torsdag 28 oktober 2010

It’s no fun to be a nun!!

A must reading!

Today when mysticism is creeping in to the churches, we should be aware of the stratagems of Satan!

The Ecumenical, Charismatic movement embracing mystic teaching`s (Gnosticism) and corrupt the mind`s of the unawares!

The Charismatic movement hosting many false, corruptive teachings, as gnosticism, you are little god`s, angel worship`s, similaries of hindu teaching, Buddism, creative (positive) thinking, etc. They have a short theology and a long tail!

Todays Ecumenical, Charismatic movements have the same sources and show a corrupt teaching and occult mass invasion among the many fallen away churches, as they now embraces the pagan Catholic “church” and her mystic teaching`s! ! The mother church (The Great Whore) and her daughter`s, (offspring, descendant, successor, inheritor, legatee, recipient, beneficiary)

It’s no fun to be a nun!!

-- Luther rescued this beautiful flower from the gloomy, concealed life of a convent because he knew that it was no fun to be a nun. --

Young girls were enticed to enter the convent thinking that they could escape from the corrupt world and become brides of Christ. Imagine their horror when they discovered that they were required to become priests' lovers and bear their children. Of course escape was impossible and many died horrible deaths within the gloomy walls of the convent.

The blessed Reformation ended that nightmare in England and Germany.
Saint Martin was very reluctant to marry because of his precarious existence as an outlaw under the Ban of the Empire. Any day he expected to be arrested and burned alive.

He found husbands for all the rescued nuns except Saint Katharina. Saint Katharina would have no husband except Saint Martin and so they were united in holy matrimony.

Luther rescued this beautiful flower from the gloomy, concealed life of a convent because he knew that it was no fun to be a nun. She became his wife in 1525; was a real helper in the work of the Reformation, and became a joyful mother of 4 children.
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The war on Convent terror continues!!



I T was over a hundred years ago—in 1835—that Maria Monk, making her way from Canada to New York, startled the world with her "awful disclosures" of life in a Convent and, since that time, controversy has raged over her story. It was, of course, only to be expected that its publication would immediately be followed by the denials of the people concerned in it. Virulent attacks were made upon the book and every effort was made to destroy public confidence in the character of its author.

Maria Monk, however, refused to be shaken in her testimony, and steadfastly avowed the truth of what she had written. To those who doubted or disbelieved her statements she made the following challenge.

"Permit me," she said, "to go through the Hotel Dieu Nunnery at Montreal with some impartial ladies and gentlemen, and they may compare my account with the interior parts of the building, into which no other persons but the Roman Bishop and Priests are ever admitted; and if they do not find my description true, then discard me as an impostor. Bring me before a court of justice—there I am willing to meet Latargue, Duireme, Phelan, Bonin and Richards, and their wicked companions, and the Superior and any of the Nuns before a thousand men."

The attacks made upon her veracity, as well as the recollection of what she had undergone, distressed and agitated her, and she threw herself upon the sympathy of the public for being an unwilling participant in the guilty transactions which she described. At the time of penning her manuscript, she had no means of telling what the publication of her disclosures would mean. Before the manuscript was published, she submitted herself to examination by several intelligent, disinterested persons, who satisfied themselves that the allegations she made were true.

The newspapers took sides both for and against her. One New York Catholic paper even went so far as to propose that the publishers should be lynched. Anonymous handbills were circulated, declaring the work to be a libel, inspired by Protestant Clergymen. Affidavits were published in some newspapers, tending to undermine her character.

Maria, however, found stalwart friends, who upheld her veracity, and she continued to refute the allegations made against her by her attackers, and continually called for those who would confirm the truth of her story to be produced; for, as she stated, there were living witnesses who ought to be made to speak, without fear of penances, torture or death, and she lived in the hope that the testimony of these witnesses would be eventually allowed to confirm her statements.

At the same time, she expressed her doubts as to whether those witnesses had been allowed to live after the Priests and the Superior had seen her book. She was tormented with the possibility that the wretched Nuns in their cells had already suffered for her sake, and that Jane Ray, who figures prominently in the disclosures, had been silenced for ever, or would be murdered before she would be able to add her important testimony to Maria's

This book has stood the test of time. For over a hundred years it has been a best seller. Its author could surely not have foreseen the tremendous circulation which her words would eventually achieve. She herself died in 1850, her later years clouded over by the recollection of the deeds that had happened in her unfortunate life. But she died resigned, for death had come as a relief from the misery which had dogged her footsteps through life. As she herself stated

”Speedy death in relation to this world can be no great calamity to those who lead the life of a Nun. The mere recollection of it always makes me miserable. It would distress the reader should I repeat the dreams with which I am so often terrified at night, for I sometimes fancy myself present at the repetition of the worst scenes that I have hinted at or described. Sometimes I stand by the secret place of interment in the cellar; sometimes I think I can hear the shrieks of the helpless women in the hands of wicked men and sometimes seem actually to look again upon the calm and placid features of St. Francis as she appeared when surrounded by her murderers.

”I cannot banish the scenes and characters of this book from my memory. To me, it can never be like an amusing fable, or lose its interest and importance. The story is one which is continually before me, and must return fresh to my mind with painful emotions as long as I live. With time and Christian instruction, and the sympathy and examples of the wise and the good, I hope to learn submissively; to bear whatever trials are appointed me, and to improve under them all."

In preparing this new edition, nothing has been taken from or added to the terrible story which Maria Monk's pen has written. Some of her more archaic and outmoded phrases have been replaced by more modern expressions ; the intention being to render the work more readable to the average person. Care has also been taken to select attractive and readable type. But her damning indictment of the hidden secrets of a Nun's life in a Convent remains stark and vivid in its intensity.

---The Superior now informed me, that having taken the black veil, it only remained that I should swear the three oaths customary on becoming a nun; and that some explanations would be necessary from her. I was now, she told me, to have access to every part of the edifice, even to the cellar, where two of the sisters were imprisoned for causes which she did not mention. I must be informed, that one of my great duties was, to obey the priests in all things; and this I soon learnt, to my utter astonishment and horror, was to live in the practice of criminal intercourse with them. I expressed some of the feelings which this announcement excited in me, which came upon me like a flash of lightning, but the only effect was to set her arguing with me in favour of the crime, representing it as a virtue acceptable to God, and honourable to me. The priests, she said, were not situated like other men, being forbidden to marry; while they lived secluded, laborious, and self-denying lives for our salvation. They might, indeed, be considered our saviours, as without their services we could not obtain the pardon of sin, and must go to hell. Now, it was our solemn duty, on withdrawing from the world, to consecrate our lives to religion, to practise every species of self-denial. We could not become too humble, nor mortify our feelings too far; this was to be done by opposing them, and acting contrary to them; and what she proposed was, therefore, pleasing in the sight of God. I now felt how foolish I had been to place myself in the power of such persons as were around me. From what she said I could draw no other conclusion, but that I was required to act like the most abandoned of beings, and that all my future associates were habitually guilty of the most heinous and detestable crimes. When I repeated my expressions of surprise and horror, she told me that such feelings were very common at first, and that many other nuns had expressed themselves as I did, who had since changed their minds. She even said, that on her entrance into the nunnery, she had felt like me.

Doubts, she declared, were among our greatest enemies. They would lead us to question every point of duty, and induce us to waver at every step. They arose only from remaining imperfection, and were always evidence of sin. Our only way was to dismiss them immediately, repent, and confess them. They were deadly sins, and would condemn us to hell, if we should die without confessing them. Priests, she insisted, could not sin. It was a thing impossible. Every thing that they did, and wished, was of course right. She hoped I would see the reasonableness and duty of the oaths I was to take, and be faithful to them.

She gave me another piece of information which excited other feelings in me, scarcely less dreadful. Infants were sometimes born in the convent: but they were always baptized and immediately strangled! This secured their everlasting happiness; for the baptism purified them from all sinfulness. and being sent out of the world before they had time to do any thing wrong, they were at once admitted into heaven. How happy, she exclaimed, are those who secure immortal happiness to such little beings! Their little souls would thank those who kill their bodies, if they had it in their power. Into what a place and among what society had I been admitted! How differently did a Convent now appear from what I had supposed it to be! The holy women I had always fancied the nuns to be, the venerable Lady Superior, what were they? And the priests of the Seminary adjoining, some of whom indeed I had had reason to think were base and profligate men, what were they all? I now learnt they were often admitted into the nunnery, and allowed to indulge in the greatest crimes, which they and others called virtues. After having listened for some time to the Superior alone, a number of the nuns were admitted, and took a free part in the conversation. They concurred in every thing which she had told me, and repeated, without any signs of shame or compunction, things which criminated themselves. I must acknowledge the truth, and declare that all this had an effect upon my mind. I questioned whether I might not be in the wrong, and felt as if their reasoning might have some just foundation. I had been several years under the tuition of Catholics, and was ignorant of the Scriptures, and unaccustomed to the society, example, and conversation of Protestants; had not heard any appeal to the Bible as authority, but had been taught, both by precept and example, to receive as truth every thing said by the priests. I had not heard their authority questioned, nor any thing said of any other standard of faith but their declarations. I had long been familiar with the corrupt and licentious expressions which some of them use at confessions, and believed that other women were also. I had no standard of duty to refer to, and no judgment of my own which I knew how to use, or thought of using.

All around me insisted that my doubts proved only my own ignorance and sinfulness; that they knew by experience they would soon give place to true knowledge, and an advance in religion; and I felt something like indecision. ---

--- One point, on which we received frequent and particular instructions was, the nature of falsehoods. On this subject I have heard many a speech, I had almost said many a sermon; and I was led to believe that it was one of great importance, one on which it was a duty to be well informed, as well as to act. "What!" exclaimed a priest one day--"what, a nun of your age, and not know the difference between a wicked and a religious lie!"

He then went on, as had been done many times previously in my hearing, to show the essential difference between the two different kinds of falsehoods. A lie told merely for the injury of another, for our own interest alone, or for no object at all, he painted as a sin worthy of penance. But a lie told for the good of the church or Convent, was meritorious, and of course the telling of it a duty. And of this class of lies there were many varieties and shades. This doctrine has been inculcated on me and my companions in the nunnery, more times than I can enumerate; and to say that it was generally received, would be to tell a part of the truth. We often saw the practice of it, and were frequently made to take part in it. Whenever anything which the Superior thought important, could be most conveniently accomplished by falsehood, she resorted to it without scruple...

There was a class of cases in which she more frequently relied on deception than any other. The friends of novices frequently applied at the Convent to see them, or at least to inquire after their welfare. It was common for them to be politely refused an interview, on some account or other, generally a mere pretext; and then the Superior usually sought to make as favourable an impression as possible on the visiters. Sometimes she would make up a story on the spot, and tell the strangers; requiring some of us to confirm it, in the most convincing way we could.

At other times she would prefer to make over to us the task of deceiving, and we were commended in proportion to our ingenuity and success.

Some nun usually showed her submission, by immediately stepping forward. She would then add, perhaps, that the parents of such a novice, whom she named, were in waiting, and it was necessary that they should be told such, and such, and such things. To perform so difficult a task well, was considered a difficult duty, and it was one of the most certain ways to gain the favour of the Superior. Whoever volunteered to make a story on the spot, was sent immediately to tell it, and the other nuns present were hurried off with her under strict injunctions to uphold her, in every thing she might state. The Superior, as there was every reason to believe, on all such occasions, when she did not herself appear, hastened to the apartment adjoining that in which the nuns were going, there to listen through the thin partition, to hear whether all performed their parts aright. It was not uncommon for her to go rather further, when she wanted time to give such explanations as she could have desired. She would then enter abruptly, ask, "Who can tell a good story this morning?" and hurry us off without a moment's delay, to do our best at a venture, without waiting for instructions. It would be curious, could a stranger from "the wicked world" outside the Convent witness such a scene. One of the nuns, who felt in a favourable humour to undertake the proposed task, would step promptly forward, and signify her readiness in the usual way: by a knowing wink of one eye, and a alight toss of the head.

"Well, go and do the best you can," the Superior would say; "and all the rest of you must mind and swear to it." The latter part of the order, at least, was always performed; for in every such case, all the nuns present appeared as unanimous witnesses of every thing that was uttered by the spokesmen of the day.

We were constantly hearing it repeated, that we must never again look upon ourselves as our own; but must remember, that we were solemnly and irrevocably devoted to God. Whatever was required of us, we were called upon to yield under the most solemn considerations. I cannot speak on every particular with equal freedom; but I wish my readers clearly to understand the condition in which we were placed, and the means used to reduce us to what we had to submit to. Not only were we required to perform the several tasks imposed upon as at work, prayers, and penances, under the idea that we were performing solemn duties to our Maker, but every thing else which was required of us, we were constantly told, was something indispensable in his sight. The priests, we admitted, were the servants of God, specially appointed by his authority, to teach us our duty, to absolve us from sin, and to lead us to heaven. Without their assistance, we had allowed we could never enjoy the favour of God; unless they administered the sacraments to us, we could not enjoy everlasting happiness. Having consented to acknowledge all this, we had no objection to urge against admitting any other demand that might be made for or by them. If we thought an act ever so criminal, the Superior would tell us that the priests acted under the direct sanction of God, and could not sin. Of course, then, it could not be wrong to comply with any of their requests, because they could not demand any thing but what was right. On the contrary, to refuse to do any thing they asked, would necessarily be sinful. Such doctrines admitted, and such practices performed, it will not seem wonderful when I mention that we often felt something of their preposterous character. ---

--- I have hardly detained the reader long enough on the subject, to give him a just impression of the stress laid on confession. It is one of the great points to which our attention was constantly directed. We were directed to keep a strict and constant watch over our thoughts; to have continually before our minds the rules of the Convent, to compare the one with the other, remember every devotion, and tell all, even the smallest, at confession, either to the Superior, or to the priest. My mind was thus kept in a continual state of activity, which proved very wearisome; and it required the constant exertion of our teachers, to keep us up to the practice they inculcated. ---

--- Another tale recurs to me, of those which were frequently told us to make us feel the importance of unreserved confession.

A nun of our Convent, who had hidden some sin from her confessor, died suddenly, and without any one to confess her. Her sisters assembled to pray for the peace of her soul, when she appeared, and informed them, that it would be of no use, but rather troublesome to her, as her pardon was impossible.* {* Since the first edition, I have found this tale related in a Romish book as one of very ancient date. It was told to us as having taken place in our Convent.} The doctrine is, that prayers made for souls guilty of unconfessed sin, do but sink them deeper in hell; and this is the reason I have heard given for not praying for Protestants.

The authority of the priests in every thing, and the enormity of every act which opposes it, were also impressed upon our minds, in various ways, by our teachers. A "Father" told us the following story one day at catechism.

A man once died who had failed to pay some money which the priest had asked of him; be was condemned to be burnt in purgatory until he should pay it, but had permission to come back to this world, and take a human body to work in. He made his appearance therefore again on earth, and hired himself to a rich man as a laborer. He worked all day with the fire burning in him, unseen by other people; but while he was in bed that night, a girl in an adjoining room, perceiving the smell of brimstone, looked through a crack in the wall, and saw him covered with flames. She informed his master, who questioned him the next morning, and found that his hired man was secretly suffering the pains of purgatory, for neglecting to pay a certain sum of money to the priest. He, therefore, furnished him the amount due; it was paid, and the servant went off immediately to heaven. The priest cannot forgive any debt due unto him, because it is the Lord's estate.

While at confession, I was urged to hide nothing from the priest, and have been told by them, that they already knew what was in my heart, but would not tell, because it was necessary for me to confess it. I really believed that the priests were acquainted with my thoughts; and often stood in great awe of them. They often told me they had power to strike me dead at any moment. ---

--- The books used in the nunnery, at least such as I recollect of them, were the following. Most of these are lecture books, or such as are used by the daily readers, while we were at work, and meals. These were all furnished by the Superior, out of her library, to which we never had access. She was informed when we had done with one book, and then exchanged it for such another as she pleased to select. Le Miroir du Chrétien, (Christian Mirror,) History of Rome, History of the Church, Life of Soeur Bourgeoise, (the founder of the Convent,) in two volumes, L'Ange Conducteur, (the Guardian Angel,) L'Ange Chrétien, (the Christian Angel,) Les Vies des Saints, (Lives of Saints,) in several volumes, Dialogues, a volume consisting of conversations between a Protestant Doctor, called Dr. D. and a Catholic gentleman, on the articles of faith, in which, after much ingenious reasoning, the former was confuted. One large book, the name of which I have forgotten, occupied us nine or ten months at our lectures, night and morning. L'Instruction de la Jeunesse, (the Instruction of Youth,) containing much about Convents, and the education of persons in the world, with a great deal on confessions, &c. Examen de la Conscience, (Examination of Conscience,) is a book frequently used.

I may here remark, that I never saw a Bible in the Convent from the day I entered as a novice, until that on which I effected my escape. The Catholic New Testament, commonly called the Evangile, was read to us about three or four times a year. The Superior directed the reader what passage to select; but we never had it in our hands to read when we pleased. I often heard the Protestant Bible spoken of, in bitter terms, as a most dangerous book, and one which never ought to be in the hands of common people. ---

--- Much stress was laid on the sainte scapulaire, or holy scapulary. This is a small band of cloth or silk, formed and wrought in a particular manner, to be tied around the neck, by two strings, fastened to the ends. I have made many of them having been sometimes set to make them in the Convent. On one side is worked a kind of double cross, (thus, XX) and on the other I. H. S., the meaning of which I do not exactly know. Such a band is called a scapulary, and many miracles are attributed to its power. Children on first receiving the communion are often presented with scapularies, which they are taught to regard with great reverence. We were told of the wonders effected by their means, in the addresses made to us, by priests at catechism or lectures. I will repeat one or two of the stories which occur to me.

A Roman Catholic, servant woman, who had concealed some of her sins at confession, acted so hypocritical a part as to make her mistress believe her a devote or a strict observer of her duty. She even imposed upon her confessor, to such a degree, that he gave her a scapulary. After he had given it, however, one of the saints in heaven informed him in a vision, that the holy scapulary must not remain on the neck of so great a sinner; and that it must be restored to the church. She lay down that night with the scapulary round her throat; but in the morning was found dead, with her head cut off, and the scapulary was discovered in the church. The belief was, that the devil could not endure to have so holy a thing on one of his servants, and had pulled so hard to get it off, as to draw the silken thread with which it was tied, through her neck; after which by some divine power it was restored to the church.

Another story was as follows. A poor Roman Catholic was once taken prisoner by the heretics. He had a sainte scapulaire on his neck, when God seeing him in the midst of his foes, took it from his neck by a miracle, and held it up in the air above the throng of heretics; more than one hundred of whom were converted, by seeing it thus supernaturally suspended. ---

--- We were frequently assured, that miracles are still performed; and pains were taken to impress us deeply on this subject. The Superior often spoke to us of the Virgin Mary's pincushion, the remains of which, it is pretended, are preserved in the Convent, though it has crumbled quite to dust. We regarded this relic with such veneration, that we were afraid even to look at it, and we often heard the following story related, when the subject was introduced:--

A priest in Jerusalem once had a vision, in which he was informed that the house in which the Virgin had lived, should be removed from its foundations, and transported to a distance. He did not think the communication was from God, and therefore disregarded it; but the house was soon after missed, which convinced him that the vision was true, and he was told where the house might be found. A picture of the house is preserved in the Nunnery, and was sometimes shown us. There are also wax figures of Joseph sawing wood; and Jesus, as a child, picking up the chips. We were taught to sing a little song relating to this, the chorus of which I remember: --

--- Some of the nuns informed me, that the severest of their sufferings arose from fear of supernatural beings. ---

--- SOME of the priests from the Seminary were in the nunnery every day and night, and often several at a time. I have seen nearly all of them at different times, though there are about one hundred and fifty in the district of Montreal. There was a difference in their conduct; though I believe every one of them was guilty of licentiousness; while not one did I ever see who maintained a character any way becoming the profession of a priest. Some were gross and degraded in a degree which few of my readers can ever have imagined; and I should be unwilling to offend the eye, and corrupt the heart of any one, by an account of their words and actions. Few imaginations can conceive deeds so abominable as they practised, and often required of some of the poor women, under the fear of severe punishments, and even of death. I do not hesitate to say with the strongest confidence, that although some of the nuns became lost to every sentiment of virtue and honour, especially one from the Congregational Nunnery whom I have before mentioned, Saint Patrick, the greater part of them loathed the practices to which they were compelled to submit by the Superior and priests, who kept them under so dreadful a bondage. ---

--- The priests are liable, by their dissolute habits, to occasional attacks of disease, which render it necessary, or at least prudent, to submit to medical treatment. In the Black Nunnery they find private accommodations, for they are free to enter one of the private hospitals whenever they please; which is a room set apart on purpose for the accommodation of the priests, and is called a retreat-room. But an excuse is necessary to blind the public, and this they find in the pretence they make of being in a "Holy Retreat." Many such cases have I known; and I can mention the names of priests who have been confined in this Holy Retreat. They are very carefully attended by the Superior and old nuns, and their diet mostly consists of vegetable soups, &c. with but little meat, and that fresh. I have seen an instrument of surgery laying upon the table in that holy room, which is used only for particular purposes. Father Tabeau {British edition: Tombeau}, a Roman priest, was on one of his holy retreats about the time when I left the nunnery. There are sometimes a number confirmed there at the same time. The victims of these priests frequently share the same fate.

I have often reflected how grievously I had been deceived in my opinions of a nun's condition! All the holiness of their lives, I now saw, was merely pretended. The appearance of sanctity and heavenly mindedness which they had shown among us novices, I found was only a disguise to conceal such practices as would not be tolerated in any decent society in the world; and as for peace and joy like that of heaven, which I had expected to find among them, I learnt too well, that they did not exist there.

The only way in which such thoughts were counteracted, was by the constant instructions given us by the Superior and priests, to regard every doubt as a mortal sin. Other faults we might have, as we were told over and over again, which, though worthy of penances, were far less sinful than these. For a nun to doubt that she was doing her duty in fulfilling her vows and oaths, was a heinous offence, and we were exhorted always to suppress our doubts, to confess them without reserve, and cheerfully to submit to severe penances on account of them, as the only means of mortifying our evil dispositions, and resisting the temptations of the devil. Thus we learnt in a good degree to resist our minds and consciences, when we felt the first rising of a question, about the duty of doing any thing required of us. ---

--- Occasionally some of the nuns would go further, and resist the restraints or punishments imposed upon them; and it was not uncommon to hear screams, sometimes of a most piercing and terrific kind, from nuns suffering under discipline. ---

--- Some of my readers may feel disposed to exclaim against me, for believing things, which will strike them as so monstrous and abominable. To such, I would say, without pretending to justify myself--You know little of the position in which I was placed: in the first place, ignorant of any other religious doctrines; and in the second, met at every moment by some ingenious argument, and the example of a large community, who received all the instructions of the priests as of undoubted truth, and practised upon them. Of the variety and speciousness of the arguments used, you cannot have any correct idea. They were often so ready with replies, examples, anecdotes, and authorities, to enforce their doctrines, that it seemed to me they could never have learnt it all from books, but must have been taught by wicked spirits. Indeed, when I reflect upon their conversations, I am astonished at their art and address, and find it difficult to account for their subtlety and success in influencing my mind, and persuading me to any thing they pleased. It seems to me, that hardly anybody would be safe in their hands. If you were to go to confession twice, I believe you would feel very differently from what you do now. They have such a way of avoiding one thing, and speaking of another, of affirming this, and doubting or disputing that, of quoting authorities, and speaking of wonders and miracles recently performed, in confirmation of what they teach, as familiarly known to persons whom they call by name, and whom they pretend to offer as witnesses, though they never give you an opportunity to speak with them--these, and many other means, they use in such a way, that they always blinded my mind, and, I should think, would blind the minds of others. ---

--- The priests took turns in attending to confession and catechism in the Convent, usually three months at a time, though sometimes longer periods. The priest then on duty was Father Larkin. He is a good-looking European, and has a brother who is a professor in the college. He baptized, and then put oil upon the heads of the infants, as is the custom after baptism. They were then taken; one after another, by one of the old nuns, in the presence of us all. She pressed her hand upon the mouth and nose of the first, so tight that it could not breathe, and in a few minutes, when the hand was removed, it was dead. She then took the other, and treated it in the same way. No sound was heard, and both the children were corpses. The greatest indifference was shown by all present during this operation; for all, as I well knew, were long accustomed to such scenes. The little bodies were then taken into the cellar, thrown into the pit I have mentioned, and covered with a quantity of lime.

I afterward saw another new-born infant treated in the same manner, in the same place: but the actors in the scene I choose not to name, nor the circumstances, as every thing connected with it is of a peculiarly trying and painful nature to my own feelings.

These were the only instances of infanticide I witnessed; and it seemed to be merely owing to accident that I was then present. So far as I know, there were no pains taken to preserve secrecy on this subject; that is, I saw no attempt made to keep any of the inmates of the Convent in ignorance of the murder of children. On the contrary, others were told, as well as myself, on their first admission, as veiled nuns, that all infants born in the place were baptized and killed, without loss of time; and I had been called to witness the murder of the three just mentioned, only because I happened to be in the room at the time.

That others were killed in the same manner during my stay in the nunnery, I am well assured. How many there were I cannot tell, and having taken no account of those I heard of, I cannot speak with precision; I believe, however, that I learnt through nuns, that at least eighteen or twenty infants were smothered, and secretly buried in the cellar, while I was a nun. ---

--- It cannot be thought strange that we were superstitious. Some were more easily terrified than others, by unaccountable sights and sounds: but all of us believed in the power and occasional appearance of spirits, and were ready to look for them at almost any time. I have seen several instances of alarm caused by such superstition, and have experienced it myself more than once. I was one day sitting mending aprons beside one of the old nuns, in a community-room, while the litanies were repeating; as I was very easy to laugh, Saint Ignace, or Agnes, came in, walked up to her with much agitation, and began to whisper in her ear. She usually talked but little, and that made me more curious to know what was the matter with her. I overheard her say to the old nun, in much alarm, that in the cellar, from which she had just returned, she had heard the most dreadful groans that ever came from any being. This was enough to give me uneasiness. I could not account for the appearance of an evil spirit in any part of the Convent, for I had been assured that the only one ever known there, was that of the nun who had died with an unconfessed sin, and that others were kept at a distance by the holy water that was rather profusely used in different parts of the nunnery. Still, I presumed that the sounds heard by Saint Ignace must have proceeded from some devil, and I felt great dread at the thought of visiting the cellar again. I determined to seek further information of the terrified nun; but when I addressed her on the subject, at recreation-time, the first opportunity I could find, she replied, that I was always trying to make her break silence, and walked off to another group in the room, so that I could obtain no satisfaction. ---

--- I AM unable to say how many nuns disappeared while I was in the Convent. There were several. ---

---I have been subjected to the same state of involuntary silence more than once: for sometimes I became excited to a state of desperation by the measures used against me, and then conducted in a manner perhaps not less violent than some others. My hands have been tied behind me, and a gag put into my mouth, sometimes with such force and rudeness as to lacerate my lips and cause the blood to flow freely. Treatment of this kind is apt to teach submission, and many times I have acquiesced under orders received, or wishes expressed, with a fear of a recurrence to some severe measures.

One day I had incurred the anger of the Superior in a greater degree than usual, and it was ordered that I should be taken to one of the cells. I was taken by some of the nuns, bound and gagged, carried down the stairs into the cellar, and laid upon the floor. Not long afterward I induced one of the nuns to request the Superior to come down and see me; and on making some acknowledgment I was released. I will, however, relate this story rather more in detail.

On that day I had been engaged with Jane Ray, in carrying into effect a plan of revenge upon another person, when I fell under the vindictive spirit of some of the old nuns, and suffered severely. The Superior ordered me to the cells, and a scene of violence commenced which I will not attempt to describe, nor the precise circumstances which led to it. Suffice it to say, that after exhausting my strength, by resisting as long as I could against several nuns, I had my hands drawn behind my back, a leathern band passed first round my thumbs, then round my hands, and then round my waist, and fastened. This was drawn so tight that it cut through the flesh of my thumbs, making wounds, the scars of which still remain. A gag was then forced into my mouth, not indeed so violently as it sometimes was, but roughly enough; after which I was taken by main force, and carried down into the cellar, across it almost to the opposite extremity, and brought to the last of the second range of cells on the left hand. The door was opened, and I was thrown in with violence, and left alone, the door being immediately closed and bolted on the outside. The bare ground was under me, cold and hard as if it had been beaten down even. I lay still, in the position in which I had fallen, as it would have been difficult for me to move, confined as I was, and exhausted by my exertions; and the shock of my fall, and my wretched state of desperation and fear disinclined me from any further attempt. I was in almost total darkness, there being nothing perceptible except a slight glimmer of light which came in through the little window far above me.

How long I remained in that condition I can only conjecture. It seemed to me a long time, and must have been two or three hours. I did not move, expecting to die there; and in a state of distress which I cannot describe, from the tight bandage about my hands, and the gag holding my jaws apart at their greatest extension. I am confident I must have died before morning, if, as I then expected, I had been left there all night. By-and-by, however, the bolt was drawn, the door opened, and Jane Ray spoke to me in a tone of kindness. She had taken an opportunity to slip into the cellar unnoticed on purpose to see me. She unbound the gag, took it out of my mouth, and told me she would do any thing to get me out of that dungeon. If she had had the bringing of me down, she would not have thrust me so brutally, and she would be revenged on those who had. She offered to throw herself upon her knees before the Superior and beg her forgiveness. To this I would not consent; but told her to ask the Superior to come to me, as I wished to speak to her. This I had no idea she would condescend to do; but Jane had not been gone long before the Superior came, and asked if I repented in the sight of God for what I had done. I replied in the affirmative; and after a lecture of some length on the pain I had given the Virgin Mary by my conduct, she asked whether I was willing to ask pardon of all the nuns for the scandal I had caused them by my behaviour. To this I made no objection; and I was then released from my prison and my bonds, went up to the community-room, and kneeling before all the sisters in succession, begged the forgiveness and prayers of each. ---

--- Among the marks which I still bear of the wounds received from penances and violence, are the scars left by the belt with which I repeatedly tortured myself, for the mortification of my spirit. These are most distinct on my side; for although the band, which was four or five inches in breadth, and extended round the waist, was stuck full of sharp iron points in all parts, it was sometimes crowded most against my side, by resting in my chair, and the wounds were usually deeper there than anywhere else. My thumbs were several times cut severely by the tight drawing of the band used to confine my arms, and scars are still visible upon them.

The rough gagging which I several times endured wounded my lips very much; for it was common, in that operation, to thrust the gag hard against the teeth, and catch one or both the lips, which were sometimes cruelly cut. The object was to stop the screams made by the offender as soon as possible; and some of the old nuns delighted in tormenting us. A gag was once forced into my mouth which had a large splinter upon it, and this cut through my under lip, in front, leaving to this day a scar about half an inch long. The same lip was several times wounded, as well as the other; but one day worse to ever, when a narrow piece was cut off from the left side of it, by being pinched between the gag and the under fore-teeth; and this has left an inequality in it which is still very observable.

One of the most shocking stories I heard of events that had occurred in the nunnery before my acquaintance with it, was the following, which was told me by Jane. What is uncommon, I can fix the date when I heard it--It was on New-Year's day, 1834. The ceremonies, customary in the early part of that day, had been performed; after mass, in the morning, the Superior had shaken hands with all the nuns, and given us her blessing, for she was said to have received power from heaven to do so only once a year, and then on the first day of the year. Besides this, cakes, raisins, &c. are distributed to the nuns on that day. ---

--- There were a few instances, and only a few, in which we knew any thing that was happening in the world; and even then our knowledge did not extend out of the city. I can recall but three occasions of this kind. Two of them were when the cholera prevailed in Montreal; and the other was the election riots. The appearance of the cholera, in both seasons of its ravages, gave us abundance of occupation. Indeed, we were more burdened by hard labour at those times, than ever before or afterward during my stay. The Pope had given early notice that the burning of wax candles would afford protection from the disease, because so long as any person continued to burn one, the Virgin Mary would intercede for him. No sooner, therefore, had the alarming disease made its appearance in Montreal, than, a long wax candle was lighted in the Convent for each of the inmates, so that all parts of it in use were artificially illuminated day and night. Thus a great many candles were constantly burning, which were to be replaced from those manufactured by the nuns.

But this was a trifle. The Pope's message having been promulgated in the Grey Nunnery, the Congregational Nunnery, and to Catholics at large, through the pulpits, an extraordinary demand was created for wax candles, to supply which we were principally depended upon. All who could be employed in making them were therefore set at work, and I, among the rest, assisted in different departments, and witnessed all. –

--- I have mentioned several penances, in different parts of this narrative, which we sometimes had to perform. There is a great variety of them; and, while some, though trifling in appearance, became very painful, by long endurance, or frequent repetition; others are severe in their nature, and would never be submitted to unless through fear of something worse, or a real belief in their efficacy to remove guilt. I will mention here such as I recollect, which can be named without offending a virtuous ear; for some there were, which, although I have been compelled to submit to, either by a misled conscience, or the fear of severe punishments, now that I am better able to judge of my duties, and at liberty to act, I would not mention or describe. Kissing the floor, is a very common penance; kneeling and kissing the feet of the other nuns, is another; as are kneeling on hard peas, and walking with them in the shoes. We had repeatedly to walk on our knees through the subterranean passage, leading to the Congregational Nunnery; and sometimes to eat our meals with a rope round our necks. Sometimes we were fed only with such things as we most disliked. Garlic was given to me on this account, because I had a strong antipathy against it. Eels were repeatedly given to some of us, because we felt an unconquerable repugnance to them, on account of reports we had heard of their feeding on dead carcasses in the river St. Lawrence. It was no uncommon thing for us to be required to drink the water in which the Superior had washed her feet.

Sometimes we were required to brand ourselves with a hot iron, so as to leave scars; at other times to whip our naked flesh with several small rods, before a private altar, until we drew blood. I can assert, with the perfect knowledge of the fact, that many of the nuns bear the scars of these wounds. ---

Chapter 18

The Priests of the District of Montreal have free access to the Black Nunnery--

Crimes committed and required by them--The Pope's Command to commit indecent Crimes--Characters of the Old and New Superiors--The timidity of the latter--I began to be employed in the Hospitals--Some account of them--Warning given me by a sick Nun--Penance by Hanging.

--- They are considered as having an equal right to enter the Black Nunnery whenever they please; and then, according to our oaths, they have complete control over the nuns. To name all the works of shame of which they are guilty in that retreat, would require much time and space, neither would it be necessary to the accomplishment of my object, which is, the publication of but some of their criminality to the world, and the development, in general terms, of scenes thus far carried on in secret within the walls of that Convent, where I was so long an inmate. ---

--- Secure against detection by the world, they never believed that an eyewitness would ever escape to tell of their crimes, and declare some of their names before the world; but the time has come, and some of their deeds of darkness must come to the day. I have seen in the nunnery, the priests from more, I presume, than a hundred country places, admitted for shameful and criminal purposes: from St. Charles, St. Denis, St. Mark's, St. Antoine, Chambly, Bertier, St. John's, &c. &c.

How unexpected to them will be the disclosures I make! Shut up in a place from which there has been thought to be but one way of egress, and that the passage to the grave, they considered themselves safe in perpetrating crimes in our presence, and in making us share in their criminality as often as they chose, and conducted more shamelessly than even the brutes. These debauchees would come in without ceremony, concealing their names, both by night and by day, where the cries and pains of the injured innocence of their victims could ever reach the world, for relief or redress for their wrongs; without remorse or shame they would glory in torturing, in the most barbarous manner, the feelings of those under their power; telling us, at the same time, that this mortifying the flesh was religion, and pleasing to God.

We were sometimes invited to put ourselves to voluntary sufferings in a variety of ways, not for a penance, but to show our devotion to God. A priest would sometimes say to us:--

"Now, which of you have love enough for Jesus Christ to stick a pin through your cheeks?"

Some of us would signify our readiness, and immediately thrust one through up to the head. Sometimes he would propose that we should repeat the operation several times on the spot; and the cheeks of a number of nuns would be bloody.

There were other acts occasionally proposed and consented to, which I cannot name in a book. Such the Superior would sometimes command us to perform; many of them things not only useless and unheard of, but loathsome and indecent in the highest possible degree. How they could ever have been invented I never could conceive. Things were done worse than the entire exposure of the person, though this was occasionally required of several at once, in the presence of priests. ---

--- The Superior of the Seminary would sometimes come and inform us, that he had received orders from the Pope, to request that those nuns who possessed the greatest devotion and faith, should be requested to perform some particular deeds, which he named or described in our presence, but of which no decent or moral person could ever endure to speak. I cannot repeat what would injure any ear, not debased to the lowest possible degree. I am bound by a regard to truth, however, to confess, that deluded women were found among us, who would comply with those requests. ---

--- What led her to some of the most remarkable parts of her conversation, was a motion I made, in the course of the night, to take the light out of her little room into the adjoining apartment, to look once more at the sick persons there. She begged me not; to leave her a moment in the dark, for she could not bear it. "I have witnessed so many horrid scenes," said she, "in this Convent, that I want somebody near me constantly, and must always have a light burning in my room. I cannot tell you," she added, "what things I remember, for they would frighten you too much. What you have seen are nothing to them. Many a murder have I witnessed; many a nice young creature has been killed in this nunnery. I advise you to be very cautious--keep every thing to yourself--there are many here ready to betray you." ---

--- out of her little room into the adjoining apartment, to look once more at the sick persons there. She begged me not; to leave her a moment in the dark, for she could not bear it. "I have witnessed so many horrid scenes," said she, "in this Convent, that I want somebody near me constantly, and must always have a light burning in my room. I cannot tell you," she added, "what things I remember, for they would frighten you too much. What you have seen are nothing to them. Many a murder have I witnessed; many a nice young creature has been killed in this nunnery. I advise you to be very cautious--keep every thing to yourself--there are many here ready to betray you."

What it was that induced the old nun to express so much kindness to me I could not tell, unless she was frightened at the recollection of her own crimes, and those of others, and felt grateful for the care I took of her. She had been one of the night-watches, and never before showed me any particular kindness. She did not indeed go into detail concerning the transactions to which she alluded, but told me that some nuns had been murdered under great aggravations of cruelty, by being gagged, and left to starve in the cells, or having their flesh burnt off their bones with red-hot irons.

It was uncommon to find compunction expressed by any of the nuns. Habit renders us insensible to the sufferings of others, and careless about our own sins. I had become so hardened myself, that I find it difficult to rid myself of many of my former false principles and views of right and wrong. ---

--- I was once much shocked, on entering the room for the examination of conscience, at seeing a nun hanging by a cord from a ring in the ceiling, with her head downward. Her clothes had been tied round with a leathern strap, to keep them in their place, and then she had been fastened in that situation, with her head some distance from the floor. Her face had a very unpleasant appearance, being dark-coloured and swollen by the rushing in of the blood; her hands were tied, and her mouth stopped with a large gag. This nun proved to be no other than Jane Ray, who for some fault had been condemned to this punishment.

This was not, however, a solitary case; I heard of numbers who were "hung," as it was called, at different times; and I saw Saint Hypolite and Saint Luke undergoing it. This was considered a most distressing punishment; and it was the only one which Jane Ray could not endure, of all she had tried. ---

--- I could easily believe what I heard affirmed by others, that fear was the severest of their sufferings. Confined in the dark, in so gloomy a place, with the long and spacious arched cellar stretching off this way and that, visited only now and then by a solitary nun, with whom they were afraid to speak their feelings, and with only the miserable society of each other; how gloomy thus to spend day after day, months, and even years, without any prospect of liberation. and liable every moment to any other fate to which the Bishop or Superior might condemn them! But these poor creatures must have known something of the horrors perpetrated in other parts of the building, and could not have been ignorant of the hole in the cellar, which was not far from their cells, and the use to which it was devoted. One of them told me, in confidence, she wished they could get out. They must also have been often disturbed in their sleep, if they ever did sleep, by the numerous priests who passed through the trapdoor at no great distance. To be subject to such trials for a single day would be dreadful; but these nuns had them to endure for years.

I often felt much compassion for them and wished to see them released; but at other times, yielding to the doctrine perpetually taught us in the Convent, that our future happiness would be proportioned to the sufferings we had to undergo in this world, I would rest satisfied that their imprisonment was a real blessing to them. Others, I presume, participated with me in such feelings. One Sunday afternoon, after we had performed all our ceremonies, and were engaged as usual, at that time, with backgammon and other amusements, one of the young nuns exclaimed, "Oh, how headstrong are those wretches in the cells--they are as bad as the day they were first put in!"

This exclamation was made, as I supposed, in consequence of some recent conversation with them, as I knew her to be particularly acquainted with the older one.

Some of the vacant cells were occasionally used for temporary imprisonment. Three nuns were confined in them, to my knowledge, for disobedience to the Superior, as she called it. They did not join the rest in singing in the evening, being exhausted by the various exertions of the day. The Superior ordered them to sing, and as they did not comply, after her command had been twice repeated, she ordered them away to the cells.

They were immediately taken down into the cellar, placed in separate dungeons, and the doors shut and barred upon them. There they remained through that night, the following day, and second night, but were released in time to attend mass on the second morning.

The Superior used occasionally to show something in a glass box, which we were required to regard with the highest degree of reverence. It was made of wax, and called an Agnus Dei. She used to exhibit it to us when we were in a state of grace: that is, after confession and before sacrament. She said it had been blessed in the very dish in which our Saviour had eaten. It was brought from Rome. Every time we kissed it, or even looked at it, we were told it gave a hundred days release from purgatory to ourselves, or if we did not need it, to our next of kin in purgatory, if not a Protestant. If we had no such kinsman, the benefit was to go to the souls in purgatory not prayed for.

Jane Ray would sometimes say to me,"Let's kiss it--some of our friends will thank us for it." I have been repeatedly employed in carrying dainties of different kinds to the little private room I have mentioned, next beyond the Superior's sitting-room, in the second story, which the priests made their "Holy Retreat." That room I never was allowed to enter. I could only go to the door with a waiter of refreshments, set it down upon a little stand near it, give three raps on the door, and then retire to a distance to await orders. When any thing was to be taken away, it was placed on the stand by the Superior, who then gave three raps for me, and closed the door.

The Bishop I saw at least once when he appeared worse for wine, or something of the kind. After partaking of refreshments in the Convent, he sent for all the nuns, and, on our appearance, gave us his blessing, and put a piece of poundcake on the shoulder of each of us, in a manner which appeared singular and foolish. ---

--- I naturally felt a good deal of curiosity to learn whether such scenes, as I had witnessed in the death of Saint Francis, were common or rare, and took an opportunity to inquire of Jane Ray. Her reply was--"Oh, yes; and there were many murdered while you was a novice, whom you heard nothing about." This was all I ever learnt on the subject; but although I was told nothing of the manner in which they were killed, I supposed it to be the same which I had seen practised, viz. by smothering. ---

--- The thought of being subjected to a severe penance, which I had reason to apprehend, fluttered me very much; and although I tried to overcome my fears, I did not succeed very well. I reflected, however, that the sin was already committed, and that it would not be increased if I examined the book. I, therefore, looked a little at several pages, though I still felt a good deal of agitation. I saw, at once, that the volume was a record of the entrance of nuns and novices into the Convent, and of the births that had taken place in the Convent. Entries of the last description were made in a brief manner, on the following plan: I do not give the names or dates as real, but only to show the form of entering them.

Saint Mary delivered of a son, March 16, 1834.

Saint Clarice " daughter, April 2.

Saint Matilda " daughter, April 30.

No mention was made in the book of the death of the children, though I well knew not one of them could be living at that time. ---

--- Now I presume that the period the book embraced, was about two years, as several names near the beginning I knew; but I can form only a rough conjecture of the number of infants born, and murdered, of course, records of which it contained. I suppose the book contained at least one hundred pages, that one fourth were written upon, and that each page contained fifteen distinct records. Several pages were devoted to the list of births. On this supposition there must have been a large number, which I can easily believe to have been born there in the course of two years.

What were the contents of the other books belonging to the same case with that which I looked into, I have no idea, having never dared to touch one of them; I believe, however, that Jane Ray was well acquainted with them, knowing, as I do, her intelligence and prying disposition. If she could be brought to give her testimony, she would doubtless unfold many curious particulars now unknown.

I am able, in consequence of a circumstance which appeared accidental, to state with confidence the exact number of persons in the Convent one day of the week in which I left it. This may be a point of some interest, as several secret deaths had occurred since my taking the veil, and many burials had been openly made in the chapel.

I was appointed, at the time mentioned, to lay out the covers for all the inmates of the Convent, including the nuns in the cells. These covers, as I have said before, were linen bands, to be bound around the knives, forks, spoons, and napkins, for eating. These were for all the nuns and novices, and amounted to two hundred and ten. As the number of novices was then about thirty, I know that there must have been at that time about one hundred and eighty veiled nuns. ---

--- At length one of the priests, to whom I had confessed this sin, informed me, for my comfort, that he had begun to pray to Saint Anthony, and hoped his intercession would, by-and-by, drive away the evil spirit. My desire of escape was partly excited by the fear of bringing an infant to the murderous hands of my companions, or of taking a potion whose violent effects I too well knew. ---

For a full text go to:

Read also about The Devil in the convent, mass possession among the nuns!

The mysticism among the monasteries, monasterial, cloister, –monk`s residence, community of monks!

The Devil in the convent
Mass possession among the nuns.

Compare with the Charismatic movement, a rival, counterfeit to the True Pentecostal.

The Charismatic movement hosting many false, corruptive teachings, as gnosticism, you are little god`s, angel worship`s, similaries of hindu teaching, Buddism, creative (positive) thinking, etc. They have a short theology and a long tail!

As an example Benny Hinn and Ulf Ekman Livets ord, Uppsala Sweden embracing and hosting this corruptive movement!

For further reading go to:

You can search on my bloglist there you will find many links for further reading!

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Luther on ecumenism and papacy

History of the Papacy by J.A. Wylie: "...the Church (so-called) of Rome has no right to rank amongst Christian Churches. She is not a Church, neither is her religion the Christian religion. We are accustomed to speak of Popery as a corrupt form of Christianity. We concede too much. The Church of Rome bears the same relation to the Church of Christ which the hierarchy of Baal bore to the institute of Moses; and Popery stands related to Christianity only in the same way in which Paganism stood related to primeval Revelation. Popery is not a corruption simply, but a transformation. It may be difficult to fix the time when it passed from the one into the other; but the change is incontestible. Popery is the gospel transubstantiated into the flesh and blood of Paganism, under a few of the accidents of Christianity."

Martin Luther

Just as in the days of the Apostles, so at this day we are forced to hear from certain denominations that we (by our obstinacy to adhere to the truth) do offend against love and unity in the churches, because we reject their doctrine. It would be better (they say) that we should let it pass, especially since the doctrine in dispute is what they call non-essential, and, therefore (they say) to stir up so great a discord and contention in the church over one or two doctrines (and those not the most important ones) is unfruitful and unnecessary.

To this I reply: Cursed be that love and unity which cannot be preserved except at the peril of the word of God.

Just as in the days of the Apostles, so at this day we are forced to hear from certain denominations that we (by our obstinacy to adhere to the truth) do offend against love and unity in the churches, because we reject their doctrine. It would be better (they say) that we should let it pass, especially since the doctrine in dispute is what they call non-essential, and, therefore (they say) to stir up so great a discord and contention in the church over one or two doctrines (and those not the most important ones) is unfruitful and unnecessary.

To this I reply: Cursed be that love and unity which cannot be preserved except at the peril of the word of God.

The negotiation about doctrinal agreement displeases me altogether, for this is utterly impossible unless the pope has his papacy abolished. Therefore avoid and flee those who seek the middle of the road. Think of me after I am dead and such middle-of-the-road men arise, for nothing good will come of it. There can be no compromise. (What Luther Says, II: 1019)

Ah, my dear brother in Christ, bear with me if here or elsewhere I use such coarse language when speaking of the wretched, confronted, atrocious monster at Rome! He who knows my thoughts must say that I am much, much, much too lenient and have neither words nor thought adequately to describe the shameful, abominable blasphemy to which he subjects the Word and name of Christ, our dear Lord and Savior. There are some Christians, wicked Christians indeed, who now would gloss things over to make the pope appear against in a good light and who, after he does so and has been dragged out of the mud, would like to reinstate him on the altar. But they are wicked people, whoever they may be, who defend the pope and want me to be quiet about the means whereby he has done harm. Truly, I cannot do this. All true, pious Christians, who love Christ and His Word, should, as said, be sincerely hostile to the pope. They should persecute him and injure him…. All should do this in their several calling, to the best of their ability, with all faithfulness and diligence. (What Luther Says, II: 1072)

What kind of a church is the pope’s church? It is an uncertain, vacillating and tottering church. Indeed, it is a deceitful, lying church, doubting and unbelieving, without God’s Word. For the pope with his wrong keys teaches his church to doubt and to be uncertain. If it is a vacillating church, then it is not the church of faith, for the latter is founded upon a rock, and the gates of hell cannot prevail against it (Matt.16:18). If it is not the church of faith, then it is not the Christian church, but it must be an unchristian, anti-Christian, and faithless church which destroys and ruins the real, holy, Christian church. (Luther’s Works, vol. 40, Church and Ministry II, The Keys, p.348)

All this is to be noted carefully, so that we can treat with contempt the filthy, foolish twaddle that the popes present in their decrees about their Roman church, that is, about their devil’s synagogue (Rev.2:9), which separates itself from common Christendom and the spiritual edifice built up on this stone, and instead invents for itself a fleshly worldly, worthless, lying, blasphemous, idolatrous authority over all of Christendom. One of these two things must be true: if the Roman church is not built on this rock along with the other churches, then it is the devil’s church; but if it is built, along with all the other churches, on this rock, then it cannot be lord or head over the other churches. For Christ the cornerstone knows nothing of two unequal churches, but only of one church alone, just as the Children’s Faith, that is, the faith of all of Christendom, says, ”I believe in one holy, Christian church,” and does not say, ”I believe in one holy Roman church.” The Roman church is and should be one portion or member of the holy Christian church, not the head, which befits solely Christ the cornerstone. If not, it is not a Christian but an UN-Christian and anti-Christian church, that is, a papal school of scoundrels. (Luther’s Works, Volume 41, Church and Ministry III, Against The Roman Papacy, An Institution Of The Devil, p.311)

I believe the pope is the masked and incarnate devil because he is the Antichrist. As Christ is God incarnate, so the Antichrist is the devil incarnate. The words are really spoken of the pope when its said that hes a mixed god, an earthly god, that is , a god of the earth. Here god is understood as god of this world. Why does he call himself an earthly god, as if the one, almighty God werent also on the earth? The kingdom of the pope really signifies the terrible wrath of God, namely, the abomination of desolation standing in the holy place. (Luthers Works, vol.54, Table Talks, No.4487, p.346)

C. H. Spurgeon on Popery

"It is the bounden duty of every Christian to pray against Antichrist, and as to what Antichrist is no sane man ought to raise a question. If it be not the Popery in the Church of Rome there is nothing in the world that can be called by that name. It wounds Christ, robs Christ of His glory, puts sacramental efficacy in the place of His atonement, and lifts a piece of bread in the place of the Saviour....If we pray against it, because it is against Him, we shall love the persons though we hate their errors; we shall love their souls, though we loathe and detest their dogmas...."

-- C. H. Spurgeon

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Frälsningens väg!

Heb 11:25 Han ville hellre utstå lidande med Guds folk än för en kort tid leva i syndig njutning;
Heb 12:2 Och må vi därvid se på Jesus, trons hövding och fullkomnare, på honom, som i stället för att taga den glädje som låg framför honom, utstod korsets lidande och aktade smäleken för intet, och som nu sitter på högra sidan om Guds tron.
Heb 12:3 Ja, på honom, som har utstått så mycken gensägelse av syndare, på honom mån I tänka, så att I icke tröttnen och uppgivens i edra själar.
Heb 12:15 Och sen till, att ingen går miste om Guds nåd, och att ingen giftig rot skjuter skott och bliver till fördärv, så att menigheten därigenom bliver besmittad;
Heb 12:16 sen till, att ingen är en otuktig människa eller ohelig såsom Esau, han som för en enda maträtt sålde sin förstfödslorätt.
Heb 12:17 I veten ju att han ock sedermera blev avvisad, när han på grund av arvsrätt ville få välsignelsen; han kunde nämligen icke vinna någon ändring, fastän han med tårar sökte därefter.
Heb 10:36 I behöven nämligen ståndaktighet för att kunna göra Guds vilja och få vad utlovat är.
Heb 10:37 Ty "ännu en helt liten tid, så kommer den som skall komma, och han skall icke dröja;
Heb 10:38 och min rättfärdige skall leva av tro. Men om någon drager sig undan, så finner min själ icke behag i honom".
Heb 10:39 Dock, vi höra icke till dem som draga sig undan, sig själva till fördärv; vi höra till dem som tro och så vinna sina själar.

Ord 25:26 Såsom en grumlad källa och en fördärvad brunn, så är en rättfärdig som vacklar inför den ogudaktige.

Upp 3:16 Men nu, då du är ljum och varken varm eller kall, skall jag utspy dig ur min mun.

Se Ljum, sammanblandad, mixad, förväxlad, utbytt, utväxlad, ersatt, avlöst, efterträdd, liknöjd, likgiltig!

2Ti 4:7 Jag har kämpat den goda kampen, jag har fullbordat mitt lopp, jag har bevarat tron.
2Ti 4:8 Nu ligger rättfärdighetens segerkrans tillreds åt mig, och Herren, den rättfärdige domaren, skall giva den åt mig på "den dagen", och icke åt mig allenast, utan åt alla som hava älskat hans tillkommelse.

Jesus HATES the deeds of the Nicolaitiane, which I also hate.

Rev. 2:6 But this thou hast, that thou hatest the deeds of the Nicolaitianes, which I also hate. Nicolaitianes -To conquer the people or laity, these "deeds" had become in Pergamos a "doctrine" (Rev. 2:15)


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