The Litany of the Saints and the Itinerarium:

From the Roman:

Diurnal

The Hours of the Day of the Roman Breviary

Imprimatur

Tornaci, die 3 Augusti 1956

+ Julius Lecouvet

vic. gen.

*************************************

The Litany of the Saints

Lord, have mercy on us.
Christ have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.
God, the Father of Heaven,
have mercy on us.
God the Son, Redeemer of the world, have mercy on us.
God, the Holy Ghost, have mercy on us.
Holy Trinity, one God, have mercy on us.
Holy Mary, Pray for us.

Holy Mother of God, pray for us.
Holy Virgin of virgins, pray for us.

St. Michael, pray for us.
St. Gabriel, pray for us.
St. Raphael, pray for us.
All ye holy Angels and Archangels, pray for us.
All ye holy orders of blessed spirits, pray for us.
St. John Baptist, pray for us.

St. Joseph, pray for us.
All ye holy Patriarchs and Prophets, pray for us.
St. Peter, pray for us.
St. Paul, pray for us.
St. Andrew, pray for us.
St. James, pray for us.

St. John, pray for us.
St. Thomas, pray for us.
St. James, pray for us.

St. Philip, pray for us.
St. Bartholomew, pray for us.
St.Matthew, pray for us.
St. Simon, pray for us.
St. Thaddeus, pray for us.

St. Matthias, pray for us.
St. Barnabas, pray for us.
St. Luke, pray for us.

St. Mark, pray for us.
All ye holy Apostles and Evangelists, pray for us.
All ye holy disciples of our Lord, pray for us.

All ye holy Innocents, pray for us.

St. Stephen, pray for us.
St. Lawrence, pray for us.
St. Vincent, pray for us.

SS. Fabian and Sebastian, pray for us.

SS. John and Paul, pray for us.

SS. Cosmas and Damian, pray for us.

SS. Gervase and Protase, pray for us.

All ye holy Martyrs, pray for us.

St. Sylvester, pray for us.
St. Gregory, pray for us.
St. Augustine, pray for us.

St. Jerome, pray for us.
St. Martin, pray for us.
St. Nicholas, pray for us.
All ye holy Bishops and Confessors, pray for us.
All ye holy Doctors, pray for us.

St. Anthony, pray for us.
St. Benedict, pray for us.

St. Bernard, pray for us.
St. Dominic, pray for us.
St. Francis, pray for us.
All ye holy Priests and Levites, pray for us.
All ye holy Monks and Hermits, pray for us.
St. Mary Magdalen, pray for us.

St. Agatha, pray for us.

St. Lucy, pray for us.
St. Agnes, pray for us.
St. Cecilia, Pray for us.
St. Catherine, Pray for us.
St. Anastasia, Pray for us.
All ye holy Virgins and Widows, Pray for us.
All ye holy men and women, Saints of God, make intercession for us.

Be merciful spare us, O Lord.

Be merciful graciously hear us, O Lord.
From all evil, deliver us, O Lord.
From all sin, deliver us, O Lord.

From Thy wrath, deliver us, O Lord.

From sudden and unprovoked death, deliver us, O Lord.

From the snares of the devil, deliver us, O Lord.

From anger, hatred, and all illwill, deliver us, O Lord.

From the spirit of fornication, deliver us, O Lord.

From lightning and tempest, deliver us, O Lord.

From the scourge of earthquake, deliver us, O Lord.

From plague, famine and war, deliver us, O Lord.
From everlasting death, O Lord, deliver us.
Through the mystery of Thy holy Incarnation, deliver us, O Lord.
Through Thy coming, deliver us, O Lord.

Through Thy nativity, deliver us, O Lord.
Through Thy baptism and holy fasting, deliver us, O Lord.
Through Thy cross and passion, deliver us, O Lord.
Through Thy death and burial, deliver us, O Lord.
Through Thy holy resurrection, deliver us, O Lord.

Through Thy admirable ascension, deliver us, O Lord.

Through the coming of the Holy Ghost the Paraclete, deliver us, O Lord.
In the day of judgment, deliver us, O Lord.
We sinners, we beseech Thee, hear us.

That Thou wouldst spare us, we beseech Thee, hear us.

That Thou wouldst pardon us, we beseech Thee, hear us.

That Thou wouldst bring us to true penance, we beseech Thee, hear us.

That Thou wouldst vouchsafeto govern and preserve Thy holy Church, we beseech Thee, hear us.

That Thou wouldst vouchsafe to preserve the Bishop of the Apostolic See, and all orders of the Church in holy religion, we beseech Thee, hear us.

That Thou wouldst vouchsafe to humble the enemies of holy Church, we beseech Thee, hear us.

That Thou wouldst vouchsafe to give peace and true con­cord to Christian kings and princes, we beseech Thee, hear us.

That Thou wouldst vouchsafe to grant peace and unity to all Christian people, we beseech Thee, hear us.

That Thou wouldst vouchsafe to call back to the unity of the Church all who have strayed from her fold, and to guide all unbelievers into the light of the Gospel, we beseech Thee, hear us.

That Thou wouldst vouchsafe to confirm and preserve us in Thy holy service, we beseech Thee, hear us.

That Thou wouldst lift up our minds to heavenly desires, we beseech Thee, hear us.

That Thou wouldst render eternal blessings to all our benefactors, we beseech Thee, hear us.

That Thou wouldst deliver our souls, and the souls of our brethren, relations and benefactors from eternal damnation, we beseech Thee, hear us.

That Thou wouldst vouchsafe to give and preserve the fruits of the earth, we beseech Thee, hear us.

That Thou wouldst vouchsafe to grant eternal rest to all the faithful departed, we beseech Thee, hear us.

That Thou wouldst vouchsafe graciously to hear us, we

beseech Thee, hear us.

Son of God, we beseech Thee, hear us.

Lamb of God, who takest away the sins of the world, spare us, O Lord.
Lamb of God, who takest away the sins of the world, graciously hear us, O Lord.
Lamb of God, who takest away the sins of the world, have mercy on us.
Christ, hear us.
Christ, graciously hear us.

Lord, have mercy on us.
Christ have mercy on us.
Lord, have mercy on us.

Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation: but deliver us from evil. Amen.

Psalm 69

O GOD, be pleased to rescue me, O Lord, make haste to help me.

Let those who are seeking my life be confounded and put to shame.

Turned back and covered with shame be they, that delight in my misfortunes. Turned back and covered with shame be they, that say to me ’T is well, ’t is well!

Let all that seek thee rejoice and be glad in thee;

And may they that long for thy help say always: God be magnified.

But I am afflicted and poor, O God, help me.

Thou art my helper and my deliverer: O Lord, do not delay.

Glory be to the Father, and to the Son, and to the Holy Ghost.

As it was in the beginning, is now, and ever shall be, world without end. Amen.

V. Save Thy servants.

R. My God, who hope in Thee.

V. Be unto us, O Lord, a tower of strength.

R. From the face of the enemy.

V. Let not the enemy prevail against us.

R. Nor the son of iniquity have power to harm us.

V. O Lord deal not with us according to our sins

R. Neither render to us according to our iniquities.

V. Let us pray for our benefactors.

R.Vouchsafe, O Lord, for Thy name’s sake, to reward with eternal life all those who do us good. Amen.

V. For our absent brethren.

R. Save Thy servants who hope in Thee, O my God.

V. Send them help, O Lord from the holy place.

R. And from Sion protect them.

V. O Lord, hear my pray.

R. And let my cry come unto Thee.

Let us pray

Graciously hear, we beseech Thee, O Lord, the prayers of Thy suppliants and pardon the sins of those who confess to Thee: that in thy bounty Thou mayest grant us both pardon and peace.

Inflame, O Lord, with the fire of the Holy Spirit, our reins and hearts: that we may serve Thee with a chaste body, and please Thee with a clean heart.

Prevent, we beseech Thee, O Lord, our actions by Thy holy inspirations, and carry them on by thy gracious assistance: that, through pious supplications, they may obtain the pardon which they have always desired.

V. The Lord be with you.

R. And with thy spirit.

V. May the almighty and most merciful Lord graciously hear us.

R. Amen.

From the Roman:

Diurnal

The Hours of the Day of the Roman Breviary

Imprimatur

Tornaci, die 3 Augusti 1956

+ Julius Lecouvet

vic. gen.

*************************************

ITINERARIUM

THE SONG OF ZACHARIAS

Luc. 1. 68-79

Blessed be the Lord God of Israel * for he hath

visited and redeemed his people;

2 And hath raised up a horn of salvation for us, * in

the house of his servant David;

3 As he spake by the mouth of his holy Prophets, *

which have been since the world began;

4 That we should be saved from our enemies, * and

from the hand of all that hate us.

5 To perform the mercy promised to our forefathers,

* and to remember his holy Covenant;

6 To perform the oath which he sware to our

forefather Abraham, * that he would give us;

7 That we being delivered out of the hand of our

enemies * might serve him without fear ;

8 In holiness and righteousness before him, * all the

days of our life.

9 And thou, child, shalt be called the Prophet of the

Highest: * for thou shalt go before the face of the

Lord to prepare his ways;

10 To give knowledge of salvation unto his people *

for the remission of their sins,

11 Through the tender mercy of our God * whereby

the Day-Spring from on high hath visited us;

12 To give light to them that sit in darkness, and in

the shadow of death, * and to guide our feet into the

way of peace.

13 Glory be to the Father, and to the Son, * and to

the Holy Ghost.

14 As it was in the beginning, is now, and ever shall

be, * world without end. Amen.

Ant. Into the way of peace and prosperity may the

almighty and merciful Lord lead us; and may the

Angel Raphael be with us in the way, that we may come to our home again in peace, and health, and gladness,

Lord have mercy upon us.

Christ have mercy upon us.

Lord have mercy upon us.

Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation: but deliver us from evil. Amen.

God hail thee Mary.

Gloria Patri.

V. O God, save thy servants.

R. That put their trust in thee.

V. O Lord, send us help, from the sanctuary.

R. And strengthen us out of Sion.

V. Be unto us, O Lord, a tower of strength.

R. From the face of the enemy.

V. Let not the enemy prevail against us.

R. Nor the son of iniquity have power to harm us.

V. Blessed be the Lord daily.

R. The God of our salvation maketh our way

prosperous.

V. Shew us, thy ways, O Lord.

R. And teach us thy paths.

V. O that our ways were directed.

R. To keep Thy precepts.

V. The crooked shall be made straight.

R. And the rough places plain.

V. God has given His Angels charge over thee.

R. That they may keep thee in all thy ways.

V. O Lord, hear my prayer.

R. And let my cry come unto thee.

V. The Lord be with you.

R. And with thy spirit.

Let us pray.

O God, who madest the children of Israel to walk with dry feet through

the midst of the sea, and who didst open unto the three wise men, by the guiding of a Star, the way that lead unto Thee, grant to us good speed, and quietness: may thy holy Angel accompany us during our pilgrimage and in the end, may we attain the haven of eternal salvation.

O God, who didst call thy servant Abraham, out of Ur of the Chaldees, and didst keep him from evil through all the ways of his pilgrimage, we beseech Thee, that it please Thee to keep us Thy servants. Be Thou unto us, O Lord, a help when we go forward, a comfort by the way, a shadow from the heat, our covering from the rain and the cold, a chariot is weariness, when we are weary, a refuge in trouble, a staff in slippery paths, a haven in shipwreck. Do Thou lead us, that we may happily come thither where we would be, and thereafter come again safe unto our own home.

Graciously hear our supplications, O Lord, we beseech Thee, and order the goings of thy servants in the safe path that leadeth unto salvation in Thee, that amidst all the manifold changes of this life’s pilgrimage, Thy shield may never cease from us.

Grant, we beseech thee, O almighty God, that Thy family

may fare onward in the path of salvation, and by giving heed to the preaching of the blessed Fore-runner John, may safely attain unto Him whom John preached, even our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee, in the unity of

the Holy Ghost, one God, world without end.

R. Amen.

V. Let us go on in peace.

R. In the Name and power of the Lord.

Amen.

************************************************************************

In both of the above the Our Father may be said as follows:

Our Father. Which words are said aloud, and the rest

secretly to

V. And lead us not into temptation.

R. But deliver us from evil.

Please see:

CHINESE ART AND POETRY

A 鬼

Greek is in Isopsephia.

Pundarika is from Sanskrit and is the base for all the Buddhist myths against the true God, the creator of heaven and earth.

Pundarika is transliterated exactly to the Greek with the exact English equivalent to the Sanskrit and Greek.

Pundarika is given in the Greek under the English.

The Cosmic Christ – Cosmocrator (the Gnostic name for the False-Christ the Gnostics worshipped and which was actually Satan as immanent god of the universe) and the fruits of that bad tree

P U N D A R I K A

P U N D A R I K A

80+ 400+ 50+ 4+ 1+ 100+ 10+ 20+ 1=666

Note: pundarika in Sanskrit (the above English and Greek are direct transliterations letter for letter from the Sanskrit) is literally “the great white dragon in the abyss” which is the core and basis of the whole esoteric tradition, priesthood, and the dainichi nyorai (the head of the diabolic trinity of the dragon in Buddhism). The dainichi nyorai is also the exact very basis for their magic/sorcery with it’s six elements they manipulate. Elements here are exactly the stoichea in Col. 2:8.

This has nothing to do with The Lord Jesus Christ. There is salvation only in Our Lord Jesus Christ.

Col:2:8:

8 Beware lest any man cheat you by philosophy and vain deceit: according to the tradition of men according to the elements (Gr: stoichea) of the world and not according to Christ. (DRV)

Eph:3:

14 ¶ For this cause I bow my knees to the Father of our Lord Jesus Christ,

15 Of whom all paternity in heaven and earth is named:

16 That he would grant you, according to the riches of his glory, to be strengthened by his Spirit with might unto the inward man:

17 That Christ may dwell by faith in your hearts: that, being rooted and founded in charity,

18 You may be able to comprehend, with all the saints, what is the breadth and length and height and depth,

19 To know also the charity of Christ, which surpasseth all knowledge: that you may be filled unto all the fulness of God.

20 Now to him who is able to do all things more abundantly than we desire or understand, according to the power that worketh in us:

21 To him be glory in the church and in Christ Jesus, unto all generations, world without end. Amen.

(DRV)

Interested in the development of art in Japan?

See link in title

Interested in the development of art in Japan? Relish in the History of Japanese art as we cover the most important periods through the course of time.

{I inserted in line links as references}

The history of Japanese art is extensive enough to form an encyclopedia in its own right. We find that the Japanese have had a long and rich history of art hat stretches back to ancient times. In fact some of the oldest artifacts known to man belong to the Japanese.

The different eras of art have been given names according to the places where the government was located. Historians claim that the earliest inhibitors of Japan was a tribe called Ainu. They were the ones responsible for the early artifacts of Japan. With time the Ainu people started having an influence on the Northern areas of Japan. The people of this region were called the Jamon people and consequently the period is known as the Jomon and Yayoi period.

Jimmu is recorded as being crowned the first emperor of Japan in 660 B.C. Later on Japan was invaded by the Yayoi people. One can find remnants of pottery vessels and clay figurines from the jomon and yayoi period. These people were skilled in making weapons out of copper and bronze along with various religious artifacts.

Another important era was the Kofun period in 250 BC. The culture of the time period is also known as the Haniwa culture which consisted of typical sculptures that were found on tombs. Bronze mirrors belonging to this time period have also been found.

With the advent of Buddhism into Japan from China began the Asuka period. This period saw a series of developments in Japanese arts. Many advanced techniques of art and architecture flowed in from the Chinese who were far ahead in terms of art and living than the Japanese.

The Nara period is one of the most significant eras in Japan’s history of art. It was under this era that the Japanese came under the complete influence of Buddhism which led them to adopt the Chinese Tang dynasty style. Many of the Buddhist temples that exist today belong to the Nara period.

Next to follow was the Heian period which proved to be a decisive era for Japanese art. In this era Japanese art flourished in a wide variety of mediums. The first novel known as the tale of Genji Monogatari also belongs to this time period. Although the subject matter of the novel was highly controversial it was still a pioneer for the Japanese in the field of novel writing. The Fujiwara period is also known to be a time when art and literature flourished in Japan.

With the establishment of the Shogunate and the birth of the Samurais the Japanese artists got a new domain of inspiration for their art work. The Kamakura period as it is known is regarded as the time period when Japanese arts moved towards a realistic trend and popularized art forms. Japanese calligraphy also took birth during this time period.

Samurai art is still a popular theme in Japan today. Although there have been many other decisive periods in the history of Japanese arts the above mentioned art eras are by far the most important movements that took place during the course of history.

Chinese Art and Poetry: Christ is the Crocus of Eternal and New Life

Chinese Art and Poetry: Christ is the Crocus of Eternal and New Life

The Chinese use plants: bamboo, plum blossoms, chrysanthemums and the orchid as symbols which speak about life and virtue.

The significance of the plum blossom runs deep in Chinese history - it signifies feminine beauty and the ideal of chosen seclusion and moral rectitude.
The story is told that Meifei had become the favorite concubine of the Emperor. She surrounded herself with plum blossom trees and at blooming time lingered among them into the night. Meifei was retiring, cultivated and compliant. In time, she lost favor with the Emperor to Yang Gifei who was aggressive, vulgar, vindictive and shrewd.

Now Meifei spent her lonely hours writing about plum blossoms, comparing her fleeting happiness to the short life of the plum petals that soon fell to the ground. At her death, she was buried beneath the flowering plums, and so, the plum tree came to symbolize feminine inner beauty of soul.

In the Song Period, the plum became an enduring emblem of the high minded scholar. Li Bu lived a life of modest retirement on Gushan ("Lone Mountain"). He devoted himself to calligraphy, poetry, planting plum trees and raising cranes. Although he was poor, he did not seek fame. He never married and so the people said the flowering plum was his wife and cranes his children and so, the flowering plum became associated with chosen seclusion and moral pre-eminence.
________________________________________________________________________

Also, note that what is sometimes called the Lotus flower is actually the Crocus and in the ancient world a symbol of the Resurrection (not reincarnation). The crocus we refer to here are the ones growing from earth (not swamps like reincarnation lotuses) especially the snow crocus for its early bloom while snow is on the ground. Jesus Christ is the First born of Mary (the blessed virgin who is the Christmas rose of pure white), He is also the First born from the dead in the flesh – the first one resurrected – who will resurrect us. The snow crocus is deep blue just like the traditional color associated with nativity scenes.

"All Wisdom comes from the LORD...
He poured it forth upon all his creatures." (Sir 1:1,8)
Mary is the spikenard (fragrance of incense before the Lord) of whom was the Christ, Who is the Word Wisdom and Power of the Father in the Unity and Power and Bond of love of the Holy Spirit, may the Holy God especially by the prayer of Mary bless you.

Our Lord Jesus Christ is the Good Shepherd

Jn:10:
1 ¶ Amen, amen, I say to you: He that entereth not by the door into the sheepfold but climbeth up another way, the same is a thief and a robber.
2  But he that entereth in by the door is the shepherd of the sheep.
3  To him the porter openeth: and the sheep hear his voice. And he calleth his own sheep by name and leadeth them out.
4  And when he hath let out his own sheep, he goeth before them: and the sheep follow him, because they know his voice.
5  But a stranger they follow not, but fly from him, because they know not the voice of strangers.
6  This proverb Jesus spoke to them. But they understood not what he spoke.
7  Jesus therefore said to them again: Amen, amen, I say to you, I am the door of the sheep.
8  All others, as many as have come, are thieves and robbers: and the sheep heard them not.
9  I am the door. By me, if any man enter in, he shall be saved: and he shall go in and go out, and shall find pastures.
10  The thief cometh not, but for to steal and to kill and to destroy. I am come that they may have life and may have it more abundantly.
11  I am the good shepherd. The good shepherd giveth his life for his sheep.
12  But the hireling and he that is not the shepherd, whose own the sheep are not, seeth the wolf coming and leaveth the sheep and flieth: and the wolf casteth and scattereth the sheep,
13  And the hireling flieth, because he is a hireling: and he hath no care for the sheep.
14  I am the good shepherd: and I know mine, and mine know me.
15  As the Father knoweth me, and I know the Father: and I lay down my life for my sheep.
16  And other sheep I have that are not of this fold: them also I must bring. And they shall hear my voice: And there shall be one fold and one shepherd.
17  Therefore doth the Father love me: because I lay down my life, that I may take it again.
18  No man taketh it away from me: but I lay it down of myself. And I have power to lay it down: and I have power to take it up again. This commandment have I received of my Father.
19 ¶ A dissension rose again among the Jews for these words.
20  And many of them said: He hath a devil and is mad. Why hear you him?
21  Others said: These are not the words of one that hath a devil. Can a devil open the eyes of the blind?
22 ¶ And it was the feast of the dedication at Jerusalem: and it was winter.
23  And Jesus walked in the temple, in Solomon's porch.
24  The Jews therefore came round about him and said to him: How long dost thou hold our souls in suspense? If thou be the Christ, tell us plainly.
25  Jesus answered them: I speak to you, and you believe not: the works that I do in the name of my Father, they give testimony of me.
26  But you do not believe, because you are not of my sheep.
27  My sheep hear my voice. And I know them: and they follow me.
28  And I give them life everlasting: and they shall not perish for ever. And no man shall pluck them out of my hand.
29  That which my Father hath given me is greater than all: and no one can snatch them out of the hand of my Father.
30  I and the Father are one.
31  The Jews then took up stones to stone him.
32  Jesus answered them: Many good works I have shewed you from my Father. For which of those works do you stone me?
33  The Jews answered him: For a good work we stone thee not, but for blasphemy: and because that thou. being a, man, makest thyself God.
34  Jesus answered them: Is it not written in your law: I said, you are gods?
35  If he called them gods to whom the word of God was spoken; and the scripture cannot be broken:
36  Do you say of him whom the Father hath sanctified and sent into the world: Thou blasphemest; because I said: I am the Son of God?
37  If I do not the works of my Father, believe me not.
38  But if I do, though you will not believe me, believe the works: that you may know and believe that the Father is in me and I in the Father.
39 ¶ They sought therefore to take him: and he escaped out of their hands.
40  And he went again beyond the Jordan, into that place where John was baptizing first. And there he abode.
41  And many resorted to him: and they said: John indeed did no sign.
42  But all things whatsoever John said of this man were true. And many believed in him.
(DRV)

What is the meaning of pagan?

Pagan simply means unbeliever. Our Lord Jesus Christ invites all to be believers in Him and not unbelievers. In refering to "pagan", in the general theological sense, all we are saying is that something is not a profession of faith in Jesus Christ.  Our Lord Jesus Christ is the God-man sent by God the Father for salvation for all who believe in Him. This is the gospel.

Rom:1:16:
16 ¶ For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek. (DRV) The "Greek" in this verse represents all peoples. The "Jew" in this verse means those Jews like the Apostles of Christ (not including Judas Iscariot) who believed in Christ and preached His gospel.

The Resurrection of the Lord Jesus Christ

The Resurrection of the Lord Jesus Christ

From the: CATHOLIC DICTIONARY The Catholic Press, Inc. CHICAGO, ILLINOIS Imprimatur + Samuel Cardinal Stritch Archbishop of Chicago - Chicago, August 5, 1950

Resurrection of Christ.    The greatest of all Christ's miracles and the proof of His divine mission. For although He worked many other wonders, yet without His Resurrection, as Saint Paul states (1 Cor. 15:17), our faith would be vain and we would still be in our sins. The reason for this is that resurrection from the dead was the sign which Christ Himself promised as the proof of His divine mission (Matt. 12:38 - 41; John 2:19), and had He failed to return to life on the third day He would have been convicted of being an imposter. His enemies, the priests and Pharisees, understood full well the importance of this sign, and therefore took precautions to seal the tomb and post guards (Matt. 27:62 - 66). Since these arrangements excluded the possibility of fraud, they thereby increased for posterity the certainty of the miracle. The Resurrection was not an apparent return or a mere hallucination of the Apostles, but resumption by Christ of His human body. It is a historical fact attested by witnesses who could neither deceive, wish to deceive, nor be deceived. Those whom the Bible mentions as having seen the Risen Christ include: Mary Magdalene, Mary the mother of James, and Salome; the Apostles; Cleophas and another disciple at Emmaus; Saint Paul; more than 500 disciples. Of the fact of Christ's Resurrec­tion, therefore, there can be no doubt (Matt. 28; Mark 16; Luke 24; John 20). The Apostles bore witness to it constantly; in fact, it formed the basis of their entire preaching (e.g., Acts 2:24-32; 2 Cor. 5:15; 2 Tim. 2:8). Not only is it the foundation of our faith; it is also the pledge and example of our own resurrection. Easter Sunday is the Feast of the Resurrection. Resurrection of the Body. The doctrine that the souls of all men, both good and bad, will be reunited to their bodies at the second coming of Christ. Just as the body shares in the good acts or in the sins of the soul in this life, so it will share in its reward or in its punishment in eternity. Each soul will be reunited, by the power of God, to identically the same body which it inhabited in this life. The risen body, will be without any defect of human nature and will be invested with the special qualities of the glorified body. This doctrine is the 11th article of the Creed, and one of the principal doctrines of our Faith. This consoling truth was known to the orthodox Jews of the Old Testament (2 Mach. 7:9-11) and was more clearly and emphatically taught by Our Lord on various occasions (Matt. 22:23-32; John 5: 28-29). Indeed, by Himself rising from the dead, Christ gave us a pattern and a pledge of our own resurrection (1 Cor. 15:20-23; 1 Thess. 4:13); for at His command on the last day our bodies will be restored to us in a condition like to His own glorified body: subject to our souls, and immune from decay, suffering, and death (1 Cor. 15:42-44).

A 鬼

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 --

The heresy of the Naasseni (literally “Naas” is the word for serpent, Jewish Gnostic serpent worshipping Satanists) 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). 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.

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.

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.

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." That is they honor: Satan as God the Father which is absolute blasphemy, 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 also absolute apostasy. This is the same as the Jewish position today concerning Jesus Christ.

 

IN SHORT IT WAS THE GNOSTICS THAT CREATED BUDDHISM BY THEIR EXPORT OF THE BLACK MAGIC OF THE APOSTATE JEWS TO INDIA. IT IS TRUE THAT THE ALREADY PAGAN BASE OF HINDUISM WAS THE PAN HELLENIC – INDIAN PAGANISM THAT IT WAS GRAFTED ONTO.

 

IT WAS IN THE EARLY THIRD CENTURY THAT ANOTHER CONNECTION TO THE PAGANISM OF INDIA WAS ESTABLISHED BY THE NEO-GNOSTIC DIDASCALIA (SOPHIST THEOLOGICAL SCHOOL OF ALEXANDRIA).

The Buddha is in hell with his master, the devil

Lk:4:5 "And the devil led him into a high mountain and shewed him all the kingdoms of the world in a moment of time."

Jesus absolutely rejected this. Instead, to accept this false vision given by the devil as an indwelling of the divine, is exactly the same as the Buddhist teaching on attaining enlightenment in a moment of time encompassing past, present and future as Gotama was supposed to have done under the Banyan tree (the mahabodhi tree).

Our Only Lord and Saviour Jesus Christ totally rejected this temptation, and so must we. Notice what He said in Lk:4:8 "And Jesus answering said to him. It is written: Thou shalt adore the Lord thy God, and him only shalt thou serve." It is not enough to declaim power and wealth, in fact if they are from God there is no reason to, quite the opposite. The fact is that when the devil offers them it is a lie, and to accept or reject them in one's own name, as did the Buddha, is idolatry and sinful. Jesus showed us that the only correct answer is to tell the devil that these things are God's and do not belong to the devil and we will have nothing to do with the devil. The so-called Buddha is an example of those who embrace the temptation of the devil as leading, whether in an ascetical manner or not, to truth, which it won't and therefore they, like the Buddha go to hell.

This following is shear illusion and has nothing to do with the truth.

WASHINGTON(February 10, 2005)—The third meeting of the Northern California Zen/Ch’an-Catholic Dialogue took place at San Francisco Zen Center from Thursday January 20 to Sunday January 23, 2005. Set in a framework of meditative stillness and liturgical prayer, the dialogue engaged the theme of “Practice: Means towards Transformation.” Co-conveners this year were Bishop John C. Wester, auxiliary bishop of San Francisco, and Abbot Paul Haller of Zen Center.

The opening presentation was an experience of “sacred reading” (lectio divina) from the Christian monastic tradition, using the great christological hymn in Ephesians 1: 3-14, allowing each participant to encounter the words, allowing the meaning to arise in silence.

Jan Chozen Bays Roshi and Fr. Francis Tiso of the USCCB Secretariat of Ecumenical and Interreligious Affairsstood in for Sr.Mary Ann Donovan, who was ill, for the first session on the meaning of transformation in Christ. Sr. Donovan’s paper used Scripture and the biography of St. Anthony of Egypt by St. Athanasius. Discussion explored the meaning of transformation in several periods of Church history and compared the views of Zen and Ch’an on inherent Buddha nature. The determining role of Christ and the Buddha in shaping understanding and experience of transformation was examined in the light of contemplative and pastoral experience. Whether practice actually changes persons, or whether it is a matter of uncovering inherent goodness, or a liberation brought about by divine grace, was examined in depth.

The third presentation took up the controversial question of dual practice: Christians undergoing Zen training and Buddhists continuing to adhere in various ways to the Christian or Jewish practices into which they may have been born. Fr. James Fredericks examined the testimony of a number of Catholics grounded in the Ignatian spiritual tradition who have pursued Zen training. Respondents noted that there is religious content to Buddhist meditation practice and that one cannot easily segregate “just sitting” from the philosophical “view” within which sitting is fruitful in Buddhist practice. However, numerous instances of dual practice have been seen to give rise to exemplary lives among mature Christians and Buddhists, suggesting a “hidden wholeness” that is nurtured by such practice. Rev. Zenkei Blanche Hartman, Rev. Heng Shur and Chozen Jan Bays led an exploration of the culture and meaning of the practice of chanting the Heart Sutra. This practice embodies the unity of emptiness and compassion that characterizes the Mahayana philosophical viewpoint and the ideal of the Bodhisattva. Musical settings include ancient Chinese chant, contemporary East Asian pop music, and even Anglican plainchant.

Rev. Myo Denis Lahey explored the problematic dimensions of dual practice and the presence of the “other” in Christian and Buddhist spirituality. Discussion ranged over the sense of “belonging” in religious life and the sense of being guided by circumstances that are perfectly suited to growth and change.

Rev. Taigen Dan Leighton based his presentation on the insight of Dogen Zenji that “all space becomes charged with the Buddha’s enlightenment and each meditator can renew the quality of change” across the arc of time. The meditator is within the world-system and can take on the role of a protector, responsible for caring for the world. This is the basis for Buddhist social engagement. Fr. Robert Hale developed a response showing how the prophetic social critique of the Hebrew tradition takes on a new form in the universal mission of the Cosmic Christ. Discussion examined the risks of social engagement and co-optation, purity of motivation, and the limits of institutional bases for action. General discussion explored the use of a variety of metaphors, such as “a diamond with many facets,” to describe engagement as persons committed to spiritual practice with a world of contradictory voices.

One sign of authentic spiritual transformation was recognized in the ability to abide in and hold perplexity and opposition: contradictions can lead to a deeper awareness of self and others in relationship.

A public event at the Zen Center on Saturday evening allowed a variety of spiritual seekers to engage the dialogue experience. Questions having the character of shared spiritual guidance gave solidity to the sense of unity and trust that the dialogue participants had been experiencing.

The final discussion explored the challenges of karma, grace, free will, effort, and the spiritual teacher in the transformative process. The meditator is faithful to the effort, but unattached to the outcome. And any circumstance may embody the “spiritual teacher”.

The Cosmic Christ – Cosmocrator and the fruits of that bad tree:

Note in the sixth paragraph from the top in the text that Jesus Christ is not referred to but instead the “Cosmic Christ”. This is no other than the most blasphemous gnostic heresy of the Cosmocrator – Satan as Christ. – “Fr. Robert Hale developed a response showing how the prophetic social critique of the Hebrew tradition takes on a new form in the universal mission of the Cosmic Christ.” Also, from the third paragraph: “The determining role of Christ and the Buddha in shaping understanding and experience of transformation….”

This is directly from the Satan worshipping Naaseni (Hebrew Gnostic) and Ophites (Gentile Gnostic) among the Gnostic heretics refuted by St. Irenaeus and St. Hippolytus and other of the Church Fathers who also noted the connection of the Naaseni/Ophites and other gnostics to the far east gymnosophists i. e. Buddhists of India.

Greek is in Isopsephia

Sanskrit (exact English equivalent) to Greek

The Cosmic Christ – Cosmocrator and the fruits of that bad tree

P U N D A R I A

P U N D A R I K A

80+ 400+50+ 4+ 1+ 100+10+ 20+ 1=666

English transliteration (of how the crowds in Italian used to chant antipope John Paul II’s name) to Greek (with the II added)

J O H A A N N E S

I O H A A N N E S

10+ 70+ 8+ 1+ 1+ 50+ 50+ 5+ 200 = 395

P A O L O II

P A O L O II

80+ 1+ 70+ 30+ 70+ 10+10 = 271

= 666

English to Greek

B E N E D I C T

B E N E D I K T O S

2+ 5+ 50+ 5+ 4+ 10+ 20+ 300+ 70+ 200=666

Note: pundarika in Sanskrit (the above English and Greek are direct transliterations letter for letter from the Sanskrit) is literally “the great white dragon in the abyss” which is the core and basis of the whole esoteric tradition, priesthood, and the dainichi nyorai (the head of the diabolic trinity of the dragon in Buddhism). The dainichi nyorai is also the exact very basis for their magic/sorcery with it’s six elements they manipulate. Elements here are exactly the stoichea in Col. 2:8.

Col:2:8:

8 Beware lest any man cheat you by philosophy and vain deceit: according to the tradition of men according to the elements (Gr: stoichea) of the world and not according to Christ. (DRV)

Originally there were in ancient religion four elements (fire spirit water earth) with spirit deleted by the pagans and air and then also and/or aether inserted. These were variously identified with the visible planets and gods/goddesses of the pagans. The order was also rearranged variously and finally a sixth element was added: universal mind (just as the heretical interpretation of Jesus Christ as the impersonal word of God, instead of enhypostasia which is correct that Jesus Christ is the Person-al Son and Word of God incarnate). Finally language was seen as the mystical means of connecting with the powers of the gods/goddesses (actually Satan and the other fallen angels and the demons [demons are, according to the Church Fathers, the non-human souls of the pre-flood nephilim]), and with that alpha-numeric theosophies, namely Hebrew Gematria (Greek and Roman variations are Isopsephia) were especially used. These connections were for the sorcery/magic astrological control over the elements (Greek – stoichea) and even other men. Trigrams, pentagrams, hexagrams et al were symbols used in conjunction with this.