Alabaster Jar of Anti-Sacramental Mystery Part III: Is Liberalism Anticipated in the Bible? Probably, Yes! Read On!
The Three Sacraments of Initiation: Three Loaves at Midnight
TEACHER: Yes, there is actually a brief parable by Jesus about three loaves at midnight. This is much less known, but will be the source of great profundity later, a whole dimension even. Let us look at the Scripture.
And he said to them: Which of you shall have a friend, and shall go to him at midnight, and shall say to him: Friend, lend me three loaves,
 Because a friend of mine is come off his journey to me, and I have not what to set before him. And he from within should answer, and say: Trouble me not, the door is now shut, and my children are with me in bed; I cannot rise and give thee.  Yet if he shall continue knocking, I say to you, although he will not rise and give him, because he is his friend; yet, because of his importunity, he will rise, and give him as many as he needeth.
What would be your take on this?
STUDENT: Well, this is interesting. Now that I consider what you have gone over earlier, there simply are no more than two forms of Christian division, schism and heresy, and we have found their characteristic partitioning: Schismatics retain all seven sacraments but have a little instability: seven loaves, few fish. Heretics lose five sacraments and retain only two: Five loaves, two fish. There is no three here. So the three loaves must involve something of a different nature of partitioning other than rift in the Body of Christ. Here, it makes me think of ways that the Church might categorize the sacraments. I am drawing a blank.
TEACHER: There are, and, in fact, it is a prime staple of Vatican II. Let me give you a hint: marriage and holy orders are an example of a category.
STUDENT: Yes! Vocation! Now I remember. The other two categories are healing and initiation.
TEACHER: Yes, and they are laid out:
STUDENT: Excellent, and, let me guess: of the three categories above, only one has three sacraments: Initiation! This is gonna have to be our three loaves if we follow the path now. Will it fit the parable.?
TEACHER: It does! Let us probe it.
Again, the three loaves are, so far, the three sacraments of initiation:
Now, the parable has a presumably cold and hungry person coming in from a long journey petitioning for three loaves at an inopportune time, midnight. Well, let us just go with it; if we assume the sacraments of initiation, we see that normally, a young person receives these either all at once at birth (the Eastern Rites), or spread out but culminating in late childhood (West). Hence, “my children are with me in bed,” since a normal Catholic wraps up initiation by early in life. But adult converts, who journey long in life, who are never fed sacramentally, and who are therefore hungry for spiritual nourishment, come to the Church at an “inopportune time”, even as, per the Old Rite, the Midnight Easter Vigil. They, then, are brought in with three loaves all at once at “midnight”, the three great sacraments of Initiation: Baptism, Confirmation, and Eucharist.
STUDENT: That is awesome. And now, we have all the theology of the loaves and fishes. Are we ready to apply them to the Alabaster Jar scenes and the extremes? After all, we have the numbers to work with: 5 loaves, 500, 50, and 3 loaves, 300, and 30.
STUDENT: Excellent. Shall we move on to the hyper-corporal Christians?
TEACHER: Yes. Let us recall the condition of the left before we build up the Initiation sacraments discourse:
The left is soft-hearted. They have the compassionate experience to know that bad things happen to good people. They know that the suffering many times do not deserve it, that they are victims. So they show compassion; they help the persons materially. But they, then, precisely because of disillusionment of so muchinnocent suffering, have lost faith in the other-worldly things. They say to themselves, where is this God of salvation? Of meaning and purpose and Plan? If there is a Plan, and meaning, and truths, wherefore so much senseless suffering of the innocent and yet counterpart prosperity of the wicked? They, therefore, tend to downplay doctrine, truth, and the other-worldly concerns and focus on the [this-worldly] corporal works of mercy.
Hence, in the scene of the woman lavishly anointing the head of Christ with an expensive alabaster jar of ointment, the disciples complain, “Why such waste? This alabaster jar could have been sold for three hundred days wages and given to the poor”.
The worship of the God-Man, the other-worldly Savior, and the seeking of mercy—imaged by the woman lavishly anointing the head of Christ and, with painfully heart-felt contrition, seeking forgiveness, the necessary condition for salvation—is spurned for the sake of the corporal works of mercy.
We can recall also that the left is effectively anti-Original Sin, meaning, downplaying sin, its nature, and, not only not judging sinners, but not judging sins. This will play later into their anit-sacramentalism in the other four sacraments not part of initiation.
STUDENT: This is all good. But how can all this be related to the three sacraments of initiation?
TEACHER: Excellent question. It is in this: what are the catechumens being initiated into?
STUDENT: The Church!
TEACHER: Yes, but more specific.
STUDENT: A community!
TEACHER: Bingo! A community: the essence of our theology.
STUDENT: How so?
TEACHER: Because, effectively, the resolve of the liberal church is to set up a physical utopia, where all hold hands in peace and love, and where all people have food. A vague and diverse spirituality will be present, but the driving force of the communion is material sustenance. This, in a certain sense, is an image of heaven, if even perverse. Of course, when it divulges, shedding the spiritual, we get a secular utopia, communism. But community is the key, and it is all inclusive, as we saw. Hence, it is universal, even perversely universal, since contradiction in beliefs and irreconcilable cultural confrontations will be either dismissed, downplayed, or ignored. Because, then, of its universal inclusiveness, it most appropriately resembles a community, so that the three sacraments of initiation into a community, stripped of most other-worldly essence, become the rallying cry of the liberal church.
STUDENT: Excellent. Let me give a try to analyze the hyper-corporal sacramental “community.”
Hyper-Corporal Heretics, 3 Sacraments of Community
Let us keep in mind that the hyper-corporal ones all but strip the initiation sacraments of their spiritual and moral essence and leave only the corporal elements. And of those elements of the sacraments that are spiritual, they may replace the principle with something corporal or something minimally spiritual. Hence, building on the theological properties of the liberal community we have studied thus far, we have the following:
In reality, Baptism indeed initiates the recipient into a “community”, and, admittedly, the members of this community are persons that have a physical dimension with physical needs [which is not to be neglected, as in the dualistic heresies]. But there is still a whole other dimension of the community, the spiritual, that effectively is even more important, seeing as, if all members of the Church have a full stomach and a wonderful place to live when they die, but go to hell, how does it profit them? For the liberals, however, the community must be reduced to mainly a corporal society that loves God in some vague sense, but mainly just in the context of caring for the victims of temporal misfortune.
We are initiated into a mainly corporal community, the “Church,” where we share “faith” in humanity’s capacity by the “Spirit” to care for the less fortunate and down-trodden, where “salvation” will ultimately mean “all are fed,” physically, all are provided for in the material needs [effectively pushing towards communism].
“Repentance” really only means, turn away from selfishness and help others corporally. In this regard, also, that Baptism truly washes away Original Sin is downplayed. Authentic Original Sin means that whereas human beings are not utterly depraved in nature but, in fact, more or less naturally good, nevertheless, a serious tendency to selfishness and ignorance exists apart from grace and revelation. It is not to be hyperbolized yet must be taken seriously. The liberal interpretation downplays Original Sin to all but non-existent: People are basically really good and more prone to love and goodness than bad, if only they have what they need temporally. Virtually no-one has any substantial culpability. Hence, nearly all men will be saved in their view. Baptism is more emphasized as, again, entrance into a community versus washing away sin and redeeming. Baptism is also liturgical, which is heartfelt, hence, the left is very diverse and inclusive liturgically.
Authentic Confirmation has spiritual gifts to enable other-worldly salvation. It makes one a mature member of the Church. For the liberal, spiritual gifts are replaced with natural talents, or at best, spiritual gifts that are more oriented toward compassion and “love,” rather than concrete gifts to help one on the spiritual way of avoiding sin, discernment of moral and truth situations, and doing that which is right. Hence, their gifts are used not so much to help you get to heaven but to build up the community, to be used to help those in need, as in worldly charisms. One is a mature member, not of so much a spiritual Communion journeying toward other-worldly bliss, but just a “corporal community” ever improving the world to a material utopia, where all are welcome, all are fed.
The Eucharist is no longer primarily aimed at strengthening one’s spiritual condition to avoid sin and grow in sanctity, a sign of a communion of persons joined by common faith and unity in an abundance of positively revealed spiritual truths and mysteries, and worshiping in unified, uniform Liturgy, but becomes merely a “celebration and thanksgiving” of the vague, soft-headed “do unto others as you would have them do unto you” community that is “one in exercising the corporal works of mercy.” Hence, because the left largely disregards the mind, believing as “one” in positive explicit doctrines is downplayed. What you “believe” is less important than that you are “compassionate.” Hence, again, virtually all men will be saved regardless of beliefs and religion. And, effectively, the “food” of the Eucharist is no longer an end unto itself, namely to feed upon Our Lord in all His essence, but merely pointing toward that time when all humanity is “fed” literally, when all humanity has enough corporal sustenance.
TEACHER: Marvelous, Mr Student, Five Stars! Since you are on a role, why not give a try about how the other four sacraments are largely rejected in all ways.
STUDENT: You got it!
The Hyper-Corporal Mockery of the 4 non-Initiation Sacraments
The other sacraments they would rather leave behind:
Confession is purely spiritual, for the most part, since it deals with salvation, sin, mercy, grace, and spiritual mediation. So the hyper-corporal heretics must necessarily poo-poo it. This easily follows directly from our theology of the hyper-corporal heretic. Here is a sort of verbalization of how they might approach it considering their “judge neither the sinner nor the sin.”
Confession?! No way! We are not sinners! That is offensive. We are all victims. Consider, too, across all of Western Europe and Northern America, amongst other places, the land of hyper-corporal Christianity, confessions lines are veritably empty. Hardly anything is really bad. Even if it is objectively serious, virtually no culpability is ever present. Hardly anyone is really culpable at all for what they do. Just give people food, clothing, and shelter, and then they will be good people. Live and let live. Life is hard. Don’t judge, you Pharisee.
Although Marriage is an intensely physical reality in one dimension, especially when it comes to the supreme act of marriage, largely, it has mammoth spiritual and moral implications. If it is true that the corporal heretic is non-judgmental and lenient because of life’s difficulties, especially in the area of sexuality must they have contentions with the Church, for with great gift comes great sacrifice. And here, we know what this means: abstinence from fornication and masturbation before marriage; no artificial birth control; no sexual climax outside of intercourse; no divorce and remarriage; be as generous with children as you reasonably can; work hard to save the whole family’s souls. Chastity can be an enormous challenge for a Christian in a difficult world. All the more, then, will the hyper-corporal heretic have serious issues with the Church’s teachings in this regard:
Who can live chaste lives? They, per St Timothy’s Letter, “Have the semblance of godliness but deny its power thereof.” Sexuality is based on affection, less about children, who are burdens. The pull of our instincts simply cannot be curbed by Jesus or the sacraments.So, admittedly, chastity, in the sense of no fornication, no artificial birth control, no abortion, gays living celibate lives, and so forth, would be nice, but it isn’t practical. So let us go ahead and support sexual activity that is immoral and make provisions for it: birth control, divorce, abortion, gay pride.
Once again, like confession, holy orders is a sacrament of mostly spiritual dimension. Firstly, it is male only, and with the feminine bent of the corporal heretics, this will not go down well. Here, we recall that Christ became a man because the man images the Creator in the sexual union, not the woman. Hence, the priest, who stands in place of Christ, spiritually making love to his parish community, must be male for the relationship to have theological sense. That is a no go for the liberals, as we all know. From here, we can proceed:
Holy Orders? No way! Patriarchs are tyrants. In fact, let us make WOMEN the supreme ones in authority: in ordination, in teaching, in preaching, … There is a radical push in Western "Catholicism" to ordain women. And even though, "as of yet", women are not ordained, corporal heresy is saturated with women leadership roles to a very low amount of male forms; the priests, in general, are effeminate and unmanly, if not physically, then certainly spiritually. An authentic Patriarch has spiritual potency; when he descends from the altar down upon his bride, the parish community, he is called to proactively penetrate her innermost mind and heart and impregnate her with real seed, real substance: truth, doctrine, meaning, mystery, purpose, and real inspiration to go and live what she has learned, so help her God. The dragon's mockery of the patriarch is effeminacy: the priest is spiritually impotent, and what seed might come forth from him is largely sterile, since it is mainly dessert—no main course. Hence, pretty much, the anti-Patriarch, the effeminate counterfeit of what a priest should be, just massages his bride's abdomen gently and gives her strawberry shortcake before she slumbers.
Anointing of the Sick
Is there meaning in human suffering? For the Pharisee, suffering is a sign of losing favor with God. The corporal heretic DOES know that suffering usually means the opposite: the person is a victim, or at least, has found his misfortune through no fault of his own. The solution, of course, is that suffering can be united with Jesus on the cross and offered up for souls. No suffering that cannot be helped at the time need be wasted. Without this good news, the corporal heretic has a veritable insane drive to eliminate all suffering in the world, as if, in some self-same insane reality, it could be done. They are like the person who wants to save the world, not realizing that God only expects us to do what we can. Hence: can we really help save souls by offering up our crosses to God? A Roman fiction; God is hands off to this world; His involvement is minimal, if non-existent. Suffering should be eliminated at nearly all costs: if it gets bad, you should be able to eliminate substantial burdens: euthanasia, abortion, same-sex activity, and so forth.
In another dimension, the reality of God offering a last minute hope in the anointing leaves a positive note of prospect for even the hardest of sinners. However, the hyper-corporal heretic will hyperbolize this into veritable universalism.
How was that?
TEACHER: Excellent once again! I’ll take over from here and do the secular messiansim for the liberal, and you can do the Pharisee.
STUDENT: Sounds good.
TEACHER: Ok, here we go. As we have already seen in previous sections of this essay, when the religious extremes lose all sense of the spiritual, they ultimately digress into secular messianism. The corporal heretics are no exception:
The Secular Mockery of the Three Sacraments of Community: Communism
The three sacraments are counterfeited by communism, and, as just mentioned, since God has been utterly stripped from the “community”, the STATE REPLACES GOD!
Anti-Baptism:Have not faith in God and do what pleases Him, but have faith in the State and do its bidding. The propogranda and totalitarianism of the communist state.
Anti-Confirmation: You don't need spiritual gifts for your spiritual end, salvation in the next life. Rather, you need worldly gifts for your temporal end in this life: to seek your own personal worldly glory and the end of the state, its survival and prosperity.
Anti-Eucharist: We don't need God to provide us our spiritual food, to build up the spiritual Kingdom, to win salvation in the next life, ending all sin and death. Rather, we need the State to provide us all our physical food, to build up the physical Kingdom, that secular salvation may reign in the this life, that poverty may end.
And yet, the Christ has said, "The poor you will always have with you." It is absolutely not possible to eliminate the cross completely, and it is all the more diabolically impossible to solve the human problems apart from God's truth and grace: "The persecution that accompanies her pilgrimage on earth will unveil the ‘mystery of iniquity’ in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth." - CCC 574-575
But at the end of the world, the ultimate man of perdition, the Antichrist, will betray "all that is of God, yes, the God-Man," in order that he may have and give to humanity "all that this world can offer," 30 pieces of silver!
The Dragon’s Secular Mockery of the Sacraments of Division
STUDENT: That is so apropos. What then, may I ask, of these numbers, 300, 30, and such?
TEACHER: Excellent question! What is amazing here is to look into these mystical numbers in the alabaster jar scenes. Remember that we had 300 and 30 in the liberal scene (the jar is worth “300 days wages,” and Judas, almost immediately after the scene, goes and begins the betrayal plan of the Christ for “30 pieces of silver”) and 500 and 50 in the Pharisaical scene (in Jesus’ parable, the one servant owes “500 days wages” and the other “50”). We already have the primary factor in association: 3 and 5, or the liberals correlating to the 3 sacraments of initiation, and the pharisees correlating to the 5 sacraments lost by heretics.
Consequently, the only thing left to ascertain is the different degrees of ten: 100 and 10, as in 3*100, 3*10, and so forth.
STUDENT: How can we view 10 and 100 then?
TEACHER: Well, in short, we can view 10 as a symbol of the world, or worldliness.
STUDENT: Really? How so.
TEACHER: Well, for starters, two beasts and a dragon in the Apocalypses of Old and New Testaments have 10 horns. We know these beasts image great, evil manifestations of worldliness opposed to God in history. They are purely of the world, of the flesh. Too, the ten horns have been seen as the Ten Commandments, which the devil and his kingdoms fight with. When you throw out the Ten Commandments, you become solely of the world, the enemy of God’s People, and the fullest expression of the fall in human history. The best you can hope for in terms of goodness is merely natural. So it is fitting to see 10 as a symbol of the world or worldliness.
STUDENT: That makes sense. How then would you apply it to the numbers in question?
TEACHER: As follows: factor each number.
30 = 3 x 10
300 = 3 x 10 x 10
If 10 is the world, or worldliness, then 10 by itself can be PURE worldliness, as in the 30 (only one factor of ten), whereas 10 x 10 can be like a double-dimension world, or, as it were, “other-worldly”; however, even though 10 x 10 is like an other-worldly situation, it is still nothing but tens and so remains worldly. In that vein, it implies a situation that can be called “pseudo-spiritual”.
The results are now immediate: the alabaster jar is worth “300 days wages”, whereas the fully diabolical transaction is 30 pieces of silver. Remember, the alabaster jar is liberal religion, and so 300 must apply to that. This fits perfectly! 10 x 10 gives it a pseudo-spiritual nature: having the semblance of another world, but really just being worldly, e g., per St Timothy’s letter, “having the semblance of godliness but denying its power.” And the 3? What else! The 3 sacraments of community: the jar is like an earthen vessel, our mortal bodies that contain the ointment that is our soul. And what are the works of the mortal world worth except, in the end, “300 days of labor.”
Judas is then easy. He has merely one factor of ten, 3 x 10. So his image is purely worldly, or secular, and also possesses the 3, the number of community, hence, communism, as above.