Sunday, January 31, 2010

Can corrupters of Faith worship the true God?

Please also  read these:
Can non-Catholics pray to God?
Some encouraging words


Once the necessary existence of absolute truth has been solidly argued, no reasoned opposition can be brought forth, which to contradict it, without denying the very laws of logic themselves.  These laws are necessarily broken by worldviews which deny the existence of absolute truth.  Any religious doctrines, then, which claim to be true, must necessarily reflect a perfect self consistency, so as not to be toppled from within upon honest scrutiny of their teachings.

A person worships a false god when he believes and practices contrary to the true God's commandments, for the commandments of heretics and schismatics are the commandments of men (who have invented a religion after their own desires and therefore a god also) or the doctrines of devils, who since the fall, have wanted to covet the worship that is due to the Creator.

It is purely axiomatic (that is, self evident) to say that "those who worship in a false religion worship a false god". The statement would seem to require no further proof, as it stand on its own. Just because a heretic thinks he's worshiping the true God does not mean that he is any more than a Muslim, a Hindu or a Scientologist does. The fact is that each of these religions, while bearing some mark of truth (which comes from God) nevertheless also bears falsehood (which is from satan). The true religion, of course, has NO falsehoods in it, unlike heresies. It is because of the falsehoods of heretical sects that heretics who find themselves saying such things as "Well the God I worship allows such and such a thing," or "the God I follow teaches this or that," are really laying claim to a false god as their master.

Maybe your god does allow or teach what you say, but the true God does not! If your god allows you to do something that is contrary to the true religion, then how can you say you worship the true God? You can't!

Christ Himself is recorded as having said as much, in various ways:

St. Matthew 7:22: "Many will say to me in that day: Lord, Lord, have not we prophesied in thy name, and cast out devils in thy name, and done many miracles in thy name? And then will I profess unto them, I never knew you: depart from me, you that work iniquity."

Just because heretics or schismatics invoke the name "Jesus" does not mean that they are worshiping the one true Jesus Christ, who came to earth to establish the Catholic Church for the salvation of souls. In the end, such people, when they see God at the end will be told by Him "I never knew you". Why? Because they are NOT His children. If they are not God's children, whose then?

St. John 8:42-44: "Jesus therefore said to them: If God were your Father, you would indeed love me. For from God I proceeded, and came; for I came not of myself, but he sent me... Why do you not know my speech? Because you cannot hear my word. You are of your father the devil, and the desires of your father you will do. He was a murderer from the beginning, and he stood not in the truth; because truth is not in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof."

Heretics and schismatics are not doing the will of the Father when they blaspheme the doctrines of the Holy Catholic Church, when the invent false doctrines and encourage all manner of sins. They are doing the will of their father AND THEIR gOD, the devil.

St. Matthew 18:17: " And if he will not hear them: tell the Church. And if he will not hear the Church, let him be to thee as the heathen and publican."

1 Corinthians 10:20: "But the things which the heathens sacrifice, they sacrifice to devils, and not to God. And I would not that you should be made partakers with devils."

Heathens do not worship the true God, and neither do those who do not hear the Church. It is critical to salvation to understand this, lest we offend the true God, by likening him to the gods of heretics, who permit their "faithful" to enter the temples of idolaters or heathens (or Jews or heretics or Muslims) to pray.

Scripture is clear on the point that those who are worshiping in heretical sects, believing the lies and doctrines men and devils, rather than the truth of God, are not the children of God, and are as the heathens, who have not God.

Among the Fathers of the Church, this truth was particularly well expressed by the Holy Bishop St. Cyprian.

St. Cyprian of Carthage, Treatise 1: "The spouse of Christ cannot be adulterous; she is uncorrupted and pure. She knows one home; she guards with chaste modesty the sanctity of one couch. She keeps us for God. She appoints the sons whom she has born for the kingdom. Whoever is separated from the Church and is joined to an adulteress, is separated from the promises of the Church; nor can he who forsakes the Church of Christ attain to the rewards of Christ. He is a stranger; he is profane; he is an enemy. He can no longer have God for his Father, who has not the Church for his mother."

Finally, the Magisterium of the Holy Catholic Church makes it clear enough. It is a dogma of the Faith that without the Faith, a person is not a child of God (meaning their father can only be you know who).

Pope Pius IX, Vatican Council, Session 3 Chapter 3, #8-9, ex cathedra: "Wherefore, by divine and Catholic faith all those things are to be believed which are contained in the word of God as found in Scripture and tradition, and which are proposed by the Church as matters to be believed as divinely revealed, whether by her solemn judgment or in her Ordinary and Universal Magisterium.

"Since, then, without faith it is impossible to please God and reach the fellowship of His sons and daughters, it follows that no one can ever achieve justification without it, neither can anyone attain eternal life unless he or she perseveres in it to the end."

Heretics have not this faith, are not pleasing to God, are not His sons or daughters, but children of the devil, whom they unwittingly worship in the form of a false 'jesus christ' when they perform their profane rites and ceremonies.

St. Thomas Aquinas, Summa Theologica, Secunda Secundae Partis, Q. 10, Art. 3: "Every sin consists formally in aversion from God, as stated above (I-II, 71, 6; I-II, 73, 3). Hence the more a sin severs man from God, the graver it is. Now man is more than ever separated from God by unbelief, because he has not even true knowledge of God: and by false knowledge of God, man does not approach Him, but is severed from Him. Nor is it possible for one who has a false opinion of God, to know Him in any way at all, because the object of his opinion is not God."




What Must You Do To Get to Heaven?

Wednesday, January 27, 2010

On the Feast Day of St. John Chrysostom

Are you new to Catholicism, truly seeking the truth for the glory of the one true and Triune God and the salvation of your soul and those of your family and friends? Are you just learning about the antipopes of the 19th and 20th centuries? Facing a doctrinal challenge that is yet to be resolved in your understanding? In this confusing age, are you worried you might be holding to a falsehood or a heresy or a schism, that you might be a heretic or a schismatic, or worse yet are you doubting even the validity of the Catholic Church and the Christian religion, or finding yourself succumbing to all manner of mortally sinful habits?

Rather than get worked up and succumb to the temptation to despair, you must desire and earnestly strive to be truly sorry for all your offenses against God, even the ones that are hidden from you, resolve yourself to accept wisdom and grace from God so that you may know what the offenses may be and to amend your life, no matter how difficult it should prove, no matter how great the sacrifice, knowing this: if you put your interests and desires before the interest of truth, you will be kept blind by your own bad will. With the latter disposition, we can be confident of only death and hell, but with the former disposition, we can be confident that God will be pleased to give us the truth that we so earnestly desire. God's grace is not wanting. All you need is to ACCEPT IT.

St. John Chrysostom, Homily on 2 Corinthians: Then beginning the prayer, he says, "That the all-pitying and merciful God would listen to their prayers." For that you may not say, What shall we pray? They are aliens, not yet united [to the body]. Whereby can I constrain the regard of God? Whence can I prevail with Him to impart unto them mercy and forgiveness? That you may not be perplexed with such questions as these, see how he disentangles your perplexity, saying, "that the all-pitying and merciful God." Heardest thou? "All-pitying God." Be perplexed no more. For the All-pitying pities all, both sinners and friends. Say not then, "How shall I approach Him for them?" Himself will listen to their prayers. And the Catechumens' prayer, what can it be but that they may not remain Catechumens? Next, he suggests also the manner of the prayer. And what is this? "That He would open the ears of their hearts;" for they are as yet shut and stopped up. "Ears," he says, not these which be outward, but those of the understanding, "so as to hear 'the things which eye has not seen, nor ear heard, neither have entered into the heart of man."" 1 Corinthians 2:9; Isaias 54:4

Louis de Montfort, The Secret of the Rosary: "If you say the Rosary faithfully until death, I do assure you that, in spite of the gravity of your sins "you shall receive a never fading crown of glory." Even if you are on the brink of damnation, even if you have one foot in Hell, even if you have sold your soul to the devil as sorcerers do who practise black magic, and even if you are a heretic as obstinate as a devil, sooner or later you will be converted and will amend your life and save your soul, if----and mark well what I say----if you say the Holy Rosary devoutly every day until death (all 15 decades) for the purpose of knowing the truth and obtaining contrition and pardon for your sins."


Note that Louis de Montfort is not talking about heretics who remain obstinate once they have already been presented the truth, and then have willfully rejected it.  He is referring to only those who are deceived and who are only stubborn in their error, not, because of pride, but because they have not yet been given the sound arguments that show their sect to be in error.  He is referring only to those who have the humility to admit that they may be wrong.  This is clear from the words "sooner or later you will be converted... if you say the Rosary... for the purpose of knowing the truth...".  It takes humility to pray the Rosary while asking for the truth, because in so doing, we admit that we might be wrong.  This is the humility that God wants from us, so that rather than follow our own intellect and will, we may strive instead to believe whatever He has revealed for us to believe, even if we are yet unable to see it clearly.


"Because every one that exalteth himself, shall be humbled; and he that humbleth himself, shall be exalted."



PRAYER FOR TRUTH
LORD, God who created the heavens and the earth, if I do not know and love Thee and Thy Truth as I ought, at least I know that wherever the Truth is, there Thou art, and I, all loathsome and unworthy, being lower than the dirt, beg Thy Divine Majesty, in Thy sublime clemency, to enlighten my mind and my will by Thy grace that I may know and love Thee as I ought and to call me to Thyself that I may nevermore offend Thee. Amen.

O Jesus, give me grace to know in what ways I have offended Thee, and strengthen my will that I might be truly sorry for all my sins! Give me grace to to do penance, not so much from dread of eternal punishment, but from a love of justice, for the glory of Thy holy name and for the love of my friends and foes alike.


With the Blessed and Glorious Immaculate Virgin Mary, Mother of God and Queen of Heaven and Earth as your guide, you will gain the truth, salvation and the vision of God, provided you perseveringly and sincerely ask her to obtain it for you.



What Must You Do To Get to Heaven?

Friday, January 22, 2010

Louis de Montfort, True Devotion to Mary

105. After having explained and condemned false devotions to the Blessed Virgin we shall now briefly describe what true devotion is. It is interior, trustful, holy, constant and disinterested.

106. First, true devotion to our Lady is interior, that is, it comes from within the mind and the heart and follows from the esteem in which we hold her, the high regard we have for her greatness, and the love we bear her.

107. Second, it is trustful, that is to say, it fills us with confidence in the Blessed Virgin, the confidence that a child has for its loving Mother. It prompts us to go to her in every need of body and soul with great simplicity, trust and affection. We implore our Mother's help always, everywhere, and for everything. We pray to her to be enlightened in our doubts, to be put back on the right path when we go astray, to be protected when we are tempted, to be strengthened when we are weakening, to be lifted up when we fall into sin, to be encouraged when we are losing heart, to be rid of our scruples, to be consoled in the trials, crosses and disappointments of life. Finally, in all our afflictions of body and soul, we naturally turn to Mary for help, with never a fear of importuning her or displeasing our Lord.

108. Third, true devotion to our Lady is holy, that is, it leads us to avoid sin and to imitate the virtues of Mary. Her ten principal virtues are: deep humility, lively faith, blind obedience, unceasing prayer, constant self-denial, surpassing purity, ardent love, heroic patience, angelic kindness, and heavenly wisdom.

109. Fourth, true devotion to our Lady is constant. It strengthens us in our desire to do good and prevents us from giving up our devotional practices too easily. It gives us the courage to oppose the fashions and maxims of the world, the vexations and unruly inclinations of the flesh and the temptations of the devil. Thus a person truly devoted to our Blessed Lady is not changeable, fretful, scrupulous or timid. We do not say however that such a person never sins or that his sensible feelings of devotion never change. When he has fallen, he stretches out his hand to his Blessed Mother and rises again. If he loses all taste and feeling for devotion, he is not at all upset because a good and faithful servant of Mary is guided in his life by faith in Jesus and Mary, and not by feelings.

110. Fifth, true devotion to Mary is disinterested. It inspires us to seek God alone in his Blessed Mother and not ourselves. The true subject of Mary does not serve his illustrious Queen for selfish gain. He does not serve her for temporal or eternal well-being but simply and solely because she has the right to be served and God alone in her. He loves her not so much because she is good to him or because he expects something from her, but simply because she is lovable. That is why he loves and serves her just as faithfully in weariness and dryness of soul as in sweet and sensible fervour. He loves her as much on Calvary as at Cana. How pleasing and precious in the sight of God and his holy Mother must these servants of Mary be, who serve her without any self-seeking. How rare they are nowadays! It is to increase their number that I have taken up my pen to write down what I have been teaching with success both publicly and in private in my missions for many years.

111. I have already said many things about the Blessed Virgin and, as I am trying to fashion a true servant of Mary and a true disciple of Jesus, I have still a great deal to say, although through ignorance, inability, and lack of time, I shall leave infinitely more unsaid.

112. But my labour will be well rewarded if this little book falls into the hands of a noble soul, a child of God and of Mary, born not of blood nor the will of the flesh nor of the will of man. My time will be well spent if, by the grace of the Holy Spirit, after having read this book he is convinced of the supreme value of the solid devotion to Mary I am about to describe. If I thought that my guilty blood could help the reader to accept in his heart the truths that I set down in honour of my dear Mother and Queen, I, her most unworthy child and slave, would use it instead of ink to write these words. I would hope to find faithful souls who, by their perseverance in the devotion I teach, will repay her for the loss she has suffered through my ingratitude and infidelity.

113. I feel more than ever inspired to believe and expect the complete fulfilment of the desire that is deeply engraved on my heart and what I have prayed to God for over many years, namely, that in the near or distant future the Blessed Virgin will have more children, servants and slaves of love than ever before, and that through them Jesus, my dear Lord, will reign more than ever in the hearts of men.

114. I clearly foresee that raging beasts will come in fury to tear to pieces with their diabolical teeth this little book and the one the Holy Spirit made use of to write it, or they will cause it at least to lie hidden in the darkness and silence of a chest and so prevent it from seeing the light of day. They will even attack and persecute those who read it and put into practice what it contains. But no matter! So much the better! It even gives me encouragement to hope for great success at the prospect of a mighty legion of brave and valiant soldiers of Jesus and Mary, both men and women, who will fight the devil, the world, and corrupt nature in the perilous times that are sure to come.

"Let the reader understand. Let him accept this teaching who can."

Louis de Montfort on false devotion to the Blessed Virgin

Please also read: 
92. There are, I find, seven kinds of false devotion to Mary, namely, the devotion of (1) the critical, (2) the scrupulous, (3) the superficial, (4) the presumptuous, (5) the inconstant, (6) the hypocritical, (7) the self-interested.


Critical devotees

93. Critical devotees are for the most part proud scholars, people of independent and self-satisfied minds, who deep down in their hearts have a vague sort of devotion to Mary. However, they criticise nearly all those forms of devotion to her which simple and pious people use to honour their good Mother just because such practices do not appeal to them. They question all miracles and stories which testify to the mercy and power of the Blessed Virgin, even those recorded by trustworthy authors or taken from the chronicles of religious orders. They cannot bear to see simple and humble people on their knees before an altar or statue of our Lady, or at prayer before some outdoor shrine. They even accuse them of idolatry as if they were adoring the wood or the stone. They say that as far as they are concerned they do not care for such outward display of devotion and that they are not so gullible as to believe all the fairy tales and stories told of our Blessed Lady. When you tell them how admirably the Fathers of the Church praised our Lady, they reply that the Fathers were exaggerating as orators do, or that their words are misrepresented. These false devotees, these proud worldly people are greatly to be feared. They do untold harm to devotion to our Lady. While pretending to correct abuses, they succeed only too well in turning people away from this devotion.


Scrupulous devotees

94. Scrupulous devotees are those who imagine they are slighting the Son by honouring the Mother. They fear that by exalting Mary they are belittling Jesus. They cannot bear to see people giving to our Lady the praises due to her and which the Fathers of the Church have lavished upon her. It annoys them to see more people kneeling before Mary's altar than before the Blessed Sacrament, as if these acts were at variance with each other, or as if those who were praying to our Lady were not praying through her to Jesus. They do not want us to speak too often of her or to pray so often to her.
Here are some of the things they say: "What is the good of all these rosaries, confraternities and exterior devotions to our Lady? There is a great deal of ignorance in all this. It is making a mockery of religion. Tell us about those who are devoted to Jesus (and they often pronounce his name without uncovering their heads). We should go directly to Jesus, since he is our sole Mediator. We must preach Jesus; that is sound devotion." There is some truth in what they say, but the inference they draw to prevent devotion to our Lady is very insidious. It is a subtle snare of the evil one under the pretext of promoting a greater good. For we never give more honour to Jesus than when we honour his Mother, and we honour her simply and solely to honour him all the more perfectly. We go to her only as a way leading to the goal we seek - Jesus, her Son.

95. The Church, with the Holy Spirit, blesses our Lady first, then Jesus, "Blessed art thou among women and blessed is the fruit of thy womb, Jesus." Not that Mary is greater than Jesus, or even equal to him - that would be an intolerable heresy. But in order to bless Jesus more perfectly we should first bless Mary. Let us say with all those truly devoted to her, despite these false and scrupulous devotees: "O Mary, blessed art thou among women and blessed is the fruit of thy womb, Jesus."


Superficial devotees

96. Superficial devotees are people whose entire devotion to our Lady consists in exterior practices. Only the externals of devotion appeal to them because they have no interior spirit. They say many rosaries with great haste and assist at many Masses distractedly. They take part in processions of our Lady without inner fervour. They join her confraternities without reforming their lives or restraining their passions or imitating Mary's virtues. All that appeals to them is the emotional aspect of this devotion, but the substance of it has no appeal at all. If they do not feel a warmth in their devotions, they think they are doing nothing; they become upset, and give up everything, or else do things only when they feel like it. The world is full of these shallow devotees, and there are none more critical of men of prayer who regard the interior devotion as the essential aspect and strive to acquire it without, however, neglecting a reasonable external expression which always accompanies true devotion.


Presumptuous devotees

97. Presumptuous devotees are sinners who give full rein to their passions or their love of the world, and who, under the fair name of Christian and servant of our Lady, conceal pride, avarice, lust, drunkenness, anger, swearing, slandering, injustice and other vices. They sleep peacefully in their wicked habits, without making any great effort to correct them, believing that their devotion to our Lady gives them this sort of liberty. They convince themselves that God will forgive them, that they will not die without confession, that they will not be lost for all eternity. They take all this for granted because they say the Rosary, fast on Saturdays, are enrolled in the Confraternity of the Holy Rosary or the Scapular, or a sodality of our Lady, wear the medal or the little chain of our Lady.

When you tell them that such a devotion is only an illusion of the devil and a dangerous presumption which may well ruin them, they refuse to believe you. God is good and merciful, they reply, and he has not made us to damn us. No man is without sin. We will not die without confession, and a good act of contrition at death is all that is needed. Moreover, they say they have devotion to our Lady; that they wear the scapular; that they recite faithfully and humbly every day the seven Our Fathers and seven Hail Marys in her honour; that sometimes they even say the Rosary and the Office of our Lady, as well as fasting and performing other good works.

Blinding themselves still more, they quote stories they have heard or read - whether true or false does not bother them - which relate how people who had died in mortal sin were brought back to life again to go to confession, or how their soul was miraculously retained in their bodies until confession, because in their lifetime they said a few prayers or performed a few pious acts, in honour of our Lady. Others are supposed to have obtained from God at the moment of death, through the merciful intercession of the Blessed Virgin, sorrow and pardon for their sins, and so were saved. Accordingly, these people expect the same thing to happen to them.

98. Nothing in our Christian religion is so deserving of condemnation as this diabolical presumption. How can we truthfully claim to love and honour the Blessed Virgin when by our sins we pitilessly wound, pierce, crucify and outrage her Son? If Mary made it a rule to save by her mercy this sort of person, she would be condoning wickedness and helping to outrage and crucify her Son. Who would even dare to think of such a thing?

99. I declare that such an abuse of devotion to her is a horrible sacrilege and, next to an unworthy Communion, is the greatest and the least pardonable sin, because devotion to our Lady is the holiest and best after devotion to the Blessed Sacrament.

I admit that to be truly devoted to our Lady, it is not absolutely necessary to be so holy as to avoid all sin, although this is desirable. But at least it is necessary (note what I am going to say), (1) to be genuinely determined to avoid at least all mortal sin, which outrages the Mother as well as the Son; (2) to practise self-restraint in order to avoid sin; (3) to join her confraternities, say the Rosary and other prayers, fast on Saturdays, and so on.

100. Such means are surprisingly effective in converting even the hardened sinner. Should you be such a sinner, with one foot in the abyss, I advise you to do as I have said. But there is an essential condition. You must perform these good works solely to obtain from God, through the intercession of our Lady, the grace to regret your sins, obtain pardon for them and overcome your evil habits, and not to live complacently in the state of sin, disregarding the warning voice of conscience, the example of our Lord and the saints, and the teaching of the holy gospel.


Inconstant devotees

101. Inconstant devotees are those whose devotion to our Lady is practised in fits and starts. Sometimes they are fervent and sometimes they are lukewarm. Sometimes they appear ready to do anything to please our Lady, and then shortly afterwards they have completely changed. They start by embracing every devotion to our Lady. They join her confraternities, but they do not faithfully observe the rules. They are as changeable as the moon, and like the moon Mary puts them under her feet. Because of their fickleness they are unworthy to be included among the servants of the Virgin most faithful, because faithfulness and constancy are the hallmarks of Mary's servants. It is better not to burden ourselves with a multitude of prayers and pious practices but rather adopt only a few and perform them with love and perseverance in spite of opposition from the devil the world and the flesh.


Hypocritical devotees

102. There is another category of false devotees of our Lady, - hypocritical ones. These hide their sins and evil habits under the mantle of the Blessed Virgin so as to appear to their fellow-men different from what they are.


Self-interested devotees

103. Then there are the self-interested devotees who turn to her only to win a court-case, to escape some danger, to be cured of some ailment, or have some similar need satisfied. Except when in need they never think of her. Such people are acceptable neither to God not to his Mother.

104. We must, then, carefully avoid joining the critical devotees, who believe nothing and find fault with everything; the scrupulous ones who, out of respect for our Lord, are afraid of having too much devotion to his Mother; the exterior devotees whose devotion consists entirely in outward practices; the presumptuous devotees who under cover of a fictitious devotion to our Lady wallow in their sins; the inconstant devotees who, being unstable, change their devotional practices or abandon them altogether at the slightest temptation; the hypocritical ones who join confraternities and wear emblems of our Lady only to be thought of as good people; finally, the self-interested devotees who pray to our Lady only to be rid of bodily ills or to obtain material benefits.

Thursday, January 21, 2010

The Theology of Cosmology

Please also read the supplement to this article: "Comparing "Heliocentrism" with Reality is bad science"

The word science comes from the Latin "scientia," meaning knowledge.

How do we define science? According to Webster's New Collegiate Dictionary, the definition of science is "knowledge attained through study or practice," or "knowledge covering general truths of the operation of general laws, esp. as obtained and tested through scientific method [and] concerned with the physical world."

What does that really mean? Science refers to a system of acquiring knowledge. This system uses observation and experimentation to describe and explain natural phenomena. The term science also refers to the organized body of knowledge people have gained using that system. Less formally, the word science often describes any systematic field of study or the knowledge gained from it.

The word "scientific": “regulated by or conforming to the principles of exact science,”

Whereas for “theory”, we find: “An assumption based on limited information or knowledge; a conjecture.”

And what is the definition of assumption (aside from the common pun)?

“something taken for granted; a supposition”

These are important words to keep in mind, while we discuss cosmology.

Geocentrism is the view that the earth is the center of the universe, and that the universe (sun, moon, stars, planets) revolves around the earth. Most geocentrists also believe that the earth stands still, and does not rotate on its axis. Geocentrism is in contrast to heliocentrism, which is the view that the earth itself is a planet (wanderer) and that it rotates on its axis and, along with the other planets, revolves around the sun.

Heliocentrism is a THEORY based on a mathematical model that relies on a great many unproven assumptions (which must be granted in order for the model to work), which are simply accepted as fact (and contradict what we actually see!) such as:

1) The sun is not moving in relation to the “solar system”

If we grant the assumption, which is nothing more than a conjecture to begin with, that the sun is not moving, we can’t account for night and day, so we need to make another assumption:

2) The earth is rotating

If we grant this assumption, which has also never been proven, we are still left with the problem of the seasons. The mathematical model will not work unless we grant yet more assumptions that must be factored into the equation to account for the known moon phases and seasons.

3) The earth is orbiting the sun

Since the earth cannot remain in one spot rotating and the sun cannot remain in one spot stationary, it must be assumed that the earth is orbiting the sun once per year. So the mathematician punches in his numbers and determines that the earth needs to be moving at about 67, 000 mph (a RIDICULOUS proposition, which no empirical evidence has ever supported - and even has SOLID evidence against it, such as the Michelson -Morley experiment or "Airy's Failure"). But even this proposition requires another assumption to go along with it or the model is broken.

4) The earth is tilted on its axis in relation to the sun

These assumptions are essential and interdependent and if you take any one of them away, the model no longer works. These are all unproved conjectures, which are nonetheless accepted as “fact”.

What was the definition of scientific again?

“regulated by or conforming to the principles of exact science,”

The Copernican/heliocentric model is NOT scientific. It is not knowledge gained by strict adherence to the scientific method, but a model based on theories and assumptions. In other words, to say that heliocentrism is a fact is just plain false science.

If you have ever heard of the Asch Conformity experiment, then it should not be too hard to believe that the world has willfully accepted so big a lie based on false science. If you have not heard of it, look it up.

The Catholic Church, however, has always upheld the geocentric model of the universe, and it is unlawful for Catholics to hold the heliocentric view. Popes Paul V, Urban VIII and Alexander VII have made formal declarations stating heliocentrism is opposed to Scripture and condemned the opinion that heliocentrism was true. Scriptures and Tradition support a geocentric cosmology.


The question how God created the universe is a question of faith, and as such, the answers to it should be sought in the Church, rather than in modern “science”, which is not scientific at all, and which holds religion in contempt and would relish none other than to destroy its credibility.  Too bad for modern "scientists" that the Bible has beaten them to the punch on many "discoveries".

Before we dive into the sources of revelation on the matter, let us hear what a Cardinal of the Church has to say on the matter:

Robert Bellarmine, Letter to Paolo Antonio Foscarini: “But to want to affirm that the sun really is fixed in the center of the heavens and only revolves around itself [turns upon its axis] without traveling from east to west, and that the earth is situated in the third sphere and revolves with great speed around the sun, is a very dangerous thing, not only by irritating all the philosophers and scholastic theologians, but also by injuring our holy faith and rendering the Holy Scriptures false…

“Second. I say that, as you know, the Council (of Trent) prohibits expounding the Scriptures contrary to the common agreement of the holy Fathers. And if Your Reverence would read not only the Fathers but also the commentaries of modern writers on Genesis, Psalms, Ecclesiastes, and Josue, you would find that all agree in explaining literally (ad litteram) that the sun is in the heavens and moves swiftly around the earth, and that the earth is far from the heavens and stands immobile in the center of the universe. Now consider whether the Church could encourage giving to Scripture a sense contrary to the holy Fathers and all the Latin and Greek commentators.”

“Nor may it be answered that this is not a matter of faith, for if it is not a matter of faith from the point of view of the subject matter, it is on the part of the ones who have spoken. It would be just as heretical to deny that Abraham had two sons and Jacob twelve, as it would be to deny the virgin birth of Christ, for both are declared by the Holy Ghost through the mouths of the prophets and apostles.”

Yes, he comes close to implying it is heretical to assert contrary to the doctrine of geocentrism,but he stops short of saying so explicitly, nevertheless citing the unanimous consensus of the Church Fathers in interpreting the Scriptures in this manner (which is forbidden for even the pope to contradict, hence such interpretation by unanimous consensus must be infallible, even if is not an official pronouncement of the Church).

Pope Paul III, Council of Trent, Session 4, ex cathedra: "Furthermore, in order to restrain petulant spirits, It decrees, that no one, relying on his own skill, shall,--in matters of faith, and of morals pertaining to the edification of Christian doctrine, --wresting the sacred Scripture to his own senses, presume to interpret the said sacred Scripture contrary to that sense which holy mother Church,--whose it is to judge of the true sense and interpretation of the holy Scriptures,--hath held and doth hold; or even contrary to the unanimous consent of the Fathers;"

Pope Pius IX, Vatican Council, Session 2, #1, #3, ex cathedra: "I, Pius, bishop of the Catholic Church, with firm faith... accept Sacred Scripture according to that sense which Holy mother Church held and holds, since it is her right to judge of the true sense and interpretation of the Holy Scriptures; nor will I ever receive and interpret them except according to the unanimous consent of the Fathers."



The Earth Does Not Move

The Scriptures, when taken literally, declare that the earth does not move and is established upon its foundation. The Scriptures, being inspired by the Holy Ghost, Himself, should be understood from the literal and obvious sense. The argument has been made that “God was speaking in terms that they would understand” or “He was just conveying the appearance”.

To use either of these two arguments is derogatory to the absolutely truthful nature of God. Truly, it would be no more confusing to ancient readers of Scripture if instead of saying: “And the sun and the moon stood still, till the people revenged themselves of their enemies” the passage had said: “And the sun and the moon SEEMED TO HAVE stood still, till the people revenged themselves of their enemies”.

So if we want to say that God passed off appearances as truth, then do we not make Him a liar?



Holy Scripture

Here are some of the passages from Holy Writ, which either implicitly or explicitly teach that the earth does not move.

1 Kings 2:8: “…For the poles of the earth are the Lord's, and upon them he hath set the world.”

2 Kings 22:16: “And the overflowings of the sea appeared, and the foundations of the world were laid open at the rebuke of the Lord, at the blast of the spirit of his wrath.” (Describing the earth as having “foundations” is consistent with an earth that is fixed and established and does not move, as many Scriptures reveal)

Job 38:4: “Where wast thou when I laid up the foundations of the earth?”

Job 9:2, 6: “...man cannot be justified compared with God... Who shaketh the earth out of her place, and the pillars thereof tremble." (the earth has a fixed place, out of which only God is able to move it)

Psalm 92:1: “…For he hath established the world which shall not be moved.”

Psalm 95:10: “For he hath corrected the world, which shall not be moved: he will judge the people with justice.”

Psalm 103:5: “Who hast founded the earth upon its own bases: it shall not be moved for ever and ever.”

Isaias 24:18: “…for the flood-gates from on high are opened, and the foundations of the earth shall be shaken.”

Isaias 48:13: “My hand also hath founded the earth, and my right hand hath measured the heavens: I shall call them, and they shall stand together...”

Isaias 66:1: “Thus saith the Lord: Heaven is my throne, and the earth my footstool:”

When the Scriptures say the world is “established” (in Hebrew, “kun”), it indicates that the establishment is ongoing. See, for example, 1 Paralipomenon. 22:10, Judges 16:26,29 and 1 Esdras 3:3 where “kun” is used to explain an ongoing lack of motion.

The only time Scripture says the earth will “move” (in Hebrew, “mot” - see “mot” in Job 41:23; Psalm 125:1; 140:10; and Isa. 41:7) is in the context of the end of the world, where God will come in judgment (e.g. Psalm 75:8-9). This coincides with the apocalyptic literature of, inter alia, Matt. 24:29-30 and 2 Peter 3:10-13, but never suggests actual motion.

Gen. 1:1-5; 14-19 - God created the earth on the first day, and the sun, moon and stars on the fourth day. God created them to “give light upon the earth.” The heavenly bodies were therefore created for the earth, to adorn it, and to mark its seasons. The earth is God’s focal point. This ordering is another indicator that the earth is the center of the universe. How could the sun be the center, if it wasn’t created until the fourth day? This also raises the question: How did the earth have “evening and morning” on days one to three, before the sun was created on day four? Scripture reveals this is because the universe has light that is independent of the sun and stars. In fact, St. Thomas Aquinas hypothesized that God created the sun and stars on day four from this effusive light that He created on day one (just like God created man on day six from the dirt He created on day one). This effusive light is what brought about the “evening and morning” periods of days one through three.

Job 38:18-20, 24 – in these verses, although Job knows the sun gives light, God asks Job “Where is the way where light dwelleth, and where is the place of darkness” and “By what way is the light spread, and heat divided upon the earth?” Job cannot answer God’s questions. Why can’t he, if Job knows that the sun gives light? God is referring to the light He created without any dimensional source. For example, Psalm 73:16 says “Thine is the day, and thine is the night: thou hast made the morning light and the sun.,” which distinguishes the two sources of light.

Ecclesiastes 12:1-2 also says “Remember thy Creator …Before the sun, and the light, and the moon, and the stars be darkened, and the clouds return after the rain.” The sacred writer distinguishes between “the sun” and “the light,” and also indicates that there are four separate sources of light.

Gen. 1:1; 2:1,4; Psalm 112:6; Jer. 10:11; 32:17; 51:48; Joel 3:16; Agg. 2:7,22; Isaias 24:18; 48:13 – here are some examples out of many where God distinguishes “between the heavens and the earth.” The earth is unique and distinguishable from the rest of the heavens. The Scriptures clearly teach that the earth is unique among the rest of the universe.

In St. John 17:24 Jesus says “...behold my glory which thou hast given me in thy love for me before the foundation of the world.” Jesus’ language also suggests a world that has a firm, unmovable foundation.



The Sun, Moon and Stars Move

Josue 10:12-14: “Then Josue spoke to the Lord, in the day that he delivered the Amorrhite in the sight of the children of Israel, and he said before them: Move not, O sun, toward Gabaon, nor thou, O moon, toward the valley of Ajalon. And the sun and the moon stood still, till the people revenged themselves of their enemies. Is not this written in the book of the just? So the sun stood still in the midst of heaven, and hasted not to go down the space of one day. There was not before nor after so long a day, the Lord obeying the voice of a man, and fighting for Israel.”

This is the most powerful passage which supports a geocentric view of the universe. This passage clearly says that both the sun and moon stopped moving. This is the literal reading of the passage, and the passage does not warrant a figurative or phenomenological interpretation. Why? First, the book of Josue was written to record actual historical events in the history of Israel (as opposed to figurative or poetic literature found elsewhere in Scripture), and there is no compelling reason to interpret it other than literally. Second, heliocentrists believe the moon moves. Therefore, it would be contradictory for them to claim that Josue told the moon to stand still literally, but told the sun to stand still figuratively. The most reasonable conclusion is that both the moon and sun were moving, and both the moon and sun stopped moving at Josue’s command. Finally, Josue records that the sun stopped over Gibeon, while the moon stopped over Aijalon. These are two distinct points on the earth which confirm the coordinates of cessation of movement of the sun and moon. There are other Scriptures which also indicate that the sun, moon and stars are moving:

Judges 5:20: “War from heaven was made against them, the stars remaining in their order and courses fought against Sisara.”

Judges 5:31: “So let all thy enemies perish, O Lord: but let them that love thee shine, as the sun shineth in his rising..”

2 Kings 20:11: “And Isaias the prophet called upon the Lord, and he brought the shadow ten degrees backwards by the lines, by which it had already gone down in the dial of Achaz.”

Job 9:7: “Who commandeth tile sun and it riseth not: and shutteth up the stars as it were under a seal:”

Psalm 18:6-7: “He hath set his tabernacle in the sun: and he, as a bridegroom coming out of his bride chamber, Hath rejoiced as a giant to run the way: His going out is from the end of heaven, And his circuit even to the end thereof: and there is no one that can hide himself from his heat.”

Psalm 103:19: “He hath made the moon for seasons: the sun knoweth his going down.”

Ecclesiastes 1:5: “The sun riseth, and goeth down, and returneth to his place: and there rising again.”

Ecclesiasticus 43:4-5: “The sun three times as much, burneth the mountains, breathing out fiery vapours, and shining with his beams, he blindeth the eyes. Great is the Lord that made him, and at his words he hath hastened his course”

Ecclesiasticus 46:4: “Was not the sun stopped in his anger, and one day made as two?”

Isaias 38:7-8: “And this shall be a sign to thee from the Lord, that the Lord will do this word which he hath spoken: Behold I will bring again the shadow of the lines, by which it is now gone down in the sun dial of Achaz with the sun, ten lines backward. And the sun returned ten lines by the degrees by which it was gone down.”

Habacuc 3:11: “The sun and the moon stood still in their habitation, in the light of thy arrows, they shall go in the brightness of thy glittering spear.”

St. Mark 16:2: “And very early in the morning, the first day of the week, they come to the sepulchre, the sun being now risen” St. Mark is drawing a clear parallel between the risen sun and the risen Son at this poignant moment when the women discovered that Jesus had risen from the dead. Just as the sun rises literally, so Jesus rose literally as well. Scripture also refers to Jesus as the “Sun of Justice” (see Malachias 4:2).

Gen. 1:14-15, 17: “And God said: Let there be lights made in the firmament of heaven”; and “And he set them in the firmament of heaven to shine upon the earth.” Geocentrists generally believe that God placed the stars and planets in the “firmament” (which scientists often call the “aether”) described by Moses in Genesis. The firmament is a shell containing the heavenly bodies and rotates around a fixed earth.

Daniel 12:3: “But they that are learned shall shine as the brightness of the firmament: and they that instruct many to justice, as stars for all eternity” This demonstrates that there is a relationship between the stars and the firmament, and yet a distinction between the two as well (the stars have been placed in the firmament).

Ecclesiasticus 43:1: “The firmament on high is his beauty, the beauty of heaven with its glorious shew…” This text suggests that the firmament is clear (not visible), and that the firmament shows the “heavenly heights” (the stars, which are imbedded in the firmament).

For more passages where the sun “rises,” “sets,” “goes up,” and “goes down.”, see: Genesis 15:12,17; 19:23; 28:11; 32:31; Exodus 17:12: 22:3,26; Leviticus 22:7; Numbers 2:3; Deuteronomy 11:30; 16:6; 23:11; 24:13; 24:15; Josue 1:4; 8:29; 10:12,13,27; 12:1; Judges 9:33; 14:18; 19:14; 2 Kings 2:24; 3:35; 23:4; 3 Kings 22:36; 2 Paralipomenon 18:34; Psalm 49:1; 103:22; 112:3; Isaias 13:10; 41:25; 45:6; 59:19; 60:20; Jeremias 15:9; Daniel 6:14; Amos 8:9; Jonas 4:8; Micheas 3:6; Nahum 3:17; Malachias 1:11; St. Matthew 5:45; 13:6; St. Mark 1:32; 4:6; 16:2; St. Luke 4:40; Ephesians 4:26



Church Fathers

In 1564, the Council of Trent, Session 9 infallibly declared that that no one could “in matters of faith and of morals pertaining to the edification of Christian doctrine... interpret the sacred Scriptures… even contrary to the unanimous consent of the Fathers."

This infallible declaration was restated by the Vatican Council: “In consequence, it is not permissible for anyone to interpret Holy Scripture in a sense contrary to this, or indeed against the unanimous consent of the fathers”.

In other words, when the Fathers are unanimous about an interpretation of Scripture, their understanding comes from the Sacred Deposit of Faith handed down by Christ and the Apostles. The Fathers unanimously interpreted the Scriptures to support a geocentric cosmology. According to Trent and Vatican I (two dogmatic ecumenical councils of the Catholic Church), we are not permitted to depart from their interpretation of the Scriptures, because their interpretation is deemed to have come from the Apostles. Those who reject geocentrism must explain why they do not submit to this rule of biblical interpretation set forth by two infallible councils.

Things to consider when reading the Fathers regarding the earth and sun:

1) The Fathers never say the earth moves, except at the end of time.
2) The Fathers always say the earth is at rest at the center of the universe.
3) The Fathers never say the sun is the center of the universe.
4) The Fathers never say the sun does not move around the earth, even in their scientific analysis of the cosmos.
5) The Fathers always say the earth is the center of the universe.
6) The Fathers always say the sun moves as the moon moves.
7) The Fathers recognize that some of the Greeks held that the earth moves and rotates, but they do not accept that teaching.
8) The Fathers accept the Chaldean, Egyptian and Greek teaching that the earth is at the center of the universe and does not move.
9) The Fathers hold that the earth was created first, by itself, and only afterward the sun, moon and stars.
10) The Fathers hold that light was created after the earth, but that this light preceded the light of the sun and stars.

With that, let us look at some of the quotes from the early sainted bishops, the Fathers of the Church.



The Fathers unanimity on interpreting Scripture to support a geocentric cosmology

St. Ambrose: “Worthy surely was he to stand forth as a man who might stay the course of the river, and who might say: "Sun, stand still," and delay the night and lengthen the day, as though to witness his victory. Why? a blessing denied to Moses--he alone was chosen to lead the people into the promised land. A man he was, great in the wonders he wrought by faith, great in his triumphs. The works of Moses were of a higher type, his brought greater success. Either of these then aided by divine grace rose above all human standing. The one ruled the sea, the other heaven.” (Duties of the Clergy, Bk II, Ch XX, 99)

St. Ambrose: “But they say that the sun can be said to be alone, because there is no second sun. But the sun himself has many things in common with the stars, for he travels across the heavens, he is of that ethereal and heavenly substance, he is a creature, and is reckoned amongst all the works of God. He serves God in union with all, blesses Him with all, praises Him with all. Therefore he cannot accurately be said to be alone, for he is not set apart from the rest.” (Exposition of the Christian Faith, Bk V, Ch II)

St. Anatolius of Alexandria: “Eudemus relates in his Astrologies that Enopides found out the circle of the zodiac and the cycle "of the great year. And Thales discovered the eclipse of the sun and its period in the tropics in its constant inequality. And Anaximander discovered that the earth is poised in space, and moves round the axis of the universe. And Anaximenes discovered that the moon has her light from the sun, and found out also the way in which she suffers eclipse. And the rest of the mathematicians have also made additions to these discoveries. We may instance the facts--that the fixed stars move round the axis passing through the poles, while the planets remove from each other round the perpendicular axis of the zodiac; and that the axis of the fixed stars and the planets is the side of a pente-decagon with four-and-twenty parts.” (XVII)

St. Athanasius: “but the earth is not supported upon itself, but is set upon the realm of the waters, while this again is kept in its place, being bound fast at the center of the universe. (Against the Heathen, Book I, Part I)

St. Athanasius: “For who that sees the circle of heaven and the course of the sun and the moon, and the positions and movements of the other stars, as they take place in opposite and different directions, while yet in their difference all with one accord observe a consistent order, can resist the conclusion that these are not ordered by themselves, but have a maker distinct from themselves who orders them? or who that sees the sun rising by day and the moon shining by night, and waning and waxing without variation exactly according to the same number of days, and some of the stars running their courses and with orbits various and manifold, while others move without wandering, can fail to perceive that they certainly have a creator to guide them? (Against the Heathen, Bk 1, Part III, 35)

St. Athanasius: “For by a nod and by the power of the Divine Word of the Father that governs and presides over all, the heaven revolves, the stars move, the sun shines, the moon goes her circuit, and the air receives the sun's light and the aether his heat, and the winds blow: the mountains are reared on high, the sea is rough with waves, and the living things in it grow the earth abides fixed...” (Against the Heathen, Bk 1, Part III, 44)

St. Augustine: “Let not the philosophers, then, think to upset our faith with arguments from the weight of bodies; for I don't care to inquire why they cannot believe an earthly body can be in heaven, while the whole earth is suspended on nothing. For perhaps the world keeps its central place by the same law that attracts to its center all heavy bodies.” (City of God, Bk XIII, Ch 18)

St. Augustine: “For an eclipse of the sun had also happened; and this was attributed to the divine power of Romulus by the ignorant multitude, who did not know that it was brought about by the fixed laws of the sun's course” (City of God, Bk III, Ch 15)

St. Augustine: “This he said either of those things of which he had just been speaking--the succession of generations, the orbit of the sun, the course of rivers,--or else of all kinds of creatures that are born and die.” (City of God, Bk XII, Ch 13).

St. Augustine: “What is there so arranged by the Author of the nature of heaven and earth as the exactly ordered course of the stars? What is there established by laws so sure and inflexible? And yet, when it pleased Him who with sovereignty and supreme power regulates all He has created, a star conspicuous among the rest by its size and splendor changed its color, size, form, and, most wonderful of all, the order and law of its course! Certainly that phenomenon disturbed the canons of the astronomers, if there were any then, by which they tabulate, as by unerring computation, the past and future movements of the stars, so as to take upon them to affirm that this which happened to the morning star (Venus) never happened before nor since. But we read in the divine books that even the sun itself stood still when a holy man, Joshua the son of Nun, had begged this from God until victory should finish the battle he had begun; and that it even went back, that the promise of fifteen years added to the life of king Hezekiah might be sealed by this additional prodigy. But these miracles, which were vouchsafed to the merits of holy men, even when our adversaries believe them, they attribute to magical arts; so Virgil, in the lines I quoted above, ascribes to magic the power to "Turn rivers backward to their source, And make the stars forget their course."”(City of God, Book XXI, Ch 8).

St. Augustine: “Who else save Joshua the son of Nun divided the stream of the Jordan for the people to pass over, and by the utterance of a prayer to God bridled and stopped the revolving sun? Who save Samson ever quenched his thirst with water flowing forth from the jawbone of a dead ass? Who save Elias was carried aloft in a chariot of fire?” (Tractates, XCI, Ch XV, 24-25, 2).

St. Augustine: “I desire to know the power and nature of time, by which we measure the motions of bodies, and say (for example) that this motion is twice as long as that. For, I ask, since "day" declares not the stay only of the sun upon the earth, according to which day is one thing, night another, but also its entire circuit from east even to east, according to which we say, "So many days have passed" (the nights being included when we say "so many days," and their spaces not counted apart), since, then, the day is finished by the motion of the sun, and by his circuit from east to east, I ask, whether the motion itself is the day, or the period in which that motion is completed, or both? For if the first be the day, then would there be a day although the sun should finish that course in so small a space of time as an hour. If the second, then that would not be a day if from one sunrise to another there were but so short a period as an hour, but the sun must go round four-and-twenty times to complete a day. If both, neither could that be called a day if the sun should run his entire round in the space of an hour; nor that, if, while the sun stood still, so much time should pass as the sun is accustomed to accomplish his whole course in from morning to morning. I shall not therefore now ask, what that is which is called day, but what time is, by which we, measuring the circuit of the sun, should say that it was accomplished in half the space of time it was wont, if it had been completed in so small a space as twelve hours; and comparing both times, we should call that single, this double time, although the sun should run his course from east to east sometimes in that single, sometimes in that double time. Let no man then tell me that the motions of the heavenly bodies are times, because, when at the prayer of one the sun stood still in order that he might achieve his victorious battle, the sun stood still, but time went on. For in such space of time as was sufficient was that battle fought and ended. I see that time, then, is a certain extension. But do I see it, or do I seem to see it? Thou, O Light and Truth, wilt show me.” (Confessions, Bk XI, Ch XXIII, 30)

St. Augustine: “You see, then, my brethren, you see, if you see inwardly, what kind of light this is, of which the Lord says, "He that follows me shall not walk in darkness." Follow the sun, and let us see if you will not walk in darkness. Behold, by rising it comes forth to you; it goes by its course towards the west. Perhaps your journey is towards the east: unless you go in a contrary direction to that in which it travels, you will certainly err by following it, and instead of east wilt get to the west. If you follow it by land, you will go wrong; if the mariner follows it by sea, he will go wrong. Finally, it seems to you, suppose, that you must follow the sun, and you also travel yourself towards the west, where it also travels; let us see after it has set if you will not walk in darkness. See how, although you are not willing to desert it, yet it will desert you, to finish the day by necessity of its service. But our Lord Jesus Christ, even when He was not manifest to all through the cloud of His flesh, was yet at the same time holding all things by the power of His wisdom. Your God is whole everywhere: if you fall not off from Him, He will never fall away from you.” Tractates on the Gospel of St. St. John 34 (St. St. John 8:12), #6.

St. Basil: “There are inquirers into nature who with a great display of words give reasons for the immobility of the earth...It is not, they go on, without reason or by chance that the earth occupies the center of the universe...Do not then be surprised that the world never falls: it occupies the center of the universe, its natural place. By necessity it is obliged to remain in its place, unless a movement contrary to nature should displace it. If there is anything in this system which might appear probable to you, keep your admiration for the source of such perfect order, for the wisdom of God. Grand phenomena do not strike us the less when we have discovered something of their wonderful mechanism. Is it otherwise here? At all events let us prefer the simplicity of faith to the demonstrations of reason.” (Nine Homilies on the Hexameron, 10)

St. Basil: “If the sun, subject to corruption, is so beautiful, so grand, so rapid in its movement, so invariable in its course; if its grandeur is in such perfect harmony with and due proportion to the universe: if, by the beauty of its nature, it shines like a brilliant eye in the middle of creation; if finally, one cannot tire of contemplating it, what will be the beauty of the Sun of Righteousness?” (Homilies, 6)

St. Basil: “From thence the sun, returning to the summer solstice, in the direction of the North, gives us the longest days. And, as it travels farther in the air, it burns that which is over our heads, dries up the earth, ripens the grains and hastens the maturity of the fruits of the trees.” (Homilies, 6, 8).

St. Basil: “It will not lead me to give less importance to the creation of the universe, that the servant of God, Moses, is silent as to shapes; he has not said that the earth is a hundred and eighty thousand furlongs in circumference; he has not measured into what extent of air its shadow projects itself whilst the sun revolves around it, nor stated how this shadow, casting itself upon the moon, produces eclipses.” (Homilies, IX).

St. Basil: “In the midst of the covering and veil, where the priests were allowed to enter, was situated the altar of incense, the symbol of the earth placed in the middle of this universe; and from it came the fumes of incense.” (The Mystic Meaning of the Tabernacle, Bk V, Ch VI; Clement of Rome, Stromata, Bk V)

St. Basil: “Like tops, which after the first impulse, continue their evolutions, turning upon themselves when once fixed in their centre; thus nature, receiving the impulse of this first command, follows without interruption the course of ages, until the consummation of all things.” (Homilies, V, 10)

St. Basil: “Besides, we see that the great wisdom of Him who governs all, makes the sun travel from one region to another, for fear that, if it remained always in the same place, its excessive heat would destroy the order of the universe.” (Hexaemeron, Homily III)

St. John Cassian: “He was a man who, after the close of his life had been decreed and the day of his death determined by the Lord's sentence, prevailed by a single prayer to extend the limits set to his life by fifteen years, the sun returning by ten steps, on which it had already shone in its course towards its setting, and by its return dispersing those lines which the shadow that followed its course had already marked, and by this giving two days in one to the whole world, by a stupendous miracle contrary to the fixed laws of nature. Yet after signs so great and so incredible, after such immense proofs of his goodness, hear the Scripture tell how he was destroyed by his very successes.” (Twelve Books on the Institutes, Bk XI, Ch X).

St. John Chrysostom: “Dost thou not see how God is daily blasphemed and mocked by believers and unbelievers, both in word and in deed? What then? Has He for this extinguished the sun? or stayed the course of the moon? Has He crushed the heavens and uprooted the earth? Has He dried up the sea? Has He shut up the fountains of waters? or confounded the air? Nay, on the contrary, He makes His sun to rise, His rain to descend, gives the fruits of the earth in their seasons, and thus supplies yearly nourishment to the blasphemers, to the insensible, to the polluted, to persecutors; not for one day or two, but for their whole life. Imitate Him then, emulate Him as far as human powers admit. Can thou not make the sun arise?” (Homilies on First Timothy, Homily VI)

St. John Chrysostom: “And what took place at a later period were few and at intervals; for example, when the sun stood still in its course, and started back in the opposite direction. And this one may see to have occurred in our case also. For so even in our generation, in the instance of him who surpassed all in ungodliness, I mean Julian, many strange things happened. Thus when the Jews were attempting to raise up again the temple at Jerusalem, fire burst out from the foundations, and utterly hindered them all.” (Homilies on St. Matthew, Homily IV)

St. John Chrysostom: “And again, David saith of the sun, that "he is as a bridegroom coming out of his chamber, and rejoiceth as a giant to run his course." Seest thou how he places before thee the beauty of this star, and its greatness? For even as a bridegroom when he appears from some stately chamber, so the sun sends forth his rays under the East; and adorning the heaven as it were with a saffron-colored veil, and making the clouds like roses, and running unimpeded all the day; he meets no obstacle to interrupt his course. Beholdest thou, then, his beauty?” (Homilies to Antioch, Homily X)

St. John Chrysostom: “For He not only made it, but provided also that when it was made, it should carry on its operations; not permitting it to be all immoveable, nor commanding it to be all in a state of motion. The heaven, for instance, hath remained immoveable, according as the prophet says, "He placed the heaven as a vault, and stretched it out as a tent over the earth." But, on the other hand, the sun with the rest of the stars, runs on his course through every day. And again, the earth is fixed, but the waters are continually in motion; and not the waters only, but the clouds, and the frequent and successive showers, which return at their proper season.” (Homilies to Antioch, Homily XII)

St. John Chrysostom [Speaking of the end of the world]: “For the heaven shall be disturbed and the earth shall be shaken from its foundations by reason of the fury of the wrath of the Lord of Sabaoth, in the day when His wrath shall come upon us." And again "windows" he saith "shall be opened from the Heaven, and the foundations of the earth shall be shaken the earth shall be mightily confounded, the earth shall be bent low, it shall be perplexed with great perplexity, the earth shall stagger grievously like the drunkard and the reveller; the earth shall shake as a hut, it shall fall and not be able to rise up again: for iniquity has waxed mighty therein. And God shall set His hand upon the host of the Heaven in the height in that day, and upon the kingdoms of the earth, and He shall gather together the congregation thereof into a prison, and shall shut them up in a stronghold." And Malachi speaking concordantly with these said" Behold the Lord almighty cometh, and who shall abide the day of His coming or who shall stand when He appeareth? for He cometh like a refiner's fire, and like fullers soap: and He shall sit refining and purifying as it were silver, and as it were gold.” (Letters to Theodor, Letter I, 12)

St. John Chrysostom: “Consider of how great value is the righteous man. Joshua the son of Nun said, "Let the sun stand still at Gibeon, the moon at the valley of Elom" (Josue 10:12), and it was so. Let then the whole world come, or rather two or three, or four, or ten, or twenty worlds, and let them say and do this; yet shall they not be able. But the friend of God commanded the creatures of his Friend, or rather he besought his Friend, and the servants yielded, and he below gave command to those above. Seest thou that these things are for service fulfilling their appointed course?

St. John Chrysostom: “This was greater than the [miracles] of Moses. Why (I ask)? Because it is not a like thing to command the sea and the heavenly [bodies]. For that indeed was also a great thing, yea very great, nevertheless it was not at all equal [to the other]. Why was this? The name of Joshua [JESUS], was a type. For this reason then, and because of the very name, the creation reverenced him. What then! Was no other person called Jesus? [Yes]; but this man was on this account so called in type; for he used to be called Hoshea. Therefore the name was changed: for it was a prediction and a prophecy. He brought in the people into the promised land, as JESUS [does] into heaven; not the Law; since neither did Moses [bring them in], but remained without.” (Homily on the Epistle to the Hebrews, Homily VIII)

St. John Chrysostom: “Therefore it was, that Joshua, the son of Nave, said, "Let the sun stand still in Gibeon, and the moon over against the valley of Ajalon.' And again the prophet Isaias made the sun to retrace his steps, under the reign of Hezekiah; and Moses gave orders to the air, and the sea, the earth, and the rocks. Elisha changed the nature of the waters; the Three Children triumphed over the fire. Thou seest how God hath provided for us on either hand; leading us by the beauty of the elements to the knowledge of His divinity; and, by their feebleness, not permitting us to lapse into the worship of them.” (Homily to Antioch, Homily X)

Pope St. Clement of Rome: “The sun and moon, with the companies of the stars, roll on in harmony according to His command, within their prescribed limits, and without any deviation.” (First Epistle to the Corinthians, Ch XX).

Pope St. Clement of Rome: “the Creator, long-suffering, merciful, the sustainer, the benefactor, ordaining love of men, counselling purity, immortal and making immortal, incomparable, dwelling in the souls of the good, that cannot be contained and yet is contained, who has fixed the great world as a centre in space, who has spread out the heavens and solidified the earth” (Homily II, Ch XLV)

Pope St. Clement of Rome: “For it is manifest even to the unbelieving and unskilful, that the course of the sun, which is useful and necessary to the world, and which is assigned by providence, is always kept orderly; but the courses of the moon, in comparison of the course of the sun, seem to the unskilful to be inordinate and unsettled in her waxings and wanings. For the sun moves in fixed and orderly periods: for from him are hours, from him the day when he rises, from him also the night when he sets; from him months and years are reckoned, from him the variations of seasons are produced; while, rising to the higher regions, he tempers the spring; but when he reaches the top of the heaven, he kindles the summer's heats: again, sinking, he produces the temper of autumn; and when he returns to his lowest circle, he bequeaths to us the rigour of winter's cold from the icy binding of heaven.” (Pseudo-Clementine, Bk VIII, Ch XLV)

St. Cyril of Jerusalem: “And he, who could not hope to live because of the prophetic sentence, had fifteen years added to his life, and for the sign the sun ran backward in his course Well then, for Ezekias' sake the sun turned back but for Christ the sun was eclipsed, not retracing his steps, but suffering eclipse, and therefore shewing the difference between them, I mean between Ezekias and Jesus.” (Catechetical Lectures, II, 15)

St. Cyril of Jerusalem: “the earth, which bears the same proportion to the heaven as the center to the whole circumference of a wheel, for the earth is no more than this in comparison with the heaven: consider then that this first heaven which is seen is less than the second, and the second than the third, for so far Scripture has named them...” (Catechetical Lectures, VI, 3)

St. Ephraem the Syrian: “The sun in his course teaches thee that thou rest from labour.” (On Admonition and Repentance)

St. Gregory Nanzianzus: “But who gave him motion at first? And what is it which ever moves him in his circuit, though in his nature stable and immovable, truly unwearied, and the giver and sustainer of life, and all the rest of the titles which the poets justly sing of him, and never resting in his course or his benefits? How comes he to be the creator of day when above the earth, and of night when below it? or whatever may be the right expression when one contemplates the sun?” (Orations, Oration XXVIII, XXX)

St. Gregory Nanzianzus: “The sun is extolled by David for its beauty, its greatness, its swift course, and its power, splendid as a bridegroom, majestic as a giant; while, from the extent of its circuit, it has such power that it equally sheds its light from one end of heaven to the other, and the heat thereof is in no wise lessened by distance.” (Funeral Orations for St. Basil, 66).

St. Gregory Nanzianzus: “But what time, measured by the course of the sun, is to us, that Eternity is to the Everlasting, namely, a sort of time-like movement and interval co-extensive with their existence.” (Oration 38, VIII)

St. Gregory of Nyssa: “This is the book of the generation of heaven and earth,” saith the Scripture, when all that is seen was finished, and each of the things that are betook itself to its own separate place, when the body of heaven compassed all things round, and those bodies which are heavy and of downward tendency, the earth and the water, holding each other in, took the middle place of the universe; while, as a sort of bond and stability for the things that were made, the Divine power and skill was implanted in the growth of things, guiding all things with the reins of a double operation (for it was by rest and motion that it devised the genesis of the things that were not, and the continuance of the things that are), driving around, about the heavy and changeless element contributed by the creation that does not move, as about some fixed path, the exceedingly rapid motion of the sphere, like a wheel, and preserving the indissolubility of both by their mutual action, as the circling substance by its rapid motion compresses the compact body of the earth round about, while that which is firm and unyielding, by reason of its unchanging fixedness, continually augments the whirling motion of those things which revolve round it, and intensity s is produced in equal measure in each of the natures which thus differ in their operation, in the stationary nature, I mean, and in the mobile revolution; for neither is the earth shifted from its own base, nor does the heaven ever relax in its vehemence, or slacken its motion.” (On the Making of Man, 30, 1, 1)

St. Gregory of Nyssa: “But, boasting as they do that they know these things, let them first tell us about the things of inferior nature; what they think of the body of the heavens, of the machinery which conveys the stars in their eternal courses, or of the sphere in which they move; for, however far speculation may proceed, when it comes to the uncertain and incomprehensible it must stop. For though any one say that another body, like in fashion (to that body of the heavens), fitting to its circular shape, checks its velocity, so that, ever turning in its course, it revolves conformably to that other upon itself, being retained by the force that embraces it from flying off at a tangent, yet how can he assert that these bodies will remain unspent by their constant friction with each other? And how, again, is motion produced in the case of two coeval bodies mutually conformed, when the one remains motionless (for the inner body, one would have thought, being held as in a vice by the motionlessness of that which embraces it, will be quite unable to act); and what is it that maintains the embracing body in its fixedness, so that it remains unshaken and unaffected by the motion of that which fits into it?” (Answer to Eunomius’ Second Book)

St. Gregory of Nyssa: “And how does earth below form the foundation of the whole, and what is it that keeps it firmly in its place? what is it that controls its downward tendency? If any one should interrogate us on these and such-like points, will any of us be found so presumptuous as to promise an explanation of them? No! the only reply that can be given by men of sense is this:--that He Who made all things in wisdom can alone furnish an account of His creation. For ourselves, "through faith we understand that the worlds were framed by the word of God," as saith the Apostle.” (Answer to Eunomius’ Second Book)

St. Gregory of Nyssa: “...the vault of heaven prolongs itself so uninterruptedly that it encircles all things with itself, and that the earth and its surroundings are poised in the middle, and that the motion of all the revolving bodies is round this fixed and solid center...” (On the Soul and Resurrection)

St. Gregory of Nyssa: “...on whatever side the sun's rays may fall on some particular point of the globe, if we follow a straight diameter, we shall find shadow upon the opposite point, and so, continuously, at the opposite end of the direct line of the rays shadow moves round that globe, keeping pace with the sun, so that equally in their turn both the upper half and the under half of the earth are in light and darkness...” (On the Soul and Resurrection)

St. Gregory of Nyssa: “And when you look at the waning and waxing moon you are taught other truths by the visible figure of that heavenly body, viz. that it is in itself devoid of light, and that it revolves in the circle nearest to the earth, and that it is lit by light from the sun; just as is the case with mirrors, which, receiving the sun upon them, do not reflect rays of their own, but those of the sun, whose light is given back from their smooth flashing surface. Those who see this, but do not examine it, think that the light comes from the moon herself. But that this is not the case is proved by this; that when she is diametrically facing the sun she has the whole of the disc that looks our way illuminated; but, as she traverses her own circle of revolution quicker from moving in a narrower space, she herself has completed this more than twelve times before the sun has once traveled round his; whence it happens that her substance is not always covered with light.” (On the Soul and Resurrection).

St. Gregory of Neocaesarea (also know as St. Gregory of Thaumaturgus): “And the life of men weareth away, as day by day, and in the periods of hours and years, and the determinate courses of the sun, some are ever coming, and others passing away. And the matter is like the transit of torrents as they fall into the measureless deep of the sea with a mighty noise. And all things that have been constituted by God for the sake of men abide the same: as, for instance, I that man is born of earth, and departs to earth again; that the earth itself continues stable; that the sun accomplishes its circuit about it perfectly, and rolls round to the same mark again; and that the winds in like manner, and the mighty rivers which flow into the sea, and the breezes that beat upon it, all act without forcing it to pass beyond its limits, and without themselves also violating their appointed laws. (On Ecclesiastes, Ch 1, 2)

St. Hippolytus: “When Hezekiah, king of Judah, was still sick and weeping, there came an angel, and said to him: "I have seen thy tears, and I have heard thy voice. Behold, I add unto thy time fifteen years. And this shall be a sign to thee from the Lord: Behold, I turn back the shadow of the degrees of the house of thy father, by which the sun has gone down, the ten degrees by which the shadow has gone down," so that day be a day of thirty-two hours. For when the sun had run its course to the tenth hour, it returned again. And again, when Joshua the son of Nun was fighting against the Amorites, when the sun was now inclining to its setting, and the battle was being pressed closely, Joshua, being anxious lest the heathen host should escape on the descent of night, cried out, saying, "Sun, stand thou still in Gibeon; and thou moon, in the valley of Ajalon," until I vanquish this people. And the sun stood still, and the moon, in their places, so that day was one of twenty-four hours. And in the time of Hezekiah the moon also turned back along with the sun, that there might be no collision between the two elemental bodies, by their bearing against each other in defiance of law. And Merodach the Chaldean, king of Babylon, being struck with amazement at that time--for he studied the science of astrology, and measured the courses of these bodies carefully – on learning the cause, sent a letter and gifts to Hezekiah, just as also the wise men from the east did to Christ.” (Fragments, I, Discourse on Hezekiah).

St. Hippolytus: “We find in the commentaries, written by our predecessors, that day had thirty-two hours. For when the sun had run its course, and reached the tenth hour, and the shadow had gone down by the ten degrees in the house of the temple, the sun turned back again by the ten degrees, according to the word of the Lord, and there were thus twenty hours. And again, the sun accomplished its own proper course, according to the common law, and reached its setting. And thus there were thirty-two hours.” (Fragments, III, Discourse on Hezekiah).

St. Hippolytus: “For what richer beauty can there be than that of the circle of heaven? And what form of more blooming fairness than that of earth’s surface? And what is there swifter in the course than the chariot of the sun? And what more graceful car than the lunar orb? And what work more wonderful than the compact mosaic of the stars? And what more productive of supplies than the seasonable winds? And what more spotless mirror than the light of day? And what creature more excellent than man?” (Discourse on the Holy Theophany, 1)

St. Hippolytus: [Refuting the view of the Greek Ecphantus]: “And that the earth in the middle of the cosmical system is moved round its own center towards the east…” (The Prooemium, Ch XIII)

St. Irenaeus: “The sun also, who runs through his orbit in twelve months, and then returns to the same point in the circle” (Against Heresies, Bk I, Ch XVII, 1)

St. Jerome: “In Exodus we read that the battle was fought against Amalek while Moses prayed, and the whole people fasted until the evening. Joshua, the son of Nun, bade sun and moon stand still, and the victorious army prolonged its fast for more than a day.” (Against Jovinianus, Bk 2).

St. Jerome: “The moon may dispute over her eclipses and ceaseless toil, and ask why she must traverse every month the yearly orbit of the sun. The sun may complain and want to know what he has done that he travels more slowly than the moon.” (Against the Pelagians, Bk I, 19)

St. John Damascene: “For it is night when the sun is under the earth, and the duration of night is the course of the sun under the earth from its rising till its setting.” (The Orthodox Faith, Bk 2, Ch 7)

St. Justin Martyr: “The former, after he had been named Jesus (Josue), and after he had received strength from. His Spirit, caused the sun to stand still.” (Dialogue with Trypho, Ch CXIII)

St. Justin Martyr: “And again, when the land was given up to you with so great a display of power, that you witnessed the sun stand still in the heavens by the order of that man whose name was Jesus (Josue), and not go down for thirty-six hours, as well as all the other miracles which were wrought for you as time served; and of these it seems good to me now to speak of another, for it conduces to your hereby knowing Jesus, whom we also know to have been Christ the Son of God, who was crucified, and rose again, and ascended to heaven, and will come again to judge all men, even up to Adam himself.” (Dialogue with Trypho, Ch CXXXII)

St. Methodius: “And, of a truth, it seemed worth while to inquire also about the sun,--what is the manner of his being set in the heaven; also what is the orbit he traverses; also whither it is that, after a short time, he retires; and why it is that even he does not go out of his proper course: but he, too, as one may say, is observing a commandment of a higher power, and appears with us just when he is allowed to do so, and departs as if he were called away.” (Concerning Free Will)

St. Methodius: “Resuming then, let us first lay bare, in speaking of those things according to our power, the imposture of those who boast as though they alone had comprehended from what forms the heaven is arranged, in accordance with the hypothesis of the Chaldeans and Egyptians. For they say that the circumference of the world is likened to the turnings of a well-rounded globe, the earth having a central point. For its outline being spherical, it is necessary, they say, since there are the same distances of the parts, that the earth should be the center of the universe, around which, as being older, the heaven is whirling. For if a circumference is described from the central point, which seems to be a circle, for it is impossible for a circle to be described without a point, and it is impossible for a circle to be without a point,--surely the earth consisted before all, they say, in a state of chaos and disorganization.” (Banquet of the Ten Virgins, Discourse VIII, Ch XIV)



Church Magisterium

Following is a brief chronological summary of the historical developments and Magisterial pronouncements in connection with the Church’s teaching on the universe:


1564 – Council of Trent (Session IV, April 8): the Council infallibly teaches that no one could “in matters of faith and of morals pertaining to the edification of Christian doctrine...interpret the sacred Scriptures…even contrary to the unanimous consent of the Fathers.” The Fathers unanimously interpreted the Scriptures as supporting a geocentric cosmology.

1613 – Galileo publishes his Letters on Sunspots in which he praised the Copernican (heliocentric) theory.

1615 – Galileo writes a letter to one of his students, Fr. Benedetto Castelli, proclaiming the truth of Copernicanism, stating that “Scripture…in physical disputes should be reserved to the last place” as an authority for resolving those disputes. Galileo writes a similar letter to Dutchess Christina of Lorraine. Fr. Paolo Antonio Foscarini, a Carmelite friar, also writes a book defending the compatibility of Copernicanism with Scripture.

1616 – On March 5, the Congregation of the Index condemns all writings which treated Copernicanism as anything but an unproven hypothesis. The Congregation declared that such a theory was “false and contrary to Holy Scripture, which teaches the motion of the earth and the immobility of the sun, and which is taught by Nicolas Copernicus in De revolutiionibus orbium caelestium…being spread by... Father Paolo Antonio Foscarini…Therefore, so that this opinion may not spread any further to the prejudice of Catholic truth, it decrees that the said... De revolutiionibus orbium caelestium..be suspended until corrected; but that the book of the Carmelite Father, Paolo Foscarini, be prohibited and condemned.” Pope Paul V presided at this Congregation and, while his name is not on the decree, he nevertheless approved and ordered the decree as supreme teacher of the Church.

1632 – Galileo publishes the book Dialogue Concerning the Two Chief World Systems in which he openly and enthusiastically advocated the Copernican system and ridiculed the geocentric system. This publication was in direct conflict with the Council of Trent’s teaching that one could not hold a position which interprets the Scriptures contrary to the unanimity of the Fathers, and the Congregation of the Index’s ban on all books that taught the Copernican theory.

1633 – On June 22, the Holy Office formally condemns Galileo for heresy: “We say, pronounce, sentence and declare that you, the said Galileo...have rendered yourself in the judgment of this Holy office vehemently suspected of heresy, namely, of having believed and held the doctrine which is false and contrary to the Sacred and Divine Scriptures, that the sun is the center of the world and does not move from east to west and that the earth moves and is not the center of the world...after it has been declared and defined as contrary to Holy Scripture...From which we are content that you be absolved, provided that...you abjure, curse, and detest before us the aforesaid errors and heresies and every other error and heresy contrary to the Catholic and Apostolic Roman Church.” Pope Urban VIII approved the condemnation of Galileo by enforcing in forma communi the Congregation’s prohibitions against books holding the Copernican system as truth.

1633 - Galileo signs a statement which reads “with a sincere heart and unfeigned faith I abjure, curse and detest the aforesaid errors and heresies and generally every other error, heresy and sect whatsoever contrary to the Holy Church... but, should I know any heretic or person suspected of heresy, I will denounce him to the Holy Office or to the inquisitor or Ordinary of the place where I may be…”

1664 – Pope Alexander VII issues Speculatore Domus Israel, in which he solemnly sanctioned the condemnation of all books affirming the earth’s movement and the sun’s stability. Pope Alexander VII published a new official Index which included the Congregations prohibitions from 1596 to 1664. The pope declared “We, having taken the advice of our Cardinals, confirm and approve with Apostolic authority by the tenor of these presents, and command and enjoin all persons everywhere to yield to this Index a constant and complete obedience.”

1758 – Pope Benedict XIV removes Copernicus’ book from the Index, after editors removed nine sentences which taught that heliocentrism was a certainty. This was consistent with the Congregation’s decree in 1616 that the book would be banned until “corrected.” However, the Church’s condemnations of Copernicanism on the grounds that its teachings are heretical and contrary to Scripture is not (and never has been) overturned.

1870 – The Vatican Council, Canons and Decrees, Chapter III, infallibly declares that “the Church, which together with the apostolic office of teaching, has received a charge to guard the deposit of faith, derives from God the right and duty of proscribing false science, lest any should be deceived by philosophy and vain deceit. Therefore all faithful Christians are not only forbidden to defend as legitimate conclusions of science such opinions as are known to be contrary to the doctrines of the faith, especially if they have been condemned by the Church, but are altogether bound to account them as errors which put on the fallacious appearance of truth.”



The Vatican Council also dogmatically affirms the inerrancy of Scripture:

Pope Pius IX, Vatican Council, Session 3, Chapter 2, Paragraph 7, AD 1870, ex cathedra: “These books the Church holds to be sacred and canonical not because she subsequently approved them by Her authority after they had been composed by unaided human skill, nor simply because they contain revelation without error, but because, being written under the inspiration of the Holy Spirit, they have God as their author, and were as such committed to the Church.”

Heliocentrism cannot be lawfully taught or held.

Science has not proven either geocentrism or heliocentrism, but the Scriptures, the Apostolic Tradition, and the Magisterium of the Church support the geocentric position; indeed it is unlawful to interpret the Scriptures in a sense contrary to this. In fact, the Church has other dogmatic, infallible teachings such as the Immaculate Conception of Mary with less Scriptural, papal, patristic and medieval support than geocentrism. The Church has also not annulled her condemnations of heliocentrism. Those who hold the geocentric view believe that God made the earth the spiritual and material center of the universe for the Incarnation of His only-begotten Son.

It is, therefore, consistent with Catholic teaching to believe that Jesus Christ, the God-man, has united divinity with humanity at the center of the universe, which is earth. On a more basic level, the earth, being the center of the universe, was put there by God. Given the dynamics of the universe, the relative positions of the heavenly bodies, and the size of the earth, it would be impossible for the earth to be the center of the universe unless a divine agent worked out all the details.

If one can start by denying that the long held and Scripturally propounded belief that the sun rises literally, then it is only a quick stepping stone to deny that the Son also rose literally. Don't do it!

The earth being at the center, God is trying to tell us that we are special to Him. We are unique. We are destined to be with Him forever. This is why He opens His written revelation with the creation account. This is also why the Judeo-Masonic New World Order want so badly to disprove geocentrism, because if they can do that, they can argue that there is no God, or at least no God the Son. They want to argue this so that they can then put their "god' in His place.  But the Sun of Justice will shine in the end.



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