Martinists And Church
Are we concerned by Excommunication?
According to the 1374 Canon of the 1983 Coder, "those who take part in an association conspiring against Church will be punished by a just sentence, but those who take an active part in or lead it will be punished by interdict."
1. The Martinist Order is not mentioned.
2. The order does not conspire against Church; its regulations would not tolerate it.
3. The principle of just sentence is kept for its members, that of interdict for the leaders.
Nevertheless, the negative judgement on the Order remains unchanged, because our principles are considered incompatible with the doctrine of Church: without the Church, there is no Salvation.
The Martinist is in a state of deadly sin; does it mean that he is in breach with God, knowing what he does, meaning what he does, and choosing in total freedom to do evil?
The Martinist wants to be an instrument of God, he wants to serve God; the question above does not concern him. For men, the service of God through Christ is the answer to this kind of remarks.
We willingly let religions condemn us; judge us... under their full responsibility.
The Martinist who feels concerned by such condemnations is free to tender his resignation, which will be accepted.
The others have enough work to avoid wasting their time.
The misery of man deserves better than the condemnation of men of good will.
The Martinist clearly manifests his will to be a Christian, his desire to receive Christ like a friend; he freely makes friends with his fellow men and is by no means obliged to reveal his relation to God.
Sethos (S I) from Bruxelles reminds us in the 1953 review N°3 of L'Initiation that the Martinist Order refers to the doctrine of the Original Sin; that its members do not fight against the Roman Catholic Church or against any other church; that they pray so that Light may reach every organisation and every man. The Martinist is the servant of God. The way of reintegration is close to the parable of the return of the Prodigal Son... The Unknown Superiors want to proclaim the Truth brought by Christ, but they refuse to divulge it anywhere, at any time, in any manner, in front of anybody.
They leave the established Churches take care of the men bogged down in the world.
Am I a heretic?
If a Roman Catholic, apostolic priest questioned me about the Catholic faith and the doctrine of the Apostles, I would probably give a non-authorized version of Christianism, a different interpretation of the Bible.
However, I do not want to defy Church or any other religion at all. I do not reject the fundamental truths of Christianism; I want to integrate them, to make them mine to accept them effectively. The behaviour or the role of Clergy would be my business only if they charged men with more burden than they can carry. Social order always seems adaptable.
The Trinity seems normal; the nature of Jesus seems a mystery, however if he was not man and fully man... how to deny the humanity of Jesus if he came for us?
As for the Pope, I acknowledge His authority on all of those who acknowledge this authority.
The only privileges I recognize are those bestowed by the Spirit. It seems to me that the Scriptures should be accessible to everyone; commentaries on the Scriptures, except for personal opinions written as a means of communicating with other S I must corn from qualified specialists to avoid useless wild imaginings.
The origin of evil if God is almighty
The double nature of Christ, man-God
Are monks able to take the sins of humankind on them and expiate them through their austerity and prayers?
Do I still have to fear the Zealots, poor frightened men, uncertain of their creeds; do they suppose that I wish to defy the constituted corps?
It is intellectually interesting to raise the problem of the relation of a Martinist with a particular Church. Pragmatically, I would like men to live the Gospels fully before discussing "the sex of angels". As for the rest, let the specialists of the questions above mentioned divert us.
Meaning of the word "dogma":
Dogma designates any kind of teaching.
Dogma refers to a passage from the Scriptures expressing a revealed and thus normative will.
Martinism teaches a doctrine: that of the Reintegration of beings.
Through its rituals, it proposes symbols.
The initiations are a form of conditioning; they incite to work on oneself, to the conquest of individual freedom, to reflection, action and knowledge.
The Martinist does not feel concerned by a dogmatic faith; he has fully understood and integrated dogma; His "I believe that", "Credo ut", is not irrational belief in the truth of an enunciation but reflect a personal, cultivated opinion.
His "I believe in..." is not a confident abandon to the salutary virtues of a dogma before interpretation, but reflect a long maturation, the acceptance of supra-human realities. The Martinist dogmatism is an inner-accepted dogmatism and not a dogmatism imposed from outside.
The Martinist takes an oath on the Bible: he cannot reveal some elements of his initiatic experience.
He refers to a place of silence (Solomon 1 Kings 6-7)
The function of John the Baptist, Matthew 14:3-11
Luke 3:19-20; 9:9
Secret is natural for the followers of arcanum, Pythagoras Hermes.
Is it for martinists?
You can check if our consecrations are valid from texts:
Saul (1 Samuel 11:7)
Isaiah 8:1-4; 20
Jeremiah 13:1-11; 16:1-9; 18:1-2; 19:1-15; 27; 32; 51:59-64
Ezekiel 4:1-17; 5; 12:1-6, 17-20; 21:23-32; 24:1-27; 37:15-28
THE ORDER OF THE TEMPLE
The vine fortuneless noblemen who decided to create an Order of Monastic Knighthood had predecessors: the Knights of St John of Jerusalem returned from Rhodes and then Malta. There were also the Knights of St Lazarus of Jerusalem. The idea of a militia was neither new nor unique. Their prestige remains.
The sovereigns created orders of knighthood as Bonaparte created the "Legion of Honour". The most famous ones still are the Order of the Golden Fleece; the Order of Saint Michael; the Order of the Garter.
The chivalrous spirit can be practiced individually even in the most prestigious orders.
The Templars established regulations; their status will be imitated.
The Temple, the Templars: two magical words reminiscent of the legend: beside an exoteric order, an esoteric order is said to have existed!
Martines sees a Templar in each of his "Chosen Coen". At certain degrees, Masonry pretends to be attached to the Order of the Temple.
Let us never forget that if the Order was banned in the Kingdom of France in the XIVth century, it remained vivid in Flanders for at least 50 years on; it simply changed its name in other kingdoms! The Order of Christ in Portugal; or the goods, men and domains were transferred to another order.
According to the legend, a "Grand Master" took refuge in Scotland with his knights, where he served the King who created a new order of knighthood. The King of Scotland did not obey the Interdict of the Pope, Why would knights take refuge in a Craft Order under the aegis of Saint Andrew or the Order of the Thistle?
The knights of the Temple consider that the King of a country is only its Administrator: He himself is but a cog in Christendom. The only Supreme Chief of a Templar is the Pope. The Temple was the project manager of numerous buildings.
From historical data, the Martinist will try to understand the question of a chivalrous ideal of which the Temple remains a beautiful illustration.
SEDIR AND THE KMRIS GROUP