Tag: indigenous spirituality

Another feather in Francis’ cap

Published on by anonymouscathLeave a comment

The Pope’s decision to accept a traditional indigenous feather headdress while in Canada was not really surprising. After all, nothing of this sort can come as a shock after seeing our Pope publicly honour Pachamama back in 2019.

To the mournful melody of indigenous Indian chanting – the meaning of which no one knows – two American Indian men, wearing traditional blue jeans, presented the Pope with the head dress.

As with Australian Aboriginal ceremonies, there are secrets surrounding the meaning of the feather head dress and its bestowal. From what can be gleaned online, this kind of attire is a reward for warriors who, after earning the individual feathers for their acts of bravery and wisdom, have finally gathered enough to have a head dress made. That all sounds very prestigious and honorific, and consistent with the respect shown to a visiting head of state.

However, also gleaned from the online descriptions is the underlying notion that the feathers contain the ‘eagle spirit.’ If a head dress accidentally touches the ground, the Indians believe a special ritual needs to be performed in order to return the ‘eagle spirit’ to the head dress.

The eagle is sacred to the native Americans, because they believe that bird takes their prayers to the Great Spirit. It would be nice to think that this ‘Great Spirit’ is identical with God the Father, and that we all believe in the same God and that everything is peachy because everyone is taking different paths on the same journey and all of that.

However, as the Psalm makes clear, “the gods of the Gentiles are devils”. So in effect, Francis has agreed to take on yet another demon to add to the collection he has been amassing since at least 2017, when he was prayed over by this Indigenous witch. (left)

Reason would suggest that Jorge Bergoglio’s relationship with pagan gods began long before that.

Spooky start to the Plenary Council?

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Now, am I just imagining it or did something rather spooky take place during that quaint little pagan ritual preceding the Plenary’s Opening Mass?

You’ve probably already seen the video – an indigenous woman opened proceedings with an acknowledgement of the Cathedral site’s previous inhabitants, who were of course, itinerant and somehow forgot to mention those other former residents of the area – the Irish, English, Italian, Chinese, Polish, Tongan, New Zealand and so on who helped build our nation.

She went on to lecture the Catholics present about their need to learn from Aboriginal spirituality. Just as she mentioned that she was stolen from her family by the “Catholic Church” – note, not by members of that Church, who may well have been rescuing the unfortunate woman from a life of abuse – the altar cloth blew up quite noticeably, before falling back to its former vertical position.

“Listen to what the spirit is saying.”
“No, seriously. Listen.”

The video of the livestream can be found here (spookiness at around the 12 minute mark). Of course, I may be being too imaginative. (One can get away with such things on an anonymous website, after all.) Perhaps it is the talk of “male and female spirits” that has me on edge. I can imagine all those Plenary participants being exposed to demons, and then returning to the chanceries around the country with some (extra) evil spirits in tow. Or maybe it is the thought of all that smoke, “wafting through the entrance” to the church, which has been offered to devils instead of the pleasing scent of incense which should have risen up to honour the Holy Trinity.

There is another question to be asked: precisely who would even want to watch a livestream of the Plenary’s Masses? The entire event is completely irrelevant to most Catholics, who have far more important things to do than watch their hard-earned offerings being squandered on an unholy talkfest.

Just in case anyone was in doubt about the order being established at the 2nd session: the Plenary candle was lit FROM the smoking ceremony flame. That makes the PAGAN light the SOURCE of CHRISTIANITY’S light.

In her little speech, the woman makes the unusual claim that her DNA “predates Australia.” Well, it’s likely that the DNA of many people contains genetic markers that are older than that.

But, consider this: one needs to retrace only twenty generations to find that we all have ancestors in common. And another fifteen generations takes us all back to a common family.

So Adam and Eve being our common parents, we are all of the same family. My ancestors just happened to have come via Europe. And they brought some pretty fine technology, culture and philosophy along with them. Perhaps that is the acknowledgment that needs to be promulgated from now on – although I have a feeling the Plenary won’t get behind that idea. It’s simply too Christian..

Instead, the PC (political correctness) Assembly seems committed to implementing its predetermined agenda, come hell or high water. And with all those demons invited onto the sanctuary, hell is what it’s most likely to get.

Plenary Push for Paganism

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This was send to me by a reader and shows what’s behind the paywall of The Australian.

Catholics could soon be acknowledging the traditional owners of the land on which their churches, schools and parishes stand, before Mass and meetings.

The recommendation is contained in a set of proposals to the Church’s Plenary Council, to be voted on at an assembly of bishops and others later this year.

The draft document also calls for greater decision-making roles for women in the church, and considering women for ministry as deacons should Pope Francis authorise such a change.

Since 2020, a study commission set up by the Vatican has been reviewing the possibility of a female diaconate. The proposal to the Australian Plenary Council also says the Church should “remunerate more appropriately those women already leading and serving’’.

The draft document, which will be controversial among many Mass-goers, is in line with parts of the Greens/teals agenda. It emphasises “the urgency of environmental degradation and climate change and the call of recent popes for an ‘ecological conversion’ and development of an integral ecology of life’’.

In line with other faiths, as reported on Friday’s front page, the proposal “endorses the Uluru Statement from the Heart’’.

The draft document, given to The Australian, will be circulated within the church hierarchy on Monday.

It was written by theologian Dr Elissa Roper, a specialist in Synodality, and others, as part of a two-year consultation process involving two Plenary Councils assemblies and widespread consultation across the church. The process drew 17,457 submissions from individuals and groups, representing more than 222,000 people.

The first Assembly was held mainly online in October last year due to Covid-19. The second, at which binding decisions will be made, will be held in Sydney in July.

As part of the process, the National Aboriginal and Torres Strait Islander Catholic Council, made a submission “in the hope that the Catholic Church in Australia will more resemble the Church that Jesus Christ wants her to be in relation to Australia’s First Peoples”.

NATSICC recommended that “the traditional custodians of the land on which the church, school, parish or organisation stands be acknowledged in a prominent and appropriate manner. Verbal acknowledgment prior to meetings and Mass is also encouraged’’. It also noted that “Aboriginal and Torres Strait Islander spirituality contains symbols and rituals, that when used appropriately in Catholic liturgical contexts, enrich our celebrations and facilitate a welcoming environment for Indigenous Peoples.’’

The overall proposal urges the Plenary Council to joyfully accept NATSICC’s recommendations. The Plenary Council, it says, should say “sorry to Aboriginal and Torres Strait Islander people in and beyond the Church for the part played by the church in the harms they have suffered’’ and commit “to continuing to work towards recognition and reconciliation’’.

The Catholic Church in Australia, it said, had been caught up in Indigenous People’s history of dispossession, Stolen Generations, the undermining of language and culture, and racism.

The document also tackles controversial issues surrounding marriage and gay and transgender rights. During the first Assembly, it said, “the entire Council devoted its time to thinking of and praying for people who have experienced marginalisation within the Church, including Indigenous peoples, women, those divorced, those who identify as LGBTIQA+, and those who have suffered abuse of any form’’.

In a society that sees the Catholic understanding of marriage as “outdated and irrelevant”, it calls for an “urgent and clear need for a renewed catechesis on marriage”.

At the same time, “there is a great pastoral need to care for all those called to marriage, and for those who struggle to accept the church’s teachings about the nuptial sacrament. The sacrament of marriage is at the heart of how the church understands the sanctity of human life, from conception until natural death’’.

———–Tess Livingstone in The Australian