The False Conciliar "Faith" Cannot be Reconciled with Catholicism

The promulgation of the Protestant and Judeo-Masonic Novus Ordo liturgical travesty by means of Giovanni Battista Enrico Antonio Maria Montini/Paul VI’s very misnamed Missale Romanum on April 3, 1969, resulted in a regime of ceaseless, unremitting, mind-numbing changes. These changes and variations are so numerous that it is not uncommon for “conservative” Catholics within the conciliar structures to encounter stagings of this abomination of desolation that vary so widely from one place to another—and even within a single parish—as the “options” permitting such idiosyncratic differences are all permitted and are to be found in the General Instruction to the Roman Missal. (For an excellent history on how the liturgical revolution, which hijacked the Liturgical Movement that began with Dom Prosper Gueranger, O.S.B., in the Nineteenth Century, made substantial inroads during the last decade of Pope Pius XII's pontificate, please see a series of articles written by Dr. Carol A. Byrne, who is very much opposed to sedevacantism, at The Start of The New Liturgical Movement. One can follow the “Continued” links at the end of this article—and each subsequent one, numbering over hundred in total, to read the entire series, which is well worth reading.)

The teleology of error is such that one falsehood must multiply into many other falsehoods over the course of time, and the counterfeit church of conciliarism so replete with error as to make whatever decisions its officials take at one time subject to the same kind of “reevaluation” and “adjustment” with which they have dismissed the dogmatic decrees of Holy Mother Church’s twenty legitimate general councils and the defense of dogmatic truth by our true popes. What one conciliar “pope” does can be undone by the next conciliar “pope,” and no conciliar “pope” was more intent on undoing anything approximating Catholicism that had been maintained prior to his “election” on March 13, 2013, than the late Jorge Mario Bergoglio, who was succeeded by a man, Robert Francis Prevost, who is just as intent as Bergoglio was in isolating the modernized Mass of Tradition to the outer fringes of the conciliar world.

To this end, “Pope” Leo XIV has authorized the liturgical revolutionary named Arthur Roche, the prefect of the conciliar sect’s liturgical dicastery to squash any expectation held by ever-wishful traditionally-minded Catholics still attached to the “structures” in the belief they represent the true Catholic Church that he is going to repeal Traditiones Custodes, July 16, 2021, the Commemoration of Our Lady of Mount Carmel, and restore the late Joseph Alois Ratzinger’s Summorum Pontificum, July 7, 2007:

 Pope Leo XIV supports the Latin Mass-suppressing document Traditionis Custodes and specifically requested Cardinal Arthur Roche’s document on the liturgy backing Traditional Latin Mass (TLM) restrictions, according to a Spanish publication.

La Razón reported Sunday that it has been “able to confirm” Cardinal Roche distributed this year’s consistory document on the liturgy “at the request of Leo XIV and, therefore, with his approval of its content.”

The outlet also reported that Pope Leo reviewed this document and “Not a single comma was changed.”

The delivery of the text to the cardinals therefore showcased the “position of the new Pope on this issue” and was “not a provocation by Roche” as some claimed, the Spanish outlet concluded.

Leo’s stamp of approval means the pontiff indeed supports the suppression of the Traditional Latin Mass. Roche’s leaked consistory text repeated Pope Francis’ claim that the Novus Ordo Missae is “the sole expression of the lex orandi of the Roman Rite.” It further stated that the permission granted to offer the TLM was a mere “concession that in no way envisaged (its) promotion,” and that “we cannot go back to that ritual form.”

La Razón’s report supports Roche’s recent claim that Pope Leo will not restore freedoms for the Traditional Latin Mass.

“No, Pope Leo is not going to change Traditionis Custodes, and he’s not going back to Summorum Pontificum,” the prefect of the Dicastery for Divine Worship and the Discipline of the Sacraments told the British Catholic weekly The Tablet on Wednesday.

Latin Mass suppressions ordered by multiple bishops since Leo took office have already suggested that the pope does not intend to revoke Traditionis Custodes, which has been firmly denounced by clergy and scholars as a repudiation of the perennial practice of the Catholic Church and even of solemn Church teaching. (Pope Leo approved Cardinal Roche's document supporting Latin Mass restrictions: report.)

It is mystifying to me that, at this late hour, there are Catholics who still cling to the furtive hope that their “pope,” who is just as “welcoming” and “accompanying” of sodomites as his predecessor, has “blessed” a block of ice, and treated a pro-abortion, pro-sodomite lay woman as a legitimate Successor of Saint Augustine of Canterbury, among so many other defections from the Holy Faith, is going to “liberate” the modernized version of the Immemorial Mass of Tradition that in itself always meant by the liturgical revolutionaries to be transitional in nature.

The liturgical revolution was meant to serve as vessel of perdition by which the people, having become so accustomed to ceaseless liturgical changes, would come to view matters of Faith and Morals as subject to ceaseless, change, instability and unpredictability, which is why so many, if not most, ordinary Catholics who take the time and trouble to go the Protestant and Judeo-Masonic Novus Ordo liturgical travesty on a regular basis are not in the least bit fazed by such things as changing the very nature of what they believe is the Catholic Church from its monarchical, hierarchical nature as founded by Christ the King upon the Rock of Peter, the Pope, into a “democratic” and “consultative” body that makes decisions of doctrine and morality on the basis the ability of the “people” to accept and to live in accordance with them.

After all, the “weekend liturgy” is “planned” in all too many cases within the counterfeit church of conciliarism by diocesan and/or parish “liturgy committees,” which of which exercise plenary power to decide which hymns will be sung, which “eucharistic prayer” will be used, which “prayers of the faithful” will be said, who will participate in the “offertory procession,” the number of “eucharistic ministers” to be used at each putative liturgy, and in several cases that I knew about recently in the past, approve or disapprove of a presbyter’s draft “homily” for the “weekend” services, and all of this is exactly what Giovanni Battista Enrico Antonio Maria/Paul VI desired fifty-seven years ago and which Robert Francis Prevost supports fully.

Here is what Paolo Sicko said in 1969:

We wish to draw your attention to an event about to occur in the Latin Catholic Church: the introduction of the liturgy of the new rite of the Mass. . . . This change has something astonishing about it, something extraordinary. This is because the Mass is regarded as the traditional and untouchable expression of our religious worship and the authenticity of our faith. We ask ourselves, how could such a change be made? What effect will be given to these questions and to others like them, arising from the innovation. (Giovanni Montini, November 18, 1969, General Audience address, quoted in Christopher A. Ferrara and Thomas E. Woods, Jr., The Great Facade: Vatican II and the Regime of Novelty in the Roman Catholic Church, Remnant Press, 2002, p. 163.)

We ask you to turn your minds once more to the liturgical innovation of the new rite of the Mass. . . . A new rite of the Mass: a change in a venerable tradition that has gone on for centuries. This is something that affects our hereditary religious patrimony, which seemed to enjoy the privilege of being untouchable and settled. . . . We must prepare for this many-sided inconvenience. It is the kind of upset caused by every novelty that breaks in on our habits. . . . So what is to be done on this special and historical occasion? First of all, we must prepare ourselves.This novelty is no small thing. We should not let ourselves be surprised by the nature, or even the nuisance, of its exterior forms. As intelligent persons and conscientious faithful we should find out as much as we can about this innovation. . . .

It is here that the greatest newness is going to be noticed, the newness of language. No longer Latin, but the spoken language will be the principal language of the Mass. The introduction of the vernacular will certainly be a great sacrifice for those who know the beauty, the power and the expressive sacrality of Latin. We are parting with the speech of the Christian centuries; we are becoming like profane intruders in the literary preserve of sacred utterance. We will lose a great part of that stupendous and incomparable artistic and spiritual thing, the Gregorian chant. We have reason indeed for regret, reason almost for bewilderment. What can we put in the place of that language of the angels? We are giving up something of priceless worth. But why? What is more precious than those loftiest of our Church's values?

The answer will seem banal, prosaic. Yet it is a good answer, because it is human, because it is apostolic. Understanding of prayer is worth more than silken garments in which it is royally dressed. Participation by the people is worth more--particularly participation by modern people, so fond of plain language which is easily understood and converted into everyday speech. (Giovanni Montini, General Audience address, November 26, 1969, quoted in The Great Facade, pp. 163-164.)

In other words, a true understanding of the Holy Sacrifice of the Mass is the very antithesis of the false theological precepts upon which the ever-evolving and thus perpetually unstable Protestant and Judeo-Masonic Novus Ordo liturgical travesty was meant to be from its very inceptions.

The Protestant and Judeo-Masonic Novus Ordo liturgical service is indecent of its very false nature

Men such as Michael Martin hate even the modernized version of the Immemorial Mass of Tradition because he hates the Faith that it expresses with its permanence, beauty, structure and orderliness, a point that Monsignor Klaus Gamber, who was himself not a traditionalist and was in favor of liturgical reforms, was honest enough to make in The Reform of the Roman Liturgy:

Not only is the Novus Ordo Missae of 1969 a change of the liturgical rite, but that change also involved a rearrangement of the liturgical year, including changes in the assignment of feast days for the saints. To add or drop one or the other of these feast days, as had been done before, certainly does not constitute a change of the rite, per se. But the countless innovations introduced as part of liturgical reform have left hardly any of the traditional liturgical forms intact . . .

At this critical juncture, the traditional Roman rite, more than one thousand years old and until now the heart of the Church, was destroyed. A closer examination reveals that the Roman rite was not perfect, and that some elements of value had atrophied over the centuries. Yet, through all the periods of the unrest that again and again shook the Church to her foundations, the Roman rite always remained the rock, the secure home of faith and piety. . . .

Was all this really done because of a pastoral concern about the souls of the faithful, or did it not rather represent a radical breach with the traditional rite, to prevent the further use of traditional liturgical texts and thus to make the celebration of the "Tridentime Mass" impossible--because it no loner reflected the new spirit moving through the Church?

Indeed, it should come as no surprise to anyone that the prohibition of the traditional rite was announced at the same time as the introduction of the new liturgical texts; and that a dispensation to continue celebrating the Mass according to the traditional rite was granted only to older priests.

Obviously, the reformers wanted a completely new liturgy, a liturgy that differed from the traditional one in spirit as well as in form; and in no way a liturgy that represented what the Council Fathers had envisioned, i.e., a liturgy that would meet the pastoral needs of the faithful.

Liturgy and faith are interdependent. That is why a new rite was created, a rite that in many ways reflects the bias of the new (modernist) theology. The traditional liturgy simply could not be allowed to exist in its established form because it was permeated with the truths of the traditional faith and the ancient forms of piety. For this reason alone, much was abolished and new rites, prayers and hymns were introduced, as were the new readings from Scripture, which conveniently left out those passages that did not square with the teachings of modern theology--for example, references to a God who judges and punishes.

At the same time, the priests and the faithful are told that the new liturgy created after the Second Vatican Council is identical in essence with the liturgy that has been in use in the Catholic Church up to this point, and that the only changes introduced involved reviving some earlier liturgical forms and removing a few duplications, but above all getting rid of elements of no particular interest.

Most priests accepted these assurances about the continuity of liturgical forms of worship and accepted the new rite with the same unquestioning obedience with which they had accepted the minor ritual changes introduced by Rome from time to time in the past, changes beginning with the reform of the Divine Office and of the liturgical chant introduced by Pope St. Pius X.

Following this strategy, the groups pushing for reform were able to take advantage of and at the same time abuse the sense of obedience among the older priests, and the common good will of the majority of the faithful, while, in many cases, they themselves refused to obey. . . .

The real destruction of the traditional Mass, of the traditional Roman rite with a history of more than one thousand years, is the wholesale destruction of the faith on which it was based, a faith that had been the source of our piety and of our courage to bear witness to Christ and His Church, the inspiration of countless Catholics over many centuries. Will someone, some day, be able to say the same thing about the new Mass? (Monsignor Klaus Gamber, The Reform of the Roman Liturgy, p. 39, p. 99, pp. 100-102.)

Yeah, the Novus Ordo abomination of desolation is so "human" and "understandable" that the freestyle liturgist himself, the late Jorge Mario Bergoglio, had to warn "bishops" and priests/presbyters in the conciliar structures not to use their cellular phones during what purports to be Holy Mass. We can see full well what has happened as a result of making a faux Catholic liturgy more "accessible" as the glories of the Immemorial Mass of Tradition that remained in the truncated Ordo Missae of 1965 were thrown out in favor of the "prosaic."

Thus, the conciliar liturgy has served as a prototype for the so-called “synodal path” of decentralization, inculturation, and participation that Jorge Mario Bergoglio let loose upon all aspects of the Catholic Faith (and that Robert Francis Prevost/Leo XIV has said he desires to continue) as prophesied by Pope Saint Pius in the passage cited at the beginning of this comment that I find it useful to repeat once again:

It remains for Us now to say a few words about the Modernist as reformer. From all that has preceded, it is abundantly clear how great and how eager is the passion of such men for innovation. In all Catholicism there is absolutely nothing on which it does not fasten. They wish philosophy to be reformed, especially in the ecclesiastical seminaries. They wish the scholastic philosophy to be relegated to the history of philosophy and to be classed among absolute systems, and the young men to be taught modern philosophy which alone is true and suited to the times in which we live. They desire the reform of theology: rational theology is to have modern philosophy for its foundation, and positive theology is to be founded on the history of dogma. As for history, it must be written and taught only according to their methods and modern principles. Dogmas and their evolution, they affirm, are to be harmonized with science and history. In the Catechism no dogmas are to be inserted except those that have been reformed and are within the capacity of the people. Regarding worship, they say, the number of external devotions is to be reduced, and steps must be taken to prevent their further increase, though, indeed, some of the admirers of symbolism are disposed to be more indulgent on this head. They cry out that ecclesiastical government requires to be reformed in all its branches, but especially in its disciplinary and dogmatic departments They insist that both outwardly and inwardly it must be brought into harmony with the modern conscience which now wholly tends towards democracy; a share in ecclesiastical government should therefore be given to the lower ranks of the clergy and even to the laity and authority which is too much concentrated should be decentralized The Roman Congregations and especially the index and the Holy Office, must be likewise modified The ecclesiastical authority must alter its line of conduct in the social and political world; while keeping outside political organizations it must adapt itself to them in order to penetrate them with its spirit. With regard to morals, they adopt the principle of the Americanists, that the active virtues are more important than the passive, and are to be more encouraged in practice. They ask that the clergy should return to their primitive humility and poverty, and that in their ideas and action they should admit the principles of Modernism; and there are some who, gladly listening to the teaching of their Protestant masters, would desire the suppression of the celibacy of the clergy. What is there left in the Church which is not to be reformed by them and according to their principles?  (Pascendi Dominici Gregis, No. 38)

A Few Concluding Observations

By way of conclusion, therefore, it should be noted that there are very few remaining numbers of Catholics who bother to attend Protestant and Judeo-Masonic Novus Ordo liturgical travesty who have any inkling that the doctrinal and liturgical revolutionaries of conciliarism planned a synthetic liturgy intended to destroy the Roman Rite of the Catholic Church to appeal to Protestants so as to make what presented itself, albeit falsely, as Catholicism, "less threatening" to them as well as to make the liturgy a “safe space” for hardened sinners.

 How do we know this to be so?

They told us, that is how:

We must strip from our Catholic prayers and from the Catholic liturgy everything which can be the shadow of a stumbling block for our separated brethren that is for the Protestants." (Annibale Bugnini, L'Osservatore Romano, March 19, 1965.)

Let it be candidly said: the Roman Rite which we have known hitherto no longer exists. It is destroyed. (Father Joseph Gelineau, an associate of Annibale Bugnini on the Consilium, 1uoted and footnoted in the work of a John Mole, who believed that the Mass of the Roman Rite had been "truncated," not destroyed. Assault on the Roman Rite)

Douglas Horton, a Protestant observer at the "Second" Vatican Council who wrote a four-volume diary of that council's sessions, explained his hope for a Catholic liturgy that was able to speak to the times, a goal that has worked so well in "mainstream" Protestant sects that most of them on the verge of absolute extinction, something that is practically the case with the false religion of conciliarism in once proudly Catholic Europe. Here is an excerpt from Mr. Horton's diaries:

Some of the fathers are grandly radical. "Reformation is not only desirable but necessary." Today's mind is not that of the sixteenth century, and therefore a liturgy to reach the people with the unchanging truth of Christ should not be exactly like that of the sixteenth century." Uniformity when not needed contradicts the the very nature of the church." We have pomp and ceremony: we should take out the pomp--and the ceremonies should be made made understandable." "Better say one word in a known language than a thousand words in an unknown one--a sentiment which suggested that the council should be at least as radical as St. Paul. . . .

It has just come over me that the most striking and memorable rite of all to be seen here in St. Peter's would be the celebration of the Lord's Supper as we know it in our local village church in New Hampshire, and as it is well known in hundreds of thousands of Protestant communities where Puritan simplicity is the norm. Imagine, at the head of the nave in the mighty cathedral, a table such as might be found in any home in the neighborhood, a minister inviting to it the entire Christian community gathered at the church, the same and bread and cup being used (whether wine or grape juice) as are used in everyday life, the words of the service being in the mother tongue of the worshipers, the living Christ present, his Spirit pervading all--this, in my mind, would be an exciting event for the old basilica. (But I should add that I expect to wait a few generations before the sons of Rome agree with me.) (Douglas Horton, Vatican Diary: 1962: A Protestant Observes the First Session of Vatican Council II, pp: 45; 118.) 

Mr. Horton did not have to wait generations for his "dream" to come true. His dream was shared by the man who became the conciliar "pontiff" on June 21,1963, Giovanni Battista Enrico Antonio Maria Montini/Paul VI:

"[T]he intention of Pope Paul VI with regard to what is commonly called the Mass, was to reform the Catholic liturgy in such a way that it should coincide with the Protestant liturgy.... [T]here was with Pope Paul VI an ecumenical intention to remove, or at least to correct, or at least to relax, what was too Catholic in the traditional sense, in the Mass, and I, repeat, to get the Catholic Mass closer to the Calvinist mass" (Dec. 19, 1993), Apropos, #17, pp. 8f; quoted in Christian Order, October, 1994. (Jean Guitton, a close friend of Giovanni Montini/Paul VI. The quotation and citations are found in Christopher A. Ferrara and Thomas E. Woods, Jr., The Great Facade, The Remnant Publishing Company, 2002, p. 317.) 

Behold the wreckage of Mr. Horton's "dream," which has become a nightmare that was unimaginable sixty-two and one-half years ago upon the death of Pope Pius XII.

The Novus Ordo has bred disbelief in the Real Presence of Our Blessed Lord and Saviour Jesus Christ in the Most Blessed Sacrament and has countenanced disrespect and familiarity with what purports to be His Eucharistic Species as part and parcel of its very perverse nature.

Contempt for the sacrificial nature of the priesthood and the Mass has been bred by having the celebrant, whether validly ordained or not, of the Novus Ordo service face the people, a novelty that was introduced by Protestantism and made its appearance in any number of "Mass of the Future" celebrations that took place here and there prior to the altars being turned around in the 1960s as the focus of Catholics was no longer on the priest as an alter Christus but as a "presider" who gawked at them as they gawked at him and noted his own "individual" style of "presiding" during the "liturgy."

Contempt for the distinctive nature of the ordained priest as a sacerdos, not the "presider" of a service, has been bred by the removal of the altar rail in most conciliar-occupied Catholic churches, thereby obliterating the distinction between the sacerdotal nature of the ordained priest and the common priesthood of the faithful that each Catholic has by virtue of his Baptism.

The removal of the altar rail has also obliterated the distinction between time and eternity that is supposed to be represented, respectively, by the nave of a Catholic church and the sanctuary. Holy Mass, although at a particular time and in a particular place by a particular priest, is the unbloody re-presentation of the one Sacrifice of the Son to the Father in Spirit and in Truth on the wood of the Holy Cross. It is at one and the same time Calvary and a foretaste of the eternal glories of Heaven. The very architecture of a Catholic church is supposed to signify this distinction. The removal of the altar rail--and the introduction of the time-bound vernacular languages, which are subject to change and ideological manipulation--have combined to make of what purports to be the Holy Sacrifice of the Mass a culture-conditioned "celebration" that celebrates the here-and-now, not the transcendent mystery of the Sacrifice of the Cross.

The invasion of the sanctuary by lay people to fulfill all manner of roles has further obliterated the distinction between the sacerdotal priesthood of the ordained priest and the common priesthood of the faithful by which we, by means of our prayers and sacrifices and sufferings and mortifications and penances, help to sanctify our own daily life and the world by uniting our prayers and offerings to those of the alter Christus in the Mass. The priest has thus been reduced to a mere (and apparent) "sacramental machine" who is to sit during most the "Mass" as the lay people read and sing and serve at the altar.

Disbelief in the Real Presence of Our Blessed Lord and Saviour Jesus Christ in the Eucharist has been bred by mandating, at least in most instances in most places around the conciliar world, that the faithful stand for the reception of what purports to be Holy Communion, signaling that they are but the equal of the One they believe they are receiving in "Holy Communion."

This disbelief in the Real Presence of Our Lord in the Eucharist has been hastened further by the "permission" granted by Giovanni Battista Enrico Antonio Maria Montini/Paul VI in 1977 for the reception of what purports to be "Holy Communion" in the hand, thereby making it appear once again as though we are not dumb sheep who need to be fed on the tongue by our shepherds, that we are capable of "feeding ourselves" with our unconsecrated hands.

The proliferation of "Extraordinary Ministers of the Eucharist" (otherwise known as "Eucharistic Ministers") has added to the confusion of roles between the laity and the putative clergy while it has led to numerous, repeated instances of allegedly consecrated "hosts" falling to the ground and spillage of what purports to be the Most Precious Blood of the Divine Redeemer onto clothing and the floor. The of one parish wrote in his bulletin many years ago now that what he believed to consecrated hosts were the “Body, Blood, Soul, Divinity of Jesus Christ” after he had been informed that his parishioners were finding presumably consecrated hosts on the windshields of cars in the parking lot as well as in the pews of the church in question. The pastor in question was understandably concerned about what would have been sacrileges if the hosts had been consecrated, although I should note that there are some instances in some conciliar settings where there is a co-mingling of ciboria containing consecrated and unconsecrated hosts if a true priest is either in residence at a parish or offers the “Extraordinary Form” (aka the modernized version of the Immemorial Mass of Tradition) and deposits hosts from his true offering of Holy Mass into a ciborium that is placed into the tabernacle. What a mess.

Little needs to be mentioned concerning the decorum of many of the faithful, the immodesty of attire, the endless talking in church before, during and after the "service," the banal and sometimes most offensive "music" that enshrines the false spirit of the world and reaffirms the faithful in their essential "goodness" (which coincides with the General Instruction to the Roman Missal's contention in Paragraph 15 that "outward signs of penance belong to another age in the history of the Church"), and the disgraceful conduct of many of the "presiders" during Novus Ordo services.

Alas, it would be useful to note once again that of all of the egregious elements of the "liturgical reform" effected by the "Second" Vatican Council and its aftermath, the elimination of the universal language of the Church, Latin, has resulted not in a "greater understanding" of the Mass, as was expected by the fathers of the "council," but in a contempt for the Mass and a loss of the sacred, the mysterious and the transcendent. Latin expresses the universality and immutability of the Faith, lifting our spirits above the time bound constraints of the moment to God, Who lives outside of time and space. The incredible arrogance of "modern man," which asserted that Latin made the Mass "inaccessible" to the people, helped to create a false "memory" of the past that sought to wipe out the truth that hundreds of millions of illiterate peasants over the centuries knew the Mass very well, being immersed in its glories from the time that they were in their mothers' wombs. One can behold the rotten fruit of such arrogance in a local conciliar parish, where very few people even care to genuflect as they dress immodestly and congregate to speak loudly right in front of where the Blessed Sacrament is supposed to be reposed, no less in such spectacles that have taken place at the theatrical farces represented by the outdoor "liturgies" of Karol Wojtyla/John Paul II, Joseph Alois Ratzinger/Benedict XVI, Jorge Mario Bergoglio, and Robert Francis Prevost/Leo XIV.

A true offering of the Holy Sacrifice of the Mass can ever disturb our peace.

A true offering of the Holy Sacrifice of the Mass, which is, of course, the unbloody re-presentation of God the Son's Sacrifice of Himself to His Co-Equal and Co-Eternal Father on the wood of the Holy Cross in atonement for our sins.

The Twenty-second Session of the Council of Trent made this abundantly clear with the following pronouncement on September 17, 1562, four hundred years, twenty-four days before the opening of the "Second" Vatican Council by Angelo Roncalli/John XXIII:

CANON VII.--If any one saith, that the ceremonies, vestments, and outward signs, which the Catholic Church makes use of in the celebration of masses, are incentives to impiety, rather than offices of piety; let him be anathema. (Session Twenty-Two, Chapter IX, Canon VII, Council of Trent, September 17, 1562, CT022.) 

The path to Heaven can be trod only by those who are willing to bear the Cross and to lift it high in their daily lives. considering it our privilege to bear witness to the truth of the state of the Church Militant in this time of papal vacancy and, if possible where one lives, to hear the Immemorial Mass of Tradition offered at the hands of true bishops and priests who reject conciliarism, seeking only to live in such a way that we will be ready at all times to die in a state of Sanctifying Grace as a member of the Catholic Church, outside of which there is no salvation and without which there can be no true social order.

The battle that we fight is on behalf and in defense of the Holy Faith. It was to undermine and then supplant the true Faith with the false, condemned tenets of Modernism that the conciliar revolutionaries concocted the Novus Ordo liturgical service, which has served its purpose as a singular vessel of perdition to evangelize on behalf of those condemned tenets and to consign the true memory of the Catholic past to the Orwellian memory hole.

The Immemorial Mass of Tradition of the Latin Rite of Holy Mother Church is not the same thing as the modernized version of the “Latin Mass” that was made the “gold standard” of “traditionalism” by the Society of Saint Pius X and then by Karol Josef Wojtyla/John Paul II in Quattuor Abhinc Annos, October 3, 1984, and in Ecclesia De Ad Afflicta, July 2, 1988.

What is called the “1962 Missal,” however, was in was in use universally in the counterfeit church of conciliarism from the First Sunday of Advent in 1961, December 3, 1961, to Saturday, November 28, 1964, before it was replaced by Giovanni Battista Enrico Antonio Maria Montini/Paul VI with the Ordo Missae that eliminated Psalm 42 and, among other “novelties,” permanently abolished the Prayers after Low Mass, which had been made “optional” in the so-called “1962 Missal.” (Details of the Ordo Missae, which was known colloquially at the time as the “transitional Mass,” can be found in Experts in Dismissing Papal Primacy.) To reiterate: the 1962 Missal was in effect universally for precisely three years!

Noting that none of us who have come to see the true state of the Church in this time of apostasy is one whit better than anyone else, we must nevertheless, despite our own faults and failings, try to defend the Holy Faith that the conciliar revolutionaries continue to make war against, a defense that can only bear fruit in the future if we continue to do our work for the honor and glory of the Most Blessed Trinity as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary.

May every Rosary we pray help Catholics of good will within the conciliar structures to see the truth of the state of the Church Militant in this time of apostasy and have the courage to do what the Transalpine Redemptorists have done by recognizing that the Catholic Church can never be touched by error or novelty and that a true pope can never be the enemy of the Catholic Faith (see, for example, Another Memorandum to “Bishop” Joseph Strickland: Our Blessed Lord and Saviour Jesus Christ is Inseparable from His true Church).

Immaculate Heart of Mary, pray for us now and at the hour of our death.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saint John Mary Vianney, pray for us.

Saint Lawrence the Deacon, pray for us.

Saint Romanus, pray for us.

Saint Philomena, pray for us.

Pauline Jaricot, pray for us.

Appendix

Father Francis X. Weninger’s Three Sermons for the Eleventh Sunday after Pentecost

First Sermon

"And they bring to Him one deaf and dumb, and they besought Him that He would lay His hands upon him."--Mark 7, 32.

Those portions of the Gospels which are read to the faithful in the course of the ecclesiastical year seem to be selected, it might almost be said, at random from the Sacred Scriptures. To the preacher, also, whose duty it is to discourse, year after year, from those fragments, it might at first sight appear difficult to make a practical application of this or that Gospel to the spiritual wants of his hearers. This, however, is not so; for, as each Gospel is in turn presented for the instruction of the faithful, it will become more evident that the Word of God is a manna which contains the most varied and delicious tastes, and, moreover, that it impresses the mind as being the ever new and yet immutable truth of the word of Him Whom St. Augustine addressed as "Beauty always ancient yet ever new."

Indeed, if the preacher were every year to direct the attention of his hearers to the same important point of doctrine, it would be, even to the very same congregation, most interesting as well as instructive, since every word of the Gospel is intimately connected with the great work of redemption; for instance, the lesson for this Sunday tells us how Christ vouchsafed to heal the deaf and dumb man.

Let its consider how deaf the human race has ever been to the Word of God, and whatever relates to their salvation.

Mary, whose heart was ever open to the inspirations of the Holy Ghost, obtain for us the same readiness to receive the admonitions of the Spirit of Love and Truth! I speak in the most holy name of Jesus, for the greater honor and glory of God!

If there is any thing which should call forth our astonishment, it is this spiritual deafness of the human race, both individually and collectively, and the incredible indifference manifested in regard to all that God has revealed concerning our existence and eternal destination--the fall of man, his redemption, and that eternity which draws nearer each day. This disposition was manifest even in paradise, before the fall, and afterwards developed itself to such an enormous extent as to justify the assertion, that after our first parents had yielded to the seductions of Satan, their whole posterity became afflicted with this voluntary deafness.

As I have already said, this disposition was perceptible when the fidelity of our first parents was put to the test, for they seemed to give a more ready ear to the seducing wiles of the tempter than to the warning voice of God. Yes, it would seem that our first mother found something far more attractive in the alluring voice of the devil, and the delicious taste of the fruit, than in the exercise of the obedience which she owed to her Maker and Sovereign Lord. His divine command was unheeded and despised at the intimations of greatness conveyed by the serpent: "You shall be as gods."

Adam and Eve fell, and, with them, the race of man became subject to sin and death. But God, in His mercy, decreed that His well-beloved Son should redeem and save the souls created for eternal happiness.

But, alas! Cain, the first-born of the human kind, closed his heart to the inspirations of divine grace, and stained the earth with his brother's blood! And in every age of the world so many, many souls have been found to follow in his footsteps, that, as time wore on, the human race became more and more deaf to the voice of God, and its ways seemed perverted to the ways of iniquity.

Noah, for a hundred years, spoke in terms of entreaty, as well as warning; but his words fell upon ears which refused to heed. He built the ark amid the jeers and mockery of those who looked on in scorn; and, even after the deluge, how soon did heathenism stifle the voice of conscience, and close the ears of the soul!

Almighty God set apart for Himself a nation, through which the whole human family might receive warning and instruction, and be prepared for that wonderful and much-desired event the birth of the Redeemer of the world.

Yet how did the world behave towards this people? We need only look at Pharao. Moses spoke to him, threatening him in the name of the Lord. He listened, yet heard not, for he was obdurate. Again, Moses appeared, and spoke in terms of terrible warning to the wicked king. God sends him various punishments; noxious insects of every kind infest the land, and cause fearful destruction; the waters change into blood; the light of the sun is darkened; the destroying angel spares not the first-born of the Egyptians; and, nevertheless, the hearts of Pharao and his people remained closed to the voice of God. Hearing it exteriorly, they despised it interiorly, until the Lord stretches forth his avenging arm, and the waters of the Red Sea engulf that rebellious host in their terrible depths.

And even in regard to the chosen people of God, was not their spiritual deafness astonishing and deplorable? Amid the thunder's roll and the lightning's flash the Israelites listen as the commands of God are proclaimed; but even while they listen they turn away unheeding, and, in spite of the wonders they witness, pay homage to a golden calf. God sends them a succession of prophets, and they put them all to death.

Christ Himself appears. He speaks, He, the Incarnate Wisdom of God. The people throng around Him; but that class of priests, so wise in their own estimation, yet so totally depraved, the scribes and Pharisees, cry out in tones of scorn: "Which of us hears Him?"

Ascending to heaven, Christ sends His Apostles to announce to all mankind the word of salvation. The Holy Ghost, the promised Paraclete, appears in the form of fiery tongues, above their heads; and, taking in the utmost boundaries of the earth, they proclaim to all men the Word of God.

But St. Paul has told of the results, as he himself experienced them, when, at Athens, he publicly addressed the inhabitants of that world-renowned city. Some laughed in derision, some promised to listen at a future time, which never came for them; and the other Apostles, as they went their ways to the nations of the earth, too often met with the same discouraging results. Oh, how sad, my brethren, when we reflect that this deplorable indifference still characterizes the children of Adam, even after the Gospel has been preached, and the Church spread over the whole earth, and its holiness proved by the most wonderful effects and astonishing miracles.

Even today, and in this so-called age of enlightenment and culture, in this our nineteenth century, how fearfully indifferent are not men to the truths which the Word of God teaches, about their spiritual duties, their ultimate destination, and the momentous affair of their eternal salvation! This inattention and indifference is so much the more surprising because it presents such a striking contrast to the manner in which men generally act when they are told of something; which, by performing certain duties, or fulfilling certain conditions, they can gain, and by which they can greatly promote their temporal interests. Ah, yes! They eagerly hasten to that spot in some far-off land, where they are told that the bright gold lies buried deep in the soil, waiting only to enrich him who is so fortunate as to find it. They even brave the perils of the mighty deep, uncertain whether they will ever safely reach the shore. The same is true of honors and dignities. Observe the different aspirants to a throne; with what anxiety they watch the various political changes, fearing to lose the slightest chance of turning them to their advantage.

It is ever the same, beloved in Christ. Look at the sick. If they are told of some eminent physician or celebrated remedy, they will inquire into or send in quest of the same; they are all anxiety, and leave nothing undone to regain their health. The mechanic is ever on the alert to hear of new inventions; the merchant watches every opportunity to buy and sell to advantage; the man of wealth knows no rest, for, day and night, he is seeking to add to his store, or, hearing of a probable panic, he rushes to the spot where he can learn the truth, and try to avert the worst.

And, by means of God's Holy Word, man is told of the joys of heaven, the glory therein, and of the terrible and eternal torments which are prepared for sinners in hell. It penetrates the ears of the body, but the spiritual hearing is gone. The human race goes recklessly on, living in a state of indifference as if wholly unconcerned for the future. Alas! Christians--Catholics--are no better, if they were only aware of it! They act as did the Jews, when St. Stephen preached to them: "They stopped their ears;" that is, they resolutely avoid attending service at those hours, when they would be reminded of their duties to God; or, when they are present, they attend not to the word of salvation, even if they hear it exteriorly. O folly! folly! To seek after the transitory joys and honors of earth in preference to listening to the Divine Word; to plunge, perhaps, into the vilest dissipations, rather than mortify their passions; to listen to the voice of the worldling or infidel, yet to close their hearts against the warning voice of God's minister, who seeks to win souls for Christ.

O Lord, preserve us from the evil of willful deafness of the soul; for, when it becomes chronic, all hope of salvation is over forever! Amen!

Second Sermon

"And they bring to Him one deaf and dumb; and they besought Him that He would lay His hand upon him." Mark 7, 32.

I considered with you, most beloved in Christ, when the Gospel of this Sunday was read for you last year, the lamentable indifference of mankind in general to the sublime truths and terrible warnings of our holy faith and its Divine Founder, and how, since the fall, man seems as though stricken with a spiritual deafness, which prevents him hearing the word of God!

And if he does hear it, he listens, as it were, against his will, not only paying no attention to what would show him the way to happiness; but going so far as to despise and deny it. We have also reflected upon the eagerness with which he seeks after all that he deems best for his temporal welfare, and the readiness with which he believes all that he hears on the subject. In truth, it would seem as if, in his corrupted state, he found more pleasure in falsehood than in truth! Far different from holy David, who cried out: "The wicked have told me fables; but not as Thy law. All Thy statutes are truth, and therefore a light to guide my feet to heaven!"

If this strike you, as it surely must, as a miserable condition, scarcely less so is the state of those Christians who hear and believe, but live, notwithstanding, such lukewarm and tepid lives, as to give the impression that they care nothing for what they hear and believe.

But neither of these classes of deaf-mutes need despair of being healed; for there are ample means to effect their restoration, and these, with the Divine assistance, I will point out to you today.

Mary, spouse of the Holy Ghost, obtain for us, from that Spirit of Love, a perfect willingness to hear and obey the voice of God! I speak in the most holy name of Jesus, for the greater honor and glory of God!

Last year I also dwelt on the pitiable, and, indeed, most culpable, state into which this indifference to hearing that Divine voice has cast the human race. As it existed in ages past, it prevails at the present time, a truth which was brought particularly home to me, when, recently, I was explaining to a Protestant, who was extremely obstinate in her own opinion, that there is but one Church, one true Church, and how it could be no other than that which has existed for over eighteen hundred years that was founded by Christ when He lived among men. In the very beginning this Protestant assured me that, say what I might, she would not be convinced; that she would retain the form of belief she had always professed, even though she knew that every word of my argument would be true!

While I spoke, the lady allowed her gaze to wander constantly, as if to assure me of her inattention, as well as to banish from her mind every thought that might have touched her heart or shown her the truth.

When, in conclusion, I asked her: "Now, what do you say? Am I not right?" she replied, with the utmost indifference: "It may be that you are; I was not listening to you; for I intend to remain what I am."

I once met a soldier, dying in an hospital in Galicia, and endeavored to lead him to believe in and embrace our holy faith. In the very face of death, his reply was: "It is useless, priest; even if God Himself were to stand before me, with the terrible assurance that if I refused to become a Catholic I would this very day be plunged into the abyss of hell; rather would I go to perdition than become a member of the faith you profess!"

But praise and thanks to our merciful Lord, all heretics and infidels do not so willfully harden their hearts against the truth! But still the spiritual deafness, so universally prevailing, is most deplorable.

What is equally, if not more lamentable, is, that even among the children of the true Church, there exists a tepidity and indifference, which is alike sad, and astonishing. I include also those Catholics who certainly hear and believe the word of God; but seem content that their days should pass on in this spirit of tepidity, perfectly indifferent about leading a holy life, but content if they barely fulfill their religious duties. They strive not after Christian perfection; neither do they hunger and thirst after justice!

This indifference, when displayed by those who have not heard the Divine Word, and who, therefore, neither believe nor concern themselves about it, is some what to be wondered at; but how difficult it is to comprehend that a Christian, who really believes the Divine truths of faith, and what they inculcate about our salvation, the imitation of Christ and His saints, and that eternity which most certainly awaits us--who admits that there is a judgment he can not escape, a purgatory which perhaps holds those he has given bad example, a heaven and hell to reward or to punish--who, in fine, would be willing to give up every thing, even life itself, for his faith, can yet remain wholly absorbed in the interests of earth, making but little preparation for death!

But as I said, there is a remedy for this insensibility, this spiritual deafness. We shall find this remedy if we reflect on the manner in which Christ cured the deaf-mute of today's Gospel.

He took him aside. What is signified by this? Our Lord wished to show that the principal cause of spiritual deafness, and moral indifference, is found in the influence which the example of, and intercourse with others exert upon the lives of those afflicted there with. Jews and heathens, heretics and infidels, reproduce in their thoughts, and imitate in their actions, whatever they see and hear! The same is true of indifferent and lukewarm Christians. They verify the adage: "Show me your company, and I will tell you what you are!"

Therefore, that your spiritual deafness may be healed, you must not live with the crowd, nor follow the crowd, but retire and meditate earnestly and often, for with justice has the Prophet Jeremias declared : "With desolation is all the land made desolate, because there is none that considereth in his heart." The world is filled with wickedness, infidelity, want of faith, impiety and indifference to supernatural things, because "no one thinketh in the heart." O Christian, retire into yourself, examine your own heart, listen to the word of God, understand it, and it will exercise a most decisive influence upon your life!

Christ put His finger into the ears of the deaf and dumb man. What signifies this? It admonishes us, that if we take an interest in the conversion of sinners to a holy life, or of heretics to the one true faith, we should not make use of lengthy arguments and abstruse explanations to lead them to the path of right and truth; for plain reasons, based on admitted truths, and confirmed by experience, have most weight.

For heretics and infidels, the consideration of the following truths would be most beneficial: There is but one God and Creator; as a rational being, I am immortal; therefore, between God and me there exists a relation which is called Religion, and which is founded upon the revelation of God to man, since reason alone, and of itself, is not explicit concerning the consequences of that relationship. Christ was the first teacher of this divinely revealed religion, and after Him, by His own appointment, the Apostles and their successors--the bishops and priests of the Church. This Church, founded by Him, is the Catholic Church, which is therefore the only true one, and, the only one in which salvation can be found. If those who are separated from the fold of Christ, either by infidelity or some perverted form of religion, show themselves inclined to enter her fold, it is unwise to lose time in lengthy discussions; but go to meet them, rather, with outstretched arms. Show them the truth in all its sublimity, and pray earnestly to God that He may bless your efforts for Christ's dear sake.

The same means should be adopted with great sinners, whom some faithful child of the Church wishes to lead gently to God. They should be urged to consider the great contrast between their mode of life and their faith, and the imminent danger to which they expose their eternal salvation if they refuse to live consistently with their belief.

"And spitting, Christ touched His tongue." The spittle signifies the littleness of all the frail and fleeting goods of earth, and of the empty pleasures of this mortal life. The exaggerated estimate of earthly riches and enjoyments is precisely what stands in the way of a true conversion to a zealous and pious life--a life in perfect accord with the teachings of holy faith.

Christ looked up to heaven and prayed. This admonishes us to direct our thoughts to heaven, and to excite in our hearts the desire for that happy home. It should also strengthen us to labor with the greatest zeal in the service of God, to deem no effort too great to do His holy will.

We should implore God to have mercy on us, and bring us at last to eternal bliss! If we act thus, we will hear the word of God, such as it is. We will live according to its precepts, rendering to God honor for time and eternity, through Jesus Christ our Lord! Amen!

Third Sermon

"And the string of his tongue was loosed; and he spoke right." Mark 7, 35.

The afflicted man, of whom we read in this day's Gospel that he was made whole, suffered from a twofold evil: he was afflicted with deafness, and in consequence lost the power of speech. But when the deafness disappeared under the ministrations of the Son of God, he spoke, and "spoke right." We can here make not only a close but a most important application of this man's double infirmity and of his cure to the spiritual condition of humanity, considered both as a body and individually, and to the remedy that is required by their state.

We have already considered how prone human nature is to turn a deaf ear when the Word of God is announced, and lamented the astonishing indifference to the truths of holy faith which prevails in our day. Those who have the happiness of belonging to the one true Church may be counted by millions; but a large proportion of them pay no regard to the inspirations of the Holy Ghost, and, instead of being an honor, they are at once a scandal and a grief to her. Thus, such Christians not only remain deaf but become dumb also, and speak not when and where, and as they should.

Christ first healed the deafness of the afflicted man--"faith comes from hearing"--then He loosened the string of his tongue, whereupon he spoke, and "spoke right."

Let us consider what this dumbness typifies in regard to the human race--first as a body, then individually ascertaining thus the meaning of the words: "And he spoke right."

O Mary, who, having heard and believed, didst entone that sublime canticle before the Lord on Judea's heights, teach us, thy children, ever to speak when we should, and in the manner most pleasing to God! I speak in the most holy name of Jesus, for the greater honor and glory of God!

The votaries of the world care neither for God nor for their own salvation. They receive the Word of God exteriorly, and seem to listen to it, but heeding it not they remain spiritually deaf; and it is a fact, that heretics and schismatics, Pagans and Jews, Protestants and faithless Catholics, suffer alike from this deplorable evil.

Not less remarkable is the silence of man with regard to God! The world is dumb! From the rising of the sun to the going down of the same, from the earliest dawn of day until the shades of night have fallen over the world, often from eventide until the midnight hour has tolled, what a ceaseless hum of conversation is heard over all the world. Every subject is discussed with never-flagging interest, save one, and that is, God. What a profound silence is maintained upon that one theme, alike so terrible and so sweet.

"Lord, what wouldst Thou have me do?" should be the thought of every soul at earliest dawn; but few there are who ask the question even once, and yet our tongues should serve as means of praising God; daily and hourly should we praise and thank Him, pay Him our homage, and implore Him to bestow His grace upon us in the hour of need. And yet how many there are who allow the years to come and go, and utter not one prayer nor word of praise to Him! They are dumb.

And it is not that they are wanting in ideas or words. They can speak of whatever is grand, beautiful, and sublime in the order of creation, which they see and admire. They are eloquent in their praise of the great progress in science, the works of the learned, and are proud of knowing the authors. They delight in having read the most famous books, deeming it necessary to at least pretend to a classical education. They must see and converse upon the noted productions of art, and know the names of the artists to admire or condemn as they wish. They make the tour of the world, extol the beauties of nature, even explore the mysteries of the firmament, and call the stars by name. They dispute about the astronomer who discovered them first, and pretend to have arrived at a knowledge of the fundamental laws of nature.

They extol the goodness of men, their generosity and heroism, their benignity, prudence, and ability. They speak of prominent politicians, of the royal and great personages of this world; they forget not relations and friends, especially if their position be good; they recall with love and gratitude those benefactors to whom they owe much. But on one subject they are silent. There is a silence, death-like and inexplicable, in regard to that God in Whom are embodied the most admirable attributes infinite holiness, goodness, and majesty. He it is Who is the first great cause, not only of all the grandeur and magnificence in nature, of which men are so loud in their praise, but of all the wondrous achievements of mankind, for who, but the Creator, bestowed on the work of His hands those powers which render man great?

One discovers a new force in nature, and is lauded by the whole world; yet he only accidentally came to its knowledge; not he, but God, laid it in nature's bosom. About Him, the author of all power, not a word is heard.

There is a man who has made the tour of the world, and sent forth a volume on the wonders he saw, the glories of the firmament, and the beauties which render this earth so fair. His description is brilliant, his book is much sought after, but not one of its pages pays tribute to the Creator of heaven and earth; not one word is found therein in praise of the Lord. Nay, search from beginning to end, and, perhaps, you will fail to find even His name.

In the same way does the world remain dumb about the propagation of God's kingdom on earth. Administrators of public affairs deem themselves wonderfully wise in proclaiming aloud: "Believe what you wish, act as you think best with regard to God and religion, keep the commandments of God if you please or keep them not; but woe unto you if you violate a law of the State." And, my brethren, at all legislative or political assemblies where the most able men of the State come together to deliberate or make laws, where debates and discussions are the order of the day, not only is there not one word spoken about God, but were His most holy name to be mentioned, surprise, or even disdain, would be read in the expression of all. This class of men may well be called deaf and dumb with regard to their duties towards their Creator.

In how many families do we not find one or more suffering from these spiritual evils! They are both deaf and dumb when there is question of fulfilling what is commanded by the Church. How many parents are thus afflicted? Deaf and dumb! Poor parents, who care not, as they should, to know and fulfill the divine will; who do not provide books for their children which will foster in their youthful minds a love of piety, and a longing after all that is good!

Perhaps, through their fault, those children will remain also through life deaf and dumb. Poor children! Allowed to grow up with scarce any instruction about God, or the means of attaining eternal bliss, they hear naught of His holy name except when it is profaned. Their parents are silent! They see the children--who have been given them by God--walking on the road to perdition, urged on, perhaps, by their evil example, yet they are dumb! Nay, perhaps they even say, "they are old enough to act as they please;" or, "what else can one expect from their youth? By and by they will do better!"

It may be a wife, it may be a husband, who is afflicted. Growing careless in the discharge of every religious duty, the erring party pursues the downward path, without a word of remonstrance from the other, whose duty it is to speak, but who is dumb. There is a couple who have contracted a mixed marriage. The Catholic husband or wife, as the case may be, makes not the slightest effort to sanctify the unbelieving partner, but remains willfully and culpably silent. Perhaps the heart of that unconverted one is ready to receive the Word of God, and to be at once a consolation and a joy to the sacred Heart of our Lord, but for that criminal silence, that terrible spiritual dumbness!

Or, perhaps, alas! most beloved in Christ, when the greater number of Christians, Catholics, whom the loving Saviour invites to be models for the rest of the world, do open their lips, it may be that they do not speak right, that they injure rather than promote the interests of God's kingdom on earth, because their discourse is a curse, their conversation an oath.

It may be that they advocate the cause of the wicked; it may be that, forgetting the faith of their fathers, and faithless to all that it enjoins, they go even so far as to profess infidelity; that they boast of their hatred to others, and the revenge they will take, or project new methods of offending a God Who will not be mocked. They do not speak right.

Therefore, O Lord! open for thy faithless children the ears of their souls that they may hear Thy Word, and, doing it, open their lips only to declare Thy praise! Amen! (Father Francis X. Weninger, Sermons for the Eleventh Sunday after Pentecost, as found at: The Eleventh Sunday After Pentecost.)