When the Popes called for open Revolution:

"The Apostolic Movement"



These Eleventh and Twelfth Century charismatic leaders were well aware that The People - - La Gente -- in "their sense of Christian fitness, though simple and even brutal, would know how to react."

And they did!

You bet!

They came storming in right out of the pages of the Old Testament.

These brothers and sisters weren't afraid to wax physical.

Put simply La Gente kicked a*s*s on wayward Deacons, Priests and Bishops, but in no particular order.

Even launching simultaneous strikes across multi - national fronts.

Just like the rank and file members of 2009's ACTS, Neo - Catechumate & Real - Deal Charismatic Movements are already primed to do today.

Just as soon as they get the word.

You bet!

The following is adapted from this revolutionary source: the legendary French Dominican real - deal Revolutionary, Pierre Mandonnet, O.P. Sister Mary Benedicta Larkin, O.P. trans. St. Dominic and His Work. St. Louis, Missouri: B. Herder Book Co., 1948. Pages 272 - 275.

"THE APOSTOLIC MOVEMENT

"The ideas and aspirations for clerical reform were not proposed simply and quietly by discreet workmen, nor were they confined merely to ecclesiastical circle; rather were they deliberately publicized from the roofs and housetops.

"Italian reformers, like Peter Damian, made incessant appeals in the churches, sounding vigorous calls for correction and renewal.

"Men stirred to this appeal; in their hearts they compared the ideal proposed to the clergy with the practice of it habitual among them [for modern examples, such things as indoor paper - trash burning mitotes, as we've been force - fed here locally, etc.].

"It was to be expected that their sense of Christian fitness, though simple and even brutal, would know how to react. [41]

"That is what happened.

"And the movement had a force that did not fear to fan the flame."


FOOTNOTE IN FULL:

"41. Everything is repeated in the history of the apostolic life. When, after a grave scandal, St. Augustine wished to consolidate in his clergy the ideal of the apostolic life which he had imposed upon them, he did not turn to the clergy, but to the people. This attempt to bring pressure through popular indignation occasioned the two celebrated sermons ( 355 and 356 ), De vita et moribus clericorum suorum (PL, XXXVIII, 1568 - 80 ) which, like a mighty echo, have transmitted to posterity the clerical ideal of the holy Bishop."


THIS IS THE END OF THIS SPECIFIC FOOTNOTE


BACK TO NEXT PARAGRAPH


"The reason was that in the face of the weakness of princes and prelates, often among the most contaminated by the pest of simony, this popular censure at times became the sole support of the reforming popes and their collaborators. [42]

"By obliging the laity through positive commands to refuse to hear Mass and receive the sacraments from priests guilty of concubinage and simony, [43] by appealing directly to the people and by requiring their own representatives to depose from office and even by force to evict from the churches the sacred ministers who did not submit to the apostolic decrees, the Gregorian popes, during the second half of the eleventh century, at times made bold use of this popular arm.


TWO FOOTNOTES IN FULL:


"42. Fliche, La reforme gregorienne, I, 157, gives contradictory opinions of historians about Gregory VII's part in the popular outbursts against simonical and incontinent clerics. Did the Pope permit them or provoke them? Fliche thinks Gregory was satisfied simply to enjoin upon the laity disobedience to disobedient pastors, and upon princes an opposition, even by force, to the services of unworthy clerics.

"But the fact remains that, when the civil or ecclesiastical powers placed an obstacle in the way of reform, Gregory did not hesitate to proceed further and rely on the party in revolt, as in the case of the Patarines. This was [also] the attitude of his predecessors, and notably that of Alexander II, who was pope in the time of Peter Damian."

"43. A synod of Rome in 1059 forbade concubinary clerics to exercise their office and decreed that no one may hear the Mass of such a priest (Mansi, XX, 907). The Roman synods of 1074 and 1075 renewed the same prescription in order that fear of the people and their censure might oblige the cleric to correct his life ( Hefele - Leclerq, V,90). The prohibition was repeated by Urban II, Paschal II, and even Innocent II (Second Lateran Council, can. 7; Hefele - Leclerq, V, 726)."


THIS IS THE END OF THESE TWO SPECIFIC FOOTNOTES!


Knee - jerk comment:

Remember! St. Francis of Assisi was still over 100 years in the future; his approach to priests co - habiting with up to three (3) live - in snuggle bunnies at one time was also revolutionary, but radically different.

George Weigel gives us a a hilarious example of this, I think his book is called The Courage to Be Catholic.

It's like one of his friars comes up to him and asks some question along these lines:

"What would you do if you knew the priest whose Mass we attend is living with three different women all at the same time [or whatever]?"

St. Francis, who never suffered pseudo - pious fools gladly, is more or less quoted as replying:

"I'd still go to Mass and receive the sacraments."

"Nuff said! :)