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Articles
To scatter the power of the holy people
1
And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation
even
to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
2
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame
and
everlasting contempt.
3
And they that be wise shall shine as the brightness of the firmament;
and they that turn many to righteousness as the stars for ever and ever.
4
But thou, O Daniel, shut up the words, and seal the book,
even
to the time of the end: many shall run to and fro, and knowledge shall be increased.
5
Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river.
6
And
one
said to the man clothed in linen, which
was
upon the waters of the river, How long
shall it be to
the end of these wonders?
7
And I heard the man clothed in linen, which
was
upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that
it shall be
for a time, times, and an half;
and when he shall have accomplished
to scatter the power of the holy people,
all these
things
shall be finished.
Obviously, “to scatter the power of the holy people” is to destroy their hierarchy. As a result, everyone will independently cry out to God in prayer. All Christians are priests in the temple of their own soul, which is also the temple of the Holy Spirit.
Since Satan will destroy the Church hierarchy, he needs an internal reason for the disobedience of the hierarchy to God
(Job 1:12).
For Catholics, this is the disobedience of the hierarchy to the request of God for the “consecration of Russia”.
For Orthodox, this is the use by the hierarchy of the “semi-Arian Creed”: a situation that cannot be corrected while being within the framework of “tradition”.
Disobedience of the Catholic hierarchy
Let us first examine the disobedience of the Catholic hierarchy.
13-6-1929. … Beneath the right arm of the cross was Our Lady and in her hand was her Immaculate Heart. …
… Our Lady then said to me:
—
The moment has come in which God asks the Holy Father, in union with all the Bishops of the world, to make the consecration of Russia to my Immaculate Heart, promising to save it by this means. There are so many souls whom the Justice of God condemns for sins committed against me, that I have come to ask reparation: sacrifice yourself for this intention and pray.
…
Later, in an intimate communication, Our Lord complained to me, saying:
—
They did not wish to heed my request!… Like the King of France, they will repent and do it, but it will be late. Russia will have already spread her errors throughout the world, provoking wars, and persecutions of the Church: the Holy Father will have much to suffer.
Disobedience of the Orthodox hierarchy
Now let's look at the use of the “semi-Arian Creed” by the Orthodox hierarchy.
“We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible. …”
With these words begins the
Niceno-Constantinopolitan
creed. On a theological level, this phrase
makes no sense.
The term “Creator” is not personal/proper name but attribute or activity of God, and we know that
all attributes or activities of God are shared by all three persons of the Trinity.
The terms “Creator”, “Redeemer”, and “Sustainer” are not personal/proper names but attributes or activities of God, and we know that
all attributes or activities of God are shared by all three persons of the Trinity.
Thus all three persons are Creator (the Father creates through the Son in the Holy Spirit), all three take part in redemption (the Father sends His only-Begotten Son who after His ascension sends the Spirit upon mankind), and all three are active in sustaining the world. The Proper Names of the Persons of the Trinity are the Names which denote or
point to the relation with the other Persons, and so they cannot be altered.
And this phrase really misleads Orthodox theologians, who draw the wrong conclusion that “the one God in whom we believe, strictly speaking, is not the Holy Trinity. The one God is God the Father.” (Thomas Hopko).
Now here we have to see a very important point for Trinitarian theology, and that is that in the Bible, in the Scriptures, and
then, therefore, in the creeds—and particularly the Nicene-Constantinopolitan Creed, which became the credal statement for ancient Christianity and remains the baptismal, liturgical creed for Eastern Orthodox churches and most Christian churches to this very day, as it was formulated and put together and received from the first two Ecumenical Councils (Nicaea in 325 and Constantinople in 381)—that
[is]
in this creed
and
as it is proclaimed in liturgical prayers—and certainly in the liturgical prayer, the anaphora (which is a word that means “raising up”
or “offering up,”
which is a technical term for the Eucharistic prayer, the Eucharistic canon, where the bread and wine, the
prosphora, are first elevated and offered to God as we lift up our hearts and have our hearts on high when we remember the saving activity of Christ at the holy Eucharistic service)—in the Bible, in the creeds, and in the Liturgy, it’s very important, really critically important, to note and to affirm and to remember that
the one God in whom we believe, strictly speaking, is not the Holy Trinity.
The one God is God the Father. In the Bible, the one God is the Father of Jesus Christ. He is God who sends his only-begotten Son into the world, and Jesus Christ is the
Son
of
God. Then, of course, in a parallel manner, the Spirit, the Holy Spirit, is the
Spirit
of
God, that the Holy Spirit, being the Spirit of God, is therefore also the Spirit of Christ, the Messiah, because the Christ is the Son of God, upon whom God the Father sends and affirms his Holy Spirit.
The dogma of the Holy Trinity says that one God exists in three hypostases, having an inseparable single being, and all of them are of equal honor, and each of them is the one true God, and the Most Holy Trinity is the one true God.
It should be noted that only the
Proper Names
of the Persons of the Trinity are used in the
Athanasian Creed,
which is correct:
3. And the catholic faith is this: that we worship one God in Trinity, and Trinity in Unity;
4. neither confounding the Persons, nor dividing the Essence.
5. For there is one Person of the Father;
another of the Son;
and another of the Holy Ghost.
6. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one;
the Glory equal, the Majesty coeternal.
…
13. So likewise the Father is Almighty;
the Son Almighty;
and the Holy Ghost Almighty.
14. And yet they are not three Almighties;
but one Almighty.
…
The Creed needs to be changed. Enter the phrase “We believe in the Holy Trinity” there. It is impossible to change the Creed while within the framework of an unviable “tradition”.
Published:
October 3, 2022
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