"Why should they not be lazy if you are asleep and slient?" -Martin Luther
Archive - October, 2005
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Article IX. Of Rites and Ceremonies.

October 10, 2005 in Parish & Ministry

As concerning rites and ceremonies of Christ’s Church, as to have such vestments in doing God’s service, as be and have been most part used, as sprinkling of holy water to put us in remembrance of our baptism, and the blood of Christ sprinkled for our redemption upon the Cross; giving of holy bread, to put us in remembrance of the sacrament of the altar, that all Christian men be one body mystical of Christ, as the bread is made of many grains, and yet but one loaf, and to put us in remembrance of the receiving of the holy sacrament and body of Christ, the which we ought to receive in right charity, which in the beginning of Christ’s Church men did more often receive than they use nowadays to do; bearing of candles on Candlemas Day, in memory of Christ the spiritual light, of whom Simeon did prophesy, as is read in the Church that day; giving of ashes on Ash Wednesday, to put in remembrance every Christian man in the beginning of Lent and penance, that he is but ashes and earth, and thereto shall return, which is right necessary to be uttered from henceforth in our mother tongue always on the same day; bearing of palms on Palm Sunday, in memory of the receiving of Christ into Jerusalem, a little before his death, that we may have the same desire to receive him into our hearts; creeping to the cross and humbling ourselves to Christ before the same, and kissing of it in memory of our redemption by Christ made upon the cross; setting up of the sepulture of Christ, whose body after his death was buried; the hallowing of the font and other like exorcisms and benedictions by the ministers of Christ’s Church; and all other like laudable customs, rites and ceremonies be not to be contemned and cast away, but to be used and continued as things good and laudable, to put us in remembrance of those spiritual things that they do signify; not suffering them to be forgot, or to be put in oblivion, but renewing them in our memories from time to time. But none of these ceremonies have power to remit sin, but only to stir and lift up our minds unto God, by whom only our sins be forgiven.

From the Ten Articles of 1536.
(Documents of the English Reformation, edited by Gerald Bray, 172-173.)

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Paragraph 6.

October 10, 2005 in Parish & Ministry

Also that the said parsons, vicars and other curates shall diligently provide that sacraments and sacramentals be duly and reverently ministered in their parishes; and if at any time it happen them other in any of the cases expressed in the statutes of this realm, or of special licence given by the King’s Majesty, to be absent from their benefices, they shall leave their cures, not to a rude and unlearned person, but to an honest, well-learned and expert curate, that may teach the rude and unlearned of their cure wholesome doctrine, and reduce them to the right way that do err; and always let them see that neither they nor their vicars do seek more their own profit, promotion or advantage, than the profit of the souls that they have under their own cure, or the glory of God.

From the First Henrician Injuctions of 1536 by Thomas Cromwell.
(Documents of the English Reformation, edited by Gerald Bray, 177.)

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Article XIV. The Marriage of Priests.

October 8, 2005 in Marriage & Family

Concerning virginity, continence and marriage, we follow and defend the clear teaching of Paul in I Corinthians 7. And even as Christ (Mt. 19:12) praises eunuchs who castrated themselves for the sake of the kingdom of Christ, so we also teach that the retention of virginity is a good work, and useful for giving constant attention to studies and meditation, to prayer and to ecclesiastical offices, even as Paul says (I Co. 7:32-33) that he that is married cares for the things that are of the world, whereas the celibate (cares for) the things that belong to the Lord. For domestic concerns hinder the married person from being able to show that constant attention which is beneficial to studies and public duties; but a celibate is freer and can give greater attention to learning, teaching and other functions, and is less often diverted from these pursuits. And so it is advantageous to choose and have in the churches ministers who are completely celibate. Those who seem to be suited to that ought to be encouraged to preserve the gift of God for the benefit of the Church with diligence and temperance, and they ought to be instructed that this estate pleases God and has great rewards.

But since Christ himself bears witness that not all are suited to perpetual celibacy, therefore we hold that marriage ought not to be forbidden those who are not suited to celibacy; neither can it be prohibited by human vows or laws, because human vows are not able to free us from the divine law and the right of nature. For this is a divine law (I Co. 7:2, 9), that everyone who does not have the gift of continency should have a wife in order to avoid fornication. And the right of natures is a desire for union in keeping with right reason. To this natural drive, which (the Greeks) call “storge”, there has been added concupiscence, which inflames nature all the more, so that there is all the more need of marriage as a kind of remedy.

The law however, which prohibits the marriage of priests, is a purely human tradition. Indeed, this new tradition, which forbids the marriage of priests and which dissolves marriages, did not arise from the councils, but only from the Roman bishops.

Purity before God, however, consists in not polluting one’s conscience but in obeying God. Therefore impure celibacy is not purity, but marriage is purity, since it is sanctified by the Word of God. Thus Paphnutius said that conjugal custom is continency. For we well know that this state of life pleases God and gives full scope for the exercise of godliness, and for that reason the Church for a long time, not only in the east but also in the west, had priests who were married.

And history books bear witness to the fact that this custom was changed in Spain and Germany by force, and the Greek churches still have married priests. And so marriage is not impurity or a state unbecoming to ministers in the churches. But what sad examples and how much shameful impurity the law of the Bishop of Rome has imposed on the churches is no secret. And since a divine law prescribes marriage for those who cannot show continence, we judge that the papal prohibition concerning marriage is illegitimate, and that the marriage of priests ought to be permitted.

From the Wittenberg Articles of 1536.
(As translated in Documents of the English Reformation, edited by Gerald Bray, 150-152.)

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Racing for abortion

October 4, 2005 in Culture & Citizenship

From Operation Rescue, headed by my former fellow inmate Troy Newman, comes this news.

Truth Brings Out Worst at Denver’s “Race for the Cure”
October 04, 2005

Pro-Lifers spit upon, attacked by vicious pro-aborts while warning that abortion causes breast cancer

Denver, CO — Every year, the city of Denver hosts a Race for the Cure .The Race is sponsored by the Susan G. Komen Foundation, and proceeds are designated to fund breast cancer research. Many of the race participants do not realize that the Susan G. Komen Foundation gives hundreds of thousands of dollars to Planned Parenthood, America’s number one abortion provider. In 2003, 21 SGK Foundation affiliate grants totaling over $475,000 were given to Planned Parenthood (Kristen Kelly, Susan G. Komen Public Relations). Not only is the SGK Foundation a financial supporter of Planned Parenthood, they have continually hidden the link between abortion and breast cancer. The SGK Foundation denies such a link, ignoring scientific evidence to the contrary. For this reason, while thousands raced for the cure in Denver, a dozen or so stood on the sidelines to show the truth of abortion.

On October 2, 2005, the Race for the Cure in Denver began with a loud horn and dozens of pink balloons released into the Denver skyline. As the first wave of 60,000 runners hit the first mile of their run, their eyes were drawn to the Truth Truck, parked just across a grassy divide from the Speer Street route. As the runners continued, the truck’s presence was explained by bright pink signs with black letters proclaiming “Abortion Causes Breast Cancer” and “abortionbreastcancer.com”. By the time the second wave of racers were approaching the truck, the protesters were nearly deafened by boos and threats. A seemingly non-stop contingent of rabid pro-choice women threw full water bottles and verbally assaulted the protesters behind the police tape. Several times, bold individuals crossed the tape and attacked the pro-life crowd, incensed at the images on the truth truck and word “abortion.” One protester was punched in the face by an irate woman. Two men exposed themselves to the women and children in the protest area. The pro-life picketers filed several complaints with the Denver Police Department, but the police did not attempt to arrest any of the violent and perverted perpetrators.

As the barrage continued, it became overwhelmingly evident that the racers were angered by the word “ABORTION” and the images on the truck. Phrases such as “My body, my choice!” were continually screamed at the picketers, accompanied by thousands of middle fingers. Few participants cared to address the link between abortion and breast cancer. The vulgar and obscene men and women did not seem to care that their crude language was heard and repeated by their children. Instead, they were determined to ignore the truth and deny any scientific research presented to them. Picketer Jo Scott commented, “This must be the wide road to hell.” Only half a dozen women gave the protesters a discreet “thumbs up.”

The Race for the Cure in Denver made it clear that the pro-choice movement is completely irrational. Not one piece of evidence was given to refute the link between abortion and breast cancer. Not all breast cancers can be avoided, but abortion is avoidable. The racers, as a whole, did not care that they were being lied to. The violence and vulgarity attested to a movement based on emotions and selfishness instead of scientific fact. The Truth Truck’s presence at this event put the multitudes face to face with the evil that they promote, and made it abundantly clear that the images need to be present at every Race for the Cure to show the truth.

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