Why popes bless with three fingers according to Aramis’s Jesuit adviser in Three Musketeers

Aramis is one of the The Three Musketeers (Bantam Classic) in Alexandre Dumas’s book. Aramis is a Jesuit Novice who is writing his thesis in preparation for his ordination to the priesthood. Aramis’s adviser is a Jesuit, and his adviser suggested to him the following topic in Latin:
“Ultraque manus in benedicendo clericis inferioribus necessaria est.” In English, “Both hands are necessary for priests of the lower orders when they give benediction.” The Jesuit adviser explained to Aramis:

Read more at Monk’s Hobbit.

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How to use Google to search the Bible and the Catechism of the Catholic Church

Question:

Posted by artsee on August 8, 2011 at 3:19 am  edit

The Blog’s owner is not actually a good Catholic defender but an excellent researcher. He keeps using Catechism as his basis for his argument. The Catholic Church’s Catechism was actually to counter the Protestant Reformists.

Anyway, I wonder if some of you guys are old enough to remember the Beatles’ song “Fool on the Hill”. The Beatles were referring to the irrelevance of the Pope.

Response:

Posted by Quirino M. Sugon Jr on August 9, 2011 at 8:07 pm  edit

Artsee and Clyde,

I am the least of all Catholic Defenders. You are right: I am not a good Catholic defender but an excellent researcher. Thank you for the adjective “excellent”, but it is you who say so not I. I only type keywords in Google and I get the answer that I need. I don’t remember the exact verses in the Bible. I only know that such verses exist and let Google do the searching. For example, if I want to find the verse on the Bible regarding transfiguration, I type in the Google search bar: “nab transfiguration”. “nab” stands for New American Bible. The first result in Google is Mark 9 of NAB. I click it. I don’t read the whole chapter. Instead I search the keyword in the chapter by typing CTRL + F, that is, “find”. A search bar will be provided where I shall type my keyword: “transfiguration”. Then I find that the word is not in the chapter but in the footnote. In the footnote I see Matthew 17:1.

I can repeat the procedure by looking for transfiguration in the Catechism of the Catholic Church by typing in Google “Catechism transfiguration”. That shall lead me to Part One, Section Two, Article 3. Then I type CTRL + F “transfiguration”. Look at the scroll bar. You will see some lines of yellow there. If your scroll bar reaches those lines, you will see the word “transfiguration” highlighted.

There, I gave you my little secret. I am not a genius. I invite you to search the Catechism using the method I presented about any doctrine you like to read on, just to see how stupid are the answers of the Catholic Church. You will never know how stupid the answers are until you read them. You will be surprised that the Catechism quotes the Bible a lot with chapter and verse numbers. You will also be surprised that there are also quotes of men who have studied the Bible longer than we did, e.g. St. Augustine and St. Aquinas. And you will be surprised that many of these men lived long before INC and some even actually heard the apostles themselves preach. Life is full of surprises.

Sadly, you cannot use the same method of research for INC doctrines because there is no official website to read. INC ministers may make mistakes in their teachings and you will never know, unless you see for yourself the official teaching.

Let me end with a quote (Google: “Fulton Sheen hate Catholic Church”): “There are not over a hundred people in the United States who hate the Catholic Church. There are millions, however, who hate what they wrongly believe to be the Catholic Church, which is, of course, quite a different thing.”

Btw, regarding Fool on the Hil, this is what Wikipedia says (http://en.wikipedia.org/wiki/The_Fool_on_the_Hill):

McCartney said the song relates to Maharishi Mahesh Yogi:
“ ‘Fool on the Hill’ was mine and I think I was writing about someone like Maharishi. His detractors called him a fool. Because of his giggle he wasn’t taken too seriously … I was sitting at the piano at my father’s house in Liverpool hitting a D 6th chord, and I made up ‘Fool on the Hill.’[3] ”
Alistair Taylor, in the book Yesterday, reports a mysterious incident involving a man who inexplicably appeared near him and McCartney during a walk on Primrose Hill and then disappeared again, soon after McCartney and Taylor had conversed about the existence of God; this allegedly prompted the writing of the song.[5]

How to compute your Modernist heresy index via Lamentabili Sane

You pride yourself as a Modernist (or Catholic). But you may not be as Modernist (or Catholic) as you think you are. The only way to know is to answer this simple 65-item questionnaire, which is based on Pope St. Pius X‘s “Lamentabili Sane“.

I. QUESTIONNAIRE

Read each of the numbered statements below and on the space provided before each number, write Yes if you support the idea and No if you don’t. If you can’t make up your mind, write Abstain.

Yes/No Statement
1. The ecclesiastical law which prescribes that books concerning the Divine Scriptures are subject to previous examination does not apply to critical scholars and students of scientific exegesis of the Old and New Testament.
2. The Church’s interpretation of the Sacred Books is by no means to be rejected; nevertheless, it is subject to the more accurate judgment and correction of the exegetes.
3. From the ecclesiastical judgments and censures passed against free and more scientific exegesis, one can conclude that the Faith the Church proposes contradicts history and that Catholic teaching cannot really be reconciled with the true origins of the Christian religion.
4. Even by dogmatic definitions the Church’s magisterium cannot determine the genuine sense of the Sacred Scriptures.
5. Since the deposit of Faith contains only revealed truths, the Church has no right to pass judgment on the assertions of the human sciences.
6. The “Church learning” and the “Church teaching” collaborate in such a way in defining truths that it only remains for the “Church teaching” to sanction the opinions of the “Church learning.”
7. In proscribing errors, the Church cannot demand any internal assent from the faithful by which the judgments she issues are to be embraced.
8. They are free from all blame who treat lightly the condemnations passed by the Sacred Congregation of the Index or by the Roman Congregations.
9. They display excessive simplicity or ignorance who believe that God is really the author of the Sacred Scriptures.
10. The inspiration of the books of the Old Testament consists in this: The Israelite writers handed down religious doctrines under a peculiar aspect which was either little or not at all known to the Gentiles.
11. Divine inspiration does not extend to all of Sacred Scriptures so that it renders its parts, each and every one, free from every error.
12. If he wishes to apply himself usefully to Biblical studies, the exegete must first put aside all preconceived opinions about the supernatural origin of Sacred Scripture and interpret it the same as any other merely human document.
13. The Evangelists themselves, as well as the Christians of the second and third generation, artificially arranged the evangelical parables. In such a way they explained the scanty fruit of the preaching of Christ among the Jews.
14. In many narrations the Evangelists recorded, not so much things that are true, as things which, even though false, they judged to be more profitable for their readers.
15. Until the time the canon was defined and constituted, the Gospels were increased by additions and corrections. Therefore there remained in them only a faint and uncertain trace of the doctrine of Christ.
16. The narrations of John are not properly history, but a mystical contemplation of the Gospel. The discourses contained in his Gospel are theological meditations, lacking historical truth concerning the mystery of salvation.
17. The fourth Gospel exaggerated miracles not only in order that the extraordinary might stand out but also in order that it might become more suitable for showing forth the work and glory of the Word lncarnate.
18. John claims for himself the quality of witness concerning Christ. In reality, however, he is only a distinguished witness of the Christian life, or of the life of Christ in the Church at the close of the first century.
19. Heterodox exegetes have expressed the true sense of the Scriptures more faithfully than Catholic exegetes.
20. Revelation could be nothing else than the consciousness man acquired of his revelation to God.
21. Revelation, constituting the object of the Catholic faith, was not completed with the Apostles.
22. The dogmas the Church holds out as revealed are not truths which have fallen from heaven. They are an interpretation of religious facts which the human mind has acquired by laborious effort.
23. Opposition may, and actually does, exist between the facts narrated in Sacred Scripture and the Church’s dogmas which rest on them. Thus the critic may reject as false facts the Church holds as most certain.
24. The exegete who constructs premises from which it follows that dogmas are historically false or doubtful is not to be reproved as long as he does not directly deny the dogmas themselves .
25. The assent of faith ultimately rests on a mass of probabilities .
26. The dogmas of the Faith are to be held only according to their practical sense; that is to say, as preceptive norms of conduct and not as norms of believing.
27. The divinity of Jesus Christ is not proved from the Gospels. It is a dogma which the Christian conscience has derived from the notion of the Messias.
28. While He was exercising His ministry, Jesus did not speak with the object of teaching He was the Messias, nor did His miracles tend to prove it.
29. It is permissible to grant that the Christ of history is far inferior to the Christ Who is the object of faith.
30. In all the evangelical texts the name “Son of God” is equivalent only to that of “Messias.” It does not in the least way signify that Christ is the true and natural Son of God.
31. The doctrine concerning Christ taught by Paul, John, and the Councils of Nicea, Ephesus and Chalcedon is not that which Jesus taught but that which the Christian conscience conceived concerning Jesus.
32. It is impossible to reconcile the natural sense of the Gospel texts with the sense taught by our theologians concerning the conscience and the infallible knowledge of Jesus Christ.
33. Everyone who is not led by preconceived opinions can readily see that either Jesus professed an error concerning the immediate Messianic coming or the greater part of His doctrine as contained in the Gospels is destitute of authenticity.
34. The critics can ascribe to Christ a knowledge without limits only on a hypothesis which cannot be historically conceived and which is repugnant to the moral sense. That hypothesis is that Christ as man possessed the knowledge of God and yet was unwilling to communicate the knowledge of a great many things to His disciples and posterity.
35. Christ did not always possess the consciousness of His Messianic dignity.
36. The Resurrection of the Savior is not properly a fact of the historical order. It is a fact of merely the supernatural order (neither demonstrated nor demonstrable) which the Christian conscience gradually derived from other facts.
37. In the beginning, faith in the Resurrection of Christ was not so much in the fact itself of the Resurrection as in the immortal life of Christ with God.
38. The doctrine of the expiatory death of Christ is Pauline and not evangelical.
39. The opinions concerning the origin of the Sacraments which the Fathers of Trent held and which certainly influenced their dogmatic canons are very different from those which now rightly exist among historians who examine Christianity .
40. The Sacraments have their origin in the fact that the Apostles and their successors, swayed and moved by circumstances and events, interpreted some idea and intention of Christ.
41. The Sacraments are intended merely to recall to man’s mind the ever-beneficent presence of the Creator.
42. The Christian community imposed the necessity of Baptism, adopted it as a necessary rite, and added to it the obligation of the Christian profession.
43. The practice of administering Baptism to infants was a disciplinary evolution, which became one of the causes why the Sacrament was divided into two, namely, Baptism and Penance.
44. There is nothing to prove that the rite of the Sacrament of Confirmation was employed by the Apostles. The formal distinction of the two Sacraments of Baptism and Confirmation does not pertain to the history of primitive Christianity.
45. Not everything which Paul narrates concerning the institution of the Eucharist (I Cor. 11:23-25) is to be taken historically.
46. In the primitive Church the concept of the Christian sinner reconciled by the authority of the Church did not exist. Only very slowly did the Church accustom herself to this concept. As a matter of fact, even after Penance was recognized as an institution of the Church, it was not called a Sacrament since it would be held as a disgraceful Sacrament.
47. The words of the Lord, “Receive the Holy Spirit; whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained” (John 20:22-23), in no way refer to the Sacrament of Penance, in spite of what it pleased the Fathers of Trent to say.
48. In his Epistle (Ch. 5:14-15) James did not intend to promulgate a Sacrament of Christ but only commend a pious custom. If in this custom he happens to distinguish a means of grace, it is not in that rigorous manner in which it was taken by the theologians who laid down the notion and number of the Sacraments.
49. When the Christian supper gradually assumed the nature of a liturgical action those who customarily presided over the supper acquired the sacerdotal character.
50. The elders who fulfilled the office of watching over the gatherings of the faithful were instituted by the Apostles as priests or bishops to provide for the necessary ordering of the increasing communities and not properly for the perpetuation of the Apostolic mission and power.
51. It is impossible that Matrimony could have become a Sacrament of the new law until later in the Church since it was necessary that a full theological explication of the doctrine of grace and the Sacraments should first take place before Matrimony should be held as a Sacrament.
52. It was far from the mind of Christ to found a Church as a society which would continue on earth for a long course of centuries. On the contrary, in the mind of Christ the kingdom of heaven together with the end of the world was about to come immediately.
53. The organic constitution of the Church is not immutable. Like human society, Christian society is subject to a perpetual evolution.
54. Dogmas, Sacraments and hierarchy, both their notion and reality, are only interpretations and evolutions of the Christian intelligence which have increased and perfected by an external series of additions the little germ latent in the Gospel.
55. Simon Peter never even suspected that Christ entrusted the primacy in the Church to him.
56. The Roman Church became the head of all the churches, not through the ordinance of Divine Providence, but merely through political conditions.
57. The Church has shown that she is hostile to the progress of the natural and theological sciences.
58. Truth is no more immutable than man himself, since it evolved with him, in him, and through him.
59. Christ did not teach a determined body of doctrine applicable to all times and all men, but rather inaugurated a religious movement adapted or to be adapted to different times and places.
60. Christian Doctrine was originally Judaic. Through successive evolutions it became first Pauline, then Joannine, finally Hellenic and universal.
61. It may be said without paradox that there is no chapter of Scripture, from the first of Genesis to the last of the Apocalypse, which contains a doctrine absolutely identical with that which the Church teaches on the same matter. For the same reason, therefore, no chapter of Scripture has the same sense for the critic and the theologian.
62. The chief articles of the Apostles’ Creed did not have the same sense for the Christians of the first ages as they have for the Christians of our time.
63. The Church shows that she is incapable of effectively maintaining evangelical ethics since she obstinately clings to immutable doctrines which cannot be reconciled with modern progress.
64. Scientific progress demands that the concepts of Christian doctrine concerning God, creation, revelation, the Person of the Incarnate Word, and Redemption be re-adjusted.
65. Modern Catholicism can be reconciled with true science only if it is transformed into a non-dogmatic Christianity; that is to say, into a broad and liberal Protestantism.

II. THE MODERNIST HERESY INDEX

Let Y, N, and A be the total numbers of your Yes , No, and Abstain answers, respectively.  The modernist heresy index H and the ignorance index G are defined as follows:

    H = Y/65,
    G = A/65.

If your modernist heresy index H = 1, then you are the modernist arch-heretic; if your H = 0, then you are a faithful Catholic.  On the other hand, if your ignorance level G = 1, then you are truly ignorant; if your G = 0, then you understand the all the statements and you choose to agree with them accordingly. Note that the range of your heresy is in the close interval [H, H + G]. This is the Law of Ignorance: your modernist heresy index can only increase (c.f. the Law of Entropy in Thermodynamics).

For example, if your total Yes answers is 30, your total No answers is 20, and your total Abstain answers is 15, then Y = 30, N = 20, and A = 15.  Your modernist heresy index H and your ignorance index G are

    H = 30/65 =0.46,
    G = 15/65 =0.23.

Thus your modernist heresy index lies in the interval [0.46, 0.46 + 0.23] = [0.46, 0.69].  This means that you are approximately half-Modernist and half-Catholic, but if you lessen your ignorance, you would likely be more Modernist than Catholic.