Over the years, We have publicly joined other pre-Vatican 2 Roman Catholic Bishops and Archbishops by renewing the taking of the Oath known as the Profession of Faith and the Oath Against Modernism which all of us were originally required to take at Sub-Deaconate by the Canon Law of the Roman Catholic Church.
Among other things, We did promise and swear that We would not only believe, preach, and teach, as well as write, only what is consistent with the authentic Apostolic Divine Tradition of the Catholic Church, because only it has the Supernatural guarantee of Truth.
Therefore, the following direct quotes, the sources of which We have identified, along with whatever notes, analysis, and commentaries concerning them, are consistent with the authentic Apostolic Divine Tradition of the Catholic Church which has the Supernatural guarantee of Truth.
Please consider how it is that today, although certain members of the Laity, in their good faith and efforts and hard work and wonderful dedication, have websites on the internet devoted to the Catholic Faith, for obvious reasons have not taken these two required Oaths. Therefore, they are unable to claim that everything on their web pages have the Supernatural guarantee of Truth. One can hope that what they have is totally, 100%, consistent with the authentic Apostolic Divine Tradition of the Catholic Church, but please understand that they are not required to do so because they have not taken these two Oaths.
Also, the NEW clergy (i.e. Priests and Prelates who are NOT Traditional pre-Vatican 2 Roman Catholic Clergy) likewise have NOT taken these two required Oaths and hence one should never expect to find, among those who have web sites, data which is always totally consistent with the authentic Apostolic Divine Tradition of the Catholic Church which has the Supernatural guarantee of Truth!
On the contrary, although We have not had the opportunity to visit all of such websites, everyone of them which We have visited have been a big disappointment because, in one way or another, We have discovered, whether it be very clear or ambiguous, certain things on at least one or more of their web pages which ARE NOT totally, 100%, consistent with the authentic Apostolic Divine Tradition of the Catholic Church! Hence, those who read such things are not aware that they are reading what, in at least some cases, is nothing more than one or more errors of the Heresy of Modernism and/or of the Heresy of the NEW Theology Theologians.
In other words, all those who have not taken the two required Solemn Oaths can not really claim that their web pages contain only that which is consistent with the authentic Apostolic Divine Tradition of the Catholic Church which has the Supernatural guarantee of Truth!
But because We have in fact publicly taken these two required Solemn Oaths, first at Sub-Deaconate, etc., as per Canon Law, and later, on a number of various public Ecclesiastical occassions, when We joined other pre-Vatican 2 Roman Catholic Bishops and Archbishops by renewing the taking of the Oath known as the Profession of Faith and the Oath Against Modernism, We at least are able to publicly state the fact that We write only what is consistent with the authentic Apostolic Divine Tradition of the Catholic Church which has the Supernatural guarantee of Truth!
May God the Holy Ghost guide you as you read what follows.
We make these very important Catholic Quotes available to each of you on this web page so that you may be aware of some of these very important Truths which so many, many Catholics simply have never had the opportunity to learn and/or to use use or do not know where else to go to find such vitally important data.
May this web page provide each of you with a cornucopia of Truths for which perhaps some of you have been searching for some time.
May this web page also provide you with that confidence and certain knowledge of some of the beautiful Truths of the One, Holy, Catholic, Apostolic Church, which you may need to explain, to teach, and/or to defend, most especially today when it seems that too many Catholics know fewer and fewer of these glorious, unchangeable Truths!
May God the Holy Ghost always guide you to make a wise a prudent use of these Holy Truths of the Catholic Faith!
God Bless You!
+ Patriarch Jacobus Maria DeJesus, D.D.
“[To each member of the Clergy, it belongs] to make himself a road block to the attacks of error and the deceits of heresy; to watch the tactics of the wicked who war against the Faith....; to unmask the plots and to reveal the ambushes and traps; they must warn naive people, strengthen those who are timid, and open the eyes of the blinded.”
“Superficial erudition, or merely common knowledge,
will not suffice for all of this - there is the need for the solid, profound
and continuous study [by all the Clergy] of a massive amount of Doctrinal
knowledge which must be sufficient to cope with the subtlety and remarkable
cunning of our Modern opponents....” (Pope Leo XIII, Gioacchino Vincenzo
Pecci [Wednesday, February 20, 1878 - Monday, July 20, 1903], Encyclical
“Depuis Le Jour”, On the Education of the Clergy, Friday, September
8, 1899, ¶ 48 “In Doctrina”; emphasis added.)
Pope Saint Stephen I Pope Paul IV Pope Saint Pius V- Quo Primum Pope Saint Pius V- De Defectibus
Pope Pius VI Pope Pius XIIHope
“He who discovers that others are in error, but fails to correct them, thereby testifies that he himself is in error.” (Pope Saint Leo I [Saturday, September 29, 440 - Thursday, November 10, 461], using his Infallible Ordinary Magisterium, Promulgated his Infallible Encyclical Letter XV , To Bishop Turibius, Bishop of Astorga, Spain, On the Errors of the Priscillianists, ¶ XVI , Sunday, July 21, 447 A.D.; emphasis added).
Pope Saint Leo I
Saturday, September 29, 440 -
Thursday, November 10, 461
First Council of Chalcedon
Sunday, October 8, 451 A.D. -
Wednesday, November 1, 451 A.D.
“Let not that be defended which may not be believed.”
(Pope Saint Leo I [Saturday, September 29, 440 - Thursday, November 10, 461], using his Infallible Ordinary Magisterium, Promulgated his Infallible Encyclical Letter XCIII , To the Infallible Roman Catholic Fourth Ścumenical Council, The First Council of Chalcedon [Sunday, October 8, 451 A.D. - Wednesday, November 1, 451 A.D.]; emphasis added).
Pope Saint Leo I
Saturday, September 29, 440 - Thursday, November 10, 461
“The crafty Tempter never delights so much in wounding the hearts of men as when he can poison their unwary minds with errors [heresies] that are opposed to Gospel Truth, we must strive by the mighty teaching of the Holy Ghost to prevent Christian knowledge from being perverted by the devil’s falsehoods. And against this danger it behooves the rulers [Prelates: Bishops, Archbishops, etc.] of the churches especially to guard and to avert from the minds of simple folk, [heretical] lies which are colored by a certain show of Truth [i.e. by using “double-talk”, ambiguity, etc. to teach heresy, but make it appear to be only the Truth, but instead admix parts of Truth to their lies to attempt to gain credibility]. ‘How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!’ (Matthew 7:14).
“And they seek to entrap men, not so much by watching their actions, but by very deceptive innocuous distinctions of meaning, corrupting the force of the meaning of sentences by some very slight addition or change [i.e. by deceptive phraseology and subtle, vague heretical equivocity], whereby sometimes a statement, which is made for [eternal] salvation, is turned into [eternal] destruction by an imperceptible change.
“But since the Apostle says, ‘For there must be also heresies: that they also, who are approved, may be made manifest among you’ [1 Corinthians 9:19], it tends to the progress of the whole Church, that, whenever wickedness reveals itself in setting forth wrong opinions, the things which are harmful be not concealed, and that what will inevitably end in ruin may not injure the innocence of others.
“Wherefore, they must put down their blind wanderings and downfalls to themselves, who with rash obstinacy prefer to glory in their shame than to accept the offered remedy.
“You do right, Brother, to be displeased at their stubbornness, and We commend you for holding fast that teaching which has come down to us from the Blessed Apostles and the Holy Fathers” (Pope Saint Leo I [Saturday, September 29, 440 - Thursday, November 10, 461], Encyclical Letter CXXIX , To Patriarch Proterius, Patriarch of Alexandria, Egypt, ¶ 1; emphasis added).
Pope Saint Gregory I, the Great
Friday, September 3, 590 -
Monday, March 12, 604
Saint Thomas Aquinas, O.P.
b. 1225 A.D. in Rocca Secca, Naples, Italy -
d. Wednesday, March 7, 1274 A.D.,
in Fossa Nuova, Italy
“If people are scandalized at the Truth, it is better to allow the birth of scandal, than to abandon the Truth” (Pope Saint Gregory I, the Great [Friday, September 3, 590 - Monday, March 12, 604], using his Infallible Ordinary Magisterium, Promulgated his Infallible Homily on Ezechiel, 7; cited by Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D., in Fossa Nuova, Italy], Doctor of the Church, Summa Theologica, Part II-II, Question 43, Article 7.)
Pope Saint Gregory I, the Great
Friday, September 3, 590 -
Monday, March 12, 604
“It's a dumb dog that doesn't bark when the wolf is among the sheep” (Pope Saint Gregory I, the Great [Friday, September 3, 590 - Monday, March 12, 604], Homily on Ezechiel, 7).
“For the rule of justice and reason suggests that one who desires his own orders to be observed by his successors should undoubtedly keep the will and ordinances of his predecessor.” (Pope Saint Gregory I, Gregory the Great [Friday, September 3, 590 - Monday, March 12, 604], using his Infallible Ordinary Magisterium, Promulgated his Infallible Encyclical Epistle XII, To Montana and Thomas, ¶ 3; emphasis added).
“The additional words ‘for you and for many’, are taken, some from Matthew, some from Luke [Matt. xxvi.28, Luke xxii.20], but were joined together by the Catholic Church under the guidance of the Spirit of God. They serve to declare the fruit and advantage of His Passion. For if we look to its value, we must confess that the Redeemer shed His Blood for the salvation of all; but if we look to the fruit which mankind have received from it, we shall easily find that it pertains NOT UNTO ALL, but to MANY of the human race. When therefore (our Lord) said: ‘For you’, He meant either those who were present, or those chosen from among the Jewish people, such as were, with the exception of Judas, the Disciples with whom He was speaking. When He added, ‘And for many’, He wished to be understood to mean the remainder of the Elect from among the Jews or Gentiles.” (The Roman Catechism, a.k.a. The Catechism of the Council of Trent, The Eucharist, ¶ 63.); emphasis added).
“With reason, therefore, were the words for all not used, as in this place the fruits of the Passion are alone spoken of, and to the elect only did His Passion bring the fruit of salvation. And this is the purport of the Apostle when he says: Christ was offered once to exhaust the sins of many [Hebrews 9:28]; and also of the words of our Lord in John: I pray for them; I pray not for the world, but for them whom Thou hast given Me, because they are Thine [John 17:9].” (The Roman Catechism, a.k.a. The Catechism of the Council of Trent, The Eucharist, ¶ 64.); emphasis added).
Pope Leo XIII
Gioacchino Vincenzo Pecci
Wednesday, February 20, 1878 - Monday, July 20, 1903
“23. We recommend equally that all Seminarists have in their hands, and frequently peruse, that golden book known as ‘The Catechism of the Council of Trent’, or ‘Roman Catechism’, dedicated to all Priests invested with the Pastoral Office (Catechismus ad Parochos). Noted both for the richness and exactness of its Doctrine, and for the elegance of its style, this Catechism is a precious summary of all theology, both dogmatic and moral. The Priest who knows it thoroughly has always at his disposal resources which will enable him to preach with fruit, to acquit himself fitly in the important ministry of the Confessional and the Direction of Souls, and be in a position to refute triumphantly the objections of unbelievers” (Pope Leo XIII, Gioacchino Vincenzo Pecci [Wednesday, February 20, 1878 - Monday, July 20, 1903], Encyclical, “Depuis Le Jour”, On the Education of the Clergy, Friday, September 8, 1899, ¶ 23; emphasis added.)
“24. VI. Since it is a fact that in these days Adults need instruction no less than the young, all Pastors, and those having the Care of Souls, shall explain the Catechism to the people in a plain and simple style adapted to the intelligence of their hearers. This shall be carried out on all holy days of obligation, at such time as is most convenient for the people, but not during the same hour when the children are instructed, and this instruction must be in addition to the usual homily on the Gospel which is delivered at the parochial Mass on Sundays and holy days. The Catechetical instruction shall be based on ‘The Catechism of the Council of Trent’; and the matter is to be divided in such a way that in the space of four or five years, treatment will be given to the Apostles' Creed, the Sacraments, the Ten Commandments, the Lord's Prayer and the Precepts of the Church.” (Pope Saint Pius X, Giuseppe Sarto [Tuesday, August 4, 1903 - Thursday, August 20, 1914], Encyclical “Acerbo Nimis”, On Teaching Christian Doctrine, ¶ 24, Saturday, April 15, 1905; emphasis added).
“These latter days have witnessed a notable increase in the number of the enemies of the Cross of Christ, who, by arts entirely new and full of deceit, are striving to destroy the vital energy of the Church, and, as far as in them lies, utterly to subvert the very Kingdom of Christ. Wherefore, We may no longer keep silence, lest We should seem to fail in Our most Sacred Duty, and lest the kindness that, in the hope of wiser counsels, We have hitherto shown them, should be set down to lack of diligence in the discharge of Our Office” (Infallible Roman Catholic Pope Saint Pius X, Giuseppe Sarto [Tuesday, August 4, 1903 - Thursday, August 20, 1914], using his Infallible Ordinary Magisterium, Promulgated his Infallible Encyclical Pascendi Dominici Gregis, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 1; emphasis added.)
“Moreover, in order to check
the daily increasing audacity of many Modernists who are endeavoring by
all kinds of sophistry and devices to detract from the force and efficacy,
not only of the Decree Lamentabili sane exitu (the so-called Syllabus),
issued by Our order by the Holy Roman and Universal Inquisition on July
3 of the present year , but also of Our Encyclical letter Pascendi
Dominici Gregis, given on September 8 of this same year ,
We do by Our Apostolic Authority repeat and confirm both that Decree of
the Supreme Sacred Congregation and those Encyclical letters of Ours, adding
the Penalty of Excommunication against their contradictors, and this We
Declare and Decree that should anybody, which may God forbid, be so rash
as to defend any one of the propositions, opinions or teachings condemned
in these documents he falls, ipso facto, under the censure contained
under the chapter Docentes of the Constitution
is the first among the Excommunications latae sententiae [automatic
Excommunication], simply reserved to the Roman Pontiff. This Excommunication
is to be understood as salvis poenis, which may be incurred by
those who have violated in any way the said documents, as propagators and
defenders of heresies, when their propositions, opinions and teachings
are heretical, as has happened more than once in the case of the adversaries
of both these documents, especially when they advocate the errors of the
Modernists that is, the synthesis of all heresies. (Infallible
Roman Catholic Pope Saint Pius X, Giuseppe Melchiorre Sarto [Tuesday, August
4, 1903 - Thursday, August 20, 1914], using his Infallible Ordinary
Magisterium, Promulgated his Infallible Motu
Proprio, Præstantia Scripturæ Sacræ, ¶ 5,
Monday, November 18, 1907; emphasis added.)
Pope Benedict XIV
Wednesday, August 17, 1740 -
Wednesday, May 3, 1758
Pope Saint Pius X
Tuesday, August 4, 1903 -
Thursday, August 20, 1914
“Our predecessor, Benedict XIV [Prospero Lambertini, (Wednesday, August 17, 1740 - Wednesday, May 3, 1758)], therefore, had good reason to write as his did:
This We asseverate: that the majority of those who are condemned to eternal punishment fall into this everlasting misfortune through ignorance of the Mysteries of the Faith which must necessarily be known and believed by all who belong to the Elect. [Inst. 26: 18.]”(Quoted by Infallible Roman Catholic Pope Saint Pius X, Giuseppe Melchiorre Sarto [Tuesday, August 4, 1903 - Thursday, August 20, 1914], using his Infallible Ordinary Magisterium, Promulgated his Infallible Encyclical ACERBO NIMIS on Saturday, April 15, 1905, ¶ 10; emphasis added.)
Issued by Order of Pope Saint Pius V
Father John A. McHugh, O.P., S.T.M., Litt.D., and
Father Charles J. Callan, O.P., S.T.M., Litt.D.
Imprimatur: + Patrick Cardinal Joseph Hayes,
Archbishop of New York, January 3, 1923.
Catechism of the Council of Trent
Be sure to purchase ONLY the
Catechism of the Council of Trent
which was translated by
Father John A. McHugh, O.P., S.T.M., Litt.D.,
Father Charles J. Callan, O.P., S.T.M., Litt.D.
Or, read it, or preferably,
in PDF file format to your computer, by going to:
Front Cover of the FAKE
Catechism of the Council of Trent
Several places claim to have this same
Catechism for sale. However, they
have refused to identify
the Translator(s) of their catechism!
Was it translated by
Modernist Heretics and/or by NEW
Theology Heretics?! The front cover
is almost exactly identical to
the one shown to the left,
with only very minor changes.
This makes it very difficult to tell the
difference at a quick glance! Why?
“By virtue of the Apostolic office which, despite our unworthiness, has been entrusted to Us by God, We are responsible for the general care of the flock of the Lord. Because of this, in order that the flock may be faithfully guarded and beneficially directed, We are bound to be diligently watchful after the manner of a vigilant Shepherd and to ensure most carefully that certain people who consider the study of the Truth beneath them should be driven out of the sheepfold of Christ and no longer continue to disseminate error from positions of authority. We refer in particular to those who in this age, impelled by their sinfulness and supported by their cunning, are attacking with unusual learning and malice the discipline of the orthodox Faith, and who, moreover, by perverting the import of Holy Scripture, are striving to rend the unity of the Catholic Church and the seamless tunic of the Lord.
1. In assessing Our duty and the situation now prevailing, We have been weighed upon by the thought that a matter of this kind [i.e. error in respect of the Faith] is so grave and so dangerous that the Roman Pontiff, who is the representative upon earth of God and our God and Lord Jesus Christ, who holds the fulness of power over peoples and kingdoms, who may judge all and be judged by none in this world, may nonetheless be contradicted if he be found to have deviated from the Faith. Remembering also that, where danger is greater, it must more fully and more diligently be counteracted, We have been concerned lest false prophets or others, even if they have only secular jurisdiction, should wretchedly ensnare the souls of the simple, and drag with them into perdition, destruction and damnation countless peoples committed to their care and rule, either in spiritual or in temporal matters; and We have been concerned also lest it may befall Us to see the abomination of desolation, which was spoken of by the prophet Daniel, in the holy place. In view of this, Our desire has been to fulfil our Pastoral duty, insofar as, with the help of God, We are able, so as to arrest the foxes who are occupying themselves in the destruction of the vineyard of the Lord and to keep the wolves from the sheepfolds, lest We seem to be dumb watchdogs that cannot bark and lest We perish with the wicked husbandman and be compared with the hireling.
2 Hence, concerning these matters, We have held mature deliberation with our venerable brothers the Cardinals of the Holy Roman Church; and, upon their advice and with their unanimous agreement, we now enact as follows:-
In respect of each and every sentence of excommunication, suspension, interdict and privation and any other sentences, censures and penalties against heretics or schismatics, enforced and promulgated in any way whatsoever by any of Our predecessors the Roman Pontiffs, or by any who were held to be such (even by their “litterae extravagantes” i.e. private letters), or by the sacred Councils received by the Church of God, or by decrees of the Holy Fathers and the statutes, or by the sacred Canons and the Constitutions and Apostolic Ordinations - all these measures, by Apostolic authority, We approve and renew, that they may and must be observed in perpetuity and, if perchance they be no longer in lively observance, that they be restored to it.
Thus We will and decree that the aforementioned sentences, censures and penalties be incurred without exception by all members of the following categories:
(i) Anysoever who, before this date, shall have been detected to have deviated from the Catholic Faith, or fallen into any heresy, or incurred schism, or provoked or committed either or both of these, or who have confessed to have done any of these things, or who have been convicted of having done any of these things.These sanctions, moreover, shall be incurred by all members of these categories, of whatever status, grace, order, condition and pre-eminence they may be, even if they be endowed with the Episcopal, Archiepiscopal, Patriarchal, Primatial or some other greater Ecclesiastical dignity, or with the honour of the Cardinalate and of the Universal Apostolic See by the office of Legate, whether temporary or permanent, or if they be endowed with even worldly authority or excellence, as Count, Baron, Marquis, Duke, King or Emperor.
(ii) Anysoever who (which may God, in His clemency and goodness to all, deign to avert) shall in the future so deviate or fall into heresy, or incur schism, or shall provoke or commit either or both of these.
(iii) Anysoever who shall be detected to have so deviated, fallen, incurred, provoked or committed, or who shall confess to have done any of these things, or who shall be convicted of having done any of these things.
All this We will and decree.
3. Nonetheless, We also consider it proper that those who do not abandon evil deeds through love of virtue should be deterred therefrom by fear of punishment; and We are aware that Bishops, Archbishops, Patriarchs, Primates, Cardinals and Legates, Counts, Barons, Marquises, Dukes, Kings and Emperors (who ought to teach others and offer them a good example in order to preserve them in the Catholic Faith), by failing in their duty sin more gravely than others; since they not only damn themselves, but also drag with them into perdition and into the pit of death countless other people entrusted to their care or rule, or otherwise subject to them, by their like counsel and agreement.
Hence, by this Our Constitution which is to remain valid in perpetuity, in abomination of so great a crime (than which none in the Church of God can be greater or more pernicious) by the fulness of our Apostolic Power, We enact, determine, decree and define (since the aforesaid sentences, censures and penalties are to remain in efficacious force and strike all those whom they are intended to strike) that:-
(i) each and every member of the following categories - Bishops, Archbishops, Patriarchs, Primates, Cardinals, Legates, Counts, Barons, Marquises, Dukes, Kings and Emperors - who:4. [By this Our Constitution, which is to remain valid in perpetuity, We] further enact, determine, decree and define:-](a) hitherto (as We have already said) have been detected, or have confessed to have, or have been convicted of having, deviated [i.e. from the Catholic Faith], or fallen into heresy or incurred schism or provoked or committed either or both of these;(ii) that, moreover, they shall be unfit and incapable in respect of these things and that they shall be held to be backsliders and subverted in every way, just as if they had previously abjured heresy of this kind in public trial; that they shall never at any time be able to be restored, returned, reinstated or rehabilitated to their former status or Cathedral, Metropolitan, Patriarchal and Primatial Churches, or the Cardinalate, or other honour, any other dignity, greater or lesser, any right to vote, active or passive, or authority, or Monasteries and benefices, or Countships, Baronies, Marquisates, Dukedoms, Kingships and positions of Imperial power; but rather that they shall be abandoned to the judgement of the secular power to be punished after due consideration, unless there should appear in them signs of true penitence and the fruits of worthy repentance, and, by the kindness and clemency of the See itself, they shall have been sentenced to sequestration in any Monastery or other religious house in order to perform perpetual penance upon the bread of sorrow and the water of affliction;
(b) in the future also shall [so] deviate, or fall into heresy, or incur schism, or provoke or commit either or both of these, or shall be detected or shall confess to have, or shall be convicted of having [so] deviated, or fallen into heresy, or incurred schism, or provoked or committed either or both of these; (since in this they are rendered more inexcusable than the rest) in addition to the aforementioned sentences, censures and penalties, shall also automatically, without any exercise of law or application of fact, be thoroughly, entirely and perpetually deprived of:- their Orders and Cathedrals, even Metropolitan, Patriarchal and Primatial Churches, the honour of the Cardinalate and the office of any embassy whatsoever, not to mention both active and passive voting rights, all authority, Monasteries, benefices and Ecclesiastical offices, be they functional or sinecures, secular or religious of whatsoever Order, which they may have obtained by any concessions whatsoever, or by Apostolic Dispensations to title, charge and administration or otherwise howsoever, and in which or to which they may have any right whatsoever, likewise any whatsoever fruits, returns or annual revenues from like fruits, returns and revenues reserved for and assigned to them, as well as Countships, Baronies, Marquisates, Dukedoms, Kingships and Imperial Power;
(iii) that all such individuals also shall be held, treated and reputed as such by everyone, of whatsoever status, grade, order, condition or pre-eminence he may be and whatsoever excellence may be his, even Episcopal, Archiepiscopal, Patriarchal and Primatial or other greater Ecclesiastical dignity and even the honour of the Cardinalate, or secular, even the authority of Count, Baron, Marquis, Duke, King or Emperor, and as such must be avoided and must be deprived of the sympathy of all natural kindness.
that those who shall have claimed to have the right of patronage or of nominating suitable persons to Cathedral, Metropolitan, Patriarchal and Primatial Churches, or to Monasteries or other Ecclesiastical benefices which may be vacant by privation of this kind (in order that those which shall have been vacant for a long time may not be exposed to the unfit, but, having been rescued from enslavement to heretics, may be granted to suitable persons who would faithfully direct their people in the paths of justice), shall be bound to present other persons suitable to Churches, Monasteries and benefices of this kind, to Us, or to the Roman Pontiff at that time existing, within the time determined by law, or by their concordats, or by compacts entered into with the said See; and that, if they shall not have done so when the said period shall have elapsed, the full and free disposition of the aforesaid Churches, Monasteries and benefices shall by the fulness of the law itself devolve upon Us or upon the aforesaid Roman Pontiff.
5. [By this Our Constitution,] moreover, [which is to remain valid in perpetuity, We] also [enact, determine, decree and define:-]
as follows concerning those who shall have presumed in any way knowingly to receive, defend, favour, believe or teach the teaching of those so apprehended, confessed or convicted:
(i) they shall automatically incur sentence of excommunication;6. In addition, [by this Our Constitution, which is to remain valid in perpetuity We enact, determine, decree and define:-]
(ii) they shall be rendered infamous;
(iii) they shall be excluded on pain of invalidity from any public or private office, deliberation, Synod, general or provincial Council and any conclave of Cardinals or other congregation of the faithful, and from any election or function of witness, so that they cannot take part in any of these by vote, in person, by writings, representative or by any agent;
(iv) they shall be incapable of making a will;
(v) they shall not accede to the succession of heredity;
(vi) no one shall be forced to respond to them concerning any business;
(vii) if perchance they shall have been Judges, their judgements shall have no force, nor shall any cases be brought to their hearing.;
(viii) if they shall have been Advocates, their pleading shall nowise be received;
(ix) if they shall have been Notaries, documents drafted by them shall be entirely without strength or weight;
(x) clerics shall be automatically deprived of each and every Church, even Cathedral, Metropolitan, Patriarchal, Primatial, and likewise of dignities, Monasteries, benefices and Ecclesiastical offices, and even, as has been already mentioned, of qualifications, howsoever obtained by them;
(xi) laymen, moreover, in the same way - even if they be qualified, as already described, or endowed with the aforesaid dignities or anysoever Kingdoms, Duchies, Dominions, Fiefs and temporal goods possessed by them;
(xii) finally, all Kingdoms, Duchies, Dominions, Fiefs and goods of this kind shall be confiscated, made public and shall remain so, and shall be made the rightful property of those who shall first occupy them if these shall be sincere in faith, in the unity of the Holy Roman Church and under obedience to Us and to Our successors the Roman Pontiffs canonically entering office.
that if ever at any time it shall appear that any Bishop, even if he be acting as an Archbishop, Patriarch or Primate; or any Cardinal of the aforesaid Roman Church, or, as has already been mentioned, any legate, or even the Roman Pontiff, prior to his promotion or his elevation as Cardinal or Roman Pontiff, has deviated from the Catholic Faith or fallen into some heresy:
(i) the promotion or elevation, even if it shall have been uncontested and by the unanimous assent of all the Cardinals, shall be null, void and worthless;7. Finally, [by this Our Constitution, which is to remain valid in perpetuity, We] also [enact, determine, define and decree]:-
(ii) it shall not be possible for it to acquire validity (nor for it to be said that it has thus acquired validity) through the acceptance of the office, of consecration, of subsequent authority, nor through possession of administration, nor through the putative enthronement of a Roman Pontiff, or Veneration, or obedience accorded to such by all, nor through the lapse of any period of time in the foregoing situation;
(iii) it shall not be held as partially legitimate in any way;
(iv) to any so promoted to be Bishops, or Archbishops, or Patriarchs, or Primates or elevated as Cardinals, or as Roman Pontiff, no authority shall have been granted, nor shall it be considered to have been so granted either in the spiritual or the temporal domain;
(v) each and all of their words, deeds, actions and enactments, howsoever made, and anything whatsoever to which these may give rise, shall be without force and shall grant no stability whatsoever nor any right to anyone;
(vi) those thus promoted or elevated shall be deprived automatically, and without need for any further declaration, of all dignity, position, honour, title, authority, office and power, without any exception in respect of those to which they may have been promoted or elevated before they deviated from the Faith, became heretics, incurred schism, or provoked or committed any or all of these.
that subject persons, be they members of anysoever of the following categories:
(i) the clergy, secular and religious;To the greater confusion, moreover, of those thus promoted or elevated, if these shall have wished to prolong their government and authority, they shall be permitted to request the assistance of the secular arm against these same individuals thus promoted or elevated; nor shall those who withdraw on this account, in the aforementioned circumstances, from fidelity and obedience to those thus promoted and elevated, be subject, as are those who tear the tunic of the Lord, to the retribution of any censures or penalties.
(ii) the laity;
(iii) the Cardinals, even those who shall have taken part in the election of this very Pontiff previously deviating from the Faith or heretical or schismatical, or shall otherwise have consented and vouchsafed obedience to him and shall have venerated him;
(iv) Castellans, Prefects, Captains and Officials, even of Our Beloved City and of the entire Ecclesiastical State, even if they shall be obliged and beholden to those thus promoted or elevated by homage, oath or security; shall be permitted at any time to withdraw with impunity from obedience and devotion to those thus promoted or elevated and to avoid them as warlocks, heathens, publicans, and heresiarchs (the same subject persons, nevertheless, remaining bound by the duty of fidelity and obedience to any future Bishops, Archbishops, Patriarchs, Primates, Cardinals and Roman Pontiff canonically entering).
8. [The provisions of this Our Constitution, which is to remain valid in perpetuity are to take effect] notwithstanding any Constitutions, Apostolic Ordinations, privileges, indults or Apostolic Letters, whether they be to these same Bishops, Archbishops, Patriarchs, Primates and Cardinals or to any others, and whatsoever may be their import and form, and with whatsoever sub-clauses or decrees they may have been granted, even “motu proprio” and by certain knowledge, from the fulness of the Apostolic power or even consistorially or otherwise howsoever; and even if they have been repeatedly approved and renewed, have been included in the corpus of the Law or strengthened by any capital conclaves whatsoever (even by oath) or by Apostolic confirmation or by anysoever other endorsements or if they were legislated by Ourself. By this present document instead of by express mention, We specially and expressly derogate the provisions of all these by appropriate deletion and word-for-word substitution, so that these may otherwise remain in force.
9. In order, however, that this document may be brought to the notice of all whom it concerns, We wish it or a transcription of it (to which, when made by the hand of the undersigned Public Notary and fortified by the seal of any person established in ecclesiastical dignity, We decree that complete trust must be accorded) to be published and affixed in the Basilica of the Prince of the Apostles in this City and on the doors of the Apostolic Chancery and in the pavilion of the Campus Florae by some of our couriers; [we] will [further] that a quantity of copies affixed in this place should be distributed, and that publication and affixing of this kind should suffice and be held as right, solemn and legitimate, and that no other publication should be required or awaited.
10. No one at all, therefore, may infringe this document of our approbation, re-introduction, sanction, statute and derogation of wills and decrees, or by rash presumption contradict it. If anyone, however, should presume to attempt this, let him know that he is destined to incur the wrath of Almighty God and of the blessed Apostles, Peter and Paul.
in Rome at Saint Peter's in the year of the Incarnation of the Lord 1559,
15th February, in the fourth year of our Pontificate.
+ Ego PAULUS, Catholicae Ecclesiae Episcopus. (+ I, Paul, Bishop of the Catholic Church)(Pope Paul IV, Gian Pietro Carafa [Monday, May 23, 1555 - Tuesday, August 18, 1559], Papal Bulla, Cum Ex Apostolatus Officio, Sunday, February 15, 1559. Source: Bullarium Romanum, Volume IV, Section I, pages 354-357.)+ Ego Io. Bellayus, episcopus Ostiensis.
+ Ego R., cardinalis de Carpo, episcopus Portuensis.
+ Ego F., cardinalis Pisanus, episcopus Tusculanus.
+ Ego Fed., cardinalis Caesius, episcopus Tusculanus.
+ Ego P., cardinalis episcopus Albanen.
+ Ego R., cardinalis S. Angeli, maior poenitentiarius.
+ Ego T., cardinalis Crispus.
+ Ego Fulvius, cardinalis Perusinus.
+ Ego Io. Mich., cardinalis Saracenus.
+ Ego Io., cardinalis S. Vitalis.
+ Ego Io., cardinalis Puteus.
+ Ego Hier., cardinalis Imolensis.
+ Ego B., cardinalis Tranensis.
+ Ego Diomedes, cardinalis Arianensis.
+ Ego Scipio, cardinalis S. Pancratii.
+ Ego Tha., cardinalis Gaddus.
+ Ego Virg., cardinalis de Spoleto.
+ Ego F.M., cardinalis Alexandrinus.
+ Ego Cle. Monilianus, cardinalis Araec.
+ Ego G. Asc., diaconus cardinalis Cam.
+ Ego N., cardinalis de Sermoneta.
+ Ego Ia., cardinalis Sabellus.
+ Ego Hier., cardinalis S. Georgii.
+ Ego Inno., cardinalis de Monte.
+ Ego Aloy., cardinalis Cornelius.
+ Ego C., cardinalis Carafa.
+ Ego Alfon., cardinalis Neapolitanus.
+ Ego Vitellotius, cardinalis Vitellius.
+ Ego Io. Baptista, cardinalis consiliarus.
From the very first, upon Our elevation to the chief Apostleship, We gladly turned our mind and energies and directed all out thoughts to those matters which concerned the preservation of a pure liturgy, and We strove with God's help, by every means in our power, to accomplish this purpose. For, besides other decrees of the sacred Council of Trent, there were stipulations for Us to revise and re-edit the sacred books: the Catechism, the Missal and the Breviary. With the Catechism published for the instruction of the faithful, by God's help, and the Breviary thoroughly revised for the worthy praise of God, in order that the Missal and Breviary may be in perfect harmony, as fitting and proper - for its most becoming that there be in the Church only one appropriate manner of reciting the Psalms and only one rite for the celebration of Mass - We deemed it necessary to give our immediate attention to what still remained to be done, viz, the re-editing of the Missal as soon as possible.
Hence, We decided to entrust this work to learned men of our selection. They very carefully collated all their work with the ancient codices in Our Vatican Library and with reliable, preserved or emended codices from elsewhere. Besides this, these men consulted the works of ancient and approved authors concerning the same sacred rites; and thus they have restored the Missal itself to the original form and rite of the holy Fathers. When this work has been gone over numerous times and further emended, after serious study and reflection, We commanded that the finished product be printed and published as soon as possible, so that all might enjoy the fruits of this labor; and thus, priests would know which prayers to use and which rites and ceremonies they were required to observe from now on in the celebration of Masses.
Let all everywhere adopt and observe what has been handed down by the Holy Roman Church, the Mother and Mistress [Teacher] of the other churches, and let Masses not be sung or read according to any other formula than that of this Missal published by Us. This ordinance applies henceforth, now, and forever, throughout all the provinces of the Christian world, to all patriarchs, cathedral churches, collegiate and parish churches, be they secular or religious, both of men and of women - even of military orders - and of churches or chapels without a specific congregation in which conventual Masses are sung aloud in choir or read privately in accord with the rites and customs of the Roman Church. This Missal is to be used by all churches, even by those which in their authorization are made exempt, whether by Apostolic indult, custom, or privilege, or even if by oath or official confirmation of the Holy See, or have their rights and faculties guaranteed to them by any other manner whatsoever.
This new rite alone is to be used unless approval of the practice of saying Mass differently was given at the very time of the institution and confirmation of the church by Apostolic See at least 200 years ago, or unless there has prevailed a custom of a similar kind which has been continuously followed for a period of not less than 200 years, in which most cases We in no wise rescind their above-mentioned prerogative or custom. However, if this Missal, which we have seen fit to publish, be more agreeable to these latter, We grant them permission to celebrate Mass according to its rite, provided they have the consent of their bishop or prelate or of their whole Chapter, everything else to the contrary notwithstanding.
All other of the churches referred to above, however, are hereby denied the use of other missals, which are to be discontinued entirely and absolutely; whereas, by this present Constitution, which will be valid henceforth, now, and forever, We order and enjoin that nothing must be added to Our recently published Missal, nothing omitted from it, nor anything whatsoever be changed within it under the penalty of Our displeasure.
We specifically command each and every patriarch, administrator, and all other persons or whatever ecclesiastical dignity they may be, be they even cardinals of the Holy Roman Church, or possessed of any other rank or pre-eminence, and We order them in virtue of holy obedience to chant or to read the Mass according to the rite and manner and norm herewith laid down by Us and, hereafter, to discontinue and completely discard all other rubrics and rites of other missals, however ancient, which they have customarily followed; and they must not in celebrating Mass presume to introduce any ceremonies or recite any prayers other than those contained in this Missal.
Furthermore, by these presents [this law], in virtue of Our Apostolic authority, We grant and concede in perpetuity that, for the chanting or reading of the Mass in any church whatsoever, this Missal is hereafter to be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment, or censure, and may freely and lawfully be used. Nor are superiors, administrators, canons, chaplains, and other secular priests, or religious, of whatever title designated, obliged to celebrate the Mass otherwise than as enjoined by Us. We likewise declare and ordain that no one whosoever is forced or coerced to alter this Missal, and that this present document cannot be revoked or modified, but remain always valid and retain its full force notwithstanding the previous constitutions and decrees of the Holy See, as well as any general or special constitutions or edicts of provincial or synodal councils, and notwithstanding the practice and custom of the aforesaid churches, established by long and immemorial prescription - except, however, if more than two hundred years' standing.
It is Our will, therefore, and by the same authority, We decree that, after We publish this constitution and the edition of the Missal, the priests of the Roman Curia are, after thirty days, obliged to chant or read the Mass according to it; all others south of the Alps, after three months; and those beyond the Alps either within six months or whenever the Missal is available for sale. Wherefore, in order that the Missal be preserved incorrupt throughout the whole world and kept free of flaws and errors, the penalty for nonobservance for printers, whether mediately or immediately subject to Our dominion, and that of the Holy Roman Church, will be the forfeiting of their books and a fine of one hundred gold ducats, payable ipso facto to the Apostolic Treasury. Further, as for those located in other parts of the world, the penalty is excommunication latae sententiae, and such other penalties as may in Our judgment be imposed; and We decree by this law that they must not dare or presume either to print or to publish or to sell, or in any way to accept books of this nature without Our approval and consent, or without the express consent of the Apostolic Commissaries of those places, who will be appointed by Us. Said printer must receive a standard Missal and agree faithfully with it and in no wise vary from the Roman Missal of the large type (secundum magnum impressionem).
Accordingly, since it would be difficult for this present pronouncement to be sent to all parts of the Christian world and simultaneously come to light everywhere, We direct that it be, as usual, posted and published at the doors of the Basilica of the Prince of the Apostles, also at the Apostolic Chancery, and on the street at Campo Flora; furthermore, We direct that printed copies of this same edict signed by a notary public and made official by an ecclesiastical dignitary possess the same indubitable validity everywhere and in every nation, as if Our manuscript were shown there. Therefore, no one whosoever is permitted to alter this notice of Our permission, statute, ordinance, command, precept, grant, indult, declaration, will, decree, and prohibition. Should know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.
[Editor’s Note/Commentary/Analysis: The above two sentences, which have been underlined, was the usual terminology used by Roman Catholic Popes in their documents to issue the censure/penalty of automatic Excommunication of those who did not obey their Decrees, no matter the format used, e.g. a Papal Bulla, an Apostolic Constitution, etc.]Given at St. Peter's in the year of the Lord's Incarnation, 1570, on the 14th of July of the Fifth year of Our Pontificate. (Pope Saint Pius V, Antonio-Michele Ghislieri [Friday, January 7, 1566 - Monday, May 1, 1572], Apostolic Constitution Quo Primum Tempore, Tuesday, July 14, 1570; emphasis added).
This Apostolic Constitution, Quo Primum Tempore, by Pope Saint Pius V, is at the very beginning of the Missale Romanum. This Infallible document, issued by an Infallible Roman Catholic Pope, means that, except for minor rubrical clarifications, and the addition of new Feast Days, and other relatively minor things, this edition of the Missale Romanum, which, according to this document, restored the Missal to at least that of about the 6th Century, and perhaps even earlier, where the Pope writes concerning those in charge of doing this that “they have restored the Missal itself to the original form and rite of the holy Fathers”.
In other words, neither the Roman Catholic Council of Trent (Session 22, Monday, September 17, 1562), nor the Roman Catholic Pope, Saint Pius V, made up a brand-new rite for Offering the Catholic Traditional Mass. All they did was to RESTORE the Missal itself to the original form and rite of the holy Fathers.
Therefore, for anyone to attempt to claim that either the Roman Catholic Council of Trent, or the Roman Catholic Pope, Saint Pius V, set a legal PRECEDENT, by making up their own liturgical rite for Offering the Holy Sacrifice of the Cahtolic Mass, just as some of the ex-Roman Catholic Bishops and Priests had already done before that time, e.g. the first Protestant Archbishop of Canterbury, Thomas Cranmer, with both his First Prayer Book of Edward VI of 1549 and his Second Prayer Book of Edward VI of 1552 (ten years before Session 22, Monday, September 17, 1562, of the Roman Catholic Council of Trent), is both ludicrous and simply not true!
This also means that there is no such thing as the mis-nomered “Tridentine Rite”, or the “Pius V Rite”, a.k.a. the “Pian, Rite”, for Offering Mass.
Instead, the use of such terms is a thinly disguised deception to try to claim legitimacy for the wholesale changes to the Missale Romanum by the Concilium of Synod Vatican 2 and by those who issued and by those who have used, and today who use, one or another of the various versions of the Novus Ordo Rite (NOR), a.k.a. the Novus Ordo Missae, a.k.a. the New Mass, a.k.a. the Memorial Supper Meal, etc.
The point is that those who issued, and those who have and/or who today use, any version of the New Mass, by whatever name it is called, have incurred the censure/penalty of automatic excommunication for not only changing, but for mutilating, the Missale Romanum.
The Priest who is about to celebrate Mass should take every precaution to ensure that none of the requisites for the Consecration of the Sacrament of the Eucharist shall be wanting. Defects may arise in respect of the materials to be Consecrated, in respect of the formula to be used, and in respect of the consecrating minister [Mass Celebrant]. If any one of these, namely, right materials, right formula and intention, and Priestly Ordination of the Celebrant, is lacking, then there is no Sacrament. When these are forthcoming, whatever other defects there may be the Sacrament is truly present. Other defects which may occur in celebrating Mass, although they will not invalidate the Sacrament, may nevertheless give rise to sin or scandal.
On Defective Matter
Defects may arise in respect of the materials if any requisite is lacking. It is requisite that the bread shall be wheaten, and the wine made from the juice of the grape. For such materials to be Consecrated, at the act of Consecration, they must be in the presence of the Priest.
On Defective Bread
If the bread is not wheaten; or if so much other grain is mixed with the wheat that the bread is no longer wheaten; or if it is otherwise adulterated, the Sacrament is not Consecrated.
2. If it has been made with rose-water, or other distillation, it is doubtful whether it is Consecrated.
3. If it has begun to go moldy, but is not yet bad; also if it is not unleavened, according to the practice of the Latin Church, it is Consecrated, but the Celebrant commits a mortal sin.
4. If the Celebrant discovers before the Consecration that the Host is corrupt or not wheaten, he should put aside that Host, take another, and after offering it, at least mentally, continue from the place where he left off.
5. If he makes the discovery after Consecration, even though not until he has consumed that Host, he should take another, offer it, and begin again from the Consecration, that is, from the words: Qui pridie quam pateretur. If he has not yet consumed the former Host, he should do so after receiving the Body and Blood, or give it to some one else to consume, or reverently reserve it somewhere. If he has consumed it, he should nevertheless consume the Consecrated one as well; for the rule that the Sacrament must be completed is of more importance than the rule that it must be received fasting.
6. If he makes this discovery after receiving the Blood, he must again take fresh bread, and wine with water. After offering them, the Priest should Consecrate, beginning at the words: Qui pridie, etc. He should then immediately consume both, and go on with the Mass, so that the Sacrament may not remain incomplete, and that due order may be kept.
7. If the Consecrated Host should disappear, either from some chance cause such as wind, or by a miracle, or from being consumed by some animal, and cannot be recovered; then another must be Consecrated, after first being offered, beginning at the passage: Qui pridie quam pateretur.
On Defective Wine
If the wine has become mere vinegar, or wholly bad, or has been made from sour or unripe grapes, or has been mixed with so much water that the wine is adulterated; the Sacrament is not Consecrated.
2. If the wine has begun to go sour, or bad, or is to a marked extent acid, or is unfermented grape-juice, or has been mixed with rose-water or some other distillation; the Sacrament is Consecrated, but the Celebrant commits a mortal sin.
3. If the Celebrant discovers before tile Consecration of the Blood, even though he has already Consecrated the Body, that the wine or water or both are not in the Chalice, he must immediately take wine and water, and after offering them, proceed to Consecrate, beginning at the words: Simili modo, etc.
4. If he discovers after the words of Consecration that water and not wine has been put into the Chalice, he must put the water into some other vessel, then put wine with water into the Chalice, and Consecrate it, beginning at the words: Simili modo, etc.
5. If he makes this discovery after receiving the Body or the unmixed water, he must again take another Host to Consecrate, and also wine and water in the Chalice, offer both Consecrate them, and receive them, notwithstanding that he will have broken his fast. Or, if the Mass is being celebrated in a public place, where a number of people are present, he may, to avoid scandal, take only the wine mixed with water, offer it, Consecrate it, and immediately consume it, thereafter continuing the Mass.
6. If he discovers, either before or after the Consecration, that all the wine is sour, or otherwise bad, the same rule will hold good; he must proceed as if he had discovered that no wine, or only water, had been put into the Chalice [see ¶ 3 and ¶ 4 above].
7. If the Celebrant remembers that he has put no water in: then if the Chalice has not yet been Consecrated, he must immediately put water in, and say the words of Consecration; but if the Chalice has been Consecrated, he is not to do so, for the water is not essential to the Sacrament.
8. If by reason of defective bread or wine the requisite materials are altogether unobtainable; then, if the Body has not yet been Consecrated, he must proceed no further. If after the Consecration of the Body, or even of the wine, he discovers that one element is defective, even though already Consecrated; then, if the requisite material is absolutely unobtainable, he must proceed and finish the Mass, omitting however all words and actions relating to the defective element; but if it can be had by waiting awhile, he should wait, so that the sacrifice may not be left incomplete.
On Defective Forms
Defects may arise in respect of the formula, if anything is wanting to complete the actual words of Consecration. The words of Consecration, which are the formative principle of this Sacrament, are as follows: Hoc est enim Corpus meum; and: Hic est enim calix Sanguinis mei, novi et aeterni testamenti; mysterium fidei, qui pro vobis et pro multis effundetur in remissionem peccatorum. If any omission or alteration is made in the formula of Consecration of the Body and Blood, involving a change of meaning, the Consecration is invalid. An addition made without altering the meaning does not invalidate the Consecration, but the Celebrant commits a mortal sin.
2. If the Celebrant cannot remember whether he has said the usual words of Consecration, he is not on that account to be disturbed. But if he knows for certain that he has omitted something essential to the Sacrament, i.e. the formula of Consecration, or part of it, he must repeat the formula, and go on with the Mass from that point. If he is doubtful, and yet thinks that very probably he has omitted something essential, he should repeat the formula conditionally, though the condition need not be expressed. But if it was something inessential, he need not repeat it, but should go on with the Mass.
On Defects of the Minister [Mass Celebrant]
Defects may arise in respect of those things requisite in the Minister [Mass Celebrant]. These are: first intention, then the disposition of the soul; disposition of the body; disposition of the vestments, disposition in the ministry itself in which they [defects] may possibly occur.
On Defects of the Intention
If there is no intention to Confect [to Consecrate], but only to pretend to do so:
(a) item: if other Hosts remain oblivious [out of sight] on the Altar, or another part of the wine, or another Host is not seen [out of sight], which he does not intend to Consecrate, except only that which he sees:
(b) item: if he has eleven Hosts before him, and he intends to Consecrate only ten [Hosts], without determining which ten he intends to Consecrate; in this case he does not Consecrate, because of the [lack of] the required intention. Otherwise, if he thinks there are [only] ten, and wills to Consecrate all [of the Hosts] that he has before him: for then [in that case] all [of the Hosts] are Consecrated: and, therefore, every Priest should always have the intention, to always Consecrate all [Hosts] which are placed before him for Consecration.
2. If the Priest thinks that he is holding one Host, but after the Consecration discovers that two were joined [stuck] together, he should consume both together at the Communion. If he discovers, after receiving the Body and Blood, or even after the ablution, some other Consecrated fragments, large or small, he should consume them, for they belong to the same sacrifice.
3. If an entire Consecrated Host is left over, he should put it with the others in the Tabernacle: if he cannot do this, he should leave it lying on the Altar upon the Corporal, suitably covered, for the Priest who follows him to consume with the other Host which he will Consecrate: or, if neither of these courses is possible, he should reserve it suitably in the Chalice or on the Paten until it can be put into the Tabernacle, or consumed by someone else. If it cannot be suitably reserved, he may consume it himself.
4. If he [the Mass Celebrant] does not have an actual intention during the Consecration itself, because he is distracted, but [only] a virtual [intention], when he ascended up to the Altar he had the intention to do what the Church does, the Sacrament is Confected [Consecrated]. Nevertheless, the Priest should always take care so that he always has an actual intention, as well as virtual.
On Defects of the Dispositions of the Soul
If such a one is suspended, excommunicated, unfrocked, irregular, or otherwise canonically impeded, his Consecration of the Sacrament is valid, but he commits a mortal sin, both by receiving Communion unworthily, and also by exercising Priestly functions, which have been forbidden to him.
2. If such a one, having access to a suitable confessor, celebrates in mortal sin, commits a grave sin.
3. If such a one, in case of necessity, not having access to a suitable confessor, celebrates in mortal sin, without contrition, he commits a grave sin. Not, however, if he is contrite; but even so, he must confess as soon as possible.
4. If, during the celebration of the Mass, the Priest remembers that he is in mortal sin, he should make an act of contrition, at the same time resolving to confess and make satisfaction.
5. If he remembers that he is excommunicate, or suspended, orthat the place is under interdict, he should make an act of contrition, and resolve to seek absolution. If, however, in the above cases, the Consecration has not yet taken place, andthere is no danger of scandal, he must discontinue the Mass he has begun.
On Defects of the Dispositions of the Body
If such a one has not fasted from midnight, even if he has taken only water, or other drink or food, and that by way of medicine, and in the smallest quantity, may not communicate or celebrate.
2. If food or drink has been taken before midnight, there is no sin, even though sleep has not followed, or the food remains undigested. It is, however, sometimes advisable to abstain on account of the mental disturbance, which takes away devotion.
3. If particles of food remaining in the mouth are swallowed, they do not impede Communion, since they are swallowed not as food, but as saliva. The same principle holds good if in washing the mouth a drop of water is unintentionally swallowed.
4. If several Masses are celebrated in one day, as at Christmas, the Celebrantshould wash his fingers at each Mass in a clean vessel, but drink the ablution at the last Mass only.
5, If an emission has occurred during the night, either as a result of previous thought which was a mortal sin, or because of over-indulgence in food or drink, he must abstain from Communion and celebration, unless his confessor thinks otherwise. Incase of doubt whether there was mortal sin in the preceding thought, it is advisable toabstain from celebrating, except in case of necessity. If it is certain that there was nomortal sin in the thought, or that there was no thought at all, but the trouble was due to anatural cause or to a diabolic illusion, the Priest may communicate and celebrate; unlesshe is so troubled in mind on account of the bodily disturbance that it seems better to abstain.
On Defects that Occur in the Ministry Itself
There are other possible defects which may occur in the ministry itself, if any of its requisites are wanting, as in the following cases: if the celebration takes place in an unblessed place, orone not approved by the bishop, or on an unconsecrated Altar, or on one not covered with the three cloths; if no wax candles are lit; if it is not the proper time for celebrating, which is commonly from dawn to noon; if the Celebrant has not said at least Matins and Lauds; if any of the Priestly vestments are lacking; if the Priestly vestments and the Altar cloths have not been blessed by a bishop, or by some one else having the authority to bless them; if there is no cleric or other man to serve the Mass, or if some one serves who should not, such as a woman; if there is no proper Chalice and Paten (the Chalice should have a cup of gold or silver or tin, and not of brass or glass); if the Corporals are not clean(they should also be of linen, not decorated in the middle with silk, and blessed by a bishop or by someone else having the authority to bless them); if the Priest celebrates with covered head, without a dispensation; if there is no Missal, even though he may know by heart the Mass he intends to say.
2. If the church is violated while the Priest is celebrating, and before he reaches the Canon, the Mass should cease; but not if he has already passed the Canon. If there is danger of an invasion by the enemy, or of flooding, or of the collapse of the building where Mass is being celebrated, before the Consecration the Mass should cease; after Consecration the Priest may hasten to receive the Sacrament, leaving out everything else.
3. If the Priest becomes gravely ill, or faints, or dies, before the Consecration, the Mass is left. If the Body only has been Consecrated, not the Blood, or if both have been Consecrated, another Priest should continue the Mass from the point where it was interrupted, and in case of necessity a Priest who is not fasting. If the first Celebrant does not die, but is ill, and yet able to communicate, and there is no other Consecrated Host, the Priest who takes over the Mass should divide the Host, and give one part to the sick Priest, receiving the other half himself. If the Priest dies when the formula of the Consecration of the Host has been half-said, the Mass need not be continued, since no Consecration has taken place. If he dies when the formula of the Consecration of the Blood has been half-said, another Priest should continue the Mass, and repeat over the same Chalice the complete formula from the words: Simili modo postquam coenatum est; or he may pronounce the complete formula over another prepared Chalice, and receive the Host of the first Priest, and the Blood Consecrated by himself, and then the remaining half-Consecrated Chalice.
4. Anyone who, apart from such cases of necessity, does not receive the entire Sacrament, commits a mortal sin.
5. If a fly, or spider, or anything else falls into the Chalice before the Consecration, the Priest should throw the wine into a suitable place, and put other wine, mixed with a little water, into the Chalice, offer it, and continue the Mass. If a fly or anything of the kind falls in after the Consecration, and it is an occasion of nausea to the Priest, be should take it out and wash it with wine, and after Mass burn it, and put the ashes and wine into the sacrarium. But if it is not an occasion of nausea, and involves no other risk, he should drink it with the Blood.
6. If anything poisonous, or likely to cause vomiting, falls into the Chalice, the Consecrated wine must be put aside in another Chalice, and other wine and water taken and Consecrated afresh. After Mass, the Blood should be kept, placed on linen cloth or cotton wool until the wine has dried up; then the cotton wool should be burnt, and the ashes thrown into the sacrarium.
7. If anything poisonous touches the Consecrated Host, the Priest should Consecrate another, and receive it in the manner prescribed. The first one should be kept in the tabernacle apart, until the element is decayed, when it should be put into the sacrarium.
8. If in receiving the Blood the fragment of the Host remains in the Chalice, the Priest should draw it with his finger to the brim of the Chalice, and consume it before washing his fingers; or he may pour in wine and so consume it.
9. If the Priest makes the discovery before Consecration that the Host is broken, but not so as to be evident to the people, he should Consecrate that Host; but if it would cause scandal to the people, he should take another and offer it; and if the Host had already been offered, he should consume it after the ablution. If it is discovered before the offering that the Host is broken, he should take another that is unbroken, if this can be done without scandal or overmuch delay.
10. If through cold or through carelessness the Consecrated Host falls into the Chalice, nothing need be repeated on that account; the Priest should go on with the Mass, perform the ceremonies and usual crosses with the rest of the Host, which is not wet with the Blood, if he can do so conveniently. But if the whole Host has become wet, he should not take it out, but say everything omitting the crosses, and receive the Body and Blood together, crossing himself with the Chalice, and saying: Corpus et Sanguis Domini nostri, etc.
11. If in winter-time the Blood should become congealed in the Chalice, the Chalice should be wrapped in hot cloths. If this is of no avail, it should be placed in boiling water near the Altar, until it liquifies, but no water must be allowed to get into the Chalice.
12. If through negligence any of the Blood of Christ is spilt, and it falls on the ground or on the table of the Altar, it should be licked up with the tongue, and the place itself scraped as much as necessary, and the scraping burnt, and the ashes thrown into the sacrarium. If it falls on the Altar-stone, the Priest should mop up the spot, and the spot should be well washed, and the ablution thrown into the sacrarium. If on the Altar linen, and it soaks through to the second or third cloths, the cloths should be thrice washed where the drop fell, with the Chalice underneath, and the water of the washing thrown into the sacrarium. If on the Corporal alone, or on the Priest's vestments, they must be washed in the same way, and the ablution thrown into the sacrarium. If on the cloth or carpet: underfoot, that too must be well washed in the manner just described.
13. If it should happen that all the Blood is spilt after the Consecration: any that remains, however little, should be swallowed, and the Priest should deal with the rest in accordance with the above directions. If none at all remains, he should take wine and water again, and Consecrate them, from the words: Simili modo, postquam coenatum est, etc., after first offering the Chalice.
14. If the Priest vomits the Eucharist, and the elements appear in their entirety, he should reverently shallow them, unless to do so will provoke nausea; in which case, the Consecrated elements should be carefully separated, put in some place until they are decayed, and afterwards thrown into the sacrarium the elements are not apparent, the vomit should be burnt, and the ashes thrown into the sacrarium.
15. If the Consecrated Host, or any particle of it, falls on the ground, it should be reverently taken up, and the place where it fell washed and slightly scraped, the piece or scraping being put into the sacrarium. If it falls outside the Corporal on the Altar cloth, or otherwise on any linen, such cloth or linen should be carefully washed, and the water used for washing thrown into the sacrarium
16. Finally, defects may occur in the ministry itself, if the Priest is ignorant of the rites and ceremonies to be observed therein, all of which have been fully described in the above Rubrics.
(Pope Saint Pius V, Antonio-Michele Ghislieri [Friday, January 7, 1566 - Monday, May 1, 1572], Papal Decree De Defectibus, Concerning Defects, Official Text of this Decree is at the beginning of the Missale Romanum, Tuesday, July 14, 1570; emphasis added.)
It is plain and very clear for all to see in reading De Defectibus V - On Defective Forms, that the Form used for the Double Consecration in the so-called “Roman Missal” of the NOR - Novus Ordo Rite - does NOT conform to the Form required by the Roman Catholic Church under her infallible teaching authority under pain of nullity.
This means quite simply that a Form of Double Consecration which is null and void is invalidmper se. But since part of the essence of the Mass, as it was perfectly, and unchangeabley, instituted by Jesus Christ, is the Double Consecration, this means that an invalid Form causes and invalid Mass!
In other words, not only does nothing happen during the Consecration in the NOR, because there is no transubstantiation of bread and wine into the Body and Blood of Christ, but so also there is no Mass period!
Every NOR - Novus Ordo Rite - New Mass - has such a defective Form and is quite simply NOT A MASS!
Finally, regarding Pope Saint Pius V, he very clearly states - so that there can be no room for any doubts - that:
“If any omission or alteration is made in the formula of Consecration of the Body and Blood, involving a change of meaning, the Consecration is invalid.”
Words meaning something!
Perhaps some of you are wondering if the differences in the Form of the Novus Ordo Rite are only superficial and really do not involve a change of meaning?
This is heretical, as explained above, by the Roman Catholic Council of Trent, Session Six, Monday, January 13, 1547, “Decree on Justification”, Chapter III, Who Are Justified Through Christ, and also in its Official Catechism.
Second, in the Form for the Consecration of the Most Precious Blood, Mysterium Fidei (Mystery of Faith), which is a direct reference to Transubstantiation, has been removed!
Pope Paul 6 admits in his document that he has in fact changed the Form, especially by dropping “Mysterium Fidei”, where he says:
“The words ‘Mysterium Fidei’, now taken out of the context of the words of Christ, are said by the priest as an introduction to the acclamation of the faithful.” (Pope Paul 6, Giovanni Battista Montini [Friday, June 21, 1963 - Sunday, August 6, 1978], Missalis Romani, Thursday, April 3, 1969 A.D., ¶ 6; emphasis added.)Here is a grave change of meaning! By dropping “Mysterium Fidei” from the Form for the Consecration of the Most Precious Blood of Christ, the actual object of the Holy Faith is changed! What is believed is not that which is expressed!
The principle of Pope Saint Celestine I, Lex Orandi, Lex Credendi (The Law of Praying Is the Law of Believing-in other words-You Believe What You Pray and You Pray What You Believe) clearly shows that something contrary to the Catholic Faith is here very subtly presented for belief!
A different faith is offered - albeit in a most subtle manner - to the unsuspecting people whose ignorance of their Holy Faith was being used against them by certain enemies of Jesus Christ! This is what comes from fooling around with something which is fine just the way it is! (Old Proverb says: If it ain’t broke, don’t fix it!: The Mass, especially the Form of the Double Consecration, wasn’t “broke” so none of it needed to be “fixed”!)
Mysterium Fidei refers to the very mystery of the Transubstantiation, i.e. what is actually taking place during the time the required Form is being used!
In other words, at the very moment when the wine is supposed to be Transubstantiated into the Precious Blood of Christ, the words “Mysterium Fidei”, which most beautifully express this wonderful Mystery of Christ’s great love for us, are suppressed!
And this is not only in the English and other vernacular translations, but in the original Latin of the Novus Ordo itself!
Therefore, what Pope Saint Pius V said would happen, if there is a change of meaning in the Form of Consecration so that the Consecration, and thus the Mass itself, would be.invalid, which is exactly what happens every time the Novus Ordo Rite is used!
Of course there may be those who say that this doesn’t make any difference because Vatican 2 and pope Paul 6 changed things and so one needn’t worry about such infallible decrees prior to 1969!
On the contrary, Synod Vatican 2 was only Pastoral, it was NOT Doctrinal. Plus, even Doctrinal Councils can NEVER change anything previously taught infallibly!
Furthermore, Synod Vatican 2 was filled with .anti-Catholic..Satanic..Synod Vatican 2 pseudo-church..members who were also .automatically excommunicated..Apostates. and .Modernist Heretics, as well as .automatically excommunicated..Apostate.NEW Theology Heretics!
But again, no one, be it a Doctrinal Council, a Pope, whomever, can ever change even one decree issued under Infallibility! Why? Because of the very nature of Infallibility! Infallibility certifies that a certain thing is true! But that which is true can never change or be changed by its very nature! This is the essence of Infallibility and the basis upon which it receives its force!
Therefore, any Council or Pope which attempts to change something issued Infallibly in the past does not only NOT believe in Infallibility - and thus is not really a believing Catholic and thus is no longer a member of the Catholic Church and has no longer any jurisdiction to do anything in the Catholic Church - but also does not have the necessary power and authority and jurisdiction to make such a change because Jesus Christ, when He instituted the Church, never gave such power to anyone, not to Saint Peter, not to any of the Apostles - to no one! Just as no one can change the Ten Commandments, not even a Pope, so also the same is true here concerning the Mass and the Sacraments!
Why is this?
In other words, the Church has to use what Jesus Christ instituted, the way He instituted it - especially the Church must use the Form instituted by Christ! Thus, both a Doctrinal Council and a Pope have very limited power, authority and jurisdiction in this regard!
Jesus Christ never gave this kind of absolute power, authority and jurisdiction to anyone!
“On the contrary, The institutor of anything is he who gives it strength and power: as in the case of those who institute laws. But the power of a Sacrament is from God alone, as we have shown above (A. 1; Q 62, A 1). Therefore, God alone can institute a Sacrament.” (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D., in Fossa Nuova, Italy], Doctor of the Church, Summa Theologica, Part III, Question 64, Article 2, On the Contrary; emphasis added.)
Therefore, Jesus Christ, as the real Head of the Church, kept it Himself! And He has shared it with no one - no Council and no Pope!
“Ambrose says (De Sacram. iv): ‘The Consecration is accomplished by the words and expressions of the Lord Jesus... when the time comes for perfecting the Sacrament, the Priest uses no longer his own words, but the words of Christ. Therefore, it is Christ’s own words that perfect this Sacrament.’” (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D., in Fossa Nuova, Italy], Doctor of the Church, Summa Theologica, Part III, Question 78, Article 1.)
Since the NOR - Novus Ordo Rite - does NOT use the words of Christ, there is no Consecration - no Sacrifice and no Sacrament!
No wonder the Vatican 2 Bishops of the U.S. forbid kneeling for communion:
“The bishops of the United States have decided that the normative posture for receiving Holy Communion should be standing. Kneeling is NOT a licit [lawful] posture for receiving Holy Communion in the dioceses of the United States of America unless the bishop of a particular diocese has derogated from this norm in an individual and extraordinary circumstance.” (United States Bishops’ Committee on the Liturgy, July, 2002 Newsletter; emphasis added.)In doing this, the U.S. Bishops have gone even further than the first Protestant Archbishop of Canterbury, Thomas Cranmer, whose Black Rubric only discouraged people from kneeling for communion!
THE BLACK RUBRIC
ALthough no ordre can be so perfectlye deuysed, but it may be of some, eyther for theyr ignoraunce and infirmitie, or els of malice and obstinacie, mysconstrued, depraued, and interpreted in a wrong parte. And yet because brotherly charitie willeth, that so muche as conueniently may be, offences should be taken away: therfore we willing to dooe the same. Wheras it is ordeyned in the booke of common prayer, in the administracion of the Lordes Supper, that the Communicantes kneelynge shoulde receiue the holye Communion: whiche thyng beynge well mente, for a sygnificacyon of the humble and gratefull acknowledgeynge of the benefites of Christe, geuen unto the woorthye receyuer, and to auoyde the prophanacion and dysordre whiche about the holye communion myghte elles ensue. Lest yet the same kneelynge myght be thought or taken otherwyse, we dooe declare that it is not mente thereby, that any adoracion is doone, or oughte to bee doone, eyther unto the Sacramentall bread or wyne there bodelye receyued, or unto anye reall and essenciall presence there beeyng of Chrystes naturall fleshe and bloude. For as concernynge the Sacramentall bread and wyne, they remayne styll in theyr verye naturall substaunces, and therfore may not bee adored, for that were Idolatrye to be abhorred of all faythfull christians. And as concernynge the naturall bodye and bloud of our sauiour Christ, they are in heauen and not here: for it is agaynst the trueth of Christes true naturall bodye, to be in moe places then in one at one tyme. (Second Prayer Booke of Edward VI, Black Rubric, 1552; emphasis added. Written by Protestant Archbishop Thomas Cranmer [b. Nottinghamshire, England in 1489 A.D. - d. burnt at the stake in Oxford, England in 1556 A.D.]).
For the Consecration of the Sacred Body:
Hoc est enim Corpus meum.
For the Consecration of the Most Precious Blood:
Hic est enim calix Sanguinis Mei, Novi et Æterni Testamenti; Mysterium Fidei, qui pro vobis et pro multis effundetur in remissionem peccatorum.
For all Roman Catholics, this Form for the Double Consecration was issued DE FIDE by an Infallible Roman Catholic Pope along with the Infallible Roman Catholic Council of Florence:
There is no concern here about “accidentals”, but only about the “essentials”. EXACTLY WHICH WORDS does the Roman Catholic Church INFALLIBLY teach are necessary for the Double Consecration in the Mass? In other words, which words are indispensable for the valid Form? In the De Defectibus V, above, you have already read what these words are. But what is the basis for these words?
Fortunately, historically, the Roman Catholic Church has set forth the EXACT WORDS which are REQUIRED, and therefore, NECESSARY, for validity in this document:
“But since in the above written Decree of the Armenians the Form of the words, which in the Consecration of the Body and Blood of the Lord the Holy Roman Church confirmed by the teaching and authority of the Apostles, had always been accustomed to use, was not set forth, We have thought that it ought to be inserted here.
In the Consecration of the Body, the Church uses this Form of words:
HOC EST ENIM CORPUS MEUM.
In the Consecration of the Blood the Church uses the following Form of words:
HIC EST ENIM CALIX SANGUINIS MEI NOVI ET AETERNI TESTAMENTI: MYSTERIUM FIDEI: QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR IN REMISSIONEM PECCATORUM.”
(Solemnly Decreed Under Infallibility by the Doctrinal and Infallible Ścumenical Council of Florence - The Seventeenth Ścumenical Council, [Monday, April 9, 1438 A.D. - Thursday, August 7, 1445 A.D.], along with the Infallible Roman Catholic Pope Eugene IV, Gabriele Condulmer [Thursday, March 3, 1431 - Tuesday, February 23, 1447], who Infallibly Promulgated his Infallible Papal Bulla Cantate Domino - The Papal Bulla of Union with the Copts, Session 11, Friday, February 4, 1442, ¶ 40 and ¶ 41; emphasis added.)
In plain, simple,
English this means that ANYONE who deviates from this Form, or who changes,
or deletes, or adds, even as much as one word, is, thereby, no longer a
real Roman Catholic - be he a Pope, a Cardinal, a Bishop, or even a Synod
or a Council of Bishops!
Consecration of the Bread into the Body of Christ
of the Roman Catholic Church
Consecration of the Sacred Body of Christ:
HOC EST ENIM CORPUS MEUM.
Traditional English Translation
FOR THIS IS MY BODY.
NOVUS ORDO MISSAE
THE NEW MASS
of the Vatican 2 church
Consecration of the Body:
ACCIPITE ET MANDUCATE EX HOC OMNES: HOC EST ENIM
OFFICIAL ICEL English translation
Take this, all of you, and eat it: this is
HIC EST ENIM CALIX
ACCIPITE ET BIBITE EX EO OMNES:
in the 1943 ROMAN MISSAL:
FOR THIS IS THE CHALICE OF
in the 1969 ROMAN MISSAL:
Take this, all of you, and drink
Hence, those who use the Form that the BUTCHERS of the INFALLIBLE VALID Form of the Double Consecration are unable to validly Consecrate either the Sacred Body or the Most Precious Blood of Jesus Christ! BOTH Forms are defective and invalid and publicly mock the Roman Catholic doctrine of Papal Infallibility, along with the Infallibility of a Roman Catholic Doctrinal Council!
Therefore, it is IDOLATRY to kneel to receive whatever - be it a host, or cornbread, or a bagel, or a slice of bread, or a muffin, or a donut, etc. (some of these things have actually been used, especially cornbread which a relative of mine - a V-2 deacon - proudly told me that he bakes in his own oven!) - they plop in your hand in the Vatican 2 church!
“Once the Truth had been compromised, they could, by means of slight changes or additions in phraseology, distort the confession of the Faith which is necessary for our salvation, and lead the faithful by subtle errors to their eternal damnation.”
“This manner of dissimulating and lying is vicious, regardless of the circumstances under which it is used. For very good reasons it can never be tolerated in a Synod of which the principal glory consists above all in teaching the Truth with clarity and excluding all danger of error.”
“Moreover, if all this is sinful, it cannot be excused in the way that one sees it being done, under the erroneous pretext that the seemingly shocking affirmations in one place are further developed along orthodox lines in other places, and even in yet other places corrected; as if allowing for the possibility of either affirming or denying the statement, or of leaving it up the personal inclinations of the individual – such has always been the fraudulent and daring method used by innovators to establish error. It allows for both the possibility of promoting error and of excusing it.”
“It is as if the innovators pretended that they always intended to present the alternative passages, especially to those of simple faith who eventually come to know only some part of the conclusions of such discussions which are published in the common language for everyone's use.”
“Or again, as if the same faithful had the ability on examining such documents to judge such matters for themselves without getting confused and avoiding all risk of error. It is a most reprehensible technique for the insinuation of doctrinal errors and one condemned long ago by our predecessor Saint Celestine who found it used in the writings of Nestorius, Bishop of Constantinople, and which he exposed in order to condemn it with the greatest possible severity. Once these texts were examined carefully, the impostor was exposed and confounded, for he expressed himself in a plethora of words, mixing true things with others that were obscure; mixing at times one with the other in such a way that he was also able to confess those things which were denied while at the same time possessing a basis for denying those very sentences which he confessed.”
order to expose such snares, something which becomes necessary with a certain
frequency in every Century, no other method is required than the following:
“We repeat that ALL [N.B. This also includes ALL future Popes!] must abide by the general RULES and DECREES of Our Predecessors” (Pope Gregory XVI, Bartolomeo Alberto - Mauro - Cappellari [Wednesday, February 2, 1831 - Monday, June 1, 1846], Encyclical Inter Præcipuas, Wednesday, May 8, 1844, ¶ 11; emphasis added).
“We greatly deplore the fact that, where the ravings of human reason extend, there is somebody who studies new things and strives to know more than is necessary, against the advice of the Apostle. There you will find someone who is overconfident in seeking the Truth outside the Catholic Church, in which it can be found without even a light tarnish of error. Therefore, the Church is called, and is indeed, a pillar and foundation of Truth.
“You correctly understand, Venerable Brothers, that We speak here also of that erroneous philosophical system [the Heresy of Modernism] which was recently brought in and is clearly to be condemned.
“This system [the Heresy of Modernism], which comes from the contemptible and unrestrained desire for innovation, does not seek Truth where it stands in the received and Holy Apostolic Traditions. Rather, other empty doctrines, futile and uncertain doctrines, condemned by the Church, are adopted. Only the most conceited men wrongly think that these teachings can maintain and support Truth itself” (Pope Gregory XVI, Bartolomeo Alberto-Mauro-Cappellari [Wednesday, February 2, 1831 - Monday, June 1, 1846], using his Infallible Ordinary Magisterium, Promulgated his Encyclical “Singulari Nos”, On the Errors of Lammenais, Wednesday, June 25, 1834, ¶ 8; emphasis added).
“7. ....For this reason, in the first place, the principal documents, in which Our Predecessors, at the request of Queen Mary, exercised their special care for the reconciliation of the English Church, were considered. Thus Julius III sent Cardinal Reginald Pole, an Englishman, and illustrious in many ways, to be his Legate a latere for the purpose, as his angel of peace and love, and gave him extraordinary and unusual mandates or faculties and directions for his guidance (given in August 1553 in Si Ullo Umquam Tempore, Post Nuntium Nobis, and other documents). These (documents) Paul IV confirmed and explained.
And, here, to interpret rightly the force of these documents, it is
necessary to lay it down as a fundamental principle that they were certainly
not intended to deal with an abstract state of things, but with a specific
and concrete issue.... This, besides being clear from the
nature and form of the said documents, is also obvious from the fact that
would have been altogether irrelevant to instruct the Legate
- one whose learning had been conspicuous in the Roman Catholic Council
of Trent - as to the conditions necessary for the bestowal of the Sacrament
of Orders.” (Pope Leo XIII, Gioacchino Pecci [Wednesday, February
20, 1878 - Monday, July 20, 1903], Encyclical Apostolicæ Curæ
- Declaration of the Invalidity of Anglican Orders, Promulgated Friday,
September 18, 1896, ¶ 7 and ¶ 8; emphasis added.)
“9. ....Moreover, what the Letters of Julius III themselves say about freely using the Pontifical faculties, even on behalf of those who had received their consecration minus rite and not according to the accustomed form of the Church, is to be especially noted. By this expression those only could be meant who had been consecrated [Bishops] according to the Edwardine rite, since besides it and the Catholic Form there was then no other rite in England.” (Pope Leo XIII, Gioacchino Pecci [Wednesday, February 20, 1878 - Monday, July 20, 1903], Encyclical Apostolicæ Curæ - Declaration of the Invalidity of Anglican Orders, Promulgated Friday, September 18, 1896, ¶ 9; emphasis added.)
“10. ....For this purpose all of the necessary written evidence and the pertinent parts of the new Ordinal were submitted to the Pope. The Legation having been splendidly received, and their evidence having been ‘diligently discussed’ by several of the Cardinals, ‘after mature deliberation’ Paul IV issued his Bulla Praeclara Carissimi on June 20 of that same year. In this, while giving full force and approbation to that which Cardinal Pole had done, it is ordered in the matter of the Ordination (rite) as follows:
‘Those who have been promoted to ecclesiastical Orders . . . by any one but a Bishop validly and lawfully ordained are bound to receive those Orders again.’“11. But who those Bishops not validly and lawfully ordained were had been made sufficiently clear by the foregoing documents and the Faculties used in the said matter by the Legate; those, namely, who have been promoted to the Episcopate, as others to other Orders, not according to the accustomed (Traditional) form of the Church, or, as the Legate himself wrote to the Bishop of Norwich, the Form and Intention of the Church not having been observed. These were certainly those promoted according to the new form of rite, to the examination of which the Cardinals specially deputed had given their careful attention.
“12. Moreover, when some doubted as to who, according to the mind of the Pontiff, could be called and considered bishops validly and lawfully ordained, the said Pope shortly after that, on October 30 (1555), issued a further Letter in the form of a Brief and said:
‘We, wishing to remove the doubt and to provide opportunely for the peace of conscience of those who during the schism were promoted to Orders, by expressing more clearly the mind and the intention which We had in the aforesaid Letter, declare that only those Bishops and Archbishops who were not Ordained and Consecrated in the Form of the Church cannot be said to have been validly and lawfully ordained’.“13. Unless this declaration had applied to the actual case in England, that is to say, to the Edwardine Ordinal, the Pope would certainly have done nothing by this last Letter for the removal of doubt and the restoration of peace of conscience. Further, it was in this sense that the Legate understood the documents and commands of the Apostolic See, and duly and conscientiously obeyed them; and the same was done by Queen Mary and by the others who helped her to restore religion and Catholic institutions to their former state.
Invariable Practice of the Holy See
“14. The authority of Julius III and of Paul IV, which We have quoted, clearly shows the origin of that practice which has been observed without interruption for more than three centuries, that Ordinations conferred according to the Edwardine rite should be considered null and void. This practice is fully proved by the numerous cases of absolute re-ordination according to the Catholic rite even in Rome. In the observance of this practice we have a proof directly affecting the matter in hand. For, if by any chance, doubt should remain as to the true sense in which these Pontifical documents are to be understood, the principle holds good that [the ancient historical] Custom is the best interpreter of law. Since in the Church it has ever been a constant and established rule that it is sacrilegious to repeat the Sacrament of Order, it never could have come to pass that the Apostolic See should have silently acquiesced, and tolerated such a custom. But not only did the Apostolic See tolerate this practice, but approved and sanctioned it as often as any particular case arose which called for its judgement in the matter.” (Pope Leo XIII, Gioacchino Pecci [Wednesday, February 20, 1878 - Monday, July 20, 1903], Encyclical Apostolicæ Curæ - Declaration of the Invalidity of Anglican Orders, Promulgated Friday, September 18, 1896, ¶ ¶ 10-14; emphasis added.)
“18. It is important to bear in mind that this judgement was not based merely on the omission of the tradition of instruments, for in such a case, according to the established custom, the direction would have been to repeat the Ordination conditionally. Still more important is it to note that the judgement of the Pontiff applies universally to all Anglican ordinations, because, although it refers to a particular case, it is not based upon any reason special to that case, but upon the Defect of Form, which Defect equally affects all these ordinations - so much so, that when similar cases subsequently came up for decision, the same decree of Clement XI was quoted as the norma [norm].” (Pope Leo XIII, Gioacchino Pecci [Wednesday, February 20, 1878 - Monday, July 20, 1903], Encyclical Apostolicæ Curæ - Declaration of the Invalidity of Anglican Orders, Promulgated Friday, September 18, 1896, ¶ 18; emphasis added.)
“23. ....Being fully aware of the necessary connection between Faith and Worship, between lex orandi, lex credendi [the law of praying is the law of believing], they corrupted the Liturgical Order in many ways to suit the errors of the reformers, under the pretext of restoring it to its primitive form. Thus, in the whole Ordinal, not only is there no clear mention of the sacrifice, of consecration, of the priesthood, and of the power of consecrating and offering sacrifice, but, as We have just stated, every trace of these things, which had been in such prayers of the Catholic Rite, as they had not entirely rejected, was deliberately removed and struck out.” (Pope Leo XIII, Gioacchino Pecci [Wednesday, February 20, 1878 - Monday, July 20, 1903], Encyclical Apostolicæ Curæ - Declaration of the Invalidity of Anglican Orders, Promulgated Friday, September 18, 1896, ¶ 23; emphasis added.)
Catholic Doctrine of Intention
“26. With this inherent Defect of Form is joined the Defect of Intention which is equally essential to the Sacrament. The Church does not judge about the mind and intention in so far as it is something by its nature internal; but in so far as it is manifested externally she is bound to judge concerning it. When anyone has rightly and seriously made use of the due Form and the Matter requisite for effecting or conferring the Sacrament, he is considered by the very fact to do [intendisse] what the Church does....” (Pope Leo XIII, Gioacchino Pecci [Wednesday, February 20, 1878 - Monday, July 20, 1903], Encyclical Apostolicæ Curæ - Declaration of the Invalidity of Anglican Orders, Promulgated Friday, September 18, 1896, ¶ 26; emphasis added.)
Editor’s Note/Commentary/Analysis: In this Encyclical you will note that either or both Defect of Form and Defect of Intention cause any Sacrament to be invalid, not just the Sacrament of Holy Orders - especially the Priesthood and the Episcopacy.
However, it needs to be clearly understood that in the above text where it says in part:
When anyone has rightly and seriously made use of
this anyoneis imputed to be a validly Ordained Catholic Priest or a validly Consecrated Catholic Bishop.
For example, not just anyone who has rightly and seriously made use of the due Form and the Matter requisite for effecting the Sacrament of the Most Holy Eucharist during the Holy Sacrifice of the Catholic Traditional Ancient Roman Rite of Mass can be said to have Transubstantiated!
On the contrary, this very Encyclical itself not only mentions previous Popes who held that the Edwardine rite was invalid, and hence the use of it was unable to validly ordain Priests or validly consecrate Bishops, but Pope Leo XIII himself clearly states, as part of his conclusion:
“28. Wherefore, strictly adhering, in this matter, to the Decrees of the Pontiffs, Our Predecessors, and confirming them most fully, and, as it were, renewing them by Our authority, of Our own initiative and certain knowledge, We Pronounce and Declare that Ordinations carried out according to the Anglican rite have been, and are, absolutely null and utterly void.” (Pope Leo XIII, Gioacchino Pecci [Wednesday, February 20, 1878 - Monday, July 20, 1903], Encyclical Apostolicæ Curæ - Declaration of the Invalidity of Anglican Orders, Promulgated Friday, September 18, 1896, ¶ 28; emphasis added.)
Editor’s Note/Commentary/Analysis: In other words, in order to be able to validly Administer five of the seven Sacraments (Baptism and Matrimony are excluded), a person must be a validly Ordained Catholic Priest or a validly Consecrated valid Bishop. because ONLY a valid Priest or a valid Bishop has the Grace and Power of the Sacrament of the Priesthood and/or the Episcopacy to be able to validly Confect/Adminster any of the other five Sacraments.
Of both urgent and immediate importance to all Catholics today is this simply historical fact:
The history of the 16th Century Protestant revolt has repeated itself today!
It is an historical fact that all of the Liturgical Books have been changed in the Vatican 2 church, a.k.a. the church of the Never-Ending Changes of the changes of the changes of the changes of the changes of the changes!
Not only the Breviary, not only the Rituale Romanum (Roman Ritual) which is used by validly Ordained Catholic Priests in valdily administering the Sacraments, as well as administering Blessings, not only the Pontificale Romanum (Roman Pontifical) which is used by validly Ordained Catholic Bishops in valdily administering the Sacraments, most especially Holy Orders, primarily the Sacrament of the Holy Priesthood and the Sacrament of the Holy Episcopacy (the fullness of the Holy Priesthood), but also the Missale Romanum (Roman Missal) which is used for Offering the Holy Sacrifice of the Mass! This is the same thing the 16th Century ex-Roman Catholic Protestant Bishops and Priests did, e.g. Thomas Cranmer, Martin Luther, etc.!
The basic principles of Catholic Traditional Theology, as reviewed by Pope Leo XIII in his Encyclical Apostolicæ Curæ, quoted in part above, concerning the Defect of Proper Matter, Defect of Proper Form, and Defect of Proper Intention, clearly prove that the Vatican 2 church, a.k.a. the church of the Never-Ending Changes of the changes of the changes of the changes of the changes of the changes, has no valid Sacraments and has no valid Mass!
Those who fail to learn the lessons of history are condemned to repeat them.
The apologists for all of the changes in the Vatican 2 church, a.k.a. the church of the Never-Ending Changes of the changes of the changes of the changes of the changes of the changes, try to confuse people by claiming this is not true. But all they can do is to resort to non-Catholic teaching, or abstruse philosophy, most especially the bogus theory of the continual evolution of dogmas, a.k.a. the Heresy of Modernism, to try to somehow prove what they falsely claim.
This is why the Vatican 2 church, a.k.a. the church of the Never-Ending Changes of the changes of the changes of the changes of the changes of the changes, is in the state of continual, always constantly on-going, always Never-Ending Changes - is constantly evolving itself into the proverbial black hole of nothingness - the ultimate acme of athiesm!
“The underlying principle of these NEW opinions is that, in order to more easily attract those who differ from her, the Church should shape her teachings more in accord with the spirit of the age and relax some of her ancient severity and make some concessions to new opinions. Many think that these concessions should be made not only in regard to ways of living, but even in regard to Doctrines which belong to the Deposit of the Faith. They contend that it would be opportune, in order to gain those who differ from us, to omit certain points of her teaching which are of lesser importance, and to tone down the meaning which the Church has always attached to them. It does not need many words, beloved son, to prove the falsity of these ideas if the nature and origin of the Doctrine which the Church proposes are recalled to mind.”
“The [First] Vatican Council says concerning this point:
‘For the Doctrine of Faith which God has revealed has not been proposed, like a philosophical invention to be perfected by human ingenuity, but has been delivered as a Divine Deposit to the Spouse of Christ to be faithfully kept and infallibly declared.’(Pope Leo XIII, Gioacchino Vincenzo Pecci [Wednesday, February 20, 1878 - Monday, July 20, 1903], using his Infallible Ordinary Magisterium, Promulgated his Encyclical, which Condemned the Heresy of Americanism, “Testem Benevolentiæ Nostræ”, Concerning NEW Opinions, Virtue, Nature and Grace, with Regard to Americanism, Sunday, January 22, 1899, To Our Beloved Son, James Cardinal Gibbons, Cardinal Priest of the Title Sancta Maria, Beyond the Tiber, Archbishop of Baltimore, ¶ 3 and ¶ 4; emphasis added).
‘Hence that meaning of the Sacred Dogmas is perpetually to be retained which our Holy Mother, the Church, has once declared, nor is that meaning ever to be departed from under the pretense or pretext of a deeper comprehension of them’ - [Vatican 1] Constitutio de Fide Catholica, Chapter IV”
“48. In Doctrina [In Doctrine]. In the face of the combined efforts of incredulity and heresy to bring about the ruin of the Catholic Faith, it would be a real crime for the Clergy [Archbishops, Bishops and Priests] to remain in a state of hesitancy and inactivity. In such an outpouring of error and conflict of opinion, the Clergy [Archbishops, Bishops and Priests] must not be faithless to their mission which is to defend Dogma - when it is assaulted, Morality - when it is mocked, and Justice - which is frequently outraged.
“[To each Archbishop, Bishop and Priest it belongs] .. to make himself a road block to the attacks of error and the deceits of heresy; to watch the tactics of the wicked who war against the Faith....; to unmask the plots and to reveal the ambushes and traps; they must warn naive people, strengthen those who are timid, and open the eyes of the blinded.
“Superficial erudition, or merely common knowledge, will not suffice for all of this - there is the need for the solid, profound and continuous study [by every Catholic Archbishop, Bishop, and Priest] of a massive amount of Doctrinal knowledge which must be sufficient to cope with the subtlety and remarkable cunning of our Modern opponents....” (Pope Leo XIII, Gioacchino Vincenzo Pecci [Wednesday, February 20, 1878 - Monday, July 20, 1903], using his Infallible Ordinary Magisterium, Promulgated his Infallible Encyclical “Depuis Le Jour”, On the Education of the Clergy, Friday, September 8, 1899, ¶ 48 In Doctrina; emphasis added. Encyclical to the Archbishops, Bishops, and Clergy of France.)
“38. ..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.. SCHOLASTIC PHILOSOPHY to be relegated to the history of philosophy.. young men.. taught modern philosophy which alone is true and suited to the times in which we live.
“They desire the reform of theology.. [with] modern philosophy for its foundation.. history.. must be written and taught only according to their methods.. 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 he reduced, and steps must be taken to prevent their further increase.. a share in ecclesiastical government should.. be given to the lower ranks of the clergy and even to the laity.. authority which is too much concentrated should be decentralized.
“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.. the clergy should return to their primitive humility and poverty, and that in their ideas and action they should admit the principles of Modernism...
“What is there left in the Church which is not to be reformed by them and according to their principles?” (Pope, Saint Pius X, Giuseppe Melchiorre Sarto [Tuesday, August 4, 1903 - Thursday, August 20, 1914], Encyclical Pascendi Dominici Gregis, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 38; emphasis added ).
it is forbidden to Secular Priests, without the previous consent of the Ordinary, to undertake the editorship of papers or periodicals.“This permission shall be withdrawn from any Priest who makes a wrong use of it after having received an admonition thereupon. With regard to Priests who are correspondents or collaborators of periodicals, as it happens not infrequently that they contribute matter infected with Modernism to their papers or periodicals, let the Bishops see to it that they do not offend in this manner; and if they do, let them warn the offenders and prevent them from writing.
“We solemnly charge in like manner the Superiors of Religious Orders that they fulfill the same duty, and should they fail in it, let the Bishops make due provision with authority from the Supreme Pontiff. Let there be, as far as this is possible, a Special Censor for newspapers and periodicals written by Catholics. It shall be his Office to read in due time each number after it has been published, and if he find anything dangerous in it let him order that it be corrected as soon as possible. The Bishop shall have the same right even when the censor has seen nothing objectionable in a publication.
“54. We have already mentioned congresses and public gatherings as among the means used by the Modernists to propagate and defend their opinions. In the future, Bishops shall not permit Congresses of Priests except on very rare occasions. When they do permit them it shall only be on condition that matters appertaining to the Bishops or the Apostolic See be not treated in them, and that no resolutions or petitions be allowed that would imply a usurpation of Sacred Authority, and that absolutely nothing be said in them which savors of Modernism, Presbyterianism, or Laicism.
“At Congresses of this kind, which can only be held after permission in writing has been obtained in due time and for each case it shall not be lawful for Priests of other Dioceses to be present without the written permission of their Ordinary. Further, no Priest must lose sight of the solemn recommendation of Leo XIII:
Let Priests hold as Sacred the Authority of their Pastors, let them take it for certain that the Sacerdotal Ministry, if not exercised under the guidance of the Bishops, can never be either holy, or very fruitful, or worthy of respect [Footnote # 30: Leo Xlll, Encyclical of February 10, 1884, Nobilissima Gallorum].“55. But of what avail, Venerable Brethren, will be all Our commands and prescriptions if they be not dutifully and firmly carried out? In order that this may be done it has seemed expedient to us to extend to all dioceses the regulations which the Bishops of Umbria, with great wisdom, laid down for theirs many years ago.
“In order,” they say, “to extirpate the errors already propagated and to prevent their further diffusion, and to remove those teachers of impiety through whom the pernicious effects of such diffusion are being perpetuated, this Sacred Assembly, following the example of St. Charles Borromeo, has decided to establish in each of the Dioceses a Council consisting of approved members of both branches of the Clergy, which shall be charged with the task of noting the existence of errors and the devices by which new ones are introduced and propagated, and to inform the Bishop of the whole, so that he may take counsel with them as to the best means for suppressing the evil at the outset and preventing it spreading for the ruin of Souls or, worse still, gaining strength and growth.”[Footnote # 31: Acts of the Congress of the Bishops of Umbria, November, 1849, Title 2, Article 6.]“We Decree, therefore, that in every Diocese a Council of this kind, which We are pleased to name the Council of Vigilance, be instituted without delay.
“The Priests called to form part in it shall be chosen somewhat after the manner above prescribed for the Censors, and they shall meet every two months on an appointed day in the presence of the Bishop. They shall be bound to secrecy as to their deliberations and decisions, and in their functions shall be included the following: they shall watch most carefully for every trace and sign of Modernism both in publications and in teaching, and to preserve the Clergy and the young from it they shall take all prudent, prompt, and efficacious measures. Let them combat novelties of words, remembering the admonitions of Leo XIII:
“It is impossible to approve in Catholic publications a style inspired by unsound novelty which seems to deride the piety of the Faithful and dwells on the introduction of a New Order [NOVUS ORDO] of Christian life, on new directions of the Church, on new aspirations of the modern Soul, on a new social vocation of the Clergy, on a NEW Christian civilization, and many other things of the same kind.” [Footnote # 32: Instruction of the Sacred Congregation of Extraordinary Ecclesiastical Affairs, January 27, 1902.]“Language of the kind here indicated is not to be tolerated either in books or in lectures...
“....Finally, We entrust to the Councils of Vigilance the duty of overlooking assiduously and diligently social institutions as well as writings on social questions so that they may harbor no trace of Modernism, but obey the prescriptions of the Roman Pontiffs.
“56. Lest what We have laid down thus far should pass into oblivion, We will and ordain that the Bishops of all Dioceses, a year after the publication of these letters and every three years thenceforward, furnish the Holy See with a diligent and sworn report on the things which have been Decreed in this Our Letter, and on the Doctrines that find currency among the Clergy, and especially in the Seminaries and other Catholic Institutions, those not excepted which are not subject to the Ordinary, and We impose the like obligation on the Generals of Religious Orders with regard to those who are under them.
“57. This, Venerable Brethren, is what We have thought it Our duty to write to you for the salvation of all who believe. The adversaries of the Church will doubtless abuse what We have said to refurbish the old calumny by which We are traduced as the enemy of science and of the progress of humanity.
“As a fresh answer to such accusations, which the history of the Christian Religion refutes by never-failing evidence, it is Our intention to establish by every means in our power a special Institute in which, through the co-operation of those Catholics who are most eminent for their learning, the advance of science and every other department of knowledge may be promoted under the guidance and teaching of Catholic Truth. God grant that We may happily realize Our design with the assistance of all those who bear a sincere love for the Church of Christ. But of this We propose to speak on another occasion.
“Meanwhile, Venerable Brethren, fully confident in your zeal and energy, We beseech for you with Our whole heart the abundance of heavenly light, so that in the midst of this great danger to Souls from the insidious invasions of error upon every hand, you may see clearly what ought to be done, and labor to do it with all your strength and courage.
“May Jesus Christ, the Author and Finisher of our Faith, be with you in His power; and may the Immaculate Virgin, the Destroyer of All Heresies, be with you by her prayers and aid. And We, as a pledge of Our affection and of the Divine solace in adversity, most lovingly grant to you, your Clergy and People, the Apostolic Benediction.
Given at St. Peter’s, Rome, September 8, 1907, in the fifth year of Our
Pontificate. PIUS X, POPE.” (Pope, Saint Pius X, Giuseppe
Melchiorre Sarto [Tuesday, August 4, 1903 - Thursday, August 20, 1914],
Encyclical Pascendi Dominici Gregis, On the Doctrine of the Modernists,
Sunday, September 8, 1907, ¶¶
53-58; emphasis added ).
order to check the daily increasing audacity of many Modernists who are
endeavoring by all kinds of sophistry and devices to detract from the force
and efficacy, not only of the Decree Lamentabili sane exituM
so-called Syllabus), issued by Our order by the Holy Roman and Universal
Inquisition on July 3 of the present year , but also of Our Encyclical
letter Pascendi Dominici Gregis, given on September 8 of this
same year , We do by Our Apostolic Authority repeat and
confirm both that Decree of the Supreme Sacred Congregation
and those Encyclical letters of Ours, adding the Penalty of Excommunication against their contradictors, and this We declare and Decree that should anybody, which may God forbid, be so rash as to defend any one of the propositions, opinions or teachings condemned in these documents he falls, ipso facto, under the censure contained under the chapter Docentes of the Constitution Apostolicae Sedis, which is the first among the Excommunications latae sententiae
[automatic Excommunication], simply reserved to the Roman Pontiff.
“This Excommunication is to be understood as salvis poenis, which may be incurred by those who have violated in any way the said documents, as propagators and defenders of heresies, when their propositions, opinions and teachings are heretical, as has happened more than once in the case of the adversaries of both these documents, especially when they advocate the errors of the Modernists that is, the synthesis of all heresies” (Pope Saint Pius X, Giuseppe Melchiorre Sarto [Tuesday, August 4, 1903 - Thursday, August 20, 1914], Motu Proprio, Præstantia Scripturæ Sacræ, ¶ 5, Monday, November 18, 1907. Automatic Excommunication of Heretics, especially the Heretics of the Heresy of Modernism; emphasis added).
“20. As a duty of conscience, We raise Our protest against all of this, while to the whole of Christendom We denounce the injury inflicted upon the Church.
“21. These victims, in fact, have been condemned as enemies of the State not only because of having professed, but also for having striven openly and strenuously to defend, the Catholic Religion, when in Truth they are second to none in their love of country, respect for public authority, and their observance of law, provided these be not contrary to the Natural, Divine or Ecclesiastical Law.”
“What indeed has happened, especially in more recent times, in Bulgaria, unfortunately has been happening already for some time amongst other peoples where the Church of the Oriental Rite flourishes, namely, amongst the peoples of Rumania, of the Ukraine, and among many other peoples also” (Pope Pius XII, Eugenio Pacelli [Thursday, March 2, 1939 - Thursday, October 9, 1958] Orientales Ecclesias, Monday, December 15, 1952, # 20 - 21).
“It is neither wise nor laudable to reduce everything to antiquity by every possible device. Thus, to cite some instances, one would be straying from the straight path were he to wish the Altar restored to its primitive tableform; were he to want black excluded as a color for the liturgical vestments; were he to forbid the use of sacred images and statues in Churches; were he to order the Crucifix so designed that the Divine Redeemer's body shows no trace of His cruel sufferings...” (Pope Pius XII, Eugenio Pacelli [Thursday, March 2, 1939 - Thursday, October 9, 1958], Encyclical Mediator Dei, Thursday, November 20, 1947, ¶ 62; emphasis added.)
What has the Vatican 2 church, a.k.a. the church of the Never-Ending Changes of the changes of the changes of the changes of the changes of the changes, done?
Has the Vatican 2 church of the Never-Ending Changes NOT forbidden the primitive tableform?
Purposes of Clarity
Here is a Side by Side Visual Comparison:
Roman Catholic Church
The Church of the
Unchangeable Divine Traditions
Traditional Altar of Sacrifice
A place which raises the mind and heart to God.
Synod Vatican 2 pseudo-church
The church of the Never-Ending Changes
Modernized Memorial Supper Meal Table
Is the Supper-Food Burning????
Purposes of Greater Clarity
Here is a larger Visual Comparison of the Sanctuary:
Catholic Traditional Sanctuary
Altar Rail at Edge of Sanctuary
Has the Vatican 2 church of the Never-Ending Changes excluded black as a color for the liturgical vestments?
Purposes of Clarity
Here is a Side by Side Visual Comparison:
Roman Catholic Church
The Church of the
Funeral in Black Vestments
Because Purgatory & Hell Exist
Synod Vatican 2 pseudo-church
The church of the Never-Ending Changes
Funeral in White Vestments
Because Purgatory & Hell Do Not Exist
Purposes of Clarity
Here is a Side by Side Visual Comparison:
Roman Catholic Church
The Church of the
The Church of
The Altar of Sacrifice
The Church of the
Sacred Images and Statues
The Church of the
Pre-1944 Altar Missal
The Church of
The Traditional Crucifix
The Church of
The Traditional Mass Vestments
Synod Vatican 2 pseudo-church
The church of the Never-Ending Changes
Of the Changes of the Changes
Only a Few, if any, Sacred Images & Statues
Where Have All the Statues Gone?
The Same Place
Where the Altar of Sacrifice Went!
The Same Place
Where the pre-1944 Altar Missal Went!
The Same Place
Where the Traditional Crucifix Went!
The Same Place
Where the Traditional Vestments Went!
Satanic Synod Vatican 2 church of the Never-Ending Changes
the Crucifix so designed that the Divine Redeemer's body shows
no trace of His cruel sufferings?
Purposes of Clarity
Here is a Side by Side Visual Comparison:
Roman Catholic Church
The Church of the
Traditional Crucifix Shows
Cruel Sufferings of Christ
Synod Vatican 2 pseudo-church
The church of the
Of the Changes of the Changes
And of More Changes of the Changes
Synod Vatican 2 pseudo-church
Has NO Cross in its NO Sanctuary!
In the above NO Cross picture, it is obvious that the Vatican 2 church, a.k.a. the church of the Never-Ending Changes of the changes of the changes of the changes of the changes of the changes, in some cases, has gotten rid of even the Risen Christ Cross in its NO Sanctuary!
This just proves that the Vatican 2 church, a.k.a. the church of the Never-Ending Changes of the changes of the changes of the changes of the changes of the changes,really IS the church of the Never-Ending Changes of the changes of the changes of the changes of the changes of the changes!
What next???? NO priests???
“Now the God of Hope fill you with all joy and peace in believing; that you may abound in Hope, and in the power of the Holy Ghost.” (Romans 15:13.)
“Charity is patient, is kind: Charity...beareth all things, Believeth all things, Hopeth all things, endureth all things.” (1 Corinthians 13:4, 7.)
“Now Faith is the substance of things to be Hoped for, the evidence of things that appear not.” (Hebrews 11:1.)
The Holy Sacrifice of the Mass is the
Unbloody Renewal of Calvary
Only Source of Sanctifying Grace
Totally Traditional in Every Way
Greatly Blessed and Sanctified
By the Most Holy Trinity
is Another Apostate/Heretic
The Supper meal is NOT a mass
Another Source of Sin and Vice
NEW One World Order Evil
Greatly Rejected and Condemned
By the Most Holy Trinity