Jesus Christ Alone Holds the Key to Time

Dr. Hans-Ulrich Niemitz’s comments below, as expressed in his radical revision of AD time,

 

Did the Early Middle Ages Really Exist?

 

regarding the difficulties associated with bringing to the academic community an entirely different-from-conventional chronological paradigm (and the AMAIC does not necessarily accept all of the Phantom Time Hypothesis theories or explanations), are highly applicable as well to the efforts by many to introduce a much-needed revision of ancient history.

 

Taken from: http://www.cl.cam.ac.uk/~mgk25/volatile/Niemitz-1997.pdf

 

.... How is it possible to do research work of this kind inside the scientific community? Is it perhaps necessary to research outside the scientific community, because it would demand a big change of paradigms, which means the end of certainty with regard to chronology. Usually a program of research relies on given research problems, which the general public defines. What will happen when the new research program in regard with its thesis or approach is too far from general public interest or too far from the academic society?

(Who shall give financial support?) Then we don’t have the capability of joining ‘normal science’. I am aware of standing on the shoulders of our predecessors and that we work using

their results, I can only emphasize again and again my respect for archaeologists and other

scientists who are able to uncover artifacts and construct theories on them.

I would like to repeat that our method consists in questioning specific research problems of

archaeology and historiography. I must emphasize that the thesis of the phantom years is one

proposal for solving those problems. It works surprisingly well and yields amazing results. It

seems that scientists today do not see the common pattern in all the problems, which repeatedly appear, because there exists an unexpressed and unconscious prohibition against questioning the chronology as if it were unimpeachable. My request therefore is: where and

how could our research work possibly join? What could we do together? Until today our research work was done marginally, but from now on it enters an important stage. The project

has become so big that it cannot be worked out by a few people with small resources. Support

from official institutions has become necessary so that we can continue our work at the edge

of specialty (“im Rand des Faches”) as suggests Krohn and Küppers; papers in their book “The self-organization of science(-society)”: “It is only through activities in the margin of scientific institutions that outsiders can amplify the disturbances, so that instabilities will appear, which in the end will restructure existing research.” (Krohn, Küppers 1989,95).

 

If some colleagues accuse us of unrealistic or even fantastic behavior, I wish to express that it

could not be a mortal sin in the business of science to question paradigms and slaughter holy

cows. In case we are forced to turn to the general public in order to raise funds, this strategy

will do as well. But: “One of the strongest but unwritten rules of scientific life is the interdiction against appealing to statesmen or to the general public in matters of science” (Kuhn 1970). Kuhn supposes: “As the unity of the scientific performance is a solved problem

and as the group knows well which problems are already solved, only few scientists would be

willing to take up a standpoint that reopens research on many already solved problems.”

(Kuhn 1970). Our thesis produces new problems and questions – especially seemingly solved

ones. But it promises to solve more problems than ever before in the historiography of the early Middle Ages.

What can I request from the historian, the archaeologist of the Middle Ages, the philologist

and the philosopher? What would I do in their place? Important is the need for discussion and

sponsorship. There exist two attitudes toward research: One of them is direct professional approach (history, archaeology, and philology); the other is discussing the theory of knowledge and science. Obviously our project is one of interdisciplinary research. Only in this way we can produce the expected change of paradigms with the necessary emotional distance. …

Pope Francis the Devil and the End Times

July 19, 2014

By Fr. Dwight Longenecker ....

  

Russell Shaw writes here at OSV online about Pope Francis’ clear teaching about Satan, the anti-Christ and the End Times. It’s a good article because it shows how Francis steers through the maze of private revelations, hysteria about “false prophets” and the anti Christ and manages to encourage the faithful while also encourages us to be on guard and to fight the good fight.

 

To most of the world, Pope Francis is the pope of the poor, foe of unrestrained free-market capitalism, reformer engaged in shaking up the Roman Curia, ecclesiological innovator committed to consultation, collegiality and decentralization in the governance of the ChurchFrancis is all that, but he’s also more — something his image as a social activist and agent of structural change might not lead you to expect.

In short, this pope is a believer in the end times who’s convinced they aren’t merely coming but are, in a sense, already being played out before our eyes. This, likewise, is someone who believes the devil is real and perceives a demonic hand at work in current events.

 

Read the whole article here.

The Apocalypse of Selfishness and The Shroud of Turin

 



“When it is evening, you say, ‘It will be fair weather for the sky is red.’ And in the morning, 'There will be a storm today, for the sky is red and lowering.' You know then how to discern the face of the sky, and can you not know the signs of the times?”
	Matthew 16:2-4

It is my premise that the Shroud of Turin is the authentic burial cloth of Jesus, called Christ, and that it offers evidence that supports the claim of his resurrection within three days of his crucifixion. The scientific examination of the Shroud began with the Secondo Pia photographs in 1898. Until then, the facts concerning the death and purported Resurrection were essentially matters of faith drawing on the four Gospels accounts, the Epistles of Christ’s apostles and oral traditions of cloudy provenance. There were even those who claimed that Christ never existed at all. Science has now provided a rock of fact to which believers may cling. But so what?

Here’s what: Humanity now faces an apocalyptical extinction as a species. Revelations and other apocalyptical writings have been until now mystical allegories and metaphors. But science is not prophesying in metaphors or allegories ‑ its prophecies of doom are based on hard facts.

The Apocalypse that threatens us is an apocalypse of selfishness. The heedless exploitation of our environment has resulted in multiple crises that demand immediate, concerted international cooperation and action, but the very apostles of selfishness that are driving humanity to the brink of extinction bar our way.

For prophecy of an apocalypse, let us turn to the current Roman Catholic Pope.

“Small yet strong in the love of God, like Saint Francis of Assisi, all of us, as Christians, are called to watch over and protect the fragile world in which we live, and all its peoples.
	Pope Francis ¶216 Evangelii Gaudium

Despite some criticisms from conservative elements in the Church, Francis has not retreated from his elevation of the environment to a religious issue. On May 21, 2014, Pope Francis told an audience; “If we destroy creation, creation will destroy us.”

Is Francis right? Was his statement hyperbole or prophecy? Creation destroying us! Is he prophesying an Apocalypse?

 

....

 

Taken from: http://johnklotz.blogspot.com.au/

Woman's Indispensable Role in Salvation History

H.H. Pope John Paul II
General Audience
March 27, 1996

1. The Old Testament holds up for our admiration some extraordinary women who, impelled by the Spirit of God, share in the struggles and triumphs of Israel or contribute to its salvation. Their presence in the history of the people is neither marginal nor passive: they appear as true protagonists of salvation history. Here are the most significant examples.

After the crossing of the Red Sea, the sacred text emphasizes the initiative of a woman inspired to make this decisive event a festive celebration: "Then Miriam, the prophetess, the sister of Aaron took a timbrel in her hand; and all the women went out after her with timbrels and dancing. And Miriam sang to them: 'Sing to the Lord, for he has triumphed gloriously; the horse and his rider he has thrown into the sea'" (Ex 15:20-21).

This mention of feminine enterprise in the context of a celebration stresses not only the importance of woman's role, but also her particular ability for praising and thanking God.

 

Positive contribution of women to salvation history

 

2. The action of the prophetess Deborah, at the time of the Judges, is even more important. After ordering the commander of the army to go and gather his men, she guarantees by her presence the success of Israel's army, predicting that another woman, Jael, will kill their enemy's general.

To celebrate the great victory, Deborah also sings a long canticle praising Jael's action: "Most blessed of women be Jael, ... of tent-dwelling women most blessed" (Jgs 5:24). In the New Testament this praise is echoed in the words Elizabeth addresses to Mary on the day of the Visitation: "Blessed are you among women ..." (Lk 1:42).

The significant role of women in the salvation of their people, highlighted by the figures of Deborah and Jael, is presented again in the story of another prophetess named Huldah, who lived at the time of King Josiah.

Questioned by the priest Hilkiah, she made prophecies announcing that forgiveness would be shown to the king who feared the divine wrath. Huldah thus becomes a messenger of mercy and peace (cf. 2 Kgs 22:14-20).

3. The Books of Judith and Esther, whose purpose is to idealize the positive contribution of woman to the history of the chosen people, present—in a violent cultural context—two women who win victory and salvation for the Israelites.

The Book of Judith, in particular, tells of a fearsome army sent by Nebuchadnezzar to conquer Israel. Led by Holofernes, the enemy army is ready to seize the city of Bethulia, amid the desperation of its inhabitants, who, considering any resistance to be useless, ask their rulers to surrender. But the city's elders, who in the absence of immediate aid declare themselves ready to hand Bethulia over to the enemy, are rebuked by Judith for their lack of faith as she professes her complete trust in the salvation that comes from the Lord.

After a long invocation to God, she who is a symbol of fidelity to the Lord, of humble prayer and of the intention to remain chaste goes to Holofernes, the proud, idolatrous and dissolute enemy general.

Left alone with him and before striking him, Judith prays to Yahweh, saying: "Give me strength this day, O Lord God of Israel!" (Jdt 13:7). Then, taking Holofernes' sword, she cuts off his head.

Here too, as in the case of David and Goliath, the Lord used weakness to triumph over strength. On this occasion, however, it was a woman who brought victory: Judith, without being held back by the cowardice and unbelief of the people's rulers, goes to Holofernes and kills him, earning the gratitude and praise of the High Priest and the elders of Jerusalem. The latter exclaimed to the woman who had defeated the enemy: "You are the exaltation of Jerusalem, you are the great glory of Israel, you are the great pride of our nation! You have done all this single-handed; you have done great good to Israel, and God is well pleased with it. May the Almighty Lord bless you for ever!" (Jdt 15:9-10).

4. The events narrated in the Book of Esther occurred in another very difficult situation for the Jews. In the kingdom of Persia, Haman, the king's superintendent, decrees the extermination of the Jews. To remove the danger, Mardocai, a Jew living in the citadel of Susa, turns to his niece Esther, who lives in the king's palace where she has attained the rank of queen. Contrary to the law in force, she presents herself to the king without being summoned, thus risking the death penalty, and she obtains the revocation of the extermination decree. Haman is executed, Mordocai comes to power and the Jews delivered from menace, thus get the better of their enemies.

Judith and Esther both risk their lives to win the salvation of their people. The two interventions, however, are quite different: Esther does not kill the enemy but, by playing the role of mediator, intercedes for those who are threatened with destruction.

 

Holy Spirit sketches Mary's role in human salvation

 

5. This intercessory role is later attributed to another female figure, Abigail, the wife of Nabal, by the First Book of Samuel. Here too, it is due to her intervention that salvation is once again achieved.

She goes to meet David, who has decided to destroy Nabal's family, and asks forgiveness for her husband's sins. Thus she delivers his house from certain destruction (1 Sm 25).

As can be easily noted, the Old Testament tradition frequently emphasizes the decisive action of women in the salvation of Israel, especially in the writings closest to the coming of Christ. In this way the Holy Spirit, through the events connected with Old Testament women, sketches with ever greater precision the characteristics of Mary's mission in the work of salvation for the entire human race.

Taken from:
L'Osservatore Romano
Weekly Edition in English
3 April 1996


Return to Main Page: John Paul


....

http://www.piercedhearts.org/jpii/general_audiences/gen_aud_1996/mar_27_1996.htm

Liberation theology 'archaic', says prominent Mexican bishop



Rome, Italy, Jun 2, 2014 / 12:21 pm (CNA).- While in Rome last week, the president of the Latin American Bishops’ Council said at a news conference that the Church in the region has fortunately moved beyond liberation theology.“The relevant figures of liberation theology are all very elderly, and liberation theology as such, as the expression of what it was, is very archaic, if not already dead,” commented Archbishop Carlos Aguiar Retes of Tlalnepantla May 27 at the offices of the Pontifical Commission for Latin America.

"There were efforts by some liberation theologians to clarify their theology,” he said. “But that was during the 1970s and 80s, and today, thank God, we have a much wiser theological reflection that does not neglect the necessary, comprehensive, liberation of man.”

"Now it is not about class warfare, with the confrontation between rich and poor, because as we know, for the Church this is not the way to social liberation.”

Archbishop Aguiar explained that liberation theology "had been put forth with a sociological foundation that did not square with theological foundations," and that consequently "that is where it fell apart."

True liberation, he said, "is showing the merciful face of God the Father, the tenderness of God among us”; this strengthens the human condition, the family as the place where the person matures and is educated, and prepares future generations to be leaders in all areas of society, "whether social, economic, or political."

This task, Archbishop Aguiar reflected, “is one that Pope Francis has described in ‘Evangelii Gaudium.’”

The Latin American Bishops’ Council was in Rome May 19-29 for its annual report on its work with Latin American bishops’ conferences and the direction the Church there needs to take.

Archbishop Aguiar also announced that the council will hold in August a preparatory meeting for October’s synod of bishops on the family. Bishops and experts in family ministry from the 22 bishops' conferences of Latin America are expected to attend the meeting.

....

Taken from: http://www.catholicnewsagency.com/news/liberation-theology-archaic-says-prominent-mexican-bishop/

Pope Francis lambasts Catholic bishops who helped cover up child abuse

 

Pontiff makes strongest condemnation yet of paedophile priests and senior clergy who obfuscated rather than punished

 

Lizzy Davies in Rome

• The Guardian, Monday 7 July 2014 23.29 AEST

 

Link to video: Pope Francis compares paedophile priests to 'sacrilegious cult'

Leaders of the Roman Catholic church who failed to "respond adequately" to reports of child sex abuse by paedophile priests caused "even greater suffering" to their victims and will in future be held accountable, Pope Francis has said, in a clear rebuke to bishops who helped cover up the scandal and shield abusers.

In his strongest condemnation yet of the way in which the church handled its abuse crisis, Francis asked victims for forgiveness not only on account of those who had perpetrated the abuse but also those senior figures whose "sins of omission" had exacerbated the problem.

"Before God and his people, I express my sorrow for the sins and grave crimes of clerical sexual abuse committed against you. And I humbly ask forgiveness," he said. The sexual abuse of minors by priests and other men of the cloth required the church to "make reparation".

The pontiff was delivering the powerful homily at a morning mass in the Vatican before a group of six abuse victims, including two from the United Kingdom. Sixteen months into his papacy, it was his first such encounter.

"It is something more than despicable actions," Francis said of clerical sex abuse. "It is like a sacrilegious cult, because these boys and girls had been entrusted to the priestly charism in order to be brought to God. And those people sacrificed them to the idol of their own concupiscence."

He added: "There is no place in the Church's ministry for those who commit these abuses, and I commit myself not to tolerate harm done to a minor by any individual, whether a cleric or not."

It is not the first time that Francis has condemned abuse, but his words delivered at the Santa Martha guesthouse on Vatican grounds were particularly pointed towards those clerics who may have enabled the abuse to be "camouflaged with a complicity".

"I beg your forgiveness … for the sins of omission on the part of Church leaders who did not respond adequately to reports of abuse made by family members, as well as by abuse victims themselves. This led to even greater suffering on the part of those who were abused and it endangered other minors who were at risk," said Francis, according to a translation made available by the Vatican.

All bishops, added the pope, must exercise "the utmost care" in order to protect minors. "And they will be held accountable," he warned.

Advocates of abuse victims have long complained that the church has yet to act to punish those bishops who contributed to cover-ups. And, reacting to the pope's words on Monday, the main US victims' group, Survivors Network of Those Abused by Priests (Snap), did not appear to have been won over, arguing that words were no substitute for concrete policy changes. The church needed a leader who was not only kind but had "the toughness to fire complicit church officials, it said in a statement.

"The pope says the church should 'make reparations' to victims. That's secondary. Stopping abuse and protecting children comes first. And sadly, no child on earth is safer today because of this meeting."

Federico Lombardi, the Vatican spokesman, declined to identify the six adults who saw Francis for around 30 minutes each on Monday, saying only that two were from the United Kingdom, two from Ireland and two from Germany.

One, however – Irish woman Marie Kane, 43 – broke her silence, telling Irish radio RTE the audience had been an important vindication. "It can't go any higher than this," she said.

"I felt it came from the heart," she added. "For me he seemed very sincere and very sorry. And I think he realises he has a lot of changes to make. I'd like to believe he will, but, you know, I don't know. We can only leave it with him and wait and see."

She said she had prayed for change in the church while attending the mass with the pope. "You know, just do more," she said. "Get these guys out of power that shouldn't be there – that are guilty of cover-ups, and who covered up in my case, as well, and they know who they are, you know. So, yes, change. Change."

The Vatican has been hauled over the coals repeatedly this year by two United Nations human rights panels, both of which unleaded harsh criticism on the church for its handling of the scandal, and urged it to do more to punish paedophile priests and their protectors, to support victims and to protect children.

Pope Francis has said he intends to find new ways forward, having set up a commission for the protection of minors, which met again in the Vatican on Sunday. The panel, which includes Irish abuse victim Marie Collins, has been dismissed by some other advocates as a superficial gesture.

They have found fault with the way the pope, 77, has approached the scandal since his election last March. While condemning the abuse, Francis has seemed at times reluctant to mount a full-frontal attack on the church, for instance riling many in March by claiming that no other organisation or institution in the world had "done more" to tackle child abuse. Some critics have also questioned why it took him more than a year into his papacy to meet with victims.

Speaking to journalists on Monday, Lombardi said the encounters had been "extremely broad and intense" and had left the victims with "the feeling that they had been listened to … with great attention".

He rejected accusations that the event was nothing more than a publicity stunt, saying he was "not surprised" that some people could not understand the "positive intentions" of either Francis or Benedict XVI, who met with abuse victims on several occasions.

But, he said: "It is totally clear that it was not a public relations event. If you [had seen] the people coming out of this meeting with the pope you [would have seen] that this was not a public relations event."

 

....

 

Taken from: http://www.theguardian.com/world/2014/jul/07/pope-francis-catholic-bishops-child-paedophile-abuse-priest-condemn

Pope Francis approves the revival of exorcism as a canon Catholic practice

• by:Network Writers
• From: News Corp Australia Network
• 2 hours agoJuly 03, 201410:32AM

 

COMING soon to a street near you: An exorcism. It’s for real. The Pope has officially revived the medieval practice in a fresh fight against evil. 

  

Spearheading this fight against demonic domination are 250 priests from 30 countries. Now, the International Association of Exorcists has gone mainstream.

The Vatican officially approves.

Vatican newspaper L’Osservatore Romano reports that a Vatican governing committee has put the exorcist organisation’s constitution to the test — and found it pure.

“Exorcism is a form of charity that benefits those who suffer,” the head of the association, Reverend Francesco Bamonte, said.

Play video

The ancient practice of exorcism is going mainstream with churches training priests to meet demand.

 

OCCULT KILLINGS: Is the Devil at large in the US?

His group of holy warriors are now a part of canon law.

Unlike his recent predecessors, Pope Francis has a strong focus on the personification of the Devil. Satan is regularly mentioned in speeches and presentations.

He was quite clear about the personification of evil in one of his opening speeches as Pope: “Anyone who does not pray to the Lord prays to the Devil,” he declared.

The Pope has even tried his own hand at exorcism: Last year he placed his hands on the head of a man said to be possessed by four demons. Exorcists say the words he uttered were part of a prayer of “liberation”.

....

 

Taken from: http://www.news.com.au/lifestyle/health/pope-francis-approves-the-revival-of-exorcism-as-a-canon-catholic-practice/story-fniym3t1-1226976158404

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