Pretty sure it was not by chance that Archbishop Vigano wrote his brilliant “J’accuse” rebuttal to ((what we’d call) the “deep fake” trial summons in Rome. He aptly chose, I think, June 28th, the feast of saint and martyr, Irenaeus, who likewise defied Gnostic heretics and condemned their Freemasonic emphasis on personal “spirituality” and knowledge (gnosis) superseding orthodox teachings, traditions, and ecclesiastical authority.
Gnostics held the principal element of salvation to be direct knowledge of the hidden divinity, attained via mystical or esoteric insight. Many Gnostic texts deal not in concepts of sin and repentance, but with illusion and enlightenment.
St. Irenaeus believed that unity of faith must be joined liturgical unity: “A second altar and a new priesthood cannot be set up beside the one altar and the one priesthood.” “Those who rend the unity of the Church receive the Divine chastisement awarded to Jeroboam; they must all be avoided.”
Saint Cyprian would also champion the anti-Bergoglian stand of Archbishop Vigano: “What rascal, what traitor, what madman would be so misled by the spirit of discord as to believe that it is permitted to rend, or who would dare rend the Divine unity, the garment of the Lord, the Church of Jesus Christ?” (De eccl., unit., viii); “The spouse of Christ is chaste and incorruptible. Whoever betrays the Church to follow an adulteress renounces the promises of the Church. He that abandons the Church of Christ will not receive the rewards of Christ. He becomes a stranger, an ungodly man, an enemy. God cannot be a Father to him to whom the Church is not a mother. As well might one be saved out of the ark of Noah as out of the Church. . . . He who does not respect its unity will not respect the law of God; he is without faith in the Father and the Son, without life, without salvation” (op. cit., viii).
Pretty sure it was not by chance that Archbishop Vigano wrote his brilliant “J’accuse” rebuttal to ((what we’d call) the “deep fake” trial summons in Rome. He aptly chose, I think, June 28th, the feast of saint and martyr, Irenaeus, who likewise defied Gnostic heretics and condemned their Freemasonic emphasis on personal “spirituality” and knowledge (gnosis) superseding orthodox teachings, traditions, and ecclesiastical authority.
Gnostics held the principal element of salvation to be direct knowledge of the hidden divinity, attained via mystical or esoteric insight. Many Gnostic texts deal not in concepts of sin and repentance, but with illusion and enlightenment.
St. Irenaeus believed that unity of faith must be joined liturgical unity: “A second altar and a new priesthood cannot be set up beside the one altar and the one priesthood.” “Those who rend the unity of the Church receive the Divine chastisement awarded to Jeroboam; they must all be avoided.”
Saint Cyprian would also champion the anti-Bergoglian stand of Archbishop Vigano: “What rascal, what traitor, what madman would be so misled by the spirit of discord as to believe that it is permitted to rend, or who would dare rend the Divine unity, the garment of the Lord, the Church of Jesus Christ?” (De eccl., unit., viii); “The spouse of Christ is chaste and incorruptible. Whoever betrays the Church to follow an adulteress renounces the promises of the Church. He that abandons the Church of Christ will not receive the rewards of Christ. He becomes a stranger, an ungodly man, an enemy. God cannot be a Father to him to whom the Church is not a mother. As well might one be saved out of the ark of Noah as out of the Church. . . . He who does not respect its unity will not respect the law of God; he is without faith in the Father and the Son, without life, without salvation” (op. cit., viii).