Ye shall not enter into this our Pilgrimage of Grace for the common wealth but only for the love ye bear to God’s faith and church militant and the maintenance thereof, the preservation of the king’s person, his issue, and the purifying of the nobility and to expulse all villein blood and evil counsellors against the common wealth of the same. And that ye shall not enter into our said pilgrimage for no peculiar private profit to no private person but by counsel of the common wealth nor slay nor murder for no envy but in your hearts to put away all fear for the common wealth. And to take before you the cross of Christ and your heart’s faith to the restitution of the church and to the suppression of heretics’ opinions by the holy content of this book.
Oath of the Honourable Men, 1536.
Pulso Tarquinio adversum patrum factiones multa populus paravit tuendae libertatis et firmandae concordiae, creatique decemviri et accitis quae usquam egregia compositae duodecim tabulae, finis aequi iuris. nam secutae leges etsi aliquando in maleficos ex delicto, saepius tamen dissensione ordinum et apiscendi inlicitos honores aut pellendi claros viros aliaque ob prava per vim latae sunt. hinc Gracchi et Saturnini turbatores plebis nec minor largitor nomine senatus Drusus; corrupti spe aut inlusi per intercessionem socii. ac ne bello quidem Italico, mox civili omissum quin multa et diversa sciscerentur, donec L. Sulla dictator abolitis vel conversis prioribus, cum plura addidisset, otium eius rei haud in longum paravit, statim turbidis Lepidi rogationibus neque multo post tribunis reddita licentia quoquo vellent populum agitandi. iamque non modo in commune sed in singulos homines latae quaestiones, et corruptissima re publica plurimae leges.
Tac. Ann. iii. 27.
His verbis, actis, et omissionibus, et in iis sententiis libri Amoris laetitia quas supra diximus, Sanctitas Vestra sustentavit recte aut oblique, et in Ecclesia (quali quantaque intelligentia nescimus nec iudicare audemus) propositiones has sequentes, cum munere publico tum actu privato,propagavit, falsas profecto et haereticas:
- (1) “Homo iustificatus iis caret viribus quibus, Dei gratia adiutus, mandata obiectiva legis divinae impleat; quasi quidvis ex Dei mandatis sit iustificatis impossibile; seu quasi Dei gratia, cum in homine iustificationem efficit, non semper et sua natura conversionem efficiat ab omni peccato gravi; seu quasi non sit sufficiens ut hominem ab omni peccato gravi convertat.”
- (2) Christifidelis qui, divortium civile a sponsa legitima consecutus, matrimonium civile (sponsa vivente) cum alia contraxit; quique cum ea more uxorio vivit; quique cum plena intelligentia naturae actus sui et voluntatis propriae pleno ad actum consensu eligit in hoc rerum statu manere: non necessarie mortaliter peccare dicendus est, et gratiam sanctificantem accipere et in caritate crescere potest.”
- (3) “Christifidelis qui alicuius mandati divini plenam scientiam possidet et deliberata voluntate in re gravi id violare eligit, non semper per talem actum graviter peccat.”
- (4) “Homo potest, dum divinae prohibitioni obtemperat, contra Deum ea ipsa obtemperatione peccare.”
- (5) “Conscientia recte ac vere iudicare potest actus venereos aliquando probos et honestos esse aut licite rogari posse aut etiam a Deo mandari, inter eos qui matrimonium civile contraxerunt quamquam sponsus cum alia in matrimonio sacramentali iam coniunctus est.”
- (6) “Principia moralia et veritas moralis quae in divina revelatione et in lege naturali continentur non comprehendunt prohibitiones qualibus genera quaedam actionis absolute vetantur utpote quae propter obiectum suum semper graviter illicita sint.”
- (7) “Haec est voluntas Domini nostri Iesu Christi, ut Ecclesia disciplinam suam perantiquam abiciat negandi Eucharistiam et Absolutionem iis qui, divortium civile consecuti et matrimonium civile ingressi, contritionem et propositum firmum sese emendandi ab ea in qua vivunt vitae conditione noluerunt patefacere.”
These propositions all contradict truths that are divinely revealed, and that Catholics must believe with the assent of divine faith. They were identified as heresies in the petition concerning Amoris laetitia that was addressed by 45 Catholic scholars to the cardinals and Eastern patriarchs of the Church. It is necessary for the good of souls that they be once more condemned by the authority of the Church. In listing these seven propositions we do not intend to give an exhaustive list of all the heresies and errors which an unbiased reader, attempting to read Amoris laetitia in its natural and obvious sense, would plausibly take to be affirmed, suggested or favoured by this document: a letter sent to all the cardinals of the Church and to the Eastern Catholic patriarchs lists 19 such propositions.Rather, we seek to list the propositions which Your Holiness’s words, deeds and omissions, as already described, have in effect upheld and propagated, to the great and imminent danger of souls.
— Correctio filialis de haeresibus propagatis, 16 July 2017.
By these words, deeds, and omissions, and by the above-mentioned passages of the document Amoris laetitia, Your Holiness has upheld, directly or indirectly, and, with what degree of awareness we do not seek to judge, both by public office and by private act propagated in the Church the following false and heretical propositions:
- 1). ‘A justified person has not the strength with God’s grace to carry out the objective demands of the divine law, as though any of the commandments of God are impossible for the justified; or as meaning that God’s grace, when it produces justification in an individual, does not invariably and of its nature produce conversion from all serious sin, or is not sufficient for conversion from all serious sin.’
2). ‘Christians who have obtained a civil divorce from the spouse to whom they are validly married and have contracted a civil marriage with some other person during the lifetime of their spouse, who live more uxorio with their civil partner, and who choose to remain in this state with full knowledge of the nature of their act and full consent of the will to that act, are not necessarily in a state of mortal sin, and can receive sanctifying grace and grow in charity.’
3). ‘A Christian believer can have full knowledge of a divine law and voluntarily choose to break it in a serious matter, but not be in a state of mortal sin as a result of this action.’
4). ‘A person is able, while he obeys a divine prohibition, to sin against God by that very act of obedience.’
5). ‘Conscience can truly and rightly judge that sexual acts between persons who have contracted a civil marriage with each other, although one or both of them is sacramentally married to another person, can sometimes be morally right or requested or even commanded by God.’
6). ‘Moral principles and moral truths contained in divine revelation and in the natural law do not include negative prohibitions that absolutely forbid particular kinds of action, inasmuch as these are always gravely unlawful on account of their object.’
7). ‘Our Lord Jesus Christ wills that the Church abandon her perennial discipline of refusing the Eucharist to the divorced and remarried and of refusing absolution to the divorced and remarried who do not express contrition for their state of life and a firm purpose of amendment with regard to it.’
— Correctio filialis de haeresibus propagatis, 16 July 2017.
Something of the old Scotch and English manners are still perceptible among the people in this part of Virginia; and there are bits of dialect and phrase which show how little the communities have been affected during the last century by the influences which have so transformed the populations of other sections of America. While England has gone on from change to change, and has even been capable of complete revolution in certain matters, Virginia has altered but little. Until now immigration has had no inducements to come and unlock the treasure-house of the grand mountains of the South-west, and so the people have lived under pretty much the same laws and customs that prevailed in England two centuries ago. Yet the absence of the rushing, turbulent current of immigration has had its compensating advantages in allowing the growth of families in which the hereditary love of culture and refinement, and the strictest attention to those graces and courtesies which always distinguish a pure and dignified society, are preeminently conspicuous.
Edward King, The Great South; A Record of Journeys in Louisiana, Texas, the Indian Territory, Missouri, Arkansas, Mississippi, Alabama, Georgia, Florida, South Carolina, North Carolina, Kentucky, Tennessee, Virginia, West Virginia, and Maryland, Hartford, Conn.: American Publishing Co., 1875.
“Poeta nascitur non fit,”–we are taught as axiomatic by the highest authority. So, also, of nations–they are not made; neither can they be laid off upon the map, by rule and compass, to suit the fancy, interest, or whim of any man or set of men. After all the wars in Europe for the last five hundred years, the boundaries assumed in the beginning of their national lifehood are much the same to-day. Napoleon I. did not level the Pyrenees, neither could he. Spain and France exist now as they did before Rome and Carthage. Nations, then, are not made, but born; born of identity of race, language, interest; born of similarity of climate, production, pursuit; born of congeniality of thought, feeling, habit, taste, religion; born not of treaties, leagues, constitutions; born not of man, but of nature and of God. In nature similarity of substance is, the condition precedent to crystallization. A nation is a natural crystal, and similarity, also, is the condition and law of its being.
Judged by this criterion, how could, how can ever the Northern and Southern people unify? What similarity, pray, was there, or will there ever be, between Plymouth and Jamestown, between Boston and Charleston, Raleigh and Rochester, Nashville and Detroit, Milwaukee and Mobile, New Orleans and Chicago? What attraction could exist between Puritan and Cavalier, between Rev. Cotton Mather and Capt. John Smith, between the Blue Laws of Connecticut and the perfect toleration of Maryland? What congeniality is there between the productions of the North and the South; between the ice of New Pond and the rice of Santee river; the enormous granite monoliths of Quincy and the saccharine juiciness of the cane of Atchafalaya; between the Jerome clock of Connecticut and the cotton bale of Alabama? Whom, therefore, God and nature have put asunder, man cannot join together.
— Southern Literary Messenger, Volume 32, Issue 2, Feb 1861; pp. 119.
The Witch of Ben Cruachan.
On the top of Ben Cruachan is the spring from which Loch Awe was filled, and this is how they say the event happened:–Aged Bera lived in the cave of the Great Rock. She was a daughter of Grenan the Wise. For many ages her ancestors inhabited that country–a princely family, hospitable and powerful. Bera was the last of that renowned family. She owned as her inheritance each fair grassy glen all around Ben Cruachan, and the many flocks that fed in every dell and strath around. To Bera was entrusted that secret spring of many virtues, hid from the knowledge, and beyond the ken of the world. That became the spring of woe to Bera, and to her father’s race! There was a great flagstone on the mouth of the spring, and it was Bera’s duty to place the flagstone over the spring about sundown and to lift the same stone away as soon as the beams of the morning light began to gild the horizon. There were words graven on this flagstone, like ancient writing, but no eye ever beheld the stone that could read the secret letters. One of those days, Bera happened to be out hunting the deer among the rugged steeps of Ben Cruachan, and, being faint with the weariness of the chase, she no sooner returned home at night, and set herself on her bed of rashes under the leafy shade, then she fell asleep and neglected to place the flagstone over the mouth of the spring! The water quickly poured forth like a great river which could not be stayed! Swiftly streamed the flood, like a torrent or great waterfall, down the side of the mountain, from rock to rock, till the waters filled the glen, which from that time is called Loch Awe. On the third day poor Bera awoke. She looked down the glen, but instead of that green and most beautiful and lovely glen, nothing could be seen but water. Bera gave forth a dreadful scream which was echoed by every crag and grove and dell, and Ben Cruachan quivered to its centre! Bera left this poor world! She ascended to the lofty halls of the great princes from whom she sprung–far far up beyond the vision of created eyes, among the thin white clouds of heaven. Up there her scream may still be heard, and is the dread of the shepherds and hunters of Ben Cruachan. On dark clouds she is seen hovering around the top of the Ben; there oft-times may be heard her song of sorrow, and often she is abroad amid the roar of the tempest. On the dark skirts of the black clouds of the sky she is often seen sporting in wild fury. Like a tall pillar of the whitest mist she is seen hunting the deer on the hill, with her bow and her quiver of arrows! In white foam she is seen on the flood ; from cascade to cascade, from pool to pool, till at length she reaches Loch Awe, on which she may be seen swimming like a calm, white swan from island to island. From the broken ruins of Kilchurn, from the old abbey of Innisfail and of Inniswraith, are often heard her dismal wail. And on the peaks of Ben Cruachan she is often seen on a summer’s morning rising in her airy robes of mist to welcome the sun, till she is quickly lost from view amid bright and joyful birds of the air.