The Corrupt Media Turns On The Government and The Prolife Movement – & The Saint Anthony Of Padua On The Pentecost Thursday News Round Up


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Saint Anthony warns negligent superiors and prelates of the dire personal consequences of their omission – On Rorate

The Complete Corruption Of The Media

The President Of The United States

Two World Views At The National Level

Planned Parenthood Becomes The Planned Emergencies Center Of The Country

The Catholic civil war on infanticide began with birth control

The States And The Two Drastically Different World Views

The Global Scale

From The Recent Archives

The Pro-life News Round Up On The Queenship Of Our Lady Of The Unborn | TCE |


Personhood – Join the Movement – YouTube

Personhood Education New York, Inc., a 501.c3 Charitable Organization set up to teach the truth that each and every human being has great purpose because each is created in the image and likeness of God – through whom inalienable rights are derived, as described in the Constitution of

The Supreme Court in 1973 knew personhood could kill Roe v. Wade  | LifeSite

In Reference To The Personhood Movement / Press Conference :

Watch this short from Assemblyman David DiPietro NY speaking on NY Politics and how really bad the radical left control has taken things  –On YouTube

A Simple Proposal That Will Help Solve the Abortion Debate Now –

Saint Anthony of Padua, Confessor and Doctor of the Church – On CMTV

St. Anthony of Padua, Saint of June 13 Commentary – By Prof. Plinio Corrêa de Oliveira On TIA

Saint Anthony of Padua, Confessor and Doctor of the Church – On CMTV


June 13 – He Lived Only 36 Years, But the Whole World Knows Him – On Nobility and Analogous Traditional Elites

St. Anthony of Padua by Franciszek Lekszycki at the Sanctuary of Our Lady of Loreto in Poland


Ember Wednesday And The Honoring Of One Fallen And One Ordained – FSSP Priests


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Tribute to our Holy and heroic traditional Catholic Priests


Pentecost Monday at Holy Innocents NYC , newly ordained Priest Father Thomas Killackey,  FSSP, offered the Holy Sacrifice of the Mass , inclusive of the post liturgy first Priestly Blessing of each person seeking the additional graces

Some beautiful photographs follow


“God So Loved the World” – The Gospel of Pentecost Monday – On Novus Motus Liturgicus


Also June 11 was a somber day for traditional Knights, as it is the 5th anniversary of Fr. Kenneth Walker FSSP’s death. 

For those who are unfamiliar with Fr. Walker, he was a priest of the Fraternity of St. Peter (FSSP), ordained in 2012, and offered the Latin Mass exclusively. He was assigned to Mater Misericordiae Latin Mass parish in Phoenix, Arizona. And became chaplain for the new Knights Council there. He even joined our monthly teleconference in the winter of 2013 to help network with other Latin Mass Knights. He was a pious and faithful priest.

Tragically on June 11, 2014, an assailant broke into the rectory and attacked both Fr. Walker, and his brother priest, Fr. Terra (who was badly injured).  Sadly, Fr. Walker succumbed to his wounds and passed into eternal life.  He is buried at the FSSP’s Our Lady of Guadalupe Seminary in Denton, Nebraska.

Today however, Fr. Walker’s virtues live on in the Knights, as 3 FSSP Traditional Knights of Columbus councils , just like the one at Holy Innocents NY . Regina Coeli These new Councils now bear his name.

  • Fr. Kenneth Walker Council 16076 – Vancouver, British Columbia (Holy Family Parish)
  • Fr. Kenneth Walker Council 16168 – Maple Hill, Kansas (St. John Vianney Parish)
  • Fr. Kenneth Walker Council 16878 – Lincoln, Nebraska (St. Francis of Assisi Parish)

Please offer prayers for the repose of Fr. Walker’s soul, and for the conversion of his assailant, Gary Moran.

Remembering Fr. Kenneth Walker, ‘The Arrow,’ Struck Down Too Soon – On OnePeterFive

For those who are unfamiliar with Fr. Walker, he was a priest of the Fraternity of St. Peter (FSSP), ordained in 2012, and offered the Latin Mass exclusively. He was assigned to Mater Misericordiae Latin Mass parish in Phoenix, Arizona. And became chaplain for the new Knights Council there. He even joined our monthly teleconference in the winter of 2013 to help network with other Latin Mass Knights. He was a pious and faithful priest.

Tragically on June 11, 2014, an assailant broke into the rectory and attacked both Fr. Walker, and his brother priest, Fr. Terra (who was badly injured).  Sadly, Fr. Walker succumbed to his wounds and passed into eternal life.  He is buried at the FSSP’s Our Lady of Guadalupe Seminary in Denton, Nebraska.

A favorite Irish folk song about all the young European men that perished in WWI that is often sung together on the death anniversary of any loved one , family or friend – A good traditional family song to know

The Green Fields of France | Ireland’s Favourite Folk Song | RTÉ One – YouTube

Irish Juventutem Chapter Celebrates FIJ Anniversary – On Novus Motus Liturgicus

RORATE CÆLI: Fontgombault Sermon for Ascension, 2019: “God, when will you restore a Christian Society?” God is in charge of the right time -On Rorate Mass .

 Fontgombault Sermon for Ascension, 2019: “God, when will you restore a Christian Society?” God is in charge of the right time  -On Rorate Mass .

Conservative vs. Traditional Catholicism by Fr. Chad Ripperger, F.S.S.P. On The Journal of Catholic Culture and Tradition – The Latin Mass Magazine

Pentecost Octave Mass – On


In other traditional Roman Catholic news the  persecutions of traditional Catholics abound


Little Sisters of the Poor Deserve Mercy! – On The American TFP

Knights of Malta Forbidden From Celebrating Traditional Liturgies
Grand Master Giacomo Dalla Torre made the declaration banning Tridentine liturgies. 

Damian Thompson on Twitter: “Told it’s genuine.” / Twitter

SURRENDER: Malted Knights Make It Official – On The Remnant Newspaper –

125-Year-Old Statue Vandalized at Hudson Valley Church

Church in Ny closed since Cardinal Dolan stopped the Latin Mass has been vandalized

Relics of Fatima child saints stolen from Italian church  2nd-degree items were being shown on pilgrimage tour – On Crux

Arson suspected in fire at Florida cathedral – On CNA

Chilean prelate denies Holy communion to faithful who kneel down – On Crux

Also allows accused cardinal to process at Chrism Mass

U2’s Bono (Who Is Not Catholic ) Receives Communion in Colombia

The Story of Garabandal – English – 2nd Edition – YouTube

The Churches and the Sacraments will be despoiled , and in those days they will , on their own, destroy the Holy Sacrifice Of The Mass  by a slow death

From the recent archives

Sacred Tradition As The Key To The Catholic Restoration And Reform | TCE |

June 12 – A certain nobleman had a concubine – On Nobility and Analogous Traditional Elites

St. John of Sahagun

June 12 – He Crowned Charlemagne -Pope St. Leo III On  Nobility and Analogous Traditional Elites

May Crowing Yard Photograph

The Catholic Acceptance Of Socialism , The New World Order , And The Prophesy That Ends It All


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 ‘A New Europe is Born’ – On

Prominent Jesuit Compares Salvini With Judas — Bergoglio-Church Takes Another Hit in Poll – On The Eponymous Flower

Ultraprogressive Cardinal Appointments Upcoming — Liberation Theologian Disciplined By Benedict On The Eponymous Flower

Pope Slams Salvini Over Italy’s Closed Borders Compares Salvini to murderer Abel – On CMTV

The Political Leader of the Worldwide Left -On The Fatima Center

Can Catholics Finally Be Socialists? Pope Francis, Cdl. Peter Turkson sidestep Catholic socialism – By Dr. Christopher Manion, Ph.D. On CMTV

Now I Know Why College Students Think They Like Socialism – TFP Student Action

States agreement automatically gives their electoral votes to the winner of the national popular vote regardless of how people in their state voted.

Socialism’s Coming New Enforcements Upon The Church

Canberra archbishop clashes with local government over seal of Confession |

Not All Walls Are Bad: It Depends on Who Is Building Them –

They believe that the Synod will wall off traditional Church teachings and deprive these poor indigenous peoples of the saving Truths of the Faith. It might well do the same for the entire Church by introducing dangerous innovations that will endanger all the faithful.

Chinese Defense Minister: Tiananmen Square Was ‘Correct Policy – On Breitbart

We’ll confiscate the assets of white South Africans – Ace Magashule sketched a kind of Marxist-Leninist future for the country in which private property, banks and industries will be confiscated in South Africa – On

It Is Dangerous to Trade With Chinese God-Haters – On Crisis Magazine

Chinese Catholics to suffer worst persecution world has ever seen: An Expert Speaks | News | LifeSite

From the Mail: Is There a Continuing Conspiracy In The Economy ? – On Return To Order

Hail to the Chiefs? – On

But we can know that if this became a Catholic country, the system would organically turn into something else — something better. In the meantime, let us remember that our chief of state and government is a politician from whom we routinely demand the behaviour of a King.

From The Recent Archives

“Eco-Socialism ” The Church’s New Version Of A Communist Utopia | TCE |

The Queen Mother learned to protect herself from Nazis by shooting rats • On The Crown Chronicles

Church Approved Prophesy

Will Rome Be Destroyed? – by Homer Sweeney

June 11 – Blessed Ignatius Maloyan Of Turkey  – On Nobility and Analogous Traditional Elites

June 11 – St. Godeberta – Nobility and Analogous Traditional Elites

The Legend of Saint Eligius and Saint Godeberta in his goldsmith workshop by Petrus Christus.


The Truth About Pentecost And The Coming To Life Of The Resistance And Restoration Movement


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Pentecost season begins , all week this week are High Masses for the Octaves of Pentecost all over the country as the new Rite returns to “ordinary time” which many are still trying to figure out what that is . But at midnight last night the novus ordo became prohibited of offering any further celebrations or sacrifices for Pentecost. The ember days of fasting are almost upon us Ember Wednesday  Friday and Saturday

Pentecost to this day is the feast with the most attempted reinterpretations in the Church  – It is in all actuality the new covenant’s takeover of the Jewish Feast of Weeks- the first fruits of the wheat harvest , Whitsunday , seven weeks after the main Passover Sacrifice (Easter) The readings of the book of Exodus and the coming into understanding of the triune nature of God and the third person of the Godhead who has come to teach the world of the count down to the coming judgement of each person of mankind

This is the real Pentecost and the power of learning the Truth and the power of adopting the unchanging Truth as one’s own as an extension of the covenant via traditional families and the passing of perseverance and salvation

The “curse” of Pentecost Understood In The Proper Catholic Context – On Rorate

If St. Peter’s Pentecost sermon effectively flips the hour-glass, so that the count-down begins and ultimately culminates in the literal/historical fulfillment of Jesus’ words in Matthew 24, so also does the Feast of Pentecost which we celebrate on “Whitsunday” begin a kind of count-down towards the end of the liturgical year, symbolizing the end of our lives and the end of time. The aspect of impending judgment is no less present in our Pentecost celebration than it was at the First Pentecost.

A Short Section Of The Vigil of Pentecost, Second Prophecy – On YouTube

The Second Prophecy of the Vigil of Pentecost: Exodus 14, 24 – 15 , 1; the Tract ‘Cantemus Domini’, Ex. 15, 1-2; Prayer ‘Deus, qui primis temporibus’; Santissima Trinità dei Pellegrini, Rome

The Feast of Pentecost – On The Fatima Center

Then we have the very closely related elements of the revolution and its relationship to the coming to life of the resistance and restoration movement

  • Sermon From St Paul Minn SHEEP REJECTED BY SHEPHERDS: The Price of Fidelity – YouTube    In this week’s Sunday Sermon from South Saint Paul, Father speaks of Christians–now and in apostolic times–preparing to be without Christ for a time. Alone but not abandoned, Catholics today face the same threat of persecution from their corrupt Church leadership as Jews faced 2000 years ago from the pharisees. How do we prepare for a time when fidelity to Christ means falling from favor in an increasingly faithless human element of Christ’s Church?

To Steal A Line From The Matrix Movie “ The Resistance Movement Is Real “

Many do not realize that the revolution in the Church is at this point a raging fire

See Flyer below or pdf on the link


Answers to the attacks of modernism from outside the Church turned to progressivism within the Church and our duties as faithful Catholics to resist and remain loyal to the eternal magisterium of the Church

  • The Oldest Religion – On Crisis Magazine Understanding Modernism Turned Progressivism

Revolt in heaven, sin and death entering the world, Israel being taken into captivity, heresy in the early Church. Reliance on the god within is the oldest religion. (modernism)


  • Love for the Papacy and Filial Resistance to the Pope in the History of the Church – By Roberto de Mattei On Angelico Press See The Review By Father Richard Munkelt


  • Plinio Corrêa de Oliveira: Prophet of the Reign of Mary: By Roberto De Mattei: On Amazon Books-   The Roman Catholic Church’s Battle  Against Modernism From Without Turned Progressivism Within The Church
  • In the year after the death of Plinio Corrêa de Oliveira on October 3, 1995, Roberto de Mattei wrote a biography of the Brazilian Catholic leader, to which he appropriately gave the title The Crusader of the 20th Century. As a biographical work, it was followed in 2010 by a specifically historical work, destined to extend Prof. de Mattei’s influence throughout the Catholic world as a prominent Catholic historian, and to provide historical perspective for the life of Plinio Corrêa de Oliveira. That second work, relating to the history of the Church in our time, was The Second Vatican Council: An Unwritten Story, an account of the Council that included references to the role of Prof. Corrêa de Oliveira, who had worked during the first session of the Council assisting the bishops who formed the International Group of Fathers, the Coetus Internationalis Patrum. The present work represents the third in this series of books in which the author has described the influence and role of the man addressed by friends and collaborators as Dr. Plinio. It is therefore part of a trilogy of exhaustive research, bringing to light the crisis that the Church has confronted in modern times by emphasizing the historical roles of important figures who have led her defense. Prominent among them was the subject of the present work. Beginning in Part I with an analysis of “The Philosophical School,” Prof. De Mattei shows Dr. Plinio not only as a faithful disciple of St. Thomas Aquinas, but also as one who uniquely applied St. Thomas’s principles to the crisis confronting the Church in our time. Those principles are rooted in a realism that opposes the modern ideologies, in the hierarchical order of creation that constitutes its sacrality, and which is therefore the opposite of the egalitarian anti-metaphysics characterizing the Revolution against Christian Civilization. Part II of this study analyzes the spirituality that is the foundation of Dr. Corrêa de Oliveira’s life and work


June 10 – Most Sublime Figure of Portuguese Literature -Luis Vaz de Camões On  Nobility and Analogous Traditional Elites

June 10 – Anti-pagan Renaissance Saint – Bl. Giovanni Dominici -On Nobility and Analogous Traditional Elites

Bl. Giovanni Dominici

Maintaining Tradition As The Primary Method Of Catholic Resistance and Restoration


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Why the Confiteor Before Communion Should Be Retained (or Reintroduced) – On Novus Motus Liturgics

It reinforces the humility needed in the celebrant, who confesses his sins alone coram omnibus, and also exhibits the dignity of the servant who says to the master: “May almighty God have mercy on thee, and having forgiven thy sins, lead thee to eternal life.” It reflects the truth of cosmic and ecclesiastical hierarchy and pushes against one of the dominant errors of our time, that of democratic egalitarianism, which lumps everyone together into an undifferentiated mass (or Mass).

The Finding of the Holy Cross –  The unjustified suppression of this feast in the Roman Calendar – By Dr. Carol Byrne TIA – Great Britain

THE FRENCH CONNECTION: Michael Matt On Massive Catholic Rendezvous in France – On YouTube

The day before the 2019 Pilgrimage from Paris to Chartres, U.S. coordinator Michael J. Matt explains the significance of the largest international traditional Catholic annual rendezvous in the world today–the Notre Dame de Chretiente Pentecost Pilgrimage to Chartres.  With over 10,000 traditional Catholics coming into Paris from all over the world, Michael comments on what this is, its history and what it portends for the future of the Catholic Church. 

Once again making the case that Catholics will get their buildings back, Michael explains why this is not just wishful thinking. With the Novus Ordo now in its death throes, Michael makes some startling predictions based on this massive demonstration of traditional Catholic revival taking place Pentecost weekend in France.

Pope Changes Text of Gloria, Lord’s Prayer – Traditional Catholics bewildered; Pope Benedict’s direction ignored – On CMTV

Reality Check: No, the Latin Mass Is Not Taking Over – On OnePeterFive

If a Thing’s Worth Doing, It’s Worth Doing Extravagantly – By Peter Kwasniewski On OnePeterFive

MAHA – MAKE AMERICA HOLY AGAIN – Why We Need to Be Passionate About This – On Roman Catholic Man

Fontgombault Sermon for Ascension, 2019: “God, when will you restore a Christian Society?” God is in charge of the right time. On Rorate Caeli

An NFL Kicker, A Faithful Priest, and the Traditional Latin Mass – On OnePeter

New book: The Case for Liturgical Restoration – On Rorate Caeli

If You Had All the Time in the World, How Would You Attack the Church? – On OnePeterFive

Then comes the most delicate phase of the plan. The products of the council must not raise alarm. They must be subtle. They must seem orthodox. At worst, they may be ambiguous. Do not make a new rule, but leave room for an exception to become the rule. Keep the changes small, like changing only one word, est, for example, to subsistit. Tap into the culture and mores of the times. Tell the curious to ignore that wisp of smoke in the chapel; call it fresh air.

With the products of the council in hand, the plan to attack the Mass, the Eucharist, and Jesus Christ Himself can be executed. These three, after all, are integral to each other: the Mass is a sacrifice, Christ is the priest and victim, and consumption of the Eucharist is required for eternal life.

It will be easy at first. If nothing else, Catholics are used to following orders. They have been conditioned for centuries to do so. If the bishop says this new Mass is good, then it is good. Ours is not to question the bishop. If the bishop says that the new Mass is still the Mass, then it is the Mass. Move slowly, imperceptibly.

In two or three generations, the people will have forgotten that the Mass is a sacrifice; they will look upon it as a communal meal. They will not understand that Holy Communion is the body and blood, soul and divinity of Jesus Christ. They will have forgotten the sound of Latin. They will confuse preaching with worship. They will substitute themselves for God. They will judge the Church. Perfect!

Bishop Fellay divulges best way to overcome ANGER – On YouTube

From The Recent Archives

Sacred Tradition As The Key To The Catholic Restoration And Reform | TCE |

June 7 – Martyr Prince of the Wends – St. Gottschalk – On Nobility and Analogous Traditional Elites

Pontifical Shrine Of Our Lady Of Mount Carmel NYC Photo – Courtesy of Teddy T


50 Years of a Religious and Cultural Catastrophe: When the Yearly Biblical Readings of Immemorial Tradition Were Cast Away

To commemorate the 50th anniversary of the revised Lectionary, promulgated with the decree Ordo Lectionum of May 25, 1969, Rorate has obtained permission from Bloomsbury to post the full text (slightly revised), albeit without its 59 detailed footnotes, of Dr. Kwasniewski’s contribution to Sacra Liturgia 2015 in New York City, which was published in the proceedings, Liturgy in the Twenty-First Century: Contemporary Issues and Perspectives, ed. Alcuin Reid (London/New York: Bloomsbury T&T Clark, 2016), 287–320. (See here for a book review.) The publisher is offering a 35% discount on the book if you purchase it from their website using the code REID35 at checkout. Offer ends July 31, 2019.

A Systematic Critique of the New Lectionary, On the Occasion of Its Fiftieth Anniversary

Peter Kwasniewski

While almost every other aspect of the liturgical reform following Vatican II has been the target of serious criticism, the revamped multi-year lectionary is the one element consistently put forward as a notable success, an instance of genuine progress. A popular Catholic author writes:

I believe, however, that the most significant change [in the liturgy] came about in 1969, with the introduction of the revised lectionary. The media missed this one because there was so little controversy. Almost everyone agreed that the finished product was a remarkable achievement. And there can be no doubt that it was a major development in the life of the church. The lectionary was designed specifically for the purpose of highlighting the essential relationship between scripture and liturgy.

Another well-respected theologian concurs:

It seems likely that, whatever future developments occur in the Roman Rite, this extended use and emphasis on Sacred Scripture in Catholic worship may prove to be Pope Paul’s most lasting contribution, and, arguably, even the most important long-term gift of his pontificate to the life of the Church.

No less a figure than Pope Benedict XVI, though an outspoken critic of many postconciliar changes, praised the gains of the new lectionary. Robert Moynihan relates this story:

When, for example, I expressed my belief (this was in 1993, so, almost 20 [now 26] years ago) that the annual cycle of readings should not have been replaced by a three-year cycle of readings (I argued that the annual cycle was in a certain way more ‘organic,’ more in harmony with the natural cycle of the seasons, and so more deeply penetrating, psychologically and spiritually, into the hearts and souls of ordinary faithful, who would here the same words on the same Sunday each year, but in the changed circumstances brought by the passage of time and life), he then was quite emphatic that the three-year cycle was an improvement, saying it allowed the faithful to hear more passages of the Word of God, and did not limit them to hearing the same passages each year. This argument made clear to me that Pope Benedict personally does in some ways favor at least certain aspects of the conciliar liturgical reform as an improvement over the traditional liturgy.

This story is supported by n. 57 of Benedict XVI’s Post-Synodal Apostolic Exhortation Verbum Domini:

In the first place I wish to mention the importance of the Lectionary. The reform called for by the Second Vatican Council has borne fruit in a richer access to sacred Scripture, which is now offered in abundance, especially at Sunday Mass. The present structure of the Lectionary not only presents the more important texts of Scripture with some frequency, but also helps us to understand the unity of God’s plan thanks to the interplay of the Old and New Testament readings, an interplay “in which Christ is the central figure, commemorated in his paschal mystery.”

All the same, there is good reason to revisit the lectionary half a century later, in light of experience and maturity of reflection, and to ask whether the principles guiding its revision and the actual realization of those principles are everything hoped for.

  1. The Liturgical Movement and the Second Vatican Council

There were sound reasons for wishing to supplement the old lectionary. As a simple matter of liturgical history, it must be admitted that Western rites of the Mass, including the Roman, had once contained a wider range of Scriptural lessons than we find in the Roman rite codified by St. Pius V after the Council of Trent and still in use today as the Missal of St. John XXIII. As one recent author describes it:

The 1962 Lectionary corresponds (with the exception of newly created feast days) with that of the Roman Missal of 1570. This, in turn, is dependent upon the Missale Romano-Seraphicum (the Franciscan Missal) of the 13th century, which did not include the lections for the non-Lenten ferias found in earlier Roman books, as well as in the books of other rites and usages. Gallican Missals with lections for non-Lenten ferias continued in use into the second half of the 19th century. Typically, readings would be given for some, but not all, days of the week, such as Monday, Wednesday, and Friday, and would include, for example, parallel accounts of the pericope used in the Sunday Gospel.

The increasing prominence of the sanctoral cycle and the great popularity of votive Masses tended to displace these ferial readings to such an extent that, from the 13th century onwards, it seemed nugatory to include in the missal readings that would only rarely be used. This fact, together with a desire to include everything needed for Mass in one conveniently printable and portable volume, explains why it was deemed sufficient for the 1570 Missal to contain a reduced selection of readings.

By the middle of the 20th century, there was widespread agreement among participants in the Liturgical Movement that the Roman rite would benefit from an increase in the variety and extent of biblical lections—a judgment that emerged, in large part, from the contemporaneous biblical movement, with its renewed emphasis on salvation history. Fr. Morin, a friend of Louis Bouyer’s, stated in 1944: “Whether we rejoice in it or deplore it, the liturgy is . . . biblical. To claim to make anyone understand it without initiating him into the Bible is a contradiction in terms.” Liturgists at Maria Laach were talking in 1951 about having a three- or four-year lectionary cycle. In a 1956 meeting of Pius XII’s Commission for the Reform of the Sacred Liturgy, a new Capitulare lectionum et evangeliorum for the Roman Missal was examined. The conversation touched on a triennial cycle of readings. To Cardinal Cicognoni’s formal query: “In general terms, should the scriptural pericopes of the Mass be expanded?,” the Pian Commission unanimously replied in the affirmative.

Given this background, it is hardly surprising that the Fathers of the Second Vatican Council discussed the revision of the lectionary but did not give it a great deal of attention. If one is looking through the Acta Synodalia Sacrosancti Concilii Oecumenici Vaticani Secundi for sensational speeches in the aula where council fathers sparred over Scripture in the Mass, one will be somewhat disappointed. A number of fathers were concerned about the inconvenience of spreading out Scripture over multiple years and therefore requiring multiple volumes for the celebration of Mass. Others suggested the compromise of enriching the annual cycle with weekday readings, particularly from the New Testament. Still others noted that the Sunday readings were lacking in some of the most touching passages of the Gospels. But it was not a matter on which many had much to say. Modifications to the Ordo Missae and the retention of Latin were far more controversial and time-consuming subjects of debate.

In the end, the great majority of Fathers voted to approve the following provisions in the Constitution on the Sacred Liturgy, Sacrosanctum Concilium:

  1. Sacred scripture is of the greatest importance in the celebration of the liturgy. For it is from scripture that lessons are read and explained in the homily, and psalms are sung; the prayers, collects, and liturgical songs are scriptural in their inspiration and their force, and it is from the scriptures that actions and signs derive their meaning. Thus to achieve the restoration, progress, and adaptation of the sacred liturgy, it is essential to promote that warm and living love for scripture to which the venerable tradition of both eastern and western rites gives testimony.
  2. That rite and word may be clearly seen to be intimately conjoined in the liturgy:
    1) In sacred celebrations a more abundant, more varied, and more suitable reading from Sacred Scripture should be restored [instauretur].
    2) The best place for a sermon, since it is part of the liturgical action, is to be indicated even in the rubrics, as far as the rite will allow, and the ministry of preaching is to be fulfilled most faithfully and well. The sermon, moreover, should draw mainly from the fonts of Scripture and the Liturgy, as a proclamation of God’s wonderful works in the history of salvation or the mystery of Christ, which is ever made present and active within us, especially in liturgical celebrations.
  3. The treasures of the bible are to be opened up more lavishly, so that richer fare may be provided for the faithful at the table of God’s word. In this way a more representative portion of the Holy Scriptures will be read to the people in the course of a prescribed number of years.
  4. The Consilium’s Revised Lectionary

The carrying out of these conciliar mandates was left in the hands of the Consilium ad exsequen­dam Constitutionem de Sacra Liturgia. If the committee in charge of the lectionary, Coetus XI, had diligently followed two important principles of Sacrosanctum Conciliumnamely, section 23, “There must be no innovations unless the good of the Church genuinely and certainly requires them; and care must be taken that any new forms adopted should in some way grow organically from forms already existing,” and section 50, “elements which have suffered injury through accidents of history are now to be restored to the vigor which they had in the days of the holy Fathers, as may seem useful or necessary”—the result would have looked significantly different. For in that case, the process of lectionary revision would have involved, first and foremost, restoring to the Roman rite lessons that once actually belonged to it, and second, cautiously introducing new lessons in a manner harmonious with the genius of the rite itself.

But it was not to be so. In this area as in so many other areas, the ambitions of the Consilium were monumental and innovative. It was not enough to enhance what already existed; the entire lectionary was to be recast from the ground up. The council fathers never debated the merits or demerits of such a plan because nothing had ever been said in the aula about scrapping the existing lectionary and starting more or less from scratch. As was true of other liturgical metamorphoses, it would have been unthinkable to the vast majority of the council fathers that the liturgy would soon be treated as a laboratory experiment whose parts could be removed, replaced, and fabricated ad libitum.

Coetus XI’s work resulted in the Novus Ordo lectionary with which we are all familiar: a three-year cycle of Sunday readings, a two-year cycle of weekday readings, and a veritable mountain of reading options for feasts, sacramental rites, and other special occasions. A fairly full account of the principles behind the reform and many of the practical decisions made was offered in the document called General Introduction to the Lectionary, the first edition of which appeared in 1969, and a second, revised and expanded, in 1981. In the pages that follow, I will be engaging ideas explicitly stated in this General Introduction.

  1. Critique of the Revised Lectionary

To be sure, there are gains in the new lectionary, such as the splendid selection of prophetic readings for the ferias of Advent, the selection of readings for Paschaltide, and the felicitous pairing of certain Old Testament and New Testament pericopes. Nevertheless, lone voices over the decades have pointed out various problems with it, ranging from the selection, length, and sheer number of readings, to the academic structuring of the cycles, to worrying omissions, to incidental problems that have arisen in practice.

In this section, I will re-examine four guiding principles of the lectionary revision, namely: the lengthening of the readings; their arrangement as a multi-year cycle; the general preference for lectio semi-continua or continuity of readings over the readings of the sanctoral cycle; and the decision to omit “difficult” readings. Then I will consider how the new lectionary was implemented in the flesh, namely the ars celebrandi it inaugurated.

(a) The purpose of Scripture in the Mass

Before examining any particular principle behind the new lectionary, however, there is the more fundamental question of the very purpose or function of the reading of Scripture in the Mass. Is it a moment of instruction for the people, or is it an element of the latreutic worship offered by Christ and His Mystical Body to the Most Holy Trinity?

It can and should be both, but in a certain order. The Word of God is proclaimed at Mass as part of the spiritual preparation for the sacrifice of our Redeemer and the communion of God and man in the sacrament of His Passion. Because it is the sacrifice of the Mystical Body, head and members, it is also the sacrifice we, as children of the Church militant, offer to God in union with the Church triumphant and on behalf of the Church suffering. Consequently, the lessons have an ecclesial identity, a sacerdotal orientation, and a eucharistic finality, all of which ought to determine which lessons are the best for their purpose and how they are best to be proclaimed. The readings at Mass are not so much didactic as iconic, pointing the way beyond themselves.

The goal of liturgy is not to make us familiar with Scripture in the manner of a Bible study or catechism class—which, of course, ought to be taking place at some other time—but to give us the right formation of mind and heart with regard to the realities of our faith so that we may worship God in spirit and in truth. In the traditional rites of East and West, Scripture serves as a support to the liturgical action; it illustrates or magnifies something else that the worship is principally about.

(b) Caution regarding the length of readings

As we saw, the Council Fathers desired that there be more Scripture in the Church’s liturgies. The first way to pursue this goal is to put more Scripture into each individual liturgy. This was done both by adding a reading to Masses on Sundays and feasts and by lengthening the readings on average in all Masses. In light of Scripture’s purpose within the Mass, however, I believe we should reconsider the wisdom of increasing the readings within a given Mass. It is a truism that more is not necessarily better, but there are specific reasons to be concerned about what one might call the ecology of the Mass, the delicate balance of its interacting parts.

The generally longer readings of the revised lectionary, together with a new emphasis in Sacrosanctum Concilium on the homily as an integral part of the liturgy, have contributed to what one might call “verbal imperialism,” that is, the tendency of words and wordiness to take over at many Masses, suffocate silence and meditation, and obscure the centrality of the Eucharistic sacrifice. It happens all too frequently that the homily will last a good fifteen minutes or more whereas the most solemn part of the Mass will last approximately three minutes due to the choice of the Second Eucharistic Prayer.

We must keep in mind that, in the Novus Ordo, nearly everything in the Mass is said aloud from start to finish. From the greeting to the collect to the readings to the homily to the Eucharistic prayer and so on until the end, everything is placed on the same level phenomenolog­i­cally; done badly, it can be like going point by point through the items on a meeting agenda. This means that sheer length translates inevitably into emphasis. In this world of total exposure and extroversion, the Eucharistic Prayer tends to be the loser; it simply does not have enough prominence to holds its own. In the usus antiquior, the silent Roman Canon provides a center of gravity that no text or talking can outshine. It was and will always be the great counterbalance to lengthy sermons or sub-optimal music—or even sumptuous music.

The total size of the Sunday Liturgy of the Word, if one takes into account the two readings, a responsorial psalm, the Gospel, a possibly bloated homily, the Creed, and the prayer of the faithful, when followed by a diminished Liturgy of the Eucharist, has left far too many Catholics with a false impression of what the Mass primarily is. It seems like the main thing we do together is read Scripture and talk about it. A reenactment of the Last Supper is then added on so that everyone gets to receive something before going home. As we know, Catholics like to get something at Mass, whether ashes or palms or bulletins, and, in a way, the lamentable phenomenon of everyone lining up to receive communion fits in with this pattern. The Mass as a true and proper Sacrifice has therefore been almost entirely eclipsed by the Mass as “a table of the Word and a table of the Eucharist from which we are fed.” Obviously there is some truth in this language, but when it becomes the central way of understanding the Mass, we are looking at a profound distortion.

If the purpose of the readings at Mass is to prepare people for and lead into the great Eucharistic sacrifice, then the danger of verbal imperialism is obvious: by unduly prolonging the readings, the words have broken off and become their own thing, a center of gravity that dominates the liturgy. At this point, the readings are no longer in harmony with their purpose at Mass but are militating against it. Here we see, for the first time, the possibility of Scripture in tension with the Eucharist rather than serving it as a handmaid. The lengthening of the readings and the overemphasis on the homily, coming together with other liturgical changes (more often than not, abridgements or simplifications) made after Vatican II, has disturbed the balance of the Mass, as excessive farming can lead to soil erosion and the destruction of an ecosystem.

(c) Fittingness of annual cycle

We have considered some of the problems of increasing the readings within one Mass. A second way of putting more Scripture into the Mass would be to extend the readings over a greater number of Masses. While this could be done even within the scope of one year, it seems that the liturgical reformers quickly moved to the assumption of a multi-year cycle. With multiple years at its disposal, the new lectionary is able to cover a remarkable portion of Scripture, comprising the whole of salvation history and offering a remarkable array of important biblical passages. This, more than anything else, is seen as the great achievement of the reform.

However, I would like to urge caution even here. A one-year cycle of readings can be considered not only with regard to the quantity of Scripture it presents but also with regard to the way in which it presents the Scripture it contains. One year is a natural unit of time, with a satisfying completeness, like that of a circle. Historically, Western and Eastern rites have always had a one-year cycle of readings, as does synagogue worship. Indeed, every culture has linked the rhythms of human life to the combined rhythms of the sun and the moon, joining the human to the cosmological. Sacrosanctum Concilium itself furnishes a convincing account of why the liturgical year is just that—a year:

Holy Mother Church is conscious that she must celebrate the saving work of her divine Spouse by devoutly recalling it on certain days throughout the course of the year. Every week, on the day which she has called the Lord’s day, she keeps the memory of the Lord’s resurrection, which she also celebrates once in the year, together with His blessed passion, in the most solemn festival of Easter. Within the cycle of a year, moreover, she unfolds the whole mystery of Christ, from the Incarnation and birth until the Ascension, the day of Pentecost, and the expectation of blessed hope and of the coming of the Lord. … In celebrating this annual cycle of Christ’s mysteries, holy Church honors with especial love the Blessed Mary, Mother of God, who is joined by an inseparable bond to the saving work of her Son. … The Church has also included in the annual cycle days devoted to the memory of the martyrs and the other saints. (SC 102–104, emphasis added)

With the one-year cycle comes repetition and its fruit of familiarity, which leads to internalization—the planting of the seed deep in the soil of the soul. One who immerses himself in the traditional liturgy becomes aware that its annual readings, over time, are becoming bone of one’s bone, flesh of one’s flesh. One begins to think of certain days, months, seasons of the year, or categories of saints in tandem with their particular readings, which open up their meaning more and more to the devout soul. If the Word of God has an infinite depth to it, the traditional liturgy bids us stand beside the same well year by year, dropping down our bucket into it, and in that way awakening us to an inexhaustible depth that may not be so clear to someone who is dipping his bucket into different places of a flooding stream over the course of two or three years.

The fundamental elements of faith and habits of prayer need to be inculcated week after week, day after day; and thus it is pedagogically most appropriate to have readings repeated annually: the age-old Epistle and Gospel assigned for the various Sundays after Pentecost, the readings for the Easter Octave, the readings for certain categories of saints—Martyrs, Apostles, Confessors, Doctors, Popes, Virgins. In this way, the Christian people are strongly formed by a set of “core texts” throughout the cycle of the year, rather than being carried off each day into new regions of text—especially some of the drier historical narratives or longer passages of the Prophets, from which it may be hard to benefit except by extra-liturgical study.

It seems inarguable that the faithful need more Scripture in their lives. But it does not follow that we must cover as much Scriptural ground as possible at Mass. Consider the matter from a psychological point of view. The reading at Mass is a “feature of an event”: the mind does not easily connect yesterday’s reading to today’s, or today’s with tomorrow’s. A bunch of things are happening in the course of the liturgy and in the rest of my day, and unless the priest very deliberately connects the readings, each day is an entity unto itself. The daily Mass is the discrete unit, and so the readings should be proportioned to it, not to a larger time sequence (apart from the general character of the liturgical year and its seasons). The result is that with an expanded lectionary people will hear and forget more Scripture than they did before; whereas on the old one-year cycle, people hear things repeatedly and have the opportunity to become familiar with them. We stand to get more, spiritually, out of one inspired passage that becomes familiar than from a long-term cycle attempting to “get through” a lot of Scripture.

The situation is quite different with lectio divina, where each day one is focused exclusively on the Bible, and so it’s easier to connect days to each other. Because they essentially practice lectio divina or at least some form of concentrated Bible study as they prepare their homilies, priests are the ones who stand to benefit the most from the two-year/three-year cycles, which could explain the enthusiasm of many of the clergy for the lectionary. But what about the laity? Note that the Catholic biblical renewal in recent years is largely from Protestant converts who have introduced salvation history and lectio divina into parish programs. This suggests that the work we need to be doing is more at home outside the Mass than inside.

Thus, although it is common to praise the new lectionary for containing much more Scripture than its predecessor, experience with both could lead one to the opposite conclusion—namely, that the multi-year lectionary is unwieldy and hard to absorb, whereas the old cycle of readings is beautifully proportioned to the rhythm of the natural cycle of time and the fullness of the ecclesiastical year of grace that builds upon nature. And we can say, in general, that an annual cycle of well-chosen readings is more suited to the iconic and latreutic purpose of Scripture in the Mass as articulated earlier.

(d) Primacy of the sanctoral cycle

Having looked at the extension of the readings both within a given Mass and over many Masses, I turn now to a third guiding principle of the revised lectionary, namely, the preference for continuous reading or lectio semi-continua, in other words, that we read sequentially from a certain book or letter or Gospel over a period of time, and that maintaining this continuity for the most part trumps the sanctoral cycle. This is a distinct and important principle.

Everything said above about the impracticality of continuity in readings could be repeated here, but I want to draw attention to the special relationship the saints have to Scripture and to the Mass. Since the goal of Christian faith is not a material knowledge of Scripture but personal sanctification and conversion, which is the formal content and aim of Scripture itself, the saints are rightly put forward in the liturgy as our example of how to live, how to believe, how to love—and Scripture is rightly pressed into service for this purpose, by the correlation of specific readings with specific saints or classes of saints. On account of both their more limited number and their memorable (and mandated) alignment with particular saints, these lessons and gospels facilitate familiarity with the Word of God as it illustrates or teaches us about the triumph of God’s holy ones.

The saints are, one could say, Scripture in flesh and blood, and that is why the written word is so appropriately called upon to minister to them and reflect their existential primacy. Scripture, by itself, is a dead letter. It is the saints who are the ultimate proof and most glorious manifestation of the truth of the Christian faith. The saints demonstrate that Scripture is not a lifeless book but a living paradigm. We must understand the role of Scripture at Mass in reference to its embodiment in the lives of the saints and its continual directing of our gaze to the supreme reality of Jesus Christ, Eternal and Incarnate Wisdom.

Allow me to offer just one example. On May 4, the feast of St. Monica in the usus antiquior, the Epistle of the Mass is St. Paul speaking of the honor due to true widows (a reading Monica shares with other holy widows), but the specially chosen Gospel recounts when Jesus raised the weeping widow’s son from the dead and restored him to his mother. What more perfect Gospel could there be for the mother of St. Augustine! What could better impress both the Gospel and Monica’s life on our minds than this striking juxtaposition! Each year, throughout her sojourn on earth, no matter how many thousands of years will pass by, Holy Mother Church will thus commemorate the mother who never lost faith in God and eventually regained her son, dead in sin and error, risen in the life of grace.

(e) Coherence of Mass Propers and Ordinary

The three guiding principles of the new lectionary that I have examined so far have to do with the quantity of Scripture in the Mass. Before moving on to a fourth guiding principle that does not concern quantity, I want to pause and raise a question about the category of quantity itself as regards Scripture in the Mass.

We can take the question of the sanctoral cycle as an example of what I mean. The use of an all-embracing proper or common of the Mass within the sanctoral cycle has the effect of knitting an entire liturgy together as a seamless garment: the prayers honor and invoke the saint; the readings and antiphons extol the virtues of the saint, who is put forward as our example and teacher; the Eucharistic sacrifice links the Church Triumphant, represented by the lists of saints in the Roman Canon, to all of us pilgrims in the Church Militant. The whole liturgy acquires a unity of sanctification, showing us both the primordial Way of sanctity—Jesus in the Holy Eucharist—and the models of sanctity achieved.

The feast of St. Thérèse of Lisieux (Appendx A, below) can serve as a particular example of the immense literary and theological richness of the traditional Missale Romanum, which centers the variable parts of the Mass around the saint whose memory we celebrate on earth. As can be easily seen, the elements of the Mass connect with one another like links in a chain, providing the worshiper with a focused spiritual formation and a powerful incentive to prayer.

If we take a step further back and look at the antiphons, prayers, and readings against the backdrop of the presence of Scripture throughout the Ordo Missae, we can see just how impressive is the result (Appendix B). One might call this phenomenon “biblical permeation” or “scriptural suffusion,” a suffusion supported by the unchanging Ordo Missae. Because the Order of Mass is not subject to a plethora of options, it is much easier to connect the variable parts to the invariable. For example, the characteristic use of Old Testament texts in the antiphons strongly harmonizes with the Roman Canon’s express mention of Abel, Abraham, and Melchizedek and with its hieratic language of sacrifice, so reminiscent of the Mosaic Law. The solidity and stability of the Canon is like a massive foundation of rock on which the carefully hewn stones of the propers are built up into a spacious edifice for prayer.

As the diagram shows, Scripture permeates the usus antiquior at every level. Even though many of the prayers are said silently, Catholics who are well acquainted with the old rite follow along in their missals and make these rich prayers their own. This has certainly been my experience: I have come to cherish not only the changing propers but also the fixed verses from Psalm 42, Psalm 25, Psalm 115, and the Prologue of John’s Gospel.

In the new liturgy, by contrast, the prayers, readings, and Eucharist are awkwardly situated vis-à-vis one another: they no longer fit together into a single flow of action. The biblical lessons are extrinsic and accidental to the celebration of most saints’ days, in tension with Scripture’s inner purpose. The general problem here is the overall integrity of the liturgical service. Going beyond the formal “readings” at Mass, we should also look to how Scripture is present throughout the rest of the liturgy. How “saturated with Scripture” is the liturgy as a whole? Do the proper antiphons, prayers, and readings cohere with one another and with the Ordo Missae?

Accordingly, while there is obviously a vastly greater extension of Scripture in the new rite, one may still raise a question about its intensity. Is the new Roman Missal as deeply imbued with the language, imagery, and spirit of Scripture as the old Missale Romanum?

(f) Omission or dilution of “difficult” passages

To this point I have called into question those guiding principles behind the reform of the lectionary that concerned the quantity of Scripture in the Mass. I want to look briefly at one of the non-quantitative aspects of the reform, namely, the decision to omit or marginalize “difficult” passages.

It might be assumed that once the reformers allowed themselves three years of Sundays and two years of weekdays, they would certainly not fail to include in their new lectionary all the readings that are found in the traditional Roman liturgy, and that in their march through various books of the Bible they would not omit any key passages. Instead, they made a programmatic decision to avoid what they considered “difficult” biblical texts. What kind of texts did they have in mind? I will offer a couple of examples.

In the vast new Lectionary, the following three verses from 1 Corinthians 11 never appear, not even once: “Therefore whosoever shall eat this bread, or drink of the chalice of the Lord unworthily, shall be guilty of the Body and of the Blood of the Lord. But let a man prove himself; and so let him eat of that bread, and drink of the chalice. For he that eatheth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the Body of the Lord” (1 Cor 11:27–29). St. Paul’s warning against receiving the Body and Blood of the Lord unworthily, that is, unto one’s damnation, has not been read at any Novus Ordo Mass for almost half a century. And yet, in the traditional Latin Mass, these verses are heard at least three times every year, once on Holy Thursday (where the Epistle is 1 Cor 11:20–32), and twice on Corpus Christi (where the Epistle is 1 Cor 11:23–29, and the Communion antiphon is 1 Cor 11:26-27). Catholics who attend the usus antiquior will never fail to have these challenging words placed before their consciences. Let us be frank: the concept of an unworthy communion has simply disappeared from the general Catholic consciousness, and the new lectionary must share some of the blame.

It is well known that the cursing or imprecatory psalms were removed from the Liturgy of the Hours, but it is less well known that selective psalm suppression affected the Mass as well. There are a surprising number of psalm verses prominent in the old Missal that are either absent in the new lectionary or much more rarely found. For example, the moving lines of Psalm 42 with which every celebration of the usus antiquior begins were, in the new lectionary, exiled to Friday of the 25th week of Ordinary Time in Year 1 and a couple of verses in the Easter Vigil. That’s it. Psalm 34 [35], so beloved to our ancestors for its Passiontide language and ascetical images, was whittled down from eight appearances in the usus antiquior to a single appearance in the usus recentiorif, that is, the Introit is said or sung, which is optional (Appendix C).

What is happening in such examples (and they are numerous) is quite simple. Embarrassed by a divinely-revealed doctrine or spiritual attitude, certain members of the Church do what they can to ensure that it is either never or only very rarely mentioned. The men of Coetus XI knew what the traditional lections were, and it appears that they deliberately suppressed some of them. The novelty of the multi-year cycles and the monumental fact of “more Scripture” distracted our attention from the subtler question of what was lost in the transition. A similar process of doctrinal attenuation can be seen in the Consilium’s editing of the Collects, whose postconciliar versions frequently omit or downplay mention of “unpleasant things.”

(g) The ars celebrandi

Everything I have said to this point has to do with the lectionary itself: what led to its creation, what principles guided its formation, and how particular readings were selected or excluded. But how Scripture is treated, how it is reverenced by the ministers, how it is integrated into the entire liturgy, is arguably no less important than the selection and quantity of readings. A metaphor would be the contrast between the modern printed book and the medieval illuminated manuscript. A Bible that has been written out by hand in a beautiful script ennobled with an elaborate initial and surrounded by lavish ornamentation is a certain way of viewing and treating the Word of God, no less than a cheap modern paperback that crams the words onto thin sheets with a drab, uniform layout and no special images. In this final portion of my critique, I would like to turn our attention to the domain of the ars celebrandi.

One sign of whether we are grasping the Eucharistic nobility and finality of the readings is whether the lections are proclaimed with due solemnity. They should be surrounded by a rich ceremonial, including the chanting of the sacred text, candles, and incense. At a High Mass, the priest’s chanting of the readings elevates them in a manner fitting to the depth and beauty of God’s own words and fitting, also, to the public act of transmitting divine revelation. The chant is like musical incense. At a solemn Mass, the hierarchical chanting, first by the subdeacon, then by the deacon, wonderfully expresses the metaphysical relationship of the elements: the lowliest minister sings the Epistle, the mid-level minister sings the Gospel, and the highest minister, the one who directly represents Christ the High Priest, whispers the words of consecration that infinitely exceed any song on earth. In such ways, the classical Roman rite brings out forcefully the fact that when we are handling Scripture, we are not handling mere human verbiage, but precious secrets proceeding from the mouth of God. Paradoxically, the usus antiquior treats the Word of God with tremendous veneration and yet decisively subordinates that written Word to the Mysterium Fidei, the Word made flesh.

At a High Mass, the chanting of the Epistle and Gospel and the slow-moving elaborate beauty of the interlectional chants—the Gradual and the Alleluia or Tract—prompt us to receive the Word as God’s Word and to meditate on it. While theoretically available to the OF, chanted readings and the chants between the readings are encountered extremely rarely. Rather, the delivery of the Sunday readings—up to four of them in a row, read aloud in the manner of a lecture, and all too often with monotonous elocution—treats these words as merely human, not divine, and discourages meditation. (Low Mass in the usus antiquior is a separate question, but I would argue that the overall atmosphere of silence and reverence characteristic of the Low Mass endows the readings and antiphons with a similarly meditative poignancy, and their being read at the altar by the priest serves a function similar to their solemn chanting at a High Mass.)

We saw earlier that the Council had stated, in words that warmed the hearts of Fr. Bouyer, Fr. Morin, and others of their generation: “To achieve the restoration, progress, and adaptation of the sacred liturgy, it is essential to promote that warm and living love for scripture to which the venerable tradition of both eastern and western rites gives testimony” (SC 24). How, in a manner proper to liturgy, do we best promote a warm and living love for Scripture? We treat Scripture in a special ceremonial way: we enclose it in a silver or gold case; we chant the readings; we incense and kiss the Gospel, and flank it with candles. With its simultaneous introduction of a multitude of readings and of lay lectors, the Novus Ordo has ironically rendered a sung and solemn Liturgy of the Word extremely rare, and, as we know too well, the spoken version tends to be unremarkable and eminently ignorable, when it is not positively annoying due to well-meant attempts to declaim the readings with dramatic flair.

Finally, we can ask ourselves: Does there need to be a homily at a weekday Mass? Cannot the Word of God, or better yet, the liturgy as a whole, sometimes be allowed to “speak for itself”? We need to find ways to make our liturgies less centered on human wisdom and the personalities of the actors and more centered on Jesus Christ, His Word, His Sacrifice.

  1. Conclusions

The criteria we have considered in this paper—the function of Scripture in the Eucharistic sacrifice, the internal cohesion of the Mass as an ‘ecosystem’, the psychology of memory, the natural unit of the year, the due place of the sanctoral cycle, the spiritual role of difficult passages, the aesthetic and ceremonial treatment suited to the divine Word, and, not least of all, the authority inherent in traditional practice—permit us to draw a number of general conclusions.

First, like much else in the liturgical reform conducted under Pope Paul VI, the new lectionary exhibits signs of unseemly haste, overweening ambition, and disregard of principles approved by the council fathers. The Council’s call for “more Scripture” was open to different and even conflicting realizations. The revised lectionary, while it does represent one possible implementation of numbers 35 and 51 of Sacrosanctum Concilium, ends up contradicting outright numbers 23 and 50 of the same Constitution, which enunciate the controlling principle of continuity with tradition as well as the request that elements already present in our tradition be restored. It is worth noting that the bulk of the readings in the preconciliar Missale Romanum represent an inheritance from the early centuries of Catholic worship, a stable body of lessons on which generations of pastors, preachers, theologians, and laity had been nurtured, a tradition deserving of immense respect for its venerable antiquity. It is, to speak plainly, outrageous that this unbroken tradition, which had withstood all the ravages of time, fell victim to the scalpels of liturgical specialists. The result has been an obvious rupture and discontinuity at the very heart of the Roman rite, in spite of legal fictions and constructs necessary to help us through this period of crisis.

Second, quite apart from whether or not it can be seen as faithful to the Council’s desiderata, the Novus Ordo lectionary is gravely flawed because of its overall conception, its unwieldy bulk, its politically correct omissions, and its watering down of key spiritual goods emphasized in the old readings. No human mind can relate to so great a quantity of biblical text spread out over multiple years: it is out of proportion to the natural cycle of the year and its seasons; it is out of proportion to the supernatural cycle of the liturgical year. The revised lectionary does not lend itself readily to the sacrificial finality of the Mass but, inasmuch as it appears to serve a didactic function, sets up a different goal, quasi-independent of the offering of the Sacrifice. The use of the names “Liturgy of the Word” and “Liturgy of the Eucharist” underlines the problem: it is as if there are two liturgies glued together. They are seldom joined by the obvious connection of being related to one and the same feast, since the new lectionary prefers to ignore the saints in its march through the books of Scripture. Nor has it often been the custom to join the two liturgies by means of ceremonial practices that show the chanting of Scripture to be one phase of the journey towards Jerusalem and the hill of Calvary (cf. Lk 9:51).

Third, in light of this critique, we are in a better position to acknowledge that the usus antiquior possesses what is, in many ways, a superior lectionary, and Catholics who rejoice to worship in this form of the Roman rite should be unafraid to maintain and argue this advantage. We have a magnificent treasure to preserve and to share generously with our fellow Catholics, as Pope Benedict XVI expressly hoped we would do.

Fourth, the current usus antiquior readings are less varied and numerous than they have been at different points in the Roman rite’s history, and there is no inherent reason why the annual cycle could not be judiciously enriched with daily readings for certain seasons and by the selection of appropriate new readings for certain saints’ feasts, all the while scrupulously respecting and maintaining the cycle of readings already in place. In this way, the primacy of the liturgical year and the coherence of the sanctoral cycle could both be maintained, and neither sound tradition nor valuable spiritual goods would have to be compromised.

Fifth, now does not seem to be the best time to undertake this task. Those who love the classical Roman liturgy deeply appreciate the stability and serenity of the old missal and often (quite reasonably, in my opinion) feel shell-shocked by changes, small or great. And those who are in charge of liturgical matters in the Church still seem doggedly committed to the defense (one might say, at all costs) of the novelties of the 1960s and 1970s. It is not an environment favorable to the preservation of tradition or to its legitimate and prudent development. There is a spiritual danger, too, in setting about to “improve”: reformatory arrogance, one of the curses of modern progressivism. Our age does not seem to be especially talented at subtle or judicious improvements; we are an age of demolitions with wrecking balls. Nor should we be surprised that something put together in a matter of a few years would not be as solid and coherent as something that developed organically for many centuries. I sympathize with those who say we need a breathing space, a season of refreshment, in which we rediscover and rejoice in the traditional liturgy of the Church, with the notion of change far from our minds. The Lord in His kindness may someday provide a peaceful opportunity for gently supplementing the lections of the usus antiquior. We should neither try to rush the advent of that day, nor close off our minds to that possibility.

Contemporary ars celebrandi at its worst

  1. Practical Steps

Since we are also interested here in practical steps, there are several things we can be doing right now to address at least some of the problems that have been raised.

First and foremost, we must celebrate the usus antiquior ever more widely, and learn again from our own tradition the properly liturgical function, configuration, and ceremonial of the readings. In this realm, it is crucial to promote the sung Mass and, where possible, the solemn High Mass, so that all things, including the proclamation of God’s Word, may be done beautifully and nobly.

Again, pastors in charge of usus antiquior communities ought to promote lectio divina and Bible studies and not be afraid to base their preaching on Sacred Scripture, while not neglecting texts from the missal, the catechism, and other classic homiletic sources. The tight integration of the propers of the Mass often make it easy to fulfill the Council’s request that “the sermon . . . should draw its content mainly from scriptural and liturgical sources” (SC 35.2, emphasis added). How rare it is to hear sermons that comment at any length on the texts of the Mass, whether proper to the day or from the Ordinary! Is it not strange that, apart from baptisms, first communions, and other special events, priests so rarely draw their themes from the immense treasury of the liturgy itself?

Within the sphere of the Novus Ordo, there are several things that can be done.

First, since one of the most notable characteristics of the historic Roman rite is its permeation with the Word of God, the proper antiphons at Mass should always be sung—at least the Entrance, Offertory, and Communion chants. In this way we can overcome one of the greatest ironies of the post-conciliar period, namely, that while the Council, like Scripture, bestows praise on sacred song, the Liturgy of the Word today is rarely chanted, and, even worse, our authentically scriptural songs—the propers—have been replaced with hymns of notoriously variable quality and fidelity to the Bible.

Second, we should take a hermeneutic of continuity approach to the modern lectionary. On memorials and feasts, we can choose from the optional readings those that correspond to the former missal, or in any case, those that fit well with the saint in question. During the suppressed Octave of Pentecost, we should celebrate Votive Masses of the Holy Spirit, selecting appropriate readings, once again emulating the old rite as closely as possible. The proclamation of the readings should be heightened with ceremonial features such as chanted lessons (whenever lectors, deacons, and priests can be sufficiently trained), incense, and candles.

Third, and in spite of the problem of verbosity, we should not fall into the trap of using the so-called “short forms” of readings, which are often ruses for omitting the uncomfortable bits—as when the American and British lectionaries provide for the silencing of the verse “Wives, be subordinate to your husbands, as is proper in the Lord.” If a priest sees that “difficult” verses of Scripture have been altogether omitted under the pressure of liberalism and secularism, he would do well to bring up those very verses in his homily.

Fourth, lectors should be more carefully selected and trained for their purpose, and suitably vested, as befits the dignity of their office. A deliberate effort to increase the number of male lectors would also be a worthy endeavor.

Fifth, to counterbalance the problem of “verbal imperialism,” the Liturgy of the Eucharist should be given due weight and dignity by the sacred music employed, by the adoption (whenever possible) of an eastward orientation at the altar, and by the use of the Roman Canon, so that this part of the liturgy truly appears to be the Mass’s point of arrival—in the words of the poet Richard Crashaw, “the full, final Sacrifice / On which all figures fix’t their eyes. / The ransomed Isaac, and his ram; / The Manna, and the Paschal Lamb.” It need not take longer in terms of the clock, but it ought to feel weightier. In a traditional Solemn High Mass, the Mass of the Catechumens often takes considerably longer than the Mass of the Faithful, yet the latter always stands out as the summit of the holy mountain.

Lastly, the Catholic parish, like the life of every Catholic, should manifest a variety of prayer forms and a breadth of education. The vast increase in the quantity of Scripture at Mass reflects a mentality that sees Mass as the only time when Catholics are ever going to be in church or anywhere near a Bible, so one has to pack everything one can into that time. This mentality obviously neglects the role of the Divine Office or Liturgy of the Hours, which is and has always been a dedicated liturgy of the Word of God and deserves its important place—for example, in publicly celebrated Vespers. Moreover, nothing can substitute for extraliturgical formation in catechism classes, prayer groups, and Bible studies, through pamphlets, books, and DVDs distributed to the faithful, and even through well-written bulletins. As Pope Benedict XVI reminded us, lectio divina should be taught and encouraged. The formation of the faithful in the Word of God is not a burden that the Mass was ever meant to carry or is even well-suited to carry.Allow me to close with the moving words of Cardinal Ratzinger in his preface to Dom Alcuin Reid’s The Organic Development of the Liturgy—words that apply extremely well to the revision of the lectionary.

Growth is not possible unless the Liturgy’s identity is preserved, and . . . proper development is possible only if careful attention is paid to the inner structural logic of this “organism.” Just as a gardener cares for a living plant as it develops, with due attention to the power of growth and life within the plant, and the rules it obeys, so the Church ought to give reverent care to the Liturgy through the ages, distinguishing actions that are helpful and healing from those that are violent and destructive. If that is how things are, then we must try to ascertain the inner structure of a rite, and the rules by which its life is governed, in order thus to find the right way to preserve its vital force in changing times, to strengthen and renew it

[Postscript: At the time I wrote this lecture, in 2015, I was more favorable to the “reform of the reform” and the “hermeneutic of continuity.” At this point I am skeptical about both, for reasons I have explained elsewhere. Nevertheless, I understand that many clergy find themselves in the position of celebrating the Novus Ordo and they wish to do the best they can with the materials at hand. The recommendations given in the lecture are to be taken as pragmatic steps towards the ultimate goal of recovering traditional Catholic worship in its fullness.]


The Creation Of The 3rd Sex & It’s Rights In The Revolution To Elevate Trans sexuality To Higher Class Is Upon Us


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Gänswein: Religion, Sexual Behavior Will “Not Matter” At Last Judgement – On

How US Elites Made Gay Marriage a Pillar of Establishment Orthodoxy – On CMTV

‘Gender theory’ is a ‘threat’ to proclamation of the Gospel: Dutch Cardinal | News | LifeSite

Cardinal Eijk: Gender Theory Threatens Family and Faith – On CMTV

Did Bishop Tobin Retreat In The Face Of The Mob ? Does Bishop Tobin deserve our support, or do we deserve his? | Catholic Culture

Bishop Tobin Attacked for Speaking a Plain Truth – On Crisis Magazine

Bishop faces backlash after tweet about Pride Month – On Crux

Tanzania Archbishop: Homosexuality Is Western ‘Colonialism’ – On Breitbart

Gender Confusion Is Theological Confusion -Restore authentic masculinity to the priesthood – On CMTV

Major Book Release – Review – Change the Governance of the Church! Responding to the Sex Abuse Crisis in the Church – On Novus Motus Liturgicus


The Bad


President of US Conference of Catholic Bishops accused of coverup in new sex abuse case | News | LifeSite

Dissident Priest Unwittingly Reveals Globohomo Game Plan  – On The Remnant Newspaper

Watch-This Vortex Episode Of Denounce Him | Or die in your sin.

 This Episode Of The Vortex Fighting The Revolution Of Father James Martin | You Have Everything, Except …

Abp. Gregory’s Pro-LGBT Efforts Honored in Diocesan Newspaper – On CMTV

Britain’s Most Influential Cardinal  Backs Dissident LGBT Group – On CMTV

Bishop Conlon Showcases Sexual Predator Bishop Ryan whose  pictures hang in foyer and sacristy of Joliet’s cathedral – On CMTV

US Bishops’ Report: Child Sex Abuse Allegations Have Doubled Over Last Year – On CMTV

Cardinal Cupich’s cathedral promotes Elton John biopic ‘Rocketman’ despite gay sex scenes | News | LifeSite

Watch May 15, 2019—Legal Reckoning for the Church | On CMTV’s The Download Show

Contradictions in Pope Francis’s remarks on sex abuse are frustrating reporters | LifeSite


The Ugliest Lies Infiltrates The School Systems


IT’S PERFECTLY NORMAL: Classroom Sexual Abuse of Minors – On The Remnant Newspaper

Catholic girls’ school in DC adopts policy contrary to church teaching | WTOP

Catholic girls’ prep school invokes Gospel to justify adding same-sex unions to alumnae magazine | News | LifeSite

Doublespeak  Transsexuality Comes To Catholicism – ‘Godself’: Catholic schools adopt gender-neutral terms

Virginia Tech Offers 10 Different Graduation Ceremonies for Black, LGBT, Asian Students | Breitbart


The Ugliest Lies Overtake Mainstream Media


Media Drops Coverage of Pro-LGBT Colorado Shooters , as gay and transgender status runs counter to desired anti-conservative narrative  – On CMTV

Media celebrating ‘Gay Pride Month’ ignore victims of the Sexual Revolution | | LifeSite

MSM Ignores Ex-Gay Freedom March Hundreds marched in D.C. to proclaim their freedom from homosexuality and transgenderism

200 ex-LGBT men, women rally to show freedom they’ve found in following Jesus | News | LifeSite

Billboard in New York’s Times Square catches fire The ad featured drag queen Trixie Mattel. Other ads were also displayed on the billboard until firefighters turned it off. . – On Yahoo News


The Ugliest Lies Infiltrate The Medical Field


Pro-LGBT Equality Act Forces Doctors to Violate Their Oath to Do No Harm – On CMTV

Pediatric specialist warns public that child transgender therapy is very ‘harmful,’ ‘poor science’ | News | LifeSite

Review Of The Revolutionary New Equality Act -On The Catholic Thing

10 amendments to keep the pro-LGBT ‘Equality Act’ from persecuting Christians | LifeSite


The Ugliest Lies Infiltrate Professional Sports


Transgender Sports Equality Act Slammed by Feminists Allowing biological boys to compete in girls’ sports will eliminate female sports.

House Democrats Vote Unanimously to Pass ‘Equality Act’ | National Review


Commentary On The Brain Washing Of Entire Culture and Region


Lessons from Sodom and Gomorrah — On Catholic Family News

Cults, Collusion, and the Echo Chamber | On The American Spectator

UK Parents Get Court Blessing to Cross-Dress Foster Child Social workers lodged complaint because child showed no signs of gender dysphoria

BioEdge: 4-year-old can begin transgender transition, says UK court – On

Barbra Streisand says Michael Jackson’s accusers were ‘thrilled to be there’ and his ‘sexual needs were his sexual needs’ – New York Daily News

From The Recent Archives

The Transgender Movement On The March Into The Church & Coming For The Children – On The News Round Up | TCE |

June 6 – Patron and Protector of Bohemia – On Nobility and Analogous Traditional Elites

June 6 – St. Claudius – On Nobility and Analogous Traditional Elites

Relics of St Norbert – On Novus Motus Liturgicus

Relics Of St Norbert At  the shrine in Strahov Abbey


The Basis Of The Infiltration Of The Catholic Church On The News Round Up


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The Long Infiltration of the Catholic Church – By Julia Meloni On Crisis Magazine

For over a century, the organizers of Freemasonry, Liberalism, and Modernism infiltrated the Catholic Church in order to change her doctrine, her liturgy, and her mission from something supernatural to something secular… It is an agenda to replace the supernatural religion of the crucified and resurrected Jesus Christ with the natural religion of humanism and globalism. Dr. Taylor Marshal’s new book Infiltration is quoted

WHERE HAVE ALL the MONASTERIES GONE? Freemasonry and the Fall of Catholic Europe – On The Remnant Newspaper

The Vatican II Revolution Reexamined – On The Eponymous Flower

The Key Highlights

  • Monsignor Baum (later Cardinal Baum commented on the role of these six Protestant participants. “They are not simply there as observers, but as consultants as well, and they participate fully in the discussions on the Catholic liturgical renewal.” (revolution)
  • . There is an abundance of documented evidence showing that Vatican II was hijacked in the opening session by rebel bishops
  • . Their objective was to gain control of the conciliar drafting commissions ( a revolt)
  • After illicitly blocking the vote, this rebellious “Rhine group” resorted to boorish methods to force-install several of their own members onto the drafting commissions, so that from October 16 on nearly sixty-percent of the commissions were now chaired by “suspect theologians” that previously had been restricted under Pius XII.
  • Hence it is conceivable that the Council at this point—on account of two violations against its legal framework, i.e. the illicit rejection of the candidates for the commissions and the illicit rejection of the 72 schemas that had been legitimately approved—had gone from being a valid council to a revolution.
  • .Far from being the work of God that was simply misinterpreted, the Council was a carefully calculated revolution that was later implemented according to plan.
  • “The modernist innovators, having deceived the overly optimistic John XXIII, seized power at the opening session and, replaced the orthodox preparatory schemas with their own ambiguous documents, whereby to feign profession of orthodoxy while at the same time possessing a means of denying the very orthodoxy which they purported to confess, and hence was born the revolution that is Vatican II.” (Fr. Linus F. Clovis Ph.D, JCL, M.Sc. STB, Dip.Ed.)
  • What is mind boggling is that the Council document Gaudium et Spes (in conjunction with those on Religious Liberty and Ecumenism) directly opposed the Syllabus of Errors and sought to revive the rebellious principles of the French Revolution of 1789. None less than Cardinal Ratzinger attested to this in 1982.
  • The late Cardinal Suenens himself, ( the primary prelate proponent of  the charismatic renewal ) who was a participant at Vatican II, famously said, “Vatican II is the French Revolution of the Church.”
  • Elements of Protestantism indeed were “restored” after the Council to take away from the Mass and empower the people. Consider this attempt to restore the “common prayer” of the Reformation. (revolution)
  • On Sundays and feasts of obligation there is to be restored, after the Gospel and the homily, “the common prayer” or “the prayer of the faithful.” By this prayer, in which the people are to take part, intercession will be made for holy Church, and for the civil authorities! (Concilium 53)
  • That Vatican II colluded with advocates of the Reformation (revolution) is evidenced by the words of Fr. Edward Schillebeeckx, a prominent figure of the Council, when he remarked: “One is astonished to find oneself more in sympathy with the thinking of Christian, non-Catholic ‘observers’ than with the views of one’s own brethren on the other side of the dividing line. The accusation of connivance with the Reformation (revolution ) is therefore not without foundation.”
  • The Priesthood is redefined – The modern-day empowerment of the laity was promoted to instigate a people’s revolt against the priesthood in keeping with the Council’s theme of human rights. The Leninist “clench-fist” idea was simply applied in a liturgical way.
  • Instrument of the Freemasons  Nay, the outcome of Vatican II was no “misinterpretation” but the fruits of a well-orchestrated plan that was in the works long ago. When the Freemason Canon Roca predicted in the 1800s that “the liturgy of the Roman Church will shortly undergo a radical transformation at an ecumenical council,” he was speaking the mind of the international Freemasons.
  • Needless to say, the radical changes of today “do not” reflect a misinterpretation of Vatican II, but a true interpretation as intended by its liberal architects. The few good parts of the documents penned by the few good people were simply allowed as religious cover to ensure the elicitation of Pope Paul’s signature, without which the progressivist plan would never succeed. To that end, it was more important to Vatican liberals that the documents appeared orthodox than liberal.

The Ottaviani Intervention Turns 50: A Perceptive and Still Relevant Critique – On Rorate Caeli

Truth About Infiltration of Catholic Church: Faith Goldy interviews Dr Taylor Marshall – On YouTube

Faith Goldy interviews Dr Taylor Marshall about the Infiltration of the Catholic Church, Liturgy, Family, Ten Commandments, Monarchy, Freedoms, etc.

Vatican II? No: THIS is what a real Spring looks like!  – On Rorate Caeli

Post Vatican II Conciliar Catholicism And The Continuing Construction Of A  Different Religion Than Roman Catholicism – On Gloria tv

Here Are the Authors of Bizarre Eco-Feminist Theology – American TFP

Another major promoter of this current notes the profoundly revolutionary character of this neo-theology by saying that “There is a dynamic inherent to the revolution of women in the Judeo-Christian society that is Anti-church …This is because Judeo-Christian tradition legitimizes patriarchy … which the women’s revolution has left behind…. It is a post-Christian spiritual revolution.”4 Mary Daly, “The Qualitative Leap Beyond Patriarchal Religion.” “Mary Daly obtained her Ph.D. in religion from St. Marys’ College at the University of Notre Dame, United States, and her Ph.D.’s in sacred theology and philosophy from the University of Freiburg, Switzerland. She is associate professor at the Boston College Department of Theology, where she teaches feminist ethics and authors of classic texts.

On the Bride of Christ as Bride: Why the Church Has No Room for “Christian Feminism” – On OnePeterFive

June 5 – Saint Boniface In Both The Old And New Rite

My God Is Greater Than Your Tree -Saint Boniface – Against Humanism and Naturalism In Modernism – On Nobility and Analogous Traditional Elites

St Boniface, Bishop and Martyr, Saint of June 5 – Commentary By Prof. Plinio Corrêa de Oliveira – On TIA

The statue of the Saint in Boniface Plaza at Fulda, Germany

Populism Finds Symmetry With The Nobility & Analogous Traditional Elites In Italian and American Catholic Politics In The News Round Up


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WATCH This Great Update Video On The Remnant News TV 

MORE CATHOLIC THAN FRANCIS: Pope Loses Big in EU Elections

Italian President May Dissolve Parliament As Early As July In Order To Combat Salvini’s Rise – On Breitbart

Vice President of Lega Nord Supports Catholic Counter Procession to Gay Pride In Modena Italy With The Sacred Heart – On EP

The Abuse of Images As Seen by a LGBTQ+ Jesus Figure – American TFP

 What is at stake after the European elections of May 26 | Roberto de Mattei – Corrispondenzaro Romana

Italian ministry revokes permit for Catholic-inspired institute Dignatis Humane To Which Cdl Burke is Honorary President -On Crux

Italy to evict Steve Bannon from his far-right training academy — On Quartz

Cardinal Burke Defends Populism, Trump’s Wall Against Francis Attack – On The Remnant Newspaper

 ‘Totalitarian’: Cdl. Burke criticizes Vatican-backed universities’ ban on prof who accused pope of heresy | LifeSite

The Royal Family on Twitter: “The Queen, President Trump and the First Lady view a display of items from the Royal Collection illustrating the enduring relationship between the US and the UK. #USStateVisit… On Twitter

President Trump Lays Wreath at Tomb of the Unknown Warrior – On Breitbart

Lady Gabriella Windsor marries Tom Kingston | The Royal Forums

The American Heiresses who saved the British Aristocracy: Conseulo Vanderbilt, Duchess of Marlborough – On The Crown Chronicles

Fashion Notes: Melania Trump Meets the Queen In Iconic Hervé Pierre Hat – On Breitbart

 June 1 – The Aristocrat Who Gave His Life for the Poor – Saint Hannibal Mary Di Francia On Nobility and Analogous Traditional Elites

Cav. Francesco Di Francia, father of St. Annibale

Pope Francis Slams Traditional Catholics During Visit to Romania – On CMTV 

The Pope also asked Catholics to pray for the future of the European Union. Francis said the European Union is in danger of being “overcome by pessimism,” a jab at the recent in gains for populist parties in elections across the continent.

Full text of Pope Francis’ in-flight press conference from Romania and the heretical highlights below

The Pope calls for a uniting of pan- ecumenism religion and Italian liberal politics

Pope Francis  “ When they killed Christians they did not ask: Are you Catholic? Are you Orthodox? Are you Lutheran? No, [they asked] are you Christian! And the blood mixed together”  ( This proposition  was formerly condemned by at least a half dozen Popes )

The Pope then promoted communal worship

Pope Francis The Catholic archbishop should have come to the Vatican Sunday evening and he called to say that he would arrive Monday morning. When he arrived he told me: “Sorry, but yesterday the Lutheran archbishop should have gone to one of their meetings and he asked me to please go to his cathedral and lead the worship.” This is fraternity, to arrive to this much…

The Pope again calls traditional Catholics erred fundamentalists

Pope Francis  “ the people should not pray in Latin, as we witnessed them do in public nor be more orthodox that their leaders”

Pope Francis “I will tell you something confidential. I did not remain in silence. I prayed the Our Father in Italian — [aside] also you, okay — and I saw during the Our Father service the major part of people were praying, both in Romanian and in Latin. The people go beyond us leaders. We leaders must make diplomatic balances to ensure that we go together, there are habits, diplomatic rules that it is good to keep, so that things do not get ruined.”

The Pope portends to political ignorance and adherence to no particular political party  or ideology !

Pope Francis “ Truly, if I… there is a third element. I confess I am ignorant of this and I do not understand Italian politics. And true, I should study it. I do not understand it — to give an opinion on attitudes of an electoral campaign of one of the parties, without information, would be very unwise on my part. “

The pope seems to be referring to photos of Matteo Salvini at a recent political rally in Milan]

Pope Francis  “I have confessed many times that I only read two newspapers: the newspaper of the party, that is, L’Osservatore Romano, this I read (it would be nice for you all to read it, because there are very interesting interpretations in it. And also things there that I tell you.) The newspaper of the (radical liberal ) party Il Messaggero.

Pope concludes by quoting an Argentine poet he likes so much to which we whole heartedly agree : Pope Francis   “All that our tree has comes from that which is underground.”

Where are we headed next – Prophets and Signs And Wonders are not needed to see where we are all rapidly headed in the next Phase of the revolution

 The Barbarism of the West Causes Tribalism by Gonzalo Larrain Campbell – On TIA

In the third part of Revolution and Counter Revolution written in 1976 – that is, 32 years after the first text – Plinio Corrêa de Oliveira explains in detail the prediction he made in 1944. Analyzing the internal transformation through which the Third Revolution (Communism) passed, he affirms that the dictatorship of the proletariat is not the end of the revolutionary process. (3) And he predicts the birth of the Fourth Revolution [Tribalism].

 The Next Phase – Violent Tribalism Coming To Neighborhood Near You – New York Times Unmasks Honduran Community Fighting MS-13  – On The Revolution In Photos On Breitbart

From The Archives

Update On – Sacred Tradition – Photoposts – And Stories On Honor, Chivalry, & The World Of Nobility | TCE |

 June 4 – St. Francis Caracciolo -On  Nobility and Analogous Traditional Elites

Pope Francis And His Men – Yet More Accusations And Scandals – June 2019


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Who Covered Up McCarrick’s Offenses. The Silences and Words of the Pope – Magister On Settimo Cielo – L’Espresso

Another Vatican Cover-up Unravels: Tosatti Exposes Censored “I Don’t Remember” in Vatican Text of Papal Interview -by Chris Ferrara – On The  Fatima Center

Archbishop Viganò’s Stunning New Accusation – by Chris Ferrara On The Fatima Center

Watch – More Papal Spin | On The Download Show – May 30, 2019

Pope  Francis Cardinal Maradiaga Flees in Terror of Lynch Mob – On The Eponymous Flower

Report: Cardinal Maradiaga Evacuated From Honduran Plane Due to Protesters & Threat of “Lynching” – On OnePeterFive

As Ink Dries on Figueiredo Report, Papal Ally Questions Author’s Character & Motives – OnePeterFive

Anatomy of a Vatican II Huckster: Cardinal Oscar Rodríguez Maradiaga — On Catholic Family News

Maradiaga presents the classic neo-Modernist theme that the Church finally rediscovered her true nature at Vatican II and will regain the right path under the inspired leadership of Bergoglio, bearer of the gnosis of renewal. Herewith some pertinent quotations with my comments:“The Second Vatican Council …  meant an end to the hostilities between the Church and modernism [!], which was condemned in the First Vatican Council [!].”There we have it! A frank admission by the “Vice-Pope” that the adepts of Vatican II, now led by Pope Bergoglio, view the Council as an embrace of the very thing the Magisterium has infallibly condemned, not only at Vatican I but in Saint Pius X’s monumental anti-Modernist encyclical Pascendi, wherein we read that the Modernists are “the most pernicious of all the adversaries of the Church.

So, Francis, if you cut off the roots, what happens to the tree? On Rorate Caeli

Fr. Rosica replaced as retreat director for liberal US priests’ conference | The Pulse | LifeSite

Kwasniewski changed his position back to Francis is Pope. – On

Bennevacantism just doesn’t fly .A student of Avignon history sees that if it were true the Church is over today 

Instead Roman Catholicism teaches that the Church always restores itself !

Mesh of Lies: Francis’ Selective Capacity of Remembering – Phil Lawlor On Pope Francis On Twitterx– On

Francis Gives an Interview: “I Am Conservative” –On

Francis Is A Heretic But There Is No Automatism That Makes The Pope Lose His Office – Philosopher –On
Ambiguity, Heresy, and Hatred of God – By Luiz Sérgio Solimeo On The
American TFP

Critics do a disservice to Open Letter on Pope Francis’ heresies by ignoring its core arguments | LifeSite

Recent Archives

Pope Francis On A Tirade On The Vigil of The Ascension After Being Accused Again | TCE |

Pope Francis Revolution vs. The Resistance And Restoration Movement | TCE |

June 3 – Genesius (Bishop of Clermont) – On Nobility and Analogous Traditional Elites

June 3 – She had to witness her children kill each other – St. Clotilda, Queen of the Franks – On Nobility and Analogous Traditional Elites

The Marriage of Clovis and St. Clotilde

The Pro-life News Round Up On The Queenship Of Our Lady Of The Unborn


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Justice Clarence Thomas rips Planned Parenthood, abortion movement as racist | News | LifeSite

Natural Family Planning: Assessing a Touchy Subject in Light of Tradition — Catholic Family News

Lila Rose SHREDS abortion defender: “Abortion is the number one killer of black people today” – On

Abortion Activists Come Unhinged Crowd Harasses High School Student at Pro-Choice Rally –Watch-the  video that shows a student being cursed and screamed at and hit. – On YouTube

Taxpayers Spend $100 Million Funding Research With Aborted Baby Parts, It’s Time to Stop That |

CNN Host Alisyn Camerota: Why Shouldn’t We Just Abort All Babies With Disabilities? |

Most Dangerous Abortion Clinic May Halt Abortions by Friday in St. Louis – On Operation Rescue

20 States Sue to Overturn President Trump’s Pro-Life Rule, Force Doctors to Do Abortions |

BREAKING: Supreme Court won’t uphold ban on racist, sex-selective abortions | News | LifeSite

 Pro-Abort logic: End the life of the sufferer – On

Isle of Man returns to the pagan  rite of burning and child sacrifice 

Isle of Man  Creates Draconian No-Go Zones Censoring Pro-Life Free Speech – On CMTV

Upcoming Pro-life Event In June – National Pro-Life Bridges Day 2019 – Pro-Life Action League

Watch  Project Weak Link: Another Waste Driver Exposes Reality of Disposing of Aborted Babies – Created Equal Shows You What IS Really Going On – YouTube


The hyperlink within this story includes candidates running in contested primaries who we have endorsed. If you live in one of these district towns or counties or know others who do, please be sure to vote for these candidates and urge others to do so as well.

The Germ of the Revolution – On Nobility and Analogous Traditional Elites

This fundamental tendency to rebel can, at a certain moment, receive the consent of the free will. Fallen man sins thus, violating one or more of the Commandments. But his rebellion can go further and reach the point of a more or less unconfessed hatred for the very moral order as a whole. This hatred, which is essentially revolutionary, can generate doctrinal errors and even lead to the conscious and explicit profession of principles contrary to Moral Law and revealed doctrine as such, which constitutes a sin against the Holy Ghost.

From The Recent Archives On Topic

The Pro-life News Round Up For The 3rd Week Of May 2019 | TCE |

The Queenship Of Our Lady – The Mediatrix Of All Graces | TCE |

Lessons From Our Lady of the Good Encounter – The American TFP

Links between Our Lady of Good Success in Quito & Madrid by Marian Therese Horvat, Ph.D. – On TIA n – St. Lois De Montfort,

The True Devotion Trilogy II – The American TFP

Coredemptrix, Mediatrix, and Advocate – On Mother Of All Peoples

The Feast of the Queenship of our Lady

While the new Rite has now destabilized the Feast of the 31st now observing the Visitation to Saint Elizabeth – (The Visitation is still maintained as July 2nd in the traditional Rite) The traditional Rite still maintains the Queenship on the 31st as Pope Pius XII established it and dogmatically proclaimed so in in his  Ad Caeli Regium- Queen of Heaven and Earth , All The Angels & Saints –

    The Coronation of Our Lady – the 5th mystery of the Glorious Mystery of the Holy Rosary is the least studied and understood of the mysteries. Why they destabilize the feasts and dogmas of our Lady in the new Rite is the subject of another post at another time. It is to be breifly mentioned that it is clearly an observable program in all areas of neo-Catholicism in its deemphesis on the Mother of God in order to further redefine who Christ is > It is an Arianism light program to further the ecumenism with non-Christian religions in the pan religion movement that is going full steam in the current hierarchy of the Church 

Queenship of Our Lady, Feastday of May 31

The Most Holy Virgin Mary crowned Queen of Heaven

Credits : El Lucero de la Grada, Monastery of Carmel, Cuenca de los Andes, Ecuador