Lefebvre's Open Letter to Confused Catholics- Part 4

Author Streamed Friday December 24th, 2021

Lefebvre's Open Letter to Confused Catholics- Part 4

Author Streamed December 21st, 2021



These YouTube transcripts are generated automatically and are therefore unformatted and replete with errors.
okay i'm live i'm back i'm going to pick up and some technical issues today because i have another channel i'm doing some experimental streaming over there the project so let's just jump right into this today cabarets music halls often for more or less less chevious dances with foreign names the people are led on to rock or swing they all feel an urge to dance about that sort of body language is certainly alien to our western culture unfavorable to contemplation and its origins are rather suspect most of the time our congregations which already find it hard not to confuse the crochets and the quavers in a six-eighth bar do not respect the rhythm then one no longer feels like dancing but with the rhythm gone to pieces the habitual poorness of the melodic line becomes all the more noticeable what has happened to prayer in all of that happily it appears that in more than one place people have returned to less barbaric customs people have then submitted those who wish to sing to the productions of official organizations specializing in church music for them there is no question of making use of the marvelous heritage of past centuries the usual melodies always the same are of a very different inspiration the more elaborate pieces executed by choirs show a secular influence and excite the feelings rather than penetrate the soul as plainchant does the words are all new using a new vocabulary as if a flood 20 years ago had destroyed all the antifunaries from which even if they had wanted to make something new they could have drawn inspiration they adopt a style of the moment and are quickly outmoded in a very short time being no longer comprehensible large numbers of recordings purposely designed for the animation of parishes give out paraphrases of the psalms and are frankly presented as such thereby supplanting the sacred text of divine inspiration why not sing the psalms themselves a novelty appeared a little while ago posters placed in churches reading to praise god clap your hands so during the celebration got a sign from the ear the congregation raised their hands above their heads and clapped rhythmically and that's nauseating you know this is not a rock and roll concert it's the mass right so i agree with everything archbishop marcel lefeve is saying about music sacred music and vatican ii makes a point goes out of its way to emphasize that we can't have silly music we can't have secular music we can't have anything frivolous or light it has to be grave ponderous and appropriate to the holy sacrifice of the mass so i agree 100 and so does vatican ii okay so we're his critique is not a vatican too his critique is of the demonic so-called spirit of vatican ii but having said that there is wonderful music at different churches here in montreal solemn music i haven't heard a lot of gregorian chant the monastic fraternity of jerusalem where i entered the church that's where i was categorized they have a nice liturgy beautiful music plain chant and it's uh i think it's a french organization that composed the music the hymns or at least selected them i don't know the history of that but you can look it up you can look up their music online i bought their cd it's producing an unfamiliar din within the sanctuary this kind of innovation which attempts to put an artificial action into the liturgy will no doubt be gone tomorrow it contributes however to discourage catholics and to increase their confusion nobody is obliged to attend gospel nights but what can one do when the few sunday masses are infected with these lamentable practices the ministry to the assembly as they call it constrains the faithful to adopt these new gestures in which they see no benefit and which go against their nature above all everything must be done in a collective manner with exchanges or sharing of speech views on the gospel and of handshakes too people go along with this half-heartedly as statistics show the very latest figures indicate a further falling off from 1977 to 1983 in attendance at the eucharist whereas personal prayer shows a slight increase the pastoral donsom has not therefore won the people over here is what i read in a parish magazine in the paris area from time to time during the last two years the 9 30 am mass has been in a rather special style in as much as the proclaiming of the gospel was followed by an exchange for which those present form groups of about 10 persons the first time this kind of celebration was tried 69 people joined in sharing groups and 138 remained outside one would have thought that with the help of time there would have been an improvement this has not been the case the parish team then organized a meeting to see whether or not to continue with the masses of sharing one can understand how two-thirds of the parishioners who had so far resisted the post-conciliar innovations we're not enthusiastic about these improvised chatterings in the middle of mass how difficult it is to be a catholic nowadays the liturgy in french even without sharings deafens the congregation with a flood of words so that many complain that they can no longer pray during mass when then will they pray interesting as i mentioned in one of my earlier episodes in this series the council of trent and the catechism of the council of trent explicitly talk about this prayer and that we bring our attention back to what's happening around us only during those parts where it's appropriate where we are meant to pay attention and to either respond or to sing or to watch or to listen carefully but there are other parts of the traditional latin mass where you are in prayer and you're doing your own devotions and this was considered normal i had no idea about this but fascinating very interesting the confused faithful are offered recipes which are always accepted by their bishops provided that they detach them from christian spirituality yoga and zen are the strangest a disastrous orientalism which claiming to lead to a hygiene of the soul directs devotion in false ways again what about the abuses of body language which degrade the personality by exalting the body at the expense of elevation towards god these new fashions along with many others have been introduced even into contemplative monasteries and they are extremely dangerous they show how right are those we here say they are changing our religion chapter 3 yeah i agree there's no place for yoga and all this nonsense in the catholic church i mean if you as a catholic you want to stretch your body using the stretches you learned at yoga class i don't have a problem with that but to be actually bringing that importing that as a spiritual component forbidden it's forbidden even common sense tells us that's forbidden there's no place for that what they are doing to the mass i have before me some photos published in catholic newspapers representing the mass as it is now often said looking at the first photo i find it difficult to understand at what moment of the holy sacrifice it has been taken behind an ordinary wooden table which does not appear very clean and which has no cloth covering it two persons wearing suits and ties elevate or present one a chalice the other a saborium okay i've never seen that that's i think what happened early on after the council there were many many innovations and experiments and just total chaos and a nightmare situation that explains i'm very sympathetic to the catholics of the day who rebelled against the mockery of the catholic church and of the liturgy that took place in the quote spirit of vatican ii very sympathetic as but i have a feeling that that's all calmed down and there's been a reform of the reform as pope benedict xvi put it a reform of the reform the reform of the reform is ongoing but my hunch listening to this my hunch is the the worst is behind us the innovations the introduction of innovations and perversions into the liturgy i think the worst is behind us honestly that's that's the feeling i get by listening to this so i thank god for that and it lends me a little bit more sympathy and the rebellion of archbishop marcel lefeve but his followers today i don't think they have the same excuse because the reform of the reform is moving forward and we're cleaning up the excesses and the abuses slowly slowly cleaning up the church moves slowly we need to be patient with the church i'm just glad i wasn't around in the church in the late 60s and the 70s because it sounds like it was much much worse back then and i don't know if it was only in europe only in france or if it was i would imagine that it was the same all over the place the abuses were rampant and they're still rampant but i think to a lesser degree and to a lesser extent so that's the good news the text informs me they are priests one of them the federal chaplain of catholic action on the same side of the table close to the first celebrant are two girls wearing trousers and near the second celebrant two boys and sweaters a guitar is placed against a stool in another photo the scene is the corner of a room which might be the main room of a youth club the priest is standing wearing a tase-like album before a milking stool which serves as an altar there is a large earthenware bowl and a small mug of the same sort together with two lighted candle ends five young people are sitting cross-legged on the floor one of them strumming a guitar the third photo shows an event which occurred a few years ago the crews of some ecologists who were seeking to prevent the french atomic experiments on the isle of mururoa amongst them was a priest who celebrated mass on the deck of the sailing ship in the company of two other men all three were wearing shorts one is even stripped to the waist the priest is raising the host no doubt for the elevation he is neither standing nor kneeling but sitting or rather slumped against the boat's superstructure one common feature emerges from these scandalous pictures the eucharist is reduced to an everyday act in commonplace surroundings with commonplace utensils attitudes and clothing now the so-called catholic magazines which are sold on church book stalls do not show these photos in order to criticize such ways but on the contrary to recommend them la vie even considers that that is not enough using in its habitual manner extracts from reader's letters to express its own thoughts without having them attributed to itself it says the liturgical reform must go further the unnecessary repetitions the same form of words ever repeated all this regulation holds back creativeness what ought the mass to be the following gives a hint our problems are manifold our difficulties increasing and the church still seems to be remote from them often we come out of mass tired there is a sort of gap between our daily life our present worries and the sort of life suggested to us on sundays certainly people come away tired from a mass which strives to bring itself down to the level of mankind instead of raising them up to god and which because it is wrongly conceived does not permit them to rise above their problems the encouragement given to go even further demonstrates a deliberate intention to destroy what is sacred the catholic is there dispossessed of something which he needs and longs for because he is drawn to honor and revere all which relates to god how much more is this the case with the elements of the sacrifice which are to become his body and blood why make hosts that are gray or brown by leaving in part of the bran are they trying to make us forget that phrase omitted from the new offertory hunk umakulatum hostiam this immaculate and spotless host that however is merely a minor innovation we frequently hear of the consecration of ordinary bread leavened with yeast instead of the pure wheat flower prescribed the exclusive use of which has been again reiterated in the papal instruction in estimability yeah in the eastern orthodox churches and uh the oriental orthodox churches and probably in the eastern catholic churches they use leavened bread baked ordinary bread not the wafers so i don't really see the problem with that maybe too focused in on his particular right and showing a little bit of his bias here because uh although i agree there there are probably abuses uh people coming in with the loaf of wonder bread or whatever serving ritz crackers and kool-aid instead of bread and wine wheat bread and the wine of grapes yes there are abuses of that of that nature i don't think that's what he's talking about though he's talking about just the fact that uh in his opinion it should be unleavened bread always everywhere in nice white wafer well that is that is the standard in the latin rate these days but it could change and in the east that's not the standard so i think he's making much ado about nothing here all downs have now been passed there has even been an american bishop who recommends little cakes containing milk eggs baking powder honey and margarine the decentralization extends to the person's vow to the service of god yeah obviously that's forbidden that's it's very clear the matter of the wheat bread just basically wheat and water and then the wine of grapes pure so yeah we can't we can't bring in uh little honey cakes or anything like that with the disappearance of the ecclesiastical habit for priests and religious the use of christian names familiarity and a secularized way of living all in the name of a new principle and not as they have tried to make us believe for practical needs in proof of which i mention those nuns who leave their enclosure to live in rented flats in town thereby doubling their expenses abandoning the veil and incurring the cost of regular sessions at the hairdressers the loss of what is sacred leads also to sacrilege a newspaper in the west of france informs us that the national contest for banned girls was held in 1980 in the vonde region of france a mass took place which the band girls danced and some of them then distributed communion moreover the ceremony was finished off with a run delay in which the celebrant took part wearing pre-specimens it is not my intention here to establish a catalog of the abuses that are to be met with but to give a few examples showing why catholics today have so much at which to be perplexed and even scandalized i am revealing nothing secret the television has taken upon itself to spread in people's homes during their sunday morning programs the inadmissible off-handedness that the bishops publicly display with regard to the body of christ witness that mass televised november 22 1981 where the ciborium was replaced by baskets which the congregation passed from one to another to be finally placed on the floor with what remained of the sacred species in poitiers on holy thursday the same year a big spectacular celebration consisted of the indiscriminate consecration of loaves and jugs of wine upon the tables from which everyone came and helped himself concerts of secular music held in churches are now generalized places of worship are even made available for rock music events with all the excesses that these habitually involve some churches and cathedrals have been given over to debauchery drugs and filth of all kinds and it is not the local clergy who have then performed ceremonies of expiation but groups of the faithful rightly disgusted by these scandals how can the bishops and priests who have encouraged these things not fear to bring down divine punishment upon themselves and their people it is already apparent in the fruitlessness of their work it is all wasted because the holy sacrifice of the mass desecrated as it is no longer confers grace and no longer transmits it the contempt for the real presence of christ in the eucharist is the most flagrant sign by which the new mentality no longer catholic expresses itself even without going as far as the rowdy excesses i have just mentioned this is noticeable every day the council of trent explained without any possible doubt that our lord is present in the smallest particles of the consecrated bread what are we to think then of communion in the hand when a communion plate is used even if the communions are few in number there are always particles remaining in consequence the particles now remain in the communicant's hands the faith of many is shaken by this especially that of children if people come to mass to break the bread of friendship of the community meal of the common faith then it is quite natural that no excessive precaution should be taken if the eucharist is a symbol expressing simply the memory of a past event and the spiritual presence of our lord it is quite logical not to worry about a few crumbs which may fall on the floor but if it is a matter of the presence of god himself our creator as the faith of the church would have it how can we understand that such practices be allowed and even encouraged in spite of documents fresh from rome the idea which they are endeavoring to insinuate in this way is a protestant one against which catholics not yet contaminated are rebelling to impose it more effectively the faithful are now obliged to communicate standing is it fitting that when we go to receive christ before whom says saint paul every knee shall bow in heaven on earth and under the earth we should do so without the least sign of respect or allegiance many priests no longer genuflect before the holy eucharist the new rite of mass encourages this i can see only two possible reasons either an immense pride which makes us treat god as if we were his equals or else the certitude that he is not really present in the eucharist am i just getting up a case against the so-called conciliar church no i am not inventing anything listen to the way the dean of the faculty of theology of strasbourg expresses himself we also speak of the presence of a speaker or of an actor meaning thereby a quality different from a simply geographical being there after all someone can be present by a symbolic act which he does not accomplish physically but which other people accomplish by creative fidelity to his fundamental intention for example the festival of beirut realizes without doubt a presence of richard wagner which is greatly superior in intensity to that which may be manifested by occasional recitals or concerts devoted to his music it is within this last perspective it seems to me that we should place the eucharistic presence of christ to compare the mass with the bay ruth festival no we certainly do not agree either regarding the words or the music i agree with the archbishop that's uh just a bunch of demonic innovation trying to destroy the church it's horrible it's horrifying i don't i don't know i don't know what to say i mean i am i am trepidatious receiving communion in the hand some of these priests throw it like a frisbee into your palm and i used to be uh placed work at an old folks home and i would clean up the little chapel the little catholic chapel there because we're in quebec and it was in the countryside and i would mop sweep and then mop every room but i would sweep and mop the a host was it consecrated was it not consecrated i hope it was not put in my pocket and i took it to my priest in this small town and i told him i was horrified and the priest was horrified and he thanked me for delivering our lord if that's what was if it was consecrated i think if if it was consecrated and if it was accidentally if it fell to the ground and was underneath a piece of furniture or wherever i found it covered in dust if it had been consecrated before it fell underneath this piece of furniture i think there's a time limit on the presence of the real presence i think so i would have to read the relevant documents a provision for situations like that in any case it uh the whole question of the reverence for our lord under the appearances of bread and wine it's uh it's one that makes me nervous receiving communion in the hand i'm looking forward to attending mass at the fssp so that i can receive communion on the tongue and uh when i went to greek orthodox church a couple of times we receive it on the tongue along with the consecrated wine that brushes blood in a little spoon that makes me nervous also having that volatile setup with liquid and a spoon that makes me very nervous so i think the traditional lat mass is the best way to go to preserve the dignity of our lord the eucharist so yes i sympathize once again i sympathize with the archbishop's versus the mass of our time in preparation for the 1981 eucharistic congress a questionnaire was distributed the first question of which was of these two definitions the holy sacrifice of the mass and eucharistic meal which one do you adopt spontaneously there is a great deal that could be said about this way of questioning catholics giving them to some extent the choice and appealing to their private judgment on a subject where spontaneity has no place the definition of the mass is not chosen in the same way that one chooses a political party alas the insinuation does not result from a blunder on the part of the person who drew up the questionnaire one has to accept that the liturgical reform tends to replace the idea and the reality of the sacrifice by the reality of a meal that is how one comes to speak of eucharistic celebration or of a quote-unquote supper but the expression sacrifice is much less used it has almost totally disappeared from catechism handbooks just as it has from sermons it is absent from cannon two attributed to saint hypolitus this tendency is connected with what we have discovered concerning the real presence if there is no longer a sacrifice there is no longer any need for a victim the victim is present in view of the sacrifice to make of the mass a memorial or fraternal meal is the protestant error what happened in the 16th century precisely what is taking place today right from the start they replaced the altar by a table remove the crucifix from it and made the president of the assembly turn around to face the congregation the setting of the protestant lord's supper is found in pierre vivant the prayer book prepared by the bishops in france which all children attending catechism are obliged to use it states christians meet together to celebrate the eucharist it is the mass they proclaim the faith of the church they pray for the whole world they offer the bread and the wine the priest who presides at the assembly says the great prayer of thanksgiving now in the catholic religion it is the priest who celebrates mass it is he who offers the bread and wine the notion of president has been borrowed directly from protestantism the vocabulary follows the change of ideas formerly we would say monsignor lustige will celebrate a pontifical mass i am told that at radio notre dame the phrase used at present is jean-marie lustige will preside at a con celebration here is how they speak about mass in a brochure issued by the conference of swiss bishops the lord's supper achieves firstly communion with christ it is the same communion that jesus brought about during his life on earth when he sat at table with sinners and has been continued in the eucharistic meal since the day of the resurrection the lord invites his friends to come together and he will be present among them to that every catholic is obliged to reply in a categoric manner no the mass is not that it is not the continuation of a meal similar to that which our lord invited saint peter and a few of his disciples one morning on the lakeside after his resurrection when they came to land they saw a charcoal fire there and a fish laid there and bread jesus said to them come and dine and none of them durst ask him who art thou knowing that it was the lord and jesus cometh and taketh the bread and giveth them and fish in like manner john chapter 21 verses 9 to 13. the communion of the priest and the faithful is a communion in the victim who has offered himself up on the altar of sacrifice this is of solid stone if not it contains at least the altar stone which is a stone of sacrifice within our laid relics of the martyrs because they have offered their blood for their master this communion of the blood of our lord with the blood of the martyrs encourages us also to offer up our lives if the mass is a meal i understand the priest turning towards the congregation one does not preside at a meal with one's back to the guest but a sacrifice is offered to god not to the congregation this is the reason why the priest as the head of the faithful turns toward god and the crucifix over the altar at every opportunity emphasis is laid on what the new sunday missile calls the narrative of the institution the john bart center the official center for the archdiocese of paris states at the center of the mass there is a narrative again no the mass is not a narrative it is an action three indispensable conditions are needed for it to be the continuation of the sacrifice of the cross the oblation of the victim the transubstantiation which renders the victim present effectively and not symbolically and the celebration by a priest consecrated by his priesthood in place of the high priest who is our lord likewise the mass can obtain the remission of sins a simple memorial a narrative of the institution accompanied by a meal would be far from sufficient for this all the supernatural virtue of the mass comes from its relationship to the sacrifice of the cross if we no longer believe that then we no longer believe anything about holy church we would no longer claim to be catholics luther understood very clearly that the mass is the heart and soul of the church he said let us destroy the mass and we shall destroy the church now we can see that the novus ordo mise that is to say the new order adopted after the council has been drawn up on protestant lines or at any rate dangerously close to them for luther the mass was a sacrifice of praise that is to say an act of praise an act of thanksgiving but certainly not an again uh archbishop marcel although i'm sympathetic and i agree with him that hamas in practice is watered down and the reverence is missing and some people may treat it as a meal like i explained last episode that one church i guess we can call it a church where they had the food set out back and men were eating before they even sat down to the mass so yes there are many terrible abuses but um if you read the documents if archbishop marcel lefeve read the documents that he signed and i confirmed that he did sign all 16 documents of vatican ii if he read them he would realize that there is emphasis on the sacrifice of the mass vicarious atonement the whole everything that he's preaching here apart from the actual rubrics of the mass obviously there's been liturgical reform implemented and then abused but i for one am not angry about the liturgical form reforms to the extent that they were legitimate and guided by the holy spirit as catholics are are obliged to believe because the because catholics as catholics were obliged to admit that the second vatican council is an ecumenical council a legitimate ecumenical council and as such is infallible right and in those teachings which are not infallible it is still authoritative and we need to give a scent of mind and will to the teachings right always interpreting with the hermeneutic of continuity as pope emeritus benedict xvi emphasized has he struggled to implement the council and the liturgical reform and the reform of the reform after all of these abuses so it's it's a tricky situation because i agree with archbishop marcel lefeve that we need the reverence we need the dignity of christ in the eucharist we need that to be the center the sacrifice of the mass but i disagree with him because he seems to be implying that vatican two did away with all that and it didn't he know he should know that because he signed all the documents but it's a subtle line that he sometimes crosses it's a seductive way i guess of bringing people away from vatican ii and so i'm not in favor of that now was this his conscious desire or is he an instrument of satan bringing people away from vatican ii and away from the church i don't know but he did sign the documents he should know what the documents say and he should be able to separate the baby from the bath water he should be able to separate make that distinction so that he's not blaming vatican 2 for the obvious horrendous abuses that followed news and applies the sacrifice of the cross for him the sacrifice of the cross took place at a given moment of history it is the prisoner of that history we can only apply to ourselves christ's merits by our faith in his death and resurrection contrarily the church maintains that this sacrifice is realized mystically upon our altars at each mass in an unbloody manner by the separation of the body and the blood under the species of bread and wine that's what i learned as a novus ordo catholic when i entered the church in 2009 that's what i came to understand from all my readings of the catechism and whatever else i was reading and the instructions i got from the monk at the monastic fraternity of jerusalem here in montreal i was instructed properly i understand that some people but i don't think it's just a question of luck i don't think it's just like i got lucky my love of the truth i've always known by the grace of god i've always known how to discern catholicism from for the most part i'm sure i've been fooled on a few things because no one's perfect and like i said last time once we get to heaven we'll realize that we have swallowed a whole bunch of lies about in important truths important catholic truths because we are fallen in our human nature we're fallen and we live in a fallen world that's but for the most part i do have by the grace of god the ability to discern nonsense from catholicism for the most part or the essential saving truths now when it comes to the liturgy i think as i said in a previous episode i think that we have a lot of freedom and when i say we i mean the the those in the hierarchy of the catholic church who are in a position who have the authority to change those elements which are subject to change legitimately the non-essential parts of the mass right i think we have a lot of freedom i emphasized this last time or the time before so i wouldn't want to get stuck in a rigorous conservative it's a danger it is a danger pope francis talks about this danger not necessarily with respect to liturgy but he does i'll often touch on that rigorous and inability of a pride and an inability to look to the present and to the future so that's part of it too i think that's part of it with our friend here archbishop marcel lefeve this renewal allows the merits of the cross to be applied to the faithful they're present perpetuating the source of grace in time and in space the gospel of saint matthew ends with these words and behold i am with you all days even until the end of the world the difference in conception is not slender efforts are being made to reduce it however by the alteration of catholic doctrine of which we can see numerous signs in the liturgy luther said worship used to be addressed to god as a homage henceforth it will be addressed to man to console and enlighten him the sacrifice used to have pride of place but the sermon will supplant it that signified the introduction of the cult of man and in the church the importance according to the liturgy of the word if we open the new missiles this revolution has been accomplished in them too a reading has been added to the two which existed together with a universal prayer often utilized for propagating political or social ideas taking the homily into account we often end up with a shift of balance towards the word once the sermon is ended the mass is very close to its end within the church the priest is marked with an indelible character which makes of him the altar christus he alone can offer the holy sacrifice luther considered the distinction between clergy and laity to the first wall raised up by the romanists all christians are priests the pastor is only exercising a function and presiding at the evangelical mass in the novus ordo the eye of the celebrant has been replaced by we it is written everywhere that the faithful celebrate they are associated with the acts of worship they read the epistle and occasionally the gospel give out communion sometimes preach the homily which may be replaced by a dialogue by small groups upon the word of god and they meet together beforehand to construct the sunday celebration but this is only a first step for several years we have heard of those responsible for diocesan organizations who have been putting forward propositions of this nature it is not the ministers but the assembly who celebrate or the assembly is the prime subject of the liturgy what matters is not the functioning of the rights but the image the assembly gives to itself and the relationship the co-celebrants create between themselves if it is the assembly which matters then it is understandable that private masses should be discredited which means that priests no longer say them because it is less and less easy to find an assembly above all during the week it is a breach with the unchanging doctrine that the church needs a multiplicity of sacrifices of the mass both for the application of the sacrifice of the cross and for all the objects assigned to it adoration thanksgiving propheciation and infiltration as if that were not enough the objective of some is to eliminate the priest entirely which has given rise to the notorious adap sunday assemblies in the absence of the priest oh yes uh sadly i experienced that once and i never went back again and i wrote a letter to the priest and i gave a copy of the letter to my friend who took me there oh that was uh that was one of the worst so i you know i do sympathize with the archbishop once again there is a sort of protestantization of the mass there are these concerted efforts to attack and to destroy everything that's holy right and i've witnessed some horrible things here in montreal in the 21st century so i'm well aware i'm well aware of the spiritual battle that's taking place the enemies of christ and his church sacrilege and if they can destroy sully the mass they can get the faithful to denigrate their lord and savior and to give something less than the reverence the dignity that is our lord's due in you know that satan will revel in those sorts of accomplishing accomplishments and uh sometimes it's just a little victory here and there just a little bit of inattention at mass you know that's a little victory for satan but the big victories are the kinds of abuses that he's listing off here it's i witnessed that firsthand i was deeply deeply disturbed and i wrote a letter to the priest didn't get any response i didn't expect any response but i never went back we can imagine the faithful gathering to pray together in order to honor the lord today but i wanted to uh just add that uh the priest was aware of what was happening that's why i wrote to the priest these adap and it was a regular ongoing thing he would celebrate the mass at times but there was also this priestless mass which was taking place are in reality a sort of dry mass lacking only the consecration and the lack as one can read in a document of the regional center for social and religious studies at lille is only because quote until further instructions lay people do not have the power to carry out this act the absence of the priest may even be intentional so that the faithful can quote learn to manage for themselves father jealous writes that the adap are only an educational transition until such time as mentalities have changed and he concludes with disconcerting logic that there are still too many priests in the church too many doubtless for things to evolve quickly now i hope the implication here isn't that uh marcel lefeve signed documents at vatican ii that condoned this i've read the documents of vatican ii never stumbled upon this notion of priestless dry mass dry masses it's a complete novelty and innovation as far as i'm aware i hope the archbishop isn't implying that it's it would be a wild misinterpretation of the documents on the liturgy i guess or would it be justified based on some of the other texts i don't know anyway in any case uh let's move on luther suppressed the offertory after all why offer the pure and immaculate host if there is no more sacrifice in the french novus ordo the operator is practically non-existent besides which it no longer has this name the new sunday missile speaks of the prayers of presentation the formula used reminds one more of a thanksgiving a thank you for the fruits of the earth here in quebec we have the offertory to realize this fully it is sufficient to compare it with the formulas traditionally used by the church and which clearly appears the prophetatory and excretory nature of the sacrifice quote which i offer thee for my innumerable sins offenses and negligences for all those here present and for all christians living and dead that it may avail for my salvation and theirs for eternal life raising the chalice the priest then says we offer thee lord the chalice of thy redemption imploring my goodness to accept it like a sweet perfume in the presence of thy divine majesty for our salvation and that of the whole world what remains of that in the new mass this blessed are you lord god of the universe you who give us this bread fruit of the earth and work of human hands we offer it to you it will become the bread of life and the same for the wine which will become our spiritual drink what purpose is served by adding a little further on wash me of my faults lord purify me of my sin and may our sacrifice today find grace with you which sin which sacrifice what connection can the faithful make between this vague presentation of the offerings and the redemption that he's looking forward to i will ask another question why substitute for a text that is clear and whose meaning is complete a series of enigmatic and loosely bound phrases if a need is found for change it should be for something better these incidental phrases which seem to make up for the insufficiency of the prayers of presentation remind us of luther who was at pains to arrange the changes with caution he retained as much as possible of the old ceremonies limiting himself to changing their meaning the mass to a great extent kept its external appearance the people found in the churches nearly the same setting nearly the same rights with slight changes made to please them because from then on people were consulted much more than before they were much more aware of their importance in matters of worship taking a more active part by means of chant and praying aloud little by little latin gave way to german doesn't all this remind you of something luther was also anxious to create new hymns and to replace all the mumblings of potpourri reforms always adopt the appearance of a cultural revolution in the novus ordo the most ancient parts of the roman canon which goes back to apostolic times has been reshaped to bring it closer to the lutheran formula to consecration with both an addition and a suppression the translation in french has gone even further by altering the meaning of the words pro-multis instead of my blood which shall be shed for you and for many we read which shall be shed for you and for the multitude this does not mean the same thing and theologically is not without significance you may have noticed that most priests nowadays recite as one continuous passage the principle part of the canon which begins the night before the passion he took bread in his holy hands without observing the pause implied by the rubric of the roman missal holding with both hands the host between the index finger and the thumb he pronounces the words of the consecration in a low but distinct voice and attentively over the host the tone changes becomes intimatery the five operate the miracle of transubstantiation as do those that are said for the consecration of the wine the new missile asks the celebrant to keep to the narrative tone of voice as if he were indeed proceeding with a memorial creativity being now the rule we see some celebrants who recite the text while showing the host all around or even breaking it in an ostentatious manner so as to add the gesture to their words and better illustrate their text the two genuflections out of the four having been suppressed those which remain being sometimes omitted we have to ask ourselves if the priest in fact has the feeling of consecrating even supposing that he really does have the intention to do so then from being puzzled catholics you become worried catholics is the mass at which you have just assisted valid is the host you have received truly the body of christ it is a grave problem how can the ordinary faithful decide for the validity of a mass there exists essential conditions matter form and intention and the validly ordained priest if these conditions are filled one cannot see how to conclude in validity the prayers of the offertory the canon and the priest communion are necessary for the integrity of the sacrifice and the sacrament but not for its validity cardinal menzenti pronouncing in secret in his prison the words of consecration over a little bread and wine so as to nourish himself with the body and blood of our lord without being seen by his guards was certainly accomplishing the sacrifice and the sacrament a mass celebrated with the american bishops honey cakes of which i have spoken is certainly invalid yeah so i think we agree you know the essential parts of the mask we need the matter we need the form and we need a properly ordained priest to perform it and if you're going to use honey cakes that's not the right matter right so i think we agree where we perhaps disagree is about the or the um the dignity maybe that's a better way of is the what is the connection between vatican ii which was signed by over two thousand bishops including archbishop marcellophil what is the connection between the documents of vatican ii and the rubrics of the novus ordo ask what what is that connection that's a question i will need to explore were the rubrics given within the 16 documents or one of the 16 documents of vatican ii no not that i'm aware of i've read the documents and i'm not aware of having seen the rubrics spelled out there were general guidelines given and i believe there were commissions set up to develop the rubrics of the novus ordo in the following months and years that's my understanding i haven't looked too deeply into it recently but i will look into this question god willing um but really that that is the question are we are we attacking vatican ii because uh there's i don't think there's a basis for attacking vatican ii are we attacking the novus ordo because i think the novus ordo it's clear that it meets the essential criteria to have consecration to have illicit and valid as rich and beautiful as we would like in every instance probably not probably not were there good reasons for the reform i think so from what i've read not recently but i have read up a little bit on vatican ii and the novus ordo asks the changes that were made in the research that was done for decades leading up to vatican ii so i'm not quite as worried as archbishop marcel lefeves about the novus ordo would i given the choice do i prefer something that's more dignified more uh more traditional yeah yeah i prefer i prefer that i'm not really willing not willing to go so far as to say that the novus bordeaux mass is illicit or invalid or demonic or so it's it's a bit of a tricky question each and every catholic i think has to uh ask himself or herself am i comfortable at this church this parish this chapel this oratory am i comfortable with the way the liturgy is done do i feel an affront to the dignity of christ in the oppressed if you're uncomfortable if there's any sort of question of discomfort or disrespect towards our lord then i just would not go back to that that's how i've been operating so i like to go where i feel a sense of ah and the dignity of our lord is obviously first and foremost so i think that's the sort of common sense approach that i would use and that i would advise to other catholics to use rather than just saying oh well marcelo lefebvre archbishop marcel lefeve told me that this is the novus ordo's no good there's a tendency to hop on a bandwagon and just be a rad trad and to get your talking points that you picked up from that culture right because there is a culture set of accountists and there's always going to be that baggage right you belong to this team or that team and that's what st paul talked about team apollos team paul team we have to avoid that like the plague but it's human nature so what can you do i feel like there's a bit of that happening here with uh archbishop lefeve like those where the words of the consecration are seriously altered or even omitted i am not inventing anything new a case has been recorded where a celebrant went to such an extent of creativity that he quite simply forgot the consecration but how can we assess the intention of the priest it is obvious there are fewer and fewer valid masses as the faith of priests becomes corrupted and they no longer have the intention to do what the church which cannot change her intention has always done the present day training of those who are called seminarians does not prepare them to accomplish valid masses they are no longer taught to consider the holy sacrifice as the essential action of their priestly life furthermore it can be said without any exaggeration whatsoever that the majority of masses celebrated without alter stones with common vessels leavened bread with the introduction of profane words into the very body of the canon are sacrilegious and they prevent faith by diminishing it the desacralization is such that these masses can come to lose their supernatural character the mystery of faith and become no more than acts of natural religion luckily i haven't encountered a lot of sacrilegious mass so-called masses invalid masses not that i'm aware of i mean as far as i'm aware most of the masses that i've been to uh i've been to a few that i'm pretty sure are and i just didn't go back i've written a few letters and whatnot but yeah uh again he's blurring that line between what's valid what's not valid i mean uh there's no need to blur that line it's very it's very clear for the most part if if it's not the typical unleavened wafer it's very very obvious right so when i went to a greek orthodox church i was surprised to see leavened bread but i asked uh i talked to the priest and i did a little bit of reading and i came to understand that that's how they do it it's not sacrilegious it's just they used leavened bread right but it's quite different if i were bare bones catholic church here in montreal and uh the priest is wearing a tie and a bunch of women dancing on the stage and that a clown distributing so-called eucharist and the so-called eucharist is donuts and orange juice or something like that then yeah i mean you just run screaming from that hellish mockery of our lord and savior jesus christ right so that's an obvious case but there times where you're not sure but if you ever get a little feeling that something's off at a new church or you've got a new priest or there's a new council at the church that's introducing new innovations or novelties if ever you have a feeling your intuition says this is not right you have to you have to listen to that you have to take action either get up and leave go write a letter talk make an appointment talk with the priest or talk with an administrator but you can't just say oh well the church is changing no you need to you need to address this you need to address these concerns i mean the dignity of our lord in the holy sacrifice of the mass is of the utmost importance right so uh yeah that's my advice i'm not gonna write a book talking about the abuses and sort of vaguely implying that there's a connection between the second vatican council and the what i hope is rare invo invalid masses right i'm hoping it's rare to have invalid masses and i'm hoping it's not a systematic systematically invalid mass for example this particular parish here committing sacrilege the sin of sacrilege each and every week or each and every day that would be even worse i hope that's not the case i hope there are very very very few anti-catholic catholic churches that are that bold and blatant but it could be the case it could be the case and i certainly would avoid those places like the plague so we are one hour 10 minutes and 17 seconds into this open letter to confused catholics i'm going to leave it there i wish you all a merry christmas happy new year i'm not sure if i'm gonna have time tomorrow uh to do a live stream but uh have yourself a merry christmas and uh i'll probably be back the day after tomorrow to stream some more so that's it thanks for being here thanks for listening thanks for watching take care of yourselves merry christmas you

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