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Syllabus of Errors or project 2025: Giving to Caesar what belongs to God

 THE PAPAL SYLLABUS OF ERRORS. A.D. 1864   This document, though issued by the sole authority of Pope Plus IX., Dec. 8, 1864, must be regarded now as infallible and irreformable, even without the formal sanction of the Vatican Council. It is purely negative, but Indirectly it teaches and enjoins the very opposite of what it condemns as error. (Philip Schaff, The Creeds of Christendom, with a History and Critical Notes: The Greek and Latin Creeds, with Translations, vol. 2 (New York: Harper & Brothers, 1890), 213)  What authority attaches to this document? Cardinal Newman, in his defense of the Syllabus against Gladstone’s attack, virtually denied its dogmatic force, saying (Letter to the Duke of Norfolk, p. 108),  “We can no more accept the Syllabus as de fide, as a dogmatic document, than any other index or table of contents.”  But the Syllabus is more than a mere index, and contains as many definitions and judgments as titles. Moreover, the papal infa...
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The Vatican rejects the MAGA movement

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    “This is our God: Jesus, King of Peace, who rejects war, ​whom no one can use to justify war. He does not listen to the prayers of those who wage war, but rejects them, saying: ‘Even though you make many prayers, I will not listen: your hands are full of blood’.” Pope Leo on Palm Sunday, Vatican City    Luther was an Augustinian monk. His early writings show him as an independent representative of the late medieval Augustinian renaissance. When he speaks of the two kingdoms in this early period he takes up the Augustinian tradition and means by this struggle of the civitas Dei (city of God) against the civitas diaboli (city of the devil), a conflict which rules world history until the end. The expressions civitas (city) and regnum (kingdom) can be interchanged, but it is always the conflict between Jerusalem and Babylon, between Cain and Abel, good and evil, God and the devil which is meant when he speaks of the two kingdoms....
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The land of promise finds its realization in Jesus: not in types and shadows

See, I and the sons whom the LORD has given me are to be signs and portents in Israel, sent by the LORD of Hosts who dwells on Mount Zion. Isa. 8:18  Moses’s interpretation of redemptive history will become the normative pattern that later biblical authors embrace. Adam and the covenant of creation are prototypes, molds that shape and give meaning to the future biblical story line. As the Pentateuch develops, we find numerous “seeds” patterned after Adam , what we might call ectypes. Each ectype advances redemptive history and God’s reclamation of humanity from sin while also f alling short of total restoration , usually on account of each figure repeating an Adam-like “fall.”   Thus, each instantiation in the pattern creates further expectation of a coming fulfillment. These repeated patterns and the corresponding promises of eschatological salvation (e.g., Gen. 3:15; 5:29; 12:1–3; 17:1–8; 49:8–12; Num. 24:17–19) show that Moses sees Adam, Noah, Abraham, and Israel as prophe...
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