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  • Covenants of Sword of The Spirit/Servants of God's Love/Servants of Christ The King

    Enviado por

    John Flaherty
    878 visualizações5 páginas
    ^^^Access all Bluaquarius Documents at http://www.scribd.com/BluAquarius/documents^** Hiding in my files were two Covenants. The first one (pages 1 & 2) is older than the second one (pages 3 & 4) and probably predates it by 3 to 5 years. This first Covenant came into effect sometime between 1977 and 1982. This document describes briefly that the members of the community are all Catholics and celebrate a Sacramental lifestyle. But it also says that the community "relates" to a larger body of communities. Use of the term "relates" is code for "we suck up their teachings like a dry sponge in a swimming pool." These other groups the Community is "relating" to would have been other communities linked together in a web known as the Association of Communities. Later that association would become the Sword of the Spirit. Servants of Christ the King -a 100% Catholic body- would fully submit itself to a non-catholic body by signing the Sword of the Spirit Covenant. Fr Michael Scanlan, TOR was the Senior Coordinator of Servants of Christ the King throughout this period. On the second page of these documents it spells out very clearly that this is a high intensity group and there are penalties for serious infractions and, apparently, for vague reasons as well. "The highest disciplinary action in the Servants of God's Love is exclusion from the life of the community. Only the coordinators can exclude someone from the community, and they should do so in the case of people committing very serious wrongdoing, denying Christian doctrines, refusing to abide by the community order or publically denying special community teaching, participating in non-Christian religious or semi-Christian sects, engaging in the occult or spiritualism. The coordinators can also terminate someone's relationship with the community in the case of that person's not living up to the commitment made to the covenant." The second Covenant is an update of the first one and carries the clear identification of Sword of the Spirit. As you can see, it does not spell out specifics as the first one does. That doesn't mean that those initial rules were no longer in effect. It just means that Sword of the Spirit leaders had become savvy enough to omit anything that might be thought controversial. Just like the Sword of the Spirit Policy Notebook was never seen by anyone other than the highest leaders at the local level (the Coordinators,) so it was with the penalties for breaking the Covenant rules. One rule that was still in effect at the time of my termination was the agreement to meet with the coordinators and together discern whether or not one could, should or would resign from the Community. I have heard former members say that in this meeting it was stated, "If you speak well of us, we will speak well of you." The implied threat would be that if you malign the Community in any way, you are subject to retaliation. How could the Community retalilate? If you had been a member long enough -or even for a year- you had participated in the pastoral system. Having done so means that you would have brought personal areas of sin or failing "into the light" with your pastoral leader so that "God" could transform these areas. There were no signed documents of confidentiality in the pastoral system. Anything you had said could -and would- be used against you if an adversarial relationship developed. It was said publicly in Servants of Christ the King community that the primary way God worked in peoples' lives was through the Pastoral System. My observation -in retrospect- was that the pastoral system was "sacramentalized." Bishop Ottenweller, Tom Kneier and Keith Fournier would all publicly say that most of the abuses and injuries that people experienced occurred via the pastoral system of care in the Sword of the Spirit. Fr Michael Scanlan TOR has never commented publicly on the matter.

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    Covenants of Sword of the Spirit/Servants of God's Love/Servants of Christ the King

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    ^^^Access all Bluaquarius Documents at http://www.scribd.com/BluAquarius/documents^** Hiding in my files were two Covenants. The first one (pages 1 & 2) is older than the second one (pages 3 & 4) and probably predates it by 3 to 5 years. This first Covenant came into effect sometime between 1977 and 1982. This document describes briefly that the members of the community are all Catholics and celebrate a Sacramental lifestyle. But it also says that the community "relates" to a larger body of communities. Use of the term "relates" is code for "we suck up their teachings like a dry sponge in a swimming pool." These other groups the Community is "relating" to would have been other communities linked together in a web known as the Association of Communities. Later that association would become the Sword of the Spirit. Servants of Christ the King -a 100% Catholic body- would fully submit itself to a non-catholic body by signing the Sword of the Spirit Covenant. Fr Michael Scanlan, TOR was the Senior Coordinator of Servants of Christ the King throughout this period. On the second page of these documents it spells out very clearly that this is a high intensity group and there are penalties for serious infractions and, apparently, for vague reasons as well. "The highest disciplinary action in the Servants of God's Love is exclusion from the life of the community. Only the coordinators can exclude someone from the community, and they should do so in the case of people committing very serious wrongdoing, denying Christian doctrines, refusing to abide by the community order or publically denying special community teaching, participating in non-Christian religious or semi-Christian sects, engaging in the occult or spiritualism. The coordinators can also terminate someone's relationship with the community in the case of that person's not living up to the commitment made to the covenant." The second Covenant is an update of the first one and carries the clear identification of Sword of the Spirit. As you can see, it does not spell out specifics as the first one does. That doesn't mean that those initial rules were no longer in effect. It just means that Sword of the Spirit leaders had become savvy enough to omit anything that might be thought controversial. Just like the Sword of the Spirit Policy Notebook was never seen by anyone other than the highest leaders at the local level (the Coordinators,) so it was with the penalties for breaking the Covenant rules. One rule that was still in effect at the time of my termination was the agreement to meet with the coordinators and together discern whether or not one could, should or would resign from the Community. I have heard former members say that in this meeting it was stated, "If you speak well of us, we will speak well of you." The implied threat would be that if you malign the Community in any way, you are subject to retaliation. How could the Community retalilate? If you had been a member long enough -or even for a year- you had participated in the pastoral system. Having done so means that you would have brought personal areas of sin or failing "into the light" with your pastoral leader so that "God" could transform these areas. There were no signed documents of confidentiality in the pastoral system. Anything you had said could -and would- be used against you if an adversarial relationship developed. It was said publicly in Servants of Christ the King community that the primary way God worked in peoples' lives was through the Pastoral System. My observation -in retrospect- was that the pastoral system was "sacramentalized." Bishop Ottenweller, Tom Kneier and Keith Fournier would all publicly say that most of the abuses and injuries that people experienced occurred via the pastoral system of care in the Sword of the Spirit. Fr Michael Scanlan TOR has never commented publicly on the matter.

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    Baixe no formato PDF, TXT ou leia online no Scribd
    Sinalizar o conteúdo como inadequado
    878 visualizações5 páginas

    Covenants of Sword of The Spirit/Servants of God's Love/Servants of Christ The King

    Enviado por

    John Flaherty
    ^^^Access all Bluaquarius Documents at http://www.scribd.com/BluAquarius/documents^** Hiding in my files were two Covenants. The first one (pages 1 & 2) is older than the second one (pages 3 & 4) and probably predates it by 3 to 5 years. This first Covenant came into effect sometime between 1977 and 1982. This document describes briefly that the members of the community are all Catholics and celebrate a Sacramental lifestyle. But it also says that the community "relates" to a larger body of communities. Use of the term "relates" is code for "we suck up their teachings like a dry sponge in a swimming pool." These other groups the Community is "relating" to would have been other communities linked together in a web known as the Association of Communities. Later that association would become the Sword of the Spirit. Servants of Christ the King -a 100% Catholic body- would fully submit itself to a non-catholic body by signing the Sword of the Spirit Covenant. Fr Michael Scanlan, TOR was the Senior Coordinator of Servants of Christ the King throughout this period. On the second page of these documents it spells out very clearly that this is a high intensity group and there are penalties for serious infractions and, apparently, for vague reasons as well. "The highest disciplinary action in the Servants of God's Love is exclusion from the life of the community. Only the coordinators can exclude someone from the community, and they should do so in the case of people committing very serious wrongdoing, denying Christian doctrines, refusing to abide by the community order or publically denying special community teaching, participating in non-Christian religious or semi-Christian sects, engaging in the occult or spiritualism. The coordinators can also terminate someone's relationship with the community in the case of that person's not living up to the commitment made to the covenant." The second Covenant is an update of the first one and carries the clear identification of Sword of the Spirit. As you can see, it does not spell out specifics as the first one does. That doesn't mean that those initial rules were no longer in effect. It just means that Sword of the Spirit leaders had become savvy enough to omit anything that might be thought controversial. Just like the Sword of the Spirit Policy Notebook was never seen by anyone other than the highest leaders at the local level (the Coordinators,) so it was with the penalties for breaking the Covenant rules. One rule that was still in effect at the time of my termination was the agreement to meet with the coordinators and together discern whether or not one could, should or would resign from the Community. I have heard former members say that in this meeting it was stated, "If you speak well of us, we will speak well of you." The implied threat would be that if you malign the Community in any way, you are subject to retaliation. How could the Community retalilate? If you had been a member long enough -or even for a year- you had participated in the pastoral system. Having done so means that you would have brought personal areas of sin or failing "into the light" with your pastoral leader so that "God" could transform these areas. There were no signed documents of confidentiality in the pastoral system. Anything you had said could -and would- be used against you if an adversarial relationship developed. It was said publicly in Servants of Christ the King community that the primary way God worked in peoples' lives was through the Pastoral System. My observation -in retrospect- was that the pastoral system was "sacramentalized." Bishop Ottenweller, Tom Kneier and Keith Fournier would all publicly say that most of the abuses and injuries that people experienced occurred via the pastoral system of care in the Sword of the Spirit. Fr Michael Scanlan TOR has never commented publicly on the matter.

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    de 5

    ",

    '1he Covenant of 'llle ~

    of the Sp:irit

    In order to respond to what God is doing among us, in order to be that people He is calling us to be, we desire to give our whole live~ to Him, to follow His Son, Je~us, and to live more and more in the Holy Spirit. We desire to love and serve Him in lives of daily prayer and service; ~o praise and worship Him always; to ever seek His face; to know and serve the truth of His Word in the joy, peace, and love of the Holy Spirit; to believe what He speaks to us and to be obedient to the truth of His Word and the guidance of His Spirit; to offer hospitality to those whom He sends us; to widen our hearts to receive those He adds to our number; and to carry out the mission throughout the world that He is entrusting to us. Above all, we desire to be a people who always grow, by His great mercy, in the fervor of that first love He has given us: He who is our all.

    Ex. 19:3-6; Deut.

    7:6-8

    Rom. 12: 1 Mt. 4:18-22~ 8:18-22, 10:37-39 Mt. 19:16-29;1 Theee, 4:1; Ram. 8:5~6,12-13;cal. 5:25 Deut 6:4-5; 11:13 Psalm 34:1, 145:1-2 Psalm 105:4 John 8:31, 17:17; Acts 6:4; Rom. 14:17-18; Gal. 5:22 Lk . 1:20,45 1 Pet. 1:22; Rom. 6:16-18 Rom.8:14; Acts 26:19 Heb.13:1-2; 1 Pet. 4:8-9; Rom.12:13; 2 Cor. 6:11-13; Acts 2:41-42 John 20:21; Acts 14:26

    Rom. 12:11; Rev. 2:4-5 Nt. 13:44-46; 1 Cor. 15-28

    We desire to corisecrate our lives to Him not simply as individuals but as members members of the Sword of the Spirit.

    of a people,

    Rom. 12:4-5; 1 Pet. 2:9-10

    We know that in order for us to be truly a people of one mind and heart in our response to the Lord, we must serve and care for our brothers and sisters in the Sword of the Spirit, and we must understand and accept those things which make our life as one body possible. We know that we must meet together with the community when the community meets. We must respect and support the pattern and order of our life together. We must support the life of the community with our material and financial resources. All this is simply to take responsibility for those the Lord has given us; to be a new family, members of the same body, brothers and sisters working together in the mission He is entrusting to us as a people. We desire to put our lives into His hands completely, and to follow Him as a people wherever He may lead.

    n-et,

    1:27-2:4 In. 13:34-35; Gal.5:13-14; Eph. 4:1-3; 1 In. 3:14-18

    Lev. 23:1-4; Acts 2:46-47; Heb. 10:24-25 Deut. 16:18~ 17:8-13; Acts 2:42 1 Thess. 5:12-13; Heb 13:17 Num. 18:21-32; Acts 2:44-45 Acts 4:32-35; Gal. 6:6; 1 Tim 5: 1 7 -1 8

    Eph. 2:19; 1 Tim. 3:15

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