The Feast of Corpus Christi is celebrated on the first Thursday after Trinity Sunday. Our human condition is such that even the most important truths and events affecting our lives risk being forgotten. "Out of sight, out of mind" describes well the unhappy consequences of original sin.
This is the reason for all the feasts and processions which are an instruction in our faith; the expression of our faith; and its confirmation.
The feast of Corpus Christi was first instituted by the Bishop of Liege, Belgium in 1246 for his diocese at the urgent request of St. Juliana, prioress of a convent on Mount Cornillon, near the gates of the city.
A few years later, Pope Urban IV, a former archbishop of Liège, extended the observance to the whole Church. This feast, by reason of the procession of the Blessed Sacrament, became very popular with the faithful, who are thereby enabled to proclaim not only their faith in the Real Presence but also their gratitude to God for all the benefits which they derive from this great Sacrament.
The Sacrament of the Eucharist is so closely connected with the life of the Church and of the faithful, that it is from it alone that this life draws its sustenance and in it finds continual expression. Through the Mass, Christ's sacrifice on Calvary, the ever-flowing spring of our Redemption, is made present by the Church on the altar and is continually offered to God in union with Christ Himself.
Through Communion is effected the still closer union of each one of the faithful with Christ sacrificed for them, together with the transformation of their lives by means of His; born to the life of grace in the waters of Baptism, Christians feed on the Eucharist as on heavenly bread.
Both the Office and Mass for this feast were composed by St. Thomas Aquinas. In them are to be found an expression of the very soul of the saint together with the doctrinal accuracy of the great theologian.
Consider, for a moment, the beautifully expressive and doctrinally sound Collect in the Mass for the feast:
"Lord, You left us in this wonderful Sacrament a memorial of Your passion: grant us, we pray, so to venerate the sacred mysteries of Your Body and Blood, that we may always find within us the fruit of Your redemption."
The first point to consider is what the Mass in which are confected the Body and Blood of our Lord, Jesus Christ is. It is, as the Council of Trent firmly declared:
"Forasmuch as, under the former Testament, according to the testimony of the Apostle Paul, there was no perfection, because of the weakness of the Levitical priesthood; there was need, God, the Father of mercies, so ordaining, that another priest should rise, according to the order of Melchisedech, our Lord Jesus Christ, who might consummate and lead to what is perfect as many as were to be sanctified. He, therefore, our God and Lord, though He was about to offer Himself once on the altar of the Cross unto God the Father, by means of His death, there to operate an eternal redemption; nevertheless, because that His priesthood was not to be extinguished by His death, in the Last Supper, on the night in which He was betrayed, - that He might leave, to His own beloved Spouse the Church, a visible sacrifice (can.1), such as the nature of man requires, whereby that bloody sacrifice, once to be accomplished on the Cross, might be represented, and the memory thereof remain eve unto the end of the world, and its salutary virtue be applied to the remission of those sins which we daily commit, - declaring Himself constituted a priest forever, according to the order of Melchisedech, He offered up to God the Father His own Body and Blood under the species of bread and wine; and, under the symbols of those same things, He delivered (His own body and blood) to be received by His Apostles, whom He then constituted priests of the New Testament; and by those words, `Do this in commemoration of me,' He commanded them and their successors in the priesthood to offer (them); even as the Catholic Church has always understood and taught (can.3). For, having celebrated the ancient Passover, which the multitude of the children of Israel immolated in memory of their going out of Egypt, He instituted the new Passover ( to wit ), Himself to be immolated, under the visible signs, by the Church through (the ministry of ) priests, in memory of His own passage from this world unto the Father, when by the effusion of His own Blood He redeemed us, and delivered us from the power of darkness, and translated us into His kingdom. And this is indeed that clean oblation, which cannot be defiled by any unworthiness or malice of those that offer (it); which the Lord foretold by Militias was to be offered in every place, clean to his name, which was to be great amongst the Gentiles; and which the Apostle Paul, writing to the Corinthians, has not obscurely indicated, when he says that they who are defiled by the participation of the table of devils cannot be partakers of the table of the Lord, by the table meaning in both places the altar. This, in fine, is that oblation which was prefigured by various types of sacrifices, during the period of nature and of the law; inasmuch as it comprises all the good things signified by those sacrifices, as being the consummation and perfection of them all."(Chapter I, Sess. XXII, Council of Trent, Sept. 17, 1562).
The Sacrifice of the Mass is identified with the Sacrifice of Calvary:
The Council of Trent declares: "And forasmuch as, in this divine sacrifice which is celebrated in the Mass, that same Christ is contained and immolated in an unbloody manner, Who once offered Himself in a bloody manner on the altar of the cross; the holy synod teaches that this sacrifice is truly propitiatory (can. 6), and that by means thereof this is effected that we obtain mercy, and find grace in seasonable aid, if we draw nigh unto God, contrite and penitent, with a sincere heart and upright faith, with fear and reverence. For the Lord, appeased by the oblation thereof and granting the graces and gift of penitence, forgives even heinous crimes and sins. For the victim is one and the same, the same now offering by the ministry of priests, who then offered Himself on the cross, the manner alone of offering being different.
The fruits indeed of which oblation, of that bloody one, to wit, are received most plentifully through this unbloody one; so far is this (latter) from derogating in any way from that (former oblation) (can.4). Wherefore, not only for the sins, punishments, satisfactions, and other necessities of the faithful who are living, but also for those who are departed in Christ, and who are not as yet fully purified, is it rightly offered, agreeably to a tradition of the Apostles (can.3)."
We might oppose to the innovative unholy mass as used in our churches by the Modernist heretics, the truth and beauty of the Roman Catholic Mass as decreed to be said in perpetuity by Pope Pius V, invoking his solemn authority.
Concerning this Mass which has become known in our day as the `Tridentine Mass' the Church states:
"And whereas it beseemeth that holy things be administered in a holy manner, and of all holy things this sacrifice is the most holy; to the end that it might be worthily and reverently offered and received, the Catholic Church instituted, many years ago, the sacred Canon, so pure from every error, that nothing is contained therein which does not in the highest degree savor of a certain holiness and piety, and raise up unto God the minds of those that offer. For it is composed out of the very words of the Lord, the traditions of the Apostles, and the pious institutions also of holy pontiffs."
The Modernist corruption of the Sacrifice of the Mass is condemned by the above mentioned words of the Council of Trent. For those who have never had the opportunity to read with their own eyes (trusting in careless quoters is dangerous!), the clear doctrine of the Roman Catholic Church is herewith presented. Here, the reader will find the solid grounds for rejecting the heretical `mass' cunningly imposed upon all of Christendom by the anitpope Paul VI and all those who have embraced his heresies and are associated with it.
Since the pseudo council of Vatican II has had as its main goal to abrogate the decrees of the Council of Trent, and to implement the heresies which this great council addressed and condemned, nothing seems better than to allow the Council of Trent to speak to all of us.
The Council of Trent dealt with practically all the current errors which are encountered today. This should not surprise us, in view of the fact that error is persistent just as the devil is persistent (being the teacher of all heretics and heresies). Lucifer has an entire eternity to work his evil. He will continue to repeat the same errors in modern attire to more easily deceive people. He harvests his greatest fruits in a clergy and laity whose pride has stifled their faith. These, then, become the enthusiastic promoters of the heresies of Protestantism long ago condemned.
The Council states:
"And because that many errors are at this time disseminated and many things are taught and maintained by divers persons in opposition to this ancient faith, which is based on the sacred Gospel, the traditions of the Apostles, and the doctrine of the holy Fathers; the sacred and holy synod, after many and grave deliberations maturely had touching these matters, has resolved, with the unanimous consent of all the Fathers, to condemn and to eliminate from holy Church, by mans of the canons subjoined, whatsoever is opposed to this most pure faith and sacred doctrine."
Therefore, this `sacred and holy synod' _ speaking for the entire Roman Catholic Church _ declared and decreed the following concerning the Sacrifice of the Mass. The kind reader is invited to dwell on the condemnations herewith presented and compare what he or she has already observed going on in all our former Catholic churches in varying degrees. All, however, fall under the anathema of the Roman Catholic Church.
On the Sacrifice of the Mass
Canon 1. If anyone saith that in the Mass a true and proper sacrifice is not offered to God; or that to be offered is nothing else but that Christ is given us to eat; let him be anathema.
Heresy condemned: All those who today look upon the Sacrifice of the Mass as a `meal' to which people are invited. As for instance: It was not rare that even in seminaries one could find posters depicting a glass containing wine and a loaf of bread on a table. The caption reads: "You are cordially invited to attend a meal".
Reducing the Sacrifice of the Mass to a meal also denies that it is a sacrifice offered to God.
Canon 2. If anyone saith that by these words, `Do this for a commemoration of Me," Christ did not institute the Apostles priests; or did not ordain that they and other priests should offer His own body and blood; let him be anathema.
Condemned is the Modernist and Protestant claim that `all the faithful partake of the priesthood of Christ.' This explains why such clergymen have set aside the distinctive garb of the ordained clergy and prefer to look like laymen. Since 1968 all those ordained or consecrated according to the ritual of Paul VI are nothing more than laymen!
Consequently, these Protestant ministers who insist on trying to identify themselves with genuine Roman Catholic priests and Bishops, can neither offer a real sacrifice nor can they administer real Sacraments. They are on the same level with Anglican ministers. However, even some Anglican ministers appear more `Catholic' than the apostate clergy who resemble more their liberal Protestant comrades.
This should suffice for informed Catholics as to the reasons why the Church forbids Her faithful from attending heretical religious services.
The New Order Church necessarily must have new sacraments, a new `mass' and to enforce all this newness, it requires a NEW Canon Law, a NEW Catechism.
Canon 3. If anyone saith that the sacrifice of the Mass is only a sacrifice of praise and of thanksgiving; or that it is a bare commemoration of the sacrifice consummated on the Cross, but not a propitiatory sacrifice; or that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions and other necessities; let him be anathema.
Condemned are the theatrical presentations in former Catholic churches that are often presented as `theme masses' and amateur musical presentations. Turning our churches into concert halls is another sign of the loss of faith in the Real Presence.
Canon 4. If anyone saith that, by the sacrifice of the Mass, a blasphemy is cast upon the most holy sacrifice of Christ consummated on the Cross; or that it is thereby derogated from; let him be anathema.
Condemned, therefore, are all those who have embraced the Protestant heresies based on the false idea that Christ did not ordain priests to offer sacrifice. The hypocrisy latent in this idea is that the heretics pretend in their false piety to see `blasphemy' in what our Lord commanded to be done in His Name.
Canon 5. If anyone saith that it is an imposture to celebrate Masses in honor of the saints, and for obtaining their intercession with God, as the Church intends; let him be anathema.
Condemned are all those clergy and laity who have embraced the errors of the iconoclasts of days gone by. Likewise anathematized are those who have followed the heresy of the 16 century heretics in this regard.
Canon 6. If anyone saith that the canon of the Mass contains errors, and is therefore to be abrogated; let him be anathema.
Condemned are all those since Pope Pius XXII who have presented themselves as his successors and who have promoted the heretical communion service created by the Freemason Annibale Bugnini and the six Protestant Ministers. Likewise condemned and excommunicated are those individuals who have declared that the canon contains errors and therefore must be changed. Among some of these are to be found Franciscans who have stated in print that the canon of the Mass contains errors.
Canon 7. If anyone saith, that the ceremonies, vestments and outward signs which the Catholic Church makes use of in the celebration of Masses are incentives to impiety, rather than offices of piety; let him be anathema.
This is another way of attacking the doctrinal purity of the Holy Sacrifice of the Mass. Because the true Mass as promulgated by the Council of Trent is pure in every doctrinal way, those who embraced false doctrines and have chosen the way of heretics, necessarily find the Mass objectionable to them. They deny in and about the Mass whatever contradicts their errors.
Therefore, condemned are all those clergymen who have departed from the sound traditions of the Church, some traditions of which go back to apostolic times.
Therefore, condemned are those who alter the liturgical vestments in such a way as to signify a new doctrine. For example, those who no longer use black in the offering of a Mass for the dead; those who have replaced the crucifix with a plain cross; those who have brazenly disobeyed Pope Pius XII when he stated that they go in a wrong direction who do these things. Among these condemned things is the presentation of Christ glorified and in priestly vestments on a Cross, instead of presenting Him in His suffering and death on the Cross.
The error here is that it casts doubt on the historical fact of Christ's suffering and death. The crucifix depicts the historical fact of Christ's crucifixion as also does the Sacrifice of the Mass.
Canon 8. If anyone saith that Masses wherein the priest alone communicates sacramentally are unlawful, and are therefore to be abrogated; let him be anathema.
Condemned here are all those who presently hold to these ideas among whom it is sad to say, are to be found many older and valid priests. The restoring of the `concelebrated mass' is an expression of this error. When several clergy `concelebrate' there is only one numerical mass. Although each celebrant is allegedly permitted to receive an individual stipend, common sense dictates that not many, but only one mass is being said. Participation in one service cannot count for numerically distinct services.
Canon 9. If anyone saith that the rite of the Roman Church, according to which a part of the canon and the words of consecration are pronounced in a low tone, is to be condemned; or that the Mass ought to be celebrated in the vulgar tongue alone; or that water ought not to be mixed with the wine that is to be offered in the chalice, for that is contrary to the institution of Christ; let him be anathema.
Condemned are all those who have gradually vulgarized the true Mass and have finished by destroying it completely. They have substituted for the true Mass the New Order Mass which contains heresies ensconced amid orthodox sentiments.
We find every error has surfaced since being condemned by the Council of Trent. These errors and any new ones have found fertile soil prepared by the ambiguities and outright errors in doctrine and discipline. Even among those who have left the Church of the Great Apostasy, there are those not free from errors which they have embraced in the same secret spirit of disobedience as the Modernists. Error is error _ even when it is found among `conservative heretics.'
Now, in order to eliminate the possibility of the faithful receiving the Body and Blood of our Lord in keeping with His command: "Unless you eat the flesh of the Son of Man and drink His blood, you shall not have life in you" it was necessary to destroy the priesthood. The attack upon the priesthood took various almost insignificant forms. Starting with the external perception distinguishing the priest from the laymen, rebellious clergymen brazenly defied the Laws of the Church regarding their external appearance. It was not long before clergymen appeared without their distinctive dress, and were now wearing business suits with neckties. It did not take long before the next step followed: Like their mentor, John XXIII, who said "Just call me John", these clergymen no longer wanted to be addressed as `Father' or `Reverend.' They dressed like laymen and it should not have surprised anyone that they wanted to be addressed as laymen. Gradually, the external appearance was altered by something even more essential: The antipope Paul VI arranged to invalidate the rite of ordination and consecration whereby candidates to the priesthood or episcopacy no longer received priestly or episcopal powers.
In 1968, then, with the implementation of Paul VI's new order for ordinations, the Roman Catholic Church was deprived of valid priests and valid bishops. Not many _ even among the valid clergy _ were aware that Pope Pius XII had taken steps to clarify any confusion concerning the essential form for the valid ordination of priests and valid consecration of bishops in 1947.
Basically, here is what resulted from the pincer attack upon the Holy Eucharist, the Mass, and the valid priesthood: On the one hand, the valid priests and bishops were led to adopt the hereticizing steps of external ceremonies whereby the faith is gradually changed - almost imperceptibly. Then, in order to finalize the transition from a true priesthood to a lay ministerial body, the essence of the Sacrament was changed so that no supernatural power could be transmitted to the candidate for the priesthood or for the episcopate.
To further assure the destruction of the supernatural life of the Mystical Body, and thereby, to destroy the Body itself, the Sacrifice of the Mass was subtly altered so as to re-direct the intention of the valid priest to produce nothing more than a non-Catholic religious rite as devoid of grace as any other non-Catholic rite.
Destroy the priesthood and you destroy the Mass and the command of Christ! "Unless you east the flesh of the Son of Man and drink His blood, you shall not have life in you" has resulted in the fulfillment of these awesome words of Jesus Christ: The Catholic faithful, deprived of this life _ which is the supernatural life of grace _ become easy targets for the further seductions of the Satan.
What the Church had to do in 1563 at the Council of Trent against judaizing heretics within the Church, must be repeated today. Therefore, we need not expect a Council to achieve anything because there is no Pope to call a Council. The only thing that can be called is an `imperfect council' by genuine, valid and legitimate Roman Catholic Bishops.
Lacking the ability to do the latter, we must exercise our faith and rely on what the Church has already defined, declared and decreed.
Our Lord has not left us orphans _ unless we perversely choose to be orphans. He has left us with at least one or two genuine Bishops (legitimate shepherds) for the tiny flock of the faithful. He Himself had said: "Fear not, little flock.." which would indicate numerical smallness. Having said, let us consider and recall to mind what the "true and Catholic doctrine, touching the sacrament of order, decreed and published by the Synod of Trent, in the seventh session, in condemnation of the errors of our time" has declared:
On the Institution of the Priesthood of the New Law.
"Sacrifice and priesthood are, by the ordinance of God, in such wise conjoined, as that both have existed in every law. Whereas, therefore, in the New Testament, the Catholic Church has received, from the institution of Christ, the holy visible Sacrifice of the Eucharist; it must needs also be confessed that there is in that Church, a new, visible and external priesthood (can.1), into which the old has been translated. And the Sacred Scriptures show, and the tradition of the Catholic Church has always taught, that this priesthood was instituted by the same Lord our Savior (can.3), and that to the Apostles and their successors in the priesthood was the power delivered of consecrating, offering and administering His Body and Blood, as also of forgiving and retaining sins (can.1).' (Chap. 1,Sess. 22, July 15, 1563, Council of Trent).
On the Seven Orders
"And whereas the ministry of so holy a priesthood is a divine thing; to the end that it might be exercised in a more worthy manner, and with greater veneration, it was suitable that, in the most well-ordered settlement of the Church, there should be several and diverse orders of ministers to minister to the priesthood by virtue of their office; 1 orders so distributed as that those already marked with the clerical tonsure should ascend through the lesser to the greater orders. For the Sacred Scriptures make open mention not only of priests, but also of deacons;2 and teach, in words the most weighty, what things are especially to be attended to in the ordination thereof; and, from the very beginning of the Church, the names of the following orders, and the ministrations proper to each one of them, are known to have been in use; to wit, those of sub-deacon, acolyte, exorcist, lector and doorkeeper; though these were not of equal rank: for the sub-deaconship is classed among the great orders by the Fathers and sacred councils, wherein also we very often read of the inferior orders. (Ibid. Chap. 2)
That Order is Truly and Properly a Sacrament.
"Whereas, by the testimony of Scripture, by Apostolic tradition and the unanimous consent of the Fathers, it is clear that grace is conferred by sacred ordination, which is performed by words and outward signs, no one ought to doubt that Order is truly and properly one of the seven sacraments of holy Church (can.3). For the Apostle says: `I admonish thee that thou stir up the grace of God, which is in thee, by imposition of my hands. For God hath not given us the spirit of fear, but of power and of love and of sobriety."3
On the Ecclesiastical Hierarchy and on Ordination.
But, forasmuch as in the Sacrament of Order, as also in Baptism and Confirmation, a character is imprinted, which can neither be effaced nor taken away; the holy synod with reason condemns the opinion of those who assert that the priests of the New Testament have only a temporary power; and that those who have once been rightly ordained can again become laymen, if they do not exercise the ministry of the word of God (can.1).
And if anyone affirm that all Christians indiscriminately are priests of the New Testament, or that they are all mutually endowed with an equal spiritual power, he clearly does nothing but confound the ecclesiastical hierarchy, which is as an army set in array;4 as if, contrary to the doctrine of the blessed Paul, all were Apostles, all prophets, all evangelists, all pastors, all doctors.5 Wherefore, the holy synod declares that besides the other ecclesiastical degrees, bishops, who have succeeded to the place of the Apostles, principally belong to this hierarchical order; that they are placed, as the same Apostle says, by the Holy Ghost, to rule the Church of God;6 that they are superior to priests; administer the Sacrament of Confirmation; ordain ministers of the Church; and that they can perform very many other things; over which functions others of an inferior order have no power (can.7).
Furthermore, the sacred and holy synod teaches that, in the ordination of bishops, priests and of the other orders, neither the consent, nor vocation, nor authority, whether of the people or of any civil power or magistrate whatsoever, is required in such wise as that, without this, the ordination is invalid; yea rather doth it decree that all those who, being only called and instituted by the people, or by the civil power and magistrate, ascend to the exercise of these ministrations, and those who of their own rashness assume them to themselves, are not ministers of the Church, but are to be looked upon as thieves and robbers who have not entered by the door7 (can.7).
These are the things which it hath seemed good to the sacred synod to teach the faithful of Christ, in general terms, touching the Sacrament of Order. But it hath resolved to condemn whatsoever things are contrary thereunto, in express and specific canons, in the manner following: in order that all men, with the help of Christ, using the rule of faith, may, in the midst of the darkness of so many errors, more easily be able to recognize and to hold Catholic truth."
The Council then goes on to condemn in solemn form by way of dogmatic canons and decrees the errors concerning the Sacrament of Holy Orders:
If anyone saith 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; of that those who do not preach are not priests at all; let him be anathema.
If anyone saith that, besides the priesthood, there are not in the Catholic Church other orders, both of greater and minor, by which, as by certain steps, advance is made unto the priesthood; let him be anathema.
If anyone saith 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.
If anyone saith 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.
If anyone saith 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.
If anyone saith that in the Catholic Church there is not a hierarchy by divine ordination instituted, consisting of bishops, priests and ministers; let him be anathema.
If anyone saith that bishops are not superior to priests; of 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.
If anyone saith 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.
There is no need to go any further and belabor the point: All those who hold to the true and Catholic faith are bound in conscience to accept all the foregoing dogmatic canons and decrees under penalty of being excommunicated from the Roman Catholic Church.
These canons have been brought to the attention of all those who desire to live and die in union with the true Mystical Body of Jesus Christ because there are many, both clergy and laymen, who have violated these sacred canons, have shown themselves guilty of effrontery by usurping in various degrees that authority which is vested only in bishops. In particular, the faithful of all degrees are bound to consider the implications of Canon 7 which condemns as heretics and excommunicates those who accept clergymen who have not been sent by a legitimate bishop; those who have been accepted by the faithful as lawful ministers yet have `come from elsewhere.'
No one is to be accepted as teacher in matters of doctrine and morals who has not been approved and sent by a bishop holding to the doctrines and discipline of the Roman Catholic Church.
There are only two legitimate Roman Catholic bishops in the western hemisphere at the present moment: Bishop Martinez of Mexico and Bishop Vezelis of the United State. All others have `entered not through the door' _ they have not been sent, they have no canonical mission. The fruits of their created divisions are only too manifest and to be lamented by true members of the Mystical Body of Jesus Christ.
For the benefit of those who are approached by individuals holding themselves out as legitimate Religious and who claim some kind of `right' to teach in the name of the Church without proper authorization from the bishop, the following condemned error is found in the syllabus of errors of Pope Pius IX:
"It does not appertain exclusively to the power of ecclesiastical jurisdiction by right, proper and innate, to direct the teaching of theological questions" (This error was condemned in a letter to the Archbishop of Munich, "Tuas libenter," Dec. 21, 1863).
Those who will not heed this warning must know that they do so at their own spiritual peril and in defiance of the above-mentioned canons which express the true and Catholic faith.
It is sincerely hoped that the preceding information will serve all those who desire to take an active part in preserving the true and Catholic faith intact for their own salvation and the salvation of all those with whom they may come in contact. We live in an age of illusions and delusions. What greater harm to immortal souls can there be than to despise competent leaders appointed by the Holy Ghost and in their place to follow the fanciful ambitions of those who usurp without being called the office of teaching in the Mystical Body of Jesus?
1 Matt. 16,19; Luke 22, 19; John 22, 22.
2 Acts 6,5; 221, 8; I Tim.3,8.
3 II Tim.1, 6,7; I Tim.4,14.
5 I Cor.12, 29.
6 Acts 22, 28.
7 John 10,1.
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