churches this is not observed, we, confirming the aforesaid decree, add that, not only in every cathedral church but also in other churches where means are sufficient, a competent master be appointed by the prelate with his chapter, or elected by the greater and more discerning part of the chapter, who shall instruct <i>gratis </i>and to the best of his ability the clerics of those and other churches in the art of grammar and in other branches of knowledge. In addition to a master, let the metropolitan church have also a theologian, who shall instruct the priests and others in the Sacred Scriptures and in those things especially that pertain to the cura animarum. To each master let there be assigned by the chapter the revenue of one benefice, and to the theologian let as much be given by the metropolitan; not that they thereby become canons, but they shall enjoy the revenue only so long as they hold the office of instructor. If the metropolitan church cannot support two masters, then it shall provide for the theologian in the aforesaid manner, but for the one teaching grammar, let it see to it that a sufficiency is provided by another church of its city or diocese.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 12</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>SUMMARY: Provincial chapters of regulars are to be held every three years. All not canonically impeded must-attend. The chapters to be under the guidance of two Cistercians, and careful attention is to be given to the reform of the order and to regular observance. Visitation of monasteries and nunneries. Ordinaries must strive to ref'orm monasteries and ward off molestation of them by lay officials.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text:</i> In every ecclesiastical province there shall be held every three years, saving the right of the diocesan ordinaries, a general chapter of abbots and of priors having no abbots, who have not been accustomed to celebrate such chapters. This shall be held in a monastery best adapted to this purpose and shall be attended by all who are not canonically impeded, with this restriction, however, that no one bring with him more than six horses and eight persons. In inaugurating this new arrangement, let two neighboring abbots of the Cistercian order be invited to give them counsel and opportune assistance, since among them the celebration of such chapters is of long standing. These two Cistercians shall without hindrance choose from those present two whom they consider the most competent, and these four shall preside over the entire chapter, so that no one of these four may assume the authority of leadership; should it become expedient, they may be changed by prudent deliberation. Such a chapter shall be celebrated for several consecutive days according the custom of the Cistercian order. During its deliberations careful attention is to be given to the reform of the order and to regular observance, and what has been enacted with the approval of the four shall be observed inviolably by all, excuses, contradictions, and appeals to the contrary notwithstanding. In each of these chapters the place for the holding of the following one is to be determined. All those in attendance, even if f or want of room many must occupy other houses, must live the <i>vita communis</i> and bear proportionately all common expenses. In the same chapter religious and prudent persons should be appointed who, in our name, shall visit every abbey in the province, not only of monks but also of nuns, according to a form prescribed for them, correcting and reforming those things that need correction and reform; so that, if they should know that the rector of a locality ought to be removed from office, let them make it known to his bishop, that he may procure his removal; but if he should neglect to do it, then the appointed visitors shall refer the matter to the attention of the Apostolic See. We wish and command that canons regular observe this according to their order. But if in this new arrangement a difficulty should arise which cannot be disposed of by the aforesaid persons, let it be referred without scandal to the judgment of the Apostolic See; in the meantime let the other things that have been accomplished by amicable deliberation be in. violably observed. Moreover, the diocesan ordinaries must strive so to reform the monasteries subject to them, that when the aforesaid visitors come to them they will find in them more that is worthy of commendation than of correction, taking special care lest the monasteries be oppressed by them with undue burdens. For, while we wish that the rights of the superiors be respected, we do not on that account wish that injury be sustained by inferiors. We strictly command diocesan bishops and persons attending the chapters, that with ecclesiastical censure-every appeal being denied-they restrain advocates, patrons, vicegerents, rulers, consuls, nobles, and soldiers, and all others, from molesting the monasteries either in persons or properties and if perchance these persons should so molest, let the aforesaid bishops and chapter members not neglect to compel these latter to make satisfaction, that the monasteries may serve Almighty</span><br />
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God more freely and peacefully.</div>
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 13</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>SUMMARY: The founding of new religious orders is forbidden. New monasteries must accept a rule already approved. A monk may not reside in different monasteries nor may one abbot preside over several monasteries.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text.</i> Lest too great a diversity of religious orders lead to grave confusion in the Church of God, we strictly forbid anyone in the future to found a new order, but whoever should wish to enter an order, let him choose one already approved. Similarly, he who would wish to found a new monastery, must accept a rule already proved. We forbid also anyone to presume to be a monk in different monasteries (that is, belong to different monasteries), or that one abbot preside over several monasteries.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 14</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary: Clerics, especially those in sacred orders, shall live chastely and virtuously. Anyone suspended for incontinency who presumes to celebrate the divine mysteries shall be forever deposed.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text:</i> That the morals and general conduct of clerics may be better let all strive to live chastely and virtuously, particularly those in sacred orders, guarding against every vice of desire, especially that on account of which the anger of God came from heaven upon the children of unbelief, so that in the sight of Almighty God they may perform their duties with a pure heart and chaste body. But lest the facility to obtain pardon be an incentive to do wrong, we decree that whoever shall be found to indulge in the vice of incontinence, shall, in proportion to the gravity of his sin, be punished in accordance with the canonical statutes, which we command to be strictly and rigorously observed, so that he whom divine fear does not restrain from evil, may at least be withheld from sin by a temporal penalty. If therefore anyone suspended for this reason shall presume to celebrate the divine mysteries, let him not only be deprived of his ecclesiastical benefices but for this twofold offense let him be forever deposed. Prelates who dare support such in their iniquities, especially in view of money or other temporal advantages, shall be subject to a like punishment. But if those. who according to the practice of their country have not renounced the conjugal bond, fall by the vice of impurity, they are to be punished more severely, since they can use matrimony lawfully.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 15</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;">SUMMARY <i>Clerics, who after being warned do not abstain from drunkenness, shall be suspended from their office and benefice.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>All clerics shall carefully abstain from drunkenness. Wherefore, let them accommodate the wine to themselves, and themselves to the wine. Nor shall anyone be encouraged to drink, for drunkenness banishes reason and incites to lust. We decree, therefore, that that abuse be absolutely abolished by which in some localities the drinkers bind themselves <i>suo modo </i>to an equal portion of drink and he in their judgment is the hero of the day who out drinks the others. Should anyone be culpable in this matter, unless he heeds the warning of the superior and makes suitable satisfaction, let him be suspended from his benefice or office.</span><br />
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We forbid hunting and fowling to all clerics; wherefore, let them not presume to keep dogs and birds for these purposes.</div>
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 16</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;">SUMMARY <i>Clerics are not to engage in secular pursuits, attend unbecoming exhibitions, visit taverns, or play games of chance. Their clothing must be in keeping with their dignity.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>Clerics shall not hold secular offices or engage in secular and, above all, dishonest pursuits. They shall not attend the performances of mimics and buffoons, or theatrical representations. They shall not visit taverns except in case of necessity, namely, when on a journey. They are forbidden to play games of chance or be present at them. They must have a becoming crown and tonsure and apply themselves diligently to the study of the divine offices and other useful subjects. Their garments must be worn clasped at the top and neither too short nor too long. They are not to use red or green garments or curiously sewed together gloves, or beak-shaped shoes or gilded bridles, saddles, pectoral ornaments (for horses), spurs, or anything else indicative of superfluity. At the divine office in the church they are not to wear cappas with long sleeves, and priests and dignitaries may not wear them elsewhere except in case of danger when circumstances should require a change of outer garments. Buckles may under no condition be worn, nor sashes having ornaments of gold or silver, nor rings, unless it be in keeping with the dignity of their office. All bishops must use in public and in the church outer garments made of linen, except those who are monks, in which case they must wear the habit of their order; in public they must not appear with open mantles, but these must be clasped either on the back of the neck or on the bosom.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 17</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>SUMMARY. Prelates and clerics are commanded in virtue of obedience to celebrate diligently and devoutly the diurnal and nocturnal offices.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text:</i> It is a matter for regret that there are some minor clerics and even prelates who spend half of the night in banqueting and in unlawful gossip, not to mention other abuses, and in giving the remainder to sleep. They are scarcely awakened by the diurnal concerts of the birds. Then they hasten through matins in a hurried and careless manner. There are others who say mass scarcely four times a year and, what is worse, do not even attend mass, and when they are present they are engaged outside in conversation with lay people to escape the silence of the choir; so that, while they readily lend their ears to unbecoming talk, they regard with utter indifference things that are divine. These and all similar things, therefore, ,we absolutely forbid under penalty of suspension, and strictly command in virtue of obedience that they celebrate diligently and devoutly the diurnal and nocturnal offices so far as God gives them strength.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 18</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>SUMMARY Clerics may neither pronounce nor execute a sentence of death. Nor may they act as judges in extreme criminal cases, or take pa in matters connected with judicial tests and ordeals.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>No cleric may pronounce a sentence of death, or execute such a sentence, or be present at its execution. If anyone in consequence of this prohibition <i>(hujusmodi occasions statuti) </i>should presume to inflict damage on churches or injury on ecclesiastical persons, let him be restrained by ecclesiastical censure. Nor may any cleric write or dictate letters destined for the execution of such a sentence. Wherefore, in the chanceries of the princes let this matter be committed to laymen and not to clerics. Neither may a cleric act as judge in the case of the Rotarrii, archers, or other men of this kind devoted to the shedding of blood. No subdeacon, deacon, or priest shall practice that part of surgery involving burning and cutting. Neither shall anyone in judicial tests or ordeals by hot or cold water or hot iron bestow any blessing; the earlier prohibitions in regard to dueling remain in force.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 19</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>SUMMARY: Household goods must not be stored in churches unless there be an urgent necessity. Churches, church vessels, and the like must be kept clean.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text:</i> We do not wish to leave uncorrected the practice of certain clerics who convert the churches into storehouses for their own household goods and also for those of others,"' so that the churches have the appearance of the houses of lay people rather than of the house of God, not considering that the Lord does not permit the carrying of a vessel through the temple. There are also others who not only neglect to keep the churches clean but also leave the vessels, vestments, palls, and corporals so unclean that sometimes they are a source of aversion. Wherefore, since the zeal of the house of God hath eaten us up (John 2: I 7), we strictly forbid that household goods be placed in the churches, unless by reason of hostile invasion, sudden fire, or other urgent reasons it should become necessary to store them there. When, however, the necessity no longer exists, let them be returned to their proper place. We command also that the aforesaid churches, vessels, corporals, and vestments be kept clean and bright. For it is absurd to tolerate in sacred things a filthiness that is unbecoming even in profane things.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 20</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>SUMMARY: In all churches the Eucharist and the chrism must be kept under lock and .key. Those who neglect to do this, are to be suspended.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text:</i> We decree that in all churches the chrism and the Eucharist be kept in properly protected places provided with locks and keys, that they may not be reached by rash and indiscreet persons and used for impious and blasphemous purposes. But if he to whom such guardianship pertains should leave them unprotected, let him be suspended from office for a period of three months. And if through his negligence an execrable deed should result, let him be punished more severely.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 21</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;">SUMMARY <i>Everyone who has attained the age of reason is bound to confess his sins at least once a year to his own parish pastor with his permission to another, and to receive the Eucharist at least at Easter. A priest who reveals a sin confided to him in confession is to be deposed and relegated to a monastery for the remainder of his life.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>All the faithful of both sexes shall after they have reached the age of discretion faithfully confess all their sins at least once a year to their own (parish) priest and perform to the best of their ability the penance imposed, receiving reverently at least at Easter the sacrament of the Eucharist, unless perchance at the advice of their own priest they may for a good reason abstain for a time from its reception; otherwise they shall be cut off from the Church (excommunicated) during life and deprived of Christian burial in death. Wherefore, let this salutary decree be published frequently in the churches, that no one may find in the plea of ignorance a shadow of excuse. But if anyone for a good reason should wish to confess his sins to another priest, let him first seek and obtain permission from his own (parish) priest, since otherwise he (the other priest) cannot loose or bind him.</span><br />
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Let the priest be discreet and cautious that he may pour wine and oil into the wounds of the one injured after the manner of a skilful physician, carefully inquiring into the circumstances of the sinner and the sin, from the nature of which he may understand what kind of advice to give and what remedy to apply, making use of different experiments to heal the sick one. But let him exercise the greatest precaution that he does not in any degree by word, sign, or any other manner make known the sinner, but should he need more prudent counsel, let him seek it cautiously without any mention of the person. He who dares to reveal a sin confided to him in the tribunal of penance, we decree that he be not only deposed from the sacerdotal office but also relegated to a monastery of strict observance to do penance for the remainder of his life.</div>
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 22</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>SUMMARY. Physicians of the body called to the bedside of the sick shall before all advise them to call for the physician of souls, so that, spiritual health being restored, bodily health will follow.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text: </i>Since bodily infirmity is sometimes caused by sin, the Lord saying to the sick man whom he had healed: "Go and sin no more, lest some worse thing happen to thee" (John 5: I4), we declare in the present decree and strictly command that when physicians of the body are called to the bedside of the sick, before all else they admonish them to call for the physician of souls, so that after spiritual health has been restored to them, the application of bodily medicine may be of greater benefit, for the cause being removed the effect will pass away. We publish this decree for the reason that some, when they are sick and are advised by the physician in the course of the sickness to attend to the salvation of their soul, give up all hope and yield more easily to the danger of death. If any .physician shall transgress this decree after it has been published by bishops, let him be cut off (<i>arceatur</i>) from the Church till he has made suitable satisfaction for his transgression. And since the soul id far more precious than the body, we forbid under penalty of anathema that a physician advise a patient to have recourse to sinful means for the recovery of bodily health.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 23</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>SUMMARY If those to whom it Pertains neglect to elect a bishop for a cathedral within three months, then this duty devolves upon the next immediate superior. If he neglects to do so within three months, he shall be punished.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>That the ravenous wolf may not invade the Lord's flock that is without a pastor, that a widowed church may not suffer grave loss in its properties, that danger to soul may be averted, and that provision may be made for the security of the churches, we decree that a cathedral or regular church must not be without a bishop for more than three months. If within this time an election has not been held by those to whom it pertains, though there was no impediment, the electors lose their right of voting, and the right to appoint devolves upon the next immediate superior. Let the one upon whom this right to appoint devolves, having God before his eyes, not delay more than three months to provide canonically and with the advice of the chapter and other prudent men the widowed church with a suitable pastor, if he wishes to escape canonical punishment. This pastor is to be chosen from the widowed church itself, or from another in case a suitable one is not found therein.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 24</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>SUMMARY. Three forms or methods of election are recognized: the normal one by ballot, by compromise, and by quasi-inspiration. No one may vote by proxy.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>Since, on account of the different forms of elections which some endeavor to employ, many impediments arise and great danger threatens the widowed churches, we decree that when an election is to take place and all are present who ought, wish, and are able tobe present, let three trustworthy members of the assembly be chosen who shall with care collect secretly and one by one the votes of all; and when these have been written down, he is to be considered elected who has obtained all or the majority of the votes of the chapter, absolutely no appeal being allowed. Or the authority of making the choice may be entrusted to some confidential persons, who in the place of all may provide a pastor for the widowed church. An election in any other form is not valid, unless perchance there is absolute unanimity among the electors, as if by divine inspiration. Whoever shall attempt to hold an election contrary to the aforesaid forms, shall for this time be deprived of his vote. We absolutely forbid that anyone appoint a representative in the matter of an election (that is, vote by proxy), unless he be canonically impeded and cannot come, in which case, if need be, let him declare himself to that effect on oath, and then he may choose one of his colleagues at the assembly to represent him. We also disapprove of clandestine elections, and decree that as soon as an election has it must be solemnly made public.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 25</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. He who consents to the election of himself with the aid of the secular power becomes thereby ineligible, and the election is null.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text.</i> Whoever shall presume to consent to the election of himself through the abusive intervention of the secular authorities contrary to canonical liberty, shall lose the advantage he has gained therefrom and shall be ineligible in the future, nor may he be chose,, or raised to any other dignity without a dispensation. Those who presume to hold an election of this kind (that is, those who allow themselves to be influenced by secular authorities), we declare to be <i>ipso jure </i>invalid, let them be absolutely suspended from offices and benefices for a period of three years, and during this time let them be deprived of the right of voting.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 26</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. If a prelate through negligence has confirmed the election of an unworthy candidate for the guidance of souls, he is to lose the right of confirming the first successor of such a one and is also to be deprived of the revenue of his benefice, and the the one unworthily promoted is to be removed. If his action was prompted by malice, a severer penalty is to be imposed on him.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>Nothing is more injurious to the Church of God than the selection of unworthy prelates for the direction of souls. Wishing, therefore, to apply the necessary remedy to this evil, we decree by an irrefragable ordinance that when anyone has been elected for the guidance of souls, he to whom the confirmation of the election belongs shall carefully investigate the process and circumstances of the election as well as the person of the one elected, and only when everything proves to be satisfactory may he confirm. If through carelessness the contrary should take place, then not only the one unworthily promoted is to be removed, but the one also who furthered such promotion (by confirmation) is to be punished. The latter's punishment, we decree, shall consist in this, that when it is agreed that through negligence he confirmed a person who lacks sufficient knowledge or is wanting in integrity of morals or is not of legitimate age, not only is he to lose the right of confirming the first successor of such a person, but, that he may not in some case escape punishment, he is also to be deprived of the revenues of his benefice till he be deemed worthy of pardon. If, however, the evidence shows that his action was inspired by malice, a severer punishment is to be imposed on him. Bishops also, if they wish to escape canonical punishment, shall take the necessary precaution to promote to sacred orders and ecclesiastical dignities only such as are qualified to discharge worthily the duties of the office committed to them. Those who are immediately subject to the Roman pontiff, must appear personally before him for confirmation if this can be done conveniently, otherwise they may send suitable persons from whom may be ascertained the necessary information regarding the process of the election and the person of the one elected; so that only after a thorough investigation by the pope will those elected obtain the plenitude of their office, provided, of course, there be no canonical obstruction. Those who live at a great distance, that is outside of Italy, if they have been elected unanimously, may in the meantime and by way of exception <i>(dispensative), </i>on account of the needs of the churches, administer the respective offices in matters spiritual and temporal, so, however that they alienate absolutely nothing belonging to the churches. The consecration or benediction let them receive as has so far been the custom."</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 27</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;">SUMMARY <i>Incompetent persons must not be promoted to the priesthood or given the direction of souls.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>Since the direction of souls is the art of arts, we strictly command that bishops, either themselves or through other qualified men, diligently prepare and instruct those to be elevated to the priesthood in the divine offices and in the proper administration of the sacraments of the Church. If in the future they presume to ordain ignorant and unformed men (a defect that can easily be discovered), we decree that both those ordaining and those ordained be subject to severe punishment. In the ordination of priests especially, it is better to have a few good ministers than many who are no good, for if the blind lead the blind both will fall into the pit (Matt. 15:14).</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 28</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>SUMMARY: He who seeks and obtains permission to resign must do so.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text</i>: There are some who urgently seek permission to resign and after obtaining such permission neglect to do so. But since in requesting a resignation they seemed to have in view the needs of the churches over which they preside or their own salvation, neither of which we wish to be impeded, whether by the sophistication of self-seeking or by mere instability, we decree that they be compelled to resign.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 29</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>SUMMARY Anyone having a benefice with the cura animarum annexed, if he accepts another, shall lose the first; and if he attempts to retain it, he shall lose the other also. After the reception of the second benefice, the first may be freely conferred on another. If he to whom that collation belongs should delay beyond six months, then it shall devolve on another and the form shall indemnify the church for the losses incurred during the vacancy</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>With much foresight it was prohibited in the Lateran Council that no one should, contrary to the sacred canons, accept several ecclesiastical dignities or several parochial churches; otherwise the one receiving should lose what he received, and the one who bestowed be deprived of the right of collation. But since, on account of the boldness and avarice of some, the aforesaid statute has thus far produced little or no fruit, we, wishing to meet the situation more clearly and emphatically, declare in the present decree that whoever shall accept a benefice to which is annexed the <i>cura animamm</i> after having previously obtained such a benefice, shall <i>ipso jure</i> be deprived of this (the first one); and if perchance he should attempt to retain it, let him be deprived of the other one also. He to whom the collation of the first benefice belongs may freely confer it, after the incumbent has accepted a second, on anyone whom he may deem worthy; should he delay to do so beyond a period of six months, then in accordance with the decree of the Lateran Council, let not only its collation devolve on another, but also let him be compelled to indemnify the church in question from his own resources equal to the amount of the revenues drawn from it during its vacancy. The same we decree is to be observed in regard to dignities (personatus), adding, that no one may presume to have several dignities in the same church, even though they have not the <i>cura animarum </i>annexed. Only in the case of eminent and learned persons who are to be honored with major benefices, can the Apostolic See, if need be, grant a dispensation.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 30</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. The provincial synod is to suspend from the collation of benefices those who after two admonitions confer benefices on unworthy persons. The removal of this suspension the pope reserves to himself or to the patriarch of the one suspended.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>It is a very inconsistent and grave matter that some bishops, when they can promote suitable men to ecclesiastical benefices, do not fear to choose unworthy ones, who lack integrity of morals and sufficient knowledge, following the carnal and inordinate affections for their kindred rather than the judgment of reason. The great detriment that thus accrues to the churches no one of sound mind is ignorant of. Wishing, therefore, to cure this disease, we command that unworthy persons be rejected and suitable ones, who will and can render to God and the churches an acceptable service, be chosen; and let a careful investigation in regard to this matter be made in the annual provincial synod. Anyone who has been found culpable after the first and second admonition, let him be suspended by the synod from conferring benefices, and in the same synod let a prudent and upright person be appointed who may take the place of the one suspended. The same is to be observed in regard to the chapters that prove delinquent in this matter. An offense of this kind on the part of a metropolitan must be made known by the synod to a higher superior. That this salutary provision may be more effectively observed, such a sentence of suspension may by no means e removed except by the authority of the Roman pontiff or by the patriarch of the one suspended, that in this matter also the four patriarchal sees may be specially honored.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 31</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Illegitimate sons of canons may not be appointed heir fathers serve. Such appointments are invalid.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>To destroy that worst of corruptions that grown up in many churches, we strictly forbid that the sons of canons, especially the illegitimate ones be made canons in the same secular churches in which their fathers have been appointed. Such appointments, we decree are invalid; those who presume to make them, let them be suspended from their benefices</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 32</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. The</i> rector of a church, notwithstanding the custom of bishops and patrons must have a sufficient portion of the revenues of the church. He who has a parochial church must serve it-himself. If another be annexed to it, a vicar must be the latter, who shall enjoy a <i>portio congruens </i>of its revenues.</span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>In some localities a vice has grown up, namely, that patrons of parochial churches and some other persons (including bishops), arrogate to themselves the revenues of those churches, leaving to the priests attached to them such a meager portion as to deprive them of a decent subsistence. For we have learned from a source, the authority of which is unquestionable that in some places the parochial clergy receive for sustenance only a <i>quarta quartae, </i>that is one sixteenth of the tithes. Whence it is that in these localities there seldom is found a parochial priest who possesses more than a very limited knowledge of letters. Since therefore the mouth of the ox that threshes should not be muzzled, and he who serves the altar should live by the altar, we decree that no custom on the part patron, or anybody else shall stand in the way of priests receiving a <i>portio sufficiens.</i></span><br />
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He who has a parochial church must serve it himself and not entrust its administration to a vicar, unless perchance there be a parochial church annexed to the prebend or dignity, in which case we grant that he who has such a prebend or dignity, since it behooves him to serve in the major church, may ask to have appointed for the parochial church a suitable and irremovable vicar, who, as was said before, shall enjoy a<i>portio congruens </i>of the revenues of that church; otherwise by the authority of this decree let him be deprived of it and let it be conferred on another who will and can fulfil the aforesaid requirements. We also absolutely forbid that anyone presume to confer fraudulently on another a pension as a benefice from the revenues of a church that ought to have its own priest <i>(proprius saceraos).</i></div>
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 33</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Prelates may demand procurations only when they conduct visitations and then they must observe the restrictions of the Lateran Council. On their visitations they should devote themselves to preaching and reform.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. The procurationes [the hospitality or procuration extended to a bishop and his assistants in the course of his canonical vistation]</i> which by reason of visitation are due to bishops, archdeacons, and others, also to legates and nuncios of the Apostolic See, are, except in a case of manifest and urgent necessity, to be demanded only when they personally conduct the visitation, and then they must observe the restrictions made by the Lateran Council [III Lat, canon 4] in regard to the number of horses and persons accompanying them. This restriction being observed, should the legates and nuncios of the Apostolic See find it necessary to make a delay in any place, to avoid being too great a burden on the place, let them receive moderate procurations from other churches or persons who have not yet been burdened in the way of supplying such sustenance; so that the number of procurations may not exceed the number of days of the delay, and should some procuration by itself not suffice, let two or more be united in one. Moreover, those conducting the visitation shall not seek their own interests, but those of Jesus Christ, devoting themselves to preaching, exhortation, correction, and reform, that they may bring back fruit that perishes not. Whoever shall presume to act contrary to this decree, shall not only return what he received, but to the church that he so op pressed he shall also make compensation equivalent to his injustice.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 34</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Prelates are not to take from their subjects more than is due to them. Those who act contrary to this must make restitution and also give an equal amount to the poor.</i></span><br />
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9The hospitality or procuration extended to the bishop and his assistants in the course of his canonical (fiocesan visitation.</div>
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>Since very many prelates, that they may provide papal legates and others with procurations and the like, extort from their subjects more than they hand over to them (to the legates), and, chasing after gain to their own damnation, seek among their subjects plunder rather than help, we forbid that this be done in the future. If anyone perchance should presume to act contrary to this decision, he shall not only restore what he has thus extorted, but he shall also be compelled to give an equal amount to the poor. If the superior with whom a complaint in regard to this matter has been lodged, proves negligent in the execution of this decree, let him be subject to canonical punishment.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 35</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. An appellant, feeling that he has good grounds for an appeal before sentence, must make those grounds known to the judgc of the first instance. If sufficient, this is to be made known to the superior judge; if insufficient, the latter must return the appellant to the judge of the first instance.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>That proper respect may be shown the judges and that the interests of the litigants in the matter of labor and expenses may be duly considered, we decree that when anyone proceeds against an adversary before a competent judge, he shall not without good reason appeal to a higher judge before sentence is pronounced, but shall continue his case before the same judge (that is, of the first instance), even if he say that he has sent a message to the superior judge or has received letters from the same, as long as the letters have not been given to the delegated judge. But if he thinks he has sufficient ground for an appeal, he must make known this ground to the same judge, and, if it be found legal, let it be made known to the superior judge; if the superior judge finds the ground for an appeal insufficient, he must return the appellant to the judge of the first instance, who shall condemn him to pay the expenses also of the other party. Otherwise let him proceed, saving, of course, the ordinances governing the <i>causae majores, </i>which must be referred to the Apostolic See.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 36</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;">Summary. If a judge from whose interlocutory sentence an appeal has been taken does not execute it, he can proceed with the principal cause.</span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text.</i> When an ordinary or delegated judge has pronounced a interlocutory sentence, the execution of which would be oppressive to to one of the litigants, but following prudent counsel from carrying into effect this threat or interlocutory sentence. He can proceed with the principal cause, even if an appeal been taken from such a threat or interlocutory sentence (provided he be not suspected from another legitimate source), so that the progress of the case may not be delayed by trifling circumstances.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 37</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. No one may by means of Apostolic letters be summoned before a judge who is distant more than two days from his diocese, except with the consent of both parties or express mention is made of this decree. Without an order from the other party, such letters are invalid.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>Some, abusing the good will of the Apostolic See, attempt to obtain from it letters whereby their disputes may be referred to judges residing at a remote distance. This they do to fatigue the accused with labor and expenses, that thus he may be compelled to yield in the matter under dispute or by payment free himself from the vexations of the plaintiff. Since however a legal trial ought not to open the door to injustice, as is forbidden by the law, we decree that no one may by means of Apostolic letters be summoned before a judge who is distant more than two days from his diocese, except with the consent of both parties or express mention is made of this decree.</span><br />
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There are also others who, turning themselves to a new kind of commercialism, that they may revive old complaints or introduce new questions, fabricate causes, on the strength of which they seek letters from the Apostolic See without a mandate from the person for whom they act, which letters they offer for sale either to the accused party that with their aid he may not be exposed to the loss of labor and expenses, or to the plaintiff that with these he may fatigue his opponent by undue vexations. Since, however, disputes are to be restricted in number rather than multiplied, we decree that if anyone shall in the future presume to seek Apostolic letters upon any question without a special mandate from the person for whom he is acting, such letters shall be regarded as invalid, and he shall be punished as a falsifier, unless perchance it be a question of persons from whom a mandate ought not be legally required.</div>
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 38</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. A judge must employ a notary or two competent men to put in writing the acts of the judicial process, so that if a dispute arise regarding any action of the judge, the truth can be established by referring to these documents. If any difficulty should arise because of a neglect of this, let the judge be punished.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>Since against the false assertion of an unjust judge the innocent party sometimes cannot prove the truth of a denial, because by the very nature of things there is no direct proof of one denying a fact, that falsity may not prejudice the truth, and injustice may not prevail over justice, we decree that in an ordinary as well as extraordinary inquiry <i>(judicium) </i>let the judge always employ either a public person (if he can be had) or two competent men who shall faithfully take down in writing all the acts of the inquiry, namely, citations and delays, refusals and exceptions, petitions and replies, interrogations and confessions, the depositions of witnesses and preesentation of documents, interlocutions, appeals, renunciations, decisions, and other acts which take place must be written down in convenient order, the time, places, and persons to be designated. A copy of everything thus written is to be handed to each of the parties, the originals are to remain in possession of the writers; so at if a dispute should arise in regard to any action of the judge, the truth can be established by a reference to these documents. This provision is made to protect the innocent party against judges who areimprudent and dishonest. A judge who neglects to observe this decree, if on account of this neglect some difficulty should arise, let him be duly punished by a superior judge; nor is there any presumption in favor of doing things his way unless it be evident from legitimate documents in the case.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 39</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Anyone who knowingly accepts a stolen article must restore it to the one from whom it was taken.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>It often happens that a thief transfers to another what he has unjustly taken, and the one robbed is rendered helpless in any process against the possessor to obtain restitution, because the claim of possession having vanished on account of the difficulty or lack of proof, the right of ownership ceases. Wherefore, notwithstanding the rigor of the civil law, we decree that if anyone in the future shall knowingly accept such an article, thus becoming a participant in the theft-for after all there is little difference, especially when it is a question of danger to the soul, whether one holds unjustly or takes what belongs to another-the one robbed is to be assisted to obtain restitution from such a possessor.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 40</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. The plaintiff is still the owner of the article that has for one year by violence or deceit been withheld from him.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text.</i> It sometimes happens that the plaintiff to whom, in consequence of the non-appearance <i>(contumacia,</i>that is, disobedience) of the opposing party, the possession of the object in dispute is judicially awarded, cannot on account of the violence or deceit of the accused obtain actual possession for a whole year, and thus, since in the opinion of many he is not after the lapse of a year to be regarded as the owner, the malice of the accused gains the advantage. Therefore, that the condition of the disobedient may not be better than that of the obedient, we decree that in the aforesaid case even after the lapse of a year the plaintiff is the true owner.</span><br />
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In general we forbid that decisions in ecclesiastical matters be referred to a layman, because it is not becoming that a layman should arbitrate in much matters.</div>
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 41</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. No prescription is valid unless it rests on good faith.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>Since all that is not of faith is sin (Rom. 14: 23), we decree that no prescription, whether canonical or civil, is valid unless it rests on good faith; because in a general way a prescription that cannot be maintained without mortal sin is in conflict with all law and custom. Wherefore it is essential that he who holds a prescription should at no time be aware of the fact that the object belongs to another.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 42</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>SUMMARY No cleric may so extend his jurisdiction as to become detrimental to secular justice.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>As desirous as we are that laymen do not usurp the rights of clerics, we are no less desirous that clerics abstain from arrogating to themselves the rights of laymen. Wherefore we forbid all clerics so to extend in the future their jurisdiction under the pretext of ecclesiastical liberty as to prove detrimental to secular justice; but let them be content with the laws and customs thus far approved, that the things that are Caesar's may be rendered to Caesar, and those that are God's may by a just division be rendered to God.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 43</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Clerics under no obligation to laymen in matters temporal are not bound to take an oath of fidelity to them.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text.</i> Some laymen (that is, princes) attempt to usurp too much of the divine right when they compel ecclesiastical persons who are under no obligation to them in matters temporal, to take an oath of fidelity to them. Wherefore, since according to the Apostle, "To the Lord the servant standeth or falleth" (Rom. 14: 4), we forbid by the authority of the sacred council that such clerics be forced by secular persons to take an oath of this kind.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 44</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Alienation of ecclesiastical properties by laymen without the legitimate 3sent of ecclesiastical authority is forbidden.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>Since no power to dispose of ecclesiastical properties has been given to laymen, even though they be pious, their duty being to obey, not to command, we regret that in some of them charity has grown so cold that they do not fear in their laws or rather monstrosities <i>(confictionibus) </i>to attack the immunity of ecclesiastical property, which not only the holy fathers but also the secular princes have fortified with many privileges; presuming illicitly that power not only in the matter of the alienation of fiefs and other ecclesiastical possessions and of the usurpation of jurisdictions, but also in the matter of mortuaries and other things that seem annexed to the spiritual right. Wishing, therefore, in this matter to secure the churches against loss and to provide against such injustice, we decree with the approval of the sacred council that laws of this kind and appropriations of fiefs and other ecclesiastical properties made without the legitimate consent of ecclesiastical persons under pretext of lay power, do not hold, since they cannot be called laws but rather want of law or destruction and usurpation of jurisdiction, and those having recourse to such presumptions are to be checked ecclesiastical censure.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 45</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Patrons and others who exceed their rights in the matter of church government are to be restrained by censures. If they kill or mutilate a cleric, they shall lose their rights and to the fourth generation their posterity shall be excluded from clerical state.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text.</i> In some provinces patrons, vicegerents, and advocates of churches have so far advanced in insolence that not only do they create difficulties and mischief when vacant churches are to be provided with competent pastors, but they also presume to administer the possessions and other ecclesiastical goods at their own will; and what is worse, they do not fear to put the prelates to death. Since, therefore, what has been ordained as a means of defense must not br perverted into an instrument of destruction, we expressly forbid patrons, advocates, and vicegerents in the future to extend their jurisdiction in the aforesaid matter beyond what is permitted them by law. and should they act contrary to this, let them be restrained by canonical penalties. With the approval of the holy council we decree that if patrons, advocates, feudal tenants, vicegerents, or other beneficiaries should presume either <i>per se or per alios </i>to kill or mutilate the rector of some church or another cleric of that church, the patrons shall lose absolutely their right of patronage, the advocates their office of counselor, the feudal tenants their fief, the vicegerents their vicegerency, and beneficiaries their benefice. That the punishments may not be impressed upon the memory less deeply than the excesses, not only shall their heirs be deprived of all favors accruing to them from the aforesaid offices, but to the fourth generation the posterity of such shall be absolutely excluded from the clerical state, nor may they hold the office of prelate it, religious houses, unless by an act of mercy they have received a dispensation.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 46</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Clerics should not contribute to the needs of cities and other localities, even where the resources of the lay people do not suffice, without first consulting the Roman pontiff. Laws by those excommunicated are null. Rulers remain excommunicated after the expiration of their term of office till they have made satisfaction.</i></span><br />
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Text. Against magistrates and rulers of cities and others who strive to oppress churches and ecclesiastical persons with taxes and other exactions, the Lateran Council, [III Lat, canon 9] desiring to protect ecclesiastical immunity, prohibited actions of this kind under penalty of anathema, commanding that transgressors and their abetters punished with excommunication until they make suitable satisfaction. But, if the bishop with his clergy should perceive such necessity or utility and without compulsion decide that the aid of the churches ought to be enlisted to meet the needs where the resources of the lay people do not suffice, let the aforesaid lay people accept such assistance humbly, devoutly, and with gratitude. However, on account of the boldness of some, let them first consult the Roman pontiff, to whom it belongs to attend to common needs. But, if even this does not allay the malice of some toward the Church of God, we add that the laws and enactments which have been promulgated by excommunicated persons in this matter or by their orders, be considered null and void and at no time whatever</div>
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be regarded as valid. But, since fraud and deception ought not to protect anyone, let no one be deceived by the illusion that, although a ruler may incur anathema during the period of his incumbency, yet on the expiration of his term of office there will be no compulsion to make due satisfaction. For both he who refuses to make satisfaction and his successor, if they do not make satisfaction within a month, we decree that they remain bound by ecclesiastical censure until they have made suitable satisfaction, since he assumes the burden who is successor in the honor.</div>
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 47</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Prelates are not to excommunicate subjects without a previous warning and without a reasonable cause; those guilty of this shall be punished. A subject also shall be punished who falsely protests that he has been unjustly excommunicated.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>With the approval of the holy council we prohibit the promulgation of the sentence of excommunication against anyone without a previous warning and in the presence of suitable persons by whom, if need be, such admonition can be proved. Should anyone act contrariwise, even if the sentence of excommunication is a just one, let him know that he is forbidden entrance to the church for a period of one month, which punishment, however, is to be altered should it be deemed advisable. Let also proper precaution be taken against excommunicating anyone without a just and reasonable cause; should this perchance have happened and he who imposed the sentence does not care to withdraw it without complaint, then the one injured may take his complaint of unjust excommunication to a superior, who, if there be no danger in delay, shall send him back to the excommunicator with the command that he absolve him within a specified time; otherwise he himself, should it seem fit, after the presentation of a sufficient reason, will grant him the required absolution either <i>per se or per alium. </i>When it is an evident case against the excommunicator of unjust excommunication, let him again be condemned to pay all the expenses and to repair all the damages incurred by the one unjustly excommunicated; if, however, the gravity of his fault demands it, let him be punished in accordance with the judgment of the superior, since it is not a trivial fault 'to impose such a punishment on an innocent person, unless per chance he erred from a probable cause, especially if there was apparently good ground for his action. But if against the sentence of excommunication no reasonable proof was offered by the complainant, then for the unjust annoyance of his complaint let him condemned to pay the expenses and repair the damages, or else, let him be punished in accordance with the decision of the superior, unless perchance probable error likewise excuses him; and in regard to the matter for which he was excommunicated, through an adequate pledge let him be compelled to make satisfaction, or let the original sentence be reimposed even for the purpose of forcing him to make condign satisfaction. But if the judge, recognizing his error, is prepared to revoke such a sentence, and he on whom it was imposed appeals against such a revocation unless satisfaction is made, let him not heed the appeal unless it be an error about which there can be a just doubt, and then on the receipt of a satisfactory pledge that he will obey the summons of him to whom the appeal has been made, or of one delegated by him, let him absolve the one excommunicated and thus he will in no way incur the penalties prescribed; let him be careful, however, not to forge an error to the detriment of another if he wishes to escape canonical punishment.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 48</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Provision is made that no one may through frivolous refusal deny or reject the jurisdiction of his judge.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>By a special prohibition it has been provided that a sentence of excommunication be promulgated against no one without a previous warning. Wishing to forestall any attempt on the part of the one thus warned to avoid, under pretext of deceitful refusal or appeal, the inquiry of the one giving the admonition, we decree that, should he assert that he entertains a suspicion in regard to the judge, let him in the presence of the judge indicate the cause of his just suspicion, and let him with his opponent, or if he has no opponent, with the judge, conjointly choose arbiters, or if together they cannot agree, let them choose without ill will two, he one and the judge the other, who may inquire into the cause of the suspicion; and if they cannot come to an agreement, let them ask for a third party, so that what two of them decide may obtain greater weight. Let them know also that, by reason of a strict precept enjoined by us in virtue of obedience under witness of the divine judge, they are bound to execute this faithfully. If the true cause of the suspicion has not been proved by them within a reasonable period of time, let the judge use his jurisdiction; but if it has been legitimately proved, then let the judge with the consent of the one who suspected him commit the matter to a competent person, or let him submit it to the superior, that the latter may take such action in his regard as should be taken.</span><br />
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Moreover, in case the one warned should resort to an appeal, let no heed be given to a provocation of this kind if from the evidence of the case or from his confession or from another source his guilt has been clearly established, since the remedy of appeal was not instituted for the defense of iniquity but for the protection of the innocent. If his guilt is doubtful, that he may not impede the process of the judge by recourse to a frivolous appeal, let him explain in the judge's presence the probable ground of the appeal, namely, such a ground as, if proved, would be regarded as valid. If he has an opponent, the cause of the appeal is to be continued within a period fixed by the same judge, due consideration being given to the distance, time, and nature of the business; if h does not care to continue it, then, notwithstanding the appeal, let the judge proceed with it. If there is no opponent and the cause of the appeal has been proved before the superior judge, let the latter exercise his jurisdiction. But, if the appellant fails in his proof, then he case is to be returned to the judge from whom he deceitfully 'appealed.</div>
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These two aforesaid decrees, however, we do not wish to be applied to regulars, who have their own special observances.</div>
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 49</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. The sentence of excommunication is not to be imposed with a view of satisfying greed, and anyone so guilty is to be severely punished.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text.</i> Under threat of the divine judge we absolutely forbid that anyone, impelled solely by greed, dare bind one with the chain of excommunication or absolve one so bound, especially in those regions where it is customary, when the one excommunicated is absolved impose a pecuniary punishment on him; and we decree that when it is agreed that the sentence of excommunication was an unjust one. The excommunicator be compelled by ecclesiastical censure to restore the money thus extorted; and, unless he was deceived by a probable error, let him make full compensation for the injury sustained. If he fails to do this, let other penalties be imposed.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 50</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. The prohibitions against marriage in the second and third degrees of affinity and against the union of the offspring from second marriages to a relative of the first usband, are removed. This prohibition does not apply beyond the fourth degree of consanguinity and affinity.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>It must not be deemed reprehensible if human statutes change sometimes with the change of time, especially when urgent necessity or common interest demands it, since God himself has changed in the New Testament some things that He had decreed in the Old. Since, therefore, the prohibition against the contracting of marriage <i>in secundo et tertio genere affinitatis </i>and that against the union of the offspring from second marriages to a relative of the first husband, frequently constitute a source of difficulty and sometimes are a cause of danger to souls, that by a cessation of the proibition the effect may cease also, we, with the approval of the holy council, revoking previous enactments in this matter, decree in the resent statute that such persons may in the future contract marriage without hindrance. The prohibition also is not in the future to affect marriages beyond the fourth degree of consanguinity and affinity; since in degrees beyond the fourth a prohibition of this kind cannot be generally observed without grave inconvenience. This quaternary number agrees well with the prohibition of corporal wedlock of which the Apostle says that "the wife hath not power of her own body, but the husband; and in like manner the husband also hath not power of his own body, but the wife" (I Cor. 7: 4); because there are four humors in the body, which consists of four elements. Since therefore the prohibition of conjugal union is restricted to the fourth degree, we wish that it remain so <i>in perpetuum, </i>notwithstanding the decrees already issued relative to this matter either by others or by ourselves, and should anyone presume to contract marriage contrary to this prohibition, no number of years shall excuse him, since duration of time does not palliate the gravity of sin but rather aggravates it, and his crimes are the graver the longer he holds his unhappy soul in bondage .[ cf. I Lat, canon 5].</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 51</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Clandestine marriages and witness to them by a priest are forbidden. Marriages to be contracted must be published in the churches by the priests so that, if legitimate impediments exist, they may be made known. If doubt exists, let the contemplated marriage be forbidden till the matter is cleared up.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>Since the prohibition of the conjugal union in the three last degrees has been revoked, we wish that it be strictly observed in the other degrees. Whence, following in the footsteps of our predecessors, we absolutely forbid clandestine marriages; and we forbid also that a priest presume to witness such. Wherefore, extending to other localities generally the particular custom that prevails in some, we decree that when marriages are to be contracted they must be announced publicly in the churches by the priests during a suitable and fixed time, so that if legitimate impediments exist, they may be made known. Let the priests nevertheless investigate whether any impediments exist. But when there is ground for doubt concerning the contemplated union, let the marriage be expressly forbidden until it is evident from reliable sources what ought to be done in regard to it. But if anyone should presume to contract a clandestine or forbidden marriage of this kind within a prohibited degree, even through ignorance, the children from such a union shall be considered illegitimate, nor shall the ignorance of the parents be pleaded as an extenuating circumstance in their behalf, since they by contracting such marriages appear not as wanting in knowledge but rather as affecting ignorance. In like manner the children shall be considered illegitimate if both parents, knowing that a legitimate impediment exists, presume to contract such a marriage <i>in conspectu ecclesiae </i>(not clandestinely) in disregard of every prohibition. The parochial priest who deliberately neglects to forbid such unions, or any regular priest who presumes to witness them, let them be suspended from office for a period of three years and, if the nature of their offense demands it, let them be punished more severely. On those also who presume to contract such marriages in a lawful degree, a condign punishment is to be imposed. If anyone maliciously presents an impediment for the purpose of frustrating a legitimate marriage, let him not escape ecclesiastical punishment.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 52</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. In the matter of consanguinity and affinity, hearsay evidence is not to be relied on unless it comes from reputable persons to whom uprightness is a precious asset.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text.</i> Through some necessity the common mode of procedure in computing the degree of consanguinity and affinity has been re placed by another, namely, hearsay testimony, since on account of the shortness of human life eye-witnesses cannot be had in the matter of reckoning to the seventh degree. But, since we have learned from many instances and from experience that, in consequence of this, legitimate marriages are beset with many dangers, we decree that in this matter hearsay witnesses be not received in the future, since the prohibition now does not extend beyond the fourth degree, unless they be reputable persons to whom uprightness is a precious asset and who before the dispute arose obtained their testimony from those gone immediately before, not from one indeed, since he would not suffice if he were living, but from two at least, who must have been reliable persons, beyond suspicion and of good faith, since it would be absurd to admit them if their informants were worthy only of rejection. Not even if one person has obtained his testimony from many, or if an unreliable person has obtained his from men of good faith, must they be admitted as many and suitable witnesses, since even in the ordinary judicial processes the statement of one witness does not suffice, even though he shine in all the splendor of gubernatorial dignity, and, moreover, legitimate acts are denied to persons of a disreputable character. Witnesses of this kind must declare on oath that in giving their testimony they are not actuated by hatred, fear, love, or self interest; let them designate persons by their names or by a satisfactory description or circumlocution, and distinguish by a clear computation each degree on both sides, and let them include in their oath that they obtained their information from their forefathers and believe it to be so. But neither do such witnesses suffice unless they declare on oath that they have seen persons who belonged to at least one of the aforesaid degrees and who acknowledged themselves blood relatives. For it is more tolerable that some who have been united contrary to the laws of men be separated than that those who have been legitimately united separate in violation of the laws of God.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 53</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Owners who commit their estates to people that pursuant of their rites do not pay tithes, must be compelled to pay them in full.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>In some localities there dwell people who according to their rites are not accustomed to pay tithes, though they are considered Christians. To these some owners entrust the cultivation of their estates, in order to defraud the churches of tithes and thus realize greater profits. Wishing, therefore, to safeguard the churches against loss in this matter, we decree that the owners may entrust to such people and in such a manner the cultivation of their estates, but they must without argument pay to the churches the tithes in full, and to this let them be compelled, if necessary, by ecclesiastical censure. All tithes due by reason of the divine law or by reason of an approved local custom must be paid.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 54</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. The payment of tithes takes precedence over the payment of taxes and other expenses, and those who invert this order are to be punished.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>Since it is not in the power of man that the seed yield a return to the sower, because according to the words of the Apostle, "Neither he that planteth is anything, nor he that watereth; but God who giveth the increase" (I Cor. 3: 7), the decayed seed producing much fruit, some impelled too much by avarice strive to defraud in the matter of tithes, deducting from the profits and first fruits taxes and other expenses on which at times they thus escape the payment of tithes. But since the Lord, as a sign of His universal dominion, formerly reserved tithes to Himself by a special title, we, wishing to safeguard the churches against loss and souls against danger, decree that by the prerogative of general dominion the payment of tithes precedes the payment of taxes and other expenses, or at least they to whom the taxes and other expenses are paid but from which the tithes have not been deducted, should be compelled by ecclesiastical censure to pay the tithes to the churches to which they are legally due, since the obligation that attaches to a thing passes with the thing from one possessor to another.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 55</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. The Cistercians and other monks must pay tithes to the churches from strange lands or from lands they may acquire in the future, even if they cultivate them with their own hands.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>Lately the abbots of the Cistercian order in general chapter assembled wisely decided in reference to our warning, that in the future the brethren of that order purchase no property on which tithes are due to the churches, unless it be for the purpose of establishing new monasteries. And if such possessions have been given to them through the pious generosity of the faithful or bought for them for the purpose of founding new monasteries, they may commit their cultivation to others by whom the tithes will be paid to the churches, lest by reason of their privileges the churches be further oppressed. We decree, therefore, that from strange lands or from lands that they may acquire in the future, though they cultivate them with their own hands or at their own expense, they pay the tithes to the churches to which they were formerly paid, unless they make some other arrangement with those churches. We therefore, holding this decree acceptable and accepted, wish it to be extended also to other regulars who enjoy similar privileges, and we ordain that the prelates of the churches be more willing and energetic in punishing evil doers and strive to observe their privileges better and more perfectly.</span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>[Note by Schroeder: By the common law monks as well as laymen were obliged pay tithes from the fruits of their estates. This was the ancient discipline of the Church. The first who absolved monks from the obligation of paying tithes from their landed possessions seems to have been Gregory VII. Later, Paschal II exempted monks and canons regular from the payment of tithes from lands that they cultivated with their own hands. This privilege of Paschal was granted primarily in favor of the Cistercian Order, which in its beginnings was very poor. When later the order became immensely wealthy, especially in landed possessions, this privilege became the fruitful source of conflict between the Cistercian Order and the bishops. Hence it was enacted in this decree that from all strange lands and lands that may be acquired in the future, even if cultivated with their own hands or at their own expense, tfie Cistercians as well as other regulars who enjoy similar privileges, must pay tithes to the churches to which they were formerly paid or make some other arrangement with those churches. Thomassin, </i>Vetus et nova ecclesiae discipline<i>, P. III, lib. 1, cap. 9.]</i></span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 56</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;">Summary. It is forbidden to make contracts prejudicial to parochial churches.</span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>Many regular and secular clerics, we understand, when i sometimes they lease houses or grant fiefs, make a contract prejudicial to parochial churches, namely, that the administrator or feudal tenants pay the tithes to them and choose burial among them. But, since this is prompted by avarice, we absolutely condemn a contract of this kind and declare that whatever has been received by means of such a contract must be returned to the parochial church.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 57</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Only members of a religious order and those who have given their possessions to the order, retaining for themselves only the usufruct, may be buried during the period of an interdict. To religious coming to an interdicted locality, only one church may be opened, and that merely once a year.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>That the privileges which the Roman Church has granted to some religious may be maintained in their entirety, we take occasion to make clear some things in regard to them, lest being misunderstood they lead to abuse, by reason of which they may be rightly revoked, because he deserves to lose privileges who abuses the benefits which they confer. The Apostolic See has granted permission to some regulars that to those who have become members of their order, ecclesiastical burial may not be denied if the churches to which they belong should be under interdict, provided they themselves are not excommunicated or nominally interdicted; and they may, therefore, take their brethren, whom the prelates of the churches are not permitted to bury from their churches, to their own churches for burial, if they (the deceased confrères) were not nominally under excommunication or interdict. By brethren we understand both those who, having lived in the world, gave themselves to their order and accepted its habit, and those who gave their possessions to the order, retaining for their own maintenance during life only the usufruct, who, however, may be buried from non interdicted churches of regulars or others in which they may choose to be buried; it is not, however, to be understood of those who join their fraternity and contribute annually no more than two or three denarii, for this would upset ecclesiastical order and discipline. Yet these also obtain a certain remission granted to them by the Apostolic See.</span><br />
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That other privilege also that has been granted to some regulars, namely, that when any of their brethren who have been sent by them to collect (alms), arrive in any city, fortified town, or village, if perchance that place be under interdict, in view of their joyful arrival the churches may be opened once a year for the celebration of the divine offices for those not under excommunication, we wish tt) be understood thus: that in each city, fortified town, or village, only one church of the same order may, as has been said, be opened to the brethren once a year; for though the statement, that on their joyful arrival the churches may be opened, is plural, yet it is not to be understood as referring to the churches of the same place separately, but to the churches of the aforesaid places collectively otherwise, if they should visit each church of the same place, the interdict would be too much disregarded. Whoever shall presume to act contrary to these enactments, let him be subject to severe penalties.[cf. III Lat, canon 9]</div>
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 58</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. During a general interdict the bishops may within closed doors celebrate the divine services for those not affected by the interdict.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>The privilege that has been granted to some religious we concede also to bishops, that, when the entire territory is under Interdict, those excommunicated and interdicted being excluded, they may sometimes with the doors closed, in a low voice and without the ringing of bells, celebrate the divine offices, unless this is expressly covered by the interdict. But we grant this to those only who in no way shared in the cause of the interdict or injected treachery or fraud, drawing out such a brief period to iniquitous loss.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 59</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Religious are forbidden to go security for or to borrow money from anyone beyond a fixed sum without the consent of the abbot or the greater part of the chapter.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>What has been forbidden by the Apostolic See to some religious orders, we wish and command to be extended to all, namely, that no religious may, without the permission of the abbot and of the greater part of his chapter, go security for anyone or borrow money from anyone beyond an amount fixed by common agreement; otherwise the convent is not held in any degree responsible for such things, unless perchance it is evident that his action would redound to the advantage of the convent. Anyone who presumes to act contrary to this, let him be subject to severe discipline.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 60</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Abbots are forbidden to interfere in matters that belong to the jurisdiction of the bishops.</i></span><br />
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Text. From different parts of the world complaints of bishops come to us in regard to grave excesses of some abbots, who, not content within their own spheres, extend their hands to those things that concern the episcopal office, deciding matrimonial cases, imposing public penances, granting letters of indulgences, and similar things, whence it sometimes happens that the episcopal authority is looked upon by many as something of trifling importance. Wishing, therefore, in these matters to safeguard the dignity of the bishops and the welfare of the abbots, we absolutely forbid in the present decree that abbots presume to overreach themselves in such matters if they wish to escape canonical penalties, unless they can by a special concession or other legitimate reason defend themselves in matters of this kind.</div>
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 61</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Religious are forbidden to receive churches and tithes from laymen without the consent of the bishops. In churches that do not belong to them pleno jure, the priests must be appointed by the bishops on presentation.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>In the Lateran Council regulars were forbidden to receive churches and tithes from the hands of laymen without the consent of the bishops, and under no circumstances to admit <i>ad divina </i>those excommunicated or nominally under interdict. [cf. III Lat, canon 9] Wishing to curb this evil more effectively and provide that transgressors meet with condign punishment, we decree that in churches that do not pleno<i> jure </i>belong to them, they present to the bishops priests to be appointed in accordance with the statutes of that council, that they may be responsible to them in those things that pertain to the <i>cura animarum; </i>in temporal affairs, however, let them render a satisfactory account to the monasteries. Those who have been appointed, let them not dare remove without the approval of the bishops. We add, moreover, that care be taken to present such priests as are known for their uprightness and ability or whom the probable testimony of the bishops recommends.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 62</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Relics are not to be sold or put on exhibition, lest the people be deceived in regard to them. Seekers of alms are not to be admitted unless they can exhibit letters of the Apostolic See or of the bishops, and they may not preach anything not contained in the letters. On the occasion of the dedication of a-church, an indulgence of not more than one year may be granted; on the anniversary of the dedication-, it may not exceed forty days.</i></span><br />
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Text. From the fact that some expose for sale and exhibit promiscuously the relics of saints, great injury is sustained by the Christian religion. That this may not occur hereafter, we ordain in the present decree that in the future old relics may not be exhibited outside of a vessel or exposed for sale. And let no one presume to venerate publicly new ones unless they have been approved by the Roman pontiff. In the future prelates shall not permit those who come to their churches <i>causa venerationis </i>to be deceived by worthless fabrications or false documents as has been done in many places for the sake of gain. We forbid also that seekers<i>(quaestores) </i>of alms, some of whom, misrepresenting themselves, preach certain abuses, be admitted, unless they exhibit genuine letters either of the Apostolic See or of the diocesan bishop, in which case they may not preach anything to the people but what is contained in those letters. We give herewith a form which the Apostolic See commonly uses in granting such letters, that the diocesan bishops may model their own upon it. The following is the form:</div>
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<div class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; margin-bottom: 12px; margin-top: 12px; text-decoration: none;">
<i><b>Forma litterarum praedicatorum</b></i></div>
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Quoniam, ut ait Apostolus, omnes stabimus ante tribunal Christi, recepturi prout in corpore gessimus, sive bonum sive malum fuerit, oportet nos diem messionis extremae misericordiae operibus praevenire, ac aeternorum intuitu seminare in terris quod reddente Domino cum multiplicato fructu colligere debeamus in caelis; firmain spem, fiduciamque tenentes, quoniam "qui parce seminat, parce et metet, et qui seminat in benedictionibus, de benedictionibus et metet in vitam aeternam." Cum igitur ad sustentationem fratrum et egenorum ad tale confluentium hospitals propriae non suppetant facultates, universitatem vestram monemus et exhortamur in Domino atque in remissionem vobis in' jungimus peccatorum, quatenus de bonis a Deo vobis collatis pias eleemosynas et grata eis caritatis subsidia erogatis, ut per subventionem vestram ipsorum inopiae consulatur, et vos per haec et per alia bona, quae Domino inspirante feceritis, ad aeterna possitis gaudia pervenire.</i></span><br />
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Those who are assigned to collect alms must be upright and discreet, must not seek lodging for the night in taverns or in other unbecoming places, nor make useless and extravagant expenses, and must avoid absolutely the wearing of the habit of a false religious.</div>
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Since, through indiscreet and superfluous indulgences which some prelates of churches do not hesitate to grant, contempt is brought on the keys of the Church, and the penitential discipline is weakened, we decree that on the occasion of the dedication of a church an indulgence of not more than one year be granted, whether it be dedicated by one bishop only or by many, and on the anniversary of the dedication the remission granted for penances enjoined is not to exceed forty days. We command also that in each case this number of days be made the rule in issuing letters of indulgences which are granted from time to time, since the Roman pontiff who possesses the plenitude of power customarily observes this rule in such matters .</div>
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 63</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. It is simoniacal to demand something for the consecration of bishops, the blessing of abbots, and the ordination of clerics; nor is custom any excuse.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>We have learned with certainty that in many places and by many persons exactions and base extortions are made for the consecration of bishops, the blessing of abbots, and the ordination of clerics, and that a tax is fixed as to how much this one or that one is to receive and how much this one or that one is to pay; and what is worse, some endeavor to defend such baseness and depravity by an appeal to a custom of long standing. Therefore, wishing to abolish such abuse, we absolutely condemn a custom of this kind, which ought rather to be called corruption, firmly decreeing that neither for those conferring nor for the things conferred shall anyone presume to demand or to extort something under any pretext whatsoever. Otherwise both he that has received and he that has given a price of this kind, shall share the condemnation of Giezi and Simon. [cf. IV Kings 5:20-27, and Acts 8:9-24].</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 64</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Religious are not to be received for a price. If this happens, both the one receiving and the one received shall, without hope of restoration, be removed from the community. Those who were received in such a manner before the publication of this decree, must be placed in other communities of the same order.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>Since the stain of simony has so infected many nuns that scarcely any are received into the community without a price, doing this on the plea of poverty to conceal that evil, we strictly forbid that this be done in the future, decreeing that whoever in the future shall be guilty of such irregularity, both the one receiving and the one received, whether subject or superioress, shall, without hope of restoration, be removed from their monastery to one of stricter observance to do penance for the remainder of their life. Those nuns, however, who have been so received before the publication of this decree, are to be removed from the monasteries which they entered in a wrong manner and placed in others of the same order. But if on account of lack of room they cannot perchance be conveniently placed elsewhere, lest they should to their own loss become wanderers in the world, let them be received anew <i>per modum dispensationis </i>in the same monastery, and from the priority of places which they held in the community let them be assigned to lower ones. This we decree is to be observed also with regar d to monks and other regulars. But, lest they should attempt to excuse themselves on grounds of simplicity or ignorance, we command the bishops to see to it that this decree is published every year throughout their diocese.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 65</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Bishops are not to demand anything for the appointment of pastors. Entrance into a monastery and burial must be free.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>We have heard it said of some bishops that on the death of rectors of churches they place the churches under interdict and will not allow any persons to be appointed to the vacancies till a certain sum of money has been paid them. Moreover, when a soldier or cleric enters a monastery or chooses to be buried among religious, though he has left nothing to the religious institution, difficulties and villainy are forced into service till something in the nature of a gift comes into their hands. Since, therefore, according to the Apostle we must abstain not only from evil but also from every appearance of evil, we absolutely forbid exactions of this kind. If any transgressor be found, let him restore double the amount exacted; this is to be placed faithfully at the disposal of those localities to whose detriment the exactions were made.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 66</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. The sacraments must be administered freely. The bishops should exhort the people to retain pious customs.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>It has frequently come to the ears of the Apostolic See that some clerics demand and extort money for burials, nuptial blessings, and similar things, and, if perchance their cupidity is not given satisfaction, they fraudulently interpose fictitious impediments. On the other hand, some laymen, under the pretext of piety but really on heretical grounds, strive to suppress a laudable custom introduced by the pious devotion of the faithful in behalf of the church (that is, of giving freely something for ecclesiastical services rendered). Wherefore, we forbid that such evil exactions be made in these matters, and on the other hand command that pious customs be observed, decreeing that the sacraments of the Church be administered freely and that those who endeavor maliciously to change a laudable custom be restrained by the bishops of the locality when once the truth is known.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 67</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Jews should be compelled to make satisfaction for the tithes and offerings e churches, which the Christians supplied before their properties fell into of the Jews.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>The more the Christians are restrained from the practice of usury, the more are they oppressed in this matter by the treachery of the Jews, so that in a short time they exhaust the resources of the Christians. Wishing, therefore, in this matter to protect the Christians against cruel oppression by the Jews, we ordain in this decree that if in the future under any pretext Jews extort from Christians oppressive and immoderate interest, the partnership of the Christians shall be denied them till they have made suitable satisfaction for their excesses. The Christians also, every appeal being set aside, shall, if necessary, be compelled by ecclesiastical censure to abstain from all commercial intercourse with them. We command the princes not to be hostile to the Christians on this account, but rather to strive to hinder the Jews from practicing such excesses. Lastly, we decree that the Jews be compelled by the same punishment (avoidance of commercial intercourse) to make satisfaction for the tithes and offerings due to the churches, which the Christians were accustomed to supply from their houses and other possessions before these properties, under whatever title, fell into the hands of the Jews, that thus the churches may be safeguarded against loss.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 68</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Jews and Saracens of both sexes in every Christian province must be distinguished from the Christian by a difference of dress. On Passion Sunday and the last three days of Holy Week they may not appear in public.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text:</i> In some provinces a difference in dress distinguishes the Jews or Saracens from the Christians, but in certain others such a confusion has grown up that they cannot be distinguished by any difference. Thus it happens at times that through error Christians have relations with the women of Jews or Saracens, and Jews and Saracens with Christian women. Therefore, that they may not, under pretext of error of this sort, excuse themselves in the future for the excesses of such prohibited intercourse, we decree that such Jews and Saracens of both sexes in every Christian province and at all times shall be marked off in the eyes of the public from other peoples through the character of their dress. Particularly, since it may be read in the writings of Moses [Numbers 15:37-41], that this very law has been enjoined upon them.</span><br />
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Moreover, during the last three days before Easter and especially on Good Friday, they shall not go forth in public at all, for the reason that some of them on these very days, as we hear, do not blush to go forth better dressed and are not afraid to mock the Christians who maintain the memory of the most holy Passion by wearing signs of mourning.</div>
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This, however, we forbid most severely, that any one should presume at all to break forth in insult to the Redeemer. And since we ought not to ignore any insult to Him who blotted out our disgraceful deeds, we command that such impudent fellows be checked by the secular princes by imposing them proper punishment so that they shall not at all presume to blaspheme Him who was crucified for us.</div>
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>[Note by Schroeder: In 581 the Synod of Macon enacted in canon 14 that from Thursday in Holy Week until Easter Sunday, .Jews may not in accordance with a decision of King Childebert appear in the streets and in public places. Mansi, IX, 934; Hefele-Leclercq, 111, 204. In 1227 the Synod of Narbonne in canon 3 ruled: "That Jews may be distinguished from others, we decree and emphatically command that in the center of the breast (of their garments) they shall wear an oval badge, the measure of one finger in width and one half a palm in height. We forbid them moreover, to work publicly on Sundays and on festivals. And lest they scandalize Christians or be scandalized by Christians, we wish and ordain that during Holy Week they shall not leave their houses at all except in case of urgent necessity, and the prelates shall during that week especially have them guarded from vexation by the Christians." Mansi, XXIII, 22; Hefele-Leclercq V 1453. Many decrees similar to these in content were issued by synods before and after this Lateran Council. Hefele-Leclercq, V and VI; Grayzel, </i>The Church and the Jews in the XIlIth Century<i>, Philadelphia, 1933.]</i></span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 69</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. </i>Jews are not to be given public offices. Anyone instrumental in doing this is to be punished. A Jewish official is to be denied all intercourse with Christians.</span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text.</i> Since it is absurd that a blasphemer of Christ exercise authority over Christians, we on account of the boldness of transgressors renew in this general council what the Synod of Toledo (589) wisely enacted in this matter, prohibiting Jews from being given preference in the matter of public offices, since in such capacity they are most troublesome to the Christians. But if anyone should commit such an office to them, let him, after previous warning, be restrained by such punishment as seems proper by the provincial synod which we command to be celebrated every year. The official, however, shall be denied the commercial and other intercourse of the Christians, till in the judgment of the bishop all that he acquired from the Christians from the time he assumed office be restored for the needs of the Christian poor, and the office that he irreverently assumed let him lose with shame. The same we extend also to pagans. <i>[Mansi, IX, 995; Hefele-Leclercq, III, 7.27. This canon 14 of Toledo was frequently renewed.]</i></span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">CANON 70</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. Jews who have received baptism are to be restrained by the prelates from returning to their former rite.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text. </i>Some (Jews), we understand, who voluntarily approached the waters of holy baptism, do not entirely cast off the old man that they may more perfectly put on the new one, because, retaining remnants of the former rite, they obscure by such a mixture the beauty of the Christian religion. But since it is written: "Accursed is the man that goeth on the two ways" (Ecclus. 2:14), and "a garment that is woven together of woolen and linen" (Deut. 22: ii) ought not to be put on, we decree that such persons be in every way restrained b the prelates from the observance of the former rite, that, having given themselves of their own free will to the Christian religion, salutary coercive action may preserve them in its observance, since not to know the way of the Lord is a lesser evil than to retrace one's steps after it is known.</span><br />
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; font-style: normal; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; text-decoration: none; text-transform: none; word-spacing: 0em;">HOLY LAND DECREES</span><span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Summary. A series of decrees dealing with the preparation of a crusade to the Holy Land.</i></span><br />
<span class="H_body_text" style="color: black; font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; font-size: 12px; font-variant: normal; line-height: 16px; text-decoration: none;"><i>Text.</i> Desiring with an ardent desire to liberate the Holy Land from the hands of the ungodly, we decree with the advice of prudent men who are fully familiar with the circumstances of the times, and with the approval of the council, that all who have taken the cross and have decided to cross the sea, hold themselves so prepared that they may, on June 1 of the year after next (1217), come together in the Kingdom of Sicily, some at Brundusium and others at Messana, where, God willing, we (the Pope) will be present personally to order and to bestow on the Christian army the divine and Apostolic blessing. Those who decide to make the journey by land, should strive to hold themselves prepared for the same time; for their aid and guidance we shall in the meantime appoint a competent legate <i>a latere. </i>Priests and other clerics who are with the Christian army, subjects as well as prelates, must be diligent in prayer and exhortation, teaching them (the crusaders) by word and example that they have always before their eyes the fear and love of God, lest they say or do something that might offend the majesty of the eternal King. And should any have fallen into sin, let them quickly rise again through true repentance, practicing humility both interiorly and exteriorly, observing moderation in food as well as in clothing, avoiding dissensions and emulations, and divesting themselves of all malice and ill will, that being thus fortified with spiritual and material arms, they may fight with greater success against the enemies of the faith, not indeed relying on their own strength but putting their trust in the power of God. To the clerics we grant for a period of three years as complete an enjoyment of their benefices as if they actually resided in them, and they may, if necessary, even give them as pledges during this time. Therefore, that this undertaking may not be impeded or retarded, we strictly command all prelates that each one in his own territory induce those who have laid aside the crusader's cross to resume it, and carefully to admonish them and others who have taken the cross, as well as those who happen to be engaged for this purpose, to renew their vows to God, and if necessary to compel them by excommunication and interdict to abandon all delay.</span><br />
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Moreover, that nothing connected with the affairs of our Lord Jesus Christ be omitted, we wish and command that patriarchs, archbishops, bishops, abbots, and others who have the care of souls, diligently explain the meaning of the crusade to those committed to them, adjuring-through the Father, Son, and Holy Ghost, one, only true, and eternal God-kings, dukes, princes, marquises, counts, barons, and other prominent men, as well as cities, villages, and towns, that those who cannot go personally to the Holy Land, will furnish a suitable number of soldiers and, for a period of three years, in proportion to their resources, will bear the necessary expenses connected therewith for the remission of their sins, as we have made known in the general letters already sent over the world and as will be,exprcssed in greater detail below. In this remission we wish not only those to participate who for this purpose furnish their own ships, but those also who undertake to build ships. To those declining to render aid, if perchance any should be found to be so ungrateful to God, the Apostolic See firmly protests that on the last day they will be held to render an account to us in the presence of a terrible judge. Let them first consider with what security they can appear in the presence of the only begotten Son of God, Jesus Christ, into whose hands the Father has given all things, if in this matter they refuse to serve Him who was crucified for sinners, by whose favor they live, by whose benefits they are sustained, and by whose blood they were redeemed.</div>
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But, lest we should seem to place grave and unbearable burdens on the shoulders of the people, we ourselves (the Pope) donate to the cause what we have been able to save by strict economy, 30,000 pounds, besides a ship to convey the crusaders from Rome and vicinity and 3,000 marks silver, the remnant of alms received from the faithful. The remainder we have given to Albert patriarch of Jerusalem, and to the masters of the Temple and Hospital for the necessities of the Holy Land. With the approval of the council we further decree that absolutely all clerics, subjects as well as superiors, shall, in aid of the Holy Land and for a period of three years, pay into the hands of those appointed by the Apostolic See for this purpose, one twentieth part of ecclesiastical revenues; some religious orders only being excepted and those (clerics) also who take or already have taken the crusader's cross and are about to set out personally. We and our brethren, the cardinals of the Holy Roman Church, will pay one-tenth of our revenues. All are bound to the faithful observance of this under penalty of excommunication, so that those who deliberately commit fraud in this matter will incur that penalty.</div>
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Since by the just judgment of the heavenly King it is only right that those who are associated with a good cause should enjoy a special privilege, we exempt the crusaders from collections, taxes, and other assessments. Their persons and possessions, after they have taken the cross, we take under the protection of Blessed Peter and our own, decreeing that they stand under the protection o f the archbishops, bishops, and all the prelates of the Church. Besides, special protectors will be appointed, and, till their return or till their death shall have been certified, they shall remain unmolested, and if anyone shall presume the contrary, let him be restrained by ecclesiastical censure.</div>
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In the case of crusaders who are bound under oath to pay interest, we command that their creditors be compelled to cancel the oath given and to cease exacting interest. Should any creditor force the payment of interest, we command that he be similarly forced to make restitution. We command also that Jews be compelled by the secular power to cancel interest, and, till they have done so, intercourse with them must be absolutely denied them by all Christians under penalty of excommunication. For those who cannot be their departure pay their debts to the Jews, the secular princes shall provide such a delay that from the time of their departure till their return or till their death is known, they shall not be embarrassed with the inconvenience of paying interest. If a Jew has received security (for example, a piece of ground) for such a debt, he must, after deducting his own expenses, pay to the owner the income from such security. Prelates who manifest negligence in obtaining justice for the crusaders and their servants, shall be subject to severe penalty.</div>
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Since the corsairs and pirates too vehemently impede assistance to the Holy Land by capturing and robbing those who go there and those returning, we excommunicate them and their principal abetters and protectors, forbidding under threat of anathema that anyone knowingly hold intercourse with them in any contract of buying and selling, and enjoin upon the rulers of cities and their localities that they check and turn them away from this iniquity. And since an unwillingness to disturb the perverse is nothing else than to favor them, and is also an indication of secret association with them on the part of those who do not resist manifest crime, we wish and command that severe ecclesiastical punishment be imposed by the prelates on their persons and lands. We excommunicate and anathematize, moreover, those false and ungodly Christians who furnish the enemies of Christ and the Christian people with arms, iron, and wood for the construction of ships; those also who sell them ships and who in the ships of the Saracens hold the post of pilot, or in any other way give them aid or advice to the detriment of the Holy Land; and we decree that their possessions be confiscated and they themselves become the slaves of their captors. We command that this sentence be publicly announced in all maritime cities on all Sundays and festival days, and that to such people the church be not opened till they return all that they have obtained in so reprehensible a traffic and give the same amount of their own -in aid of the Holy Land. In case they are not able to pay, then let them be punished in other ways, that by their chastisement others may be deterred from undertaking similar pursuits.</div>
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Furthermore, under penalty of anathema, we forbid all Christians for a period of four years to send their ships to Oriental countries, inhabited by the Saracens, in order that a greater number of ships may be available to those who wish to go to the aid of the Holy Land, and that to the Saracens may be denied the benefits that they usually reap from such commercial intercourse.</div>
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Though tournaments have been, under certain penalties, generally forbidden by different councils, since however at this time they are a serious obstacle to the success of the crusade, we strictly prohibit em under penalty of excommunication for a period of three years.</div>
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But, since for the success of this undertaking it is above all else necessary that princes and Christian people maintain peace among themselves, we decree with the advice of the holy council that for four years peace be observed in the whole Christian world, so that through the prelates discordant elements may be brought together in the fulness of peace, or at least to the strict observance of the truce. Those who refuse to acquiesce in this, are to be compelled by excommunication and interdict, unless the malice that inspired their wrongdoings was such that they ought not to enjoy such peace. But, if by chance they despise ecclesiastical censure, they have every reason to fear lest by the authority of the Church the secular power will be invoked against them as disturbers of the affairs of the One crucified.</div>
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We, therefore, by the mercy of the omnipotent God, trusting in the authority of the Blessed Apostles Peter and Paul, in virtue of that power of binding and loosing which God has conferred on us, though unworthy, grant to all who aid in this work personally and at their own expense, a full remission of their sins which they ,have sincerely repented and orally confessed, and promise them when the just shall receive their reward an increase of eternal happiness. To those who do not personally go to the Holy Land, but at their own expense send there as many suitable men as their means will permit, and to those also who go personally but at the expense of others, we grant a full remission of their sins. Participants of this remission are, moreover, all who in proportion to their means contribute to the aid of the Holy Land, or in regard to what has been said give opportune advice and assistance. Finally, to all who in a spirit of piety aid in bringing to a successful issue this holy under. taking, this holy and general council imparts the benefits of its prayers and blessings that they may advance worthily to salvation. Amen.</div>
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From H. J. Schroeder, <i>Disciplinary Decrees of the General Councils: Text, Translation and Commentary</i>, (St. Louis: B. Herder, 1937). pp. 236-296.</div>
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NOTE 1: B. Herder's list was bought by TAN books, of Rockford IL. TAN confirmed that US copyright was not renewed after the statuary 28 years and that the text is now in the public domain in the US.]</div>
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NOTE 2: Fr. Schroeder accompanied the text with a commentary which, while well informed, was dominated by a concern to defend Catholic positions of his own time, and contained, moreover, a number of verbal attacks on the Orthodox churches. This commentary has not been reproduced here.]</div>
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Unless otherwise indicated the specific electronic form of the document is copyright. Permission is granted for electronic copying, distribution in print form for educational purposes and personal use. If you do reduplicate the document, indicate the source. No permission is granted for commercial use.</div>
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(c)Paul Halsall Mar 1996<br />
halsall@murray.fordham.edu</div>
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<span class="Apple-style-span" style="background-color: #ffeddb;"><strong style="color: #993300; font-family: 'Palatino Linotype';">Canons and Decrees of the Council of Trent</strong></span><br />
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Fourth Session (8 April 1546):<br />
<a href="http://pages.uoregon.edu/dluebke/Reformations441/CouncilofTrent--Excerpts.html#4SacredBooks">Decree Concerning the Edition, and the Use, of Sacred Books</a><br />
Sixth Session (13 January 1547):<br />
<a href="http://pages.uoregon.edu/dluebke/Reformations441/CouncilofTrent--Excerpts.html#6Justification">Decree on Justification</a><br />
<a href="http://pages.uoregon.edu/dluebke/Reformations441/CouncilofTrent--Excerpts.html#6Reformation">Decree on Reformation</a><br />
Seventh Session (3 March 1547):<br />
<a href="http://pages.uoregon.edu/dluebke/Reformations441/CouncilofTrent--Excerpts.html#7Sacraments">Decree on the Sacraments</a><br />
<a href="http://pages.uoregon.edu/dluebke/Reformations441/CouncilofTrent--Excerpts.html#7Reformation">Decree on Reformation</a><br />
Thirteenth Session (11 October 1551):<br />
<a href="http://pages.uoregon.edu/dluebke/Reformations441/CouncilofTrent--Excerpts.html#13Eucharist">Decree Concerning the Most Holy Sacrament of the Eucharist</a><br />
Fourteenth Session (25 November 1551):<br />
<a href="http://pages.uoregon.edu/dluebke/Reformations441/CouncilofTrent--Excerpts.html#14Penance">On the Most Holy Sacrament of Penance</a><br />
Twenty-first Session (16 July 1562):<br />
<a href="http://pages.uoregon.edu/dluebke/Reformations441/CouncilofTrent--Excerpts.html#21Species">On Communion under Both Species, and on the Communion of Infants </a><br />
Twenty-third Session (15 July 1563):<br />
<a href="http://pages.uoregon.edu/dluebke/Reformations441/CouncilofTrent--Excerpts.html#23Order">On the Sacrament of the Order </a><br />
<a href="http://pages.uoregon.edu/dluebke/Reformations441/CouncilofTrent--Excerpts.html#23Reformation">Decree on Reformation</a><br />
Twenty-fourth Session (11 November 1563):<br />
<a href="http://pages.uoregon.edu/dluebke/Reformations441/CouncilofTrent--Excerpts.html#24Marriage">On the Sacrament of Matrimony</a><br />
<a href="http://pages.uoregon.edu/dluebke/Reformations441/CouncilofTrent--Excerpts.html#24Reformation">Decree on Reformation</a><br />
Twenty-fifth Session (4 December 1563):<br />
<a href="http://pages.uoregon.edu/dluebke/Reformations441/CouncilofTrent--Excerpts.html#25Purgatory">Decree Concerning Purgatory</a><br />
<a href="http://pages.uoregon.edu/dluebke/Reformations441/CouncilofTrent--Excerpts.html#25Saints">On the Invocation, Veneration, and Relics of Saints, and on Sacred Images</a><br />
<a href="http://pages.uoregon.edu/dluebke/Reformations441/CouncilofTrent--Excerpts.html#25Indulgences">Decree Concerning Indulgences</a><br />
<a href="http://pages.uoregon.edu/dluebke/Reformations441/CouncilofTrent--Excerpts.html#25Index">On the Index of Books; on the Catechism, Breviary, and Missal</a></div>
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</span><span class="Apple-style-span" style="background-color: #ffeddb;"><span style="font-family: 'Palatino Linotype';">Fourth Session (8 April 1546)</span></span><br />
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<a href="http://www.blogger.com/blogger.g?blogID=5027364147569167261" id="4SacredBooks" name="4SacredBooks"></a><strong>Decree Concerning the Edition, and the Use, of Sacred Books</strong></div>
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[...] The same sacred and holy Synod, considering that no small utility may accrue to the Church of God, if it be made known which out of all the Latin editions, now in circulation, of the sacred books, is to be held as authentic , ordains and declares, that the said old and vulgate edition, which, by the lengthened usage of so many years, has been approved of in the Church, be, in public lectures, disputations, sermons and expositions, held as authentic; and that no one is to dare, or presume to reject it under any pretext whatever.</div>
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Furthermore, in order to restrain petulant spirits, It decrees, that no one, relying on his own skill, shall, in matters of faith, and of morals pertaining to the edification of Christian doctrine…presume to interpret the said sacred Scripture contrary to that sense which holy mother Church […] Contraveners shall be made known by their Ordinaries, and be punished with the penalties by law established.</div>
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And wishing, as is just, to impose a restraint, in this matter, also on printers, who now without restraint—thinking, that is, that whatsoever they please is allowed them—print, without the license of ecclesiastical superiors, the said books of sacred Scripture, and the notes and comments upon them of all persons indifferently, with the press of times unnamed, often even fictitious, and what is more grievous still, without the author’s name; and also keep for indiscriminate sale books of this kind printed elsewhere; [this Synod] ordains and decrees, that […] it shall not be lawful for any one to print, or cause to be printed, any books whatever, on sacred matters, without the name of the author; nor to sell them in future, or even to keep them, unless they shall have been first examined, and approved of, by the Ordinary; under pain of the anathema and fine imposed in a canon of the last Council of Lateran […]</div>
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</span><span class="Apple-style-span" style="background-color: #ffeddb;"><span style="font-family: 'Palatino Linotype';">Sixth Session (13 January 1547)</span></span><br />
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<strong><a href="http://www.blogger.com/blogger.g?blogID=5027364147569167261" id="6Justification" name="6Justification"></a>Decree on Justification</strong></div>
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CANON I. If any one says, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ; let him be anathema […].</div>
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CANON III. If any one says, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he ought, so as that the grace of Justification may be bestowed upon him; let him be anathema.</div>
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CANON IV. If any one says, that man’s free will moved and excited by God, by assenting to God exciting and calling, in no wise cooperates towards disposing and preparing itself for obtaining the grace of Justification; that it cannot refuse its consent, if it would, but that, as something inanimate, it does nothing whatever and is merely passive; let him be anathema.</div>
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CANON V. If any one says, that, since Adam’s sin, the free will of man is lost and extinguished; or, that it is a thing with only a name, yea a name without a reality, a figment, in fine, introduced into the Church by Satan; let him be anathema […].</div>
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CANON VII. If any one says, that all works done before Justification, in whatsoever way they be done, are truly sins, or merit the hatred of God; or that the more earnestly one strives to dispose himself for grace, the more grievously he sins: let him be anathema […].</div>
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CANON XI. If any one says, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favor of God; let him be anathema. […]</div>
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CANON XIV. If any one says, that man is truly absolved from his sins and justified, because that he assuredly believed himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected; let him be anathema.</div>
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CANON XV. If any one says, that a man, who is born again and justified, is bound of faith to believe that he is assuredly in the number of the predestinate; let him be anathema […]</div>
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CANON XVII. If any one says, that the grace of Justification is only attained to by those who are predestined unto life; but that all others who are called, are called indeed, but receive not grace, as being, by the divine power, predestined unto evil; let him be anathema.</div>
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CANON XVIII. If any one says, that the commandments of God are, even for one that is justified and constituted in grace, impossible to keep; let him be anathema.</div>
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CANON XIX. If any one says, that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or, that the ten commandments nowise appertain to Christians; let him be anathema.</div>
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CANON XX. If any one says, that the man who is justified and how perfect soever, is not bound to observe the commandments of God and of the Church, but only to believe; as if indeed the Gospel were a bare and absolute promise of eternal life, without the condition of observing the commandments ; let him be anathema […]</div>
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<strong><a href="http://www.blogger.com/blogger.g?blogID=5027364147569167261" id="6Reformation" name="6Reformation"></a>Decree on Reformation</strong></div>
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CHAPTER I. It is meet that prelates reside in their own churches; if they act otherwise, the penalties of the ancient law are renewed against them, and fresh penalties decreed […]</div>
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CHAPTER II. It is not lawful for any one who holds a benefice requiring personal residence to absent himself, save for a just cause to be approved of by the bishop, who even then shall, for the cure of souls, substitute a vicar in his stead, withdrawing a portion of the fruits […]</div>
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CHAPTER IV. Bishops and other greater prelates shall visit any churches whatsoever, as often as there shall be need; everything which might hinder this decree being abrogated.</div>
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</span><span class="Apple-style-span" style="background-color: #ffeddb;"><span style="font-family: 'Palatino Linotype';">Seventh Session (3 March 1547)</span></span><br />
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<strong><a href="http://www.blogger.com/blogger.g?blogID=5027364147569167261" id="7Sacraments" name="7Sacraments"></a>Decree on the Sacraments</strong></div>
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CANON I. If any one says, that the sacraments of the New Law were not all instituted by Jesus Christ, our Lord; or, that they are more, or less, than seven, to wit, Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony; or even that any one of these seven is not truly and properly a sacrament; let him be anathema […]</div>
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CANON IV. If any one says, that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them, or without the desire thereof, men obtain of God, through faith alone, the grace of justification; though all (the sacraments) are not indeed necessary for every individual; let him be anathema.</div>
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CANON V. If any one says, that these sacraments were instituted for the sake of nourishing faith alone; let him be anathema.</div>
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CANON VI. If any one says, that the sacraments of the New Law do not contain the grace which they signify; or, that they do not confer that grace on those who do not place an obstacle thereunto; as though they were merely outward signs of grace or justice received through faith, and certain marks of the Christian profession, whereby believers are distinguished amongst men from unbelievers; let him be anathema […].</div>
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CANON VIII. If any one says, that by the said sacraments of the New Law grace is not conferred through the act performed, but that faith alone in the divine promise suffices for the obtaining of grace; let him be anathema […].</div>
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CANON X. If any one says, that all Christians have power to administer the word, and all the sacraments; let him be anathema […].</div>
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CANON XII. If any one says, that a minister, being in mortal sin—if so be that he observe all the essentials which belong to the effecting, or conferring of, the sacrament—neither effects, nor confers the sacrament; let him be anathema.</div>
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<strong><a href="http://www.blogger.com/blogger.g?blogID=5027364147569167261" id="7Reformation" name="7Reformation"></a>Decree on Reformation</strong></div>
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CHAPTER I. Who is capable of governing Cathedral churches.</div>
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No one shall be assumed unto the government of Cathedral churches, but one that is born of lawful wedlock, is of mature age, and endowed with gravity of manners, and skill in letters, agreeably to the constitution of Alexander III., which begins, Cum in cunctis, promulgated in the Council of Lateran.</div>
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CHAPTER II. The holders of several Cathedral churches are commanded to resign all but one, in a given manner and time.</div>
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No one, by whatsoever dignity, grade, or pre-eminence distinguished, shall presume, in contravention of the institutes of the sacred canons, to accept and to hold at the same time several Metropolitan, or Cathedral, churches, whether by title, or in commendam, or under any other name whatsoever; seeing that he is to be accounted exceedingly fortunate whose lot it is to rule one church well and fruitfully, and unto the salvation of the souls committed to him. But as to those who now hold several churches contrary to the tenor of the present decree, they shall be bound, retaining the one which they may prefer, to resign the rest, within six months if they are at the free disposal of the Apostolic See, in other cases within the year; otherwise those churches, the one last obtained only excepted, shall be from that moment deemed vacant […].</div>
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CHAPTER IV. The retainer of several Benefices contrary to the Canons, shall be deprived thereof.</div>
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Whosoever shall for the future presume to accept, or to retain at the same time several cures, or otherwise incompatible Ecclesiastical Benefices, whether by way of union for life, or in perpetual commendam, or under any other name or title whatsoever, in contravention of the appointment of the sacred Canons, and especially of the Constitution of Innocent III, beginning, De multa, shall be ipso jure deprived of the said benefices, according to the disposition of the said constitution, and also by virtue of the present Canon […].</div>
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CHAPTER VIII. Churches shall be repaired: the cure of souls sedulously discharged.</div>
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The Ordinaries of the places shall be bound to visit every year, with apostolic authority, all churches whatsoever, in whatsoever manner exempted; and to provide by suitable legal remedies that whatever needs repairs, be repaired; and that those churches be not in any way defrauded of the Cure of souls, if such be annexed thereunto, or of other services due to them;-all appeals, privileges, customs, even those that have a prescription from time immemorial, commission of judges, and inhibitions from the same, being utterly set aside […].</div>
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</span><span class="Apple-style-span" style="background-color: #ffeddb;"><span style="font-family: 'Palatino Linotype';">Thirteenth Session (11 October 1551)</span></span><br />
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<a href="http://www.blogger.com/blogger.g?blogID=5027364147569167261" id="13Eucharist" name="13Eucharist"></a><strong>Decree Concerning the Most Holy Sacrament of the Eucharist</strong></div>
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CHAPTER I. On the real presence of our Lord Jesus Christ in the most holy sacrament of the Eucharist.</div>
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In the first place, the holy Synod teaches, and openly and simply professes, that, in the august sacrament of the holy Eucharist, after the consecration of the bread and wine, our Lord Jesus Christ, true God and man, is truly, really, and substantially contained under the species of those sensible things. […]</div>
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CHAPTER II. On the reason of the Institution of this most holy Sacrament.</div>
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Wherefore, our Savior, when about to depart out of this world to the Father, instituted this Sacrament, in which He poured forth as it were the riches of His divine love towards man, making a remembrance of his wonderful works; and He commanded us, in the participation thereof, to venerate His memory, and to show forth his death until He come to judge the world. And He would also that this sacrament should be received as the spiritual food of souls, whereby may be fed and strengthened those who live with His life who said, He that eats me, the same also shall live by me; and as an antidote, whereby we may be freed from daily faults, and be preserved from mortal sins. He would, furthermore, have it be a pledge of our glory to come, and everlasting happiness, and thus be a symbol of that one body whereof He is the head, and to which He would fain have us as members be united by the closest bond of faith, hope, and charity, that we might all speak the same things, and there might be no schisms amongst us […].</div>
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CHAPTER IV. On Transubstantiation.</div>
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And because that Christ, our Redeemer, declared that which He offered under the species of bread to be truly His own body, therefore has it ever been a firm belief in the Church of God, and this holy Synod doth now declare it anew, that, by the consecration of the bread and of the wine, a conversion is made of the whole substance of the bread into the substance of the body of Christ our Lord, and of the whole substance of the wine into the substance of His blood; which conversion is, by the holy Catholic Church, suitably and properly called Transubstantiation […].</div>
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CHAPTER V. On the cult and veneration to be shown to this most holy Sacrament.</div>
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Wherefore, there is no room left for doubt, that all the faithful of Christ may, according to the custom ever received in the Catholic Church, render in veneration the worship of latria, which is due to the true God, to this most holy sacrament. For not therefore is it the less to be adored on this account, that it was instituted by Christ, the Lord, in order to be received: for we believe that same God to be present therein, of whom the eternal Father, when introducing him into the world, says; And let all the angels of God adore him; whom the Magi falling down, adored; who, in fine, as the Scripture testifies, was adored by the apostles in Galilee.</div>
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The holy Synod declares, moreover, that very piously and religiously was this custom introduced into the Church, that this sublime and venerable sacrament be, with special veneration and solemnity, celebrated, every year, on a certain day, and that a festival; and that it be borne reverently and with honor in processions through the streets, and public places. For it is most just that there be certain appointed holy days, whereon all Christians may, with a special and unusual demonstration, testify that their minds are grateful and thankful to their common Lord and Redeemer for so ineffable and truly divine a benefit, whereby the victory and triumph of His death are represented. And so indeed did it behoove victorious truth to celebrate a triumph over falsehood and heresy, that thus her adversaries, at the sight of so much splendor, and in the midst of so great joy of the universal Church, may either pine away weakened and broken; or, touched with shame and confounded, at length repent.</div>
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<strong>On the Most Holy Sacrament of the Eucharist</strong></div>
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CANON I. If any one denies, that, in the sacrament of the most holy Eucharist, are contained truly, really, and substantially, the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole Christ; but says that He is only therein as in a sign, or in figure, or virtue; let him be anathema.</div>
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CANON II. If any one says, that, in the sacred and holy sacrament of the Eucharist, the substance of the bread and wine remains conjointly with the body and blood of our Lord Jesus Christ, and denies that wonderful and singular conversion of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood—the species only of the bread and wine remaining—which conversion indeed the Catholic Church most aptly calls Transubstantiation; let him be anathema […].</div>
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CANON VI. If any one says, that, in the holy sacrament of the Eucharist, Christ, the only-begotten Son of God, is not to be adored with the worship, even external of latria; and is, consequently, neither to be venerated with a special festive solemnity, nor to be solemnly borne about in processions, according to the laudable and universal rite and custom of holy church; or, is not to be proposed publicly to the people to be adored, and that the adorers thereof are idolaters; let him be anathema […].</div>
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CANON VIII. lf any one says, that Christ, given in the Eucharist, is eaten spiritually only, and not also sacramentally and really; let him be anathema.</div>
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CANON IX. If any one denies, that all and each of Christ’s faithful of both sexes are bound, when they have attained to years of discretion, to communicate every year, at least at Easter, in accordance with the precept of holy Mother Church; let him be anathema […].</div>
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CANON XI. lf any one says, that faith alone is a sufficient preparation for receiving the sacrament of the most holy Eucharist; let him be anathema. And for fear lest so great a sacrament may be received unworthily, and so unto death and condemnation, this holy Synod ordains and declares, that sacramental confession, when a confessor may be had, is of necessity to be made beforehand, by those whose conscience is burdened with mortal sin, how contrite even soever they may think themselves. But if any one shall presume to teach, preach, or obstinately to assert, or even in public disputation to defend the contrary, he shall be thereupon excommunicated.</div>
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<span style="font-family: 'Palatino Linotype';">Fourteenth Session (25 November 1551)</span><br />
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<a href="http://www.blogger.com/blogger.g?blogID=5027364147569167261" name="14Penance"></a><strong>On the Most Holy Sacrament of Penance</strong></div>
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CANON I. If any one says, that in the Catholic Church Penance is not truly and properly a sacrament, instituted by Christ our Lord for reconciling the faithful unto God, as often as they fall into sin after baptism; let him be anathema.</div>
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CANON II. If any one, confounding the sacraments, says that baptism is itself the sacrament of Penance, as though these two Sacraments were not distinct, and that therefore Penance is not rightly called a second plank after shipwreck; let him be anathema […].</div>
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CANON IV. If any one denies, that, for the entire and perfect remission of sins, there are required three acts in the penitent, which are as it were the matter of the sacrament of Penance, to wit, contrition, confession, and satisfaction, which are called the three parts of penance; or says that there are two parts only of penance, to wit, the terrors with which the conscience is smitten upon being convinced of sin, and the faith, generated by the gospel, or by the absolution, whereby one believes that his sins are forgiven him through Christ; let him be anathema […].</div>
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CANON VIII. If any one says, that the confession of all sins, such as it is observed in the Church, is impossible, and is a human tradition to be abolished by the godly; or that all and each of the faithful of Christ, of either sex, are not obliged thereunto once a year, conformably to the constitution of the great Council of Lateran, and that, for this cause, the faithful of Christ are to be persuaded not to con fess during Lent; let him be anathema.</div>
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CANON XIV. If any one says, that the satisfaction, by which penitents redeem their sins through Jesus Christ, are not a worship of God, but traditions of men, which obscure the doctrine of grace, and the true worship of God, and the benefit itself of the death of Christ; let him be anathema.</div>
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CANON XV. If any one says, that the keys are given to the Church, only to loose, not also to bind; and that, therefore, priests act contrary to the purpose of the keys, and contrary to the institution of Christ, when they impose punishments on those who confess; and that it is a fiction, that, after the eternal punishment, has, by virtue of the keys, been removed, there remains for the most part a temporal punishment to be discharged; let him be anathema.</div>
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<span style="font-family: 'Palatino Linotype';">Twenty-first Session (16 July 1562)</span><br />
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<a href="http://www.blogger.com/blogger.g?blogID=5027364147569167261" name="21Species"></a><strong>On Communion under Both Species, and on the Communion of Infants</strong></div>
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CANON I. If any one says, that, by the precept of God, or, by necessity of salvation, all and each of the faithful of Christ ought to receive both species of the most holy sacrament not consecrating; let him be anathema.</div>
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CANON II. If any one says, that the holy Catholic Church was not induced, by just causes and reasons, to communicate, under the species of bread only, laymen, and also clerics when not consecrating; let him be anathema.</div>
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CANON III. If any one denies, that Christ whole and entire -the fountain and author of all graces--is received under the one species of bread; because that-as some falsely assert--He is not received, according to the institution of Christ himself, under both species; let him be anathema.</div>
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CANON IV. If any one says, that the communion of the Eucharist is necessary for little children, before they have arrived at years of discretion; let him be anathema.</div>
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As regards, however, those two articles, proposed on another occasion, but which have not as yet been discussed; to wit, whether the reasons by which the holy Catholic Church was led to communicate, under the one species of bread only, laymen, and also priests when not celebrating, are in such wise to be adhered to, as that on no account is the use of the chalice to be allowed to any one soever; and, whether, in case that, for reasons beseeming and consonant with Christian charity, it appears that the use of the chalice is to be granted to any nation or kingdom, it is to be conceded under certain conditions ; and what are those conditions: this same holy Synod reserves the same to another time—for the earliest opportunity that shall present itself—to be examined and defined.</div>
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<span class="Apple-style-span" style="background-color: #ffeddb;"><span style="font-family: 'Palatino Linotype';">Twenty-third Session (15 July 1563)</span></span><br />
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<span class="Apple-style-span" style="background-color: #ffeddb;"><a href="http://www.blogger.com/blogger.g?blogID=5027364147569167261" name="23Order"></a><strong>On the Sacrament of the Order</strong></span></div>
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<span class="Apple-style-span" style="background-color: #ffeddb;">CANON I. If any one says, that there is not in the New Testament a visible and external priesthood; or that there is not any power of consecrating and offering the true body and blood of the Lord, and of forgiving and retaining sins; but only an office and bare ministry of preaching the Gospel, or, that those who do not preach are not priests at all; let him be anathema.</span></div>
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<span class="Apple-style-span" style="background-color: #ffeddb;">CANON II. If any one says, that, besides the priesthood, there are not in the Catholic Church other orders, both greater and minor, by which, as by certain steps, advance is made unto the priesthood; let him be anathema.</span></div>
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<span class="Apple-style-span" style="background-color: #ffeddb;">CANON III. If any one says, that order, or sacred ordination, is not truly and properly a sacrament instituted by Christ the Lord; or, that it is a kind of human figment devised by men unskilled in ecclesiastical matters; or, that it is only a kind of rite for choosing ministers of the word of God and of the sacraments; let him be anathema.</span></div>
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<span class="Apple-style-span" style="background-color: #ffeddb;">CANON IV. If any one says, that, by sacred ordination, the Holy Ghost is not given; and that vainly therefore do the bishops say, Receive ye the Holy Ghost; or, that a character is not imprinted by that ordination; or, that he who has once been a priest, can again become a layman; let him be anathema.</span></div>
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<span class="Apple-style-span" style="background-color: #ffeddb;">CANON V. If any one says, that the sacred unction which the Church uses in holy ordination, is not only not required, but is to be despised and is pernicious, as likewise are the other ceremonies of Order; let him be anathema.</span></div>
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<span class="Apple-style-span" style="background-color: #ffeddb;">CANON VI. If any one says, that, in the Catholic Church there is not a hierarchy by divine ordination instituted, consisting of bishops, priests, and ministers; let him be anathema.</span></div>
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<span class="Apple-style-span" style="background-color: #ffeddb;">CANON VII. If any one says, that bishops are not superior to priests; or, that they have not the power of confirming and ordaining; or, that the power which they possess is common to them and to priests; or, that orders, conferred by them, without the consent, or vocation of the people, or of the secular power, are invalid; or, that those who have neither been rightly ordained, nor sent, by ecclesiastical and canonical power, but come from elsewhere, are lawful ministers of the word and of the sacraments; let him be anathema.</span></div>
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<span class="Apple-style-span" style="background-color: #ffeddb;">CANON VIII. If any one says, that the bishops, who are assumed by authority of the Roman Pontiff, are not legitimate and true bishops, but are a human figment; let him be anathema.</span></div>
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<span class="Apple-style-span" style="background-color: #ffeddb;"><a href="http://www.blogger.com/blogger.g?blogID=5027364147569167261" name="23Reformation"></a><strong>Decree on Reformation</strong></span></div>
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<span class="Apple-style-span" style="background-color: #ffeddb;">The same sacred and holy Synod of Trent, prosecuting the matter of reformation, resolves and decrees that the things following be at present ordained.</span></div>
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<span class="Apple-style-span" style="background-color: #ffeddb;">CHAPTER VI. The age of fourteen years is required for an ecclesiastical benefice; who is to enjoy the privilege of the (ecclesiastical) court.</span></div>
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<span class="Apple-style-span" style="background-color: #ffeddb;">No one, after being initiated by the first tonsure, or even after being constituted in minor orders, shall be able to hold a benefice before his fourteenth year. Further, he shall not enjoy the privilege of the (ecclesiastical) court, unless he have an ecclesiastical benefice; or, wearing the ecclesiastical dress and tonsure, he serves in some church by the bishop’s order, or lives with the bishop’s permission in an ecclesiastical seminary, or in some school, or university, on the way as it were to receive the greater orders […].</span></div>
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<span class="Apple-style-span" style="background-color: #ffeddb;">CHAPTER VII. Those to be ordained are to be examined by persons versed in divine and human laws.</span></div>
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<span class="Apple-style-span" style="background-color: #ffeddb;">The holy Synod, adhering to the traces of the ancient canons, ordains, that when a bishop has arranged to hold an ordination, all who may wish to be received into the sacred ministry shall be summoned to the city, for the Thursday before the said ordination, or for such other day as the bishop shall think fit. And the bishop, calling to his assistance priests and other prudent persons, well skilled in the divine law, and of experience in the constitutions of the church, shall diligently investigate and examine the parentage, person, age, education, morals, learning, and faith of those who are to be ordained.</span></div>
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<span class="Apple-style-span" style="background-color: #ffeddb;">CHAPTER XIV. Who are to be raised to the Priesthood: their office</span></div>
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<span class="Apple-style-span" style="background-color: #ffeddb;">Those who have conducted themselves piously and faithfully in their precedent functions, and are promoted to the order of priesthood, shall have a good testimonial, and be persons who not only have served in their office of deacon during at least an entire year—unless for the utility and the necessity of the Church, the bishop should judge otherwise—but who have also been approved to be, by a careful previous examination, capable of teaching the people those things which it is necessary for all to know unto salvation, as also fit to administer the sacraments; and so conspicuous for piety and chasteness of morals, as that a shining example of good works and a lesson how to live may be expected from them. The bishop shall take care that they celebrate mass at least on the Lord’s Days, and on solemn festivals; but, if they have the cure of souls, so often as to satisfy their obligation. The bishop may, for a lawful cause, grant a dispensation to those who have been promoted per saltum, provided they have not exercised the ministry (of that order).</span></div>
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</span><span class="Apple-style-span" style="background-color: #ffeddb;"><span style="font-family: 'Palatino Linotype';">Twenty-fourth Session (11 November 1563):</span></span><br />
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<a href="http://www.blogger.com/blogger.g?blogID=5027364147569167261" name="24Marriage"></a><strong>On the Sacrament of Matrimony</strong></div>
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CANON I. If any one says, that matrimony is not truly and properly one of the seven sacraments of the evangelic law, (a sacrament) instituted by Christ the Lord; but that it has been invented by men in the Church; and that it does not confer grace; let him be anathema.</div>
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CANON II. If any one says, that it is lawful for Christians to have several wives at the same time, and that this is not prohibited by any divine law; let him be anathema.</div>
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CANON III. If any one says, that those degrees only of consanguinity and affinity, which are set down in Leviticus, can hinder matrimony from being contracted, and dissolve it when contracted; and that the Church cannot dispense in some of those degrees, or establish that others may hinder and dissolve it ; let him be anathema.</div>
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CANON IV. If any one says, that the Church could not establish impediments dissolving marriage; or that she has erred in establishing them; let him be anathema.</div>
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CANON V. If any one says, that on account of heresy, or irksome cohabitation, or the affected absence of one of the parties, the bond of matrimony may be dissolved; let him be anathema.</div>
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CANON VI. If any one says, that matrimony contracted, but not consummated, is not dissolved by the solemn profession of religion by one of the married parties; let him be anathema.</div>
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CANON VlI. If any one says, that the Church has erred, in that she hath taught, and doth teach, in accordance with the evangelical and apostolic doctrine, that the bond of matrimony cannot be dissolved on account of the adultery of one of the married parties; and that both, or even the innocent one who gave not occasion to the adultery, cannot contract another marriage, during the life-time of the other; and, that he is guilty of adultery, who, having put away the adulteress, shall take another wife, as also she, who, having put away the adulterer, shall take another husband; let him be anathema.</div>
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CANON VIII. If any one says, that the Church errs, in that she declares that, for many causes, a separation may take place between husband and wife, in regard of bed, or in regard of cohabitation, for a determinate or for an indeterminate period; let him be anathema.</div>
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CANON IX. If any one says, that clerics constituted in sacred orders, or Regulars, who have solemnly professed chastity, are able to contract marriage, and that being contracted it is valid, notwithstanding the ecclesiastical law, or vow; and that the contrary is no thing else than to condemn marriage; and, that all who do not feel that they have the gift of chastity, even though they have made a vow thereof, may contract marriage; let him be anathema: seeing that God refuses not that gift to those who ask for it rightly, neither does He suffer us to be tempted above that which we are able.</div>
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CANON X. If any one says, that the marriage state is to be placed above the state of virginity, or of celibacy, and that it is not better and more blessed to remain in virginity, or in celibacy, than to be united in matrimony; let him be anathema.</div>
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CANON XI. If any one says, that the prohibition of the solemnization of marriages at certain times of the year, is a tyrannical superstition, derived from the superstition of the [Page 196] heathen; or, condemn the benedictions and other ceremonies which the Church makes use of therein; let him be anathema.</div>
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CANON XII. If any one says, that matrimonial causes do not belong to ecclesiastical judges; let him be anathema.</div>
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<strong><a href="http://www.blogger.com/blogger.g?blogID=5027364147569167261" name="24Reformation"></a>Decree on Reformation</strong></div>
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CHAPTER II. A Provincial Synod to be celebrated every third year, a Diocesan Synod every year: who are to convoke, and who to be present thereat.</div>
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Provincial councils, wheresoever they have been omitted, shall be renewed, for the regulating of morals, the correcting of excesses, the composing of controversies, and for the other purposes allowed of by the sacred canons. Therefore, the metropolitans in person, or if they be lawfully hindered, the oldest suffragan bishop shall not fail to assemble a Synod, each in his own province, within a year at latest from the termination of the present council, and afterwards, at least every third year, [Page 208] either after the octave of the Resurrection of our Lord Jesus Christ, or at some other more convenient time, according to the custom of the province; at which council all the bishops and others, who, by right or custom, ought to be present thereat, shall be absolutely bound to assemble, those excepted who would have to cross the sea at their imminent peril. The bishops of the province shall not, for the future, be compelled, under the pretext of any custom whatsoever, to repair against their will to the metropolitan church. Those bishops likewise who are not subject to any archbishop, shall once for all make choice of some neighboring metropolitan, at whose provincial Synod they shall be bound to be present with the other bishops, and shall observe, and cause to be observed, whatsoever shall be therein ordained. In all other respects, their exemption and privileges shall remain whole and entire.</div>
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Diocesan Synods also shall be celebrated every year; to which all those even who are exempted, but who would otherwise, that exemption ceasing, have to attend, and who are not subject to general Chapters, shall be bound to come; understanding however that, on account of parochial, or other Secular churches, even though annexed, those who have charge thereof must needs, whosoever they may be, be present at the said Synod. But if any, whether metropolitans, or bishops, or the others above-named, shall be negligent in these matters, they shall incur the penalties enacted by the sacred canons.</div>
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CHAPTER III. In what manner Prelates are to make their visitation.</div>
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Patriarchs, primates, metropolitans, and bishops shall not fail to visit their respective dioceses, either personally, or, if they be lawfully hindered, by their Vicar-general, or visitor; if they shall not be able on account of its extent, to make the visitation of the whole annually, they shall visit at least the greater part thereof, so that the whole shall be completed in two years, either by themselves, or by their visitors. Metropolitans, however, even after having made a complete visitation of their own proper diocese, shall not visit the cathedral churches, or the dioceses of the bishops of their province, except for a cause taken cognizance and approved of in the provincial Council […].</div>
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But the principle object of all these visitations shall be to lead to sound and orthodox doctrine, by banishing heresies; to maintain good morals, and to correct such as are evil; to animate the people, by exhortations and admonitions, to religion, peacefulness, and innocence; and to establish such other things as to the prudence of the visitors shall seem for the profit of the faithful, according as time, place and opportunity shall allow. And to the end that all this may have a more easy and prosperous issue, all and each of the aforesaid, to whom the right of visitation belongs, are admonished to treat all persons with fatherly love and Christian zeal; and with this view being content with a modest train of servants and horses, they shall endeavor to complete the said visitation as speedily as possible, though with due carefulness […].</div>
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CHAPTER IV. By whom, and when, the office of preaching is to be discharged: the Parish Church to be frequented in order to hear the word of God. No one shall preach in opposition to the will of the Bishop.</div>
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The holy Synod, desirous that the office of preaching, which peculiarly belongs to bishops, may be exercised as frequently as possible […] ordains, that the bishops shall themselves in person, each in his own church, announce the sacred Scriptures and the divine law, or if lawfully hindered, it shall be done by those whom they shall appoint to the office of preaching; and in the other churches by the parish priests, or, if they be hindered, by others to be deputed by the bishop, whether it be in the city, or in any other part whatsoever of the diocese wherein they shall judge such preaching expedient, at the charge of those who are bound, or who are accustomed, to defray it, and this at least on all Lord’s Days and solemn festivals; but, during the season of the fasts, of Lent and of the Advent of the Lord, daily, or at least on three days in the week, if the said bishop shall deem it needful; and, at other times, as often as they shall judge that it can be opportunely done. And the bishop shall diligently admonish the people, that each one is bound to be present at his own parish church, where it can be conveniently done, to hear the word of God. But no one, whether Secular or Regular, shall presume to preach, even in churches of his own order, in opposition to the will of the bishop.</div>
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CHAPTER VII. The virtue of the Sacraments shall, before being administered to the people, be explained by Bishops and Parish Priests; during the solemnization of mass, the sacred oracles shall be explained.</div>
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In order that the faithful people may approach to the reception of the sacraments with greater reverence and devotion of mind, the holy Synod enjoins on all bishops, that, not only when they are themselves about to administer them to the people, they shall first explain, in a manner suited to the capacity of those who receive them, the efficacy and use of those sacraments, but shall endeavor that the same be done piously and prudently by every parish priest; and this even in the vernacular tongue, if need be, and it can be conveniently done; and in accordance with the form which will be prescribed for each of the sacraments, by the holy Synod, in a catechism which the bishops shall take care to have faithfully translated into the vulgar tongue, and to have expounded to the people by all parish priests; as also that, during the solemnization of mass, or the celebration of the divine offices, they explain, in the said vulgar tongue, on all festivals, or solemnities, the sacred oracles, and the maxims of salvation; and that, setting aside all unprofitable questions, they endeavor to impress them on the hearts of all, and to instruct them in the law of the Lord.</div>
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CHAPTER XIII. In what manner provision is to be made for the more slightly endowed Cathedral and Parish Churches: Parishes are to be distinguished by certain boundaries.</div>
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Forasmuch as very many cathedral churches have so slight a revenue, and are so small, that they by no means correspond with the episcopal dignity, nor suffice for the necessities of the churches; the provincial Council, having summoned those whose interests are concerned, shall examine and weigh with care, what churches it may be expedient, on account of their small extent, and their poverty, to unite to others in the neighborhood, or to augment with fresh revenues; and shall send the documents prepared in regard thereof to the Sovereign Roman Pontiff […].</div>
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In parish churches also, the fruits of which are in like manner so slight that they are not sufficient to meet the necessary charges, the bishop—if unable to provide for the exigency by a union of benefices, not however those belonging to Regulars—shall make it his care, that, by the assignment of first fruits, or tithes, or by the contributions and collections of the parishioners, or in some other way that shall seem to him more suitable, as much be amassed as may decently suffice for the necessities of the rector and of the parish.</div>
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CHAPTER XVIII. Upon a Parish Church becoming vacant, a Vicar is to be deputed thereunto by the Bishop, until it be provided with a Parish Priest: in what manner and by whom those nominated to Parochial Churches ought to be examined.</div>
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It is most highly expedient for the salvation of souls, that they be governed by worthy and competent parish priests. To the end that this may with greater care and effect be accomplished, the holy Synod ordains, that when a vacancy occurs in a parish church, whether by death, or by resignation […] it shall be the duty of the bishop […] to appoint, if need be, a competent vicar to the same [parish]—with a suitable assignment, at his own discretion, of a portion of the fruits thereof—to support the duties of the said church, until it shall be provided with a rector. Moreover, the bishop […] shall, within ten days […] nominate, in the presence of those who shall be deputed as examiners, certain clerics as capable of governing the said church. It shall nevertheless be free for others also, who may know any that are fit for the office, to give in their names, that a diligent scrutiny may be afterwards made as to the age, morals, and sufficiency of each. […] When the time appointed has transpired, all those whose names have been entered shall be examined by the bishop, or, if he be hindered, by his Vicar-general, and by the other examiners, who shall not be fewer than three; to whose votes, if they should be equal, or given to distinct individuals, the bishop, or his vicar, may add theirs, in favor of whomsoever they shall think most fit […].</div>
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Then, after the examination is completed, a report shall be made of all those who shall have been judged, by the said examiners, fit by age, morals, learning, prudence, and other suitable qualifications, to govern the vacant church; and out of these the bishop shall select him whom he shall judge the most fit of all; and to him, and to none other, shall the church be collated by him unto whom it belongs to collate thereunto. But, if the church be under ecclesiastical patronage, and the institution thereunto belongs to the bishop, and to none else, whomsoever the patron shall judge the most worthy from amongst those who have been approved of by the examiners, him he shall be bound to present to the bishop, that he may receive institution from him: but when the institution is to proceed from any other than the bishop, then the bishop alone shall select the worthiest from amongst the worthy, and him the patron shall present to him unto whom the institution belongs […].</div>
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If, however, the said parish churches should possess so slight a revenue, as not to allow of the trouble of all this examination; or should no one seek to undergo this examination; or if, by reason of the open factions, or dissensions, which are met with in some places, more grievous quarrels and tumults may easily be excited thereby; the Ordinary may, omitting this formality, have recourse to a private examination, if, in his conscience, with the advice of the (examiners) deputed, he shall judge this expedient; observing however the other things as prescribed above. It shall also be lawful for the provincial Synod, if It shall judge that there are any particulars which ought to be added to, or retrenched from, the above regulations concerning the form of examination, to provide accordingly.</div>
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</span></span><span class="Apple-style-span" style="background-color: #ffeddb;"><span style="font-family: 'Palatino Linotype';">Twenty-fifth Session (4 December 1563)</span></span><br />
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<a href="http://www.blogger.com/blogger.g?blogID=5027364147569167261" name="25Purgatory"></a><strong>Decree Concerning Purgatory</strong></div>
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Whereas the Catholic Church, instructed by the Holy Ghost, has, from the sacred writings and the ancient tradition of the Fathers, taught, in sacred councils, and very recently in this ecumenical Synod, that there is a Purgatory, and that the souls there detained are helped by the suffrages of the faithful, but principally by the acceptable sacrifice of the altar; the holy Synod enjoins on bishops that they diligently endeavor that the sound doctrine concerning Purgatory, transmitted by the holy Fathers and sacred councils, be believed, maintained, taught, and every where proclaimed by the faithful of Christ. But let the more difficult and subtle questions, and which tend not to edification, and from which for the most part there is no increase of piety, be excluded from popular discourses before the uneducated multitude. […] [And] let the bishops take care, that the suffrages of the faithful who are living, to wit the sacrifices of masses, prayers, alms, and other works of piety, which have been wont to be performed by the faithful for the other faithful departed, be piously and devoutly performed, in accordance with the institutes of the church; and that whatsoever is due on their behalf, from the endowments of testators, or in other way, be discharged, not in a perfunctory manner, but diligently and accurately, by the priests and ministers of the church, and others who are bound to render this (service).</div>
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<a href="http://www.blogger.com/blogger.g?blogID=5027364147569167261" name="25Saints"></a><strong>On the Invocation, Veneration, and Relics of Saints, and on Sacred Images</strong></div>
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The holy Synod enjoins on all bishops, and others who sustain the office and charge of teaching, that […] they especially instruct the faithful diligently concerning the intercession and invocation of saints; the honor (paid) to relics; and the legitimate use of images: teaching them, that the saints, who reign together with Christ, offer up their own prayers to God for men; that it is good and useful suppliantly to invoke them, and to have recourse to their prayers, aid, (and) help for obtaining benefits from God, through His Son, Jesus Christ our Lord, who is our alone Redeemer and Savior; but that they think impiously, who deny that the saints, who enjoy eternal happiness in heaven, are to be invocated; or who assert either that they do not pray for men; or, that the invocation of them to pray for each of us even in particular, is idolatry; or, that it is repugnant to the word of God; and is opposed to the honor of the one mediator of God and men, Christ Jesus; or, that it is foolish to supplicate, vocally, or mentally, those who reign in heaven. Also, that the holy bodies of holy martyrs, and of others now living with Christ […] are to be venerated by the faithful; through which (bodies) many benefits are bestowed by God on men; so that they who affirm that veneration and honor are not due to the relics of saints; or, that these, and other sacred monuments, are uselessly honored by the faithful; and that the places dedicated to the memories of the saints are in vain visited with the view of obtaining their aid; are wholly to be condemned, as the Church has already long since condemned, and now also condemns them […].</div>
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And that these things may be the more faithfully observed, the holy Synod ordains, that no one be allowed to place, or cause to be placed, any unusual image, in any place, or church, howsoever exempted, except that image have been approved of by the bishop: also, that no new miracles are to be acknowledged, or new relics recognized, unless the said bishop has taken cognizance and approved thereof; who, as soon as he has obtained some certain information in regard to these matters, shall, after having taken the advice of theologians, and of other pious men, act therein as he shall judge to be consonant with truth and piety. But if any doubtful, or difficult abuse has to be extirpated; or, in fine, if any more grave question shall arise touching these matters, the bishop, before deciding the controversy, shall await the sentence of the metropolitan and of the bishops of the province, in a provincial Council; yet so, that nothing new, or that previously has not been usual in the Church, shall be resolved on, without having first consulted the most holy Roman Pontiff.</div>
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<a href="http://www.blogger.com/blogger.g?blogID=5027364147569167261" name="25Indulgences"></a><strong>Decree Concerning Indulgences</strong></div>
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Whereas the power of conferring Indulgences was granted by Christ to the Church; and she has, even in the most ancient times, used the said power, delivered unto her of God; the sacred holy Synod teaches, and enjoins, that the use of Indulgences, for the Christian people most salutary, and approved of [Page 278] by the authority of sacred Councils, is to be retained in the Church; and It condemns with anathema those who either assert, that they are useless; or who deny that there is in the Church the power of granting them. In granting them, however, It desires that, in accordance with the ancient and approved custom in the Church, moderation be observed; lest, by excessive facility, ecclesiastical discipline be enervated. And being desirous that the abuses which have crept therein, and by occasion of which this honorable name of Indulgences is blasphemed by heretics, be amended and corrected, It ordains generally by this decree, that all evil gains for the obtaining thereof,--whence a most prolific cause of abuses amongst the Christian people has been derived,--be wholly abolished. But as regards the other abuses which have proceeded from superstition, ignorance, irreverence, or from whatsoever other source, since, by reason of the manifold corruptions in the places and provinces where the said abuses are committed, they cannot conveniently be specially prohibited; It commands all bishops, diligently to collect, each in his own church, all abuses of this nature, and to report them in the first provincial Synod; that, after having been reviewed by the opinions of the other bishops also, they may forthwith be referred to the Sovereign Roman Pontiff, by whose authority and prudence that which may be expedient for the universal Church will be ordained; that this the gift of holy Indulgences may be dispensed to all the faithful, piously, holily, and incorruptly.</div>
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<a href="http://www.blogger.com/blogger.g?blogID=5027364147569167261" name="25Index"></a><strong>On the Index of Books; on the Catechism, Breviary, and Missal</strong></div>
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The sacred and holy Synod, in the second Session celebrated under our most holy lord, Pius IV, commissioned certain chosen Fathers to consider what ought to be done touching various censures, and books either suspected or pernicious, and to report thereon to the said holy Synod; hearing now that the finishing hand has been put to that labor by those Fathers, which, however, by reason of the variety and multitude of books cannot be distinctly and conveniently judged of by the holy Synod; It enjoins that whatsoever has been by them done shall be laid before the most holy Roman Pontiff, that it may be by his judgment and authority terminated and made public. And it commands that the same be done in regard of the Catechism, by the Fathers to whom that work was consigned, and as regards the missal and breviary.</div>
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</span><span class="Apple-style-span" style="font-size: x-small;">source: http://pages.uoregon.edu/dluebke/Reformations441/CouncilofTrent--Excerpts.html</span></div>
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SntMartyrhttp://www.blogger.com/profile/11197760281270769367noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-42613259797896333612012-02-06T08:07:00.003-08:002012-06-01T15:35:21.396-07:00Music of faith: Verdi - Requiem - Dies Irae - The Day of Wrath - of God<div dir="ltr" style="text-align: left;" trbidi="on"><a href="http://musesgarten.blogspot.com/2011/09/verdi-requiem-dies-irae-day-of-wrath-of.html">Music of faith: Verdi - Requiem - Dies Irae - The Day of Wrath - of God</a><br />
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</div><div><div><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgznF7WVlX71IWacyVgvWBG7IgJTq0E7IIdIHWi2kcxXRO7pLTTeA55Gv9FuXq-riZwXOkO1ulsVuhNLAbxSzo7dWnWWKczscZPbPSQso-uwsv_Q-r9L4jPQDGXO62Pq1V7wcKKIOOn4JFC/s1600/giotto.jpg"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5653802098567112962" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgznF7WVlX71IWacyVgvWBG7IgJTq0E7IIdIHWi2kcxXRO7pLTTeA55Gv9FuXq-riZwXOkO1ulsVuhNLAbxSzo7dWnWWKczscZPbPSQso-uwsv_Q-r9L4jPQDGXO62Pq1V7wcKKIOOn4JFC/s400/giotto.jpg" style="cursor: pointer; height: 387px; width: 400px;" /></a></div><div><br />
</div><div><a href="http://steveinvista.wordpress.com/the-testimony-of-the-lord-jesus-christ/">The Lamb and the Virgins</a><br />
Rv:14:</div><div>1 ¶ And I beheld: and lo a Lamb stood upon mount Sion, and with him an hundred forty-four thousand, [1] having his name and the name of his Father written on their foreheads. … Scripture reference – Rev.: 3:12; 22:4</div><div>2 And I heard a voice from heaven, as the noise of many waters and as the voice of great thunder. And the voice which I heard was as the voice of harpers, harping on their harps. … Scripture reference – Rev.: 1:15!; 19:6</div><div>3 And they sung as it were a new canticle, before the throne and before the four living creatures and the ancients: and no man could say the canticle, but those hundred forty-four thousand who were purchased from the earth. … Scripture reference – Rev.: 5:9!</div><div>4 These are they who were not defiled with women: for they are virgins. These follow the Lamb whithersoever he goeth. These were purchased from among men, the firstfruits to God and to the Lamb. … Scripture reference – Rev.: 5:9!</div><div>5 And in their mouth there was found no lie: for they are without spot before the throne of God. [2] … Scripture reference – Zeph.: 3:13!</div><div><br />
</div><div><object height="315" width="420"><param name="movie" value="http://www.youtube.com/v/TVjDP0vlem4?version=3&hl=en_US"><param name="allowFullScreen" value="true"><param name="allowscriptaccess" value="always"><embed src="http://www.youtube.com/v/TVjDP0vlem4?version=3&hl=en_US" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="420" height="315"></embed></object></div></div></div>صفيّة Safiyahhttp://www.blogger.com/profile/11207608154162548969noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-39863664010461639762012-02-05T09:24:00.002-08:002012-05-29T09:43:34.394-07:00No to all Terrorists including a false ' Mahommot ', the false Mahdi<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtXviYaZTI6R-YulbiwXgr2gX20aC1KQkJkN3-vja2yNE0LtVKTKzpcltNEwFORll23H9WQ3GjQgbKfxou-Q8gtuitu54Igwzgc0Yc_AX7VlQ738iVSOgDGnrlmfWXHwu8rOHSDQnIRxEs/s1600/DOME+OF+THE+ROCK.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img style="cursor:pointer; cursor:hand;width: 320px; height: 241px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtXviYaZTI6R-YulbiwXgr2gX20aC1KQkJkN3-vja2yNE0LtVKTKzpcltNEwFORll23H9WQ3GjQgbKfxou-Q8gtuitu54Igwzgc0Yc_AX7VlQ738iVSOgDGnrlmfWXHwu8rOHSDQnIRxEs/s320/DOME+OF+THE+ROCK.jpg" border="0" alt="" id="BLOGGER_PHOTO_ID_5699226310234744194" /></a><br /><span class="Apple-style-span" style="color: rgb(51, 51, 51); font-size: 13px; background-color: rgb(255, 255, 255); "><h3 class="post-title entry-title" style="margin-top: 0.25em; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 4px; padding-left: 0px; font-size: 18px; line-height: 1.4em; color: rgb(204, 102, 0); "><br /></h3><div class="post-header"><div class="post-header-line-1"></div></div><div class="post-body entry-content" id="post-body-489341084437275935" style="margin-top: 0px; margin-right: 0px; margin-bottom: 0.75em; margin-left: 0px; line-height: 1.6em; "><span class="Apple-style-span"><i><span class="Apple-style-span" style="color: rgb(0, 0, 102); "><span class="Apple-style-span" style="font-size: medium; ">The Dome of the Rock</span></span></i></span><span class="Apple-style-span" style="font-size: medium; "><br /><br />Fanatics' target for attack to begin WWIII? Or actually the location for the false peace pact to be built around. See below:<br /><br />Our Lord and Saviour Jesus Christ warned of false prophets who come in His name. This warning must be applied to any who preach themselves rather than God. If someone claimed to be the Twelfth Imam in an esoteric false-Sufi sense and pointed to a figure like al-</span><u><span class="Apple-style-span" style="font-size: medium; ">Ha</span></u><span class="Apple-style-span" style="font-size: medium; ">kim bi-Amr All</span><u><span class="Apple-style-span" style="font-size: medium; ">a</span></u><span class="Apple-style-span" style="font-size: medium; ">h of the Druze as the Mahdi he would be a false prophet and an antichrist (dajjal) by definition. When he pointed to this person (most likely a freemason ecumenist "hawk") as the Mahdi who then, instead of witnessing to Muhammed (PBUH) and especially Jesus Christ (PBUH) and morality, unifies both Sunni and Shia and all of an apostasy from Islam around himself and strikes a peace agreement with the Antichrist (ad-Dajjal) in Jerusalem then this person claiming to be the Mahdi would be one of the ten horns (see Rev. 17:3, 7, 12, 16) that follow after the Beast (the Antichrist) and do his will and then there is the false peace St. Paul warned about. See: 1Thes:5:3</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">“For when they shall say: Peace and security; then shall sudden destruction come upon them, as the pains upon her that is with child, and they shall not escape.” (DRV) Many Muslims are named after Muhammed (PBUH). In this sense if we rearrange the name Muhammed (PBUH) to a different spelling that does not in any sense apply to the Prophet Muhammad (PBUH) but would only apply to a false prophet who is an apostate from Islam - a kafir, we arrive at -</span><p></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-family: 'Times New Roman', serif; "><span class="Apple-style-span" style="font-size: medium; "><br /></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="color: black; "><span><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: 'Times New Roman'; "></span></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'Times New Roman'; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">In Hebrew Gematria:</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; "><a href="http://freemasonrywatch.org/sufi.html" style="color: rgb(85, 136, 170); text-decoration: none; "></a></span></span><span style="color: black; "><span><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: 'Times New Roman'; "></span></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'Times New Roman'; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">Mohammot = 40 + 70 + 5 + 1 + 40 + 40 + 70 + 400 = 666</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="color: black; "><span><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: 'Times New Roman'; "></span></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'Times New Roman'; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">M mem = 40, O ayin = 70, H he = 5, A aleph = 1, M mem = 40, M mem = 40, O ayin = 70, T tau = 400</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-family: 'Times New Roman', serif; "><span class="Apple-style-span" style="font-size: medium; "><br /></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: 'Times New Roman'; "></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: 'Times New Roman'; "></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'Times New Roman'; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">Below: Father Sloet of Holland’s solution to the final name of the Antichrist (who will be a Jew) with medial kaph so the reign of this false “ ‘king’ of Israel” will be temporary, i.e. short.</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="color: black; "><span><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: 'Times New Roman'; "></span></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'Times New Roman'; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">(Note: in the below that the Hebrew characters normally read in reverse order than the English letters. Numerical equivalents are beneath the English letters.)</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-family: 'Times New Roman', serif; "><span class="Apple-style-span" style="font-size: medium; "><br /></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'Times New Roman'; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">Hammelek</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">l</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">Yisrael</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-family: 'Times New Roman', serif; "><span class="Apple-style-span" style="font-size: medium; "><br /></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'Times New Roman'; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">H</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">M</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">L</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">K</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">L</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">Y</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">S</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">R</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">A</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">L</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-family: 'Times New Roman', serif; "><span class="Apple-style-span" style="font-size: medium; "><br /></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-family: 'Times New Roman', serif; "><span lang="HE" dir="rtl" style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">ה</span></span><span style="color: black; "><span><span class="Apple-style-span" style="font-size: medium; "> </span></span></span><span lang="HE" dir="rtl" style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">מ</span></span><span style="color: black; "><span><span class="Apple-style-span" style="font-size: medium; "> </span></span></span><span lang="HE" dir="rtl" style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">ל</span></span><span style="color: black; "><span><span class="Apple-style-span" style="font-size: medium; "> </span></span></span><span lang="HE" dir="rtl" style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">כ</span></span><span style="color: black; "><span><span class="Apple-style-span" style="font-size: medium; "> </span></span></span><span lang="HE" dir="rtl" style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">ל</span></span><span style="color: black; "><span><span class="Apple-style-span" style="font-size: medium; "> </span></span></span><span lang="HE" dir="rtl" style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">י</span></span><span style="color: black; "><span><span class="Apple-style-span" style="font-size: medium; "> </span></span></span><span lang="HE" dir="rtl" style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">ש</span></span><span style="color: black; "><span><span class="Apple-style-span" style="font-size: medium; "> </span></span></span><span lang="HE" dir="rtl" style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">ר</span></span><span style="color: black; "><span><span class="Apple-style-span" style="font-size: medium; "> </span></span></span><span lang="HE" dir="rtl" style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">א</span></span><span style="color: black; "><span><span class="Apple-style-span" style="font-size: medium; "> </span></span></span><span lang="HE" dir="rtl" style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">ל</span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-family: 'Times New Roman', serif; "><span class="Apple-style-span" style="font-size: medium; "><br /></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'Times New Roman'; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">5+</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">40+</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">30+</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">20+</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">30+</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">10+</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">300+</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">200+</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">1+</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">30 = 666</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: 'Times New Roman'; "></span></span></p><p></p><p><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: Verdana; color: black; "></span></span></p><p><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: Verdana; color: black; "></span></span></p><p><span style="font-family: Verdana; color: black; "><span class="Apple-style-span" style="font-size: medium; ">The swastika is one of the so-called birth symbols of the buddha; in actuality it is an ancient sun symbol of paganism and black magic --</span></span></p><p><span style="font-family: Verdana; color: black; "><span class="Apple-style-span" style="font-size: medium; ">The heresy of the Naasseni (literally “Naas” is the word for serpent, Jewish Gnostic serpent worshippers) is adverted to by the other leading writers on heresy in the early age of the Church. See St. Irenaeus, i, 34: Origen, Contr. Cels., vi 28 (p. 291 et seq. ed. Spenc.); Tertullian, Proeser., c. 47 Theodoret, Haeretic. Fabul, i. 14; Epiphanius, Advers. Haereses., xxv. and xxxvii.: St. Augustine, De Haeres., xvii.; Jerome, Comment. Epist. ad Galat., lib. ii. The Abbe Cruice reminds his readers that the Naasseni carried their doctrines into India, and refers to the Asiatic Researches (vol. x. p. 39).<br /><br />The Abbe Cruice mentions the following works as of authority among the Gnostic Naasseni, and from whence they derived their system: The Gospel of Perfection, Gospel of Eve, The Questions of Mary, Concerning the Offspring of Mary, The Gospel of Philip, The Gospel according to (1)Thomas, (2) the Egyptians.</span></span></p><p><span style="font-family: Verdana; color: black; "><span class="Apple-style-span" style="font-size: medium; ">'The Abbe Cruice reminds his readers that the Naasseni carried their doctrines into India, and refers to the Asiatic Researches (vol. x. p. 39).' It was from this that the main composers of Buddhist teachings, Nagarjuna (literally “wise snake”) and Ashvaghosha, got their ideas (early second century A.D.) which are at the real historical beginning of Buddhism and not the mythic beginning around 500 B.C. concurrent with Mahavira and Goshala.<br /><br /><br />The Hebrew word is nachash. Hebrew for serpent and black magic and from whence comes the Indian word naga (serpent) and which is the same as nag in Nag Hammadi where the Gnostic writings were found a few decades ago and totally backed up everything that the Church Fathers said about the Gnostics.</span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: Arial; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">paraton autoon logon. Bernaysius suggests for these words, patera too autoo logoo. Schneidewin regards the emendation as an error, and Bunsen partly so. The latter would read, patera ton autoon Logon, i.e., "The Naasseni honour the Father of all existent things, the Logos, as man and the Son of Man."</span></span><b><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: 'MS Sans Serif'; color: rgb(1, 1, 0); "></span></span></b></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-family: Arial, serif; "><span class="Apple-style-span" style="font-size: medium; "><br /></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><b><span style="font-family: 'MS Sans Serif'; color: rgb(1, 1, 0); "><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: Arial; "></span></span></span></b></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><b><span style="font-family: 'MS Sans Serif'; color: rgb(1, 1, 0); "><span style="font-family: Arial; "><span class="Apple-style-span" style="font-size: medium; ">From St. Hippolytus THE REFUTATION OF ALL HERESIES.<br /></span></span></span></b><span style="font-family: 'MS Sans Serif'; color: rgb(1, 1, 0); "><span class="Apple-style-span" style="font-size: medium; "><br /></span><span><span style="font-family: Arial; "><b><span class="Apple-style-span" style="font-size: medium; ">BOOK V.<br /></span><span class="Apple-style-span" style="font-size: medium; "><span></span>CHAP. I.- RECAPITULATION; CHARACTERISTICS OF HERESY; ORIGIN OF THE NAME NAASSENI; THE SYSTEM OF THE NAASSENI.<br /></span></b><span class="Apple-style-span" style="font-size: medium; "><br />…</span></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'MS Sans Serif'; color: rgb(1, 1, 0); "><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: Arial; "></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span><span style="font-family: Arial; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; "><span></span></span></span><span style="font-family: 'MS Sans Serif'; color: rgb(1, 1, 0); "><span class="Apple-style-span" style="font-size: medium; ">These (Naasseni), then, according to the system(1) advanced by them, magnify, (as the originating cause) of all things else, a man and a son of man. And this man is a hermaphrodite, and is denominated among them Adam; and hymns many and various are made to him. The hymns? however--to be brief--are couched among them in some such form as this: "From thee (comes) father, and through thee (comes) mother, two names immortal, progenitors of Aeons, O denizen of heaven, thou illustrious man." … All these qualities, however--rational, and psychical, and earthly--have, (the Naassene) says, retired and descended into one man simultaneously--Jesus,(5) who was born of Mary.</span></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="color: rgb(1, 1, 0); font-family: Arial, serif; "><span class="Apple-style-span" style="font-size: medium; ">…</span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-family: Arial, serif; color: rgb(1, 1, 0); "><span class="Apple-style-span" style="font-size: medium; "><br /></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'MS Sans Serif'; color: rgb(1, 1, 0); "><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: Arial; "></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: Arial; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">That is they honor:</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">Adam as Father and Mother, and Jesus Christ as only man and only one example of the Logos and born of Mary and Joseph and not by the virgin birth, which is absolute apostasy.</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-family: Arial, serif; "><span class="Apple-style-span" style="font-size: medium; "><br /></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: Arial; "></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'Times New Roman'; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">IN SHORT IT WAS THE GNOSTICS THAT CREATED BUDDHISM BY THEIR EXPORT OF THE BLACK MAGIC OF THE APOSTATE GNOSTIC JEWS WHO DATED FROM TWO CENTURIES BEFORE CHRIST (NOT TO BE CONFUSED WITH CHRISTIAN JEWS NOR ORTHODOX JEWS OF THE OLD TESTAMENT) TO INDIA. IT IS TRUE THAT THE ALREADY PAGAN BASE OF HINDUISM WAS THE PAN HELLENIC – INDIAN PAGANISM THAT IT WAS GRAFTED ONTO. Actual notable Jewish presence (merchants) in India dated from about 500 B.C.</span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: 'Times New Roman'; "></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'Times New Roman'; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">IT WAS IN THE EARLY THIRD CENTURY A.D. THAT ANOTHER CONNECTION TO THE PAGANISM OF INDIA WAS ESTABLISHED BY THE NEO-GNOSTIC DIDASCALIA (SOPHIST THEOLOGICAL SCHOOL OF ALEXANDRIA).</span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: 'Times New Roman'; "></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'Times New Roman'; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">__________________________________________________________________________</span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'Times New Roman'; "><span class="Apple-style-span" style="font-size: medium; "><span></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-family: 'TimesNew Roman', serif; "><span class="Apple-style-span" style="font-size: medium; "><br /></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'TimesNew Roman'; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">It was Zionism and Communism, both radical Jewish far left abominations that were and are supported by the entire body of Judaism, that created the climate for for the </span><span><span class="Apple-style-span" style="font-size: medium; ">Holocaust against the Slavic gentiles by the Black Mariah (Jewish secret police in Russia) at the beginning of the Russian Communist state in the first place</span></span><span class="Apple-style-span" style="font-size: medium; "> and lead to the greater abominations of Stalin and Mao et al.</span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: 'Times New Roman'; "></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'Times New Roman'; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">_________________________________________________________________</span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'Times New Roman'; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; "><br /></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: 'Times New Roman'; "></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'Times New Roman'; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">With the </span></span><span><span class="Apple-style-span" style="font-size: medium; ">Gestapo</span></span><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; "> and the name Guttmacher include Irgun, IDF, Stern Gang, Haganah, Palmach, Lehi, Yishuv, Rekhesh, Mossad, Shin Bet, Communist Insurgents, CIA -- they are all terrorists.</span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: 'Times New Roman'; "></span></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: 'Times New Roman'; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">________________________________________________________________________</span></span></span></p></div></span>صفيّة Safiyahhttp://www.blogger.com/profile/11207608154162548969noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-9597339902871327232012-02-04T07:04:00.001-08:002012-05-22T19:18:43.348-07:00Марк, имя, номер зверя и башня Babel = Ecumenism: The Abomination of Assisi<a href="http://babelecumenism.blogspot.com/2009/01/pictures-above-are-not-from-same-source.html">Марк, имя, номер зверя и башня Babel = Ecumenism: The Abomination of Assisi</a><div><br /></div><div><div><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5a8JtRMKeCrrgx8tLdgn434gnzBhlQbKC-Hh1MYIx1qJ9Cjuou2KInKwT4_ZSVuKkr8ZdnxEKH6U11CWvIgmOws1J405TRtwUwJ83xGCaQwVGP_dHBLBeHmi4bmm_gQ5Gv4YRdXzdbvxV/s1600-h/assisi_oneb%5B1%5D.jpg"><img id="BLOGGER_PHOTO_ID_5291016656466652626" style="FLOAT: left; MARGIN: 0px 10px 10px 0px; WIDTH: 320px; CURSOR: hand; HEIGHT: 249px" alt="" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5a8JtRMKeCrrgx8tLdgn434gnzBhlQbKC-Hh1MYIx1qJ9Cjuou2KInKwT4_ZSVuKkr8ZdnxEKH6U11CWvIgmOws1J405TRtwUwJ83xGCaQwVGP_dHBLBeHmi4bmm_gQ5Gv4YRdXzdbvxV/s320/assisi_oneb%5B1%5D.jpg" border="0" /></a></div><div><div><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggQ0PP_u1h466R38cXdjfrpJImx_P9UscH-W5wwb5RBxahxb3EhDtUcE_7_OB_fiCIJELVEUJZgrPWwOhYush_TPB8__oxPIVEw7vBMWuD4NIMn-cdxUQge8zgjGrdeEB0vcshBT9bxjwJ/s1600-h/assisi2_church_prayer%5B1%5D.jpg"><img id="BLOGGER_PHOTO_ID_5291016554800833314" style="FLOAT: left; MARGIN: 0px 10px 10px 0px; WIDTH: 320px; CURSOR: hand; HEIGHT: 221px" alt="" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggQ0PP_u1h466R38cXdjfrpJImx_P9UscH-W5wwb5RBxahxb3EhDtUcE_7_OB_fiCIJELVEUJZgrPWwOhYush_TPB8__oxPIVEw7vBMWuD4NIMn-cdxUQge8zgjGrdeEB0vcshBT9bxjwJ/s320/assisi2_church_prayer%5B1%5D.jpg" border="0" /></a></div><div><br /></div><div><div><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgrgUib_ZFlNmnNaCxtdluOxT4Js80hiJ6CipctCgt-EC-nQplvqrEGd7zFszFZTAK7daJFsinu5GZtC30JW0WeSR17wlwpyNrOU2PPFsWy_FjPOW9TuZ1Sh-oERXgw8QBQc_cZyqCNL74H/s1600-h/assisi2_chapel%5B1%5D.jpg"><img id="BLOGGER_PHOTO_ID_5291016429336166242" style="FLOAT: left; MARGIN: 0px 10px 10px 0px; WIDTH: 216px; CURSOR: hand; HEIGHT: 320px" alt="" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgrgUib_ZFlNmnNaCxtdluOxT4Js80hiJ6CipctCgt-EC-nQplvqrEGd7zFszFZTAK7daJFsinu5GZtC30JW0WeSR17wlwpyNrOU2PPFsWy_FjPOW9TuZ1Sh-oERXgw8QBQc_cZyqCNL74H/s320/assisi2_chapel%5B1%5D.jpg" border="0" /></a></div><div><br /></div><div><br /></div><div><div><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYdLHUr44VELF9XICZy3Aei7TGplcTkRnFZTMmTUHefyDLL4MuY1uNm7vkMer8vzZDBlSdgzXlf9xY4eEayxbjvd0h4Q5FSoH3T1mKvmXb13cU7F566bZ4bzJAnS3praztu0dumM94T2D_/s1600-h/_wsb_391x484_asissiII%5B1%5D.jpg"><img id="BLOGGER_PHOTO_ID_5291016248493961922" style="FLOAT: left; MARGIN: 0px 10px 10px 0px; WIDTH: 258px; CURSOR: hand; HEIGHT: 320px" alt="" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYdLHUr44VELF9XICZy3Aei7TGplcTkRnFZTMmTUHefyDLL4MuY1uNm7vkMer8vzZDBlSdgzXlf9xY4eEayxbjvd0h4Q5FSoH3T1mKvmXb13cU7F566bZ4bzJAnS3praztu0dumM94T2D_/s320/_wsb_391x484_asissiII%5B1%5D.jpg" border="0" /></a></div><div><br /></div><div><br /></div><div><br /></div><div><div><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgBXhOV87l9KGzXOACd3vvdIXVECJB1b1wlr-IZrhVBhO3tUsBcXmtTKMiL5Zx-zojmnYRoRhouSaFoDRtLdFdgqsEVWH945P93XccMlZb3gKmcNqYPb5xDygAW45TbY21xiN6aRE_vP_X3/s1600-h/1351200968_d1b6457e0a%5B1%5D.jpg"><img id="BLOGGER_PHOTO_ID_5291016004513773666" style="FLOAT: left; MARGIN: 0px 10px 10px 0px; WIDTH: 320px; CURSOR: hand; HEIGHT: 215px" alt="" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgBXhOV87l9KGzXOACd3vvdIXVECJB1b1wlr-IZrhVBhO3tUsBcXmtTKMiL5Zx-zojmnYRoRhouSaFoDRtLdFdgqsEVWH945P93XccMlZb3gKmcNqYPb5xDygAW45TbY21xiN6aRE_vP_X3/s320/1351200968_d1b6457e0a%5B1%5D.jpg" border="0" /></a></div><div><br /></div><div><br /></div><div><br /></div><div><br /></div><div><div><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjywXjFdgdMcMlNwnETGlQfQKOdsTx0QddRenJzAN2a-EcssUmeLAimo_Rw27CLVI2hlslaMGS-GD7zOEEtabLUErVUjUwK5_fhLjoadWPceM8S308upKiEuHRRRoARSsZXW4eivV-7lspj/s1600-h/assisi2_tibet%5B1%5D.jpg"><img id="BLOGGER_PHOTO_ID_5291015847201804066" style="FLOAT: left; MARGIN: 0px 10px 10px 0px; WIDTH: 227px; CURSOR: hand; HEIGHT: 320px" alt="" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjywXjFdgdMcMlNwnETGlQfQKOdsTx0QddRenJzAN2a-EcssUmeLAimo_Rw27CLVI2hlslaMGS-GD7zOEEtabLUErVUjUwK5_fhLjoadWPceM8S308upKiEuHRRRoARSsZXW4eivV-7lspj/s320/assisi2_tibet%5B1%5D.jpg" border="0" /></a></div><div><br /></div><div><br /></div><div><br /></div><div><br /></div><div><div><br /></div><div><br /></div><div><div><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEghHLsIJRoxP5AYmx2VBIenEot7NGP9FsVenD7Pmf4JNLqv2kHMaPfkvPagz75HJM_ftyqMHYrEAQTo-BjZBykGFcEJbWeTJgsGS71l3CSe1cC9JoCGBmYf0uDWh4FxyEDHWe5Irosw5ypX/s1600-h/_wsb_391x484_asissiII%5B1%5D.jpg"></a></div><div><br /></div><div><br /></div><div><br /></div><div><br /></div><div><div></div><div><div>[the pictures above are not from the same source as the Photo Gallery below but are of the same event]</div></div><div>OFFICE OF PAPAL LITURGICAL CELEBRATIONS</div><div><div><br /></div><div>PHOTO GALLERY</div><div>DAY OF PRAYER FOR PEACE IN THE WORLD ASSISI, 24 January 2002</div><div><a name="top">foto: </a><a href="http://www.vatican.va/news_services/liturgy/documents/travels/assisi1.html">1</a> <a href="http://www.vatican.va/news_services/liturgy/documents/travels/assisi2.html">2</a> <a href="http://www.vatican.va/news_services/liturgy/documents/travels/assisi3.html">3</a> <a href="http://www.vatican.va/news_services/liturgy/documents/travels/assisi4.html">4</a> <a href="http://www.vatican.va/news_services/liturgy/documents/travels/assisi5.html">5</a> <a href="http://www.vatican.va/news_services/liturgy/documents/travels/assisi6.html">6</a> <a href="http://www.vatican.va/news_services/liturgy/documents/travels/assisi7.html">7</a> <a href="http://www.vatican.va/news_services/liturgy/documents/travels/assisi8.html">8</a> <a href="http://www.vatican.va/news_services/liturgy/documents/travels/assisi9.html">9</a> <a href="http://www.vatican.va/news_services/liturgy/documents/travels/assisi10.html">10</a> <a href="http://www.vatican.va/news_services/liturgy/documents/travels/assisi11.html">11</a> <a href="http://www.vatican.va/news_services/liturgy/documents/travels/assisi12.html">12</a> <a href="http://www.vatican.va/news_services/liturgy/documents/travels/assisi13.html">13</a> <a href="http://www.vatican.va/news_services/liturgy/documents/travels/assisi14.html">14</a> <a href="http://www.vatican.va/news_services/liturgy/documents/travels/assisi15.html">15</a></div><div><br /></div><div><a href="http://www.vatican.va/news_services/liturgy/documents/travels/index_photo_assisi_en.html">http://www.vatican.va/news_services/liturgy/documents/travels/index_photo_assisi_en.html</a></div><div></div><div>_______________________________________________________________________________</div><div></div><div></div><div>Rv:18:</div><div>1 ¶ And after these things, I saw another angel come down from heaven, having great power: and the earth was enlightened with his glory.</div><div>2 And he cried out with a strong voice, saying: Babylon the great is fallen, is fallen: and is become the habitation of devils and the hold of every unclean spirit and the hold of every unclean and hateful bird:</div><div>3 Because all nations have drunk of the wine of the wrath of her fornication: and the kings of the earth have committed fornication with her; And the merchants of the earth have been made rich by the power of her delicacies.</div><div>4 And I heard another voice from heaven, saying: Go out from her, my people; that you be not partakers of her sins and that you receive not of her plagues.</div><div>5 For her sins have reached unto heaven: and the Lord hath remembered her iniquities.</div><div>6 Render to her as she also hath rendered to you: and double unto her double, according to her works. In the cup wherein she hath mingled, mingle ye double unto her.</div><div>7 As much as she hath glorified herself and lived in delicacies, so much torment and sorrow give ye to her. Because she saith in her heart: I sit a queen and am no widow: and sorrow I shall not see.</div><div>8 Therefore, shall her plagues come in one day, death and mourning and famine. And she shall be burnt with the fire: because God is strong, who shall judge her.</div><div>…</div><div>23 And the light of the lamp shall shine no more at all in thee: and the voice of the bridegroom and the bride shall be heard no more at all in thee. For thy merchants were the great men of the earth: for all nations have been deceived by thy enchantments.</div><div>24 And in her was found the blood of prophets and of saints and of all that were slain upon the earth.</div><div>(DRV)</div><div><br /></div><div></div><div></div><div></div><div>1Thes:5:3:</div><div>3 For when they shall say: Peace and security; then shall sudden destruction come upon them, as the pains upon her that is with child, and they shall not escape. (DRV)</div><div><br /></div><div></div><div></div><div><br /></div><div>2Cor:6:</div><div>14 Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness?</div><div>15 And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever? 16 And what agreement hath the temple of God with idols? For you are the temple of the living God: as God saith: I will dwell in them and walk among them. And I will be their God: and they shall be my people.</div><div>17 Wherefore: Go out from among them and be ye separate, saith the Lord, and touch not the unclean thing:</div><div>18 And I will receive you. And will be a Father to you: and you shall be my sons and daughters, saith the Lord Almighty.</div><div>(DRV)</div><div></div><div></div><div> </div><div>________________________________________________________________________________</div><div> </div><div></div><div>From:</div><div></div><div><a href="http://www.orthodoxinfo.com/ecumenism/assisi_letter.aspx">http://www.orthodoxinfo.com/ecumenism/assisi_letter.aspx</a></div><div><br /></div><div>On January 24th [2002], Buddhist chants and Christian hymns resounded inside a huge plastic tent decorated with an olive tree. Representatives of Christianity, Judaism, Islam, Hinduism, Buddhism, Shintoism, Jainism, Confucianism, Sikhism, Zoroastrianism, and followers of Tenrikyo and African tribal religions including (Voodoo) joined their prayers so that, with one voice, they could ask their respective deities to grant peace to the world. </div><div></div><div>Crosses and other religious objects were removed by Vatican officials so that non-Christian religious leaders would be free to pray in the manner in which they are accustomed. One by one, religious leaders holding small, glass oil lamps lined up at the podium and read each of the 10 points of a communal commitment. Patriarch Bartholomew of Constantinople was the first of 11 religious leaders to speak. Chief Amadou Gasseto, who described himself as the high priest of followers of Avelekete Vodoo in Benin, echoed the patriarch's point about personal behavior and its decisive role in creating peace or conflict. </div><div></div><div>After sharing their "testimonies for peace," Pope John Paul and Patriarch Bartholomew led the Christians from 17 Orthodox churches and 14 Anglican and Protestant communities into the lower basilica for an ecumenical prayer service. There were 3 Orthodox Patriarchs taking part. Not to be outdone by Constantinople, the Russian Patriarch Alexy [ Ed. note: Moscow Patriarch Alexei II - Drozdov by his KGB name, he was their special agent] led a delegation from Russia. It is noteworthy that the largest delegation to respond to the Pope's invitation was made up of Orthodox clergy, who apparently no longer believe that our Saviour is the only hope for the "peace of the world." </div></div></div></div></div></div></div></div></div></div></div>Mikohttp://www.blogger.com/profile/10835536121754696984noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-65540008986697969832012-02-03T09:41:00.000-08:002012-02-03T09:41:00.171-08:00God and His Messiah Jesus Christ our Lord - our right and duty to witness to Him: Parousia of Jesus Christ Our Lord: The New Age - Satanic Occult Trap<div><div dir="ltr" trbidi="on" style="text-align: left; "><p class="MsoNormal">Revelation 17:</p><p class="MsoNormal">1 And there came one of the seven angels, who had the seven vials, and spoke with me, saying: Come, I will show thee the condemnation of the <b>great harlot</b>, who sitteth upon many waters, 2 With whom the kings of the earth have committed fornication; and they who inhabit the earth, have been made drunk with the wine of her whoredom. 3 And he took me away in spirit into the desert. And I saw a woman sitting upon a <b>scarlet coloured beast</b>, full of names of blasphemy, having seven heads and ten horns. 4 And the woman was clothed round about with purple and scarlet, and gilt with gold, and precious stones and pearls, having a golden cup in her hand, full of the abomination and filthiness of her fornication. 5 And on her forehead a name was written: <b>A mystery; <st1:city st="on"><st1:place st="on">Babylon</st1:place></st1:city> the great,</b> the mother of the fornications, and the abominations of the earth.</p></div><br /><b>The Harlot is the Apostate Jews and the Beast is the Apostate Gentiles.</b></div><div><br /></div><div>Go here for the rest of the article.</div><div><br /></div><a href="http://1amendmentcont.blogspot.com/2012/01/parousia-of-jesus-christ-our-lord-new.html">God and His Messiah Jesus Christ our Lord - our right and duty to witness to Him: Parousia of Jesus Christ Our Lord: The New Age - Satanic Occult Trap</a>:صفيّة Safiyahhttp://www.blogger.com/profile/11207608154162548969noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-7945508095089160212012-02-02T04:30:00.000-08:002012-02-02T04:30:00.943-08:00Communist Russia-China-Israel<strong><p><span style="font-size: 21px; "><span style="font-family: 'Times New Roman', Times, serif; color: rgb(255, 255, 255); "><b><span style="color: rgb(0, 0, 0); ">Russia and Israel to deepen military ties</span></b></span></span></p></strong><p><strong>dpa German Press Agency<br /></strong><span style="font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 12px; color: rgb(153, 0, 0); "><span style="font-family: 'Times New Roman', Times, serif; font-size: 10px; color: rgb(0, 0, 0); ">Published: Thursday October 19, 2006</span></span></p><p></p><p><a href="http://www.rawstory.com/news/2006/Russia_and_Israel_to_deepen_militar_10192006.html"><span style="font-size: 21px; ">http://www.rawstory.com/news/2006/Russia_and_Israel_to_deepen_militar_10192006.html</span></a></p><p></p><p><span style="font-size: 21px; ">DATE=5/28/98<br />TYPE=BACKGROUND REPORT<br />NUMBER=5-40517<br />TITLE=CHINA / ISRAEL / MILITARY<br />BYLINE=ROGER WILKISON<br />DATELINE=BEIJING<br />CONTENT=<br />VOICED AT:<br /></span></p><p><span style="font-size: 21px; "></span></p><p><a href="http://www.fas.org/news/china/1998/980528-prc2.htm"><span style="font-size: 21px; ">http://www.fas.org/news/china/1998/980528-prc2.htm</span></a></p><p><span style="font-size: 21px; "></span></p><p><span style="font-family: Verdana; font-size: 21px; ">The above two articles make it clear that there is a Communist Russian-Chinese-Israeli alliance waiting to waylay the United States of America. See below for how far back it goes. The whole purpose in Israel involving the United States in the Middle East is to destroy the Arabs and then have Communist Russia and Red China destroy the United States. It is a trap the United States must not be caught in.</span></p><p><span style="font-size: 21px; "></span></p><div class="title"><span style="font-size: 21px; ">The Point</span></div><p><span style="font-size: 21px; "><b>Edited Under Fr. Leonard Feeney M.I.C.M. — Saint Benedict Center</b></span></p><p><span style="font-size: 21px; "><b><i>December, 1955</i></b></span></p><p><span style="font-size: 21px; ">A. Much, three samples of which follow:</span></p><blockquote><p><span style="font-size: 21px; ">1) The official report on immigration to Israel, published by the U. S. Department of Commerce, reveals that most Israelis come from (and necessarily with the blessings of) Soviet Russia and her satellites.</span></p><p><span style="font-size: 21px; ">2) As a result of the August elections, the Israeli parliament (the Knesset) is composed of the following elements. Of the Knesset’s 120 seats, forty belong to the Socialist Labor Party (Mapai), an affiliate of the Second International; fifteen belong to the Freedom Party (Herut), political arm of those reportedly-outlawed terrorist gangs whose atrocities shocked the civilized world; ten belong to the Unity of Labor (Ahdut Avoda), an avowedly Marxist group; nine belong to the United Workers Party (Mapam), whichadvocates “the revolutionary class struggle” and “a firm bond between the workers ofthe world and the Soviet Union”; and six belong to the Communist Party of Israel — making a total of eighty seats for these extremist factions, or two-thirds of the parliament’s membership.</span></p><p><span style="font-size: 21px; ">3) In June of 1950, an American journalist was told by an official at the Vatican’s Department for Extraordinary Affairs, that the state of Israel is “obviously an outpost of the Soviet Union in the Middle East.” When the journalist objected that the major Israeli party is Socialist and not Communist, he was told, “It is all camouflage. These people are of one mind when it comes to the Christian religion. They are out to de-Christianize the Levant as part of a world-wide plot to destroy what is left of Christian morality.”</span></p></blockquote><p><span style="font-size: 21px; ">Q. If Zionism and Communism are, then, so closely akin why is Israel presently scorning Russia and turning to the U. S. for help?</span></p><p><span style="font-size: 21px; ">A. This is a move not of necessity, but of prudence. The large quantities of planes, tanks, and guns Israel has already amassed have come to her mainly from behind the Iron Curtain, and Russia is still willing to keep Israel fortified, as she made clear immediately upon announcement of her arms-deal with Egypt. The Jews, however, are genuinely alarmed about the Arab nations, whose lands they have usurped, whose villages they have ravaged and destroyed, whose people they have slaughtered.</span></p><p><span style="font-size: 21px; ">Fearful lest the pent-up rage of the Arab world should finally burst upon them, the Jews want to see the Arabs knocked out once and for all, leaving Israel undisputed mistress of the Middle East. If Russia were to take on the assignment, there would be a danger of the U. S. stepping in on the side of the Arabs. Consequently, the Jews are creating the illusion that Israel is herself a victim of Communist aggression — hopeful that the U. S. can thereby be induced to come to her “defense.”</span></p><p><span style="font-size: 21px; "></span></p><p><span style="font-size: 21px; ">[end of quote from: Fr. Feeney, The Point]</span></p>SntMartyrhttp://www.blogger.com/profile/11197760281270769367noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-56392011843301836162012-02-01T07:29:00.000-08:002012-02-01T07:29:00.668-08:00Faithful<span class="Apple-style-span" style="font-size: large; ">Rv:3:<br />7 ¶ And to the angel of the church of Philadelphia write: These things saith the Holy One and the true one, he that hath the key of David, he that openeth and no man shutteth, shutteth and no man openeth:<br />8 I know thy works. Behold, I have given before thee a door opened, which no man can shut: because thou hast a little strength and hast kept my word and hast not denied my name.<br />9 Behold, I will bring of the synagogue of Satan, who say they are Jews and are not, but do lie. Behold, I will make them to come and adore before thy feet. And they shall know that I have loved thee.<br />10 Because thou hast kept the word of my patience, I will also keep thee from the hour of temptation, which shall come upon the whole world to try them that dwell upon the earth.<br />11 Behold, I come quickly: hold fast that which thou hast, that no man take thy crown.<br />12 He that shall overcome, I will make him a pillar in the temple of my God: and he shall go out no more. And I will write upon him the name of my God and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and my new name.<br />13 He that hath an ear, let him hear what the Spirit saith to the churches.<br />(DRV)</span>Maritzahttp://www.blogger.com/profile/00522642010598223371noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-1716678367877223082012-01-31T08:27:00.000-08:002012-01-31T08:27:00.742-08:00Ο μοίρα<span class="Apple-style-span" style="font-size: large; "><b><span style="font-size: 10pt; font-family: Verdana; "><div class="entry_title"> </div><span style="font-size: 16pt; "><span style="font-size: 16pt; "><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; ">The CIA in the Mossad,</p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "> </p><p><a title="Central Intelligence Agency" href="http://en.wikipedia.org/wiki/Central_Intelligence_Agency"><span >Central Intelligence Agency</span></a> <a class="external text" title="http://www.intelligence.gov/1-members_cia.shtml" href="http://www.intelligence.gov/1-members_cia.shtml" rel="nofollow"><span >(CIA)</span></a></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "> </p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><a title="Mossad" href="http://en.wikipedia.org/wiki/Mossad"><span >ha-Mossad le-Modiin u-le-Tafkidim Myukhadim</span></a> (Mossad) (Institute for Intelligence and Special Operations)</p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "> </p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "> </p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><a href="http://en.wikipedia.org/wiki/Louis_Bloomfield"><span >http://en.wikipedia.org/wiki/Louis_Bloomfield</span></a></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "> </p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "> </p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "> </p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "> </p></span></span></span></b></span>صفيّة Safiyahhttp://www.blogger.com/profile/11207608154162548969noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-53833660167462514882012-01-30T03:30:00.000-08:002012-01-30T03:30:01.226-08:00The Son of God Jesus Christ our Lord and Savior<span class="Apple-style-span" style="color: rgb(51, 51, 51); font-size: 17px; line-height: 20px; background-color: rgb(255, 255, 255); "><p class="MsoNormal"><b><span style="color: red; ">Jesus Christ Our Only Lord and Saviour in Your true Gospel alone Holy God, the Only Author of Covenant of Salvation, of:<o:p></o:p></span></b></p><p class="MsoNormal"><b><span style="color: red; "><o:p></o:p></span></b></p><p style="line-height: 14.25pt; "><span style="font-family: Georgia; color: green; ">Adam’s covenant shown forth by the face seen by Ezechiel of a lion prefiguring the Gospel of John showing forth the royal power and authority of Christ the Immortal Son Word Wisdom and Power of God through whom God the Father by the Holy Spirit created all of creation Who became Incarnate for our redemption in the flesh as Adam had sinned in the flesh<o:p></o:p></span></p><p style="line-height: 14.25pt; "><span style="font-family: Georgia; color: green; ">Noah’s covenant shown forth by the face seen by Ezechiel of a calf prefiguring the Gospel of Luke showing forth the sacrifice of Christ who is our Holy Only Priest Victim Sacrifice Altar Temple Tabernacle Redeemer Salvation Immortal Immaculate Golden Ark of the covenant showing himself forth as the only begotten Redeemer in his Epiphany of fiery glory at his baptism in the Jordan<o:p></o:p></span></p><p style="line-height: 14.25pt; "><span style="font-family: Georgia; color: green; ">Abraham’s covenant shown forth by an Epiphany of the Lord and two angels prefiguring the Transfiguration of Christ with: Moses, a type of the faithful departed at the future resurrection, and Elijah, a type of the faithful living at the future resurrection, Christ condemning for all time the darkness of idolatry which has no communion with light - the grace of the Gospel of Christ<o:p></o:p></span></p><p style="line-height: 14.25pt; "><span style="font-family: Georgia; color: green; ">Moses’ covenant shown forth by the face seen by Ezechiel of a man prefiguring the Gospel of Matthew showing forth the God - man prophet, the Christ, who Moses and David and Isaiah and Habakkuk and Ezra foretold Israel would either heed or be destroyed by rejecting, he who is our only Lord and Saviour by his most Holy Cross by which he tread down Satan and cast him out of creation<o:p></o:p></span></p><p style="line-height: 14.25pt; "><span style="font-family: Georgia; color: green; ">David’s covenant shown forth by the gift of prophecy, especially of the resurrection of Christ<o:p></o:p></span></p><p style="line-height: 14.25pt; "><span style="font-family: Georgia; color: green; ">Daniel’s covenant shown forth by his vision of the ancient of days prefiguring the Gospel of Christ especially his Ascension<o:p></o:p></span></p><p style="line-height: 14.25pt; "><span style="font-family: Georgia; color: green; ">Christ Jesus Immortal Son most Holy Angel of Almighty Counsel, Captain of the hosts of the Lord, the giver of all covenants with God shown forth by his promise of the keys of Himself the Messiah to Peter and to all who believe in Him - Christ Jesus our only Lord and Saviour, the final covenant shown forth by the face seen by Ezechiel of an eagle and through him to the Father does all glory redound in the unity and power of the Holy Spirit, he given at Pentecost, especially proclaimed by the Gospel of Mark of the preaching of the salvation of Christ Jesus throughout the world, Christ Jesus our Lord and Saviour who descended from the third heaven from the Father's right hand and became flesh by the Holy Spirit, the immaculate conception and was truly born of the blessed virgin Mary on earth, 70 generations from Adam and your creation of all of creation, thus subsuming flesh of Adam and of all men to yourself to restore your Image and Likeness to all the saints from the first Adam to the last saint, by you Christ Jesus our Lord and Saviour, the only Immaculate Lamb of God who alone takes away the sin of the whole world of those who are saved, by your most Holy Cross and Holy Blood, Christ Jesus our Lord and Saviour and Holy Spirit of the Father and the Son Christ Jesus our Lord and Saviour, covering the whole earth and cleansing the whole universe, Christ Jesus our Lord and Saviour, the only first born from the dead in the flesh, the only one resurrected, ascended, assumed bodily in the flesh, seated at the right hand of God, Baruch Adonai Yahweh El Olam eth Abba Our Father in the third heaven in the unity and power of the Holy Spirit our Paraclete<o:p></o:p></span></p><p align="center" style="text-align: center; line-height: 14.25pt; "><span style="font-family: Georgia; color: green; ">Holy Holy Holy Lord God Pantocrator<o:p></o:p></span></p><p style="line-height: 14.25pt; "><span style="font-family: Georgia; color: green; ">and Who, Christ Jesus our Lord and Saviour, shall return from the Father’s right hand in the same flesh with all the elect angels and raise, first, the saints in the flesh, our same spirits souls and bodies reunited and then all other men in the flesh, their same souls and bodies reunited, from throughout the whole world and all of time from the beginning of your creation until that time - known to you alone Holy Immortal undivided trinity, in the future at your Parousia Christ Jesus our Lord and Saviour, your saints to inherit paradise recreated then with all the elect angels worshipping you face to face in the glory of the Father and the union of the Holy Spirit unto the endless ages of ages - and the rest to be cast into the lake of fire forevermore unto the same endless ages of ages to come.<o:p></o:p></span></p><p class="MsoNormal"><b><span style="color: rgb(0, 51, 0); font-family: Georgia; "><o:p></o:p></span></b></p><p class="MsoNormal" style="line-height: 18.7pt; "><span style="color: black; ">Baruch Adonai Yahweh Elohim eth He Creator and Artificer of all our only Teacher He Spirit Absolute Intelligence Holy Unique<o:p></o:p></span></p><p class="MsoNormal" style="line-height: 18.7pt; "><span style="color: black; ">Manifold Subtle Agile<o:p></o:p></span></p><p class="MsoNormal" style="line-height: 18.7pt; "><span style="color: black; ">Clear Unstained Certain<o:p></o:p></span></p><p class="MsoNormal" style="line-height: 18.7pt; "><span style="color: black; ">Not baneful Loving the Good Keen<o:p></o:p></span></p><p class="MsoNormal" style="line-height: 18.7pt; "><span style="color: black; ">Unhampered Beneficent Kindly<o:p></o:p></span></p><p class="MsoNormal" style="line-height: 18.7pt; "><span style="color: black; ">Firm Secure Tranquil<o:p></o:p></span></p><p class="MsoNormal" style="line-height: 18.7pt; "><span style="color: black; ">All-Powerful All-Seeing and Pervading all spirits though they be intelligent pure and very subtle seven holy elect blessed orders<o:p></o:p></span></p><p class="MsoNormal" style="line-height: 18.7pt; "><span style="color: black; ">of mighty Doxas holy Serafim Cherubim Kuriotetes Arches especially Saint Michael and Saint Gabriel holy Archangelos<o:p></o:p></span></p><p class="MsoNormal" style="line-height: 18.7pt; "><span style="color: black; ">Exousias Dunameis Angelos<o:p></o:p></span></p><p class="MsoNormal" style="line-height: 18.7pt; "><span style="color: black; ">Uncreated Wisdom mobile beyond all motion He penetrates and pervades all things by reason of His purity for He is an Aura of the Might of<span class="apple-converted-space"> </span><b>GOD<span class="apple-converted-space"> </span></b>and a pure Effusion of the glory of the Almighty therefore nought that is sullied enters into Him for<o:p></o:p></span></p><p class="MsoNormal" style="line-height: 18.7pt; "><span style="color: black; ">He is the Refulgence of Eternal Light the<o:p></o:p></span></p><p class="MsoNormal" style="line-height: 18.7pt; "><span style="color: black; ">Spotless Mirror of the Energy of<span class="apple-converted-space"> </span><b>GOD<span class="apple-converted-space"> </span></b>the Image of His Goodness He Who is One can do all things and renews everything while Himself perduing by His Breath passing into holy souls from<o:p></o:p></span></p><p class="MsoNormal" style="line-height: 18.7pt; "><span style="color: black; ">age to age He produces friends of<span class="apple-converted-space"> </span><b>GOD<span class="apple-converted-space"> </span></b>and prophets for there is not<span class="apple-converted-space"> </span><b>GOD<span class="apple-converted-space"> </span></b>loves be it not one who dwells with Wisdom for He is Fairer than the sun and surpasses every constellation of the stars compared to light He takes precedence for that indeed night might supplant but wickedness prevails not over Wisdom<o:p></o:p></span></p><p class="MsoNormal" style="line-height: 18.7pt; "><span style="color: black; ">Indeed He reaches from end to end mightily and governs all things well.<o:p></o:p></span></p><p class="MsoNormal" style="line-height: 18.7pt; "><o:p></o:p></p><p class="MsoNormal" style="text-align: justify; line-height: 16.05pt; "><i><span>We arise today through Your Almighty Sovereignty in supplication of You Blessed Trinity Holy Unity Baruch Adonai Yahweh Eloheinu Yahweh echad<span class="apple-converted-space"></span>through belief in Threeness through confession of the Oneness of the Creator of creation Baruch Adonai Yahweh Elohim eth Who Baruch Adonai Yahweh El Olam eth Abba Our Father of Lights is the Lord God of heaven's might Light of Your Son Jesus Christ Our Only Lord and Saviour lift up our hearts Who bestows on us in Your Threefold light of One undivided glory radiant fire of Your love Your Holy Spirit Your ministering spirits of fire sent<span class="apple-converted-space"> </span>to</span></i><span class="apple-converted-space"><span> </span></span><i><span>minister<span class="apple-converted-space"></span></span></i><span>to<span class="apple-converted-space"> </span><i>those to receive salvation in speed of lightning with might of rushing wind heavens above<span class="apple-converted-space"> </span>Baruch<span class="apple-converted-space"></span>Addonai Yahweh Elohim eth Who bestows upon us depth of sea stability of earth growth of buds and flowers radiance of sun and moon and star great sea creatures in the waters birds above flying in the swiftness of wind of the firmament of the heavens creeping things upon and beasts of the earth burning bush Baruch Ahiyah asher Ahiyah Most Holy Angelic Son Almighty Counselor uncreated Light of Your Shekinah glory Pillar of Cloud Pillar of Fire firmness of the Rock the Lion of Juda the Root and the Offspring of David the Bright and the Morning Star Only Begotten Lamb of God First Born from the dead in the flesh Jesus Christ Our Only Lord and Saviour the only head over Your body Whom each of us holds directly seated at the Father's right hand in the Unity and Power and Bond of Love of the Holy Spirit our Paraclete</i></span><span style="color: black; "><o:p></o:p></span></p><p class="MsoNormal" style="line-height: 22.55pt; ">I ARISE TODAY IN A HYMN OF PRAISE TO THE LORD OF CREATION<br />IN ALL HOLY<br />Blessing and brightness,<br />Wisdom, thanksgiving,<br />Great power and might<br />To the King who rules over all.<br />Glory and honor and goodwill,<br />Praise and the sublime song of minstrels,<br />Exceeding love from every heart<br />To the King of heaven and earth.<br /><br />To the chosen Trinity has been joined<br />Before all, after all, universal<br />Blessing and everlasting blessing,<br />Blessing everlasting and blessing.<br /><br />Let us adore the Lord,<br />Maker of marvelous works,<br />Bright heaven with its angels,<br />And on earth the white-waved sea.<br />I arise today<br />In Your almighty power’s strength, the invocation of You Blessed Trinity,<br />Believing in Threeness,<br />Confessing the Adorable Oneness in Christ Jesus Our Only Lord and Saviour<br />Of You the Only Creator of creation<br /><br />I arise today<br />In the power of Christ Jesus’ birth and baptism in the flesh,<br />In the power of His crucifixion and burial in the same flesh,<br />In the power of His resurrection and ascension, assumption into the third heaven seated at the Father’s Right Hand in the same flesh in the Unity and Power of the Holy Spirit our Paraclete<br />In the power of His descending in the same flesh for the saving of the saved and the judging of the judged of doom.<br /><br />I arise today<br />In the power and the love of the holy seraphim, cherubim, kuriotetes, arches especially St. Michael and St. Gabriel, holy archangelos, exousias, dunameis, angelos<br />In obedience and service In the hope of the resurrection to receive the reward,<br />In the prayers of patriarchs,<br />In the predictions of prophets,<br />In the preachings of apostles,<br />In the faith of confessors,<br />In the innocence of holy virgins,<br />In the deeds of the righteous.<br /><br />I arise today<br />In heaven’s might;<br />In sun’s brightness,<br />In moon’s radiance,<br />In fire’s glory,<br />In lightning’s quickness,<br />In wind’s swiftness,<br />In sea’s depth,<br />In earth’s stability,<br />In rock’s fixity.<br /><br />I arise today<br />with the power of God to pilot us,<br />God's strength to uphold us,<br />God’s energy to shield us,<br />God's wisdom to guide us,<br />God's eye to look ahead for us,<br />God's ear to hear us,<br />God's word to speak for us,<br />God's hand to guard us,<br />God's way to lie before us,<br />God's shield to defend us, <span style="color: red; ">+</span><br />God's holy hosts and whole cloud of witnesses to deliver us,<br />From all snares of the devil, all devils and demons,<br />From all evil temptations, From all who would try to make nature fail,<br />From every one who desires us ill,<br />Afar and anear,<br />Alone or in a multitude. Around us today Holy Lord God Almighty gather all Your powers: between us and all evil,<br />Against every cruel and merciless force that would attack my spirit, soul and body,<br />Against charms of false prophets,<br />Against black laws of pagandom,<br />Against false laws of heretics,<br />Against crafty deceptions of idolatry,<br />Against spells of women and smiths and wizards and all infidels,<br />Against all unlawful knowledge that would otherwise harm spirit, soul and body.<br /><br />Christ Jesus protect us today<br />Against poison, against burning,<br />Against drowning, against wounding,<br />And all harm<br />So that I may have abundant reward.<br />Christ with us, Christ before us, Christ behind us,<br />Christ within us, Christ beneath us, Christ above us,<br />Christ on my right, Christ on my left,<br />Christ when I lie down, Christ when I sit down,<br />Christ when I arise,<br />Christ in the heart of every man who thinks of us,<br />Christ in the mouth of every man who speaks to and of us,<br />Christ in the eye that sees us,<br />Christ in the ear that hears us.<br /><br />I arise today<br />In Your almighty power’s strength, the invocation of You Blessed Trinity,<br />Believing in Threeness,<br />Confessing the Adorable Oneness in Christ Jesus Our Only Lord and Saviour<br />Of You the Only Creator of creation<br />With and by the prayer and company of all Your<br />Elect angels and saints for and with us unceasingly, have mercy on us, Our Only<br />Holy Lord God Who Created and Redeemed us<br />Our only Righteousness<br />Only Lamb of God Who takes away the sin of the world<br />Our Only Sacrifice<br />Our Only Priest King<br />Our Only Peace from above<br />Our Only Good Shepherd and Overseer of our souls<br />Our Only Healer and Miracle Worker<br />Our Sanctifier<br />By Your Most Holy Cross Jesus Christ <span></span><b><span style="color: red; ">+</span></b><br />HOLY HOLY HOLY LORD GOD PANTOCRATOR<br />Father Son Holy Spirit<br /></p></span>Maritzahttp://www.blogger.com/profile/00522642010598223371noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-17368131059748423392012-01-29T06:02:00.000-08:002012-01-29T06:02:00.301-08:00When Constitutionality is a thing of the past<p> </p><p><span style="font-size:130%;">NARA</span></p><p><a href="http://www.archives.gov/exhibits/charters/charters.html"><span style="font-size:130%;">http://www.archives.gov/exhibits/charters/charters.html</span></a></p><p><span style="font-size:130%;"></span> </p><p><span style="font-size:130%;">Say goodbye to Constitutionality and all rule of law the day the courts rule it illegal by European Dialectical Juridical NONSENSE. Law is to be replaced by legalism according to this plan. The Ecumenical movement is the false theological counterpart of this. The basis for the Ecumenical Movement is Tubingen based dialectical pantheism. The base for the European overthrow of traditional law is the counterpart of Ecumenism, which is existential nihilistic pseudo philosophy. This is nothing other than rejection of God's law in both cases. False government is nothing other than the arm of oppression employed by the false religionists. See the Antichrist by the Rev. Paschal Huchede at:</span></p><p><span style="font-size:130%;"><a href="http://theantichristhuchede.blogspot.com/">http://theantichristhuchede.blogspot.com/</a></span><span style="font-size:130%;"></span></p><p><span style="font-size:130%;"></span> </p>Maritzahttp://www.blogger.com/profile/00522642010598223371noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-68469509276785144582012-01-28T10:52:00.000-08:002012-01-28T10:52:00.368-08:00PALESTINE - Nineteen families: poverty, inequality and who rules the roost in Israel | Peoples Geography — Reclaiming space<a href="http://peoplesgeography.com/2008/05/20/nineteen-families-poverty-inequality-and-who-rules-the-roost-in-israel/">Nineteen families: poverty, inequality and who rules the roost in Israel | Peoples Geography — Reclaiming space</a><div><br /></div><div><span class="Apple-style-span" style="color: rgb(51, 51, 51); font-family: Georgia, 'Bitstream Charter', serif; line-height: 24px; background-color: rgb(255, 255, 255); "><h1 class="entry-title" style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; clear: both; font-weight: bold; font-family: 'Helvetica Neue', Arial, Helvetica, 'Nimbus Sans L', sans-serif; color: rgb(0, 0, 0); line-height: 1.3em; font-size: 21px; background-position: initial initial; background-repeat: initial initial; ">Nineteen families: poverty, inequality and who rules the roost in Israel</h1><div class="entry-meta" style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; font-family: 'Helvetica Neue', Arial, Helvetica, 'Nimbus Sans L', sans-serif; color: rgb(136, 136, 136); font-size: 12px; background-position: initial initial; background-repeat: initial initial; "><span class="meta-prep meta-prep-author" style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; background-position: initial initial; background-repeat: initial initial; ">Posted on</span> <a href="http://peoplesgeography.com/2008/05/20/nineteen-families-poverty-inequality-and-who-rules-the-roost-in-israel/" title="5:10 am" rel="bookmark" style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; color: rgb(136, 136, 136); background-position: initial initial; background-repeat: initial initial; "><span class="entry-date" style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; background-position: initial initial; background-repeat: initial initial; ">20 May, 2008</span></a> <span class="by-author" style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; background-position: initial initial; background-repeat: initial initial; "><span class="sep" style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; background-position: initial initial; background-repeat: initial initial; ">by</span> <span class="author vcard" style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; background-position: initial initial; background-repeat: initial initial; "><a class="url fn n" href="http://peoplesgeography.com/author/peoplesgeographycom/" title="View all posts by peoplesgeography.com" rel="author" style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; color: rgb(136, 136, 136); background-position: initial initial; background-repeat: initial initial; ">peoplesgeography.com</a></span></span></div><div class="entry-content" style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 12px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; clear: both; background-position: initial initial; background-repeat: initial initial; "><p style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 24px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; background-position: initial initial; background-repeat: initial initial; ">Roni Ben Efrat illuminates inequality in today’s Israel in the current edition of <a href="http://www.challenge-mag.com/en/article__211" target="_blank" style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; color: rgb(0, 102, 204); background-position: initial initial; background-repeat: initial initial; ">Challenge Magazine</a> (Issue 109). The following is an excerpt in which boldface emphasis is editorial:</p><blockquote style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 3em; padding-bottom: 0px; padding-left: 3em; vertical-align: baseline; quotes: none; font-style: italic; background-position: initial initial; background-repeat: initial initial; "><p style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 24px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; background-position: initial initial; background-repeat: initial initial; ">Zionists claim that Israel arose in order to provide the Jewish people with a national home. But decade by decade, it has become ever clearer that <strong style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; font-weight: bold; background-position: initial initial; background-repeat: initial initial; ">Israel is not a state of, by and for the Jewish people. It is rather a state of, by and for a sprinkling of families, 19 in all, whose income amounts to $70 billion—88% of the national budget.</strong></p><p style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 24px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; background-position: initial initial; background-repeat: initial initial; ">This budget is a stumbling block to the poor. All levels of education have been devastated. On the books there is universal health care, but many can’t afford to buy medicines. Israel’s socio-economic inequality, as measured by the UN Development Program’s Gini Index (0.0 = perfect equality), has worsened steadily from 0.222 in 1982 to 0.392 in 2005, making it the <strong style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; font-weight: bold; background-position: initial initial; background-repeat: initial initial; ">most unequal of Western democracies with one exception: the United States</strong> (Gini = 0.408).<span id="more-4720" style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; background-position: initial initial; background-repeat: initial initial; "></span></p><p style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 24px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; background-position: initial initial; background-repeat: initial initial; ">Poverty is no longer confined to the jobless. The government has lowered the unemployment rate, indeed, to 7.6%, but there is a trade-off: <strong style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; font-weight: bold; background-position: initial initial; background-repeat: initial initial; ">working people make up 37% of the nation’s poor.</strong> The country’s much vaunted economic growth is way off kilter. It is high in high-tech, which supports very few, but scarce in traditional industries and services, where most people work.</p><p style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 24px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; background-position: initial initial; background-repeat: initial initial; ">This steady impoverishment of the population has not just “happened.” It has happened because of laws and decisions that <strong style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; font-weight: bold; background-position: initial initial; background-repeat: initial initial; ">sold the country’s assets to the 19 families at bargain-basement prices, all in the name of the free market.</strong> As Weinroth said to Weitz: “Power is no longer a separate entity. Money is power. Money rules all, it flows through every hidden vein of the society.”</p><p style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 24px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; background-position: initial initial; background-repeat: initial initial; ">But that’s not all. For Marx also taught us that capital has no sense of obligation. When the state gets a bit too small for it, it seeks foreign outlets. The 19 families used the state to get rich, buying up its privatized firms, and now they go cosmopolitan. <strong style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; font-weight: bold; background-position: initial initial; background-repeat: initial initial; ">Between 2001 and 2006, foreign investment in Israel grew by a factor of six, but Israeli investments abroad increased by a factor of eight</strong>. The Adva Center—whose reports are the source for all figures here unless stated otherwise—cites Nohi Dankner, whose family is among the favored 19: “I believe very much in Israel, and I believe greatly in the Israeli economy. Notwithstanding, it is clear that our development must be overseas.” Who is the “our” in “our development”? Not the unemployed, the poor, the people on the dole. What does the “our” care about the Israeli-Palestinian conflict? Or the rockets of Hamas? The “our” are invested elsewhere.</p><p style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 24px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; background-position: initial initial; background-repeat: initial initial; ">For 60 years, the 19 families stayed beneath the camouflage of Zionism, but now it’s launch time. True, in 1993 they tried to bind the Oslo Accords to a narrative about peace called the “New Middle East.” Ten years ago, in an article called “The Hidden Economic Logic of Oslo” (Challenges 51-52)<strong style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; font-weight: bold; background-position: initial initial; background-repeat: initial initial; ">we explained the Oslo initiative this way: Israel understood that unless it normalized relations with the Arab world, it would not fit into the global economy. But the 19 families no longer need a thriving Israel. Reality faced the Oslo process with difficulties. It isn’t their task to solve them. Their task is to make profits, fast and big.</strong></p><p style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 24px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; background-position: initial initial; background-repeat: initial initial; ">… The leadership that sold itself to the 19 families—always the same leadership, whether it goes by the name of Likud or Labor or Kadima—is as deceitful as it is cruel. With one hand it impoverishes its citizens, with the other it squeezes the Palestinians.</p><p style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 24px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; background-position: initial initial; background-repeat: initial initial; ">Last June Israel celebrated 40 years of conquest. <strong style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; font-weight: bold; background-position: initial initial; background-repeat: initial initial; ">For two-thirds of its lifetime, it has occupied 3.5 million Palestinians.</strong> (Gaza must still be included: Israel hems it in by land, sea and air.) Its leaders hesitate to travel abroad, fearing arrest for war crimes. There have been innumerable opportunities to reach a fair peace with the Palestinian people, but there is neither the wisdom nor the largeness of spirit to make the needed concessions. Israel prides itself ad nauseam on the “Zionist vision,” but the moment it glimpses a chance for peace, <strong style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; font-weight: bold; background-position: initial initial; background-repeat: initial initial; ">that vision gives way to spins and gimmicks aimed at maintaining the general fraud.</strong></p><p style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 24px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; background-position: initial initial; background-repeat: initial initial; ">The day is not far off, therefore, when the Palestinians will say, “Why, after all, should we part from you? In any case there’s not enough left to build a viable state. Forget about that, just give us our civil rights.” Then the conflict will enter a new phase. The citizens of Israel will be forced to decide: <strong style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: transparent; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; font-weight: bold; background-position: initial initial; background-repeat: initial initial; ">apartheid or democracy. If the Jewish population opts for apartheid, the leadership will continue to defraud, exploit and impoverish at the service of the millionaires—until catastrophe comes. The only other option would be democracy—a single democracy west of the Jordan, including reconciliation with the Palestinians.</strong> That would exorcize Mammon, along with his Zionist camouflage.</p></blockquote></div></span></div>Mikohttp://www.blogger.com/profile/10835536121754696984noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-36268560858034152252012-01-27T21:37:00.000-08:002012-01-28T13:02:29.772-08:00Syria: Rense: Jews And White Slavery - and further articles<div dir="ltr" style="text-align: left;" trbidi="on">See this:
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<br /><a href="http://1law-order-and-justice.blogspot.com/p/high-tech-drugs-intelligence-networks.html" style="color: #2288bb; text-decoration: none;"><img alt="" height="98" id="Image1_img" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6halKBPpvuGheyytMF1CdS-GDkbWt6vz69RfJ77VSiBALbDRnFqzqhaEbVsnxahfkx9OxarBPDUEg_Wk8K9wpxJbdojL88kyGNMnRkFMQE0ZBaxsn0R0UEBmFxG1CWjV_JuvGvECNP8g/s250/1.jpg" style="-webkit-box-shadow: rgba(0, 0, 0, 0.0976563) 1px 1px 5px; background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; border-bottom-color: rgb(238, 238, 238); border-bottom-style: solid; border-bottom-width: 1px; border-color: initial; border-color: initial; border-left-color: rgb(238, 238, 238); border-left-style: solid; border-left-width: 1px; border-right-color: rgb(238, 238, 238); border-right-style: solid; border-right-width: 1px; border-top-color: rgb(238, 238, 238); border-top-style: solid; border-top-width: 1px; border-width: initial; border-width: initial; box-shadow: rgba(0, 0, 0, 0.0976563) 1px 1px 5px; padding-bottom: 2px; padding-left: 2px; padding-right: 2px; padding-top: 2px; position: relative; visibility: visible;" width="150" /></a></div><div class="clear" style="clear: both;"></div></div><div class="widget Image" id="Image2" style="line-height: 1.4; margin-bottom: 30px; margin-left: 0px; margin-right: 0px; margin-top: 30px; min-height: 0px; position: relative;"><div class="widget-content" style="color: #222222; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 12px; line-height: 1.4;"><a href="http://1law-order-and-justice.blogspot.com/p/high-tech-drugs-intelligence-networks.html" style="color: #2288bb; text-decoration: none;"><img alt="" height="37" id="Image2_img" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEihAEip1B2KSt8qbDb9zKQolvPe0-r83AKgeavJnLLdXJZKERsaxJZLO0aO8H8-jejulMa3f8mZ6WrmqTdM1MNYHsOGjEHua73xfj3uAOGMPewtz7CmWzFauPOMKvf9NwWyUyXvFYyXdhw/s150/r-PRIVATE-SPIES-large570.jpg+-+NONE+website.jpg" style="-webkit-box-shadow: rgba(0, 0, 0, 0.0976563) 1px 1px 5px; background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; border-bottom-color: rgb(238, 238, 238); border-bottom-style: solid; border-bottom-width: 1px; border-color: initial; border-color: initial; border-left-color: rgb(238, 238, 238); border-left-style: solid; border-left-width: 1px; border-right-color: rgb(238, 238, 238); border-right-style: solid; border-right-width: 1px; border-top-color: rgb(238, 238, 238); border-top-style: solid; border-top-width: 1px; border-width: initial; border-width: initial; box-shadow: rgba(0, 0, 0, 0.0976563) 1px 1px 5px; padding-bottom: 2px; padding-left: 2px; padding-right: 2px; padding-top: 2px; position: relative; visibility: visible;" width="150" /></a></div><div class="widget-content"><span class="Apple-style-span"><span class="Apple-style-span" style="font-size: 12px; line-height: 16px;">Or go here: <a href="http://1law-order-and-justice.blogspot.com/p/high-tech-drugs-intelligence-networks.html" style="color: #336699; text-decoration: none;">The Justice of God: High tech, drugs, Intelligence networks and lying politicians.</a></span></span></div></div></div></div>_____________________________________________________________
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<br /><b>The Zionist Occupied Government of the United States of Amerika is sending massive troops and materiel and money to supply the war of terrorism that Zionist IsraHell conducts on the Middle East, and soon the entire world, to defend the Zionist purveyors of snuff films. That is beyond depraved disgusting and unspeakably vile. In the link on Jew Mafia Snuff Kingpin Marc Dutroux, notice the corruption of Officials and Judges and Government Officials - question, how many in the United States and Canada have they got in their filthy pockets in the same way???
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<br />Notice also how the drug and slave trade are linked.</b>
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<br />Now the explanation is clear that IsraHell is just a crime syndicate run by child murdering paedophiles, see this for 19 families who rule IsraHell: <div><a href="http://peacepalestinecry.blogspot.com/2012/01/palestine-nineteen-families-poverty.html">Palestine Cry: PALESTINE - Nineteen families: poverty, inequality and who rules the roost in Israel | Peoples Geography — Reclaiming space</a></div><div></div><div>
<br /><b>Israel is not a state of, by and for the Jewish people. It is rather a state of, by and for a sprinkling of families, 19 in all, whose income amounts to $70 billion—88% of the national budget.</b>
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<br /><div></div>See rest of 19 families here:
<br /><a href="http://peacepalestinecry.blogspot.com/2012/01/palestine-nineteen-families-poverty.html">Palestine Cry: PALESTINE - Nineteen families: poverty, inequality and who rules the roost in Israel | Peoples Geography — Reclaiming space</a>
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<br /><b>Most especially see this link:
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<br />Dutroux was a Jewish Mafia kingpin, who was believed to be in charge of Israeli organized crime's child trafficking in western Europe, who also made snuff/porno movies in Belgium. He was known to own at least seven country estates, where he made the movies and then disposed of the bodies.</b>
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<br /><a href="http://lookupyourredemptionisathand.blogspot.com/2012/01/marc-dutroux-ran-international_27.html">Jew Mafia Snuff Kingpin Marc Dutroux Ran An International Pedophile and Child Porn Ring</a>
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<br /><span style="color: white; font-size: large;">Marc Dutroux Ran An International Pedophile and Child Porn Ring</span></h3><div align="center">
<br /></div><h3 align="center"> <img border="0" height="206" src="http://blockyourid.com/~gbpprorg/judicial-inc/marc_d2.jpg" width="296" /></h3><div align="center"><b><span style="color: white;">He was protected by Belgian police and politicians.</span></b></div><b>Read rest here:</b>
<br /><a href="http://lookupyourredemptionisathand.blogspot.com/2012/01/marc-dutroux-ran-international_27.html">Jew Mafia Snuff Kingpin Marc Dutroux Ran An International Pedophile and Child Porn Ring</a>
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<br />The Global Reach of the Judeo-Russian Mafia</span>
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<br />RusJournal / The Orthodox Medievalist</span>
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<br /><b>Its been about 10 years since the Jerusalem Post admitted that the Israeli underworld had been taken over by Russian-Jewish mob bosses. But it remains the case despite official Mossad condemnations, that little has been done to interfere with the drug and slave trade the Russian-Jewish bosses have brought to Israel.</b></span>
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<br /><a href="http://syrianblogspot.blogspot.com/2011/12/rense-jews-and-white-slavery-and.html" ">Syria: Rense: Jews And White Slavery - and further articles</a>
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<br /><a href="http://www.jewwatch.com/jew-atrocities-blood-libel.html" ">Jew Watch - Jewish Atrocities - Blood Libel</a>
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<br /><blockquote><div align="center"><span class="Apple-style-span" style="font-family: 'Times New Roman'; font-size: medium;"><b ">Jewish Gangsters Raped, Killed Children As Young As 2 On Film</b></span></div></blockquote><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;"><b></b></span>
<br /><div align="center"><span class="Apple-style-span" style="font-family: 'Times New Roman'; font-size: medium;"><b ">JEWISH CHILD PORN / SNUFF FILM RING DISCOVERED</b></span></div><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">Subject: Jew Kiddie Snuff Porn
<br />Date: Fri, Oct 13, 2000, 12:24 am
<br />Italian and Russian Police Brake Up Child Snuff Porn Ring
<br />Mon Oct 9 17:39:53 2000
<br />LSN Staff
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<br /><tr><td bg="" width="300"><div align="justify"><b>According to the Talmudic En-cyclopedia: 'He who has carnal knowledge of the wife of a Gentile is not liable to the death penalty, for it is written: "thy fellow's wife" rather than the alien's wife; and even the precept that a man "shall cleave unto his wife" which is addressed to the Gentiles does not apply to a Jew, just there is no matrimony for a heathen; and al-though a married Gentile woman is forbidden to the Gentiles, in any case a Jew is exemp-ted.' </b><b>This does not imply that sexual inter-course between a Jewish man and a Gentile woman is permitted - quite the contrary. But the main punishment is inflicted on the Gentile woman; she must be executed, even if she was raped by the Jew: 'If a Jew has coitus with a Gentile woman, whether she be a child of three or an adult, whether married or unmar-ried, and even if he is a minor aged only nine years and one day - because he had willful coitus with her, she must be killed, as is the case with a beast, because through her a Jew got into trouble. The Jew, however, must be flogged, and if he is a Kohen (member of the priestly tribe) he must receive double the number of lashes, because he has committed a double offense: a Kohen must not have inter-course with a prostitute, and all Gentile wo-men are presumed to be prostitutes.</b></div></td><td width="5"></td></tr>
<br /><tr><td bgcolor="#e6e6e6" width="300"><div align="center">Israel Shahak, Jewish History, Jewish Religion, Pluto Press, London 1994, page 87</div></td><td width="5"></td></tr>
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<br /><div align="justify"><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">Rome, Italy -- Italian and Russian police, working together, broke up a ring of Jewish gangsters who had been involved in the manufacture of child rape and snuff pornography.</span></div><div align="justify"><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">Three Russian Jews and eight Italian Jews were arrested after police discovered they had been kidnapping non-Jewish children between the ages of two and five years old from Russian orphanges, raping the children, and then murdering them on film. Mostly non-Jewish customers, including 1700 nationwide, 600 in Italy, and and unknown number in the United States, paid as much as $20,000 per film to watch little children being raped and murdered.</span></div><div align="justify"><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">Jewish officials in a major Italian news agency tried to cover the story up, but were circumvented by Italisn news reporters, who broadcasts scenes from the films live at prime time on Italisn television to more than 11 million Italian viewers. Jewish officials then fired the executives responsible, claiming they were spreading "blood libel."</span></div><div align="justify"><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">Throughout history, various groups have accused sects of Jews of ritually murdering small children. One such account, that of Hugh of Lincoln, led to the expulsion of all Jews from Britain in the 13th Century. Such accounts have generally been discounted, but are so wide spread that Jewish organizations have developed a name for them -- "blood libel".</span></div><div align="justify"><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">The American group the ADL was founded to defend a Jew, Leo Frank, accused of raping and murdering a five year old girl, Mary Fagan, in his Atlanta pencil factory in 1913. The ADL claims he was innocent. A mob lynched him after the governor commuted his death sentence to life in prison.</span></div><div align="justify"><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">Though AP and Reuters both ran stories on the episode, US media conglomerates refused to carry the story on television news, again saying the story would prejudice Americans against Jews.</span></div><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">Jewish gangsters in Russia have become increasingly linked to traffic in "white slaves" and prostitutes through Israel, according to a recent report in the Jerusalem Post. Israel turns an official blind eye to forced prostitution, and does not punish Israeli citizens who choose to own "sex slaves", as long as the slaves are foreign and non-Jews.
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<br />London, Sunday, 01.10.2000</div>
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<br /><tr><td bg="" border="">Special Investigation<b></b>
<br /><b>British link to 'snuff' videos</b>
<br />Jason Burke in London, Amelia Gentleman in Moscow, Philip Willan in Rome
<br />Observer - Sunday October 1, 2000
<br /><div align="justify">Britain is a key link in the biggest ever international investigation into the production and supply of paedophile<b> 'snuff' movies - in which children are murdered on film</b> - an Observer investigation can reveal.</div><div align="justify"><b>The key suspect in the inquiry, a Russian who was arrested last week in Moscow for distribution of thousands of sadistic child porn videos and pictures</b>, was traced following the seizure of his products from British paedophiles.</div><div align="justify">Dmitri Vladimirovich Kuznetsov, a 30-year-old former car mechanic in Moscow, was identified after British Customs and police traced the origin of violent child porn videos found in the UK back to Russia.</div><div align="justify"><b>Last week Italian police seized 3,000 of Kuznetsov's videos on their way to clients in Italy</b>, sparking an international hunt for paedophiles who have bought his products. <b>The Italian investigators say the material includes footage of children dying during abuse. Prosecutors in Naples are considering charging those who have bought the videos with complicity in murder. They say some may have specifically requested films of killings.</b></div><div align="justify">British authorities yesterday confirmed that scores of Kuznetsov's videos, produced in his small flat in Moscow's rundown Vykhino district, have been found in the UK. They are concerned that 'snuff' movies in which children are killed may have also been imported.</div><div align="justify">Around a dozen British men have already been arrested and charged with offences alleged to be connected to the Russian tapes. A second Russian child porn ring, which allegedly had a British distributor, was broken up earlier this year. The investigation into the importing of violent Russian child porn which led to the identification and subsequent imprisonment of Kuznetsov started about 15 months ago after Customs seized material coming into the country. Since then there have been dozens of other finds.</div><div align="justify">'We have seen some very, very nasty stuff involving sadistic abuse of very young children, but actual deaths on film takes it a whole step further. That is very worrying,' said one senior customs officer this weekend.</div><div align="justify">British paedophiles were paying between £50 and £100 for Kuznetsov's tapes, the officer said. Further fees were paid for access to a website that features pictures of extremely violent abuse.</div><div align="justify">Though two men arrested with Kuznetsov have also been imprisoned by Moscow authorities, only one of the three remains behind bars. Dmitri Ivanov was sentenced to 11 years for actually participating in the abuse that was being filmed. The others were released under an amnesty aimed at clearing Russia's overcrowded prisons.</div><div align="justify">When officers from the Moscow Criminal Investigation Department raided Kuznetsov's flat they found two boys in a makeshift studio. They seized a huge quantity of films and other pornographic material as well as lists of clients in Italy, Germany, America and Britain.</div><b></b>
<br /><div align="justify"><b>Last week Italian detectives moved in, following months of inquiries, and arrested eight people. The police searched more than 600 homes and say they now have evidence against about 500 people. Among the suspects were businessmen, public employees and a university student. Several of them were married, with children of their own. Hundreds of people are also under investigation in Germany.</b></div>
<br /><div align="justify">The Russian videos, which had been ordered over the internet, were intercepted when they came into Italy by post, repackaged and then delivered by undercover police officers. They cost between £300 and £4,000, depending on what type of film was ordered.</div><div align="justify">Covert film of young children naked or undressing was known as a 'SNIPE' video. <b>The most appalling category was code-named 'Necros Pedo' in which children were raped and tortured until they died.</b></div><div align="justify">Police in Russia and the UK believe that Kuznetsov and his associates have been in business for more than two years in which time they are believed to have recruited around 100 boys - aged between nine and 15 - to be filmed.</div><div align="justify">'Most of the children were rounded up from railway stations. A lot of them came from the suburbs, or surrounding regions and were from deprived, problem families,' said Kiril Mazurin, a police spokesman.</div><div align="justify">'Usually when children like this arrive in the capital, they've got no idea where to go and hang around in the station. It's very easy to entice this kind of teenager - with a promise of a warm bed or a trip to the cinema.'</div><div align="justify">Many were lured away from orphanages. 'Children are not locked in,' said Mazurin. 'Anyone can come along and promise them a meal at McDonalds. It doesn't take any more than that."</div><div align="justify">Some children were paid a commission to find other boys willing to be filmed, according to reports in the Russian press, for a fee of between 100 and 300 roubles (£2.50 - £7).</div><div align="justify">Kuznetsov had given up his job in 1998 to devote himself to the lucrative pornography industry. A self-taught computer expert, he was in the process of upgrading his equipment to allow him to e-mail videos directly to clients when police raided him.</div><div align="justify">Many customers repeatedly ordered videos from him. The Naples newspaper Il Mattino published a transcript of an alleged email exchange between a prospective client and the Russian vendors.</div><div align="justify"><b>'Promise me you're not ripping me off,' says the Italian.</b></div><div align="justify"><b>'Relax, I can assure you this one really dies,' the Russian responds.</b></div><div align="justify"><b>'The last time I paid and I didn't get what I wanted.'</b></div><div align="justify"><b>'What do you want?'</b></div><b>'To see them die.'</b></td></tr>
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<br /><tr><td bg="" border="" width="116"><img border="0" height="60" src="http://www.ety.com/HRP/immages/jpostlogo.gif" width="106" /></td><td bg="" border="" width="484"><div align="center">Friday, May 19 2000 (14 Iyar 5760)</div></td></tr>
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<br /><div align="justify"><b>Amnesty: Israel failing to deal with white-slave trade</b></div><div align="justify">By Dan Izenberg and Heidi J. Gleit</div>
<br /><div align="justify">JERUSALEM (May 19) - <b>Israel has failed to take adequate measures against human rights abuses of women who have been brought here and forced to provide sexual services, Amnesty International charged.</b></div><div align="justify"><b>"This is so,"</b> a special Amnesty report on the trafficking of women from the former Soviet Union said, <b>"even though many of them have been subjected to human rights abuses such as enslavement or torture, including rape and other forms of sexual abuse, by traffickers, pimps, or others involved in Israel's sex industry."</b></div><div align="justify">Amnesty International also criticized Israel for not providing a procedure to grant asylum to women who have been smuggled into the country often on the basis of false promises of work having nothing to do with sex.</div><div align="justify">Fighting the trade in women and bringing foreign women here to work as prostitutes is a priority for the Israel Police, but it is a very difficult phenomenon to fight, police investigations head Cmdr. Yossi Sedbon said yesterday.</div><div align="justify"><b>One of the main problems is that there is not a law against selling women</b>, he explained, adding that he is aware of the initiatives to pass such a law and hopes they are successful.</div><div align="justify">Justice Minister Yossi Beilin told Amnesty International representatives yesterday that Deputy Attorney-General Yehudit Karp is preparing an amendment to the Penal Law which would address the trafficking phenomenon and provide immunity for trafficked women. He predicted that the legislation would be presented to the Knesset at its winter session.</div><b></b>
<br /><div align="justify"><b>According to Amnesty International, hundreds of women are brought to Israel from the former Soviet Union every year.</b></div>
<br /><div align="justify">According to Amnesty International, Israel is bound by international law and by international covenants that it has signed to stamp out the sex trafficking.</div><div align="justify">Police are arresting suspects on related charges such as kidnapping, pimping, raping, and assaulting the women, Sedbon said.</div><div align="justify">The other major problem is that the women are scared to file police complaints and testify against the pimps, he said. Since most of them are in the country illegally, they are scared to approach police. Fear of reprisal by the pimps further paralyzes them. Police try to get around this both by promising to protect complainants and by initiating operations to collect evidence against and raid brothels, he said.</div><div align="justify">An additional complication is that prosecutors need the women who complain to testify in the court cases against the pimps, which can be months after the initial complaint is filed. Since the women are here illegally and there is a chance that the pimps will harm them if they are left to their own devices here, they have often ended up sitting in jail until the trial is completed.</div><div align="justify">Sedbon said that they now try to send the women home and bring them back here for the trial.</div><div align="justify">Sedbon declined to comment on the complaints filed against Afula police chief Ch.-Supt. Shlomo Marmelstein and Tel Aviv police chief Cmdr. Shlomo Aharonishky for not acting against the problem, saying he could not comment on specific cases.</div><div align="justify">Sedbon emphasized that the issue is a priority for police and that each police district's serious crimes division is dealing with the problem.</div><div align="justify">Statistics police released earlier this year show an increase in the number of cases opened against pimps: 279 in 1997; 370 in 1998; and 506 in 1999.</div><div align="justify"><b>Sedbon also said that only a minority of the foreign women working here as prostitutes are kidnapped and forced into prostitution.</b></div></td></tr>
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<br /><a href="http://www.erichufschmid.net/TFC/the_pornography_business.html" ">Jews and the pornography industry</a>
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<br /><center><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;"><b>Pornography, sex slaves, prostitution...</b>
<br /><b>Why are these businesses dominated by Jews?</b></span></center><center><table border="0" cellpadding="8" cellspacing="0"><tbody>
<br /><tr><td>The US Department of Justice describes <b>Reuben Sturman</b> as an "<a href="http://www.usdoj.gov/dag/">international porn-czar</a>". His son, <a href="http://www.imdb.com/name/nm1890911/">David</a>, is owner of <i>Sin City Video</i>, a pornography production company.</span></td><td>
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<br /><center><img height="139" src="http://www.erichufschmid.net/TFC/img/ReubenSturman.JPG" width="96" /></span></center></td></tr>
<br /><tr><td>Some Jews claim that <b>Hugh Hefner</b> is also a Jew:</span>
<br /><a href="http://www.charlestoncitypaper.com/gyrobase/Content?oid=oid%3A22115" ">charlestoncitypaper.com/gyrobase/Content?oid=oid%3A22115</a>
<br />Judicial-inc suspects this, also: <a href="http://judicial-inc.biz/hu.gh_hefner.htm">judicial-inc.biz/hu.gh_hefner.htm</a></span></td><td>
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<br /><center><img height="145" src="http://www.erichufschmid.net/TFC/img/Hugh-Hefner-small.JPG" width="130" /></span></center></td></tr>
<br /><tr><td>Most organizations that investigate sex slaves, child pornography, and pedophilia are full of <b>Jews</b>, so we should assume they are trying to manipulate us and identify witnesses, as I describe in such files as:</span>
<br />• <a href="http://www.erichufschmid.net/Pedophile-trick.html">Pedophile-trick.html</a></span>
<br />• <a href="http://www.erichufschmid.net/Hufschmid-11Feb2008.html">Hufschmid-11Feb2008.html</a></span></td><td><img height="200" src="http://www.erichufschmid.net/TFC/img/James-Randi.JPG" width="158" /></span></td></tr>
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<br /><blockquote><span class="Apple-style-span" style="font-family: 'Times New Roman'; font-size: medium;"><b ">The sex slave trade does affect you!</b></span>
<br /><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">The sex slave trade doesn't affect most of us <b>directly</b> because the victims tend to be orphans, uneducated, stupid, and/or retarded. However, the sex slave trade affects us <b>indirectly</b>:</span>
<br /><blockquote><span class="Apple-style-span" style="font-family: 'Times New Roman'; font-size: medium;"><b ">Racial problems</b></span>
<br /><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">The sex slave trade transfers young and uneducated (and usually dumb) people to a foreign nation where they are out of place and helpless. Even if they escape, or are released, they are not likely to fit into their new society.</span>
<br /><span class="Apple-style-span" style="font-family: 'Times New Roman'; font-size: medium;"><b ">Blackmailed officials</b></span>
<br /><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">The criminals in the sex slave trade (many or most of these criminals in the US and Europe are Jews) can help their customers get elected to positions in our government and the police agencies, thereby giving those particular criminals the ability to blackmail our government officials and police. They can also help their customers become university chancellors, professors, and military officials, thereby giving them control over those industries, also.</span>
<br /><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;"><img align="RIGHT" height="115" hspace="11" src="http://www.erichufschmid.net/TFC/img/GriggsTiny.JPG" width="119" />If you think this is a crazy conspiracy theory, listen to <b>Kay Griggs</b> as she describes how the Zionist Jews look for mentally defective people and promote them to <b>top military positions</b> so that they have control over the US military. I have excerpts of her video interview at my site; watch the "Desperate Wives" videos:
<br /><a href="http://www.hugequestions.com/">HugeQuestions.com</a></span>
<br /><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">Have you ever taken a serious look at our sheriffs, government officials, professors, and university chancellors? It's not a coincidence that our leaders seem to be <b>bordering on the mentally ill</b>. For example, Los Angeles County Sheriff Lee Baca, who released Paris Hilton from jail early, is a promoter of <b>Scientology</b>:
<br /><a href="http://www.cultnews.com/?p=2020">cultnews.com/?p=2020</a>
<br /></span></blockquote><span class="Apple-style-span" style="font-family: 'Times New Roman'; font-size: medium;"><b ">Some news articles about the sex slave trade</b></span>
<br /><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">If you think this is an insignificant issue, take a look at it:</span>
<br /><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">• San Francisco is a major center for Asian sex slavery
<br />Part 1: <a href="http://www.sfgate.com/cgi-bin/article.cgi?f=/c/a/2006/10/06/MNGR1LGUQ41.DTL">sfgate.com/cgi-bin/article.cgi?f=/c/a/2006/10/06/MNGR1LGUQ41.DTL</a>
<br />All 4 parts on <a href="http://www.sfgate.com/sextrafficking/">this page</a>.</span>
<br /><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">• Ghana: Sex Trade Gang is Live And Kicking
<br /><a href="http://allafrica.com/stories/200710291766.html">allafrica.com/stories/200710291766.html</a></span>
<br /><blockquote><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">Israel seems to have a lot of influence in Ghana:</span>
<br /><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">- <a href="http://www.mindspring.com/~jaypsand/ghana2.htm">The House of Israel Community of Ghana</a></span>
<br /><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">- <a href="http://www.haaretz.com/hasen/pages/ShArt.jhtml?itemNo=727910">Ghana soccer player waves Israeli flag</a></span></blockquote><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">• British police once again claim to be cracking down on sex life trade
<br /><a href="http://afp.google.com/article/ALeqM5j7_pUx89pk0rN69wnnOHZP9-ZBhw">afp.google.com/article/ALeqM5j7_pUx89pk0rN69wnnOHZP9-ZBhw</a></span>
<br /><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">• Chinese and East European gangs join together to create new underworld force
<br /><a href="http://www.timesonline.co.uk/tol/news/uk/crime/article2697577.ece">timesonline.co.uk/tol/news/uk/crime/article2697577.ece</a></span>
<br /><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">• 19 members of sex slave ring arrested by Dutch police for selling African sex slaves
<br /><a href="http://www.allheadlinenews.com/articles/7008944434">allheadlinenews.com/articles/7008944434</a></span>
<br /><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">• African sex slaves refuse to identify the criminals who were selling them in Europe
<br /><a href="http://www.modernghana.com/GhanaHome/NewsArchive/news_details.asp?id=VFZSUk1rMUVhekk9">modernghana.com/GhanaHome/NewsArchive/news_details.asp?id=VFZSUk1rMUVhekk9</a></span>
<br /><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">• Nigerian women sold to Denmark were tricked with voodoo into remaining silent
<br /><a href="http://www.upi.com/NewsTrack/Quirks/2007/10/26/voodoo_used_to_intimidate_sex_slaves/5781/">upi.com/NewsTrack/Quirks/2007/10/26/voodoo_used_to_intimidate_sex_slaves/5781/</a></span>
<br /><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">• Argentina has sex slave problems, also
<br /><a href="http://english.aljazeera.net/NR/exeres/DDA85A7A-2067-4D0E-B2E1-6E828084113F.htm">english.aljazeera.net/NR/exeres/DDA85A7A-2067-4D0E-B2E1-6E828084113F.htm</a>
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<br /></span></blockquote><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;"><b>Why are the pornography and sex slave businesses dominated by Jews?</b>Jews are a very small proportion of the world's population, but they seem to dominate certain businesses, such as banking, the media, pornography, and other sex-related businesses. Since many of these Jews have shown supporter for Zionism, we ought to consider the possibility that they are part of the Zionist criminal network, and that they are deliberately involved with pornography and sex slaves in order to destroy our societies.
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<br /><tr><td><img height="194" src="http://www.erichufschmid.net/TFC/img/Naomi-Wolf.JPG" width="150" /></td><td width="22"></td><td>The Zionist Jews also seem to dominate the <b>feminist</b> movement. <b>Naomi Wolf</b> is one of many Jewish feminists.
<br />If you don't know who she is, <a href="http://www.jewishsf.com/content/2-0-/module/displaystory/story_id/6517/edition_id/122/format/html/displaystory.html">here</a> is one article, and <a href="http://blogs.guardian.co.uk/arts/author/naomi_wolf/index.html">here</a> is her New Year's fantasy.
<br />It's easy to argue that the feminist movement is <b>harming</b> relationships between men and women, not improving life, as I mention in my "Dumbing Down" articles: <a href="http://www.erichufschmid.net/philosophy.html#Dumb">philosophy.html#Dumb</a></td></tr>
<br /></tbody></table><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">Many people justify pornography as <b>free speech</b>, and they claim that Jews have always been a strong supporter of free speech. However, it is easy to argue that the constant sexual titillation of both adults and children is <b>causing problems for human relationships</b>.
<br />A lot of the people who are attracted to pornography, prostitution, and sex slaves are unhappy and/or psychotic, and they are hoping that sex will bring some pleasure to their miserable, pathetic lives. If you look at the <b>customers</b>, you will likely assume that these industries don't affect us because they only attract miserable people. However, don't look at the customers. Instead, look at the people controlling the industry, and at the government officials and policemen <b>who are protecting it</b>. It appears to be a worldwide, Zionist operation. And they seem to be using this industry as another way to find psychotic people to promote into leadership positions.
<br />The same is true with feminism. It attracts a lot of very unhappy, angry, and psychotic women. However, don't look at the women who are attracted to it. Look at the <b>leaders</b> of the feminist movement.
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<br /><b>"Snuff" films</b>
<br />Here is a news report that claims Jews were arrested for raping and killing Russian orphans: <b>(fixed this link)</b>
<br /><a href="http://newsgroups.derkeiler.com/Archive/Alt/alt.religion.islam/2005-11/msg01495.html">newsgroups.derkeiler.com/Archive/Alt/alt.religion.islam/2005-11/msg01495.html</a>
<br />A small company named <b>Toetag Pictures</b> produces videos with such extreme and psychotic violence that they make the Hollywood horror movies look pleasant:
<br /><a href="http://www.toetagpictures.com/">toetagpictures.com</a>
<br />Here is an interview with Michael Schneider, who helped Fred Vogel and others get Toetag Pictures started:
<br /><a href="http://www.bushmado.com/maggot.html">bushmado.com/maggot.html</a>
<br />Some of the people producing these videos may simply be unhappy, psychotic people who enjoy fantasies of torture and murder, but we should consider that the Zionist crime network is encouraging or funding this type of behavior in order to help ruin society.
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<br /><center><span class="Apple-style-span" font-family: 'Times New Roman'; font-size: medium;">Below are five articles about the rarely discussed,
<br />Jewish and Israeli involvement in Pornography and Sex Slaves</span></center>
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<br /></span></div>See: <a href="http://www.erichufschmid.net/TFC/the_pornography_business.html">Jews and the pornography industry</a></span></div></div>
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<br /><span class="Apple-style-span" style="font-family: Georgia, serif; font-size: 16px;">and <a href="http://rhondasnando.blogspot.com/search/label/war%20of%20terror">WAR OF TERROR</a></span>
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<br />صفيّة Safiyahhttp://www.blogger.com/profile/11207608154162548969noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-4575391046649437632012-01-27T20:17:00.000-08:002012-01-27T22:28:55.161-08:00Marc Dutroux Ran An International Pedophile and Child Porn Ring<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="background-color: #000040;"></span><br />
<h3 align="center"><span style="color: white; font-size: large;">Marc Dutroux Ran An International Pedophile and Child Porn Ring</span></h3><div align="center"><br />
</div><h3 align="center"> <img border="0" height="206" src="http://blockyourid.com/~gbpprorg/judicial-inc/marc_d2.jpg" width="296" /></h3><div align="center"><b><span style="color: white;">He was protected by Belgian police and politicians.</span></b></div><h3 align="center"> </h3><div align="center"><br />
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</div><h3 align="center"><span style="color: white;">Belgium is Israeli Organized Crime's European Headquarters For Human Sex Trafficking</span><br />
<img border="0" height="292" src="http://blockyourid.com/~gbpprorg/judicial-inc/marc_d13.jpg" width="416" /></h3><div align="center"><b><span style="color: white;">Belgium has a population of about 10,000,000, of which only 40,000 are Jewish.</span></b></div><br />
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</div><div align="center"><img border="0" height="358" src="http://blockyourid.com/~gbpprorg/judicial-inc/marc_d4.jpg" width="277" /></div><div align="center"><span style="color: white; font-size: medium;">These Two 8 Year Olds Were Used In A Snuff Video</span></div><br />
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<center><b><span style="color: white; font-size: large;">350,000 Belgians Protested Governmental Corruption<br />
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</tbody></table><b><span style="color: white;">The government removed a key judge and halted Dutroux's trial. </span></b><br />
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<span style="color: white;"><img border="0" height="249" src="http://blockyourid.com/~gbpprorg/judicial-inc/marc_d38.jpg" width="484" /></span></div><div align="center"><span style="color: white;">His ring kidnapped kids all over Europe and brought them to his houses.</span></div><div align="center"><br />
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</tbody></table></center></div><div align="center"><span style="color: white;">Russia's mob is called the Organatzia</span><br />
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<b><span style="color: white; font-size: large;">Detroux Was Finally Brought To Trial After 20 Years</span></b><br />
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<tr><td width="100%"><div align="center"><b>Summary</b></div><blockquote><div align="left">Marc Dutroux, a <a href="http://blockyourid.com/~gbpprorg/judicial-inc/marc_dutroux_supplement.htm#Duroux Ati Semitism">Jewish Belgian</a>, ran a pedophile ring and made porno/snuff movies. In 1986, Dutroux, and his wife Michele, were arrested, sentenced to 13 years in 1989 on five charges of rape, and paroled in 3 years.</div><div align="left">Police re-arrest him in 1996 for kidnapping, child pornography, murder, and child prostitution. He finally went to trial in 2004.</div></blockquote></td></tr>
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<tr><td width="27%"><div align="center"><img border="0" height="226" src="http://blockyourid.com/~gbpprorg/judicial-inc/marc_d12.jpg" width="178" /></div></td><td valign="top" width="73%"><blockquote><b>Who Was Marc Dutroux?</b></blockquote><table border="0" cellpadding="0" cellspacing="0" style="border-collapse: collapse;"><tbody>
<tr><td width="78%"><blockquote>Dutroux was a Jewish Mafia kingpin, who was believed to be in charge of <a href="http://blockyourid.com/~gbpprorg/judicial-inc/marc_dutroux_supplement.htm#White slavery"><span style="color: navy;">Israeli organized crime's child trafficking</span></a> in western Europe, who also made snuff/porno movies in Belgium. He was known to own at least seven country estates, where he made the movies and then disposed of the bodies.</blockquote></td><td width="22%"><img border="0" height="202" src="http://blockyourid.com/~gbpprorg/judicial-inc/marc_d5.jpg" width="135" /></td></tr>
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<tr><td valign="top" width="31%"><div align="center"><img border="0" height="151" src="http://blockyourid.com/~gbpprorg/judicial-inc/marc_d29.jpg" width="253" /></div></td><td valign="top" width="69%"><blockquote><b>His Accomplishes</b></blockquote><table border="0" cellpadding="0" cellspacing="0" height="153" style="border-collapse: collapse;"><tbody>
<tr><td colspan="2" height="95" width="100%"><ul><li><span style="background-color: white;">Benjamin Stein ---- The money man who traveled To Tel Aviv and Moscow</span></li>
<li><span style="background-color: white;">Michelle Martin --- </span>Wife who traveled through Europe abducting children.</li>
<li><span class="storytextstyle"><span style="background-color: white;">Michel Nihoul ------Nightclub owner who handled police and politicians</span></span></li>
<li><span style="background-color: white;">Michel Lelievre-----His specialty was drugging and psychologically preparing children</span></li>
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<tr><td align="center" height="40" width="33%"><a href="http://blockyourid.com/~gbpprorg/judicial-inc/marc_dutroux_supplement.htm#Micheal Nihoul">Nihoul</a></td><td align="center" height="40" width="33%">Martin</td><td align="center" height="40" width="34%">Lelievre</td></tr>
<tr><td align="center" height="179" width="33%"><img border="0" height="179" src="http://blockyourid.com/~gbpprorg/judicial-inc/marc_d1.jpg" width="169" /></td><td align="center" height="179" width="33%"><img border="0" height="170" src="http://blockyourid.com/~gbpprorg/judicial-inc/9-4-Michelle-Martin.jpg" width="150" /></td><td align="center" height="179" width="34%"><img border="0" height="177" src="http://blockyourid.com/~gbpprorg/judicial-inc/2_6_Michel_Lelievre_headshot.jpg" width="150" /></td></tr>
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</div><blockquote><div align="center"><b>Timeline</b></div></blockquote><table border="0" cellpadding="0" cellspacing="0" style="border-collapse: collapse;"><tbody>
<tr><td width="18%"><blockquote>1980:</blockquote></td><td valign="top" width="78%">Dutroux is arrested on drug trafficking.</td><td valign="top" width="86%"></td></tr>
<tr><td width="18%"><blockquote>1986</blockquote></td><td valign="top" width="78%">Dutroux and Michelle Martin were arrested for kidnapping and raping five young girls. </td><td valign="top" width="86%"></td></tr>
<tr><td width="18%"><blockquote>1989</blockquote></td><td valign="top" width="78%">Dutroux is tried and sentenced to three years.<br />
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<tr><td width="18%"><blockquote>1992</blockquote></td><td valign="top" width="78%">He is released and buys seven estates.</td><td valign="top" width="78%"></td></tr>
<tr><td width="18%"><blockquote>1993</blockquote></td><td valign="top" width="78%"><a href="http://blockyourid.com/~gbpprorg/judicial-inc/marc_dutroux_supplement.htm#Search Villa"><span style="color: navy;">Police claim</span></a> the searched Dutroux's villa.</td><td valign="top" width="86%"></td></tr>
<tr><td width="18%"><blockquote>1992-1996</blockquote></td><td valign="top" width="78%">His wife travels to Israel, and all over Europe. She selected children, and the Russian/Israeli Organatzia (organized crime syndicate) helped her kidnap them and transport them to Belgium.<br />
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<tr><td width="18%"><blockquote>1996</blockquote></td><td valign="top" width="78%">Sabine Dardenne, 12, and Laetitia Delhez, 14, found alive in basement of house.</td><td valign="top" width="86%"></td></tr>
<tr><td width="18%"><blockquote>1996</blockquote></td><td valign="top" width="78%">Bodies of four children found at Dutroux's villa.</td><td valign="top" width="86%"></td></tr>
<tr><td width="18%"><blockquote><div align="left">2004</div></blockquote></td><td valign="top" width="78%">Dutrox and accomplishes go to trial.</td><td valign="top" width="86%"></td></tr>
<tr><td width="18%"><blockquote>2005</blockquote></td><td valign="top" width="78%">Dutroux is suspected in <a href="http://blockyourid.com/~gbpprorg/judicial-inc/marc_dutroux_supplement.htm#20 deaths">20 other deaths</a></td><td valign="top" width="86%"></td></tr>
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<tr><td height="128" valign="top" width="70%"><blockquote><b>Two 8 Year-Old Girls Starved To Death</b><br />
Children were <a href="http://blockyourid.com/~gbpprorg/judicial-inc/marc_dutroux_supplement.htm#Sex_Ring">kidnapped from all over Europe</a> and brought to the estates, where they were psychologically prepared, and introduced to drugs.<br />
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<tr><td width="100%"><div align="center"><span style="color: #454545;"><b>Underground Cages</b></span></div></td></tr>
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<tr><td colspan="2" height="41" valign="bottom" width="100%"><div align="center"><b><span style="color: #454545;">Some of the Children Whose Bodies Were Found On Just One Estate</span></b></div></td></tr>
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<tr><td width="33%"><div align="center"><img border="0" height="194" src="http://blockyourid.com/~gbpprorg/judicial-inc/maerrc_d7.jpg" width="270" /></div></td><td valign="top" width="67%"><blockquote><b><a href="http://blockyourid.com/~gbpprorg/judicial-inc/marc_dutroux_supplement.htm#Politicians and police">Charelio Police</a></b><br />
In September of 1996, twenty-three suspects - at least nine of whom were police officers - were detained and questioned about their possible complicity in the crimes and/or their negligence in investigating the case.<br />
Belgian state investigators were brought in, and they raided homes of 23 magistrates, politicians and police. Some were entertained at a <a href="http://blockyourid.com/~gbpprorg/judicial-inc/marc_dutroux_supplement.htm#Chateau"><span style="color: navy;">chateau</span></a>.<br />
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<tr><td width="33%"><div align="center"><img border="0" height="172" src="http://blockyourid.com/~gbpprorg/judicial-inc/marc_d35.jpg" width="210" /></div></td><td valign="top" width="67%"><blockquote><b><a href="http://www.blogger.com/post-edit.g?blogID=4191590325654016221&postID=457539104664943763" name="MarcDutroux"><span style="color: black; font-size: small;">Jean-Marc Connerotte</span></a><span style="color: black; font-size: small;"></span></b><br />
A judge, and the driving force behind the investigation. He was threatened by the Organatzia, and the Police. Belgium's political influence organs finally pressured the Judiciary to have him removed. He was under 24-hour protection, and he is a marked man who INTERPOL insiders say will be assassinated.<br />
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<tr><td width="100%"><div align="center"><b>This Is The Russian/Israeli Organatzia Everyone Fears</b></div><blockquote><div align="left">The media tried to portray this as four people that corrupted a few police and politicians. The truth here, is that Belgium is the Organzatzia's western <a href="http://blockyourid.com/~gbpprorg/judicial-inc/marc_dutroux_supplement.htm#Russian Jews Italy"><span style="color: navy;">European headquarters</span></a><span style="color: navy;"> </span>for drugs and pornography videos.</div><div align="left">There were multiple houses, international contacts, and Belgian state police and politicians involved. INTERPOL, and private investigators worldwide, suspected Dutroux of being involved with the disappearances of hundreds of children.<br />
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</div>صفيّة Safiyahhttp://www.blogger.com/profile/11207608154162548969noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-8915374121596420192012-01-27T17:28:00.000-08:002015-06-11T07:30:19.252-07:00The virgin goddess of black magic<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="color: black; font-family: Verdana; font-size: 21px;">The virgin goddess of black magic</span></b></div>
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<span style="color: black; font-size: 21px;">In the Name of the Father and of the Son and of the Holy Spirit. Amen.</span><span style="color: black; font-family: Verdana;"></span></div>
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<span style="color: black; font-size: 21px;">The Orthodox Church is correct and Roman Catholicism is wrong about the blessed virgin Mary who is the Theotokos and the mother of Jesus Christ - Jesus Christ Who is God in the flesh. The virgin Mary is not the immaculate conception, she immaculately conceived by the Holy Spirit the only true God in the flesh Who is Jesus Christ and is therefore the mother of God (not of His divine nature but His human nature which is divinized by His divine nature in the enhypostasia of the communion of idioms or hypostatic union of His two natures of God and of man, in theological terms) for He is One Person – of the Three Persons of the Blessed Trinity One God. Mary is of course totally loyal to Jesus Christ and has nothing to do with the virgin goddess (Isis and others) of black magic, which was used by the ancient Gnostic apostates as a substitute for the real virgin Mary mother of the God-Man Jesus Christ. He, Jesus Christ is the second Person of the Holy Trinity and therefore is God. Mary is therefore in this sense the mother of God. It is in this sense that she always has been confessed by the Church to be the mother of God. She is not a goddess.</span><span style="color: black; font-family: Verdana;"></span></div>
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<span style="color: black; font-size: 21px;">Meet the virgin goddess of black magic -- she is the “immaculate one” (A LIE) who is Satan and false god and temptress and the rehashed pagan mother goddess that the early Gnostics (who claimed they were the knowers of the unknown god) worshipped. See this short excerpt, to illustrate, from:</span></div>
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<b><u><span style="color: black; font-family: Verdana; font-size: 21px;">"Thunder, Perfect Mind" from the Nag Hammadi Library</span></u></b></div>
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<span style="color: black; font-family: Verdana; font-size: 21px;">I am ... within. I am ...of the natures.</span><span style="color: black; font-family: Verdana;"></span></div>
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<span style="color: black; font-family: Verdana; font-size: 21px;">I am the creation of the spirits.</span><span style="color: black; font-family: Verdana;"></span></div>
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<span style="color: black; font-family: Verdana; font-size: 21px;">I am control and the uncontrollable.</span><span style="color: black; font-family: Verdana;"></span></div>
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<span style="color: black; font-family: Verdana; font-size: 21px;">I am the union and the dissolution.</span><span style="color: black; font-family: Verdana;"></span></div>
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<span style="color: black; font-family: Verdana; font-size: 21px;">I am the abiding and I am the dissolving.</span><span style="color: black; font-family: Verdana;"></span></div>
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<span style="color: black; font-family: Verdana; font-size: 21px;">I am the one below, and they come up to me.</span><span style="color: black; font-family: Verdana;"></span></div>
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<span style="color: black; font-family: Verdana; font-size: 21px;">I am the judgement and the acquittal.</span><span style="color: black; font-family: Verdana;"></span></div>
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<span style="color: black; font-family: Verdana; font-size: 21px;">I, I am sinless, and the root of sin derives from me.</span><span style="color: black; font-family: Verdana;"></span></div>
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<span style="color: black; font-family: Verdana; font-size: 21px;">I am the hearing which is attainable to everyone and the speech which cannot be grasped.</span><span style="color: black; font-family: Verdana;"></span></div>
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<span style="font-size: 21px;"><span style="color: black; font-family: Verdana;">I am a mute who does not speak, and great is my multitude of words. </span><b><span style="color: black;">(this is Sarasvati, in India)</span></b><span style="color: black; font-family: Verdana;"></span></span></div>
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<b><u><span style="color: black; font-size: 21px;">The Mother Goddess was the beginning (the mother) of all the gods and goddesses and all sorcery /magic in connection with them.</span></u></b></div>
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<span style="color: black; font-size: 21px;">In India the mother goddess is Durga and takes the form of Kali.</span><span style="color: black;"></span></div>
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<span style="color: black; font-size: 21px;">The yogis, ajivika or sramana or sadhu, of India, worshipped the fire god Agni (the god called “The Knower” whose tongue is the goddess Kali the goddess of destruction, a hermaphrodite god-goddess) imported from ancient Assyria/Persia, and engaged in the practice of the magical incantations of kashshaph in Biblical Hebrew (sorcery) and nachash</span><span style="font-size: 21px;"> in Biblical Hebrew </span><span style="color: black; font-size: 21px;">(serpent black magic) practices, amongst others, of ancient Mesopotamia, which made their way there through ancient Assyria/Persia as well. This strange fire (Hebrew: esh) with the sorcery and magic and rest of the occult practices listed together therein are condemned by God in Deuteronomy 18:10, 11. The final abomination of this is listed first in Dt:18:10: Neither let there be found among you any one that shall expiate his son or daughter, making them to pass through the fire…. (DRV) That final abomination is human sacrifice by fire sacrifice (as in Agni) to false gods/goddesses in the hope of gaining preternatural power from fallen spirits; the apostate angel, Satan - the devil, is the chief fallen spirit of the rest and who Jesus Christ said was a murderer and a liar from the beginning. Jn:8:44: You are of your father the devil: and the desires of your father you will do. He was a murderer from the beginning: and he stood not in the truth, because truth is not in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof. (DRV)</span><span style="color: black;"></span></div>
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<span style="color: black; font-size: 21px;">Sorcery/magic and astrology began, in the post flood world, in Chaldaea Sumeria Assyro-Babylonian Mesopotamia.</span></div>
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<b><u><span style="color: black; font-size: 21px;">For the Astral (known as Omina) connection to sorcery/magic (Biblical Hebrew: Ashshaph/Kashshaph) see this excerpt from:</span></u></b><u><span style="color: black;"></span></u></div>
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<span style="font-size: 21px;"><u><span style="color: black;">Astrology and Judaism in Late Antiquity</span></u><span style="color: black;"></span><span style="color: black;"></span></span></div>
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<span style="color: black; font-size: 21px;">The doctoral dissertation of Lester Ness, Accepted by MiamiUniversity, 1990</span></div>
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<i><span style="color: black; font-size: 21px;">Chapter One </span></i><i><span style="color: black;"><br />
</span></i><i><span style="color: black;"><span class="Apple-style-span" style="font-size: medium;">Astrology In Mesopotamia</span></span></i><b><span style="color: black;"><span class="Apple-style-span" style="font-size: medium;">…</span></span></b><span style="color: black; font-family: Verdana;"></span></div>
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<span style="color: black; font-size: 21px;">The Cult Of The Planet-Gods</span><span style="color: black; font-family: Verdana;"></span></div>
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<span style="color: black; font-size: 21px;">Having introduced the chief gods, we shall now examine literary evidence demonstrating the cult of the planet-gods. We shall look at the Creation Epic (Enuma Elish) and at a variety of prayers and magical texts. I shall use simple and common definitions for prayer and magic here. In prayer, one makes a request of a god. The magician tries to coerce or even command a god. In practice, however, the distinction may break down. For example, knowing the habits of a god, his likes and dislikes, one might make a request in such a way that it would be unlikely, even impossible to reject. Certainly, there was no clear distinction between prayer and magic in Mesopotamia./35/ It is the modern scholars who have drawn it, and in many cases they have been force to "fudge," coining the term "Gebetsbeschwrungen," or"Prayer-spells"….</span><span style="color: black; font-family: Verdana;"></span></div>
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<span style="color: black; font-size: 21px;">Magical ceremonies in Mesopotamia were private, small-scale,versions of the rituals performed publicly in the temples. Magical practitioners of different sorts were usually priests. References to the astral aspects of the various gods are common, although they do not crowd out other aspects./38/</span><span style="color: black; font-family: Verdana;"></span></div>
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<span style="color: black; font-size: 21px;">This commanding of gods even extended to making them speak (the statues and other images) by occult means. The magicians who engaged in such things generally did it for money. In Jesus Christ's time on earth before His Crucifixion and Resurrection and Ascension into heaven (from whence He will come again to judge the quick and the dead), He warned about these fakirs.</span><span style="color: black;"></span></div>
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<span style="color: black; font-size: 21px;">From Jesus Christ:</span></div>
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<span style="color: black; font-size: 21px;">22 For there will rise up false Christs and false prophets: and they shall shew signs and wonders, to seduce (if it were possible) even the elect. (DRV)</span><span style="color: black;"></span></div>
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<span style="color: black; font-size: 21px;">15 ¶ Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves. (DRV)</span><span style="color: black;"></span></div>
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<span style="color: black; font-size: 21px;">8 But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema. (DRV)</span><span style="color: black;"></span></div>
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<span style="font-size: 21px;"><span style="color: black;">20 Understanding this first: That no prophecy of scripture is made by private interpretation. (DRV)</span><span style="color: black;"></span></span></div>
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<span style="color: black; font-size: 21px;">15 And it was given him (the Antichrist) to give life to the image of the beast: and that the image of the beast should speak: and should cause that whosoever will not adore the image of the beast should be slain.</span><span style="color: black;"></span></div>
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<span style="color: black; font-size: 21px;">16 And he shall make all, both little and great, rich and poor, freemen and bondmen, to have a character in their right hand or on their foreheads: (DRV)</span><span style="color: black;"></span><br />
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<span style="color: black; font-size: 21px;">Rather than take the Mark then, the early saints were martyred for their faith. Something that we must not hesitate to do when confronted with that choice. One of the early martyrs was St. Irenaeus of Lyons author of Against Heresies. For the creed of the early church which he recorded for posterity (which is also the original Apostles creed) see:</span><span style="color: black;"></span></div>
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<span style="color: black; font-size: 21px;">For the true Christian confession of faith see:</span></div>
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<span style="color: black; font-size: 21px;">Eternal Faith and Beliefs Page 3</span><span style="color: black;"></span></div>
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<span style="color: black; font-family: Verdana;"><span style="color: #1b5cb0; font-family: 'Times New Roman'; font-size: 21px; text-decoration: none;"><a href="http://bellesheures.wordpress.com/eternal-faith-beliefs/">http://bellesheures.wordpress.com/eternal-faith-beliefs/</a></span></span><br />
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<span style="font-family: Verdana;">AGAINST HERESIES BOOK I CHAP. X. – UNITY OF THE FAITH OF THE CHURCH</span><br />
<span style="font-family: Verdana;">THROUGHOUT THE WHOLE WORLD. { note that St. Irenaeus is the first to record the creed later called the apostles creed – with a lot more than we usually see }</span><br />
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<span style="font-family: Verdana;">I. The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith; [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and. the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents and the birth from a virgin, and the passion and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven, in the glory of the Father, “to gather all things in one,” and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, “every knee should bow, of things in heaven, and things in earth, and things under the earth, and that I every tongue should confess” to Him, and that He should execute just judgment towards all; that He may send “spiritual wickednesses”, and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning [of their Christian course and others from [the date of] their repentance, and may surround them with everlasting glory.</span><br />
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<span style="font-family: Verdana;">2. As I have already observed, the Church, </span><span style="font-family: Verdana;">having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully ,preserves it. She also believes these points of doctrine] just as if she had but one soul, and one and the same heart, and she proclaims them, and teaches them, and hands them down, with perfect harmony, as if she possessed only one mouth. For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions of the world { Jerusalem, the mother of all the Churches is here referred to as the model of Orthodox belief. This is reflected in the Liturgy of St. James.}. But as the sun, that creature of God, is one and the same throughout the whole world, so also the preaching of the truth shineth everywhere, and enlightens all men that are willing to come to a knowledge of the truth. Nor will anyone of, the rulers in the Churches, however highly gifted he may be in point of eloquence, teach doctrines different from these (for no one is greater than the Master) ; nor, on the other hand, will he who is deficient in power of expression inflict injury on the tradition. For the faith being ever one and the same, neither does one who is able at great length to discourse regarding it, make any addition to it, nor does one, who can say but little, diminish it.</span><br />
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<span style="font-family: Verdana;">3 It does not follow because men are endowed </span><span style="font-family: Verdana;">with greater and less degrees of intelligence, that they should therefore change the subject-matter of the faith itself, and should conceive of some other God, besides Him who is the Framer, Maker, and Preserver of this universe ( as if He were not sufficient for them ), or of another Christ, or another Only-begotten.</span><br />
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<span style="font-family: Verdana;">…while the Catholic Church possesses one and the same faith throughout the whole world, as we have already said.</span><br />
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<span style="font-family: Verdana;">(Pg.) 332 T&T Clark Erdmans</span><br />
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<span style="font-family: Verdana;">(Pg.) 497 ibid</span><br />
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<span style="font-family: Verdana;">Book 4 Chapter XXVI Section 4.</span><br />
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<span style="font-family: Verdana;">( Concerning how we act towards heretics – the evolutionary Gnostics )</span><br />
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<span style="font-family: Verdana;">From all such persons, therefore, it behoves us to keep aloof,…but to adhere to…the doctrine of the Apostles.</span></div>
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SntMartyrhttp://www.blogger.com/profile/11197760281270769367noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-54544350007567473642012-01-27T15:22:00.001-08:002012-01-27T21:02:55.256-08:00SNIPPITS AND SNAPPITS: CHINA'S GRUESOME ORGAN HARVEST<div dir="ltr" style="text-align: left;" trbidi="on"><div class="MsoNormal" style="margin-bottom: 0pt; margin-left: 0in; margin-right: 0in; margin-top: 0in;">This...<br />
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<a href="http://syrianblogspot.blogspot.com/2011/12/rense-jews-and-white-slavery-and.html">Syria: Rense: Jews And White Slavery - and further articles</a><br />
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leads to this<br />
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</div><a href="http://snippits-and-slappits.blogspot.com/2012/01/chinas-gruesome-organ-harvest.html">SNIPPITS AND SNAPPITS: CHINA'S GRUESOME ORGAN HARVEST</a><br />
<div><br />
</div></div>صفيّة Safiyahhttp://www.blogger.com/profile/11207608154162548969noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-10789365925065751252012-01-26T08:49:00.000-08:002012-01-26T08:49:00.616-08:00Opus Dei<span class="Apple-style-span" style="background-color: rgb(255, 255, 255); "><div class="post-body entry-content" id="post-body-5527828918087295949"><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><b><u><span style="font-size: 14pt; color: black; ">Extracts </span></u></b><span style="font-size: 14pt; color: black; ">(all are loose translations of a cross-section of this book)<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; ">The book: <b><i>Opus Judei</i></b><i>, </i>José María Escriba, Orion Publications, Santa fé Bogotá, <st1:place st="on"><st1:city st="on">Columbia</st1:city></st1:place>, 1994, 246pp<i>.</i><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: -21pt; text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; ">Distributor: Editorial Solar Ltda., Carrera 9a, No.19-59, Of.402, Santa fé <st1:place st="on"><st1:city st="on">Bogotá</st1:city>, <st1:state st="on">D.C.</st1:state>, <st1:country-region st="on">Colombia</st1:country-region></st1:place><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: -21pt; text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; ">This book is in Castellana Spanish. Author using pen name to focus attention on the late José María Escrivá de Balaguer, founder of <b><i>Opus Dei</i></b><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: -21pt; text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; ">The book contains <b>several hundred </b>footnoted references & a bibliography of <b>25 </b>books by 24 authors<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: -21pt; text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; ">The <u>Prologue </u>of <i>Opus Dei </i>appears also to be by an anonymous person using the name, Alfonso Carlos de Borbón, a member of a Spanish monarchy.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: -21pt; text-align: left; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; color: black; ">Three Chapter titles & their Subheadings, along with the <u>Prologue</u></span></b><span style="font-size: 14pt; color: black; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: -21pt; text-align: left; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; color: black; ">Chapter I : The Secret Societies & </span></b><i><span style="font-size: 14pt; color: black; ">Opus Dei</span></i><span style="font-size: 14pt; color: black; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; color: black; ">A Suspicion Is Confirmed<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; color: black; ">What Is a Secret Society?<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; color: black; ">The Hidden Secret & the Revealed Mystery<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; color: black; ">The Charismatic Leader<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; color: black; ">The Community of the Elect: Fellow Travelers & Initiates<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; color: black; ">The Ambition of Wealth & Power: Avarice Without Limit<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; color: black; ">Reception & Training of Members<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; color: black; ">Abuse & Coercion<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; color: black; ">Human (Psychological) Damage<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; ">10 Secret Societies & Religion: Defrauders of God<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; ">11 A Scandalous Usurpation<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; ">12 Totalitarianism & Fanaticism<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; ">13 Sex & Risk (Blackmail?)<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; ">14 Judas in Action<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; ">15 Quitting <i>Opus Dei</i>: Pursuit, Ruination, Civil Death<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: -21pt; text-align: left; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; color: black; ">Chapter II : The Hidden Life of Escrivá de Balaguer</span></b><span style="font-size: 14pt; color: black; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; color: black; ">The Lie Without Pity<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; color: black; ">Family Environment<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; color: black; ">Seminary & Adolescence<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; color: black; ">A Seer With a Great Vision: Divine Revelation<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; color: black; ">Infamous Tendencies<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; color: black; ">Escriva & Women<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; color: black; ">Escriva & the Seven Deadly Sins<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; color: black; ">Man With No Name. Delusions of Grandeur<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; color: black; ">Freemasonry<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; ">10 Death & Resurrection<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; ">11 Saint & Sign<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; ">12 The Scandal of a Beatification<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; color: black; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>1 2<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; text-indent: 0.25in; page-break-before: always; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Chapter III : The Hidden Judaism of </span></b><i><span style="font-size: 14pt; ">Opus Dei</span></i><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">The Problem of Underground Judaism in <st1:place st="on"><st1:country-region st="on">Spain</st1:country-region></st1:place><o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Secular Infiltration of Underground Judaism in the Clergy<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Jewish Roots of Escrivá de Balaguer<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Kabalistic Symbolism of <i>Opus Dei</i><o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Jewish Ghettos As Model for <i>Opus Dei</i><o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Opus Dei </span></i></span><span style="font-size: 11.5pt; ">& the Jewish Question<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Finances of <i>Opus Dei </i>& International Judaism<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Identity Between the Spirit of <i>Opus Dei </i>& the Jewish Soul<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Jesuit Influences in <i>Opus Dei</i><o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">10 World Government, <st1:place st="on">New World</st1:place> Order & <i>Opus Dei</i><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: -21pt; text-align: left; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Prologue (Foreword)</span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: justify; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In order to decipher the enigma of the most notorious false movement of our current times and to discover the secret of its surprisingly labyrinthine structure, it has been necessary for me to untangle, as it were, a knot enmeshed in a miswoven fabric. Appearances can be deceiving. Things are not what they seem to be. Ambiguity and confusion are the symptoms of the times in which we live.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: -21pt; text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In <i>Humanum Genus </i>Leo XIII said (referring to Freemasonry) that to expose it was to conquer it. Let us shine a beam of light on the real <i>Opus Dei</i>, exploring its roots, examining its doctrines, and delving into the underground waters that irrigate the structure of this organization embedded in the very marrow of the Catholic Church. This is the objective of this book, to uncover the background and inner workings of an organization that enjoys a personal prelature of its own, approved by the Holy See (which is in the process of elevating its controversial founder to sainthood.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: -21pt; text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">History generally is narrated either in a superficial or an anecdotal way for any given event, usually not revealing the underlying reality. To gain a meaningful understanding requires a sense of order about background information. It is vital that all shroud of secrecy be removed and that we learn about the forces behind the scenes.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: -21pt; text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">When <i>Opus Dei </i>is unmasked, we find the history of a conspiracy where reality and fiction seem to combine into a perfect partnership. The author of this book attempts to probe and reveal generally concealed information about this powerful multinational organization.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: -21pt; text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">It is not a scandalous or sensational book. Controversial, perhaps. You may or may not be in agreement with its content. Indifference, neutrality and aloofness will not be possible once the book is read. It begins the work of opening a new and essentially unpublished field of investigation.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: -21pt; text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The reading of this book is a must if one does not wish to remain unaware of a threat to the very salvation of souls. Ignorance cannot exempt from ravaging spiritual consequences.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: -21pt; text-align: left; direction: ltr; unicode-bidi: embed; "><i><span style="font-size: 11.5pt; ">Alfonso Carlos de Borbón</span></i><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: -21pt; text-align: left; direction: ltr; unicode-bidi: embed; "><b><u><span style="font-size: 14pt; ">A Suspicion Confirmed</span></u></b><b><span style="font-size: 14pt; ">: Subheading 1, Chapter I</span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">No cult considers itself to be such.(1) Nevertheless, we are of a mind to make a definitive and categorical statement in connection with<i>Opus Dei</i>. It is one of the most powerful and mysterious cults in the history of the 20</span><span style="font-size: 8pt; ">th </span><span style="font-size: 11.5pt; ">century.(2) Its Raimundo Panikkar, one of the pioneers at the establishment of the initial nucleus and an important member of its founding fathers, and who assisted in writing the documents setting forth the mission of <i>Opus Dei</i>, says “what begun as a small charismatic group<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>2 3<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">slowly changed, by force of circumstances and by the spirit of its founder, into what could be called, in sociological terms, a cult.”(3)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">We live immersed in a process of social crisis that has created a marketplace of strange beliefs. Cults proliferate, expand, infiltrate, mature, and execute their secret purposes, passing like smoke throughout the fabric of society, destroying and annihilating many for the lucrative benefit of a few.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The warning was on the first page. The chapter headings did not leave any allowance for uncertainty. The publication that spread the information was a national one. The headline of the newspaper announced: “Members of <i>Opus Dei </i>are treated by cult deprogramming specialists in a <st1:place st="on"><st1:city st="on">Barcelona</st1:city></st1:place> clinic.”(4) The content of that surprising news story was confirmed: an indeterminate number of young applicants and active members had been treated in <st1:place st="on"><st1:city st="on">Barcelona</st1:city></st1:place> during the last few months by specialists in the mental deprogramming of cult members. The clinical treatments were applied at the request of their relatives who tried in this way to correct emotional disorders.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The story added that the assisting specialists were provided by the Association for Youth and that the technical equipment was from the Center for Recovery, Re-Orientation and Assistance to Cult Victims (CROAS), both of which are commonly known to be deprogramming organizations that follow a process of informing the cult victims of the true beliefs and actions of the organizations to which they have belonged. The first clinical treatments by deprogrammers of <i>Opus Dei </i>members and followers were made in November, 1987. Approximately 20 families of members or followers of <i>Opus Dei</i>, from different parts of <st1:place st="on"><st1:country-region st="on">Spain</st1:country-region></st1:place>, had gone to the Association for Youth, requesting information and assistance in order to “recover their children” or to obtain clinical treatment for them.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Officials of the Association of Youth (to conclude the news story) said that the dogmatic attitudes of some of the members and followers of <i>Opus Dei </i>were similar to those belonging to harmful cults. The secrecy and the recruiting activities, or “apostolic activities,” were, in the opinion o f the Association for Youth, some of the most negative and harmful characteristics of the “personal prelature” of <i>Opus Dei</i>. The story noted that “at the First International Congress on the Harmful Effects of Cult Activity, held the previous November at Saint Cugat of the Valleys (<st1:place st="on"><st1:city st="on">Barcelona</st1:city></st1:place>), some presumably harmful and negative aspects of <i>Opus Dei </i>were examined and discussed.”(5)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The sensation of being labeled as a pernicious sect is soaking into Spanish public opinion to the extent that, in a survey of college students, the statistical results of which were broadcast o Channel1 of Spanish Television on 23 July 1990, during the second presentation of the news show <i>Telediario</i>, most of the interviewees said that they considered <i>Opus Dei </i>to be a “destructive cult.”(6) Two years earlier, the writer Vázquez Montalbán, in an article titled “The <i>Opus Dei </i>that Never Rests,” also said that “it should be enough that a television news program revealed some of the internal contradictions of <i>Opus Dei</i>, for example, the necessity that some of its members be deprogrammed as if they were members of cults outside of established Christianity, the news of which has disturbed the Catholic hierarchy.”(7)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Now we can explain better that recommendation from the 1983 pamphlet, <i>Be Safe with Opus Dei, </i>which referred to the initiatives and precautions that should be taken by North American high schools organizing trips by their students to Spanish universities, and which provided for them, before leaving for Spain, some rules and instructions on what they should eat or the foods from which they should abstain, the places of tourist or cultural interest they should visit, the locales they should avoid to prevent being robbed or attacked . . . but among those recommendations there were none warning them to be cautious of an organization called <i>Opus Dei</i>.(8)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Ivon Le Vaillant, in his nonfiction book titled <i>The Holy Mafia</i>, published in México in 1985, tells us that when a celebrated Italian doctor, well-known in international psychoanalytical circles, was informed that the son of one of his patients had joined <i>Opus Dei</i>, he revealed that among his patients<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>3 4<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">he had several that had obtained permission to leave <i>Opus Dei </i>and that these were all neurotics, commenting that "This is a crime. They were bewitched."(9)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Concerning these people, the picture that this book paints for us is that "when they look straight ahead, with their eyes, you are surprised to notice they are not truly themselves, thaat they seem to live besides themselves, as if deprived of their own personalities. It is as if they were empty in body and soul, mere appendages of an all-absorbing organization: <i>The Work</i>: (<i>Opus Dei</i>, the <i>Work of God</i>).(10) It is the archtypical picture presented by people who are caught in the web of such a cult. The German magazine <i>Der Spiegel </i>calls it a “mousetrap”.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In an in-depth report that was published with the title of “The <i>Opus Dei</i>, the True Power in Spain,” in the magazine <i>Tiempo, </i>a well-established sober journal still published today, and which covers a wide range of general topics, it was said that “there are more and more parents who do not give up, in spite of a lack of legal recourse, in trying to remove their children from what they consider to be a brain washing operation.” The report(11) continued: “In <st1:place st="on"><st1:country-region st="on">Valencia</st1:country-region></st1:place> there is a psychiatrist that has specialized in deprogramming young people captured by <i>Opus Dei</i>,” for the majority of whose full members the first commandment and daily activity is precisely the recruitment of new proselytes. According to John Roche, Professor of the History of Science in the University of Oxford and who was a member of the <i>The Work </i>for 14 years, “Today they try to capture the children from 8 to 9 years old . . . a dossier is prepared in which, little by little, significant information is recorded; age, studies, tastes, social environment, family environment, attitude toward religion and contacts with people associated with <i>The Work</i>. …”(12)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The report(13) concluded that the power of the <i>Opus Dei </i>in <st1:place st="on"><st1:country-region st="on">Spain</st1:country-region></st1:place> was so secretive that 38% of all Spaniards were convinced that the Institute founded by Monsignor Escrivá de Balaguer was either a cult, a special interest group, an economic mafia, or a political cabal. The editor of <i>Tiempo</i>, José Oneto, noted in an editorial published in connection with the report, that “The Opus nowadays is so embedded in mystery in our country that we wanted to clarify part of that mystery, the part concerning its hidden power.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The survey taken by OTR and Emopublica is based on 1200 interviews made throughout the whole national territory, and is certainly significant: there are more than enough Spaniards who think that <i>Opus Dei </i>is an 'economic mafia' or a 'special interest group'. Additionally there are many Spaniards (35%) who are convinced that the fundamental ends of <i>The Work </i>are to influence politics as a special interest group or to achieve certain economic ends.(14) With difficulties, with a lot of effort and work, with arduous investigation, one begins to see the light at the end of the shadowy and dark tunnel.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">This present book, published after several years of exhaustive dedication to the collection and examination of data and verified sources, could result in the author's untimely death.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><u><span style="font-size: 14pt; ">What Is A Sect?</span></u></b><b><span style="font-size: 14pt; ">: Subheading 2, Chapter I</span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: -21pt; text-align: justify; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Julián García Hernando, in an article published in the magazine of the <st1:place st="on"><st1:placetype st="on">Institute</st1:placetype> of <st1:placename st="on">Applied Sociology</st1:placename></st1:place>, points out that there are two possible etymological derivations for the word “sect”. The first can be derived from the Latin <i>sequi</i>, to continue. In this sense a sect would be a religious movement that follows a leader and accepts his message. the word may also be connected to the root word "secare" or “secedre” – to cut, or to separate. In his case it would mean a group that has separated from a church or from another sect, with an obvious tendency to keep to itself.(15)<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>4 5<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">From a sociological point of view, and in a wide sense, a sect could be called an ordinary group or people that participates in the same religious practices.(16) A sect, in a global sense, is nothing more than a group of people joined together by the fact that they believe in a certain doctrine and/or leader.(17) In any context, a secret is a group of people united by a particular doctrine, and the word “sect” by itself being rather uninformative, it must for that reason be further qualified as “cults or destructive sects”, “youth movements”, or “pseudo-religious totalitarian movements”.(18)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">A sect is a voluntary association of converts, limited only to adults, with sinners excluded; that is, the sect is reserved only for those that follow the law of God after having been converted to it, if we agree with the definition given by Benoit-Lavaud. In the sect, therefore, the faithful ones adhere to the revelations made to a founder. A sect is distinguished from the Church (in the theological sense) in that it recognizes a new revelation, different from the one affirmed in the Sacred Scripture, which must be followed. In addition to this, the sect limits salvation to its own members.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">According to P. Caballero, the elements that characterize modern sects are the following: a sense of security and a sense of certainty. The members of the sect have feeling of belonging to a group that has a monopoly on the truth and salvation.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">A related factor is that the group considers itself to be self-sufficient. It does not have contacts with other groups and does not seek to convert them and to integrate them into itself. There is no place for ecumenical dialogue, only for proselytism. It shows no charity to anything that is outside the group, and finally ends up by turning itself into a genuine “ghetto”.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Another characteristic of a sect is the rigor of its doctrine, both disciplinary and moral. A total primacy is granted to its principles and to its doctrine, and the interpretation of these is superior to the rights of its members. The “sect” always comes first and is identified with the will of God.(19)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The full Spanish Congress of Deputies, after deciding to investigate the groups considered to be sects in Spain, listed the characteristics that justified defining these groups as being negative or anti-social. According to the socialist deputy Carlos Navarrete, the characteristics of a cult are as follows:(20)<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-left: 45pt; text-align: justify; text-indent: -13pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">1 Doctrinal integrity, religious or socio-religious, demagogic, as typical of these organizations.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">2 The presence of a charismatic leader who is considered to be an incarnation of God or to be His prophet.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">3 The existence of a vertical and totalitarian theocratic organizational structure.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">4 Establishment of limits on the employment of rational criticism to examine the tenets of the sect by virtue of the dogmatic precedence of certain beliefs.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">5 The formation of either enclosed communities or those with great group cohesiveness.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">6 The suppression of individual freedoms, private conversations, communications, etc.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">7 The recourse to specific neurophysioloical manifestations of meditation, spiritual rebirth, enlightenment, etc.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">8 The total rejection of all social organizations and secular institutions.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 14pt; margin-left: 45pt; margin-bottom: 0.0001pt; text-align: justify; text-indent: -13pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">9 The recruitment, collection of money, and economic spoliation of their members.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">To the characteristics listed above, the journalist Pepe Rodriguez, who has specialized in the study of sects, in his recently printed book on the question titled <i>The Power of the Sects</i>, corrects and expands upon those already pointed out in his previous work, <i>The Sects: Here and Now, and Slaves of a Messiah</i>. He adds, among others:<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">1 The control of all incoming communications to the members, manipulating it for the convenience of the sect.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>5 6<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">2 The use of sophisticated psychological or neurophysiological techniques (disguised under the term of “meditation”) that serve to deaden the will and the reasoning of the followers, causing them to suffer, in many cases, serious psychic disturbances.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">3 A proposal of the total rejection of society and its institutions. Outside of the group, everyone is an enemy (polarization between the good (the sect) and the evil (society). The society is so much garbage and the people that live in it are only of value for the financial contributions that they can make to the sect.(21)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The two primary activities are the recruitment of new followers, accomplished in a surreptitious and illegitimate way, and the collection of money by soliciting for funds on the streets, prize contests, commercial and industrial activities and, in some groups, clearly criminal activities. In the case of the multinational sects, the money collected is sent, for the most part, to the headquarters of each group.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">To obtain, under psychological coercion, the surrender of the personal estates of the new followers to the sect or large sums of money for educational programs or audits, the members that work on the fringes of the group have to give everything, or a great part of their wages to the sect. And those that work for companies belonging to the group do not receive wages (the payrolls of the companies owned by the sect are only a legal fiction so that a profit never seems to be made – or the workers return the money they are paid for their work).<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">There are two observation upon which Pepe Rodriquez insists and places special emphasis when discussing the characteristics of the sects. On the one hand, the neophyte is isolated from the external world, all the better to depersonalize him; his environment is manipulated; his family ties are severed; his social activities and relationships are subjected to meticulous control; any prior information he may have had about the sect is suppressed and replaced with the sect's own propaganda during orientations; his personal communications are governed by strict rules and censorship; he is taught a language peculiar and characteristic of the sect, which gives to words a meaning different from the common or profane use; he learns secret signs of identification; he is imbued with a feeling of hostility and rejection toward the things of the outside world;(22) and the confiscation of his finances and means of survival, under the pretext of his own “spiritual evolution”, make him have a submissive and humiliating dependence on the sect.(23)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The second aspect that is stressed and underlined by Pepe Rodriguez is the one that refers to the suppression and elimination of the personality, the destruction of individuality by means of deliberate methods and techniques that, when perfectly executed upon the recruit, end up by leading him to believe the paradox that man – taken as an isolate individual – is a fragile and weak being. For this reason, he looks for help in the embrace of the group or community. There he feels strong and powerful when, in fact – and this is the cruel paradox – he has passed to a state in which he is completely vulnerable and manipulable. While the isolated individual acts under rational rules, the community acts under emotion and irrational imperatives.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">It is, then, a road without return, because "when he has entered into the sectarian community, he will never return to private life." When he was asked the question, “Why do you not belong to <i>Opus Dei</i>?” the politician and lawyer, Manual Cantarero del Castillo (from<st1:place st="on"><st1:state st="on">Madrid</st1:state></st1:place>) answered briefly and concisely, “Because I am not willing to join a sect.”(24) In other words, not willing to sell himself.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Already, some years ago, in February of 1984, the journalist Luis Reyes printed an item in the weekly publication, <i>Tiempo</i>, that slipped by without being widely noticed, in spite of its seriousness. He wrote: “<i>Opus Dei </i>in <st1:place st="on"><st1:country-region st="on">Germany</st1:country-region></st1:place> is included among the harmful sects, and is also known to the police as <i>The Way</i>.”<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>6 7<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">As compelling testimony we will reproduce the open letter that a father directed to his <i>Opus Dei </i>son. It is like a cry that comes from the depths of his heart:<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><i><span style="font-size: 11.5pt; ">My son Pedro:</span></i><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-left: 0.5in; text-align: justify; direction: ltr; unicode-bidi: embed; "><i><span style="font-size: 11.5pt; ">I wish that one day you would arrive at the light of the truth and that you would discover the baseness of the sect in which you now are caught, like an impotent fly entangled in the fine meshes of a spider's web. The gigantic spider is the Marquis de Peralta, the web is his work, and the lair where he takes his prey to devour them is the Antichrist's Church. I will enjoy an immense happiness on the day that you are able to escape from the dense nets in which you are now tortured so greatly. In the meanwhile, I will continue praying for you. A hug from your father who suffers and waits . . .</span></i><span style="font-size: 11.5pt; ">(25)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">These are the tears of the head of family who fights against a destructive sect that, as such, favors the destruction (destructuralization) of the follower's previous personality and which damages him severely by destroying his family ties.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><u><span style="font-size: 14pt; ">The Hidden Secret & the Revealed Mystery</span></u></b><b><span style="font-size: 14pt; ">: Subheading 3, Chapter I</span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The <b>1990 </b>Nobel Prize laureate for literature, Camilo José Cela, stated: “I do not belong to <i>Opus Dei </i>because I don't like secret societies.”(26) The secrecy within <i>Opus Dei </i>is an obsessive and nightmarish syndrome. Its followers practice hermeticism. As Santiago Aroca wrote: “Another of the myths of <i>The Work </i>is its secrecy. <i>Opus Dei </i>officially refuses to be considered an underground organization.”<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: justify; text-indent: 28pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">However, Article 193 sanctions: "These Constitutions, the published instructions and those that may be published in the future, as well as other documents, <u>must not be disclosed</u>. Moreover, without the permission of Father (José María Escrivá), those documents written in Latin must not be translated into vernacular languages."<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 11.5pt; ">Article 191 </span></b><span style="font-size: 11.5pt; ">proclaims the value of discretion and indicates that the members of <i>The Work </i>should keep a wise silence regarding the names of other members and that they will not reveal to anyone that they belong to <i>Opus Dei</i>.(27)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">One of the most knowledgeable people concerning the inner affairs of <i>Opus Dei </i>is Alberto Moncada, who belonged to the group for many years, and in which he held important positions and worked on significant projects. He has written various books that tell of “a mania for secrecy and surreptitiousness which is imply unacceptable in a modern society”,(28) and he defines <i>Opus Dei </i>as “an intricate skein of threads”, taking as his own the words of R. S. when he affirmed that “to understand <i>The Work </i>is to want to put an end to <i>Opus Dei</i>”.(29) In it the conditions imposed by its leaders on those that wish to leave is that they must not tell anyone about their experiences in <i>The Work</i>,(30) but that they only may say that <i>Opus Dei </i>hates, by virtue of the profound demands of Christian sincerity, “all hidden power and all pretense”.(31)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">For Ivon Le Vaillant, the most surprising aspect – and the one most often noted by outside observers – is the secret character of <i>Opus Dei</i>, its nature and its behavior as a “secret society”. For instance, its use of specific watchwords. The Jesuit Jean Beyer explains that “the secrecy involves the members, the property, and the oaths of the organization.”(32)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">There are many maxims in the <i>Opus Dei </i>members' handbook, <i>The Way</i>, that insist upon and reiterate the necessity of the suffocating atmosphere in <i>The Work</i>. There are entire chapters dedicated to such topics as “discretion” (tactics) where the principles of secrecy are discussed more or less explicitly. We may read, for example:<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>7 8<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">970: It is true that I (José María Escrivá) have called yours discreet apostolate “a silent and clandestine mission” and I do not wish in the least to change this.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The Constitutions of <i>Opus Dei</i>, edited in <b>1947</b>, also insist on this aspect of discretion. From their Articles we highlight the following:<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-left: 27pt; text-align: justify; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 11.5pt; ">Article 6</span></b><span style="font-size: 11.5pt; ">. <i>Opus Dei </i>. . . cannot publish magazines and other publications under the name of <i>The Work</i>, except for the internal use of its members, who will not receive any special payment; they will speak with caution of <i>Opus Dei </i>to those that are not members . . .<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 11.5pt; ">Article 190</span></b><span style="font-size: 11.5pt; ">. Belonging to <i>The Work </i>does not require any external show of identity, and a member will conceal from outsiders the number of his associates, and furthermore, we ourselves will never speak of this matter with outsiders.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 11.5pt; ">Article 191</span></b><span style="font-size: 11.5pt; ">. . . .A lack of discretion could constitute a serious obstacle for the apostolic work, and also cause some difficulties in the immediate family environment or in the exercise of one's profession. The full members and auxiliary members should be convinced of the necessity of keeping a wise silence about the names of the other members, and must not reveal to anyone their own affiliation with <i>The Work</i>, not even with the intention of promoting the Institute, without the local director's special permission. This discretion applies to all the members of the Institute and to the associates that have left it for any reason.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 11.5pt; ">Article 193</span></b><span style="font-size: 11.5pt; ">. These Constitutions, the published instructions, and those that may in the future be published, as well as any other documents, must not be disclosed, or even translated into vernacular languages.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">.It frequently happens that two members living in the same house, or in the same <i>Opus Dei </i>residence, pretend not to know each other when they meet in public. Sometimes members of the same family do not know that another member belongs to <i>Opus Dei</i>. It may happen that people discover with surprise that a friend, or a co-worker of many years' association has hidden carefully from them his membership. It is not unusual that this experience even happens to bishops who have been surprised to discover that such-and-such a priest belonged to<i>Opus Dei</i>.(33)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Lieutenant General Fernando Rodrigo Cifuentes made the following observations when referring to <i>Opus Dei</i>: “In my military capacity, I consider any commitments, except for the exalted ones that a soldier has contracted with the Nation, to be in total opposition to his duty, particularly when they undoubtedly are contracted to accept the regulation of a secret association whose purpose is to ensnare and modify the personality.”(35) The writer Evaristo Acevedo commented that <i>Opus Dei </i>surrounds its activities with great caution and wariness, almost as if they were official government secrets, “up to the point that I have to ignore my wife, brothers, uncles, cousins and dear friends unless they belong to <i>The Work</i>. The mystery and suspense that surround the 'Opusites' and the measures they take prevent me from judging with accuracy if its aims are beneficial or harmful.”(37)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">One has to remember that with the sectarian spirit of <i>Opus Dei</i>, who is and who is not a member is a matter of silence and that only on rare occasions and for their own convenience will their members admit that they belong to <i>The Work</i>.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">One could argue that the corporate works of <i>Opus Dei </i>do exist and occasionally are acknowledged. This is the only publicity that they make of their activities, but it is significant that activities never appear with the <i>Opus Dei </i>name.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In the corresponding civil registrations of works under <i>Opus Dei</i>, their name never appears, but we do find patrons, real estate brokers, and renowned people from all manner of trade associations or cultural societies. This tactic hinders the government authorities from taxing the corporate works of <i>Opus Dei</i>'s secular institutions. Then, not surprisingly, these patrons and real estate brokers commend to<i>Opus Dei </i>the spiritual guidance of these centers.(38)<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>8 9<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The University professor of the History of Contemporary Spain, José Cepeda Adán, made the following logical reflection: “I do not understand the mystery and the secrecy that enfolds the deeds of <i>Opus Dei</i>. If the road is strait and narrow, it will be made clear by the light and it will lead you away from the dangers of a selfish and dark world.”(39)(40)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The inclination for secrecy and surreptitiousness in the sect has led them to adopt passwords and special handshakes of recognition in the image and likeness of Masonry. To some it has seemed a significant fact that among the members of this Work, which has been described as "white Masonry", numerous symbols, countersigns and signs are used. Example: If one is in a meeting and a person that has just arrived says, when being introduced, “Pax”, you might consider that person to be somewhat unstable. What it means is that he belongs to <i>Opus Dei </i>and that he displays their "saint and sign", so that, if there is in the group another person belonging to <i>The Work</i>, he identifies himself by saying: “<i>In aeternum</i>.”(41) Secret rites. Esoteric practices.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Surely, the adoption of such attitudes is not surprising when one observes the considerable results such practices have produced for Freemasonry. <i>Opus Dei </i>copied the technique of secrecy, as a means and system of penetration and control, with the enormous advantage of having the official assistance of priests.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The Mexican writer Manuel Magaña in his book, <i>Revelations of the Holy Mafia</i>, alerts us to the existence of secret meetings of <i>Opus Dei </i>members, which occur with more frequency than might be supposed, that have as their object the control of the press, the cinema, radio and TV, so that their plans of political-religious infiltration, of international extension, may be favored with a public image that hides their true purposes. (42)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">An investigator and specialist in topics related to <i>Opus Dei</i>, the journalist Santiago Aroca, provided more information on the existence of these scheduled secret meetings, when he wrote about “the cryptic internal language of those gathered together, whose high-ranking members and directors refer to themselves by numbers and not by their names when attending the highest level meetings concerning the governance of <i>Opus Dei.</i>” (44)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The scrutiny of this secret society of this secret society has been constant. Daniel Artigues, in his documented book published in France in 1971 entitled <i>Opus Dei in Spain, </i>wrote on the first page that it was a nearly secret society that aspired, first, to capture the elitists, while simultaneously pursuing concealed ends which were more political than religious, using the good reputation that it enjoys and the pleasure it takes in its own secrecy. He concluded that "this desire for discretion, as the members of <i>Opus Dei </i>call it, or this cult of secrecy, as its opponents describe it, is one of the essential characteristics of <i>The Work</i>."(45)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">According to Ivon Le Vaillant, it is impossible to know the exact number of residences or of student's houses. The name of <i>Opus Dei </i>is not listed in any phone guide, bringing one to the obvious conclusion it does not want to be discovered. By keeping itself under tight control, it brings to mind two observations:<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: justify; text-indent: 0.5in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 8pt; font-family: Wingdings; ">�� </span><i><span style="font-size: 11.5pt; ">Opus Dei </span></i><span style="font-size: 11.5pt; ">reserves to itself its choice of contacts, its adherents, and its spokesmen.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 8pt; font-family: Wingdings; ">�� </span><span style="font-size: 11.5pt; ">It retains the possibility of using its houses and residences like 'traps'.(46)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In any case, it is vain to seek for clarification from those responsible for such an enterprise. Jesus Ynfante, author of <i>The Wonderful Adventure of Opus Dei</i>, finds in <i>The Work </i>of Escrivá "a terrible distillation system"(47) whose membership is organized in multiple and complicated ways, from wide external networks down to intimate, secret groups operating according to enigmatic methods, with the result that those younger than 18 receive instructions not to say anything to their parents, and to maintain the secret of their involvement with<i>Opus Dei </i>until their parents or guardians have no legal recourse to remove them from it.(48)<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>9 10<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Such is the secrecy that reigns in <i>Opus Dei </i>that one of its own authorities could write: “I doubt greatly that even one in a thousand of the members knows the Constitutions.”(49) And therefore, it should be added, neither do they 'know' the group to which they belong.(50)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Antonio Pérez,(51) one of the people closest to Escrivá and for some time his personal secretary, reminisced: “Father Josemaria always had a great concern for secrecy. He took it upon himself to apply to these topics the same strategy as that which was used for internal matters, that is to say, that only a few people in the inner circle knew each other and they worked only with those directly responsible, withholding that information from the rest of the members. This took place mainly by controlling the documentation and, more or less, the accessibility to the notes and warnings or <st1:place st="on"><st1:city st="on">Rome</st1:city></st1:place>. There was even a secret code for the correspondence, in which each single numeral or combination thereof with vowels had a significance.” María del Carmen Tapia recalled: “The codebook was hidden in a book called <i>San Girolano</i>.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The daily newspaper <i>El Mundo</i>, in its December 4, 1991 edition, published an interview with the theologian, Hans Küng, who was in Madrid to promote his “Project for an Ethical World”, and who, when asked if <i>The Work </i>had as much power in the Church as it was said to have, responded: “It has a great deal and, apparently the Pope now supports the secret society of <i>Opus Dei </i>from top to bottom . . . <i>Opus Dei</i>is worse than a sect: it is a secret and clandestine subversive organization.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><u><span style="font-size: 14pt; ">The Charismatic Leader</span></u></b><b><span style="font-size: 14pt; ">: Subheading 4, Chapter I</span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The followers of sects are usually the slaves of a messiah, to adhere to the terminology of Pepe Rodriguez, who even used this phrase as a title for one of his books on the sects. According to this author, in a sect we find two doctrinal bodies, perfectly differentiated from each other, but nevertheless intimately bound together. One is the cult of personality and the other is that of a new revelation.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The cult of personality consists of an overvaluation of the leader's human qualities, until he is seen as embodying values and abilities that may be characterized as divine. In the sect, Rodriguez continues, a hierarchical range of spiritual maturity is established, whose logic leads to placing the neophytes at the base of a pyramid and the leader of the sect at the peak.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Therefore, a word from a Teacher will have much more value and force the higher is the place in the hierarchy occupied by its speaker. This mechanism gives birth to another fundamental principle: only the leader (the peak of the pyramid) is entitled to the “doctrine of the written personal myth and is to be adored through it.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The doctrine of the personal myth not only deifies the leader's biography, but it also invents a plausible personal history that agrees with his intellectual formation. The objective is to place the leader in such a high position of physical, moral and spiritual qualities that no follower will ever even dream of attaining such a state. The consequence of this, once the leader's position as the perfect one is accepted, causes the cessation of all criticism and the total subjection of the pupil to the will of the “perfect teacher”.(52) In this synoptic summary of the theory of the charismatic leader, exposed by the writer Pepe Rodriguez, he condenses the characteristic typology that is repeated with only minor variant in all the sects.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Another relevant detail that delineates this theory even more is that “leaders of sects make their followers break all contacts with outside society so that they can create and mold a group that will have no other object than to follow and obey them blindly. All sect leaders pretend to have been 'enlightened' by divinity.”(53)<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>10 11<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">An ostensible megalomania of the charismatic leader may be seen in all the supposition which form the basis of his all-embracing and absolute authority over his flock.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">It is curious to note how “at a symbolic level it may be demonstrated that the members of a sect resemble a mother and its leader resembles a father.”(54) This is exactly the title and the nomenclature that the adepts reserve for Escrivá de Balaguer.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The cult of the Founder has reached unheard-of-extremes with <i>The Work</i>. As Alberto Moncada tells us in his <i>Oral History of Opus Dei</i>, the <i>Opusdeistas </i>see themselves s members of a family in which the Father is the main character. The history of these first fifty years of<i>Opus Dei </i>is nothing but the enlarged biography of monsignor Escrivá, of his psychological evolution, of his relationships with his close friends and strangers and of the unconditional obedience of his followers.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">This obedience, this devotion to the Father, becomes the reason for living for his children and the key to their religious experiences, and it ultimately overwhelms any other way of understanding the <st1:place st="on">Mission</st1:place> <i>Opus Dei</i>. The cult of the Father's personality, which is the greatest difficulty for psychoanalyst to overcome in deprogramming an <i>Opusdiesta, </i>was begotten in the spirit of that man (Escrivá) whose faith in his destiny made him say: “<u>I have known seven popes, hundreds of cardinals, and thousands of bishops. But there is only one founder of<i>Opus Dei</i>.”(55)</u><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">“Father” Escrivá always surrounded himself with his most loyal confidants and most of his appearances took place in group settings, if at all possible, surrounded by young boys and enraptured admirers. The paroxysm of reverence, in relation to the Founder of the sect, is described for us by Luis Carandell(57) when he writes that the members of <i>Opus Dei </i>kneel before the Founder. The Catholic generally only kneels before the Blessed Sacrament. Every morning, in the Roman residence of <i>Opus Dei</i>, a maiden wearing a white cap entered the presidential office while Escrivá had breakfast and, kneeling, placed on the table a silver tray with the mail. All his children kneel before kissing his hand.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">And here is another item that once more confirms this key feature of his character. Monsignor “tolerated” these manifestations of the veneration professed by his children, but he wanted to institutionalize the custom of kneeling before him so that it could not be thought there was in his acceptance the smallest shade of vanity, arrogance or self-importance. A senior member who, in his time, held positions of great responsibility in <i>The Work</i>, told me – Carandell continues – that, in a General Congress of <i>Opus Dei</i>, which he attended a short time before leaving the organization, the only point that was widely discussed, and the one on which all were in agreement, was that of the obligation that members must kneel before the President General, whoever he might be. This was passed "so that the successor of Father Escrivá would not be humiliated", remembering that the members knelt before the Founder.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">“Father” Escrivá, the charismatic leader, was placed on an inaccessible pedestal within the organization, and was mythified while he still lived. Speaking to the members, the insider Carandell gives us a key by revealing that the decisive test(58) to determine if a person belongs to <i>Opus Dei </i>or not is to speak to him disparagingly of the “Father”. They react at once. They admit that he is their “father” and that any person would react if ill were spoken of their father.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Pilar Salarrullana, a former senator and former deputy, has written a book, <i>The Sects</i>, as a living testimony of the terrorist messiahs in<st1:country-region st="on"><st1:place st="on">Spain</st1:place></st1:country-region>. It points out that the leader is an essential characteristic of the sects, because he is a messianic, charismatic character, with a great personal charm and a great power of attraction and suggestion – what psychologists call an “expansive paranoiac”; that is, one who makes himself the owner of bodies and minds and, of course, the wallets of his followers. They call themselves, continues Pilar Salarrullana, guru, teacher, prophet, reverend, Swami, shepherd, president, commander, or father.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>11 12<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">For Salarrullana, the “Father” is the one who knows everything, who controls everything and who foresees everything. One cannot doubt his works, neither his writings, neither his commands; he can never be disobeyed. Their own “Father” Escrivá referred to the members of <i>Opus Dei </i>as his “sons and daughters”, and for that reason they had to kneel before him when in his presence.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In a lengthy feature published in the women's magazine, Marie Claire, a numeraria (Note: a celibate female member who lives at an<i>Opus Dei </i>residence) who titles her article “The Bitter History of an <i>Opus Dei </i>Numeraria”,(59) explains to us that the mythification of the figure of the leader is taken to such extremes of paroxysm that he is endowed with such an exalted state that he has no need to lie or to distort the fact. Another of the characteristics that is manifested in personality of sect members is that they are accustomed to place the writings of the sect's Founder – for an example we have the booklet <i>The Way</i>, written by the “Father” – on the same level as Sacred Scripture and to interpret the Word of God according to the exegetical whims and the teachings of the leader of the sect.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Consequently, affiliation in <i>The Work </i>requires absolute submission. The Father's rule embraces everything. The children of Escrivá are like treadmill donkeys: one turn, another turn, more turns, tied to the pole that moves the treadmill. they are tied to the Father; they have no power to act, they do not know how to do anything, they cannot think anything that is against the Father's magnetic personality. We can say that they live as if they were drugged.(60) Escrivá de Balaguer is a powerful drug for those that allow themselves to be caught in the strong meshes of his spider's web. So high is the degree of intoxication that you suffer and to which you are subjected that in your thought, in your speech, in your acts, it is not Christ who is there. It is the “Father”.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">There is nothing more graphic and representative than the image of the treadmill donkeys, always walking, going in circles, but going nowhere. Father Escrivá urges his "children" to be, in the spiritual realm, just like the treadmill donkeys. And among the partners of <i>The Work </i>it is the fashion to have in their houses a statuette of ceramic, straw or wood, that depicts a donkey with a saddle. The presence of the burro in the foyer of a house, or in the reception area of an office, could be an indication that the expert Opus Deiologist should remember when determining if the tenant belongs to <i>The Work</i>.(61)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Covadonga Carcedo, a former assistant professor from <st1:country-region st="on"><st1:place st="on">Asturias</st1:place></st1:country-region>, denounced <i>Opus Dei </i>openly, saying: “Opus Dei is a mafia that controls everything. I have become an apostate, thanks to <i>Opus Dei</i>. I want to inform my fellow citizens of the hypocrisy of those people, all those spiritual daughters of José María Escrivá de Balaguer, a marquis whom they aspire to raise to the altars.”(62)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">When speaking of today's sects, the journalist Pepe Rodriquez also questioned if it would be interesting to study why there are so many Spanish leaders in certain sects with a manifestation of latent homosexuality.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><u><span style="font-size: 14pt; ">The Community of the Elect: Adepts and Initiates</span></u></b><b><span style="font-size: 14pt; ">: Subheading 5, Chapter I</span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">One of the best studies which has appeared in <st1:country-region st="on"><st1:place st="on">Spain</st1:place></st1:country-region> on the topic of the sects is that of Steven Hassan under the title <i>The Techniques of Mental Control Used by Sects and How to Combat Them</i>. He tells us of the “celestial deceit” in which “God forgives the deceit of the ‘elect’ if by it they gain new ‘spiritual children’,” and that the sects teach their followers to consider the Father to be the representative of God on Earth. The sectarians are inoculated with the idea that by the mere fact of membership, of being part of the group or of the clan, they belong to a special class comprising “the elect”, a community of the privileged, a nucleus of those who have answered a “call”, a circle of the predestined.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>12 13<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The sects, by exploiting religious motivations, stress to the addict the necessity of a personal experience of God and that, consequently, they can justifiably call themselves “the elect”, and they are even inculcated with the belief that they are sacred in comparison to all other people,(63) thus creating in themselves a feeling of superiority that is in reality artificial and vacuous.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Another idea that they transmit to the members of the sect is that of the exclusive and excluding character of their own behavior. This condition of exclusivity betrays itself in the false idea that, by being a member of the sect, you automatically reject those who do not belong to it. From now on you must be concerned only with the interests of the sect and no others.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The most evident illusion is shown in that the sects usually present themselves as the "way to salvation", presenting the most diverse methods of salvation, but all being the same in having a common denominator in the relation of the external world to each sect, which generally holds that the world is evil.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">This feeling of superiority leads to the belief that all the members of the sect will live under the graces of a special divine protection,(64) and this generates that feeling of superiority, that sensation of being one of the elect, a factor that not only contributes to the cohesion of the group, but also changes its morality: those who are not “the elect” are “sinners” and it therefore is just that they be destroyed. There is no pity, neither pardon, for the “sinner”.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Another phenomenon that takes place when all of society is made to appear to be hostile is that not only do you isolate the follower, but you also plant in him the seed of the hear, which is conveniently played upon, that he will be punished if the leader orders it.(65)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In <i>Opus Dei </i>the greatest emphasis is placed upon the belief that God, the Absolute, comes to you through the Organization. This idea that your road toward full happiness goes through <i>The Work </i>justifies all the rules that you impose on yourself or that they impose on you.(66) The longings for bliss and eternal life, of immortality, that made Miguel de Unamuno tremble when he felt the agony of his Christianity, are achievable by renouncing everything, if you are convinced that this is the price of their realization.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In the opinion of the writer, Evaristo Acevedo, “<i>Opus Dei </i>seems to insinuate that only the Spaniards belonging to its organization ‘are with God’. That has the character of a monopoly and exclusivity that does not fit with my religious beliefs.”(67)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">María Angustias Moreno, a member of <i>Opus Dei </i>for many years, gives us, with respect to this point, an illuminating and illustrative testimony:<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><i><span style="font-size: 11.5pt; ">What does "The Work" say of itself? That it is simple; that it is authentic; that its members are similar to other men; that they are average people amid the world. However, there is more. They ae thoroughly inculcated with the idea that to belong to "The Work" is something wonderful, the best thing in the world, the greatest thing. As a logical consequence of this, the member looks on others as if from a pedestal: he enters into the illumination of the inner mysteries, he is chosen from among thousands to be part of a perfect body; all others are condemned! They continue down below, wrapped in the darkness of err, and exposed to all dangers</span></i><span style="font-size: 11.5pt; ">.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><i><span style="font-size: 11.5pt; ">By virtue of the fact of being a member of "The work", he will always have certainty, he himself will give the true doctrine to hose who are unsure, in error, ignorant and poor; simple-minded, because there is nothing else to achieve, one is already endorsed, confirmed and guaranteed by the directors, specially selected people (or so they are thought to be) that possess, by their union with the Father, the gift of infallibility. Because the Father never makes a mistake, and in "The Work" everything is reviewed by the Father: "You must show me everything for review by my head and by my heart", Escrivá repeatedly said to the directors.</span></i><span style="font-size: 11.5pt; ">(68)<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>13 14<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">You cannot even be a good Christian, for <i>Opus Dei</i>, if you have some problem, ailment or illness. It does not admit people who fail the meticulous medical examination to which they are subjected. The “club of God” is restricted to the health, as we are told in the bitter history of a numeraria who ran up against this a few days before “whistling” – that is, joining <i>The Work </i>– when they said that she had to take a medical examination. “Why did they have to know my state of health to join <i>The Work</i>? The important thing to them was that you had a vocation, because if they had discovered polyps in my nose, would my vocation become a decision in the hands of the doctor? This young lady has arrhythmias. Forget all that you have been expecting. You cannot join <i>The Work</i>. . . . Amusing, isn't it?”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The reason for this step is not to become encumbered with a person, seemingly young and healthy, who shortly after joining <i>The Work</i>is discovered to have some type of illness, more or less serious, and has to be taken care of. <i>The Work </i>does not want the prematurely infirm, although two days before the examination she was certain that she had a vocation as strong as a fort. “In my case, they didn't find anything. Even so, they advised me in my (<i>Opus Dei</i>) house not to say anything to the doctor. It was necessary to be discreet.”(69)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In the booklet <i>The Way</i>, written by the charismatic leader himself, contradictory images also appear:(70) two types of man.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The first type bears the resplendent image of the superman, fierce, arrogant, willful, immovable in his devotion to the ideology of his leaders and with an iron scorn for everyone else; a pistolero of God, effective and pitiless, disciplined to the point of absurdity, intolerant, inquring , in search of the Absolute.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The second type is the tender image of the humble servant, a little vulnerable, modest, the least among the least, with a downcast look, as if hunted and pursued, annoyed by the general hostility of life, a masochist on occasion, a hypocrite in others, a little delicate, lukewarm in everything, audacious to a point, but mainly, never rash. He goes in search of a good bed in which to die of love sickness.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The two images are superimposed and mixed to form the prototype of the Man of <i>Opus Dei</i>, just as he is found in life.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The inner circle and general membership of <i>Opus Dei </i>show that they have lost, in certain respects, their powers of discernment when they show that they blindly believe that any attacks against <i>The Work </i>are merely “slanders”(71) when they come from other members of the Catholic Church.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><u><span style="font-size: 14pt; ">The Love of Wealth & Power: Or, Boundless Avarice</span></u></b><b><span style="font-size: 14pt; ">: Subheading 6, Chapter I</span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The members of <i>Opus Dei </i>are a synthesis of the Merchants of God and the Moneychangers of the <st1:city st="on"><st1:place st="on">Temple</st1:place></st1:city>. Father Pique (France) said that a clan that was able to earn so many millions a year and that could absorb entire companies, when Jesus Christ displayed and preached poverty to the whole world, makes one stop and think. Furthermore, it was founded by a man who aspired to be a Marquis and who was raised to a personal prelature by the contentious Polish Pope,(72) whom we urge now to shine a light on the shadows of <i>Opus Dei.</i><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">As the <st1:place st="on"><st1:placetype st="on">Institute</st1:placetype> of <st1:placename st="on">Applied Sociology</st1:placename></st1:place> indicated, through their specialized publication, sects do not usually spend too much time on works of charity outside of their own circle, since all their material resources are dedicated to their own ends. What these sectarian groups mainly look tor is “cheap manpower to employ in the service of their own business.” The instructions that a member of <i>Opus Dei </i>receives cause him to use his time and his money for the benefit of the association. In <i>Opus Dei</i>, if a man gave to the organization all his earnings during his life and could prove that the sect spent less<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>14 15<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">than it received from him, is he entitled to some restitution or even to a pension? The leaders of <i>The Work </i>maintain that he is <u>not</u>.(74)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The members and associates (inner circle members) of <i>Opus Dei </i>are subjected to economic regimentation, especially the numerarios (celibate members who live in OD residences), who usually live in common or, using the terminology of <i>The Work</i>, in “families” generally composed of eight to ten members, on their own designated floors of the residence, which requires them to surrender their salaries and earnings to the secretary at the end of each month. When one of them needs a suit or a pair of shoes, he must consult with the director who alone can authorize him to make such an extraordinary purchase.(75) Although the director does not decide what sort of suit should be purchased, there is no doubt that his advice weighs decisively in this respect. According to long-time members, there was a time when there was a person who was in charge of guiding the associates in each city when they need to refurbish their wardrobes, directing them to certain businesses that were more or less bound to <i>The Work</i>.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">This story, with slight differences, is also told by Alberto Moncada, who confirms that all the earnings of the members are placed in the treasury of the residence and that later they had to request and to ask for necessities, in accordance with their superiors, and always within a scheme of priorities that were imposed upon them. They were not allowed to have individual bank accounts, nor private goods. At the end of the month, they had to surrender to the director, like part of a secret, an account of the expenses that they had made. A. L. M. N., whose<i>Opus Dei </i>identification number was 1,489,253, informs us of the following:<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: justify; text-indent: 31pt; direction: ltr; unicode-bidi: embed; "><i><span style="font-size: 11.5pt; ">From the time you enter "The Work", they make a general accounting of your revenues and expenses. The revenues are usually greater than the expenses, and therefore a surplus exists. But if you leave, you will never get them to return your money to you. You might begin to believe that "The Work" is otherworldly! All the things that you have to your name are to be put in the name of "The Work", because it is necessary to live in "poverty" and God has requested everything from us -- these are the arguments that are used. Your personal property and belongings are placed in the name of a fiduciary. Also, when one makes the transfer, it is required to make a Will in favor of "The Work". When you leave Opus Dei, you might as well forget the Will and all that you surrendered.</span></i><span style="font-size: 11.5pt; ">(76)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">They justify such an abuse of trust by the idea that when you enter <i>The Work </i>it is spiritually desirable – they insinuate to you – that you sign whatever they put before you without even glancing at it, because <i>The Work </i>is of God and has a sacred founder – so they tell you – and that it is a mother to its children and, would a mother ever try to deceive you? You sign what they toss in front of you.(77)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In fact, as they aver, if you are a member of a purely and exclusively secular association, why do they want to control how you spend your income: If it pleases them to cackle about freedom so much, the money that you earn should be yours to save or spend as you wish. But it is not this way: You will never know how much money you have, neither will you be able to use it. They will never give you a receipt for the money that you have surrendered to them.(78)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The magazine <i>Interview </i>published, for the first time in April of 1988, an exceptionally revealing and very convincing document: the photocopy of the Will of an assistant professor of <i>Opus Dei, </i>Maria del Carmen Rodriguez Pinto, naming <i>Opus Dei </i>as her heir. The Will was made before the notary of Oviedo, José Antonio Caicoya, and it designates, in its second clause, as the sole heir of all her goods, rights and effects, the college known as “The Maples” of Valladolid, with the condition that, when the Will is executed, the spiritual care of this college will be confided to and placed under <i>Opus Dei</i>. It is a zealously kept secret that Wills, as well as certificates of sale for undesignated properties, are always to remain under the control of <i>The Work</i>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>15 16<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Covadonga Carcedo, a former assistant professor and active <i>Opus Dei </i>member for several years, and from whom we have previously quoted, decided to apostatize from the Catholic church after many years of doubt and disillusionment over the progress of the sect, and has declared publicly: “Once I overcame the pressures, difficulties and even threats of death, I left. I want to cease my membership in an economic-financial sect, a mafia run by rich demagogues who exploit the simple-minded poor and, starting from now, I want to live under principles of honesty and to forget that world of hypocrisy forever.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The sects are motivated by considerations of pure economic profitability.(79) When an adept takes ill and becomes a chronic expense, and is no longer able to bring in any revenue, he is given a pat on the back and is sent home to his family, to a charitable institution, or thrown out on the street. This is valid for all the destructive sects. Nobody has to convince them of the necessity of amassing fortunes for their god or idea.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The legal abuses of those who serve these organizations are extremely varied. For the exploitation of their followers, they apply the technique of the "voluntary donation". In general, the charismatic leader or "the father" lives in opulence, mansions and palaces, surrounded by luxuries and comforts, but paradoxically, he possesses nothing legally, because the goods and properties he enjoys are nominally owned under the name of a legal entity or by trustees who are in his complete confidence, and the keys to the expense ledgers are carefully guarded. The "fathers" and charismatic leaders in this way avoid any type of civil or criminal responsibility.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The relationship of the leaders to the followers is as gods to slaves. And from that very favorable position, they not only take possession of and control the minds and the souls of their blind followers, but also – and this is the most important thing – they exploit the capacity for work and the earning ability of the members to pay for their own lavish personal goods and expenses.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In the Constitutions of <i>Opus Dei</i>, its strategy, although implicit, is camouflaged. This is the way in which Article l, Number 9, instructs that “ . . .the associates of <i>Opus Dei </i>act, either individually or by means of associations that ought to be highly cultural or artistic, charitable, etc. and that these be called auxiliary societies. These societies are, equally, in their activity, subject to the obedience of the hierarchical authority of the Institute.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Or, look at the notorious Article 202 that prays that “…half of the special apostolate of the Institution be devoted to positions of public trust, especially those that include tenured directorships.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Armando Segura Naya, a licenciate in Philosophy and Letters, made the following logical reflection:<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-left: 28pt; text-align: justify; direction: ltr; unicode-bidi: embed; "><i><span style="font-size: 11.5pt; ">Opus Dei is an unbelievable association. In the first place, it is inconceivable that "faithful followers" (i.e., mere people of either high or low political and economic categories) do not have the ownership, management or responsibility of their own goods, not even for the free residence. Undoubtedly, the level of incredibility increases with the follower's social level . . . no associate, numerario or oblate administers his own goods, nor does he hold title to the same, which is signed over to the Father. It is inconceivable that they should try to excuse the inconceivable by a "supernatural vision". As is well known, he who is not well in the natural order, is not well in the supernatural either."</span></i><span style="font-size: 11.5pt; ">(80)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The justification that <i>Opus Dei </i>gives to inquisitive people is that private property is selfish, and is an obstacle that prevents the member from arriving at happiness. For it is absolutely indispensable that its followers donate all their properties to the sect, which will then put them to a good end; and the, wearing an altruistic expression, the sect's leaders avow to be imbued in the spirit of <i>The Work </i>which,<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>16 17<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">misleadingly, and in a pompous way, they ascribe to God. What we don't know is to which god they refer – the God of the Christians or the calf of gold, the god of Mammon.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">As is well known, they seek to recruit the best individuals, but they do not make them preachers, priests or missionaries to the infidels, but directors of banks, editors of publications, or cabinet ministers, in their obsession of managing exclusively, if need be, the levers of power. Specialists in the phenomenon of the sects have coined the term, “Multinationals of the Spirit, Inc” for groups similar to <i>Opus Dei</i>because, for their spiritual foundations, they display multimillion dollar financial firms,(81) demonstrating that <i>Opus Dei </i>hardly lives up to its name. It is not they who specifically control the properties since, whether of the manufacturing or of any other type, control of the management is made through bonds of loyalty (to <i>Opus Dei</i>) first and through contractual terms only secondarily. If one possesses the Will of a person, he will also control all their acts and possessions, but avoiding, with such deceit, possible fiscal responsibilities in particular, and juridical responsibilities in general.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">A book has recently appeared in <st1:country-region st="on">Spain</st1:country-region> with the title <i>The Power of the Sects</i>,(82) in which a tour is made through the <st1:place st="on">Iberian Peninsula</st1:place>, visiting all these organizations that are established and operating legally. Concerning <i>Opus Dei </i>it provides the following information:<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-left: 27pt; text-align: justify; direction: ltr; unicode-bidi: embed; "><i><span style="font-size: 11.5pt; ">Opus Dei is a secret to no one. It has always exercised its power and influence through its discreet, faithful servants over those that have risen so high in their careers as to become professionals. Although the time of the technocrats in which men of "The Work" held directly some of the power in the Franco government has already passed into history, today the hidden political activity of Opus Dei continues to be as much or more powerful than in the past.</span></i><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><i><span style="font-size: 11.5pt; ">Their faithful ones control a good part of the Spanish financial structure; they are seated by the hundreds in the key positions of the Administration; they have politicians that they control -- or rather who ought to be called the flunkies of the Work of God -- in many parties, especially in those like the Popular Party and the Democractic Union of Catalonia. It controls, in great measure, the apparatus of the <st1:country-region st="on"><st1:place st="on">Vatican</st1:place></st1:country-region> and the Spanish Episcopal Conference, which is another body not less important for intervening in political processes, etc. In other countries, notably in Latin America, their influence is a bit more modest than in <st1:country-region st="on"><st1:place st="on">Spain</st1:place></st1:country-region>.</span></i><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><i><span style="font-size: 11.5pt; ">If the faithful of "The Work" were simply “good Christians”, just as they prefer to define themselves, their mention in a book on sects would have no point. But the influence that the headquarters of Opus Dei wields over its flock goes far beyond the defined, allowable ideology that is common to all religious or political systems. The trend inside "The Work", and which will not be impeded by any possible exceptions, is to control the psyches of its adepts, under the excuse of ministering to their souls. Dispensing with poetic phraseology: They seek to control the commonplace actions of today for the ends of a hypothetical one further away in the future.</span></i><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><i><span style="font-size: 11.5pt; ">Opus Dei</span></i><span style="font-size: 11.5pt; ">, <i>with its undeniable sense of the practical and the intelligent, is devoted to accumulating temporal power, through its believes, in the here and now, perhaps because, with its intuition for the otherworldly, it foresees that, in the celestial paradise, when it arrives, there will not be any place for its ambitions of dominion, whether these be material or spiritual. The Kingdom of the Work of God, certainly, is of this world.</i>(83)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">From the pages of a weekly publication of national scope,(84) Fernando Jiménez Loitegui, of Almeria, wrote that he “could not understand why the Spanish authorities did not make an investigation of the behavior of these bankers of <i>Opus Dei </i>who control banks and safety deposit boxes and who have an uncontrolled influence on society.”<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>17 18<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The answer to this question, both cynical and infantile, came from an authorized voice of <i>Opus Dei</i>, Salvador Bernal, author of a laudatory and panegyric book about the life of the Founder of <i>Opus Dei</i>, entitled <i>Monsignor Escrivá de Balaguer</i>, published by the official press of the sect, Rialp, in 1986. Bernal's attempted rationalization: “Children don't have anything of their own; everything belongs to their parents . . . and your Father always knows very well how to use your inheritance.”(85)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><u><span style="font-size: 16pt; ">The Recruitment & Indoctrination of Members</span></u></b><b><span style="font-size: 16pt; ">: Subheading 7, Chapter I</span></b><span style="font-size: 16pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Recruitment of new members is one of the first duties for any sect. To achieve that fundamental objective, which from an artistic and creative point of view could be represented by the Goya painting “Saturn Devouring His Children,” these organizations use any means to reach their end, deceit and the lie being the weapons that they use to try to sell their program, in which there is always no connection between the propaganda that they present to the public and the reality that you find once you are inside.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Experts in the subject explain that the lies used in recruiting cover all the possible variants, from explicitly verbalized lies to lies of omission, but all of these are to conceal the identity and purposes of the sect. (86)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Concerning recruitment into one of these pernicious sects, nobody is immune to from the danger, nobody can be sure of not falling into the temptation, nobody can boast of being immune to the fishing nets of these groups, since the necessity to believe in something transcendent is a part of every human being. The socializing tendencies of man have psychological components that, in certain low-spirited moments, can make anyone easy prey for this type of group.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Any person has moments of crisis, of low spirits, of a feeling of being lost. These are precisely those moments, the states of depression accompanying any problem or difficulty of whatever kind or nature, that are the most propitious and suitable times for the adepts of the sect to make their approach. They look for and exploit, among young people, examination times at school, when stress is greater and can cause certain personality imbalances, or cases where the youth is not strongly involved with the family environment or has an inclination to solitude.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The same picture is almost always repeated, the identical scenario is put into action by the sect to enhance the recruitment that began with a trivial, motivational, pleasant conversation that will conclude with an invitation (87) to attend a free conference on such and such a topic, an invitation to a meeting with a group of friends, to go eat or to have dinner where one can speak with more freedom, or for a splendid weekend at a beautiful country house to make a spiritual retreat or to carry out some other pleasing activity.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">If you consent to the generous friendly invitation, you will be immersed in a prepared, artificial, illusory and fantastic environment, where you will be shown a world of make-believe and illusion, where you will meet smiling and happy people, in a casual atmosphere of great camaraderie where they will affect to show concern and interest for the new “friend” who accepted their invitation, and they will afford a welcome of great cordiality to you.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In a friendly spirit, they will be interested in your problems, your tastes, your concerns, your fears, your questions and doubts. The candidate will be entertained and evaluated. They will express their concerns and their hopes, and some of those present will say that they understand you perfectly,<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>18 19<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">because they were this way in the past until they found the way to recovery. All that the incautious candidate says will be registered and recorded in a file that will be opened on the potential member. Later, some director of the sect will make use of this knowledge to show him how to avoid his fears and to achieve his expectations thanks to the discovery of a new spiritual dimension [provided by the sect].<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The recruitment of new followers is always in a personal way, by direct contact, by face-to-face meeting with some member or follower of the sect.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In a valuable report about the psychology used in the recruitment process of certain pernicious sects, made by Dr. John G. Clark and a team of specialists from <st1:place st="on"><st1:placename st="on">Massachusetts General</st1:placename> <st1:placetype st="on">Hospital</st1:placetype></st1:place>, the methodology that they use to recruit young people is thoroughly described as follows:<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 2.5pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Youths who, whatever their natural human ties, are suffering the psychological transformations characteristic of the step to maturity. The members of the sects in charge of winning proselytes frequent libraries, meeting places in the universities, etc.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Persuasion: the future member is invited to attend a course about how to eliminate his problems. During these initial contacts and in the first meetings inside the environment of the sect, the recruiters make the religious community as attractive as possible to the recently arrived recruit. They move him deeply, expressing the greatest interest in his well-being, even treating with him with love and paying a calculated attention to his ideas, longings and hopes.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-left: 0.25in; text-align: left; text-indent: -0.25in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">3. Conversion: trusted members, trained previously for this duty, do not leave the applicant for a single moment, even accompanying him as far as the washroom door.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Indoctrination: one of the consequences of this reeducation is the polarization of the mental activity of the recruit, inducing him to believe that the sect represents all that is good and beneficial that he needs, and that all other associations are pernicious, even perverse, so that either they must be avoided at any cost or must be manipulated to put them at the service of the new member.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span><span style="font: normal normal normal 7pt/normal 'Times New Roman'; "></span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">5. While the indoctrination continues, the leaders and spiritual directors lose no occasion to evoke the full spectrum of supernatural punishments that will punish disobedience. Redemption, sanctity and salvation are reserved for the believers and convinced practitioners.(88) In this way, little by little, he is transformed into another man different from the one that he previously was.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">As for the reasons why, in the present day, someone would enter a sect, there are several: the human necessity for inter-relational contact may prevail and he desires a shared community life; the desire to experience the transcendent; as a remedy for the troubles that we all suffer; a common belief; the inherent desire for mysticism and religious experience; the desire to find a remedy to our frustrations or help and mutual aids to our needs; the aspiration to a better social position, etc.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In the book <i>The Secret World of Opus Dei</i>, by Michael Walsh, he explains, in an itemized list, the phenomenon of indoctrination which is at the heart of <i>The Work</i>.(89) When a person doesn't have zeal to gain converts, it is because his heart doesn't beat. He is dead. And we can apply to him those words of the Scriptures, “now he stinketh, for he is now of four days [dead]” (<i>John 11:39</i>). Those souls, even though they were in <i>The Work</i>, would be dead, rotting, stinking. “And as for me,” the Father (Escriva of Balaguer) says, “I don't associate with cadavers. I bury cadavers.”<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>19 20<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Recruiting followers is a primary obligation, it is something that is reviewed every week in the group meetings: how well an individual has completed his “fishing” task – the word <i>Opus Dei </i>uses – for new members. “It is the moment of reckoning. How many recruits have you brought?” “Our personal apostolate comes first, to prepare our friends in the work of San Rafael” San Rafael's apostolate is the term that Opus Dei uses for the search for young members (“I don't say” – the Father concludes – “that you cannot find vocations among older people, but that ... it is somewhat difficult.”), explaining that they would “rot” later if they are not recruited while still young. The recruitment of older celibate members is called the apostolate of Saint Michael, and the recruitment of the parents of families is the apostolate of Saint Gabriel. “That you may do well, you are counseled to put the years of your youth under Saint Raphael's protection so that he may guide you, as he did the young Tobias, to a sacred marriage with a girl who is good, beautiful and rich.” (Escriva)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Those that have friends among the members of <i>Opus Dei </i>may be annoyed to know that their friendship is considered as a means of recruiting them as new followers. Once recruited, the friendship is over, according to the procedures of the organization.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Separating children from their families goes along with the creation of an ever greater dependence upon <i>Opus Dei</i>. (90)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The following testimony is a personal testimony from a man, now a priest in Catalonia.(91) He said: “They came to us, they came to our house, to our neighborhood. We had chats and talks with other boys that had the same problems that we had. There they found an atmosphere in which they were well received. ‘Even if you are rotting, you may still progress in the spiritual order.’ Some friends they were: they pursued me, they bothered me for several months. And I was not wise that they belonged to <i>Opus Dei</i>. Suddenly, I realized it. And it was very difficult to escape their pressure, their perseverance, you understand.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">“I joined <i>Opus Dei </i>because of all this, as did others. And until later I didn't realize that this was a trap, a snare. It is necessary to be around them a while to realize this. They led me down a path. I was with them. I listened to their talk, etc. Immediately a spiritual director was designated for me, a lay person, who plans your life, that is to say, what you should do from the time you get up until the time you go to bed, what you should do or not do. Every week they wanted a summary of our activities, which was passed on to their superiors. It was not necessary to be responsible for anything. When one had an interior problem, it should be told to the spiritual director who then explained it and provided a solution. He provided a conscience for you. This was comfortable. This has contributed greatly to the success of <i>Opus Dei</i>. I left when I realized that it was a progressive imprisonment.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In general, public opinion ignores the methods which <i>Opus Dei </i>uses on Spanish youth.(92) Its system of recruitment is similar to those employed by the Eastern religious sects that have proliferated in the West and there are numerous conflicts with parents whose younger children have been recruited by <i>The Work</i>.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><i><span style="font-size: 11.5pt; ">Opus Dei</span></i><span style="font-size: 11.5pt; ">, like other sects, is devoted to using the profession of teaching as a favorable activity for the reception of new followers. It uses the educational system and classrooms like laboratories where it begins the selection process and reception of future members. There are many well-founded accusations weighing upon <i>Opus Dei </i>concerning the sectarian manipulation that they exercise on the pupils who attend their educational centers.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">There are countless examples of the infiltration of <i>Opus Dei </i>into the secondary schools. The best students are the object of unceasing and diverse invitations. Among the bourgeois classes, this method has a certain success. The most valuable students they look for are those who will sustain <i>Opus Dei </i>and all its paraphernalia.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>20 21<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Scenes like the following one occur with great frequency. “<i>Opus Dei </i>has kidnapped our daughter.” The police of the town of <st1:city st="on">San Vicente</st1:city> (<st1:city st="on"><st1:place st="on">Alicante</st1:place></st1:city>) could not believe their ears when the wife of one of the prominent local merchants went to the town police station, in January of 1988, with so unusual an accusation.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The accusations of these parents, good Catholics for the most part, against <i>Opus Dei</i>, is mainly that they kidnapped their younger children, brain washed them and destroyed their wills, turning them against their own families, from whom they were prevented from having any contact, while at the same time they were exploited economically.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">What happened to Mr. Mosquera, a chiropodist of <st1:city st="on"><st1:place st="on">Barcelona</st1:place></st1:city>, is significant.(93) He went to the headquarters of the police on Via Layetana to report the case of his daughter María Pilar. The young girl had left for <st1:city st="on"><st1:place st="on">Vienna</st1:place></st1:city> to study music. While there she worked as an au pair at the home of an <i>Opus Dei </i>family. She had been subjected to a real pursuit by members of <i>The Work </i>such that, according to her, they followed her around, even as far as where she lived, and they boycotted her school exams as a form of pressure. “A very kind sergeant of the national police assisted me” – Mosquera explains – “and imagine my surprise when, after explaining to him my story, he told me: ‘You don't say! I also have a 19 year-old daughter that almost became crazy as a result of those <i>Opus Dei </i>tactics.’ ”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In Oviedo, the Director of Club Montealegre, one of more than 100 that <i>Opus Dei </i>maintains throughout Spain, received a notarized demand through which the parents of a 17 year-old girl who frequented the club demanded of him that he abstain from making any contact with their daughter, at the same time denying the validity of any agreement that the minor might have made, and they noted that they would not provide financial support to the girl if she left them to live with <i>Opus Dei</i>. (94) This whole twisted array of tactics is known as “apostolic action,” but more properly and exclusively it ought to be called “proselytism,” (95) and in <i>Opus Dei </i>it receives the name of “sacred coercion.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">“We don't care about numbers,” Escriva assures us. But it does care, and a great deal, about the numbers of those who request admission into <i>The Work </i>every year. They even break down the figures by <i>Opus Dei </i>residence or city, and they are exhorted vehemently not to stop until they achieve their numerical goals.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">On the topic of the recruitment of the young, Juan de Cozar Martin, of the Sons of the [Immaculate] Conception, in the province of Cádiz, reveals (96) that this religious sect, by means of some very well developed techniques (brain washing, periodic interviews, coercion of conscience) deforms their young recruits in such a way that they lose their primary affection for their families, and are disconnected from their parents and siblings. They depersonalize and convert them by programmed schemes solely for their own purposes, like squeezing a lemon.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Eva Jardiel Poncela, the famous Spanish novelist's daughter, tells us of her personal experience: (97) “My first experience with <i>Opus Dei</i>, frankly, disgusted me. That is the truth. I could not believe it. I found them to be impossible. I thought of all the people who, like me, would come to a bad moment in their life and who, in a moment of despair, would join <i>Opus Dei</i>. I gave thanks to God for not having been born a coward.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The main means of formation in <i>Opus Dei </i>are the courses and retreats that usually take place at specially prepared houses, located far from the important urban centers. There are houses for numerarios, diocesan clergy, and girls. In these houses, the recruits are sorted by social class and status. In this way, in a course for numerarias, girls from the lower classes will never be present, except as maids to clean the house.(98) In a similar way, at a retreat for businessmen, there will never be working men. There are courses and conferences, retreats, seminars, etc. all arranged by length and psychological intent.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>21 22<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Such is the manipulation to which the students are subjected, that there sometimes pops up in the press the news that the officials have been forced to investigate irregularities in the education centers of <i>Opus Dei</i>, based upon accusations of the families of the students.(99) The Department of Teaching of the Government of Catalonia investigated supposed irregularities in the Institute of Professional Formation, the “Center of Studies of the Valleys,” a women's boarding school and property of <i>Opus Dei</i>, located in San Cugat of the Valleys, a suburb of Barcelona. The investigations were initiated by an accusation presented by the family of the student Gema Saiz Broch.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">According to the student's mother, María Broch, “<i>Opus Dei </i>uses its schools to capture minors.” (100) “My daughter's future is to be a maid in the houses of <i>Opus Dei</i>, which are beautiful and as clean as golden fountains, thanks to this branch of auxiliary numerarios who work for free. If they had not messed up my daughter's mind, why would she want to be a maid when she is only 16 years old?”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The center lacked permission to give classes at the house and the investigation has proposed to turn it into a boarding school and among the alternatives that could be adopted are terminating the economic support, closing the retreat center, or canceling the license of academic operation. The priest Don Luis Hernandez, Mayor of the town of Santa Coloma de Gramenet, has sent a letter to the President of the [Spanish] Episcopal Conference, Angel Suquía, (101) in which he accuses <i>Opus Dei </i>of “serious violations against the personal freedoms of people in its desire to capturing followers.” He affirms that “the formation that is imparted in the centers under the control of the Prelature [personal prelature granted to Escriva de Balaguer] – that is, <i>Opus Dei </i>– is not professional, but is guided especially to transform them into blind followers of <i>Opus Dei</i>.”<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: justify; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The selection is made from the elementary schoolboys, the high schools, the college students. These have been chosen from the age of thirteen (102) and, starting from this moment, they become the object of a focused effort on the part of the agents of recruitment of <i>The Work </i>who spread around them their ever-tightening nets. They are invited to discussion groups, to meetings, to trips. Soon after a spiritual director is assigned to the candidate. Then, around the age of fifteen years, if he is mature and has taken to the molding process well, he will write a letter to “the Father,” requesting to become member of <i>Opus Dei</i>. This adhesion to “the Father” is a key phenomenon.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Susana Crespi Boixador, eighteen years old, was able to leave, as she says, “from that Hell.” Her father, Jaime Crespi, says: “Children don't belong to us forever. But if my daughter is thrown into the river to drown, I will rush to save her. And this is what I experienced with<i>Opus Dei</i>. She entered into a descending spiral that destroyed her will.” Now, from Susana Crespi's position of true freedom, when she thinks of the girls that even now are tormented by <i>Opus Dei</i>, she is sad and wants to send her friends a message full of love and sincerity, because she affirms categorically (103) that “<i>Opus Dei </i>is worse than a sect. They recruit you as a young girl before you realize what is going on, and over the course of time you become a robot without the capacity to discern between good and bad. The only ‘good’ thing is what they inculcate in you.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">At the university level, (104) the University of Navarra, a property of <i>Opus Dei</i>, has become an immense nursery of apostles for them, being the biggest recruitment base that <i>The Work </i>has in the world.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">After the proselytism and the induction come the vows that at the beginning are made for one year and which are renewed every five – the specified period of servitude; the next step is juridical incorporation into <i>The Work</i>, what is called the “Fidelity” – that is the culmination of the depersonalization process.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>22 23<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><b><u><span style="font-size: 16pt; ">Abuse & Coercion</span></u></b><b><span style="font-size: 16pt; ">: Subheading 8, Chapter I</span></b><span style="font-size: 16pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">“My daughter is working for free as a kitchen-maid” (105) – the mother assures us. “They make her work from ten in the morning to eleven at night, without stopping, so that she can't even think. I have told the young ladies that the time of the black slaves was over, but their answer is that they work for heaven's sake. But, my daughter, God doesn't need His floors scrubbed for free, it's all for <i>Opus Dei</i>.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Covadonga Carcedo also relates his experience of the severe practices imposed by <i>Opus Dei: </i>(106) “I arose at six in the morning, kissed the floor exclaiming ‘Serviam,’ and took a shower with cold water. After work, I wore the cilice [studded leather belt worn around the thigh for corporal mortification] for two hours a day and gave all my wages to <i>The Work</i>. In <i>Opus Dei</i>, as in all sects, they have a great capacity for brain washing, but the one certain thing is that they are a true cohort of scribes and Pharisees. They preach that there should be no luxuries; however, the rich numerarios are attended by auxiliaries adorned with white coifs during the spiritual retreats. Now, many people believe this, mainly the youths, who do not know that once they enter <i>Opus Dei </i>they will become authentic slaves.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The daily rules that a member who lives in an <i>Opus Dei </i>house must observe are very meticulous.(107) A person who was a numerario for most of ten years has assured me that during the first seven years of his service in <i>Opus Dei</i>, he lived in constant tension and had been unable to fulfill all the designated rules. However, he believed that none of those with whom he had lived or whom he had known in the ranks of <i>Opus Dei </i>had ever achieved this.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Another important observation is that all those series of rules are an integral part of the “spirit of the Work.” When getting up, they kiss the floor and they make an offering of all the day's actions to God, but the fruit of that offer is collected by the leaders of the sect. They take a shower with cold water and they have their entire day so filled with activity that they collapse in fatigue and don't have time to think of the miserable state into which they have converted their existence.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The coercive dynamic is an essential characteristic of all sectarian structures and we should not be surprised at finding it in groups so seemingly honorable as the familiar <i>Opus Dei</i>. (108)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">A well-known architect, Miguel Fisac – who was one of the first twelve members of <i>Opus Dei </i>– a member of the old guard who was a member of <i>The Work </i>for years, affirms truly that:<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">“During the time that I was in <i>The Work </i>they coerced me to ridiculous extremes. So much so that when, finally, I received permission to leave, Alvaro del Portillo (the great guru and successor of Escrivá de Balaguer) asked my forgiveness for those coercions and justified them, saying to me that as I had shown a great generous nature, they had interpreted it as a vocation.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">This ill-termed excess of zeal or “sacred coercion,” in the terminology of <i>The Work</i>, which is so characteristic of sectarian exploitation, equates a vocation (for example, as a nun, a humanitarian, etc.) with an irrational submission and literal slavery, and it is not justifiable either with earthly arguments or divine allegations.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">To seek to hide these inexcusable coercions, of whatever type and in whatever group that they are found, with the excuse of a “disinterested progress toward the ideal” is as incredible as to seek to justify the activity of a band of thieves under the mantle of soliciting funds for a humanitarian campaign against selfish materialism and sin.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The torture is not only physical, but also, and in this case most subtly, psychological. As proven by the testimony of María del Pilar Domínguez Martínez, of Tuy (Pontevedra),(109) whose testimony informs us that when she no longer wished to be affiliated with <i>Opus Dei</i>, she was escorted by a<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>23 24<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">numeraria and taken to an <i>Opus Dei </i>physician so that he might determine that she had no physical problems. Later on the mortifications deformed her body and the interviews and chats acquired a true interrogatory character when she began to show her dissatisfaction. When she announced that she wanted to leave <i>Opus Dei</i>, her superior decided to take her to an <i>Opus Dei </i>psychiatrist.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In 1965, a Señorita Tapia was called to the <i>Opus Dei </i>headquarters in <st1:city st="on"><st1:place st="on">Rome</st1:place></st1:city>, where they put her virtually under house arrest for eight months. They didn't allow her to communicate with the outside world, neither by telephone, nor by letter. She was informed that anyone who asked for her would be told that she was sick or absent. In three months, her hair turned white. When she asked if she could return with her family to <st1:country-region st="on"><st1:place st="on">Spain</st1:place></st1:country-region>, they refused permission to her. Tapia had been director of the <i>Opus Dei </i>Venezuelan women's section. <i>Opus Dei</i>seized her passport and all her personal documents. When leaving, finally, after the nightmare, <i>Opus Dei </i>was forced to admit what had happened.(110) A priest of <i>Opus Dei </i>said that they were not sorry for any of these diverse “misdeeds,” and that it was not very likely that she could be saved. In her story in the <i>National Catholic Reporter</i>, she describes the bad-mannered and insulting treatment that she received at the hands of the Founder. She concluded: “My astonishment is infinite when I hear now that monsignor Escrivá is in the process of being beatified.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The coercion also is produced by the documents that the followers are forced to sign and which prevent them from taking up critical attitudes for fear of reprisals.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The numerarias sleep on a board without a mattress. This is set up at a certain height such that, when it is covered by a quilt, it appears to be a normal bed, just in case somebody from outside <i>The Work </i>happens by and sees it.(110) The Father says that women need to put their bodies on the straight and narrow path and that it is not necessary to give them certain comforts because they are a source of temptation.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The numerarias use the cilice [studded leather belt] two hours every day, less on Sundays and designated feast days. The “discipline” is another mortification of the corporal type to which they are subjected: it is a whip of strings that ends in several tips. It is used on Saturdays and only on Saturdays. To use it, they enter the bathroom, lower their underwear to their knees, and whip their buttocks during the whole time that it takes to pray one Salve Regina (Hail Mary). If they don't do it, they must confess this, although it is not considered a sin or a serious shortcoming.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">As for the men, Alberto Moncada tells us,(112) the youths are accustomed to take the discipline, once or twice per week, and they wear the cilice very tightly on the thigh for two hours a day, during the hours of study. Once a week they have to sleep on the floor, as in the day of watchfulness when each one has been designated to redouble the observance of his brothers.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The cilice is a mortification that is completely necessary, according to what the followers of <i>Opus Dei </i>say, although in the opinion of an ex-member of <i>The Work </i>(113) “it is an object that produces sleeplessness and unnecessary suffering.” The use of the cilice (a belt with sharp points), as a practice, it is the norm in the sect. On one occasion a young girl was hurt by it and a cut was made in her thigh, (114) and when her mother asked about it she lied to her. Afterwards the mother realized that her 15 year-old daughter's wound had been produced by the cilice. These lies are designated as “secrets of <i>The Work</i>.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">To understand the voluntary acceptance of the harsh treatments by the pseudo-religious sects it is necessary to note once again the process of depersonalization that they have suffered and the guilt complex that has been instilled into them. The mentality that accepts the physical pain produced by the self-inflicted lesions is the road of spiritual evolution for the atonement of their sins and for the redemption of their faults. The toleration of the abuse and bad treatment that they receive from the Work is due to an irrational fervor. No matter how the cilice is worn, it hurts and it leaves marks, but<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>24 25<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">the quieter the suffering, the better the follower was considered to be. If the walls of the toilet are spotted with blood after applying the weekly discipline, this is accounted to be meritorious and to indicate unequivocally that the mark and the seal of the sect have been impressed on the follower in an indelible way.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><u><span style="font-size: 16pt; ">Psychological Destruction</span></u></b><b><span style="font-size: 16pt; ">: Subheading 9, Chapter I</span></b><span style="font-size: 16pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Saralegui writes: (115) “It is because of that sense of authority that the young socios [<i>socio </i>= male member of full standing?] leave their families, that they are prohibited from telling their parents the true situation of their relationship to the Institution; that their reading materials, their time, and their social relationships are tightly controlled; that they are denied attendance at the theater; and finally the internal effect on them is what a professional would say is an inability to make a serious and calm critical reflection. This display of psychological pressure on hearts and immature minds is never acceptable. There are other features of <i>The Work </i>that, </span><span style="font-size: 14pt; ">as </span><span style="font-size: 11.5pt; ">for anyone at all, are a burden and a cross; this, for me, has been my single cross for many years.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">If <i>The Work </i>is of God, as they say, if its ends are good, then why has there been so much damage to so many?<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In <i>The Work </i>some become wealthy, but at the expense of much damage to others, through heartless actions, with many people destroyed psychologically.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><i><span style="font-size: 11.5pt; ">Opus Dei </span></i><span style="font-size: 11.5pt; ">is a monstrous phenomenon.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The stories follow quite similar patterns, and the accusations are directed with regularity. “I saw that her behavior changed,” said a mother of her daughter who had gone to Lakefield, the <st1:placetype st="on">prep school</st1:placetype> of <st1:placename st="on"><i>Opus Dei</i></st1:placename><i> </i>in Hampstead, <st1:city st="on"><st1:place st="on">London</st1:place></st1:city>. “She was a marvelous daughter and now she has become reserved and introverted.” (116)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The restrictions on the girls seem to be based on the fear that, if they are exposed to family events, the ties of affection would recover rapidly. Attendance at baptisms or weddings is considered especially dangerous. At least two older members of <i>Opus Dei </i>in <st1:country-region st="on"><st1:place st="on">England</st1:place></st1:country-region> have explained that their decision to leave it was because it refused to allow them to be maids of honor at the weddings of their sisters. Visits home are very infrequent and they are strictly regulated: a couple of nights a year is all that is allowed. On one occasion, a father, who was a truck driver, met with his daughter in <st1:city st="on"><st1:place st="on">London</st1:place></st1:city>; she decided unexpectedly to return home with him for a visit. A superior of <i>Opus Dei </i>called the house and accused the father of having kidnapped his own daughter.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The relationships of the youths with their families are practically non-existent. <i>The Work </i>foments a clear division between the spiritual family and the natural family. Even at Christmas they try to impress upon the numerarios that they should be with their real family: <i>Opus Dei.</i><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">If centers for deprogramming members of <i>Opus Dei </i>exist, it is because, previously, someone was programmed. That is obvious. Brain washing, as in the case that occupies us presently, can only be treated by means of an appropriate clinical treatment that returns reason and free will to the person who was subjected to the dictates of the sect. Through the manipulation of the individual's religious sentiments, his psyche is broken and his natural feelings and convictions are altered, as he is dragged toward an abyss of irrationality and fanaticism.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">It is the effect that is known as “atypical dissociative disorder,”(117) following the name given to it by the American Association of Psychiatry, or “cult conversion syndrome” as Dr. Clark calls it.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>25 26<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">It is a demeaning and immoral fact that, by means of perfectly developed techniques, they abuse the fragility of the human mind, reducing people by fears and coercions of a religious and spiritual nature to states of servility and slavery in their own subconscious minds.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Among the methods and means to destroy the will power of the members and to achieve the goals of the sect is an insufficient diet. Weakened subjects are more fragile than healthy and robust ones. It is very normal that sects establish special diets that, by and large, produce malnutrition or that prohibit, for religious reasons, a series of foods that are basic for good nutrition.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Also, sleep should be insufficient. It is necessary that the follower sleeps little and badly and that he is not regenerated by a deep, sound rest. The night vigil, the watch, and wakefulness are recommended. The adept interrupts a sound sleep at inopportune hours for the purpose of making certain prayers or ejaculations that, according to the leaders, are good for the spirit, when what they actually do is undermine his resistance. The bed should be annoying, uncomfortable, and hard. It is necessary to offer this new sacrifice to God so that He will thank us for not sleeping or for sleeping fitfully.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Exhaustive and excessive activity is planned for the individual to fatigue him and to occupy his time. It is necessary to keep him always active, even if the activities are useless, such as carrying out domestic tasks of all kinds, recruiting and proselytizing, taking professional development courses, religious practices, the penitential belts, studying, the cilices, seminars, and discussion groups. It is necessary to keep up a frantic rhythm without stopping, so that there is no time to think. It is necessary to create a sensation of anguish that he cannot finish his daily tasks and duties, and to make him feel annoyed and guilty, useless, not very holy, because sanctity is achieved only when he is able to do impossible things, when the unreachable goal is surpassed. With such stressful and exhausting activity, with little time for rest and a frugal and inadequate diet, the body deteriorates and the personality degrades.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">All information that is received should come only from the Sect. The adept's communication with the exterior world is interdicted, all his movements, his hobbies, his feelings, his ideas, preferably should be supervised.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The senses are attacked by blocking them. The attack on the senses is made under the pretext that they permanently and constantly lead to sin. It is necessary to mortify the senses, subduing them, although this causes psychometric atrophy and serious organic alterations. To repress the senses it will always be necessary to embrace the sword of Damocles of punishment and penance for nonexistent, imagined, artificial sins, paranoias, but which are effective for producing a feeling of misery and interior guilt in the human person that causes him vital anguishes, polarizing and dissociating his personality. It is the sect that establishes the rules of what is pure or impure, what is preferred and what is abominable, what is right and what is unjust, and the other members exert so much pressure on transgressors that everything is generally well ordered, and deviations are punished selectively for their exemplary value by humiliations, the scorn of the other members, and the silent treatment.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Nervous exhaustion and terror; here are two keys that sap the rational capacity and push the emotions to unheard-of extremes.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Regressive behavioral tendencies and infantilism are betrayed by the peculiar and simplified language, with its ambiguities and shades of meaning, that is used inside the sect. Infantile words are used by adolescents and mature members alike.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">When everyone is properly “dosed,” a “group drug dependency” is realized, and affection for the sect is unhindered. And, what is worse, the adept has been totally and absolutely destroyed and reduced to the status of a tool, an effective instrument of obedience and blind faith for the designs that the Father imposes on him, accepting every one of his whims or caprices as unquestionable truths, as<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>26 27<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">dogmas, and ends up by drowning in the belief that his will and that of the sect are one, and that the fanatics are the other ones, the rest of humanity. The cohesion consolidates the adepts, crowding them around the Father, and making them treat as serious slanders any criticism that comes from outside the sect. This also prevents them from making any sort of criticisms of the Father or of the behavior of the leaders of the sect. They are the slaves of our time, right here on the threshold of the 21st century. Programmed and directed robots.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">To this, we may add the confiscation of the adept's personal wealth so that he is left insolvent and unable to survive on his own except for one remedy: a steely dependence upon the sect.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Once the adept's individuality is suppressed, the objective of depersonalization has been achieved.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The important thing is not sometimes what he believes, but that he just believes. (118)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">They are like flies caught in a plate of honey. (119)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">To be chained to <i>Opus Dei </i>is to lose all of your volitional, spiritual, and intellectual abilities and to become a robot, a marionette, at the service of <i>The Work </i>and of the Father. <i>Opus Dei </i>is a comedy of hypocrisy. Miguel Fisac recognized (120) that the only thing that <i>Opus Dei</i>provided him was to suffer an “authentic spiritual martyrdom up to the time I left” and that “it has been only after my exit from <i>Opus Dei</i>that I have carried out any work of major significance.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Deprogramming the followers is a task of slow re-education. It is necessary to snap them out of their conditioning to begin a recovery phase and to readjust them so that they make contact with reality again and extirpate the hallucinations with which they has been imbued by <i>The Work</i>.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 11.5pt; ">Secret Societies Defraud God: Subheading 10, Chapter I</span></b><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The Church has suffered from the problem of sects from its beginnings.(121) <st1:city st="on">Saint Paul</st1:city> already met with a similar problem in one of the communities that he had founded, that of <st1:city st="on"><st1:place st="on">Corinth</st1:place></st1:city>. Four or five years after having established it in the Faith by means of his preaching, he condemned the existence of “divisions” and factions, that is to say, of sectarian tendencies, that he recriminated and flayed pungently.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">We must not forget that the religious spirit is consubstantial with being human and one of the identifying signs that separates man from the animals. Nevertheless, there is a danger of the speculating with sacred things, with beliefs, with the Faith.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Religious sentiment is never able to turn itself into a means of defrauding men, yet the “religion” has been able to be seen, as in the case of <i>Opus Dei</i>, as “the type of business that any manager dreams about: he sells goods that cost him nothing to produce or ship, which are always adaptible to any new markets, the manpower of the sect's members are a sales force that works for free, and their are no costs of capitalization. It's Heaven on Earth!” (122)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">We cannot forget that collecting money is the great religious objective, the spiritual goal, the mystic end of this type of sect. Their “marketing strategy” makes the follower believe that money corrupts and is something dirty that should be taken away from others (for their own good) and dedicated to the service of God and His work, that is to say, to the sect. The same money that is a source of perdition source for the ones outside the sect is a source of sanctification for the Work, which transforms the accumulation of money into a sacramental activity; for this reason the member has to make money and to give it to the sect.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">They exploit the supernatural, the transcendent, the religious, and the sacred, convincing the members that they are being sanctified through the profane, daily, professional work by which they are<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>27 28<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">able to earn their means of subsistence and to amass fortunes which, however, don't remain in their hands, but instead go to <i>The Work</i>. Appealing to the anticipated heavenly glory and to the most sensitive feelings of the human being, the sect is divinized to the extent that it takes for its name the supreme denomination, nothing more nor less than the “Work of God.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><u><span style="font-size: 11.5pt; ">A Scandalous Usurpation</span></u></b><b><span style="font-size: 11.5pt; ">: Subheading 11, Chapter I</span></b><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The name <i>Opus Dei </i>implies, in its second noun, “of God,” a genitive case word, so that it is necessary to translate “<i>Opus Dei</i>” as “the Work of God,” that is, work produced or done for the sake of God. The Founder and the sect's members interpret it this way.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">As Moses met with God to learn His will, Escrivá heard in his heart, on October 2, <b>1928 </b>the desire of God that he found “<i>Opus Dei</i>.” Its basic concepts, its organization, its interior life, its ends, in everything but the minor details, it corresponds, in the same way, to the will of God: it is divine. It is not merely the product of human effort or of rational thought, but it is something singular and supernatural.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Moses heard the voice of God that communicated to him His commandments, clearly defined. Escrivá received something more, however, a kind of general power of authority. All that his mind conceives has the divine guarantee, that it is undoubtedly for the sake of God Himself.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Thus, we are assured that any hostile act toward his work means a confrontation with God. Never in the history of the Church, neither from Pope, saint, nor heretic, have such pretenses been asserted.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">We may say, in passing, that it seems only natural that in these circumstances of the semi-divine, Escriva should demand that you remain on your knees in his presence.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In our world it was Jesus Christ Himself who said: “I am the Way, the Truth and the Life” (<b>John 14:6</b>). Now we are presented with a Jew who says, in effect, the same thing of his own wretched self, impudently copying and usurping the venerable figure of Christ, as if through his pretensions he were the way, the truth and the life. He says it and his followers believe it of him.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Is it necessary to imagine a worse blasphemy or – in other words – a more impertinent deceit?<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Is this not, also, a sample of the ferocious and eternal fight of Judaism against Christ's Church?<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">And it is, in fact, toward the young that they direct their efforts because they know that youth has religious longings, a sense of altruism, and spiritual desires. They have a wide-open field to exploit.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">It is in this theological laboratory, this distillation plant of religious fervor, in which the desire for the transcendent swells, that <i>Opus Dei </i>finds its philosopher's stone, transforming the thriving longings, and generating some “complicated and altogether morbid” relationships among its members. (123)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The popular imagination has circulated a joke that compares the members of <i>Opus Dei </i>to flying saucers: “Do you know what they call those who belong to <i>Opus Dei</i>?” “No.” “They are called UROs: Unidentified Religious Objects.” (124)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Dr. Alfonso Alvarez Vilar, professor at Madrid University and head of the department of the Institute of Public Opinion, an expert in psychiatry, offers the following explanation for <i>Opus Dei: </i>(125) “On an unconscious level, we have all had at some time in our lives the desire to ‘immerse’ ourselves in a powerful organization that makes certain things easier for us, that encourages us culturally and professionally and defends us against that Spanish envy that transforms Celtiberia into a fight of all against all. But, later, doubts arise and, above all else, we wonder if, after all, we gave up part of our freedom in exchange for this protection. I have spoken on many occasions about false religions. <i>Opus Dei</i>, without a doubt, is a false religious organization, although, clearly, they affirm<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>28 29<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">emphatically their orthodoxy. Their very name also links them to those underground sects since, as we know, <i>Opus Dei </i>means <i>the Work of God</i>; it is worth repeating that the members of this organization are considered to be the representatives of God on Earth, as the Brothers of Perfection were known in Languedoc before and after the crusades of Simón de Montfort. <i>Opus Dei </i>concentrates, in itself, all the forces of man's eternal dimension that may be defined by the term <b>illuminism</b>, except that in this case the illuminism has been derived from one of the two forms that I noted: that of clandestine propagation. And here it is necessary to point out that a merely religious group has become a powerful pressure group on the political, social, and economic planes. But this is not the pure internal dialectic: the covert illuminism has to bring about what I have called ‘the myth of the paradise.’ Their model can be, for example, the New Jerusalem of the Apocalypse.” The journalist Mario Rodriguez <st1:country-region st="on">Aragon</st1:country-region> has written that “in Torreciudad a cryptocult intends to settle down with the concurrence of the <st1:country-region st="on"><st1:place st="on">Vatican</st1:place></st1:country-region>.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">It is symptomatic to see how these sects thrive in Christian environments and how they never devote themselves to the conversion of unbelievers or infidels. They are like a climbing vine twisted around a tree.(126) By themselves they proliferate in Christian environments to the extent that the Christian sentiment is ingrained in a specific community or society, but the actual tendencies of these sects is, in reality, an antithesis to the Christian spirit.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">You cannot serve two masters at the same time and it is not possible to pretend that the ideals of <i>Opus Dei </i>are compatible with the Gospels. Lucy Jones wrote that “As a Catholic I hate <i>Opus Dei </i>for the simple reason that I find it to be a prostitution of Christianity and a focal point for scandals.” (127)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The writer Juan Antonio de Zunzunegui, a member of the Royal Academy of the Spanish Language, observes that “<i>Opus Dei</i>, to the simple-minded souls of our consumer society, promises them not only the salvation of their souls, but what is more attractive and immediate, the salvation of the body in the form of economic advantages, good jobs, sinecures, and substantial earnings. How delightful! The insatiability of <i>Opus Dei </i>for money makes one tremble.” (128)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Bryan Wilson, in his book <i>The Sociology of Sects</i>, in the chapter “Religion in a Sociological Perspective,” published in 1982 by the University of Oxford Press, analyzes a type of sect that presents the following characteristics.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Exclusivity<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Maintains that it has a complete monopoly on religious truth<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Is non-clerical, although it may develop a group of professional organizers<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">4 Denial of any special religious virtue to anyone except, perhaps, their<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">own founders and their leaders<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">5 Volunteerism – the individual chooses to be a member<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">6 Concern about maintaining the rules, punishing the incompetent and the<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">disobedient<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">7 A demand for total loyalty.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In most of the categories described above, <i>Opus Dei </i>fits well. It is exclusive (129) (1) on several levels, in their selective recruitment and in the secrecy that surrounds them. It is uncertain that maintain that they have a monopoly on religious truth (2), but their members are totally convinced that the interpretation of the Catholic faith to which they adhere is the only orthodox version, as it confirms the exhortation of Escrivá de Balaguer to his faithful ones after Vatican II. It is a lay organization, and that is one of their proudest boasts (3), although technically it is without a doubt a prelature and is dominated by the Clergy. It is also one of their characteristics that they are almost entirely dependent on their founder's writings. Therefore, they fit well with characteristic (4) just as Dr. Wilson describes<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>29 30<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">it. The recruitment procedures, the internal discipline of <i>Opus Dei </i>and the total commitment demanded of its members coincide with points (5) and (7). [NOTE: Point (6) was illustrated by the discussions in Subheading 9 of Chapter I]<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">For the members of <i>Opus Dei, </i>their “salvation” is guaranteed by the Padre/founder when he promises to his followers: “When the years have passed, you won't believe what you have lived. You will find that you can't believe it. How many good and great and wonderful things you will see! You will be saved if you will be faithful, although you will sometimes have to suffer. Also, I PROMISE YOU HEAVEN.” (130)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">According to the teachings of <i>Opus Dei, </i>the Church can err; but the Father, never.(131)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Subheading 12, Chapter I: not yet translated, as of this writing</span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><u><span style="font-size: 16pt; ">Sex & Danger</span></u></b><b><span style="font-size: 16pt; ">: Subheading 13, Chapter I</span></b><span style="font-size: 16pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The sexual problem in <i>The Work</i>, as in other organizations of celibates, is converted into a mechanism of authoritarian manipulation, a formula of self-contempt,(147) and a source of countless pangs of conscience by which they maintain their hold on many people for a long time in a self-destructive dialectic.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">As the psychiatrist Alvarez Vilar diagnoses it, the same emphasis on chastity that <i>Opus Dei </i>supports is a measure of its desire to expand. When the libido is controlled, its kinetic energy passes to other functions of the psyche.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The consequences of the danger that it is the subject of their preaching are usually neuroses. The sexual repression engenders in the member a permanent state of guilt between temptation and prohibition, between the power of desire and what <i>The Work </i>abominates, between his instinct and the notion if sin, so that it gags him. Everything is done to mold obedient and submissive people.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">All the psychoanalytical theories, much in vogue at the moment, recognize that repression and sexual inhibition, which in the language of <i>Opus Dei </i>are termed “sacrificing the selfishness of the flesh,” are the basis of their authoritarian and overbearing attitude.(148) Sexuality and the capacity to love naturally have been, in this way – a psychologist would say – sublimated in a dangerous way.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In <i>Opus Dei </i>discrimination is exercised by reason of gender, and the women suffer the consequences for the worst part, since the numerarias and auxiliaries are valued less than their male counterparts and are much more frequently relegated to roles of domestic service.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">A. G. C.,(149) a numeraria of <i>Opus Dei </i>for 15 years, relates her experience: “I entered <i>The Work </i>when I was 17 years old, but at no moment did I end up saying ‘Opus is for me’. The only thing that they sell you is the idea of sanctification in the world. The rest you discover later ...”<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: justify; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The women housekeepers in the men's houses have to maintain a proper decorum. The men's houses and women's houses are adjacent to each other, but separated by two doors with two keys that are kept, respectively, by the director of the men and the directress of the women. The director of the males usually calls on an intercom to the head housekeeper the first thing in the morning to tell her “we have so many meals to prepare today.” During two hours, in the mornings, the men cannot enter their rooms in order to avoid encountering the cleaning women. Neither may they speak with the domestics that serve them at table.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>30 31<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The difference between the lives led by the men and the women of <i>Opus Dei </i>is definitive. While the men enjoy freedom to practice their professions, within guidelines, the women are totally tied to their directress. They cannot spend one night in their parents' house, except that they have special permission. Some permits to do this are only granted when the parents live in a population center where <i>Opus Dei</i>does not have a house.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The women have to sleep on boards to “put their body on the straight and narrow path” as already mentioned. Also, they cannot travel alone at night and in most <i>Opus Dei </i>establishments they must request permission to go to the hairdresser or to buy clothes.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">When out in public, they “guard their eyes” to avoid temptations from the glances that men give to them. They keep their hands in their pockets, clutching a crucifix tightly when temptations occur.(150) If the temptation is very great, instead of gripping the crucifix tightly, it is possible to speak of crushing it.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Dr. Mynareck accuses these sectarian groups and condemns them for repressing sexuality given that there is a direct relationship between the level of mental damage in the group and the neurotics who promote the repression. The greatest repressors are usually those who are the most repressed themselves, with problems, sexual hang-ups and certain morbid conditions of their sexually pathological state. The danger of repression and culpability create enfeebled beings fluctuating between schizophrenia and the impenitent sinner's complex.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Subheading 14, Chapter I: not yet translated, as of this writing</span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><u><span style="font-size: 16pt; ">Quitting Opus Dei</span></u></b><b><span style="font-size: 16pt; ">: Subheading 15, Chapter I</span></b><span style="font-size: 16pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The biblical curse, uttered by the Father, falls upon any members who leave the sect. Escrivá pronounced sentence, thus: “One who leaves <i>The Work </i>abandons ship and goes into the darkness.” (166)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The dissidents of <i>Opus Dei </i>are pursued, calumniated, and isolated so that they cannot prove what they have seen, or, if they prove it in spite of everything, nobody will pay attention to them.(167) The media, largely managed by or dependent upon banks entangled with <i>The Work </i>or who fear the influence of <i>Opus Dei</i>, have paid almost no attention to their testimonies.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><i><span style="font-size: 11.5pt; ">The Work</span></i><span style="font-size: 11.5pt; ">, Alberto Moncada says, employs its best resources to retain the rebel. It is also the moment to open the box of threats and to suggest that such a lack of perseverance can lead to eternal damnation,(168) threatening the dissident's accomplices or even neutral parties with the idea that they are committing a serious sin.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Leaving <i>The Work </i>is a curious phenomenon because, suddenly, you see how little you are cared about by some people who have been witnesses for years of your greatest exertions. You are a file that has been sent to the archive. You are finished. And the fewer signs of life that you show, the better, because you are a burning reminder of their failure.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In every way, the divine anger has a genuine avenue of expression in the persecution which many sects employ against their former members. There are already many published accusations, endorsed by the credibility and/or proofs of their authors, that place <i>Opus Dei</i>and its top men at the head of campaigns of persecution against their ex-affiliates of a certain importance.(169) In this way, from the infinite number of positions that the obedient men of <i>Opus Dei </i>control in society at large, they can ruin the lives and professional careers of some of the fugitives from The Work who have shown an<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>31 32<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">excessive loquacity. Anyone who investigates the fringes of <i>Opus Dei </i>always finds a constant characteristic: a fear to speak out.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">María Angustias Moreno has written that to leave <i>The Work </i>is not easy.(170) If you leave, you become a member of the group of those who are absolutely excluded from further contact with <i>The Work</i>. You become worthless. Overnight, all your relationships are finished, all personal attachments left behind. The same ones who said that they loved you so much that they were willing to give their lives for you, now say that you took advantage of the best opportunities they gave you, and they ignore you, they forget you completely. They no longer care what you need, they do not care how you will live your life. You count for nothing, they don't want to know any more about you, they would prefer that you don't even meet them in the street. It is a palpable demonstration of how little they care for the individual person!<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The same ones who, some time before, had been involved – interestingly – with you because of <i>The Work</i>, later ignore you and they avoid you because you are no longer in it. “Those that leave are as if they had died.”(171)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">For those of <i>Opus Dei</i>, leaving The Work is a desertion without extenuating circumstances, a betrayal. It is an agreement and a pact with a diabolic temptation, concerning which it is logical to deduce that those who leave go to the abyss and are lost without hope of recovery. Their efforts serve to no avail. I believe – María Angustias continues – that somehow it is deliberate policy that those who leave are obliged to be condemned.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Simply, to leave <i>Opus Dei </i>is to lose sanctity.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">According to another numeraria, they pressed upon her the following advice to try to remove from her head the idea of leaving: “One who leaves The Work betrays and sells Jesus,” “Nobody that has left <i>The Work </i>has been happy,” and “You will go to Hell.”(172)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">People find it difficult to leave. A Colombian Jesuit even informs us of suicides.(173) And John Roche also says that he knows in a direct way of a suicide in the <i>Opus Dei </i>of <st1:country-region st="on">Kenya</st1:country-region>, and that he has heard of two suicides of women in <st1:city st="on"><st1:place st="on">London</st1:place></st1:city>, one of whom jumped from the fourth floor of an <i>Opus Dei </i>house.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">“When you leave, you are transformed into a non-person, and no member is allowed to help you,” says María del Carmen Tapia. “When a person leaves <i>Opus Dei</i>, he is thrown out on the street, financially, spiritually and psychologically.” (174)<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: justify; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The father of Susana Crespi hugged his daughter and kissed her on the forehead. “I am at peace, now that you are free,” he reflected. “I am, Papa, but they are not,” the girl answered him, referring to those who remained even then in the darkness of <i>Opus Dei</i>, in the blindness of the sect. The father added: (175) “We, fortunately, have recovered Susana, but we feel the necessity to explain that it is the people inside <i>Opus Dei </i>that make it so difficult to leave the organization. My daughter was hounded for months after she returned. And the reality is that in <i>Opus Dei </i>there are three categories of members: the masters, the waiters, and the dogs.”<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">During their stay in <i>Opus Dei</i>, the members are instilled with fear and guilt for their own spiritual survival in the bleakness of the world. The sect’s purpose in this is to remove from the members the temptation to abandon the closed quarters of the organization, the enclosed precincts of the sect. For that reason they are made to depend economically upon the members of the group, placing themselves in personal indigence, to avoid the temptation to return to normality.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">For many followers, it is also necessary that they discard their own fear, inspired by the sect itself, of even thinking about leaving.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In The Work you are assured that everybody who leaves does so to pursue some pious practice – what they call “norms of the plan of life” – or because they have become tangled up in personal, selfish<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>32 33<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">problems. Other causes that they also adduce are insincerity, lust, or arrogance. With these arguments they calm and mollify those who remain inside, so that they do not fall into the weakness of leaving.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">To Covi Carcedo G. Roces when he left <i>The Work </i>they said “You will disappear,” and “We will water the streets of Oviedo with your blood,” but it was revealed to be all bluff, having none of the courage that is born of honesty and of truth, but only the cowardice that is born of a fear of jeopardizing their profitable positions. Upon leaving, he sued <i>Opus Dei </i>for financial restitution. (176)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">They try to instill fear from within, MRS explains: “They repeat to you that you condemned yourself, that they are the true path, and that the other ones are traitors.” (177) “These are the classic arguments of moral blackmail.” (178)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In general, those that do leave are traumatized by the experience.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Some examples are provided to us by Alberto Moncada. Miguel Fisac, the well-known architect who joined <i>Opus Dei </i>when it was first organized, left it because of the moral conflicts that they tried to raise when he married Ana María Badell, and today he doesn't care to know anything at all about the Work of God, nor of its leaders. Antonio Pérez, a rising star of <i>Opus Dei</i>, suffered one of the most tenacious persecutions when he left The Work to pursue a painful trip of self-discovery. María del Carmen Tapia went from director of an <i>Opus Dei</i>house to a prisoner in the same institution, in a bizarre incident. Raimundo Panikkar was the other star, the intellectual, of that first group of opusdeistas of the postwar [Spanish Civil War 1936-39] era who left dramatically. Francisco José de Saralegui, an old Christian, had an important position in the economic activity of <i>The Work </i>almost up to the time of his departure.(179) Jesús Ynfante tells us that Antonio Pérez Hernández of los Granales, who was the leader of the opposition to Letrado in the Council of State, was a partner of Amadeo Fuenmayor and a brilliant man in the sight of all those who knew him; and who had been ordained a priest in the Priestly Society of the Holy Cross in 1948. He held, also, the position of rector of the chapter house of Saint Just in <st1:state st="on"><st1:place st="on">Madrid</st1:place></st1:state>. One day he abandoned everything and disappeared with only what he was wearing. Settling in Méjico, he tried to tell people the truth, but had negative results. Later, on account of <i>Opus Dei</i>, he changed his name and resolved never to return to <st1:country-region st="on"><st1:place st="on">Spain</st1:place></st1:country-region> for the rest of his days. (180)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In general, when a follower leaves a sect like <i>Opus Dei </i>he usually presents the following psychological picture:<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">1) depression<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">2) a sensation of solitude<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">3) negative self-esteem<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">4) a guilt complex<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">5) a low level of competence in everyday tasks<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; text-indent: 0.5in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">6) dulling of mental acuity<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">7) a tendency to fall into altered states of consciousness<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">8) a rejection of the belief that he is one of the elect<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">9) ill will toward the sect for the traumas experienced while living with them<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">10) fear of reprisal by the sect.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">To rehabilitate some members so that they may return to reality and freedom, it is necessary, in many cases, to de-program them so that they may be regenerated and forget the bitter nightmare.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><u><span style="font-size: 16pt; ">The Unconscionable Lie</span></u></b><b><span style="font-size: 16pt; ">: Subheading 1, Chapter II</span></b><span style="font-size: 16pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>33 34<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The biographies of the “Father” suffer from a fundamental question regarding the story of the mundane facts and travels of the charismatic leader of <i>Opus Dei</i>. Falsehood and lies are the norm, dates and essential references for his life and true personality are concealed if they are disturbing. We have been presented a portrait of Escrivá that departs substantially from reality; it is a false and deceiving picture, retouched and sweetened.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">It is impressive, certainly, “monsignor's” capacity for all type of assemblies. Assemblies that, undoubtedly, have made him prominent. And the Father is the man and his assembly. (1)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">A great part of the propaganda and publicity apparatus that <i>Opus Dei </i>has installed at great expense is entrusted with diffusing and promoting some manipulated images of Escriva, full of emotion and not without certain extreme touches, a personal history made to order for the gullible and simple-minded, where they put on of relief and they are stood out, enlarging them to unimaginable limits, some supposed details of prestige, while in the meantime “they hide important data of his biography and pieces of information of great significance are whisked away at the behest of <i>The Work </i>that he founded.” (2) Characteristics that are positive signs in the eyes of any human being are mentioned exhaustively, with grandiloquent pomposity, even as they lie brazenly and unconscionably.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">In the laudatory biographies that <i>Opus Dei </i>circulates and that are written to extol Escriva's character, his academic background is outstanding, and a whole series of studies and degrees are attributed to him without any justification. Thus, for example, among the most far-fetched lies we meet are those that maintain that he “was the <st1:city st="on">Superior</st1:city> of the Seminary of St. Francis of Paola in <st1:place st="on">Zaragoza</st1:place>,” – a lie. That he was “Professor of Canon Law and of Roman Law in Zaragoza and in <st1:state st="on"><st1:place st="on">Madrid</st1:place></st1:state>,” – a lie. That “I attained a Licentiate in Sacred Theology from the Papal University of Zaragoza,” – a lie. That “I taught classes in General and Moral Ethics (Deontología) in the <st1:placetype st="on">School</st1:placetype> of<st1:placename st="on">Journalism</st1:placename> of <st1:state st="on"><st1:place st="on">Madrid</st1:place></st1:state>,” – a lie. The curious and thought-provoking fact is that he became a Doctor of Law of the <st1:place st="on"><st1:placetype st="on">University</st1:placetype> of <st1:placename st="on">Madrid</st1:placename></st1:place><i>without ever having stepped onto a university campus in his entire life, (3) apparently thanks to a doctoral thesis that was written solely for Franco's confessor, Father Bugar.</i><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">But the lies and the farce around Escrivá are not limited solely to the realm of the studies that he never made: they try to provide him a with an ancestry, ending up by writing that “it was of the oldest and purest stock on both branches of the genealogical tree,” – a lie, fraud and fiction. That when “he was 15 years old he had already discovered his divine election to found <i>Opus Dei</i>,” this is an invention. That “the Virgin appeared to him with a rose in her hand, requesting him to found <i>Opus Dei,</i>” – a lie. That “<i>Opus Dei </i>was founded in 1928 by divine edict,” – a lie. That “he performed intense pastoral work in rural parishes,” they lie, or that “from 1927 he undertook an intense pastoral work among the poor and sick of the poorest quarters and the hospitals of <st1:state st="on"><st1:place st="on">Madrid</st1:place></st1:state>,” they lie and invent a genuinely artificial sham, when they know that the reality was very different. These lies have been fabricated and repeated constantly to give them the stamp of verisimilitude, on the principle that a lie repeated a thousand times can come to be considered as unquestionable truth.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">It remains to discover the motive for these misrepresentations and the false biographical data that consist, principally, in wanting to demonstrate that Escrivá has been everything: seminary superior, village parish priest, lawyer, curate, etc. (4) And thus, all the efforts of these pseudo-historians of <i>Opus Dei </i>are focused on presenting, for the internal consumption of the Work of God and other careless people, the priestly figure, the university student, and the worldly-wise founder of <i>Opus Dei</i>, all of whom are this same Escrivá de Balaguer who was the first one that was firmly interested in maintaining the lie of his own life.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>34 35<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">If, on the one hand, questionable facts, stories and hoaxes have been spread about the “Father's” life, there are others – authentic, genuine and true – that have been maintained in the greatest secrecy, guarded zealously under the shield of silence, concerning important and crucial questions about his existence, such as the Jewish origin of Escrivá de Balaguer, the crypto-judaic roots of his doctrine, his peculiar and shortened intellectual development up to his idea of <i>Opus Dei</i>, his hidden inspirations, the homosexual tendencies of Escrivá, their connections to certain subversive ramifications and, of course, the real and ultimate objective of the foundation whose fire he started.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Who was the inventor of this fictitious biography that <i>Opus Dei </i>has used to confound us? It was Escrivá himself, the expert of sectarian tactics, who gave to himself an image and a stature that are not within the realm of crude reality. His followers picked up on his suggestion and after being spread by them the result has been the fraudulent mythification of a vulgar figure who was, in many respects, worthless.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">There is a duplicity, a concealment, a sense that something does not fit in the personality of Escrivá. He is authentic and false, real and mythic, artificial and natural, friendly and bitter; a bundle of contradictions, the one that they want to sell us with bombast and publicity and the one that was the reality, open and hidden, public and behind the scenes.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The creation of the myth, the “divinization” of the figure of the charismatic leader is one of the techniques employed in all sects. He is transformed into the object of a cult of adoration and is placed beyond reach, a standard of perfection for his devotees and followers who, with a little appropriate brain washing, will fix themselves so obsessively around his thought and his feelings that they can be manipulated with the object of exploiting them.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The “father's” biography mixes reality with fiction, confusing facts deliberately with tendentiousness and, above all, saying, in many cases, exactly the opposite of what is true.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Many times the deceit is achieved by a mere semantic change of concepts, emptying the words of their original sense and filling them with another content, as it has been in the case of Escriva, who has used Christian terminology in the beginning of his work to introduce, surreptitiously, a selfish and judeo-talmudic sensibility into our society.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">His biography is so artificial that it hides and even renounces his true name of <i>Escriba</i>, that was given to him at birth, and which is listed in the Civil Register as the name of his father and which etymologically means “a doctor and interpreter of the Law of the Hebrews.” (5) Escrivá de Balaguer was not his name then, neither is it now.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The only explanation from <i>Opus Dei </i>is the Father-figure, which presupposes that to understand him it is necessary to understand the founder's spiritual basis.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">José Ortega, professor of Penal Law, is correct when he responded this way to a journalistic interview on June 26 1975: “I have read a biography of D. Josemaria Escrivá. Then, I thought about the man; and I have reached the conclusion that it is impossible to write a biography of D. Josemaria.” (6)<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: justify; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The Father's abstruse personality is inaccessible to a normal understanding unless you take into account his specific role of falsifier. An analysis presupposes studies and knowledge of an anthropological-historical and characterological type that require a significant intellectual effort.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">The authentic biography of the Father is one of the taboo questions that are hidden and exaggerated. The accessible literature on the matter is silent or it conceals the important facts that are incontrovertible: that the essence of <i>Opus Dei </i>is a single person; <i>The Work </i>is the Father and his personality is the corner stone on which the whole building of <i>The Work </i>is sustained. As a result, we have imposed upon ourselves, following Pope Leo XIII's guidelines in his encyclical “Humanum Genus,” (1884) the task of demythifying the false myths and of exposing the deceits, taking the<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>35 36<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">encyclical as an appropriate watchword to penetrate into in the personal and hidden life of this paper-máché personage, a pretender and an enigma, who is the instigator of <i>Opus Dei</i>.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Florentine Pérez Embid, the official biographer of Escrivá de Balaguer, repeats with suspicious insistence that “the development of <i>The Work </i>in all the aspects is the same as the biography of its founder,” or also “the history of <i>Opus Dei </i>is the same as that of its founder's biography.” (7)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Even at this most transcendental level it is not known how to investigate dispassionately the reality of Escrivá and his <i>Work</i>. (8)<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">Yvon le Vaillant writes that “frequently one wonders if the leaders of <i>The Work</i>, beginning with the founder, have decided once and for all to laugh at the world.” (9) And it is the sneer of this pharisaical smile that we will try to figure out.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 14pt; ">A list of the book's <b><u>Footnotes </u></b>which are here translated as <b><u>Endnotes</u></b><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11pt; ">After the <b><u>Endnotes </u></b>there follows the author's <b><u>Recommended Bibliography</u></b><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 14pt; font-family: 'Arial Black'; ">Chapter 1: <u>The Sects and <i>Opus Dei</i></u></span><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Subheading 1: <u>A Suspicion is Confirmed</u></span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Hernando, Julián García, “El fenómeno de las sectas,” in <i>Cuadernos de realidades sociales</i>, Nos. 35/36, p 27 (Madrid: Instituto de Sociología, January <b>1990</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">“El Opus por dentro,” p 33, in <i>Area crítica</i>, No. 2 (July <b>1983</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, Alberto, <i>Historía oral del Opus Dei</i>, p 131 (Barcelona: Plaza & Janés, <b>1987</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">El País</span></i></span><span style="font-size: 11.5pt; ">, p 4 (11 July <b>1988</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Idem.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">El País</span></i></span><span style="font-size: 11.5pt; ">, p 50 (25 July <b>1990</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Montalbán, Manuel Vázquez, “El Opus que no cesa,” <i>Interviu </i>(14 January <b>1988</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Diario 16 </span></i></span><span style="font-size: 11.5pt; ">(03 October 1983).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Vaillant, Yvan le, <i>La Santa Mafia: El expediente secreto del Opus Dei</i>, pp 69-70 (Méjico: Edimex, <b>1985</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Ibid, p 213.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">“El Opus Dei, El verdadero poder en España,” <i>Tiempo </i>(11 April <b>1988</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 15.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 10.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Oneto, José, <i>Tiempo </i>(11 April <b>1988</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-bottom: 6pt; text-align: left; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Subheading 2: <u>What is a Sect?</u></span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Hernando, p 28.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 28.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Rodríguez, Pepe, <i>El poder de las sectas</i>, p 31 (Barcelona: Editorial B Grupo 2, <b>1989</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Rodríguez, Pepe, “Sectas y lavado de cerebro,” in <i>Esclavos de un Mesías </i>, p 25 (Barcelona: Elfos, <b>1984</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Hernando, p 29.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>36 37<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">El Independiente</span></i></span><span style="font-size: 11.5pt; ">, p 32 (03 June <b>1988</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Rodríguez, Pepe, <i>El poder de las sectas</i>, p 33; <i>Las sectas hoy y aquí</i>, pp 59-60; <i>Esclavos de un Mesías</i>, p 26.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Rodríguez, Pepe, <i>Esclavos de un Mesías</i>, op. cit., p 76.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 78.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Poncela, Eva Jardiel, in <i>¿Por qué no es Ud. </i></span></span><i><span style="font-size: 11.5pt; ">Del Opus Dei?</span></i><span style="font-size: 11.5pt; ">, p 58.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Martínez, Nicolás Cobo, <i>Faro inconfundible</i>, No. 31, p 6 (February <b>1989</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 3: <u>Occult Secrecy and Mystery</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Poncela, op cit, p 64.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Aroca, <st1:city st="on"><st1:place st="on">Santiago</st1:place></st1:city>, <i>Tiempo </i>(11 August <b>1986</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, Alberto, <i>El Opus Dei: Una interpretación</i>, p 21 (Madrid: <b>1974</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 38.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 143.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vaillant, p 242.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 242.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 248.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Wast, Oscar H., <i>Jesuítas, Opus Dei y Cursillos de Cristianidad</i>, pp 62-63 (Méjico: <b>1971</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Poncela, p 173.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">., pp 188-189.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">., p 38.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Romanillos, Fernando García, “La cara oculta del Opus,” <i>Historía</i>, No. 6 (September, <b>1975</b>), p 57.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>14.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Poncela, p 67.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>15.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, pp 74-75.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>16.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, Luís, <i>Vida y milagros de monseñor Escrivá de Balaguer, fundador <st1:state st="on"><st1:place st="on">del</st1:place></st1:state> Opus Dei</i>, (Barcelona: Editorial Laia, <b>1975</b>), p 160.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>17.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Magaña, Manuel C., <i>Revelaciones sobre la Santa Mafia </i>(Méjico: Self-published, 1974), p 228.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>18.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Poncela, p 200.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>19.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Aroca, <st1:city st="on"><st1:place st="on">Santiago</st1:place></st1:city>, <i>Tiempo </i>(07 July <b>1986</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>20.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Artigues, Daniel, <i>El Opus Dei en España </i>(Paris: Ruedo Ibérico, <b>1968</b>), p 74.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="FR" style="font-size: 11.5pt; "><span>21.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="FR" style="font-size: 11.5pt; ">Vaillant, le, op cit, pp 94-95.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>22.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Ynfante, Jesús, <i>La prodigiosa aventura del Opus Dei (Génesis y desarrollo de la Santa Mafia) </i>(México: Self-published, <b>1978</b>), p 114.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>23.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">“El Opus Dei, El verdadero poder en España,” <i>Tiempo </i>(11 April <b>1988</b>), p 16.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>24.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>El Opus Dei: Una interpretación</i>, p 95.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>25.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 28.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>26.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei</i>, pp 12-13.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 4: <u>The Charismatic Leader</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Rodríguez, <i>Esclavos de un Mesías</i>, pp 44-46.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Idid</span></i></span><span style="font-size: 11.5pt; ">, p 28.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 78.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei</i>, pp 12-13.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>El Opus Dei: Una interpretación</i>, p 125.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 98.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>37 38<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 23.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Marie Claire </span></i></span><span style="font-size: 11.5pt; ">(December <b>1987</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Martínez, Nicolás Cobo, <i>Faro inconfundible</i>, No. 23 (June <b>1988</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 125.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carcedo, Covadonga. <i>Interviu </i>(04 June <b>1988</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-bottom: 12pt; text-align: left; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Subheading 5: <u>The Community of the Elect: Adepts and Initiates</u></span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Cuadernos de realidades sociales</span></i></span><span style="font-size: 11.5pt; ">, Nos. 35-36, p 39.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Rodríguez, op cit, p 110.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 113.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>El Opus Dei: Una interpretación</i>, p 116.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Poncela, op cit, p 41.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, María Angustias, <i>El Opus Dei, anexo a una historía</i>, 5</span></span><span lang="ES-MX" style="font-size: 8pt; ">th </span><span lang="ES-MX" style="font-size: 11.5pt; ">edition (Madrid: Ediciones Libertarías Prodhufi, March <b>1992</b>), p 61.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">“La historia amarga de una numeraria del Opus,” <i>Marie Claire </i>(December <b>1987</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vaillant, p 28.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Ynfante, op cit, p 363.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 6: <u>Desire for Riches and Power; or, Avarice without Limit</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Pique, R. P., <i>Tiempo </i>(28 July <b>1986</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>El Opus Dei: Una interpretación</i>, p 94.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 119.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 59.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Marie Claire </span></i></span><span style="font-size: 11.5pt; ">(December <b>1987</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Idem.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Idem.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Rodríguez, <i>Esclavos de un Mesías</i>, p 92.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Poncela, p 191.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Rodríguez, <i>El poder de las sectas, </i>op cit, p 137.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 25.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>op cit<i>.</i><o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Tiempo </span></i></span><span style="font-size: 11.5pt; ">(11 July <b>1986</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>14.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, <st1:city st="on"><st1:place st="on">Salvador</st1:place></st1:city>, <i>Monseñor Escrivá de Balaguer </i>(Barcelona: Rialp, <b>1976</b>), p 208.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 7: <u>The Recruitment and Training of the Members</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Rodríguez, <i>Esclavos de un Mesías</i>, p 54.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Rodríguez, <i>Las sectas hoy y aquí</i>, p 22.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Cuadernos de realidades sociales</span></i></span><span style="font-size: 11.5pt; ">, No. 35/36, pp 34-37.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, Michael, <i>The Secret World of Opus Dei </i>(Barcelona: Plaza & Janés, <b>1990</b>), pp 172-173.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 175.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vaillant, pp 209-210.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Tiempo </span></i></span><span style="font-size: 11.5pt; ">(11 April <b>1988</b>), p 11.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>38 39<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 13.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, María Angustias, <i>El Opus Dei, anexo a una historía</i>, op cit, p 218.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 69.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Tiempo </span></i></span><span style="font-size: 11.5pt; ">(04 August <b>1986</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Poncela, p 13.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 120.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">El País </span></i></span><span style="font-size: 11.5pt; ">(06 December <b>1989</b>), p 28.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid </span></i></span><span style="font-size: 11.5pt; ">(08 December <b>1989</b>), p 28.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid </span></i></span><span style="font-size: 11.5pt; ">(06 January <b>1990</b>), p 23.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vaillant, pp 64-65.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Interviu</span></i></span><span style="font-size: 11.5pt; ">.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 80<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-bottom: 11.1pt; text-align: left; text-indent: -4pt; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 8: <u>Abuse and Coercion</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Tiempo </span></i></span><span style="font-size: 11.5pt; ">(11 April <b>1988</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Interviu </span></i></span><span style="font-size: 11.5pt; ">(06 April <b>1988</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 117.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Rodríguez, <i>El poder de las sectas, </i>p 70.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Tiempo </span></i></span><span style="font-size: 11.5pt; ">(04 August <b>1986</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 181.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Marie Claire </span></i></span><span style="font-size: 11.5pt; ">(December <b>1987</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 141.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Interviu </span></i></span><span style="font-size: 11.5pt; ">(06 April <b>1989</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Idem.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 9: <u>The Human Damage; or, Psychological Destruction</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 123.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 176.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Rodríguez, <i>Esclavos de un Mesías</i>, p 139.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Rodríguez, <i>El poder de las sectas, </i>p 30.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Martínez, <i>Faro inconfundible </i>(June <b>1988</b>)<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Fisac, Miguel, in <i>¿Por qué no es Ud. </i></span></span><i><span style="font-size: 11.5pt; ">Del Opus Dei?</span></i><span style="font-size: 11.5pt; ">, op cit, p 215.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 10: <u>Sects and Organized Religion; or, Defrauders of God</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Hernando, <i>Cuadernos de realidades sociales</i>, No. 35/36, p 20.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Rodríguez, <i>Las sectas hoy y aquí</i>, p 34.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-bottom: 12pt; text-align: left; text-indent: -22pt; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Subheading 11: <u>A Scandalous Usurpation</u></span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 10.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 49.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>39 40<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Villar, Alvarez Alfonso, in <i>¿Por qué no es Ud. </i></span></span><i><span style="font-size: 11.5pt; ">Del Opus Dei?</span></i><span style="font-size: 11.5pt; ">, pp 42-45.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Cuadernos de realidades sociales</span></i></span><span style="font-size: 11.5pt; ">, No. 35/36, p 32.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Jones, Lucia, <i>Tiempo </i>(25 August <b>1986</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">de Sunzunegui, Juan Antonio, in <i>¿Por qué no es Ud. </i></span></span><i><span style="font-size: 11.5pt; ">Del Opus Dei?</span></i><span style="font-size: 11.5pt; ">, p 215.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 194.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 198.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, <i>El Opus Dei, anexo a una historía</i>, p 122.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 12: <u>Totalitarianism and Fanaticism</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 390.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 122.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">de Senillosa, Antonio, in <i>¿Por qué no es Ud. </i></span></span><i><span style="font-size: 11.5pt; ">Del Opus Dei?</span></i><span style="font-size: 11.5pt; ">, p 194.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, <i>El Opus Dei, anexo a una historía</i>, p 44.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Magaña, p 29.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Aroca, <st1:city st="on"><st1:place st="on">Santiago</st1:place></st1:city>, <i>Tiempo </i>(30 June <b>1986</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Marie Claire </span></i></span><span style="font-size: 11.5pt; ">(December <b>1987</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">El País </span></i></span><span style="font-size: 11.5pt; ">(01 May <b>1988</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Gracia,Vicente, <i>En el nombre del padre </i>(Barcelona:Editorial Bruguera, <b>1980</b>), p 40.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">de Castro Feito, Dr. Luis, in <i>¿Por qué no es Ud. </i></span></span><i><span style="font-size: 11.5pt; ">Del Opus Dei?</span></i><span style="font-size: 11.5pt; ">, p 6.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Rodríguez, <i>Esclavos de un Mesías</i>, p 99.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 100.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 117.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>14.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Wast, <i>Jesuítas, Opus Dei y Cursillos de Cristianidad</i>, p 62.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>15.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Artigues, p 99.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 13: <u>Sex and Risk</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 158.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 13.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">El País </span></i></span><span style="font-size: 11.5pt; ">(01 May <b>1988</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 118.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Subheading 14: <u>Judas in Action</u></span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Wast, <i>Jesuítas, Opus Dei y Cursillos de Cristianidad</i>, p 62.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 149.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, pp 120-121.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 121.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Magaña, op cit, p 236.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Marie Claire </span></i></span><span style="font-size: 11.5pt; ">(December <b>1987</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, <i>El Opus Dei, anexo a una historía</i>, p 147.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="FR" style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="FR" style="font-size: 11.5pt; ">le Vaillant, op cit, p 233.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 120.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>40 41<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Area crítica</span></i></span><span style="font-size: 11.5pt; ">, p 34.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Rodríguez, <i>Esclavos de un Mesías</i>, p 100-101.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><st1:place st="on"><st1:city st="on"><span style="font-size: 11.5pt; ">Moreno</span></st1:city></st1:place><span style="font-size: 11.5pt; ">, pp 84-85.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 163.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>op cit.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: justify; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 15: <u>Quitting Opus Dei</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Area crítica</span></i></span><span style="font-size: 11.5pt; ">, op cit.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>El Opus Dei: Una interpretación</i>, p 116.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Rodríguez, <i>El poder de las sectas, </i>p 75.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, <i>El Opus Dei, anexo a una historía</i>, pp 84-85.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 87.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">“A. L. M. N.,” Opus Dei membership number 1,489,253.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 183.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Interviu</span></i></span><span style="font-size: 11.5pt; ">.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Roces, Covi Carcedo G., <i>Tiempo </i>(21 July <b>1986</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">El País </span></i></span><span style="font-size: 11.5pt; ">(01 May <b>1988</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, op cit, p 30.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>14.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 11.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>15.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 353.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 14pt; font-family: 'Arial Black'; ">Chapter II: <u>The Secret Life of Escrivá de Balaguer</u><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Subheading 1: <u>Unscrupulous Lies</u></span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, <i>El Opus Dei, anexo a una historía</i>, p 139.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 165.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, María Angustias, <i>La otra cara del Opus Dei </i>(Barcelona: Planeta, <b>1978</b>),<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-left: 4pt; text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; ">p 34.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 7.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Diccionario Enciclopédico CODEX, p 504.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 9.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Ynfante, pp 9-10.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, <i>La otra cara del Opus Dei</i>, p 25.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vaillant, p 9.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 2: <u>Family Environment</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 16.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 16.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>41 42<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 18.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 24.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 22.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 137.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 133.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 18.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 19.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 17.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 32.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Artigues, p 17.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">El País </span></i></span><span style="font-size: 11.5pt; ">(20 January <b>1986</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 116.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 117.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>14.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 118.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>15.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 4.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-bottom: 11.1pt; text-align: left; text-indent: -27pt; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 3: <u>Seminary and Adolescence</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 55.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 57.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 59.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 58.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 27.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 31.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 30.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, pp 142-143.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 147.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 25.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 63.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 151.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>14.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 26.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>15.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vaillant, p 12.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>16.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 12.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>17.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Artigues, p 17.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>18.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 27.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>19.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 67.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>20.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">le Vaillant, p 11.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="FR" style="font-size: 11.5pt; "><span>21.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="FR" style="font-size: 11.5pt; ">le Tourneau, Dominique, <i>El Opus Dei</i>, p 13.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>22.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 15.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>23.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 19.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>24.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 20.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>25.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Idem.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>26.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Cavanillas, Julián Cortés, “Mi amigo el padre Escrivá,” <i>ABC </i>(14 September <b>1986</b>), p 52.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>27.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 70.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>42 43<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 169.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>pp 90-91.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 386.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: justify; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span style="font-size: 14pt; font-family: Garamond; ">Subheading 4: <u>A Seer with a Great Vision. The “Divine” Revelation</u>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 175.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, <i>El Opus Dei, anexo a una historía</i>, p 175.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>El Opus Dei: Una interpretación</i>, p 126.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">le Tourneau, pp 12-13.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Artigues, op cit.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 12.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 30.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Magaña, p 16.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Cavanillas, op cit.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 11.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">le Vaillant, p 14.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Romanillos, Fernando Garcia, “La cara oculta del Opus,” <i>Historía</i>, No. 6 (September <b>1975</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 45.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>14.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 126.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>15.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">le Vaillant, p 18.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>16.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 9.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 5: <u>Infamous Tendencies</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 65.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 90.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 26<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 26.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 62.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, <i>La otra cara del Opus Dei</i>, p 28.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 30.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 141.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 141.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Magaña, pp 16-17.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, op cit.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="FR" style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="FR" style="font-size: 11.5pt; ">Thierry, Jean Jacques, <i>L’ Opus Dei, mythe et realité</i>, pp 20-21.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 39.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>14.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Gracia, <i>En el nombre del padre</i>, p 9.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>15.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 12.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>16.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 15.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>17.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 17.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>18.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">pp 28, 31, 34.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>19.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, pp 204-209.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>20.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">le Tourneau, p 57.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>43 44<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 143.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 60.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Poncela, p 205.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 155.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 169.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 170.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 145.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 43.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">le Vaillant, p 15.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 145.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 130.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 145.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 158.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 157.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">le Vaillant, pp 57-58.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 100.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 56.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Idem.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 6: <u>Escrivá and Women</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Artigues, p 122.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Tourneau, p 11.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 14.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 118.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">El País </span></i></span><span style="font-size: 11.5pt; ">(01 May <b>1988</b>), p 9.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 104.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Subheading 7: <u>Escriva and the Seven Deadly Sins</u></span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 126.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vaillant, pp 29-30.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 103.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Idem.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 36.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Idem.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Poncela, op cit, p 65.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vicente Gracia, p 11.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, <i>El Opus Dei, anexo a una historía</i>, p 20.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 26.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, <i>La otra cara del Opus Dei</i>, p 36.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vaillant, p 9.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>El Opus Dei: Una interpretación</i>, pp 126-127.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>14.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 30.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>15.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 63.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>44 45<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 72.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vicente Gracia, p 198.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 29.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Area Crítica</span></i></span><span style="font-size: 11.5pt; ">, op cit.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Antonio Pérez, quoted in Moncada, <i>Historía oral del Opus Dei, </i>p 85.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 106.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, pp 17-18.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 210.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Tiempo </span></i></span><span style="font-size: 11.5pt; ">07 July 1986).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 49.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Romanillos, op cit.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 65.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Umbral, Francisco, “Los del Opus Dei,” <i>El País </i>(20 January <b>1986</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>14.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 37.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>15.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Idem.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>16.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 53.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>17.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">pp 53-54.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>18.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vaillant, p 254.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>19.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Wast, <i>Jesuítas, Opus Dei y Cursillos de Cristianidad</i>, p 61.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>20.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Magaña, p 117.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>21.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 24.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>22.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Poncela, p 175.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>23.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vaillant, p 187.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>24.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vicente Gracia, p 44.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>25.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Poncela, p 88.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>26.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 131.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>27.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 19.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>28.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Romanillos, op cit.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>29.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 27.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>30.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, <i>El Opus Dei, anexo a una historía</i>, p 134.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>31.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 27.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>32.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 126.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>33.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Tourneau, p 21.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>34.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 117.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>35.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 152.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>36.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Idem.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>37.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 154.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>38.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, <i>La otra cara del Opus Dei</i>, p 40.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>39.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, <i>El Opus Dei, anexo a una historía</i>, p 134.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>40.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Tourneau, p 14.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>41.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 107.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>42.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 207.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>43.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 9.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>44.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">ABC </span></i></span><span style="font-size: 11.5pt; ">(14 September <b>1986</b>), p 52.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>45.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 10.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>45 46<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-bottom: 11.1pt; text-align: left; text-indent: -31pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 8: <u>The Man without a Name; Delusions of Grandeur</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 79.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 80.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 61.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 32.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 64.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 32.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Artigues, p 43.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vaillant, pp 56-57.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Poncela, p 65.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Magaña, p 17.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 127.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Thierry, p 23.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Tourneau, p 125.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 9: <u>Freemasonry</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vaillant, pp 251-252.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">West, W. J., <i>El Opus Dei, ficción y realidad</i>, p 50.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei, </i>p 26.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 116.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 103.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">30 Días</span></i></span><span style="font-size: 11.5pt; ">, No. 5 (May <b>1990</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Idem.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 249.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span lang="ES-MX" style="font-size: 11.5pt; ">Ibid</span></i></span><span lang="ES-MX" style="font-size: 11.5pt; ">, p 250. Moncada, <i>Historía oral del Opus Dei, </i>p 90.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">El País </span></i></span><span style="font-size: 11.5pt; ">(22 May <b>1990</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 250<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Epoca</span></i></span><span style="font-size: 11.5pt; ">, No. 74 (August, <b>1986</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">West, p 10.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>14.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 50.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>15.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 49.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>16.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vaillant, p 59.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>17.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Wast, <i>Jesuítas, Opus Dei y Cursillos de Cristianidad</i>, p 54.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Subheading 10: <u>Death & Resurrection</u></span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 7.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Magaña, p 126.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 83.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 211.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">30 Días</span></i></span><span style="font-size: 11.5pt; ">, No. 5 (May, <b>1990</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>46 47<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Subheading 11: <u>Saint & Sign</u></span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Romanillos, op cit.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 20.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, <i>El Opus Dei, anexo a una historía</i>, p 339.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Arias, Juan, <i>El País </i>(22 April <b>1990</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Idem.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">El Alcazar </span></i></span><span style="font-size: 11.5pt; ">(08 November <b>1986</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Tiempo </span></i></span><span style="font-size: 11.5pt; ">(07 May <b>1990</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 12: <u>The Scandal of a Beatification</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Cambio 16 </span></i></span><span style="font-size: 11.5pt; ">(16 March <b>1992</b>), p 16.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">El País </span></i></span><span style="font-size: 11.5pt; ">(20 March <b>1992</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">El Mundo </span></i></span><span style="font-size: 11.5pt; ">(15 March <b>1992</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid </span></i></span><span style="font-size: 11.5pt; ">(21 March <b>1992</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">El Independiente </span></i></span><span style="font-size: 11.5pt; ">(04 August <b>1991</b>), p 71.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">García Viñó, M., <i>Josemaría o la planificación de un santo</i>, First Edition (Madrid:<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; ">Editorial Libertarias Prodhufi S. A., November <b>1991</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; text-indent: -4pt; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; ">225. <i>Tiempo </i>(16 March <b>1996</b>), p 50.<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; ">226. Zaragueta, Edmundo (March <b>1992</b>).<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><span lang="ES-MX" style="font-size: 14pt; ">Chapter III: <u>Underground Judaism and Opus Dei</u></span></b><span lang="ES-MX" style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Subheading 1: <u>The Problem of Underground Judaism in <st1:place st="on"><st1:country-region st="on">Spain</st1:country-region></st1:place></u></span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Carlés, Federico Rivanera, <i>Los judíos conversos</i>, unpublished manuscript.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Idem.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Roth, Cecil, <i>A History of the Marranos</i>.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 15.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Baroja, Julio Caro, <i>Razas, pueblos y linajes </i>(Universidad de Murcia, <b>1990</b>), p 115.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Miguel, Juan Blázquez, <i>Inquisición y criptojudaísmo </i>(Kaydeda, <b>1988</b>), p 21.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Boyer, Jean, <i>Los peores enemigos de nuestros pueblos </i>(Colombia: Editorial Libertad, <b>1979</b>), p 23.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Wast, Hugo, <i>El Kahal </i>(Burgos: Editorial Aldecoa, <b>1946</b>), p 43.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Wast, Hugo, <i>Oro</i>, p 87.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 160.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 28.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 40.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 46.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 45.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 50.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>47 48<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Baroja, Julio Caro, <i>Destino del judío hispano </i>(Madrid, <b>1963</b>), p 408.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Idem.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 415.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 417.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Suárez, Alvaro Fernández, “Los judíos en la España moderna y contemporánea,” <i>Indice </i>(September <b>1966</b>), p 7.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 15.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, pp 18-19.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Miguel, p 316.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carlés, p 2.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Baroja, p 121.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 125.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, pp 149-150.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Roth, p 13.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>14.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Serrano, Eugenia, “Literatura y guerra santa,” <i>El Alcázar </i>(05 September <b>1972</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>15.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Marineo Siculo L., <i>Vida y hechos de los Reyes Católicos </i>(Madrid, <b>1943</b>), pp 68-70.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="PT-BR" style="font-size: 11.5pt; "><span>16.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="PT-BR" style="font-size: 11.5pt; ">Biblioteca Nacional, Manuscript 2041, Folio 18v-v.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>17.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Roth, p 36.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>18.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Martínez, Nicolás López, <i>Los judaizantes castellanos y la inquisición en tiempos de Isabel la Católica </i>(Burgos, <b>1954</b>), p 78.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>19.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 261.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>20.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 335.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>21.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Wast, <i>Oro</i>, p 46.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>22.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Miguel, p 129.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 2: <u>Infiltration of Underground Judaism into the Clergy</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Suárez, p 19.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Baroja, p 118.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Idem.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Martínez, p 49.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Ortiz, Dominguez, <i>Los cristianos nuevos</i>, p 254.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Martínez, p 113.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><b><i><span style="font-size: 10pt; ">Ibid</span></i></b></span><span style="font-size: 11.5pt; ">, p 114.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Siguenza, Brother J., <i>Historía de la Orden de San Jeronimo</i>, p 33.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Miguel, p 191.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Martínez, p 118.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Gudiol, Antonio Durán, <i>La judería de Huesca </i>(Zaragoza, <b>1984</b>), p 31.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 88.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 91.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>14.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carlés, op cit.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>15.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Boyer, p 30.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>16.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 41.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>17.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Miguel, p 236.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>18.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 190.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>48 49<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 192.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Formica, Mercedes, <i>ABC </i>(23 March <b>1969</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Wast, Oscar Hugo, <i>Jesuitas, Opus Dei y Cursillos de Cristianidad</i>, op cit, p 18.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 19.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Pinay, Maurice, <i>The Plot Against the Church </i>(pp 137-138, Spanish Edition).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, pp 138-139.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 141.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 150.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">La acción judeo masónica dentro del Concilio </span></i></span><span style="font-size: 11.5pt; ">(<b>1964</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Lustiger, Jean-Marie, <i>La elección de Dios </i>(Madrid, <b>1989</b>), p 16.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 17.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Lelotte, F., S. J., <i>Convertidos del siglo XX </i>(Madrid: Studium, <b>1956</b>), p 39.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Interviu</span></i></span><span style="font-size: 11.5pt; ">, No. 780 (22-28 April, <b>1991</b>), p 28.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 3: <u>The Jewish Roots of Escrivá de Balaguer</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Roth, p 27.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">“Escriba,” Diccionario de la Lengua Española, 19th Edition (Royal Academy of Language, <b>1970</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Gudiol, p 34.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, pp 34-35<i>.</i><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 42.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 56.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Cantera, Francisco, Sinagogas españolas (Madrid: CSIC, <b>1984</b>), p 170.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vicente García, p 63.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 196.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 211.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carandell, p 80.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 131.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Tourneau, p 132.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>14.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 46.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>15.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 263.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>16.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">West, p 54.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>17.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Baroja, <i>Razas, pueblos y linajes</i>, op cit, p 128.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>18.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Baroja, <i>Destino del judío hispánico</i>, op cit, p 416.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>19.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Tourneau, p 19.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>20.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Martínez, p 103.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="NL" style="font-size: 11.5pt; "><span>21.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="NL" style="font-size: 11.5pt; ">Baer, <i>Die Juden</i>, Vol I, p 813.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>22.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Bernáldez, <i>Historía de los Reyes Católicos</i>, p 600.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>23.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Martínez, <i>Faro inconfundible</i>, No. 23 (June, <b>1988</b>), p 10.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>24.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Baroja, <i>Razas, pueblos y linajes</i>, p 133.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Subheading 4: <u>The Kabalistic Symbolism Employed by <i>Opus Dei</i></u></span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 246.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Ricci, Marina, “Opus Dei,” <i>30 Días</i>, No. 5 (May <b>1990</b>), p 16.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>49 50<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 17.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 17.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Magaña, p 1576.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 19.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Atienza, Juan García, “La Kabala, <i>Revista Mundo desconocido</i>, No. 31 (January <b>1979</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Cristóbal, Ramiro, “Los templarios, un antecedente del Opus Dei,” in <i>Historía</i>, No. 6 (September <b>1975</b>), p 62.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Ynfante, Jesus, <i>El silencio de las termitas</i>, p 15.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vaillant, p 213.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 386.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Atienza, p 45.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Wast, <i>Oro</i>, p 160.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 5: <u>The Jewish Ghetto as a Model for Opus Dei</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 14.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 15.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Boyer, p 43.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 44.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 71.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vaillant, p 60.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Talmud, Babylonian, <i>Sanhedrin</i>, folio 104, column 1.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Ynfante, <i>El silencio de las termitas</i>, p 15.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0.25in; margin-left: -4pt; text-align: left; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Subheading 6: <i><u>Opus Dei </u></i><u>and the Jewish Question</u></span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Poncela, op cit, p 133.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">El Sol de Méjico </span></i></span><span style="font-size: 11.5pt; ">(11 May <b>1968</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Wast, <i>Jesuitas, Opus Dei y Cursillos de Cristianidad</i>, p 93.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Tradición Católica </span></i></span><span style="font-size: 11.5pt; ">(Revue of the Society of St. Pius X), No. 54 (January <b>1990</b>), p 23.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Covisa, Mariano Sánchez, <i>Las relaciones Guevara Opus</i>, p 2.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 4.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Tourneau, p 18.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Magaña, pp 20-21.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 222.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 125.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 147.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moncada, <i>Historía oral del Opus Dei</i>, p 29.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">pp 133, 136-137.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>14.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 147.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>15.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, <i>El Opus Dei, anexo a una historía</i>, p 214.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>16.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 201.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>17.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Wast, O. H., <i>Jesuitas, Opus Dei y Cursillos de Cristianidad</i>, p 93.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>18.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 290.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>50 51<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; page-break-before: always; direction: ltr; unicode-bidi: embed; "><span><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Walsh, p 49 and Bernal, p 249.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 196.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">West, W. J., p 29.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 137.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 169.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 177.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 350.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vaillant, p 136.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Artigues, p 46.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 157.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Thierry, p 32.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 115.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Martínez, Nicolás Cobo, <i>Faro inconfundible</i>, No. 31 (February <b>1989</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>14.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Mora, Gonzalo Fernández de la, <i>Pensamiento español 1968 </i>(Barcelona: Rialp, <b>1969</b>), p 98.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>15.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Thierry, p 32.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>16.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Boyer, p 79.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>17.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 80.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Subheading 7: <u>The Finances of <i>Opus Dei </i>and of International Judaism</u></span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Wast, <i>Oro</i>, p 61.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 12.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Wast, <i>El Kahal</i>, p 49.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Martínez, Nicolás López, <i>Los judaizantes castellanos y la inquisición en tiempos de Isabel la Católica</i>, op cit, p 127.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 127.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Carlés, op cit.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Baroja, <i>Razas, pueblos y linajes</i>, op cit, p 127.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Corrado, Pallenberg, <i>Las finanzas del Vaticano </i>(Barcelona: Ayma ediciones, <b>1970</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Poncela, p 104.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Mora, op cit, p 169.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Martínez, Nicolás Cobo, <i>Faro inconfundible</i>, No. 31 (February <b>1989</b>), p 11.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Idem.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Wast, <i>Jesuitas, Opus Dei, Cursillos de Cristianidad</i>, op cit, p 62.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>14.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 239.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>15.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Idem.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>16.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Zujar, E., <i>Revolución Española</i>, No. 1 (<b>1966</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>17.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Magaña, p 70.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>18.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vicente Gracia, pp 51 and 54.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="IT" style="font-size: 11.5pt; "><span>19.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="IT" style="font-size: 11.5pt; ">Ynfante, <i>La prodigiosa aventura del Opus Dei</i>, p 349.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>20.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">“El Opus de Franco,” <i>Area Crítica</i>, No. 2 (July <b>1983</b>).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>21.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vaillant, p 267.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>51 52<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-bottom: 11.1pt; text-align: left; text-indent: -31pt; page-break-before: always; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 8: <u>Identity Between the “Spirit of The Work ” and the “Jewish Soul”</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">West, H. J., p 104.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Wast, <i>Oro</i>, p 45.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 90.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernáldez, p 600.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Cristóbal, p 63.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 153.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, <i>El Opus Dei, anexo a una historía</i>, p 215.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bernal, p 251.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 269.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>10.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid, </span></i></span><span style="font-size: 11.5pt; ">p 290.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>11.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Vaillant, op cit.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>12.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Tiempo </span></i></span><span style="font-size: 11.5pt; ">and <i>Tribuna</i>, July and September <b>1989</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>13.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Tiempo </span></i></span><span style="font-size: 11.5pt; ">(14 August <b>1989</b>).<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>14.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Wast, <i>El Kahal</i>, p 41.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>15.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Moreno, <i>La otra cara del Opus Dei</i>, p 31.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>16.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Wast, <i>Jesuitas etc.</i>, p 15.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; font-family: Garamond; ">Subheading 9: <u>Jesuit Influences in Opus Dei</u></span></b><span style="font-size: 14pt; font-family: Garamond; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Ricci, Marina, <i>30 Días</i>, No. 5 (May <b>1990</b>), p 16.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 17.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Baroja, <i>Los judíos en España</i>, Vol II, p 252.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 10pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span lang="ES-MX" style="font-size: 11.5pt; ">Ibid</span></i></span><span lang="ES-MX" style="font-size: 11.5pt; ">, p 253. Also, René Fulop Miller, <i>El poder y el secreto de los jesuitas</i>, pp 216-221; S. Pey Ordeix, <i>Jesuitas y judíos ante la República</i></span><span lang="ES-MX" style="font-size: 10pt; ">.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 10pt; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Subheading 10: <u>The World Government, the <st1:place st="on">New World</st1:place> Order, and <i>Opus Dei</i></u></span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>1.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Torneau, p 53.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="FR" style="font-size: 11.5pt; "><span>2.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="FR" style="font-size: 11.5pt; ">Berghe, L. van den, “L’ Opus Dei au pouvoir en Espagne,” <i>Le Spectacle du Monde </i>(January <b>1970</b>), p 58 (cited by Artigues).<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>3.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Pistone, Aliana Marina, “Los gobiernos ocultos,” in <i>Mundo Desconocido</i>, No. 38 (August, <b>1979</b>), p 23.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>4.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Montalbán, op cit, pp 113-114.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>5.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><st1:city st="on"><st1:place st="on"><i><span style="font-size: 11.5pt; ">St. John</span></i></st1:place></st1:city><i><span style="font-size: 11.5pt; ">, 8:32</span></i></span><span style="font-size: 11.5pt; ">.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="FR" style="font-size: 11.5pt; "><span>6.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="FR" style="font-size: 11.5pt; ">Caron, H. le, “Le Plan de domination mondiale de la Contra-Eglise,” <i>Fideliter </i>(1985), p 30.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>7.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 35.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>8.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Ibid</span></i></span><span style="font-size: 11.5pt; ">, p 66.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>9.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Cristóbal, p 59.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span>52 53<o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; page-break-before: always; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 14pt; ">Recommended Bibliography</span></b><span style="font-size: 14pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Artigues, Daniel (Jean Bécarud). <i>El Opus Dei en España</i>. Ruedo Ibérico. </span></span><st1:city st="on"><st1:place st="on"><span style="font-size: 11.5pt; ">Paris</span></st1:place></st1:city><span style="font-size: 11.5pt; ">, <b>1968</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Baeza L., Alvaro. <i>La verdadera historía del Opus Dei</i>. </span></span><span style="font-size: 11.5pt; ">ABL Editor. <st1:state st="on"><st1:place st="on">Madrid</st1:place></st1:state>, <b>1994</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Bécarud, Jean. <i>De la regenta al Opus Dei</i>. </span></span><span style="font-size: 11.5pt; ">Taurus. <st1:state st="on"><st1:place st="on">Madrid</st1:place></st1:state>, <b>1977</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Bowers, Fergal. <i>The Work: An Investigation into the History of Opus Dei and How it Operates in <st1:country-region st="on"><st1:place st="on">Ireland</st1:place></st1:country-region> Today. </i>Poolbeg Press, Ltd,<b>1989</b>.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Boyer, Jean. <i>Los peores enemigos de nuestros pueblos</i>. </span></span><span style="font-size: 11.5pt; ">Ediciones Libertad. <st1:city st="on"><st1:place st="on">Columbia</st1:place></st1:city>, <b>1979</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Carandell, L.. <i>Vida y milagros de monseñor Escrivá de Balaguer, fundador del Opus Dei. </i></span></span><span style="font-size: 11.5pt; ">Editorial Laia. <st1:city st="on"><st1:place st="on">Barcelona</st1:place></st1:city>, <b>1975</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Estruch, Joan. <i>Santos y Pillos (El Opus Dei y sus paradojas). </i></span></span><span style="font-size: 11.5pt; ">Editorial Herder. <st1:city st="on"><st1:place st="on">Barcelona</st1:place></st1:city>, <b>1994</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span style="font-size: 11.5pt; ">Felzmann, Vladimir. <i>Why I left Opus Dei. </i>The Tablet. 26 March <b>1983</b>.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">Gracia, Vincente. <i>En el nombre del padre. </i></span></span><span style="font-size: 11.5pt; ">Editorial Bruguera. <st1:city st="on"><st1:place st="on">Barcelona</st1:place></st1:city>, <b>1980</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-bottom: 10.3pt; text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; ">10 García, Viñó M. <i>Josemaria o la planificación de un santo. </i>Ediciones libertarias. Prodhufi. Madrid, <b>1991</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-bottom: 10.3pt; text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; ">11 Jardiel Poncela, Eva. </span><span lang="ES-MX" style="font-size: 11.5pt; font-family: 'Lucida Console'; ">¿</span><i><span lang="ES-MX" style="font-size: 11.5pt; ">Por qué no es usted del Opus Dei</span></i><span lang="ES-MX" style="font-size: 11.5pt; ">? Madrid, <b>1974</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-bottom: 10.3pt; text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; ">12 Le Vaillant, Yvon. <i>La Santa Mafia. El expediente secreto del Opus Dei. </i>Edamex. Méjico, <b>1985</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-bottom: 10.3pt; text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; ">13 Magaña C., Manuel. <i>Revelaciones sobre la Santa Mafia</i>. Edición del autor. Méjico, <b>1978</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; ">14 Moncada, Alberto. <i>El Opus Dei. Una interpretación. </i></span><span style="font-size: 11.5pt; ">Indice. <st1:state st="on"><st1:place st="on">Madrid</st1:place></st1:state>, <b>1974</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span lang="ES-MX" style="font-size: 11.5pt; ">Los hijos del padre. </span></i></span><span lang="ES-MX" style="font-size: 11.5pt; ">Argos Vergara. </span><st1:city st="on"><st1:place st="on"><span style="font-size: 11.5pt; ">Barcelona</span></st1:place></st1:city><span style="font-size: 11.5pt; ">, <b>1977</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span lang="ES-MX" style="font-size: 11.5pt; ">Historia oral del Opus Dei. </span></i></span><span style="font-size: 11.5pt; ">Plaza y Janés. <st1:city st="on"><st1:place st="on">Barcelona</st1:place></st1:city>, <b>1987</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span lang="ES-MX" style="font-size: 11.5pt; ">Sectas católicas: El Opus Dei. </span></i></span><span lang="ES-MX" style="font-size: 11.5pt; ">XII Congreso de Sociología. Madrid, <b>1990</b>. </span><span style="font-size: 11.5pt; ">26 páginas.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">15 Moreno, María Angustias. <i>El Opus Dei, anexo a una historia. </i>Ediciones Libertarias Prodhufi. Qinta edición. </span></span><st1:state st="on"><st1:place st="on"><span style="font-size: 11.5pt; ">Madrid</span></st1:place></st1:state><span style="font-size: 11.5pt; ">, marzo <b>1992</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">16 Pinay, Maurice. <i>Complot contra la Iglesia. </i>Ediciones Mundo Libre. </span></span><span style="font-size: 11.5pt; ">Méjico, <b>1985</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">17 Ropero, Javier. <i>Hijos en el Opus Dei. </i>Ediciones B. Serie Reporter. Barcelona, <b>1993</b>.<o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="FR" style="font-size: 11.5pt; ">18 Saunier, Jean. <i>El Opus Dei. </i></span></span><span style="font-size: 11.5pt; ">Ediciones Roca. Méjico, D.F., <b>1976</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">19 Tapía, María del Carmen. <i>Tras el umbral. Una vida en el Opus Dei. </i></span></span><span style="font-size: 11.5pt; ">Ediciones B. <b>1992</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="PT-BR" style="font-size: 11.5pt; ">20 Varis autores. <i>Escrivá de Balaguer. </i></span></span><span style="font-size: 11.5pt; ">¿<i>Mito o santo</i>? Prodhufi, <b>1992</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="DE" style="font-size: 11.5pt; ">21 Von Balthasar, Hans Urs. <i>Friedliche Fragen an das Opus Dei. </i></span></span><span style="font-size: 11.5pt; ">Der Christliche Sonntag. <b>1974</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-top: 0in; margin-right: 0in; margin-bottom: 10.3pt; margin-left: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">22 Walsh, Michael. <i>El mundo secreto del Opus Dei. </i></span></span><span style="font-size: 11.5pt; ">Plaza y Janés. <st1:city st="on"><st1:place st="on">Barcelona</st1:place></st1:city>, <b>1990</b><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">23 </span></i></span><span style="font-size: 11.5pt; ">Wast, Hugo. <i>El Kahal</i><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span lang="ES-MX" style="font-size: 11.5pt; ">Oro. </span></i></span><span lang="ES-MX" style="font-size: 11.5pt; ">Editorial <i>La Verdad</i>. Lima, Perú.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Juana Tabor.</span></i></span><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">666.</span></i></span><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span style="font-size: 11.5pt; ">Sexto Sello.</span></i></span><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">24 Wast, Oscar H. <i>Jesuitas, Opus Dei, Cursillos de Cristianidad (origen y finalidad). </i></span></span><span style="font-size: 11.5pt; ">Méjico, <b>1971</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span lang="ES-MX" style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><span lang="ES-MX" style="font-size: 11.5pt; ">25 Ynfante, Jesús. <i>El silencio de las termitas.</i><o:p></o:p></span></span></p><p class="MsoNormal" dir="LTR" style="margin-right: 0in; text-align: left; text-indent: 0in; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><span>.<span style="font: normal normal normal 7pt/normal 'Times New Roman'; "> </span></span></span><span dir="LTR"><i><span lang="ES-MX" style="font-size: 11.5pt; ">La prodigiosa aventura del Opus Dei (Génesis y dessarrollo de la Santa Mafia). </span></i></span><span lang="ES-MX" style="font-size: 11.5pt; ">Edición del autor. </span><span style="font-size: 11.5pt; ">Méjico, <b>1978</b>.<o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: -21pt; text-align: left; direction: ltr; unicode-bidi: embed; "><b><span style="font-size: 11.5pt; font-family: 'Bookman Old Style'; ">____________________</span></b><span style="font-size: 11.5pt; font-family: 'Bookman Old Style'; "><o:p></o:p></span></p><p class="MsoNormal" align="center" dir="LTR" style="text-align: center; text-indent: 27pt; direction: ltr; unicode-bidi: embed; "><i><span style="font-size: 11.5pt; ">.</span></i><span style="font-size: 11.5pt; "><o:p></o:p></span></p><p class="MsoNormal" dir="LTR" style="margin-right: -21pt; text-align: left; direction: ltr; unicode-bidi: embed; "><span style="font-size: 11.5pt; font-family: 'Arial Black'; ">1998<o:p></o:p></span></p><p class="MsoNormal" align="right" dir="RTL" style="text-align: left; "><span dir="LTR">53</span></p><p class="MsoNormal" align="right" dir="RTL" style="text-align: left; "><span lang="PL" dir="LTR"><o:p></o:p></span></p><div style="clear: both; "></div></div><div class="post-footer" style="color: rgb(85, 85, 85); "><div class="post-footer-line post-footer-line-1"><br /></div></div></span>Maritzahttp://www.blogger.com/profile/00522642010598223371noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-26273266375091439292012-01-25T05:16:00.000-08:002012-01-25T05:16:00.789-08:00Zionism, Communism, Banksterism, Vaticanism - Apostasy from God<div><br /></div><div><span class="Apple-style-span" style="background-color: rgb(255, 255, 255); ">Salaam al-Maseeh, peace in Christ! Jesus Christ is the true Messiah and no one else!<br /><br />Zionism was conceived and hatched in Europe along with its parent: Communism. The United States is then expected to be the fall guy and the puppet stooge of the Zionists while the biggest genocidists, the Communists (1 billion murdered worldwide in a century), are considered to be within the political mainstream of European politics along with their clones, the Greens and various Socialists. All the while the Treaty of Rome (1956) based European Union Central Banks pillage the entire earth financially and stay secure behind their Freemason Colony, the former United States of America. It began centuries before by European princes who patronized the Jew usurers they employed to squeeze taxes out of peasants. It is the old "nobility," the European houses of the Dragon - the Illuminati, who control the farce that is the United Nations and who taught the Zionists to be parasites, while embracing their Satanic Talmudic Lurianic Cabala in the form of Freemasonry.<br /><br />The evil that European elites have caused, centers on Palestine and the Middle East as the nadir of the world and the place where they want to build their Satanic one world Government capital in Quds - Jerusalem.<br /><br />The key player in this is the Apostate Vatican and the current Anti-Pope Benediktos along with all of the antipopes since 1958 and ongoing. That is the Whore that will sell out the world to the New World Order and their representative, the Jew Zionist ad-Dajjal Masih (False Messiah, the Antichrist), in Jerusalem.<br /><br /><br />God knows how to repay. "In one hour is Babylon fallen," prophecy concerning Rome and Europe in the Book of the Revelation, Chapter 18, verses 6 through 10.<br /><br /><br />The Apocalypse Of Saint John<br /><br />Chapter 18<br /><br /><br />6 Render to her as she also hath rendered to you; and double unto her double according to her works: in the cup wherein she hath mingled, mingle ye double unto her. 7 As much as she hath glorified herself, and lived in delicacies, so much torment and sorrow give ye to her; because she saith in her heart: I sit a queen, and am no widow; and sorrow I shall not see. 8 Therefore shall her plagues come in one day, death, and mourning, and famine, and she shall be burnt with the fire; because God is strong, who shall judge her. 9 And the kings of the earth, who have committed fornication, and lived in delicacies with her, shall weep, and bewail themselves over her, when they shall see the smoke of her burning: 10 Standing afar off for fear of her torments, saying: Alas! alas! that great city Babylon, that mighty city: for in one hour is thy judgment come.</span></div>SntMartyrhttp://www.blogger.com/profile/11197760281270769367noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-30823669254474988852012-01-24T10:58:00.003-08:002012-06-01T15:35:21.396-07:00Qabalah, Freemasonry, the Tijaniyah Order, the Muslim Brotherhood, Al Qaeda, and Sufism<div dir="ltr" style="text-align: left;" trbidi="on">And Qabalah continues in it’s Devil’s work. Note this concerning the below, in Islam, freemasonry and all connected to it, is considered heresy and not part of confession of Allah. Muslims call freemasonry a "hawk" which means exactly that it is heresy and wrong. Traditional Catholics agree with Muslims on this. Both Catholics and Muslims worship the true God. In the below, the various movements are shown that were used as the base for the Sabatae Zvi Frankists of the Donmeh (who subverted Turkey and caused the genocide against the Armenian Christians). The Sabatae Zvi Frankists of the Donmeh are, with the Gnostic O.T.O., a huge part of the Freemasonic influence that utterly controls the Zionist Vatican. The Sabatae Zvi Frankists of the Donmeh are the religious core and base for all Likkud and all other Talmudic Zionism in Occupied Palestine (falsely called "Israel") and throughout the world. This Zionism of the Sabatae Zvi Frankists of the Donmeh is the prime mover behind the movements leading to the Kurdish Peshmergas' attacks on the Iraqi East Assyrian Churches and the Iranian Shi'ite militias attacks in Iraq and every other assassin horror in the region. Tikun Olam is the base of Cabala and the base of the Satanic Jew Zionist Cabalistic Talmudism.<br />
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Note: Sufism itself is not a heresy in Islam, but there is heretical teaching that calls itself Sufism that Islam does condemn, and that is the kind of false Sufism used by the Frankist Donmeh.<br />
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<b>Qabalah, Freemasonry, the Tijaniyah Order, the Muslim Brotherhood, Al Qaeda, and Sufism</b><br />
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<center><span style="font-family: 'Times New Roman';"><strong>Qabalah, Freemasonry, the Tijaniyah Order, the Muslim Brotherhood, Al Qaeda, and Sufism</strong></span></center><br />
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<center><span style="font-family: 'Times New Roman'; font-size: 180%;"><strong>The Secret Doctrine of the Assassins</strong></span></center><br />
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<center><span style="font-family: 'Times New Roman'; font-size: 130%;"><strong>An Occult Religion behind an Islamist fascade</strong></span></center><br />
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<center><img alt="g and compass" src="http://freemasonrywatch.org/pics/animason.gif" /></center><br />
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<center><a href="http://freemasonrywatch.org/shriners.html"><img alt="Shrine Logo" src="http://freemasonrywatch.org/pics/ShrineLogo.gif" /></a> <a href="http://freemasonrywatch.org/shriners.html"><img alt="Square and Compass" src="http://freemasonrywatch.org/pics/squarecompass.gif" /></a><br />
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<span style="font-family: Verdana; font-size: 85%;"><strong>The Shrine's Ritual is taken from an Arabic Sufi Secret Sect<br />
Freemasonry & Qaballah Occultism owe much to Sufism<br />
The Muslim Brotherhood is a Sufi Secret Society<br />
A.A.O.N.M.S. - A MASON</strong></span></center><br />
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<center><img alt="Sufi Symbol" src="http://freemasonrywatch.org/pics/sufisymbol.jpg" /><br />
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<span style="font-family: Verdana; font-size: 85%;"><strong>The Eight Petalled Lotus Symbol of Sufism<br />
The Buddist Doctrine of Shambalaism uses a similar one<br />
It is said to represent the Eight Regioned Underground World<br />
That lies beneath Tibet and the Hindu Kush, where lives the 'King of the World'... </strong></span></center><br />
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<center><img alt="Osama Bin Laden" src="http://freemasonrywatch.org/pics/osama_bin_laden.jpg" /> <img alt="Dr. Ayman al-Zawahiri " src="http://freemasonrywatch.org/pics/ayman_al-Zawahiri.jpg" /><br />
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<span style="font-family: Verdana; font-size: 85%;"><strong>The Al Qaeda Organization's #1 & 2 Leaders:<br />
The Saudi Millionaire cum Muhajadeen-Mystic Osama bin Laden<br />
The Egyptian Intellectual cum Muslim Brotherhood Adept-Leader Dr. Ayman al-Zawahiri</strong></span></center><br />
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<span style="color: white; font-family: Arial, Helvetica;"><strong><span class="Apple-style-span" style="color: black;">INTRODUCTION</span></strong><span class="Apple-style-span" style="color: black;"></span></span><br />
<span style="color: white; font-family: Arial, Helvetica;"><strong><span class="Apple-style-span" style="color: black;">[Editor's note - Sufism has many branches - some are simply prayerful and devout - the inclusion of Sufism in any case was never referred to in the Qur'an. Some branches of Sufism are obviously political magical khuffar, heretical, and not of God. Muhammad (PBUH) was not a Sufi, his background was Hanafite (Monotheist) and with close Christian connections.] </span></strong></span><br />
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<span style="color: white; font-family: Arial, Helvetica;"><span class="Apple-style-span" style="color: black;">The Sufis are the main 'mystical' manifestation of Islam. Although its acceptability to orthodox Muslims has always been essential to the function of Sufism as an 'Inner Tradition' within Islam, there remains speculation that its origins lie in much older near-eastern mystical traditions, perahps even dating back to ancient Egypt. According to Sufi tradition, the descriptive term 'Sufi' was decided at a council of 45 mystics in 623 c.e., the second year of the Islamic calendar, and the first documentary evidence of Sufis arrives with the founding of the first Sufi Order in 657 ce.. This gives some historical credence to the tradition that the Prophet Mohammed was himself a Sufi. Like many of the important Sufi terms, the word 'Sufi' is itself a complex pun on Arabic words of similar sound and meaning. Two of these are 'suf', meaning 'wool' (a reference to the cloth from which the cloaks worn by Sufis are made), and 'sufiy', meaning 'pious'. </span></span><br />
<span style="color: white; font-family: Arial, Helvetica;"><strong><span class="Apple-style-span" style="color: black;">THE INNER TRADITION</span></strong><span class="Apple-style-span" style="color: black;"> </span></span><br />
<span style="color: white; font-family: Arial, Helvetica;"><span class="Apple-style-span" style="color: black;">Although Sufis always aimed at the heart of Islam, it wasn't until the 'Golden Age' of the Abbasid Empire 750-1258 c.e.) that Sufism rose to prominence. Whilst the early Islamic Empire was characterized more by the petty tribal bickering of th Arab armies who created it, the Abbasid dynasty (based in Baghdad) saw a shift of power to the more ancient Persian culture. The greater influence of music, poetry and intellectual pursuits suited the Sufis, many of whom began to make important cultural contributions to Islam. Perhaps most significant of these was Mohammed El-Ghazali, a great poet but also an influential theologian, who is still often referred to as 'the Authority of Islam' even by the most orthodox Sunni Moslems. Although a controversial figure in his own times, Ghazali's work offered acceptable solutions to some of the most pressing Theological questions of the era (the early 12th century). This effectively guarunteed the acceptability of the Sufis doctrines around which these solutions were based, thereby securing the future of the Sufi cults. The writer Idries Shah has often put foward the argument that Ghazali was also a major influence on St. Thomas Aquinas and St. Francis of Assisi, who may have been a Sufi initiate himself. </span></span><br />
<span style="color: white; font-family: Arial, Helvetica;"><strong><span class="Apple-style-span" style="color: black;">POLITICAL INFLUENCE</span></strong><span class="Apple-style-span" style="color: black;"> </span></span><br />
<span style="color: white; font-family: Arial, Helvetica;"><span class="Apple-style-span" style="color: black;">It is not uncommon for esoteric traditions to exist fairly comfortably within an exoteric doctrine for long periods of time, with various sects occasionally wielding enormous power. Many Sufi Orders continue to be very influential within orthodox Sunni Islam. For example the Tijaniyah Order is strongly associated with the Muslim Brotherhood, which began as an anti-British movement in Egypt in the 1920s, later playing an important role in the revolution which deposed King Faroukh in 1952. Today the Brotherhood is effectively acting as an intermediary between the oil-rich Saudi Arabia and Egypt, where it is still technically illegal. Many of the features which made Sufism so succesfull as an occult underground (for example the secret recognistion codes and 'cell' structure) helped the Muslim Brotherhood function effectively as a terrorist organisation and spy network As with western Freemasonry, however, it seems likely that in many cases any esoteric aims have long sonce been submeregd by political objectives. </span></span><br />
<span style="color: white; font-family: Arial, Helvetica;"><strong><span class="Apple-style-span" style="color: black;">SUFI RITUAL</span></strong><span class="Apple-style-span" style="color: black;"> </span></span><br />
<span style="color: white; font-family: Arial, Helvetica;"><span class="Apple-style-span" style="color: black;">Unlike Christianity, ceremonial magic has a legitimate place in Islam. According to Islamic law, sihr-al-halal or pemitted magick may be used as a vehicle for religious discovery. This has given Sufis room to preserve magickal practices from the ancient world which were systematically supressed in Europe, which had to wait for the Renaissiance for their re-introduction. Like Qabalah, Sufi ideas played an important part in the European Rennaissance, in particular being hugely influential on the Rosicrucian movement. In terms of esoteric practice, there is also a large overlap between Qabalistic and Sufic magickal practice, hardly surprising when one considers the related languages, geographical proximity, and common religious heritage. Like Qabalists, Sufis have alway sought to maintain their legitimacy within mainstream religion. Like Qabalists, they maintained an intellectual tradition in continuity from the Hellenistic culture of the last few cenuries b.c.e.. There are also some similarities which both refuse to acknowledge. The practice of demonic magic (summoning and binding demons) has a central role in the magick of both traditions. This doesn't sit easily with modern Sufis, who like to stress the more image-friendly "spiritual development" side of their tradition. Nevertheless, demonic magick is probably one of the most ancient threads in the Sufi tapestry, dating back to the ancient Canaanite/Babylonian/Egyptian cultures. Many medieval grimoires (which mark the point at which demonology entered Western Europe) contain lists of demons with names directly traceable to these traditions. When [ref]Aleister Crowley 'restored' the Invocation of the Bornless One, he found good correlations between the nonsense-names contained in the Graeco-Coptic original and Egyptian godforms, correspondances born out by the context of the ritual. </span></span><br />
<span style="color: white; font-family: Arial, Helvetica;"><strong><span class="Apple-style-span" style="color: black;">SUFIS AND SOCIETY</span></strong><span class="Apple-style-span" style="color: black;"> </span></span><br />
<span style="color: white; font-family: Arial, Helvetica;"><span class="Apple-style-span" style="color: black;">As well as similarities, there are also important differences between Sufism and Qabalah. One is of scale. While the educated Jewish population was, for many hundreds of years, tiny, Islam has been the official religion of some of the largest Empires the world has seen. As a result of this, there is a much greater diversity within traditional Sufi thought and practice than in the Qabalah. In many ways, Qabalah as a force within Judaism has declined since its heyday in the 17th century. Partly to counter accusations of heresy, Jewish Qabalists adopted a conservative, traditional, aescetic image. This has resulted in a tradition which has become so divorced from mainstream culture, it is all but irrelevant. In many ways the bastard forms of Qabalah adopted by the Hermetic Order of the Golden Dawn and their contemporaries are truer to the original aims of the Qabalah than the fossilized versions being practiced amongst the ageing bearded orthodoxy. Whilst some forms of Sufism have undoubtedly suffered this fate, and others have been subverted by politics, there are many Sufis still actively working within their communities. This is another disctinctive feature of Sufism. Withdrawal from the world is only a temporary phaze of a cycle which must inevitably lead the Sufi back into society. This concept has countered the anal autoconsumptive tendencies implicit in many 'spiritual' paths, which often fall into the trap of defining themselves as an alternative to ordinay human experience instead of as an extension of it. </span></span><br />
<span style="color: white; font-family: Arial, Helvetica;"><strong><span class="Apple-style-span" style="color: black;">THE INVISIBLE INFLUENCE</span></strong><span class="Apple-style-span" style="color: black;"> </span></span><br />
<span style="color: white; font-family: Arial, Helvetica;"><span class="Apple-style-span" style="color: black;">Thanks to the Golden Dawn's adoption of the Tree of Life, the influence of Qabalah on western ceremonial magick is highly visible. However, the no less significant influence of Sufism has been all but ignored. Scholars are only now starting to admit the enormous influence on the Rennaissance exerted not only of Sufism but Islam in general. This is doubtless partly due to the endemic racist and Eurocentric tendencies of western scholars, but there are other mitigating circumstances. Whereas Qabalah is quite tightly described by the ritual practices it uses, Sufism has always been more of a free-form affair, stressing the importance of the 'internal' individual experience, rather than the means by which it is produced (the latter, according to Sufis, being a poor guide to the former). Where Qabalah can be recognised, for example, by schemes such as the tree of life, the name of an angel, or by some clever use of numerical equivalents of words, Sufi ideas are much harder to spot. Many authors trying to demonstrate the Sufi influence on Rennaisance art, literure, and music, such as the great Idries Shah, have found themselves foiled by need to explain the end-point of Sufi initiation in order to describe how one may move towards it. </span></span><br />
<span style="color: white; font-family: Arial, Helvetica;"><strong><span class="Apple-style-span" style="color: black;">WAS CROWLEY A SUFI?</span></strong><span class="Apple-style-span" style="color: black;"> </span></span><br />
<span style="color: white; font-family: Arial, Helvetica;"><span class="Apple-style-span" style="color: black;">As well as the invisible influence on the Rosicrucians, it seems likely that Crowley was also heavily influenced by Sufi ideas. He spoke Arabic and travelled extensively in many areas where Sufis practiced. And he was also fond of that least tangible means of Sufi teaching, the self-as-paradox. Crowley, like many Sufis before him, was not scared to contradict himself regularly, to cheat his pupils of their savings whilst lecturing them on the importance of honesty, to marry his friend's sister to save her from choosing between two lovers. The regressive nature of modern Thelema may be judged by the fact that this important, even central aspect of Crowley's teaching is still widely ignored, in favour of his boring and often inaccurate pronouncements on magick in books with impressive sounding titles. For God's sake, Wake Up! </span></span><br />
<span style="color: white; font-family: Arial, Helvetica;"><span style="font-family: Verdana; font-size: 85%;"><strong>Resource: <a href="http://www.cix.co.uk/~garuda/">The Ritual Magick Homepage</a></strong></span><br />
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<center><span style="color: white; font-family: Arial, Helvetica;"><img align="center" src="http://freemasonrywatch.org/pics/animason.gif" /></span></center><span style="color: white; font-family: Arial, Helvetica;"><br />
<span class="Apple-style-span" style="color: black;"><i>EDITOR NOTE: All the beliefs below that are supposedly cited as antithetical to Christian Faith are in fact private interpretations that are not in the Koran or are in fact downright heretical from a Qur'anic point of view.</i><br />
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</span><strong><span class="Apple-style-span" style="color: black;">THE SECRET DOCTRINES OF THE ASSASSINS </span></strong><span class="Apple-style-span" style="color: black;"> </span><span class="Apple-style-span" style="color: black;">compiled by Richard Shand </span><br />
<span class="Apple-style-span" style="color: black;">ORIGINS OF THE NIZARI ISMA'ILIS </span><br />
<span class="Apple-style-span" style="color: black;">(1) The Schism in Islam<br />
(2) Old Man of the Mountains<br />
(3) Fate of the Isma'ilis </span><br />
<span class="Apple-style-span" style="color: black;">THE SECRET DOCTRINES OF THE ASSASSINS </span><br />
<span class="Apple-style-span" style="color: black;">(1)Schools of Thought<br />
(2) Haqa'iq - The Esoteric Truths<br />
(3) The Nine Degrees<br />
(4) The Occult Tradition </span><br />
<span class="Apple-style-span" style="color: black;">Origins of the Nizari Isma'ilis </span><br />
<span class="Apple-style-span" style="color: black;">(1) The Schism in Islam </span><br />
<span class="Apple-style-span" style="color: black;">"...in the year the Christian calendar calls AD 632, a schism even greater than the Reformation was to produce engulfed Islam. Its two great forces, the Sunnis and the Shi'ites, became irrevocably divided. The Shi'ites insisted that the leadership of Islam should have remained in the Prophet's family and, upon his death, they had pledged their support to Mohammed's cousin, Ali, who became Caliph or successor to the Prophet." </span><br />
<blockquote><span class="Apple-style-span" style="color: black;">- Gordon Thomas, </span><i><span class="Apple-style-span" style="color: black;">Journey into Madness </span></i></blockquote><span class="Apple-style-span" style="color: black;">"...Legend has it that Mohammed's son-in-law Sidina 'Ali, the ideal warrior, once became so caught up in the frenzy of killing that he began to kill his own people after finishing off the enemy. His frenzy had to be cooled down before he could stop." </span><blockquote><span class="Apple-style-span" style="color: black;">- </span><i><span class="Apple-style-span" style="color: black;">An Encyclopedia of Archetypal Symbolism</span></i><span class="Apple-style-span" style="color: black;"> </span></blockquote><span class="Apple-style-span" style="color: black;">"Ali was murdered in AD 661. But, in the Shi'ite theology, Ali and his descendants were Imams - divinely guided leaders and mediators between God and Man, Christ-like figures on earth. There were twelve Imams before the last disappeared in AD 940. It is a fundamental Shi'ite belief that he is hiding in one of the vast Arabian deserts, awaiting the right moment to re-emerge and establish a purified Islamic government of justice...The Imam, on his return, would launch a jihad, a holy war, more violent than any before fought over the centuries by his Shi'ite disciples." </span><blockquote><span class="Apple-style-span" style="color: black;">- Gordon Thomas, </span><i><span class="Apple-style-span" style="color: black;">Journey into Madness </span></i></blockquote><span class="Apple-style-span" style="color: black;">"One of the most successful secret societies which the Shi'as founded was centered around the Abode of Learning in Cairo, which was the training-ground for fanatics who were conditioned by the most cunning methods to believe in a special divine mission. In order to do this, the original democratic Islamic ideas had to be overcome by skilled teachers, acting under the orders of the Caliph of the Fatimites, who ruled Egypt at that time." </span><blockquote><span class="Apple-style-span" style="color: black;">- Arkon Daraul, </span><i><span class="Apple-style-span" style="color: black;">Secret Societies </span></i></blockquote><span class="Apple-style-span" style="color: black;">"The fundamental doctrine of the Shi'a is based upon the ta'lim, or authorized teaching. The imam was responsible for this teaching, from which no deviation at all was possible. This is the basis of the authority of the Shi'ite imams, and informs their role as descendants of Ali..." "The essential division between Shi'a and Sunni is based upon the dispute between the mutually exclusive notions that authority may be explained by ta'lim or that it may be explained by means of reason and analogy." </span><blockquote><span class="Apple-style-span" style="color: black;">- Edward Burman, </span><i><span class="Apple-style-span" style="color: black;">The Assassins - Holy Killers of Islam </span></i></blockquote><span class="Apple-style-span" style="color: black;">"Much of the well-known mystical symbolism of Sufism, often best known through the Rubaiyat of Omar Khayyam, was taken over by the Isma'ilis. They joined Sufism and Shiism in a peculiar and unique blend, often appearing as a particular group of Sufis with their own Shaykh....It would not..be surprising if the use of hashish and other drugs for achieving mystical ecstasy was also carried over from the Sufis." </span><blockquote><span class="Apple-style-span" style="color: black;">- Edward Burman, </span><i><span class="Apple-style-span" style="color: black;">The Assassins - Holy Killers of Islam </span></i></blockquote><span class="Apple-style-span" style="color: black;">(2) Old Man of the Mountains </span><span class="Apple-style-span" style="color: black;">In 1074 "the Armenian general Badr al-Jamali traveled with his army from Syria to Cairo and took effective control. From that moment, the power of the caliph was extremely limited and the real ruler of the state was the commander-in-chief of the army. the last caliphs were little more than figureheads." "On the death of the Caliph al-Mustansir in 1094, the new commander opposed the Caliph's own designation of his son Nizar as caliph and placed Nizar's brother al-Musta'li on the throne... The Isma'ilis in the East [Persia] refused to acknowledge al-Musta'li and broke off relations with the dynasty in Cairo." </span><br />
<span class="Apple-style-span" style="color: black;">"The dissenting group proclaimed their allegiance to the by-passed Caliph Nizar, and it is for this reason that members of the sect which became known to history as The Assassins were first known as the Nizari Isma'ilis." </span><br />
<blockquote><span class="Apple-style-span" style="color: black;">- Edward Burman, </span><i><span class="Apple-style-span" style="color: black;">The Assassins - Holy Killers of Islam </span></i></blockquote><span class="Apple-style-span" style="color: black;">"'Assasseen' in Arabic signifies 'guardians', and some commentators have considered this to be the true origin of the word: 'guardians of the secrets'." </span><blockquote><span class="Apple-style-span" style="color: black;">- Arkon Daraul,</span><i><span class="Apple-style-span" style="color: black;"> Secret Societies </span></i></blockquote><span class="Apple-style-span" style="color: black;">"Hasan-i Sabbah was a revolutionary of genius who devised and put into practice the 'new' preaching or da'wa of the Nizari Isma'ilis, which was to replace the 'old' da'wa of the Fatimid Isma'ilis at Cairo... It is likely that he was born around 1060 in Qom, one-hundred-and-fifty kilometers south of modern Tehran." </span><span class="Apple-style-span" style="color: black;">"He had a fine mind, an excellent knowledge of theology, and evidently possessed the phenomenal strength of will necessary to pursue his ideal for so many years... We can imagine him converting the people of Daylam just as he had himself been converted, by patiently digging away at a potential proselyte's religious doubts until they were strong enough to admit the possibility of an alternative." </span><br />
<span class="Apple-style-span" style="color: black;">"Hasan-i Sabbah had managed through careful theological argument and relentless logic applied to the Shi'a doctrines, to create a powerful sectarian sense of community based on the traditional secrecy and conspiratorial nature of Isma'ilism." </span><br />
<span class="Apple-style-span" style="color: black;">"The Alborz Mountains, which rise to a maximum height of over six-thousand meters in the volcanic Mount Damavand, constitute a natural barrier between the Caspian and the vast gently tilting plateau which constitutes Central Iran. Although not distant as the crow field from Tehran, this mountainous area has always been and still is remote. It was presumably for this reason that many shi-ite sects and fleeing Isma'ilis and other Moslem heretics had... for many centuries taken refuge in the mountain kingdom of ancient Daylam." </span><br />
<span class="Apple-style-span" style="color: black;">Within a high mountain valley stands "the castle of Alamut, the fortress retreat of Hasan-i Sabbah, which became almost legendary after the supposed 1273 visit of Marco Polo and his description of the 'Old Man of the mountains' and the 'Ashishin'..." </span><br />
<blockquote><span class="Apple-style-span" style="color: black;">- Edward Burman, </span><i><span class="Apple-style-span" style="color: black;">The Assassins - Holy Killers of Islam </span></i></blockquote><span class="Apple-style-span" style="color: black;">"The Old Man kept at his court such boys of twelve years old as seemed to him destined to become courageous men. When the Old Man sent them into the garden in groups of four, ten or twenty, he gave them hashish to drink. They slept for three days, then they were carried sleeping into the garden where he had them awakened." </span><span class="Apple-style-span" style="color: black;">"When these young men woke, and found themselves in the garden with all these marvelous things, they truly believed themselves to be in paradise. And these damsels were always with them in songs and great entertainments; they; received everything they asked for, so that they would never have left that garden of their own will." </span><br />
<span class="Apple-style-span" style="color: black;">"And when the Old Man wished to kill someone, he would take him and say: 'Go and do this thing. I do this because I want to make you return to paradise'. And the assassins go and perform the deed willingly." </span><br />
<blockquote><span class="Apple-style-span" style="color: black;">- Marco Polo - </span><i><span class="Apple-style-span" style="color: black;">on his visit to Alamut in 1273 </span></i></blockquote><span class="Apple-style-span" style="color: black;">"That Hasan-i Sabbah and other early Assassin Masters had gardens seems likely since the garden is such an important part of Persian noble life and of mysticism. The water channels and meticulous care to ensure regular water supplies at Assassin castles echo the care which Persian and Arab villages and country houses today give to the presence of running water. So the legend of the garden in which Assassins were taken probably has its origins in fact." </span><span class="Apple-style-span" style="color: black;">"Many scholars have argued, and demonstrated convincingly, that the attribution of the epithet 'hashish eaters' or 'hashish takers' is a misnomer derived from enemies the Isma'ilis and was never used by Moslem chroniclers or sources. It was therefore used in a pejorative sense of 'enemies' or 'disreputable people'. This sense of the term survived into modern times with the common Egyptian usage of the term Hashasheen in the 1930s to mean simply 'noisy or riotous'. It is unlikely that the austere Hasan-i Sabbah indulged personally in drug taking." </span><br />
<span class="Apple-style-span" style="color: black;">"There is no mention of that drug [hashish] in connection with the Persian Assassins - especially in the library of Alamut ('the secret archives')." </span><br />
<span class="Apple-style-span" style="color: black;">"Once established in a secure and permanent base, Hasan sent da'is [missionaries] out from Alamut in all directions, At the same time he pursued a policy of territorial expansion, taking castles either by means of propaganda or by force, and building others... Life at Alamut, and we may suppose in the other fortresses at this time, was characterized by extreme asceticism and severity." </span><br />
<span class="Apple-style-span" style="color: black;">"Political assassination was not unknown in Islam before Hasan-i Sabbah. Earlier sects had used murder as a political technique, and there is evidence that Mohammed himself disposed of his enemies by suggesting that they did not deserve to live - and hoping that faithful followers would take the hint. There had even been an extremist Shi'ite group known as the 'stranglers' after their preferred method of assassination." </span><br />
<span class="Apple-style-span" style="color: black;">The word assassin "definitely entered the literary vocabulary when it was used by Dante." In The Divine Comedy: Hell, Book XIX, "Dante describes himself as 'like a friar who is confessing the wicked assassin': </span><br />
<span class="Apple-style-span" style="color: black;">'Io stava come il frate che confessa Lo perfido assassin...' </span><br />
<span class="Apple-style-span" style="color: black;">"Here the strongest possible noun is required since the criminal being confessed is being buried alive head down, thus denoting a sin of particular horror. The connection of assassin with wickedness reinforces the clarity and precision with which Dante used the word, and it was in this sense that 'assassin' then passed into other European languages." </span><br />
<blockquote><span class="Apple-style-span" style="color: black;">- Edward Burman, </span><i><span class="Apple-style-span" style="color: black;">The Assassins - Holy Killers of Islam </span></i></blockquote><span class="Apple-style-span" style="color: black;">(3) Fate of the Isma'ilis </span><span class="Apple-style-span" style="color: black;">"After the destruction of Alamut by Hulegu in 1256, many members of the Nizari Isma'ili sect are thought to have fled to Afghanistan, the Himalayas and above all Sind... Several of them had traveled to India as early as the eleventh century, but the founder of the branch of the sect known as the Bohras was probably a certain Abdullah who traveled from the Yemen and arrived in Cambay in about 1067. He traveled and teached extensively in the province of Gujerat, where still today the Bohras are a powerful and secretive presence." </span><br />
<span class="Apple-style-span" style="color: black;">"The other major branch of the Isma'ilis in the East today are known as the Khojas, who are particularly strong in what was once the Punjab but is now part of Pakistan. Their tradition relates that a missionary known as Nu(r) Satagut, which means literally 'teacher of true light', was the first to arrive in India. He is thought to have traveled to north-western India some time between 1160 and 1242. It was the Khoja sect which descended directly from the Nizari Isma'ilis or Assassins, and on whose support the Aga Khan's leadership of the Isma'ilis today is based." </span><br />
<span class="Apple-style-span" style="color: black;">"The present Aga Khan, correctly known as Prince Karim El Husseni, Aga Khan IV, is recognized as the forty-ninth hereditary imam of the Isma'ilis and claims direct descent from the Prophet Mohammed. He is recognized as head of the world-wide Isma'ili sect, today estimated at between four and twenty million in number. His income from voluntary contributions was estimated by Mihir Bose [The Agha Khans] in 1985 to be seventy-five million pounds a year." </span><br />
<span class="Apple-style-span" style="color: black;">"The theology and politics of the revolutionary of genius Hasan-i Sabbah can in fact be seen as the first original creation - both religious and political - of a specifically Persian ethos after the conquest of the country of the Arabs and consequent conversion to Islam. In this wider sense the thought and doctrines of the inventor of the 'Assassins' may be said to have an enduring influence in the religious and political life of the Middle East. This legacy is shared both the Aga Khans and by contemporary revolutionary groups in Lebanon and Persia." </span><br />
<blockquote><span class="Apple-style-span" style="color: black;">- Edward Burman, </span><i><span class="Apple-style-span" style="color: black;">The Assassins - Holy Killers of Islam </span></i></blockquote><span class="Apple-style-span" style="color: black;">The Secret Doctrines of the Assassins </span><span class="Apple-style-span" style="color: black;">(1) Schools of Thought </span><br />
<span class="Apple-style-span" style="color: black;">"The real problem of the Isma'ilis in general, and the Nizari Isma'ilis or Assassins in particular, is that they were always considered heretical and persecuted by official Islam, except for the period in which Isma'ilism was the official religion under the Fatimid caliphs of Egypt. The consequence of this is that no comprehensive formula of the Assassins' creed was ever generally recognized. Their doctrines were maintained in secrecy by the Assassins themselves, while their enemies were content to dismiss them as heretical without studying or reporting them." </span><br />
<blockquote><span class="Apple-style-span" style="color: black;">- Edward Burman, </span><i><span class="Apple-style-span" style="color: black;">The Assassins - Holy Killers of Islam </span></i></blockquote><span class="Apple-style-span" style="color: black;">Hasan-i Sabbah "prevented ordinary persons from delving into knowledge; and likewise the elite from investigating former books, except those who knew the circumstances of each book and the rank of the authors in every field. With his partisans, in theology he did not go beyond saying, our god is the god of Mohammed." </span><blockquote><span class="Apple-style-span" style="color: black;">- Shaharastani </span></blockquote><span class="Apple-style-span" style="color: black;">"Islam is not a messianic religion and has no room for a saviour-messiah. Nevertheless, there gradually developed--probably under Christian influence--the notion of an eschatological restorer of the faith, identified as a descendant of the Prophet or as the returning 'Isa (i.e., Jesus). He is usually referred to as the mahdi; i.e., the '[divinely] guided one'. After the appearance of 'Isa, the last judgment will begin: the good will enter paradise; the evil will fall into hell. Heaven and hell possess various goals and steps of recompense for good and evil. The time before the end is viewed pessimistically: God himself will abandon the godless world. Ka'bah (the great pilgrimage sanctuary of the Muslim world) will vanish, the copies of the Qur'an will become empty paper, and its words will disappear from memory. Then the end will draw near." </span><blockquote><span class="Apple-style-span" style="color: black;">- </span><i><span class="Apple-style-span" style="color: black;">Encyclopaedia Britannica </span></i></blockquote><span class="Apple-style-span" style="color: black;">"In the Koran Jesus is mentioned no less than thirty-five times, under a number of impressive appellations - including 'Messenger of God' and 'Messiah'. At no point, however, is he regarded as anything other than a mortal prophet, a forerunner of Mohammed and a spokesman for the single supreme God. And like Basilides and Mani, the Koran maintains that Jesus did not die on the cross, 'they did not kill him, nor did they crucify him, but they thought that did.' The Koran itself does not elaborate on this ambiguous statement, but Islamic commentators do. According to most of them, there was a substitute - generally, though not always, supposed to have been Simon of Cyrene. Certain Muslim writers speak of Jesus hiding in a niche of a wall and watching the Crucifixion of a surrogate as is described in the Nag Hammadi Scrolls." </span><blockquote><span class="Apple-style-span" style="color: black;">- Baigent, Leigh & Lincoln, </span><i><span class="Apple-style-span" style="color: black;">The Holy Blood and the Holy Grail </span></i></blockquote><span class="Apple-style-span" style="color: black;">The doctrine of rebirth, or more correctly transmigration was "widely accepted in Persia, and evolved in the particular Moslem form of belief in the Mahdi, the 'one guided by God to the truth'. The Isma'ili version of these ideas consisted of two schools of thought: first, a belief in Ismail himself as immortal, and consequently that he is the Mahdi; second, some believed that Mohammed, son of Ismail, was the Mahdi who would not die until he had conquered the world." </span><span class="Apple-style-span" style="color: black;">"The Druzes accept reincarnation as one of the chief distinguishing principles of their religion: their founder and apostle Hakim is held to have possessed the soul of the twelfth imam, and it is from this fact that his authority derives. Druzes, about whom we have more information than the Assassins and whose doctrines are usually almost identical, believe that all human souls were created together and that their number is fixed... Souls progress though a series of transmigrations to a higher degree of excellence." </span><br />
<blockquote><span class="Apple-style-span" style="color: black;">- Edward Burman, </span><i><span class="Apple-style-span" style="color: black;">The Assassins - Holy Killers of Islam </span></i></blockquote><span class="Apple-style-span" style="color: black;">(2) Haqa'iq - </span><i><span class="Apple-style-span" style="color: black;">The Esoteric Truths </span></i><span class="Apple-style-span" style="color: black;"> </span><span class="Apple-style-span" style="color: black;">"The religious revolution of man was considered to have taken place in seven years under seven Messenger Prophets, the first six of whom were Adam, Noah, Abraham, Moses, Jesus and Mohammed. Each of these messengers revealed a religious law in esoteric form, which was readily interpreted even by the uninitiated: this is the zahir or external aspect. But each of these messages also contained an inner, esoteric truth which required interpretation by the small number of initiates capable of receiving them: this the batin, or esoteric truth." </span><br />
<span class="Apple-style-span" style="color: black;">"The esoteric truths themselves, haqa'iq, were explained by a successor of each of the Messenger Prophets known as the wasi (Legates) or by the sami (Silent One) whose task was to explain the batin of the Scriptures and Law. Each Legate was in turn followed by a series of seven imams, the seventh of whom became the next messenger Prophet in the series. The last era would be marked by the Mahdi, who would make the inner doctrine public and inaugurate an era of pure spiritual knowledge." </span><br />
<span class="Apple-style-span" style="color: black;">"Isma'ili theology was thus revelationary in character. The haqa'iq transcended human reason and ultimately derived from gnostic doctrines, considering the principles of spiritual and physical worlds in Neoplatonic terms. The Gnostics held that the physical world had been created by an inferior deity, the Yahweh of the Old Testament, who was allowed a certain lassitude until God decided to send His son to inhabit the body of Jesus and free the world from false teachings. Certain Gnostic notions passed into Islam when Mohammed adopted the gnostic idea that the body which was crucified was only a phantom which the Jews and Romans could not harm." </span><br />
<blockquote><span class="Apple-style-span" style="color: black;">- Edward Burman, </span><i><span class="Apple-style-span" style="color: black;">The Assassins - Holy Killers of Islam </span></i></blockquote><span class="Apple-style-span" style="color: black;">"The heart of the Isma'ili haqa'iq, which consists in their denial of rationalism and forms the basis of their 'heresy', lies in the denial that God is the first cause. For them, the first cause is the Order or Word of God, which became united with the Universal Intellect. Hence the idea of the Order is at the heart of their esoteric doctrines, and achieves their synthesis of Neoplatonic philosophy and Islam." </span><span class="Apple-style-span" style="color: black;">"The power of Hasan-i Sabbah himself, and the fanatical devotion of the fida'i, ultimately derived from this categorical insistence on the transcendental nature of God. Such an absolute God, and absolute imam, demands absolute faith and obedience." </span><br />
<span class="Apple-style-span" style="color: black;">Group A: descended from Ali and Nizar </span><br />
<span class="Apple-style-span" style="color: black;">1 Imam </span><br />
<span class="Apple-style-span" style="color: black;">Group B: fully initiated </span><br />
<span class="Apple-style-span" style="color: black;">2 Da'i 'd-Du'at (Chief Da'i)<br />
3 Du'i 'l-Kabir (Superior Da'i)<br />
4 Du'i (ordinary Da'i) </span><br />
<span class="Apple-style-span" style="color: black;">Group C: partly initiated </span><br />
<span class="Apple-style-span" style="color: black;">5 Rafiq (comrade) Group D: uninitiated </span><br />
<span class="Apple-style-span" style="color: black;">6 Lasiq (adherent)<br />
7 Fida'i (self-sacrificer, the destroying angels) </span><br />
<span class="Apple-style-span" style="color: black;">"Although the details of the stages of initiation... derive from a historian writing around 1332 about the Druzes... the major difference is that the degrees have... been increased from seven to nine, perhaps to agree with the nine celestial spheres." </span><br />
<blockquote><span class="Apple-style-span" style="color: black;">- Edward Burman, </span><i><span class="Apple-style-span" style="color: black;">The Assassins - Holy Killers of Islam </span></i></blockquote><span class="Apple-style-span" style="color: black;">(3) The Nine Degrees </span><span class="Apple-style-span" style="color: black;">"Members were enrolled, on the understanding that they were to receive hidden power and timeless wisdom which would enable them to become as important in life as some of the teachers." </span><br />
<span class="Apple-style-span" style="color: black;">"Students had to pass through nine degrees of initiation." </span><br />
<span class="Apple-style-span" style="color: black;">First Degree </span><br />
<span class="Apple-style-span" style="color: black;">"In the first, the teachers threw their pupils into a state of doubt about all conventional ideas, religious and political. They used false analogy and every other device of argument to make the aspirant believe that what he had been taught by his previous mentors was prejudiced and capable of being challenged. The effect of this, according to the Arab historian, Makrizi, was to cause him to lean upon the personality of the teachers, as the only possible source of the proper interpretation of facts. At the same time, the teachers hinted continually that formal knowledge was merely the cloak for hidden, inner and powerful truth, whose secret would be imparted when the youth was ready to receive it. This 'confusion technique' was carried out until the student reached the stage where he was prepared to swear a vow of blind allegiance to one or other of his teachers." </span><br />
<span class="Apple-style-span" style="color: black;">Second Degree </span><br />
<span class="Apple-style-span" style="color: black;">"The neophyte is taught to believe that God's approval cannot be won by observing the prescriptions of Islam, unless the inner Doctrine, of which they are mere symbols, be received from the Imam to whom its guardianship has been entrusted." </span><br />
<span class="Apple-style-span" style="color: black;">Third Degree </span><br />
<span class="Apple-style-span" style="color: black;">"The neophyte is instructed as to the nature and number of the Imams, and is taught to recognize the significance in the spiritual and material worlds of the number Seven which they also represent. He is thus definitely detached from the Imamiyya of the Sect of the Twelve, and is taught to regard the last six of their imams as persons devoid of spiritual knowledge and unworthy of reverence." </span><br />
<span class="Apple-style-span" style="color: black;">Fourth Degree </span><br />
<span class="Apple-style-span" style="color: black;">"The neophyte is now taught the doctrine of the Seven Prophetic Periods, of the nature of the Natiq, the Sus or Asas and the remaining six Samits ('Silent' imams) who succeed the latter, and of the abrogation by each Natiq of the religion of his predecessor. This teaching involves the admission (which definitely places the proselyte outside the pale of Islam) that Mohammed was not the last of the Prophets, and that the Qur'an is not God's final revelation to man. With Mohammed b. Isma'ili, the Seventh and Last Natiq, the Qu'im ('He who ariseth'), the Sahibu 'i-Amr ('Master of the Matter'), an end is put to the 'Sciences of the Ancients' (Ulumu 'l-awwalin), and the Esoteric (Batini) Doctrine, the Science of Allegorical Interpretation (Ta'wil), is inaugurated." </span><br />
<span class="Apple-style-span" style="color: black;">Fifth Degree </span><br />
<span class="Apple-style-span" style="color: black;">"Here the proselyte is further instructed in the Science of Numbers and in the application of the ta'wil, so that he discards many of the traditions, learns to speak contemptuously of the state of Religion, pays less and less heed to the letter of Scripture, and looks forward to the abolition of all outward observances of Islam. He is also taught the significance of the number Twelve, and the recognition of the twelve Hujjas or 'Proofs', who primarily conduct the propaganda of each Imam. These are typified in man's body by the twelve dorsal vertebrae, while the seven cervical vertebrae represent the Seven Prophets and the Seven Imams of each." </span><br />
<span class="Apple-style-span" style="color: black;">Sixth Degree </span><br />
<span class="Apple-style-span" style="color: black;">"Here the proselyte is taught the allegorical meaning of the rites and obligations of Islam, such as prayer, alms, pilgrimage, fasting, and the like, and is then persuaded that their outward observance is a matter of no importance, and may be abandoned, since they were only instituted by wise and philosophical lawgivers as a check to restrain the vulgar and unenlightened herd." </span><br />
<span class="Apple-style-span" style="color: black;">Seventh Degree </span><br />
<span class="Apple-style-span" style="color: black;">"To this and the following degrees only the leading da'is, who fully comprehend the real nature and aim of their doctrine, were initiated. At this point is introduced the dualistic doctrine of the Pre-existent and the Subsequent, which is destined ultimately to undermine the proselyte's belief in the Doctrine of the Divine Unity." </span><br />
<span class="Apple-style-span" style="color: black;">Eight Degree </span><br />
<span class="Apple-style-span" style="color: black;">"Here the doctrine last mentioned is developed and applied, and the proselyte is taught that above the Pre-existent and the Subsequent is a Being who has neither name, nor attribute, of whom nothing can be predicted, and to whom no worship can be rendered. This Nameless Being seems to represent the Zerwan Akanana ('Boundless Time') of the Zoroastrian system, but...some confusion exists here, and different teachings were current amongst the Isma'ilis, which, however, agreed in this, that, to quote Nuwayri's expression, 'those who adopted them could no longer be reckoned otherwise than amongst the Dualists and Materialists'. The proselyte is also taught that a Prophet is known as such not by miracles, but by his ability to construct and impose in a kind of system at once political, social, religious, and philosophical...He is further taught to understand allegorically the end of the world, the Resurrection, Future Rewards and Punishments, and other eschatological doctrines." </span><br />
<blockquote><span class="Apple-style-span" style="color: black;">- Arkon Daraul, </span><i><span class="Apple-style-span" style="color: black;">Secret Societies </span></i></blockquote><span class="Apple-style-span" style="color: black;">Ninth Degree </span><span class="Apple-style-span" style="color: black;">"In this, the last degree of initiation, every vestige of dogmatic religion has been practically cast aside, and the initiate is become a philosopher pure and simple, free to adopt such system or admixture as may be most to his taste." </span><br />
<blockquote><span class="Apple-style-span" style="color: black;">- Edward Granville Brown, </span><i><span class="Apple-style-span" style="color: black;">in St Bart's Hospital Journal (March 1897) </span></i></blockquote><span class="Apple-style-span" style="color: black;">"The seventh degree brought revelation of the Great secret: that all humanity and all creation were one and every single thing was a part of the whole, which included the creative and destructive power. But, as an Isma'ili, the individual could make use of the power which was ready to be awakened within him, and overcome those who knew nothing of the immense potential of the rest of humanity. This power came through the aid of the mysterious power called the Lord of the Time." </span><span class="Apple-style-span" style="color: black;">"To qualify for the eighth degree, the aspirant had to believe that all religion, philosophy and the like were fraudulent. All that mattered was the individual, who could attain fulfillment only through servitude to the greatest developed power - the Imam. The ninth and last degree brought the revelation of the secret that there was no such thing as belief: all that mattered was action. And the only possessor of the reasons for carrying out any action was the chief of the sect." </span><br />
<blockquote><span class="Apple-style-span" style="color: black;">- Arkon Daraul, </span><i><span class="Apple-style-span" style="color: black;">Secret Societies </span></i></blockquote><span class="Apple-style-span" style="color: black;">The basis of these steps of graded knowledge was derived from the "Brethren of Sincerity". </span><span class="Apple-style-span" style="color: black;">(4) The Occult Tradition </span><br />
<span class="Apple-style-span" style="color: black;">"Khadhulu is the Arabic word meaning 'abandoner' or 'forsaker'... Khadhulu is a type of spiritual force that powers the practices of Tafrid and Tajrid. These are exercises that are used to transcend (abandon) normal cultural programming. The idea is that by transcending (abandoning) Dogma and fixed beliefs a person can see reality as it is. Khadhulu is stimulated by the Nafs (breath or soul). The stimulated 'abandoner' then causes the Hal or spiritual state. Khadhulu appears in the Quran (25:29)... The verse translates as 'Mankind, Shaitan is al khadhulu'. They have explained two orthodox interpretations of this verse to me the first is that Shaitan will abandon man. The other is that Shaitan causes men to forsake Islam and its culture. You'll note that this second interpretation is fairly consistent with the spiritual meaning the ancient Muqarribun give Khadhulu . (Obviously an orthodox Muslim would think Muqarribun practices Sinful.) This verse in the Quran is important because it links the 'abandoner' Khadhulu with Shaitan the Old Dragon, Lord of the Abyss." </span><br />
<blockquote><span class="Apple-style-span" style="color: black;">- Parker Ryan, </span><i><span class="Apple-style-span" style="color: black;">The Necronomicon and Ancient Arab Magick </span></i></blockquote><span class="Apple-style-span" style="color: black;">"At least part of the veneration of Sinan was based on his well-attested powers of telepathy and clairvoyance, such as the cases reported by Abu Firas of him answering questions thought outside his window. Hasan-i Sabbah himself was renowned in his own day as an alchemist. That the Assassins engaged in what would now be described as occult practices seems therefore to be beyond doubt. The 'sciences' of alchemy and astrology were then part of philosophical studies." </span><blockquote><span class="Apple-style-span" style="color: black;">- Edward Burman, </span><i><span class="Apple-style-span" style="color: black;">The Assassins - Holy Killers of Islam </span></i></blockquote><span class="Apple-style-span" style="color: black;">"From the Isma'ilis the Crusaders borrowed the conception which led to the formation of all the secret societies, religious and secular, of Europe. The institutions of Templars and Hospitallers; the Society of Jesus, founded by Ignatius Loyola, composed by a body of men whose devotion to their cause can hardly be surpassed in our time; the ferocious Dominicans. the milder Franciscans - may all be traced either to Cairo or to Alamut. The Knights Templar especially, with their system of grand masters, grand priors and religious devotees, and their degrees of initiation, bear the strongest analogy to the Eastern Isma'ilis." </span><blockquote><span class="Apple-style-span" style="color: black;">- S. Ameer Ali </span></blockquote><span class="Apple-style-span" style="color: black;">URL original document: http://home.fireplug.net/~rshand/streams/masons/assassins.html </span></span><br />
<span style="color: white; font-family: Arial, Helvetica;"><span style="font-family: Verdana; font-size: 85%;"><strong><span class="Apple-style-span" style="color: black;">Resource: </span><a href="http://www.alamut.com/">Alamut</a></strong></span> </span></td></tr>
</tbody></table></div></div>Johnhttp://www.blogger.com/profile/08710222805189684631noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-12522924577566592352012-01-23T10:18:00.000-08:002012-01-23T10:18:00.433-08:00The Ultimate Heresy<p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-size: 14pt; ">Apostasy from αποστασία or heresy from αίρεση, what is the difference? In the Early Church Fathers, not much. Heresy was a teaching which lead into apostasy while apostasy meant to leave the faith. Later perceived differences were compiled by the scholastics among others. The basic teaching of the Early Church Fathers is of importance now in the time we are in. In this we can see how false teachings like the synchretist Ecumenical movement are heretical in that they divide Christ by claiming that He is an historical personality but a separate spiritual one accessible to all men through any religion of their choice under any name. This is one of the main tenets of Gnosticism. Gnosticism has always been condemned as heretical and apostate. The heresy of Gnosticism divides Christ and leads men into paganism under the guise of a universalist cosmic Christ which in actuality is the cosmocrator of ancient paganism. That is nothing more than pantheism and is the basis for all paganisms. To embrace that is to apostasize from the faith. Furthermore, the effect it has on society is to produce a relativistic nihilist despair into the void of which the totalitarian solution presents itself as an answer. The interim stage is the anarchy of every man is a law unto himself. The Gnostic teachers produced this effect in the Early Church. They were condemned for that as well as the false teachings they promulgated. Increasingly the Church turned to defining ecclesiastical discipline under ecclesiastical law as a result. Invariably the question arose of who was in charge. In the early third century the idea that a single individual was in charge of the Church was considered total Gnostic apostate heresy. Zephrynus and Callistus had proposed this at that time and been condemned for it. According to St. Irenaeus, Simon Magus, the one from whom all the Gnostic heresies derived and who guilty of trying to inculcate all sorts of paganism into the faith, had tried this in the first century by trying to make out that he was part of the Godhead, was totally condemned for all of this. By the time of Pope St. Gregory the Great (died 604 A.D.) St. Gregory still condemned the idea that one bishop would be the universal bishop over the whole Church as the precursor of the Antichrist. The Early Church had taught that Gnosticism would be the base for the Antichrist to arise from. The many early Gnostic teachers are like the many today who are a law unto themselves. But the proponents of One Universal Earthly Head over the Church are indeed those who are bringing in the reign of the Antichrist, for that one will try to supplant the Lord Jesus Christ. The Lord Jesus Christ is the only one Who is head over His Church which He founded by His Blood. Two variants on a theme, both of which are evil. Anarchy on one hand (just watch evangelical charismatic television for examples) and absolute rule by one fallible individual on the other. Both disasters in the making. Those who recognize the evil of the all pervasive Gnostic reinventions of the Charismatics and Ecumenists then turn to excoriating others by the name they carry such as Catholic and Orthodox, condemning one another. Instead, having recognized the big evil they should be allies in this time, but instead set the stage for the Antichrist by insisting on only one visible eccesiastically defined body with a head. Such insistence is a vain attempt to define every single detail of the faith. In fact the Early Church taught that if the simple doctrine held by a body of believers was in fact Catholic, that is reflecting the true teaching of the Apostles, then it was genuine; they did not insist that every imaginable detail be defined before a body of believers be recognized as true. On the other hand they did not tolerate evil teachings masquerading as true, such as simony or permissive unrepented continual amorality or claiming that idolatrous pagans were in fact somehow worshipping the True God (which is utterly untrue of course); all Gnostic inventions, now reinvented by the Charismatics and Ecumenists.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-size: 14pt; "><br /></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-size: 14pt; "></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-size: 14pt; ">The effect that all the above has on society in terms of moral norms and civil law is two fold and two staged. One — the anarchy of the hedonists and the subsequent paralysing of moral law (mores and folkways, expected by society). Two — the abrogating of Church teaching on right and wrong and the replacement of constitutional law civil law with the Gulag State. Sandwiched in between is an amoral society that pretends it is moral and relies on a fascade of law presented by opportunistic Socialist Codifiers and their bully boys, the harassing beast sadists. This is the sure recipe for the Reign of Terror on the heels of the mentality of naturalistic so-called enlightenment.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-size: 14pt; "><br /></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-size: 14pt; "></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-size: 14pt; ">In both the cases of faith and religion and of civil law, anarchy replaced by the leader principle is the destruction of revealed truth and order. It is devolvement and not evolutionary (as if anything could evolve, it surely can't). It is entropy in the realm of human relations and never enthalpy. It is doom in short order.</span></p>Maritzahttp://www.blogger.com/profile/00522642010598223371noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-28821643138396310982012-01-22T06:30:00.000-08:002012-01-22T06:30:00.323-08:00The Seven Churches<span class="Apple-style-span" style="font-size: 21px; "><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>Rv:2:</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>1 ¶ Unto the angel of the church of Ephesus write: These things saith he who holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks:</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>2<span> </span>I know thy works and thy labour and thy patience and how thou canst not bear them that are evil. And thou hast tried them who say they are apostles and are not: and hast found them liars:</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>3<span> </span>And thou hast patience and hast endured for my name and hast not fainted.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>4<span> </span>But I have somewhat against thee, because thou hast left thy first charity.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>5<span> </span>Be mindful therefore from whence thou art fallen: and do penance and do the first works. Or else I come to thee and will move thy candlestick out of its place, except thou do penance.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>6<span> </span>But this thou hast, that thou hatest the deeds of the Nicolaites, which I also hate.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>7<span> </span>He that hath an ear let him hear what the Spirit saith to the churches: To him that overcometh I will give to eat of the tree of life which is in the paradise of my God.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>8 ¶ And to the angel of the church of Smyrna write: These things saith the First and the Last, who was dead and is alive:</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>9<span> </span>I know thy tribulation and thy poverty: but thou art rich. And thou art blasphemed by them that say they are Jews and are not, but are the synagogue of Satan.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>10<span> </span>Fear none of those things which thou shalt suffer. Behold, the devil will cast some of you into prison, that you may be tried: and you shall have tribulation ten days. Be thou faithful unto death: and I will give thee the crown of life.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>11<span> </span>He that hath an ear, let him hear what the Spirit saith to the churches: He that shall overcome shall not be hurt by the second death.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>12 ¶ And to the angel of the church of Pergamus write: These things saith he that hath the sharp two-edged sword:</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>13<span> </span>I know where thou dwellest, where the seat of Satan is. And thou holdest fast my name and hast not denied my faith. Even in those days when Antipas was my faithful witness, who was slain among you, where Satan dwelleth.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>14<span> </span>But I have against thee a few things: because thou hast there them that hold the doctrine of Balaam who taught Balac to cast a stumblingblock before the children of Israel, to eat and to commit fornication.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>15<span> </span>So hast thou also them that hold the doctrine of the Nicolaites.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>16<span> </span>In like manner do penance. If not, I will come to thee quickly and will fight against them with the sword of my mouth.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>17<span> </span>He that hath an ear, let him hear what the Spirit saith to the churches: To him that overcometh I will give the hidden manna and will give him a white counter: and in the counter, a new name written, which no man knoweth but he that receiveth it.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>18 ¶ And to the angel of the church of Thyatira write: These things saith the Son of God, who hath his eyes like to a flame of fire and his feet like to fine brass.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>19<span> </span>I know thy works and thy faith and thy charity and thy ministry and thy patience and thy last works, which are more than the former.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>20<span> </span>But I have against thee a few things: because thou sufferest the woman Jezabel, who calleth herself a prophetess, to teach and to seduce my servants, to commit fornication and to eat of things sacrificed to idols.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>21<span> </span>And I gave her a time that she might do penance: and she will not repent of her fornication.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>22<span> </span>Behold, I will cast her into a bed: and they that commit adultery with her shall be in very great tribulation, except they do penance from their deeds,</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>23<span> </span>And I will kill her children with death: and all the churches shall know that I am he that searcheth the reins and hearts. And I will give to every one of you according to your works. But to you I say</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>24<span> </span>And to the rest who are at Thyatira: Whosoever have not this doctrine and who have not known the depths of Satan, as they say: I will not put upon you any other burthen.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>25<span> </span>Yet that which you have, hold fast till I come.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>26<span> </span>And he that shall overcome and keep my words unto the end, I will give him power over the nations.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>27<span> </span>And he shall rule them with a rod of iron: and as the vessel of a potter they shall be broken:</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>28<span> </span>As I also have received of my Father. And I will give him the morning star.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>29<span> </span>He that hath an ear, let him hear what the Spirit saith to the churches.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>(DRV)</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span></span> </p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>Rv:3:</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>1 ¶ And to the angel of the church of Sardis write: These things saith he that hath the seven spirits of God and the seven stars: I know thy works, and that thou hast the name of being alive. And thou art dead.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>2<span> </span>Be watchful and strengthen the things that remain, which are ready to die. For I find not thy works full before my God.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>3<span> </span>Have in mind therefore in what manner thou hast received and heard: and observe and do penance: If then thou shalt not watch, I will come to thee as a thief: and thou shalt not know at what hour I will come to thee.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>4<span> </span>But thou hast a few names in Sardis which have not defiled their garments: and they shall walk with me in white, because they are worthy.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>5<span> </span>He that shall overcome shall thus be clothed in white garments: and I will not blot out his name out of the book of life. And I will confess his name before my Father and before his angels.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>6<span> </span>He that hath an ear, let him hear what the Spirit saith to the churches.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>7 ¶ And to the angel of the church of Philadelphia write: These things saith the Holy One and the true one, he that hath the key of David, he that openeth and no man shutteth, shutteth and no man openeth:</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>8<span> </span>I know thy works. Behold, I have given before thee a door opened, which no man can shut: because thou hast a little strength and hast kept my word and hast not denied my name.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>9<span> </span>Behold, I will bring of the synagogue of Satan, who say they are Jews and are not, but do lie. Behold, I will make them to come and adore before thy feet. And they shall know that I have loved thee.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>10<span> </span>Because thou hast kept the word of my patience, I will also keep thee from the hour of temptation, which shall come upon the whole world to try them that dwell upon the earth.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>11<span> </span>Behold, I come quickly: hold fast that which thou hast, that no man take thy crown.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>12<span> </span>He that shall overcome, I will make him a pillar in the temple of my God: and he shall go out no more. And I will write upon him the name of my God and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and my new name.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>13<span> </span>He that hath an ear, let him hear what the Spirit saith to the churches.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>14 ¶ And to the angel of the church of Laodicea write: These things saith the Amen, the faithful and true witness, who is the beginning of the creation of God:</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>15<span> </span>I know thy works, that thou art neither cold nor hot. I would thou wert cold or hot.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>16<span> </span>But because thou art lukewarm and neither cold nor hot, I will begin to vomit thee out of my mouth.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>17<span> </span>Because thou sayest: I am rich and made wealthy and have need of nothing: and knowest not that thou art wretched and miserable and poor and blind and naked.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>18<span> </span>I counsel thee to buy of me gold, fire tried, that thou mayest be made rich and mayest be clothed in white garments: and that the shame of thy nakedness may not appear. And anoint thy eyes with eyesalve, that thou mayest see.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>19<span> </span>Such as I love, I rebuke and chastise. Be zealous therefore and do penance.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>20<span> </span>Behold, I stand at the gate and knock. If any man shall hear my voice and open to me the door, I will come in to him and will sup with him: and he with me.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>21<span> </span>To him that shall overcome, I will give to sit with me in my throne: as I also have overcome and am set down with my Father in his throne.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>22<span> </span>He that hath an ear, let him hear what the Spirit saith to the churches.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>(DRV)</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span></span> </p></span>Maritzahttp://www.blogger.com/profile/00522642010598223371noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-8023664539368869142012-01-21T06:17:00.000-08:002012-01-21T06:17:00.458-08:00Ignatius to the Ephesians<p class="vspace2" style="margin-top: 15.95pt; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="color: rgb(1, 1, 0); "><span class="Apple-style-span" style="font-size: medium; ">Ignatius to the Ephesians</span></span></p><p class="vspace2" style="margin-top: 15.95pt; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="color: rgb(1, 1, 0); "><span class="Apple-style-span" style="font-size: medium; ">Now the virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord; three mysteries of renown,(5) which were wrought in silence by(6) God. How, then, was He manifested to the world?(7) A star shone forth in heaven above all the other stars, the light of Which was inexpressible, while its novelty struck men with astonishment. And all the rest of the stars, with the sun and moon, formed a chorus to this star, and its light was exceedingly great above them all. And there was agitation felt as to whence this new spectacle came, so unlike to everything else [in the heavens]. Hence every kind of magic was destroyed, and every bond of wickedness disappeared; ignorance was removed, and the old kingdom abolished, God Himself being manifested in human form for the renewal of eternal life. And now that took a beginning which had been prepared by God. Henceforth all things were in a state of tumult, because He mediated the abolition of death.</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: Verdana; color: black; "></span></span></p><p class="vspace2" style="margin-top: 15.95pt; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="color: rgb(1, 1, 0); "><span class="Apple-style-span" style="font-size: medium; "><br /></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">But do Thou O Lord have mercy upon us,</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">Thanks be to God.</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">Our Help is in the Name of the Lord,</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="color: black; "><span class="Apple-style-span" style="font-size: medium; ">Who made the heavens and the earth.</span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></p><p><span class="Apple-style-span" style="font-size: medium; "><span style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: yellow; color: red; background-position: initial initial; background-repeat: initial initial; "></span></span></p><p><span style="font-family: Arial; color: red; "><span class="Apple-style-span" style="font-size: medium; ">BOOK I CHAP. X. - UNITY OF THE FAITH OF THE CHURCH</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: Verdana; color: black; "></span></span></p><p><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: Verdana; color: black; "></span></span></p><p class="MsoBodyTextFirstIndent" style="margin-top: 0in; margin-right: 0in; margin-bottom: 6pt; margin-left: 0in; "><span style="font-family: Verdana; color: red; "><span class="Apple-style-span" style="font-size: medium; ">THROUGHOUT THE WHOLE WORLD.</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">{ note that St. Irenaeus is the first to record the creed later called the apostles creed – with a lot more than we usually see }</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: Verdana; color: black; "></span></span></p><p class="MsoBodyTextFirstIndent" style="margin-top: 0in; margin-right: 0in; margin-bottom: 6pt; margin-left: 0in; "><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: Verdana; color: black; "></span></span></p><p class="MsoList2" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="font-family: Verdana; color: red; "><span class="Apple-style-span" style="font-size: medium; ">I.</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">The Church: all true Loving Catholic Apostolic Orthodox true Christian brethren and benefactors each of us holding You Christ Jesus Our Only Lord and Saviour the Head directly, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith; in one God, the Father Almighty, Creator, Framer, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents and the birth from a virgin, and the passion and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] parousia from heaven in the same flesh in which he suffered, in the glory of the Father, “to gather all things in one,” and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, “every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess” to Him, and that He should execute just judgment towards all; that He may send spiritual wickednesses,” and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning of their Christian course and others from their repentance, and may surround them with everlasting glory.</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: Verdana; color: black; "></span></span></p><p><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: Verdana; color: black; "></span></span></p><p><span style="font-family: Arial; color: red; "><span class="Apple-style-span" style="font-size: medium; ">2. As I have already observed, the Church,</span></span><span style="font-family: Verdana; color: black; "><span class="Apple-style-span" style="font-size: medium; "></span></span><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: Verdana; color: black; "></span></span></p><p class="MsoBodyText" style="margin-top: auto; margin-right: 0in; margin-bottom: auto; margin-left: 0in; "><span style="font-family: Verdana; color: red; "><span class="Apple-style-span" style="font-size: medium; ">having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully, preserves it. She also believes these points of doctrine just as if she had but one soul, and one and the same heart, and she proclaims them, and teaches them, and hands them down, with perfect harmony, as if she possessed only one mouth. For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions </span><span><span class="Apple-style-span" style="font-size: medium; ">of </span></span><span class="Apple-style-span" style="font-size: medium; ">the world { Jerusalem, the mother of all the Churches is here referred to }. But as the sun, that creature </span><span><span class="Apple-style-span" style="font-size: medium; ">of</span><i><span class="Apple-style-span" style="font-size: medium; "> </span></i></span><span class="Apple-style-span" style="font-size: medium; ">God, is one and the same throughout the whole world, so also the preaching of the truth shineth everywhere, and enlightens all men that are willing to come to a knowledge of the truth. Nor will anyone of, the rulers in the Churches, however highly gifted he may be in point </span><span><span class="Apple-style-span" style="font-size: medium; ">of</span><i><span class="Apple-style-span" style="font-size: medium; "> </span></i></span><span class="Apple-style-span" style="font-size: medium; ">eloquence, teach doctrines different from these (for no one is greater than the Master); nor, on the other hand, will he who is deficient in power of expression inflict injury on the tradition. For the faith being ever one and the same, neither does one who is able at great length to discourse regarding it, make any addition to it, nor does one, who can say but little, diminish.it.</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: Verdana; color: black; "></span></span></p><p><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: Verdana; color: black; "></span></span></p><p><span style="font-family: Arial; color: red; "><span class="Apple-style-span" style="font-size: medium; ">3. It does not follow because men are endowed</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: Verdana; color: black; "></span></span></p><p class="MsoBodyText" style="margin-top: auto; margin-right: 0in; margin-bottom: auto; margin-left: 0in; "><span style="font-family: Verdana; color: red; "><span class="Apple-style-span" style="font-size: medium; ">with greater and less degrees of intelligence, that they should therefore change the</span><span><span class="Apple-style-span" style="font-size: medium; "> </span></span><span class="Apple-style-span" style="font-size: medium; ">subject-matter of the faith itself, and should conceive of some other God, besides Him who is the Creator, Framer, Maker, and Preserver of this universe ( as if He were not sufficient for them ), or of another Christ, or another Only-begotten.</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="font-family: Verdana; color: black; "></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="color: red; "><span class="Apple-style-span" style="font-size: medium; ">…while the Catholic Church possesses one and the same faith throughout the whole world, as we have already said.</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="color: red; "><span class="Apple-style-span" style="font-size: medium; ">(Pg.) 332</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="color: red; "><span class="Apple-style-span" style="font-size: medium; ">(Pg.) 497</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="color: red; "><span class="Apple-style-span" style="font-size: medium; ">Book 4 Chapter XXVI Section 4.</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span style="color: red; "><span class="Apple-style-span" style="font-size: medium; ">( Concerning how we act towards heretics – the evolutionary Gnostics )</span></span><span class="Apple-style-span" style="font-size: medium; "><span style="color: black; "></span></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><b><span style="color: red; "><span><span class="Apple-style-span" style="font-size: medium; "></span></span></span></b><b><span style="color: red; "><span class="Apple-style-span" style="font-size: medium; ">From all such persons, therefore, it behoves us to keep aloof,…but to adhere to…the doctrine of the Apostles.</span></span></b></p>Johnhttp://www.blogger.com/profile/08710222805189684631noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-22114587236229175392012-01-20T06:10:00.000-08:002012-01-20T06:10:01.048-08:00St. Irenaeus<p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-size: medium; ">As St. Irenaeus said:</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-size: medium; "></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-size: medium; ">IRENAEUS AGAINST HERESIES -- BOOK V</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-size: medium; "><br />CHAP. XXVIII.--THE DISTINCTION TO BE MADE BETWEEN THE RIGHTEOUS AND THE WICKED. THE FUTURE APOSTASY IN THE TIME OF ANTI-CHRIST, AND THE END OF THE WORLD.<br /><br /></span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span class="Apple-style-span" style="font-size: medium; ">2. And for this reason the apostle says: "Because they received not the love of God, that they might be saved, therefore God shall also send them the operation of error, that they may believe a lie, that they all may be judged who have not believed the truth, but consented to unrighteousness."(1) For when he (Antichrist) is come, and of his own accord concentrates in his own person the apostasy, and accomplishes whatever he shall do according to his own will and choice, sitting also in the temple of God, so that his dupes may adore him as the Christ; wherefore also shall he deservedly "be cast into the lake of fire:"(2) [this will happen according to divine appointment], God by His prescience foreseeing all this, and at the proper time sending such a man, "that they may believe a lie, that they all may be judged who did not believe the truth, but consented to unrighteousness;" whose coming John has thus described in the Apocalypse: "And the beast which I had seen was like unto a leopard, and his feet as of a bear, and his mouth as the mouth of a lion; and the dragon conferred his own power upon him, and his throne, and great might. And one of his heads was as it were slain unto death; and his deadly wound was healed, and all the world wondered after the beast. And they worshipped the dragon because he gave power to the beast; and they worshipped the beast, saying, Who is like unto this beast, and who is able to make war with him? And there was given unto him a mouth speaking great things, and blasphemy and power was given to him during forty and two months. And he opened his mouth for blasphemy against God, to blaspheme His name and His tabernacle, and those who dwellin heaven. And power was given him over every tribe, and people, and tongue, and nation. And all who dwell upon the earth worshipped him, [every one] whose name was not written in the book of the Lamb slain from the foundation of the world. If any one have ears, let him hear. If any one shall lead into captivity, he shall go into captivity. If any shall slay with the sword, he must be slain with the sword. Here is the endurance and the faith of the saints."(3) After this he likewise describes his armour-bearer, whom he also terms a false prophet: "He spake as a dragon, and exercised all the power of the first beast in his sight, and caused the earth, and those that dwell therein, to adore the first beast, whose deadly wound was healed. And he shall perform great wonders, so that he can even cause fire to descend from heaven upon the earth in the sight of men, and he shall lead the inhabitants of the earth astray."</span></p>SntMartyrhttp://www.blogger.com/profile/11197760281270769367noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-58697705794352196732012-01-19T07:15:00.000-08:002012-01-19T23:17:37.551-08:00Heaven, Paradise and the New Jerusalem<p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>FRAGMENTS OF PAPIAS: FROM THE EXPOSITION OF THE ORACLES OF THE LORD.(1)</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span> </span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>V.(2)<br /><br />As the presbyters say, then(3) those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of Paradise, and others shall possess the splendour of the city;(4) for everywhere the Saviour will be seen, according as they shall be worthy who see Him. But that there is this distinction between the habitation of those who produce an hundredfold, and that of those who produce sixty-fold, and that of those who produce thirty-fold; for the first will be taken up into the heavens, the second class will dwell in Paradise, and the last will inhabit the city; and that on this account the Lord said, "In my Father's house are many mansions:"(5) for all things belong to God, who supplies all with a suitable dwelling-place, even as His word says, that a share is given to all by the Father,(6) according as each one is or shall be worthy. And this is the couch(7) in which they shall recline who feast, being invited to the wedding. The presbyters, the disciples of the apostles, say that this is the gradation and arrangement of those who are saved, and that they advance through steps of this nature; and that, moreover, they ascend through the Spirit to the Son, and through the Son to the Father; and that in due time the Son will yield up His work to the Father, even as it is said by the apostle, "For He must reign till He hath put all enemies under His feet. The last enemy that shall be destroyed is death."(8) For in the times of the kingdom the just man who is on the earth shall forget to die. "But when He saith all things are put under Him, it is manifest that He is excepted which did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him, that God may be all in all."(9)</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span></span> </p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>Rv:1:</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>1 ¶ The Revelation of Jesus Christ, which God gave unto him, to make known to his servants the things which must shortly come to pass: and signified, sending by his angel to his servant John,</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>2<span> </span>Who hath given testimony to the word of God and the testimony of Jesus Christ, what things soever he hath seen.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>3 ¶ Blessed is he that readeth and heareth the words of this prophecy: and keepeth those things which are written in it. For the time is at hand.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>4<span> </span>John to the seven churches which are in Asia. Grace be unto you and peace, from him that is and that was and that is to come: and from the seven spirits which are before his throne:</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>5<span> </span>And from Jesus Christ, who is the faithful witness, the first begotten of the dead and the prince of the kings of the earth, who hath loved us and washed us from our sins in his own blood</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>6<span> </span>And hath made us a kingdom, and priests to God and his Father. To him be glory and empire for ever and ever. Amen.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>7<span> </span>Behold, he cometh with the clouds, and every eye shall see him: and they also that pierced him. And all the tribes of the earth shall bewail themselves because of him. Even so. Amen.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>8<span> </span>I am Alpha and Omega, the beginning and the end, saith the Lord God, who is and who was and who is to come, the Almighty.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>9 ¶ I, John, your brother and your partner in tribulation and in the kingdom and patience in Christ Jesus, was in the island which is called Patmos, for the word of God and for the testimony of Jesus.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>10<span> </span>I was in the spirit on the Lord's day and heard behind me a great voice, as of a trumpet,</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>11<span> </span>Saying: What thou seest, write in a book and send to the seven churches which are in Asia: to Ephesus and to Smyrna and to Pergamus and to Thyatira and to Sardis and to Philadelphia and toLaodicea.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>12<span> </span>And I turned to see the voice that spoke with me. And being turned, I saw seven golden candlesticks:</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>13<span> </span>And in the midst of the seven golden candlesticks, one like to the Son of man, clothed with a garment down to the feet, and girt about the paps with a golden girdle.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>14<span> </span>And his head and his hairs were white as white wool and as snow. And his eyes were as a flame of fire:</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>15<span> </span>And his feet like unto fine brass, as in a burning furnace. And his voice as the sound of many waters.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>16<span> </span>And he had in his right hand seven stars. And from his mouth came out a sharp two-edged sword. And his face was as the sun shineth in his power.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>17<span> </span>And when I had seen him, I fell at his feet as dead. And he laid his right hand upon me, saying: Fear not. I am the First and the Last,</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>18<span> </span>And alive, and was dead. And behold I am living for ever and ever and have the keys of death and of hell.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>19<span> </span>Write therefore the things which thou hast seen: and which are: and which must be done hereafter.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>20<span> </span>The mystery of the seven stars, which thou sawest in my right hand and the seven golden candlesticks. The seven stars are the angels of the seven churches. And the seven candlesticks are the seven churches.</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span>(DRV)</span></p><p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0pt; margin-left: 0in; "><span></span> </p><p><span></span> </p>صفيّة Safiyahhttp://www.blogger.com/profile/11207608154162548969noreply@blogger.com0tag:blogger.com,1999:blog-4191590325654016221.post-23184484753581353872012-01-18T19:24:00.001-08:002012-01-18T20:11:29.809-08:00Prayer<p class="MsoNormal" style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: center" align="center"><span style="FONT-SIZE: 14pt; COLOR: black">Holy Holy Holy Lord God Pantocrator</span></p><p class="MsoNormal" style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: center" align="center"><span style="FONT-SIZE: 14pt; COLOR: black">Who is and was and is to come</span></p><p class="MsoNormal" style="MARGIN: 0in 0in 0pt"><span style="FONT-SIZE: 14pt"></span> </p><p class="MsoNormal" style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: center" align="center"><span style="FONT-SIZE: 20pt; COLOR: red"></span> </p><p class="MsoNormal" style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: center" align="center"><span style="FONT-SIZE: 20pt; COLOR: red">Prayer of the Cross</span></p><p class="MsoNormal" style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: center" align="center"><span style="FONT-SIZE: 20pt; COLOR: red"></span> </p><p class="MsoNormal" style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: center" align="center"><span style="FONT-SIZE: 72pt; COLOR: red">+</span></p><p class="MsoNormal" style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: center" align="center"><span style="FONT-SIZE: 20pt; COLOR: red"></span> </p><p class="MsoNormal" style="MARGIN: 0in 0in 0pt; LINE-HEIGHT: 21.35pt; TEXT-ALIGN: center; tab-stops: 120.75pt" align="center"><span style="FONT-SIZE: 14pt; COLOR: black">Christ Jesus Our Only Lord and Saviour by Your Most Holy Cross Holy Blood Holy Spirit of the Father and the Son Jesus Christ Our Only Lord and Saviour covering the whole world and cleansing the whole universe the only first born from the dead in the flesh the only one Resurrected Ascended Assumed Bodily in the flesh and sitteth on the right hand of God Our Father in the third heaven in the unity and power and bond of love of the Holy Spirit our Paraclete Holy Holy Holy Lord God Pantocrator with and by the prayer and company of the same all Your elect angels and saints for and with us unceasingly especially St. Michael and St. Gabriel, St. Enoch in the flesh and St. Elijah in the flesh Your holy prophets yet to return, the Holy Family blessed St. Joseph, the blessed virgin Mary mother of You Christ Jesus Our Only Lord and Saviour, Jesus Christ Our Only Lord and Saviour the Only Mediator between God and man in the flesh in the unity and power and bond of love of the Holy Spirit our Paraclete, Most Holy Angel of Almighty Counsel All Holy Almighty All Powerful Captain of the hosts of the Lord going before us unto all salvation and sanctification and deliverance and victory in everything at all times with all Your elect Doxas especially St. Michael and St. Gabriel, Your brothers and sisters Christ Jesus Our Only Lord and Saviour, all Your elect angels and saints for and with us unceasingly with all thanksgiving we love You for You first loved us with all thanksgiving unceasingly and now and always and unto the endless ages of ages to come, we beseech You hear us</span></p><p class="MsoNormal" style="MARGIN: 0in 0in 0pt; LINE-HEIGHT: 21.35pt; TEXT-ALIGN: center; tab-stops: 120.75pt" align="center"><span style="FONT-SIZE: 14pt; COLOR: black">deliver us from all tribulation</span></p><p> </p>Maritzahttp://www.blogger.com/profile/00522642010598223371noreply@blogger.com0