What Has Happened to the Catholic Church?

by

Rev. Francisco Radecki, CMRI

&

Rev. Dominic Radecki, CMRI

Copyright © 1994 St. Joseph’s Media

ISBN: -099939-34-1

All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or by any information storage or retrieval system, without permission in writing from the publisher.

Printed in Canada

by Alymer Express Ltd.

Alymer, Ontario Canada

Dedicated to our dear mother,

Emily Radecki,

Who taught us the Catholic faith

by the example of her life.

iii

ACKNOWLEDGEMENTS

The authors humbly thank Almighty God for the inspiration and guidance in composing this book; To God the Father, for the grace and light; God the Son, for the perseverence in telling the story of the satanic assault on the Church He established on earth; and, to God the Holy Ghost, for the wisdom and knowledge to bring this book together.

We would further like to thank Andy Grimm for his editorial assistance and Pete Gebel Jr., John Heath LLB., Dick Jamison and Vincent Trago, M.D. for their technical support. The authors wish to thank all the other dedicated individuals who have helped make this book a reality.

FORWARD

Are you a Catholic who feels uncomfortable with your church? Do you suspect that certain information is being withheld from you? You ask your pastor questions, but feel you are not getting the whole story. Here's the book that gives you the answers. Nothing is held back!

The authors have structured the book to compare the new with the old. You are presented with the differences between the "Novus Ordo" church established by Vatican Council II and the four recent popes, and, the Church established by Jesus Christ. You can see for yourself. You can judge for yourself. The facts are brought out into the open. Every observation, every claim, every analysis and every quotation has been thoroughly researched. Every source has been cited and fully documented. Once you begin reading, you will find it difficult to lay this book down.

Material for the book was meticulously collected and documented since the authors' days in the seminary. Research, writing and editing was complicated by the 2,000 miles which separated the Father's parishes, but phones, faxes and computers helped span the distance. The resulting book is the most thorough analysis of the post Vatican II Church under one cover.

Read the whole book before you draw conclusions. Every facet of the current problem in the Church is explored. You will be fascinated by some of the facts that are brought to light. Have patience and listen to what the authors have to say.

D. Vincent Trago, M.D.

v

CONTENTS

Acknowledgments iv

Forward v

Contents vi

List of Tables xiii

Introduction 1

Preface—Scriptural References to the

Universal Apostasy

Chapter 1—Vatican Council II 9

Premonitions Of Vatican II—John XXIII

Vatican Council II—The Documents of Vatican

Council II—Ecumenism—Ecumenism as Promoted

by John Paul II—Changes Since Vatican II

Statistics

Chapter 2—The New Mass 96

Paul VI—The Novus Ordo Missae—Do the Words Many and All Mean the Same Thing?—Serious Doubts about the Validity of the New Mass—A Comparison of the Protestant and the New Catholic Eucharistic Prayers—The Changes of Vatican II

Are Nothing New—What Prayers Are Missing in

the New Mass?—Tragic Effects of Liturgical Renewal

Chapter 3—The Latin Mass 157

The Tridentine Latin Mass—History of the Canon of

the Mass—The Indult Mass

vi

Chapter 4—From Sacraments To 187

Sacrilege

The New Sacraments—The Sacrament of Baptism

The Sacrament of Penance—The Sacrament of the Holy Eucharist—The Sacrament of Confirmation—The Sacrament of Matrimony—The Sacrament of Holy Orders—The Sacrament of Extreme Unction

Chapter 5—The Recent Popes Of 249

Vatican II

John Paul I—John Paul II

Chapter 6—The Blessed Virgin Mary 273

The Message of Fatima—The Third Secret of Fatima

The Rosary

Epilogue 287

Principles—Final Analysis—Guidelines

To Follow Today

Appendix 309

Bibliography 312

Index 346

Table Page

1 Catholic Persecution in Communist Russia 30

2 Priests in America 86

3 Seminary Attendance in America 89

4 Nuns in America 89

5 Religious Brothers Worldwide 89

6 Infant Baptisms 91

7 The Number of Converts in America 91

8 Decline in U. S. Catholic Schools 92

9 Number of Catholic Marriages 93

10 U.S. Annulments Since Vatican II 93

11 The Scriptural Texts and theWords of the

Canon of the Mass 126-127

12 Dates for the Various Mass Prayers 165

13 Elements of the Canon of the Mass 170

14 The Canon and Consecration 171

15 Saints in the Communicantes 173

16 Early Martyred Saints Listed in the Canon 179

17 Norms For the Indult Mass 183

18 Notable Changes in the New Form of Baptism 195

19 "Reconciliation": Reasons for Doubt 209-210

20 Reception of Communion By Non Catholics 214-215

21 Defects of the Anglican Episcopal Consecration 242

22 Survey From Time Magazine September 7, 1987 258

23 List of the 41 Antipopes 290

Preface

What has happened to the Catholic Church since Vatican II? Why are Catholic schools and churches closing? Why are Catholics leaving the faith and joining other denominations? Why are priests getting married, nuns leaving the convent and vocations at an all time low? Why does Rome let all this happen? Did the third secret of Fatima talk about these times? Why is it still unopened when it should have been revealed in 1960? These are some of the questions that will be answered in the course of this book. Today's situation in the Church needs to be addressed.

The authors in composing this book are fulfilling their priestly vocation which is brilliantly summed up in the words of Pope Leo XIII,

"To the priest it belongs to impose himself as a barrier to the encroachments of error and disguised heresy;... to unmask their deceits and point out their ambushes; to caution the simple, to give courage to the timid, to open the eyes of the blind."[1]

The authors are two Roman Catholic priests who are also twin brothers. They have combined their time and labor to present a thorough analysis of the conditions within the Church today. This compilation of their years of research will enable the reader to place the problems of the Church today within their historical context. References are listed so that the reader can continue his own research from authentic sources. The facts stated are not just opinions but a vast array of material taken from the writings of the popes, saints, doctors of the Church, various theologians and contemporary secular works. Boldface type has been used throughout the text by the authors to highlight the materials they deem important.

The book is divided into 8 sections: Introduction, 6 Chapters: Vatican Council II, The New Mass, The Latin Mass,

From Sacraments to Sacrilege, The Recent Popes of Vatican II, The Blessed Virgin Mary—and Epilogue.

This work may not answer all of the reader's questions, but a great number of them will surely be explored in depth. The authors pray that you read objectively, consider the quoted material in its proper context and ask for enlightenment from God and the Blessed Virgin in these dark times.

Scriptural References To The Universal Apostasy

The end of the world is a topic that is spoken of frequently today. Scripture tells of natural disasters and spiritual calamities. It warns us of plagues, earthquakes, wars, a great defection or apostasy from God. And, of false prophets who think they are working prodigies in Christ's name and preaching His gospel when this is not the case. What exactly does Holy Scripture have to say about this age? The biblical references given in this chapter are taken from The Holy Bible, New York: Kenedy, 1950 Confraternity Edition (1941).

False Prophets

When the apostles asked Christ about the signs of the end of the world, He repeatedly spoke of false prophets. These would be cunning men inspired by the devil who would deceive multitudes.

"Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. By their fruits you will know them. Do men gather grapes from thorns, or figs from thistles? Even so, every good tree bears good fruit, but the bad tree bears bad fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore, by their fruits you will know them." (Matt. 7, 15-20)

"Many will say to Me in that day, 'Lord, Lord, did we not prophesy in Thy name, and work miracles in Thy name and cast out devils in Thy name?' And then I will declare to them, I never knew you. Depart from Me, you workers of iniquity."

(Matt. 7, 22-23)

"And take care that no one leads you astray. For many will come in my name, saying,' I am the Christ,' and they will lead many astray. For you shall hear of wars and rumors of wars. Take care that you do not be alarmed, for these things must come to pass, but the end is not yet. For nation will rise against nation, and kingdom against kingdom; and there will be pestilences and famines and earthquakes in various places. But all these things are the beginnings of sorrows. Then they will deliver you up to tribulation, and will put you to death; and you will be hated by all nations for my name's sake. And then many will fall away and will betray one another, and will hate one another." (Matt. 24, 4-10)

"And many false prophets will arise, and will lead many astray. And because iniquity will abound, the charity of many will grow cold. But whoever perseveres to the end, he shall be saved. For false Christs and false prophets will arise, and will show great signs and wonders, so as to lead astray, if possible, even the elect. Behold, I have foretold it to you. Therefore when you see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place—let him who reads understand." (Matt. 24, 14,15)

Abomination of Desolation

The "abomination of desolation" of which Daniel the prophet spoke is referred to in (Mark 13, 14) and the text is given on the following page. Is the Abomination of Desolation the terrible ransacking of Catholic churches leaving them as barren auditoriums? Does it also include the consequent desecration of those churches by the use of sacrilegious liturgies?

A recent case of this abomination was related to the reporter of the article, "Miracle at St. Joseph's", printed in Yankee Magazine, November 1993 issue.

" 'It's an unfortunate chapter in Worcester's {Massachusetts} history,' he {Richard Jones} said. And he told me that they painted over murals, took sledge hammers to marble altar rails and at St. Paul's, the city's main cathedral, they drove a crane down the center aisle to knock out the enormous marble altar."

"And the sacrifice shall fail: and there shall be in the temple the abomination of desolation: and the desolation shall continue even to the consummation, and to the end." (Dan 9, 27)

"And they shall defile the sanctuary of strength, and shall take away the continual sacrifice, and they shall place there the abomination of desolation." (Dan 11, 31)

The temple in Jerusalem was desecrated by the Babylonians and the Romans. The desecration of Catholic Churches throughout the world since Vatican II can likewise be termed an "abomination of desolation." Their ancient artifacts have been destroyed. Churches have been defaced, defiled and stripped.

"The holy places are come into the hands of strangers: ...And behold our sanctuary and our beauty and our glory are laid waste..." (1 Mach. 2:8, 12)

Universal Apostasy

Christ Himself spoke about a great falling away from His teaching before His second coming into the world when He said,

"Yet when the Son of Man comes, will He find, do you think, faith on the earth?" (Luke 18, 8)

Many did not accept Christ as the Messias when He came to earth. A false Messias will appear toward the end of the world and multitudes will follow him.

"I have come in the name of My Father, and you do not receive me. If another come in his own name, him you will receive." (John 5, 43)

"I know that after my departure, fierce wolves will get in among you, and will not spare the flock. And from among your own selves men will rise speaking perverse things, to draw away the disciples after them." (Acts 20, 29)

"For they are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for Satan himself disguises himself as an angel of light. It is no great thing, then, if his ministers disguise themselves as ministers of justice. But their end will be according to their works." (II Cor. 11, 13)

"Let no one deceive you in any way, for the day of the Lord will not come unless the apostasy comes first and the man of sin is revealed, the son of perdition." (II Thes. 2, 3-4)

This Scriptural passage speaks of three distinct events:

(1) A great apostasy (i.e., falling away from the Faith) .

(2) The reign of Antichrist .

(3) The second coming of Jesus Christ.

"Apostasy is the total rejection of his Faith by a baptized Christian."[2]

The apostasy, which we witness today throughout the world, has achieved such success that this epoch of history has been properly called the post Christian era. The "New Age Movement" is an attempt to usher in Humanism, a heresy which replaces God with man in this post Christian era. The resultant waves of materialism and naturalism have caused countless multitudes to practically renounce Christianity.

During this same period of time, violent upheavals in nature will cause men to tremble with fear.

"But the confusion in the material and physical world is far exceeded by the confusion in men's minds and hearts. Apostasy shall prevail and it is apostasy from the central doctrine of our Faith, the divinity of Jesus Christ. 'For false christs and false prophets will arise.' "[3]

Antichrist

The "man of sin" is the Antichrist who will claim to be the Lord of the World, the Messias, the Christ, but in reality will be an impostor. He will perform countless miracles, signs and wonders through the power of the devil, to deceive men and cause them to worship him as God. Christ warns us repeatedly in Scripture to beware of him. Antichrist will appear on earth before the second coming of Christ and lead many astray.

"The man of sin... the son of perdition, who opposes and is exalted above all that is called God, or that is worshipped, so that he sits in the temple of God, and gives himself out as if he were God." (2 Thes. 2, 4)

New Doctrines

Jesus Christ will finally appear and send Antichrist and his followers into the abyss.

"But the real Christ shall manifest Himself with the swiftness and force of lightning. 'The coming of the Son of Man' shall be so powerful as to defeat and crush all opposition and contradiction."[4]

Men will make up their own beliefs and rules to fit their life style and these will not be based on God's law. Truth will be repulsive to them.

"Now the spirit expressly says that in after times some will depart from the faith, giving heed to deceitful spirits and doctrines of devils." (1 Tim. 4, 1-2)

"But know this, that in the last days dangerous times will come. Men will be lovers of self, covetous, haughty, proud, blasphemers, disobedient to parents, ungrateful, criminal, heartless, faithless, slanderous, incontinent, merciless, unkind, treacherous, stubborn, puffed up with pride, loving pleasure more than God, having a semblance indeed of piety but disowning its power. " (II Tim. 3, l-5)

"For there will come a time when they will not endure the sound doctrine: but having itching ears, will heap up to themselves teachers according to their own lusts, and they will turn away their hearing from the truth and turn aside rather to fables." (II Tim. 4, 3-4)

Have these prophesies of Christ come true? Do we witness their fulfillment today?

The Archbishop of Genoa, Cardinal Siri, described Vatican Council II as,

"...the greatest disaster in recent ecclesiastical history."

Gordon Thomas / Max Morgan-Witts [5]

Premonitions Of Vatican II

A flood of new ideas rushed upon the Church just before the turn of the century which attempted to adapt Church teaching and discipline to the standards of the world. Pope Pius IX and Pope St. Pius X condemned these ideas in the Syllabus of Errors and the encyclicals Lamentabili and Pascendi . (Encyclicals are letters written by the popes to the bishops throughout the world.) Newly ordained priests were required to make a public profession of Faith and take an oath against the new deadly and subtle heresy of Modernism which cloaked itself in Catholic terms but gave these words other meanings. Many clergy and laity unwittingly imbibed its doctrines.

There was a spirit of general laxity prior to Vatican II. Today, many Sunday Catholics have taken their Catholic Faith for granted and therefore embrace the changes of Vatican II with open arms. The changes liberate them from sacrifice, prayer, observance of the Ten Commandments and public profession of their faith.

"...they have long given up the idea of converting the world (simply because they have lost any desire to convert themselves)... go finally out to the world and allow themselves merely to become caught by it like flies on flypaper."[6]

They welcome the changes of Vatican II since it has made life easier for them and took away all sacrifice.

Warnings of the Popes

Popes including and prior to Pope Pius XII foresaw the introduction of the modernist heresies into the Church. These objectives were achieved through the infiltration and agency of many theologians, hierarchy and clergy with modernist tendencies and allusions. Specifically, Popes Pius X and XII said,

"Owing to the efforts of the enemy of the human race, there have never been lacking 'men speaking perverse things' (Acts 20, 30); 'Vain talkers and seducers' (Tim. 1,10) 'Erring and driving into error.' (II Tim. 3,13) It must however be confessed that these latter days have witnessed a notable increase in the number of the enemies of the cross of Christ, who by acts entirely new and full of deceit, are striving to destroy the vital energy of the Church, and as far as in them lies, utterly to subvert the very Kingdom of Christ." (Pope St. Pius X Pascendi 1907)

"The partisans of error are to be sought not only among the Church's open enemies; but...in her very bosom, and are the more mischievous the less they keep in the open. These enemies are lay people and priests thoroughly imbued with the poisonous doctrines taught by the enemies of the Church and who put themselves forward as reformers of the Church."

(Pope St. Pius X Editae Saepi Dei 1910)

The following quote is from Cardinal Pacelli who later became Pope Pius XII,

"I hear around me reformers who want to dismantle the holy sanctuary, destroy the universal flame of the Church, to discard all her adornments, and to smite her with remorse for her historic past."[7]

Many of the "changes" implemented by Vatican II were condemned just a few years earlier.

"The entire liturgy, therefore, has the Catholic Faith for its content, in as much as it bears public witness to the Faith of the Church. Thus, to cite some instances, one would be straying from the straight path were he to wish the altar restored to its primitive table-form; were he to want black excluded as a color for the liturgical vestments; were he to forbid the use of sacred images and statues in churches; were he to order the crucifix so designed that the divine Redeemer's body shows no trace of His cruel sufferings." (Pope Pius XII Mediator Dei 1947)

Freemasonry

Since Freemasons are enemies of the Church, Catholics are barred membership under penalty of excommunication (i.e., expulsion from the Church.) Later in this book, it will be noted that members of the clergy and hierarchy including various Vatican officials, hold membership in Freemasonry. This will explain how the events codified by Vatican II were formulated and have permeated the administration, theology and liturgy of the Church for the past 30 years.

Masonic Documents

Let us examine various Masonic documents to see if they help explain some of the things that have happened to the Catholic Church in recent years.

"In a hundred years time... bishops and priests will think they are marching behind the banner of the keys of Peter when in fact they will be following our flag... The reforms will have to be brought about in the name of obedience."

Alta Vendita (masonic document)[8]

"A day will come when the pope, inspired by the Holy Spirit will declare that all the excommunications are lifted and all the anathemas are retracted, when all the Christians will be united within the Church, when the Jews and Moslems will be blessed and called back to her...she will permit to all sects to approach her by degrees and will embrace all mankind in the communion of her love and prayers. Then Protestants will no longer exist. Against what will they be able to protest. The sovereign pontiff will then be truly king of the religious world, and he will do whatever he wishes with all the nations of the earth. It is necessary to spread this spirit of universal charity." Eliph Levi l862 (freemason)[9]

"The sense of universalism that is rampant in Rome these days is very close to our purpose for existence ...with all our hearts we support the revolution of John XXIII."

Yves Marsaudon (Supreme Council of France Scottish Rite)[10]

Persecution of the Church

Christ has promised that the Catholic Church will last until the end of time. Yet this does not mean that the Church will be free from enemies or persecution.

"From the time of its foundation, it {the Church} has been assailed by innumerable enemies from within and from without, their power is terrible, their hatred implacable; the Church of Christ, has on Her part, no army to repulse their assaults, no sword to oppose their rude violence. Had not the arm of God protected Her, She would long since have been overcome by the force and fraud of Her enemies."[11]

"In the course of an audience given to a Roman college, Pope {Saint} Pius X asked one of the seminarians: 'How many marks has the true Church of Christ?' 'Four, Your Holiness. She is One, Holy, Catholic and Apostolic.' 'Only these four?' 'Roman,' added the seminarian. 'Very correct,' replied the Holy Father, 'but which is the most conspicuous and clearest of all its marks?' Nobody answered. 'Well,' said the Pope, 'I will tell you: persecution. We read in the Gospel: 'If they have persecuted Me, they will also persecute you.' Persecution is for us Catholics our daily bread; it is the surest sign that we are the disciples of Christ."[12]

Modernism

A thorough understanding of the various facets of Modernism is essential in order to comprehend what has occurred since Vatican II. Modernism is a collection of degenerate moralities. In the review of E. Michael Jones' book, Degenerate Moderns: Modernity as Rationalized Sexual Behavior it is stated that,

"...Modernity is rationalized sexual misbehavior. Lust, of course, is a common enough vice. But... 'the crucial intellectual event occurs...when vices are transmuted into theories when the "intellectual" sets up shop in rebellion against moral law and therefore in rebellion against truth. All modern "isms" follow as a result of this rebellion... All of them can best be understood in light of the moral disorders of their founders, proponents and adherents.' "[13]

The reviewer further wrote,

"The claim that the private vices of individuals can spread through the whole fabric of society like an ugly stain will land Jones in the same hot water as Paul Johnson, whose, Intellectuals was another rogue's gallery of secular prophets who preached public benevolence while leading lives of the utmost moral squalor. Both writers show that the twin creeds of modernity—personal hedonism and social utopianism—are the products of the disordered lives of middle class intellectuals. But Jones' book breaks new ground in probing the subtle regions of the human heart where desire confronts truth and rearranges it for its own ends."[14]

Many Catholic theologians after Vatican II unknowingly drank this doctrinal poison. Modernists have made Catholic teaching subject to the individual conscience and thus moral absolutes became non existent. Right and wrong is determined by each individual as "situation ethics" dictates.

Vital Immanence

Modernists believe that man has an innate need for God and this feeling or drive (which is called vital immanence) replaces the virtue of faith.

"The notion that God revealed absolute truths which were in turn promulgated by the Church in the form of immutable statements of unchangeable truths were regarded as incompatible with an evolutionary understanding of human development and the cultural and religious life of man."[15]

Religion Based on Individual Experience

Modernists believe that religion is a result of the intellectual efforts of individual man. There is no need for a visible church since this would hinder the liberty of the individual. Man becomes the ultimate authority who can fashion his own humanistic, man made religion. Modernism practically denies the need for God. Man can take care of religion through his own efforts.

Although Roman Catholicism has traditionally been a religion that exemplifies the individual relationship of man to his God and Savior, this is not the same as the individualism of modernism.

The result of this ideology is that the Modernists rewrite the Bible, rethink Christ's teaching and adapt the Ten Commandments to fit the modern life style. Modernists sacrilegiously dare to improve the Catholic religion as if it were merely the work of man and not the work of God. If there really is a God, as we believe there is, how can man dare to presume such rash arrogant behavior?

The review of Jones' book continues,

"Dabbling in the occult, Jones demonstrates, has been a sideline for a number of modernist figures who are supposed to be paragons of rationality. Freud was obsessed with the devil... Marx, as a young man, wrote poems to Satan. This is the dark, irrational underside of modernity that still awaits its master interpreter. It illustrates Chesterton's remark that, 'people who don't believe in God will believe in anything.' Freud, like many modern rebels, seems to have been obsessed by the Catholic Church. He lamented that, 'our cures (psychoanalysis) are less effective than Lourdes.' "[16]

Turning Away from God

The modern norms used to measure happiness and success are the amount of worldly goods and material wealth one possesses. Moral uprightness, strength of character and peace of soul have lost their importance today. Modern man no longer wants to believe that this life on earth is a time to merit a reward in heaven. He wants his heaven now.

"We are among the first generations of man that actually expected to find happiness here on earth, and our search has caused such—unhappiness. The reason: if you do not believe in another, higher world, if you believe that this is your only chance at happiness, then if the world does not give you a good measure of its riches, you despair.

"Poet W. H. Auden called the World War II era the 'age of anxiety.' I think what was at the heart of the dread in those days was the sense that we were beginning to lose God—banishing him from our consciousness, losing the assumption that he was part of the daily drama, or its maker.

"It is a terrible thing when people lose God. Life is difficult and people are afraid, and to be without God is to lose our great source of consolation and coherence."[17]

Many people today live as if God did not exist. Is it any wonder that we witness such widespread unhappiness and such horrible crimes rampant today? Once man loses sight of his destiny he descends to the level of an animal.

The religion of convenience and ease which was ushered in by Vatican II received such universal acceptance because the world was ripe for it. Spiritual, supernatural goals and ideals were replaced with material natural ones. Christ told us that his kingdom was not of this world. But, that was unpopular and had to be changed. The Lord of the World (Antichrist) will one day appear and rule the entire world. He will lead a one world religion based on materialism and naturalism. Will this religion of the Antichrist be an extenuation of the Modernist religion we see today?

Evolution of Doctrine

Modernists within the Church, who are influenced by the pseudo scientists of Modernism, believe that since moral standards can be custom made to fit each individual, there should be no problem in changing Catholic doctrine. A new religion of convenience can thus be fashioned. The Church, dogma, divine worship and the sacraments must be adapted to the world and not the other way around. Tradition, religious authority and the doctrines of faith which God has revealed must submit to the individual conscience.

The True Religion Doesn't Change

Church doctrine doesn't change. But, since the age of antiquity, doctrine becomes more understandable through the course of time with intercession by the Holy Ghost. God does not form new doctrines. His doctrines like Himself, do not change.

St. Vincent of Lerins defined the development of doctrine in these words,

"So the understanding, knowledge, and wisdom not only of individuals but of the whole Church as well must grow and mightily advance throughout ages and centuries but only in its own kind, that is, in the same dogma, the same sense, and the same meaning. Let the religion of the soul resemble the growth of the body, which, though it develops its parts in the progress of years yet remains what it was originally."[18]

Vatican Council I (1869-1870) condemned the concept of "evolution of doctrine."

"The doctrine of the faith which God has revealed has not been proposed to human intellegences to be perfected by them as if it were a philosophical system, but a divine deposit entrusted to the Spouse of Christ to be faithfully guarded and infallibly interpreted. Hence, the sense, too, of the sacred dogmas is that which our Holy Mother the Church has once declared, nor is this sense ever to be abandoned on a plea or pretext of a more profound comprehension of truth."[19]

New Sacraments

Modernists believe that the Sacraments were not instituted by Christ but originated from a religious impulse or a religious necessity. Therefore, they are only signs or symbols to foster the faith. These heresies have been repeatedly condemned by the Church.

"Sacramental theology by definition dates back to Christ and the Apostles. It 'developed' over the centuries, which, to paraphrase St. Albert the Great, does not mean it has 'evolved' but rather that our understanding of it has become clearer as various aspects were denied by heretics and the correct doctrine affirmed and clarified by definitive definitions of the Church. The end result can be called the traditional teaching of the Church on the Sacraments."[20]

Prophesy of St. Francis of Assisi

St. Francis of Assisi predicted great trials for the Church. Has Vatican II brought about the beginning of this era?

"There will be an uncanonically elected pope who will cause a great schism, there will be divers thoughts preached which will cause many, even those in the different orders to doubt, yea, even agree with those heretics which will cause my Order to divide, then there will be such universal dissensions and persecutions that if those days were not shortened even the elect would be lost."[21]

John XXIII

Pope John XXIII is especially remembered for "opening the windows" of the Church and for the changes he initiated at Vatican II which was convoked in 1962. From the results we witness today it seems as if he let in a tornado. Let's take a serious look at the life and actions of the man called by the world, "Good Pope John." A review of certain elements of his biography show the development of his thinking as influenced by external sources.

November 25, 1881, Angelo Giuseppe Roncalli was born in Sotto il Monte, Italy.

1892-1895, Roncalli studied at the minor seminary at Bergamo. 1895-1900, He was a student at the Major Seminary at Bergamo. In 1901 he continued his studies at the Roman Seminary of Appolinare.

November 30, 1901, He began service in the army which continued for a year.

July 13, 1904, He received a doctorate in Theology.

August 10, 1904, he was ordained a priest in the church of Santa Maria in Monte Sacro by Bishop Appotelli. Roncalli taught history and theology in Bergamo, Italy and later became secretary for the bishop of that diocese.

1913, Roncalli became involved with socialist societies in Europe that sought to stir up the people, inciting them to riot against public authorities.

"Nicolo Rezzara, one of Roncalli's parishioners, advocated 'social progress' and 'civil strikes' as if the two existed hand in hand. Rezzara drew up a memorandum outlining his plans for 'justice, peace, and freedom.' These plans included all forms of civil violence directed mainly towards members of the Catholic Church. At the end of this document, among a great number of signatures, there stands out one for our concern; that of Angelo Roncalli."[22]

June 1, 1914, Angelo Roncalli visited Rome with the Seminary rector of Bergamo. Cardinal Giuseppe De Lai, who was the secretary of the Consistorial Congregation, suspected Roncalli of being a Modernist, began a background check on him and kept his activities under close watch.

Ending November 11, 1918, Fr. Roncalli was a military chaplain during the First World War.

1921, One of Roncalli's closest friends in the seminary was Ernesto Buonaiuti who assisted Fr. Roncalli at his first Mass in 1904. Buonaiuti was excommunicated in 1921 and again in 1924. He was declared vitandus in 1926. (The term vitandus means that the pope personally expelled him from the Catholic Church.)

1924, Roncalli was given a teaching position at the Lateran University until he was suspected of Modernism. He was thereupon relieved of his post. For the remainder of the year, Roncalli fulfilled tasks of minor importance at the Vatican but was closely watched. The Modernist label given to Roncalli, carried with him for the remainder of his life.

1958, "Shortly after he had become Pope... Roncalli visited a certain Congregation's office and asked for his personal file. He said that he wanted to find out why a routine promotion had been so long delayed. Looking back to those early years he found against his name the damning words: 'suspected of Modernism.' "[23]

March 1925, Pope Pius XI made Roncalli a titular archbishop of Aeropolis.

April 1925, Roncalli became an ecclesiastical representative (without diplomatic status) to Bulgaria. During his first sermon in Sofia, he told the Catholics to forget their prejudices against the Orthodox.

November 1934, Archbishop Roncalli was appointed Vicar Apostolic and Apostolic Delegate to Turkey and Greece.

December 1944, Archbishop Roncalli became Papal Nuncio to France.

"It was not easy to fathom the mind of Pius XII, or to explain his choice of Roncalli for Paris. He certainly did not act on the recommendation of his own team in the Secretariat of State. There was little in Roncalli's record in Istanbul to commend him for such a position. One theory is that the angry Pius was showing de Gaulle his displeasure by sending him a second-echelon diplomat as nuncio. (One perhaps apocryphal story quotes Pius XII as saying, 'If they don't want an aristocrat [Valeri], then let them have a peasant!' ")[24]

The worker priest movement in France grew considerably during Roncalli's nunciature. Priests went into the factories to supposedly "regain the workers for Christ". But in reality, were converting men to Marxism. Many of the priests ended up getting involved in strikes and protests while trying to fight for the workers and had little time to offer Mass or recite the Divine Office. Many of the worker priests joined communist controlled unions causing scandal to workers who belonged to the Catholic unions. The situation was finally cleared up in 1954 when the superiors of the Society of Jesus and the Dominican Order withdrew their priests from the field. The majority of the priests went back to their parishes. The rebellious priests left the factories and got married.

Next, the Holy See appointed Roncalli as its observer delegate to UNESCO. This United Nations organization was notoriously recognized as being infiltrated with communist thinking and atheistic principles. Was Roncalli's tolerance of Communism influenced by this association?

January 15, 1953, The archbishop was appointed Patriarch of Venice and received the cardinal's hat on October 29, 1953.

April 22, 1954, Roncalli declined the invitation to sign a petition in favor of the establishment of the feast of the Queenship of Mary,

"...such a feast could prejudice the great action already undertaken towards the refashioning of the unity of the Catholic Church in the world. When Jesus was dying, he said to John, 'Behold your mother.' That is enough for faith and the liturgy. All the rest may be... edifying and moving for devout and pious souls; but for many, far, far more, however well disposed towards the Catholic Church, it would be merely irritating, and as the modern phrase, is counterproductive..."[25]

He was afraid that devotion to Mary would interfere with his plan for an illegitimate marriage between the secular world and the Catholic Church.

February 1, 1957, The 32nd Congress of the Italian Socialist Party took place in Venice. Roncalli called the socialists "brothers," invited them to visit him at his palace, had welcome posters placed around the city and did his utmost to make them "feel at home." Patriarch Roncalli cordially visited the communist mayor and city council of Venice and offered them his best wishes.

October 8, 1958, Pope Pius XII died. Very few people considered Angelo Roncalli as a candidate for the papacy.

"An American journalist covering the conclave wrote at the time: 'Roncalli... short and rotund... would be considered an intellectual lightweight compared to the stronger candidates."[26]

As Joe Namath was confident that his New York Jets would win the Super Bowl over the Baltimore Colts, so Roncalli was sure that he would win the papal election.

"The day before the conclave {papal election} began, Roncalli met a leading Christian Democrat politician, Giulio Andreotti, who later served several times as prime minister of Italy... He told Andreotti it would have been logical to elect Montini as pope, 'but it is not possible to overcome the tradition of choosing a cardinal.'... The stunned Andreotti reported: "I understood then that Roncalli felt sure that he would come out of the conclave the pope."[27]

"The foxy old Roncalli knew what the cardinals thought they were getting when they chose him. He later wrote: 'When the cardinals designated me to the supreme responsibility of the government of the Church, at seventy seven years of age, the belief was widespread that I would be a provisional pope of transition.' "[28]

(The cardinals are princes of the Catholic Church. One of their main duties is to elect a new pope after the previous pope dies.)

There was some confusion at the papal conclave of 1958. A custom had developed in the Middle Ages of letting the faithful in St. Peter's Square know of the election of a Pope through smoke signals. Black smoke emitted from a chimney connected to the Sistine Chapel indicates that a candidate has not yet been elected and that the old ballots are being burned. White smoke indicates that a candidate has been elected as the new pope. During the balloting, a strange thing occurred.

"The partly white, partly dark smoke confused even the Vatican radio announcers. They had to apologize frequently for their error. The column of smoke which rose from the chimney of the Sistine Chapel was first whitish, then definitely white, and only later definitely black."[29]

October 28, 1958, "Roncalli sat serenely through the long days of balloting but never lost his confidence. When he was finally elected and asked by what name he would reign, he replied by pulling a well prepared speech out of his pocket. He was ready."[30]

John XXIII, when asked if he would continue the policies of his predecessor replied,

"Think of what Pius XII would do and I do the opposite."[31]

"More than any other pope, John wanted dialogue with the world, irrespective of creed."[32]

Time Magazine correspondent Wilton Wynn said that Roncalli was,

"...basically so tolerant that he unleashed a revolution inside the Church."[33]

Shortly after John XXIII was elected pope, a thirty third degree mason remarked to a Catholic who requested anonymity, "Now you have a good pope."

Roncalli took the name John XXIII. There was an antipope who had the same name and who reigned from 1410-1415. The previous John XXIII was deposed and shown to be an illegitimate successor of St. Peter. People,

"...objected to his simoniacal intrigue at his election, his immorality, his faithless utterances and his irreligious conduct. His opposition to the reunion efforts of the council and particularly his flight from Constance (March 20-21, 1415), which looked like an attack on the synod, put him, moreover, in the position of a heretic and schismatic."[34]

"One wonders why Angelo Roncalli chose to take the name of such a scandalous character."[35]

1958-1963, "The reign of John XXIII is commonly thought to have been a turning point, if not a revolution, in the life of the Church."[36]

A Time correspondent, Robert Kaiser described John XXIII as,

"...a political genius, a quiet and cunning revolutionary."[37]

November 17, 1958, John XXIII announced that he would make 23 new cardinals. This brought the number up to 75, which is 5 over the 70 cardinal limit which had been set by Pope Sixtus V in 1586. All the popes since Sixtus V up to John XXIII honored this custom.

However, 70 was not a number that was "cast in stone", but had become tradition for almost 300 years. The practice that has developed since this action of John XXIII and succeeding popes of creating more and more cardinals seems to parallel the thinking of Franklin Delano Roosevelt when he was accused of, "Packing the Supreme Court". That is, appointing more friends and colleagues who think like the leader to positions of great influence and power. Is this no more than an application of political power as taught by Machiavelli? Under these conditions, Archbishop Montini was the first prelate made a cardinal. He became John XXIII's successor, Pope Paul VI. Any surprises?

January 25, 1959, John XXIII publicly summoned Vatican Council II.

"The Roman Curia asked John XXIII what he expected of the Council he called. 'The Council,' he said as he walked across the room and opened a window: 'I expect a little fresh air from it. We must shake off the imperial dust that has collected on the throne of St. Peter since Constantine.' "[38]

He wanted,

"...a gust of fresh air because we want to emerge from our ghetto without throwing stones at Communists."[39]

"The ultimate goal of the council was unity; the method was the reform and renewal of the Catholic Church, the adaptation of her methods, of her whole life and mission, to the modern world—an aggiornamento, 'bringing up to date,' as the pope himself liked to call it."[40]

John XXIII, who knew he could accomplish a great deal by gradual change, once said,

"Who goes slow, goes safe, and far."[41]

The shell of Catholicism remained while the substance was gradually leaving it. Instead of attracting people to the Catholic Church, the changes caused many to leave the Church. Conversion became an outdated word. Dialogue, compromise and situation ethics became the new battle cry.

June 25, 1959, The encyclical Ad Cathedram Petri addressed non Catholics as "separated brethren and sons." (The Catholic Church previously addressed those outside the Church as heretics, schismatics and infidels.)

December 1959, At a second consistory, John XXIII nominated 8 more cardinals. Several of these would be very influential at Vatican II. Father Bea who headed the Secretariat on Relations with Non Catholic Religions was among that number.

"In setting up the Secretariat for Christian Unity under Cardinal Bea, John went a long way toward getting rid of the Catholic Church's claim to exclusivity in truth. As usual, he had to do battle with Ottaviani in this field. Only a short time before the secretariat was set up, Ottaviani ordered that an ecumenical prayer service planned in Rome be canceled. Pope John moved in and overruled him. The prayer service involving Protestants and Catholics took place, a truly revolutionary act in the Rome of that time."[42]

Even though the third secret of Fatima was to be revealed in 1960 at the request of Our Lady, this was never done. John XXIII read the secret, put it in a sealed envelope and had it taken to the secret archives of the Vatican. He said,

"It does not concern my pontificate."[43]

The Portuguese news agency ANI (Agencia Nacional de Informacao) announced on February 8, 1960,

"According to Vatican sources, the {third} Secret of Fatima will never be disclosed."[44]

March 1960, John XXIII nominated more cardinals, bringing the number of the College of Cardinals (i.e., the body that will elect the next pope) to 85. This was the largest number of cardinals in 374 years.

July 25, 1960, John XXIII implemented new rubrics for the missal and breviary. One wonders what relationship this has to the third secret of Fatima since the "changes" began in 1960 and the secret was to be opened in that same year. Why have John XXIII and the subsequent pontiffs refused to reveal this secret?

"On December 20, 1960, John XXIII received the Anglican Archbishop of Canterbury, Geoffrey Fisher, at the Vatican. (This was the first time that a heretical Anglican Archbishop was welcomed in Rome.)"[45]

"The current Grand Master Giuliano di Bernardo writes in his book, The Philosophy of Masonry : 'Not only have high-ranking exponents of non Christian religions adhered to Masonry but also Anglican, Orthodox and Lutheran bishops'... He cited one Archbishop of Canterbury as a Mason as well as Patriarch Athenagoras, 'the prelate with whom John XXIII inaugurated a season of ecumenical dialogue in a climate of fraternal understanding.' "[46]

Yves Marsaudon, a leading French Freemason, was,

"...a key figure in contact between the Church and Masonry in the Conciliar period."[47]

He said,

"Only Masonry can resolve the vast problems imposing themselves upon man today and which despite irrefutable goodwill, neither the organized churches nor political parties are fit to tackle."[48]

Yves Marsaudon became a close friend of Roncalli when the latter was the Papal Nuncio to Paris. John XXIII invited the French Freemason to visit him at the pope's summer palace Castel Gandolfo.

John XXIII began an Ecumenical Secretariat that brought about the first official contact between the Catholic Church and the World Council of Churches. In 1961, five official Catholic observers were sent to the meeting of the World Council of Churches in New Delhi.

In 1961, John XXIII wrote the encyclical Mater et Magistri that allowed Catholics to vote for communists and Italian Socialists, and to join their ranks.

In 1962, the College of Cardinals grew to 87 members.

"By 1962, John had already met more Anglican and Protestant leaders than any pope in history,... one conservative growled, 'It seems easier to see the pope if you are a

Methodist.' "[49]

In 1962, Cardinal Eugene Tisserant met with Patriarch Nikodim of the Russian Orthodox Church, at Metz, France to invite him to Vatican II. The Patriarch would only attend the Council on the condition that there would be no condemnation of Communism. No official condemnation of Communism has taken place since. The treaty has been called the Vatican-Moscow pact. Nikodim came to Rome on the last day of Vatican Council II.

"It was no secret that Nikodim, known to be associated with the KGB, held his post at the pleasure of Soviet officials. Nor was it surprising to learn that the Russian leader was in New Delhi for the purpose of completing arrangements for the admission of his Patriarchate into the pro Communist World Council of Churches."[50]

Cardinal Stepinac of Yugoslavia and Cardinal Mindszenty of Hungary were prevented from attending Vatican II by their Communist dictators.

October l, 1962, John XXIII formally opened Vatican II.

" 'Enough of condemnations!' said Pope John before the first session; and {Cardinal} Bea's Secretariat for Promoting Christian Unity saw to it that the whole Catholic attitude toward the former heretics—now called 'separated brethren'—changed from polemics to genuine dialogue and cooperation."[51]

(The term "separated brethren" promotes the idea that non Catholics who have left the Church of their own accord are still linked to the Church in some way.)

John XXIII invited Giovanni Cardinal Montini (the future pope, Paul VI) to reside at the Vatican during the council. He was the only non resident cardinal to receive this privilege. Cardinal Montini was one of the few cardinals who were able to visit John XXIII during his last illness. John XXIII probably knew that he would die before the council ended and wanted Montini to finish his work. Many cardinals knew who John XXIII wanted for his successor.

November 1962, John XXIII addressed 30 Japanese Buddhists in a private audience.

"They had imagined that the pope would thank them for their visit and then explain that Christianity was the highest religion and all men must adopt it. Instead the pope was respectful to their religion and more or less said that belief in God and belief in Buddha had the same foundation, and that all religious people should work together in peace for the good of mankind."[52]

November 13, 1962, John XXIII added the name of St. Joseph to the Canon of the Mass. This is the first change in the Canon of the Mass in over 1300 years, and was a direct violation of the Quo Primum decree of Pope St. Pius V forbidding tampering with the Canon.

John XXIII's attitude was so disturbing that an Italian journalist Furno wrote,

"I remember a prelate telling me shortly before John's death, 'If the Lord doesn't open his eyes, let him at least close them.' "[53]

"Although he did not have a long time to live, John would have enough time to cause a revolution that would begin a major overhaul of the Catholic Church."[54]

"In 1949 the Holy See decreed that Communists, their supporters and those who voluntarily read their literature be denied the Sacraments. A stronger penalty, excommunication, is applied automatically to all Catholics 'who profess, defend and spread the materialistic and anti Christian doctrine of the Communists.' "[55]

John XXIII said,

"The Church is not a dam against Communism. The Church cannot and should not be against anything. It should be positively for something."[56]

His encyclical Pacem in Terris of 1963 called for dialogue with Communism and was responsible for one million Italian votes going to the Communist party.

"The very first salutation of John's Pacem in Terris opened windows to the world and again outraged curial conservatives. In the past, encyclicals normally were addressed to Catholics, but Pope John set a precedent by addressing this one also to 'All Men of Good Will.' Just to make sure the point was understood, John had an advance copy sent to Nikita Khruschev in the Kremlin...' "[57]

Statistics from the Judiciary Committee of the

U.S. House of Representatives in 1964

"The fate of the Catholic Church in the USSR and countries occupied by the Russians from 1917 to 1959 shows the following:

a. The number killed: 55 bishops; 12,800 priests and monks; 2.5 million Catholic believers;

b. Imprisoned or deported: 199 bishops; 32,000 priests and 10 million believers;

c. 15,700 priests were forced to abandon their priesthood and forced to accept other jobs; and

d. A large number of seminaries and religious communities were dissolved; 1,600 monasteries were nationalized, 31,779 churches were closed. 400 newspapers were prohibited, and all Catholic organizations were dissolved."[58]

Table 1

March 8, 1963, During a private audience with Khruschev's son-in-law, Alexei Adjubei, John XXIII said,

"Khruschev, seemed chosen by Providence to effect great things..."[59]

(Do these "great things" include the erection of the Berlin wall and of Communist slave labor camps and the massacre, deportation and starvation of millions of Ukrainians? To native Russians, Khruschev was known as "the butcher of the Ukraine.")

It is contradictory for a pope, the Vicar of Christ, to praise an avowed atheist and overlook the millions who have been executed and persecuted under his Godless regime.

John XXIII died on June 3, 1963.

"In a French city, Jewish school children raced into a classroom to learn more details from the teacher about the death of the good Rabbi, and Protestant pastors, Charles Westphal and George Casalis said, 'for the first time in history, Protestants mourn the death of a pope.' "[60]

"Immediately following the death of Pope John, {Cardinal} Ottaviani told a member of his staff, 'All right. The windows of the Church have been opened to the winds of change. Now it's time to close them again.' "[61]

John XXIII is listed as a saint in the Lutheran Church. His feast is June 3. The heretics Martin Luther, John and Charles Wesley, John Calvin and Jan Hus likewise appear as saints on the Lutheran calendar.

There was in Czechoslovakia in 1989,

"...a movement of Marxist priests—approved and supported by the Communist regime but disavowed by the Vatican—{who} called their organization Pacem in terris after one of John's famous encyclicals."[62]

Vatican Council II

Vatican Council II was different from any church council of the past. The October 5, 1962 issue of Time stated that, "Ecumenical councils of the past were summoned when the church was faced with clear and present danger—heresy, schism, internal corruption, or the violent enmity of civic powers. Vatican II comes at a time when the Roman Catholic Church has never seemed so strong or so durable. Its membership—550 million—is at an alltime high; it has no fewer than 418,000 priests and 946,000 nuns." The past twenty councils of the church were convoked because of some virulent heresy. There was none in 1962, unless you consider Modernism. Surprisingly to many, it was not condemned, but, rather incorporated! Many bishops thought that the council would formally condemn atheistic Communism which was such a menace to the Faith and world peace. This condemnation never occurred due to the secret Vatican-Moscow pact.

"Josef Cardinal Beran, exiled archbishop of Prague, residing in Rome, received a Czechoslovakian newspaper clipping stating that the Communists had succeeded in infiltrating every commission at the Vatican Council."[63]

Instead of condemning error and defending truth, this council invited non Catholics to attend. Amazingly these same non Catholics even took an active role in formulating several decrees of Vatican II.

Unlike the Council of Florence (1445) which was responsible for a number of the Orthodox returning to the Catholic Church and declaring obedience to the pope, Vatican Council II was not of the same caliber.

"Pope John stressed from the outset that Vatican II would not be a council of unity, that is, a council to resolve differences between Christians and achieve union under a single leadership."[64]

John XXIII wanted to be friends with everyone and decided to change Christ's teachings so as not to offend the "separated brethren" (who chose to leave the Church of their own volition.)

"The Council itself was conducted in four sessions, of roughly two months each, in the fall of each year from 1962 to 1965."[65]

It began on October 11, 1962 and lasted until December 8, 1965. What made Vatican Council II so unique was its departure from the teachings of the past councils of the Church, particularly the Council of Trent and Vatican Council I.

No one event had such a devastating effect on the Catholic Church. Teachings from the council were primarily responsible for multitudes leaving the Church and joining other religions.

Who Attended Vatican II?

"The bishops came from all the corners of the earth: Europe (39%), South America (18%), North America (14%), Asia (12%), Africa (12%), Central America (3%) and even Oceania (2%). Over four years, 2,860 individual bishops attended all or part of the council (274 other bishops were prevented, because of sickness or government harrassment (sic), from attending)."[66]

" 'The devil, too, was there at the council. Sometimes you could almost pinch him,' a German theologian said at the end of the council."[67]

The European Alliance

There was a great deal of clandestine and covert activity during the council. Rules were made and changed as needed, documents were altered and ambiguous wording was frequently employed. The Europeans were a majority at the council and used their influence to the utmost. Liberal bishops from Western Europe formed what came to be known as the "European Alliance" and planned their activities and goals well in advance. They took control of the main commissions and committees of the council and were chiefly responsible for the radical changes that ensued in the areas of liturgy, ecumenism and religious liberty. The most influential prelates, who literally ran the council were: Cardinals Lienart, Suenens, Doepfner, Frings, Koenig and Alfrink (this group comprised the "European Alliance") and Cardinals Lercaro, Leger, Montini and Meyer; Bishops Wojytla, de Smedt and Camara and Patriarch Maximos Saigh IV.

The European Alliance and their allies spent considerable time and energy carefully planning their objectives and strategies prior to, during and in between sessions of the council. These objectives were to gain control of the Church and to transform it into a vehicle to meet their own ends. These ends were tied together through the common thread of their education in seminaries in France, Belgium and Rome which were permeated with the secular humanist, philosophical theories of Jacques Maritain and the theory of evolutionary existentialism of Teilhard de Chardin.

This small group of bishops were unable to accomplish the formidable task of gaining control of the Church on their own. To accomplish their objectives they had to persuade the council fathers to accept their leadership. Since most of the council fathers were unprepared as to the purpose of the council, they readily accepted the European Alliance bishop's leadership. In turn, to facilitate their work, the European Alliance bishops appointed loyal allies to key positions in the lower levels of the council. These men, known as the periti, performed the tactical tasks and minutiae required by the leader's strategic plan.

The Periti (Theologians)

The theologians or periti, exercised considerable influence on the fathers of the council. What is remarkable was the fact that many of these same theologians had been removed from influential posts and had their writings strictly monitored at the express command of Pope Pius XII because of doctrinal errors just a few years earlier. They attacked the Catholic doctrines of Christ's divinity, the virginity of Mary, original sin, the reality of hell, transubstantiation and the need for infant baptism. They opposed clerical celibacy, the Church's stand on premarital sex and artificial birth control and were likewise thoroughly imbued with the doctrinal errors of Maritain and Teilhard de Chardin.

John C. Heenan, Catholic Archbishop of Westminster, said,

"The Church of God has suffered a great deal from the writings and speeches of some of the periti. These few specialists care nothing for the ordinary teaching authority of bishops--nor, I regret to say, for that of the pope."[68]

The most famous of these periti were Hans Kung, Karl Rahner SJ, Edward Schillebeeckx OP, Gregory Baum OSB, Yves Congar OP, John Courtney Murray SJ, Henri de Lubac SJ, Jan Willebrands and Godfrey Diekmann. During the course of the council, these men were treated like celebrities.

"...Two bold theologians, Murray and De Lubac, were not present at the opening of the council because their writings had earned reproof from their superiors. By the fourth session, however, they were not only among the most active periti but were chosen to concelebrate a special Mass with the Pope {Paul VI}."[69]

Many of the bishops sought out the periti for their expertise and advise on a wide variety of council issues and topics which were completely new to them. When it was perceived that the council was moving into new, uncharted, foggy, theological waters, these bishops welcomed the responses. And, as a result, these council fathers accepted this new brand of theology that was served them. Partly because of their successes at the council, many of the periti were later promoted to the rank of bishop and cardinal.

The first session of the council centered on the liturgy. Cries of reform, similar to those made by Martin Luther 400 years earlier, could be heard in the hallowed sanctuary of St. Peter's.

The two most important and influential periti at the council were Hans Kung and Karl Rahner. Their influence was due to their apparent salesmanship and zeal for the causes they espoused. Hans Kung said,

"No one who was here for the Council will go back home as he came. I myself never expected so many boldly explicit statements from the bishops on the Council floor."[70]

He was amazed and happy at the speed that Vatican Council II implemented many of Martin Luther's proposals. For example, the liturgy was changed into the vernacular from the Latin. Laity were allowed to receive communion under both species (i.e., bread and wine). And, Hans Kung expected that, like Luther who allowed his clergy to marry, the Catholic Church may even allow this practice to become a reality in the near future.

Karl Rahner influenced many of the Conciliar decrees.

"His treatment of the new image of the Church—a 'World Church,' as he called it—found its way into the Dogmatic Constitution on the Church. His ideas on collegiality and the relationship between the Pope and the bishops, on which he wrote extensively... found their way into the Decree on the Bishops' Pastoral Office in the Church."[71]

Comments by the Council Fathers:

Regarding the Changes in the Mass

The Mass For All Time (Latin Mass) has been the official liturgy of the Roman Catholic Church for centuries. At the Council of Trent, the form of the Mass was codified in order to prevent error from ever creeping into the Mass. This codification came to be known as the Tridentine Mass. (See Chapter 3 for a more in depth discussion of the Latin Mass.)

October 30, 1962, Cardinal Ottaviani said,

"Are we seeking to stir up wonder, or perhaps scandal, among the Christian people, by introducing changes in so venerable a rite that has been approved for so many centuries and is so familiar? The rite of Holy Mass should not be treated as if it were a piece of cloth to be refashioned according to the whim of each generation." [72]

The Cardinal's microphone was soon after turned off and the Council Fathers laughed him to scorn in the very basilica of St. Peter's.

Cardinal Gaetano Cicognani opposed the Decree on the Liturgy . But, this decree could not be put into effect without his signature. This decree was a wholesale dismantling of the Mass and laid the groundwork for the debauchery of the sacraments. John XXIII told Amleto Cicognani, who was Secretary of State and Gaetano's younger brother, to speak to Gaetano about the matter and not return until the decree was signed.

"Later a peritus {theologian} of the Liturgical Preparatory Commission stated that the old Cardinal was almost in tears as he waved the document in the air and said, 'They want me to sign this, but I don't know if I want to.' Then he laid the document on the desk, picked up a pen and signed it. Four days later he died."[73]

Regarding the Priesthood

Bishop Smiljan Cekada of Skoplje, Yugoslavia stressed the sanctity necessary for priests in a speech at the council on October 14, 1964.

"We should emphasize the importance of the priesthood for the life of the Church and for the practice of sanctity in the world. The priest should be a potent remedy against the worldly spirit. Only through sanctity will he protect himself against the lurking danger of laicism and naturalism, dangers which are leading some priests to unbelievable laxity and general carelessness in handling delicate moral problems in the confessional. Although this naturalism is one of the characteristic signs of the times, the priest should take a firm stand against it through the holiness of his life. He must be animated with a genuine spirit of poverty. Although clerical dress is not directly connected with sanctity, one may wonder why so many priests want to dress completely like laymen. It is our duty to be courageous enough to block the steady onslaught of the laicization of priestly life. This is a road that leads not to spiritual renewal but apostasy."[74]

Regarding Ecumenism

Bishop Grotti of Acre E Purus, Brazil on October 27, 1963 said,

"Does ecumenism consist in confessing or hiding the truth? Ought the Council to explain Catholic doctrine or the doctrine of our separated brethren... hiding the truth hurts both us and those separated from us. It hurts us, because we appear as hypocrites. It hurts those who are separated from us because it makes them appear weak and capable of being offended by the truth.... Let us profess our faith openly. Let us be the teachers we are in the Church by teaching with clarity, and not hiding what is true."[75]

Cardinal De Arriba y Castro of Spain said that to foster dialogue could be very dangerous,

"...to the faith of our Catholics, especially those of low estate, who often are not prepared to answer the arguments presented by experts of the various sects or confessions."[76]

The Decrees on Ecumenism and Religious Freedom were opposed by many of the council fathers since they compromised Catholic teaching and made it appear that the Catholic Church was not the one true church founded by Christ.

"Cardinal Quiroga y Palacios, of Santiago de Compostela, Spain called for the complete revision of the text. From its style and language, its dominant preoccupation appeared to be to favor union with the separated brethren, without sufficient consideration of the very serious dangers to which it thereby exposed the Catholic faithful. The text was filled with ambiguities, he charged, new doctrine being favored at the expense of traditional doctrine, and the Council was being invited to give its solemn approval to that liberalism which the Church had so often condemned."[77]

Cardinals Jose' Bueno y Monreal of Seville, Spain, Cardinal Browne of the Roman Curia and Cardinal Parente opposed the new decrees on theological grounds. All these protests fell on deaf ears. The plan of the Modernists were put into effect despite the opposition.

Non Catholic Observers at Vatican II

Non Catholic observers were invited to Vatican Council II and their influence was profound. One theologian said,

"When those 30, 40 or 50 observers show up at the council, they'll have a role that will be psychologically more important than the rest of the fathers put together."[78]

Fifty five non Catholic observers representing 17 religious denominations attended the first session of Vatican Council II. Sixty six non Catholic representatives of 22 denominations were present for the second session. These included the Orthodox, Anglican, Lutheran, Presbyterian, Congregational, Methodist, Disciples of Christ, Quakers, Old Catholics, the International Council of Churches and Austrian Council of Churches among others.

John XXIII welcomed the non Catholic delegates. The council fathers did not want to "offend" their guests or seem "uncharitable" by defending Catholic teaching.

"While bishops, so used to a throne front and center, were seated in what you might call the right and left field stands,... 'Protestant Observers' (each the representative of some denomination) looked down from a special balcony that fairly overhung the papal altar."[79]

Each of the non Catholic observers received a copy of the agenda to be discussed at each session, had access to all Conciliar documents, could publicly make their opinions known, had access to the Council Fathers while periti (theologians) and interpreters allowed them to follow everything. The observers were not bound to secrecy during the proceedings, as the Council Fathers were. A leading Protestant figure, Professor Oscar Cullmann, who was one of the non Catholic observers invited to Vatican II said,

"I am more and more amazed every morning at the way we really form a part of the Council."[80]

Mary's Importance is Diminished by Vatican II

Many of the Council Fathers proposed having a separate schema devoted to the Blessed Virgin Mary and proposed treating of the role of Mary as Mediatrix of all graces. The Council Fathers from Germany, Austria, Switzerland and the Scandinavian countries opposed such a move because they did not want to offend the Protestants. As a result, the topic was shelved.

The presence of Protestant theologians at Vatican Council II played a very important role in diminishing the importance of the Blessed Virgin Mary in the council documents.

"Cardinal Spellman asked whether the schema on Our Lady could pass over in silence titles previously used by the Popes such as Co-redemptrix, Reparatrix and others simply 'because they would be rather difficult for Protestants to understand.' He stated on the contrary that, 'the task of the Ecumenical Council is to teach the members of the Church, rather than those outside it.' "[81]

"Max Thurian of Taize, one of the most ecumenically minded of Protestant theologians, {and who was one of the Protestant observers during Vatican II} expresses the hope that so far as the sacraments, grace and even the Church are concerned a reconciliation can be expected; but it does not seem to him that as much can be said of the problem of mariology (sic) and Marian devotion."[82]

"Another Protestant theologian just as sincerely wedded to the idea of ecumenism, H. Asmussen of the Lutheran Church, reckons that there is apparently no question on which the various Christian denominations are divided as that of the place of Mary in the economy of salvation."[83]

"Protestants, wrote Professor R. Mehl in 1957, regard Catholic mariology (sic) as a sort of fatal labyrinth which spells death to evangelical faith... that is why to him the total rejection of the whole of Catholic mariology (sic) is an indispensable means of setting the Protestant conscience at rest."[84]

"J. Sartory, for example, says that mariology (sic) and Marian devotion constitute the principal point of conflict between the Catholic Church and Protestant Churches."[85]

"R. Laurentin compares the mariological (sic) problem with that of the papacy so far as difficulties for the ecumenical movement are concerned."[86]

"...while in the view of W. Kunneth the two conceptions, Catholic and Protestant, of the Virgin Mary are two radically different worlds with a deep chasm between them; he sees no possibility of erecting a bridge across this gulf."[87]

The bridge was built during Vatican II. Mary was the major obstacle to ecumenism. She would have to be put in the closet to appease the Protestants who don't even care to know what Her role in relation to Christ is. She would have to be gotten out of the way. Vatican II showed its frigid attitude toward Mary by merely ignoring Her and acting as if She did not exist. Some references are made of Her, but these were purposely fashioned in such a way as to please the Protestant observers present. What was an insult to Mary became a slap in the face to Christ since She is His Mother.

"Of the 117 citations from pontifical documents in the text and notes of the original schema only 14 remain in the final text of this chapter. This change in the presentation of doctrine on the Virgin Mary seems to open up vast possibilities in the field of mariology (sic) for a Catholic—Protestant dialogue."[88]

Not all the fathers of the council took this attitude. Many wanted to retain the Church's teachings about and promote greater devotion to the Blessed Mother.

"More than 400 fathers were in favor of the proclamation of a new dogma on Mary: 300 wanted her mediation of all graces, 50 the coredemption, 50 her spiritual motherhood and 20 her royal dignity and authority."[89]

What is a Pastoral Council?

A number of theologians justified the "changes" and heresies of Vatican II on the grounds that it was merely a pastoral council. There have never been "pastoral" general councils of the Church. There were a total of 20 general or ecumenical councils of the Church before Vatican II. These councils were given the name "ecumenical" since bishops from around the world attended them. (The etymology of the word "ecumenical" is covered later in this chapter.) The decrees or acts of the councils were approved by the reigning pope and are therefore considered infallible.

Was Vatican II merely a "Pastoral Council" or not? There is no such thing as a "Pastoral Council". The term was coined after the council was concluded in order to more easily justify its works.

Karl Rahner said,

"...it would be a great mistake to represent the conciliar decrees as being of only 'pastoral relevance'. This would relegate them to a particular and circumscribed area, so that everything else would remain the same as before."[90]

John XXIII, Paul VI and over 2000 of the Council Fathers signed the Documents of Vatican II and they were enforced. Priests failing to comply with the "changes" or refusing to teach the doctrinal errors of the New Religion of Vatican II were given early retirement, silenced or shipped out to distant parishes. Disobedience to the "reforms" of Vatican II would not be tolerated.

A Different Type of Catholicism

The Saturday Evening Post on November 28, 1964 carried a report on American Catholicism at this crucial period of history. The report, which took ten months in the making, came to the conclusion that a new church was being formed. On December 17, 1965, Life featured an article relating to Vatican Council II entitled, "New Currents Swirling Around Peter's Rock." The February 9, 1965 issue of Look had as the front page headline: "Catholic Revolution". The front page headline of the May 2, 1967 issue of Look was: "Christians and Communists, Strange New Bedfellows". A drastic change was taking place within the framework of the Catholic Church. The change was being carefully monitored by the world.

" 'Four hundred years of Church history have been changed in four years,' summed up a Catholic editor. "[91]

"Everybody is spinning, and it is going to take a long time before they settle down."[92]

The Vatican itself seemed to establish a new type of protestant religion alien to the Catholic Faith. Even they were unprepared for the upheaval that ensued. What resulted was a new version of Catholicism: part time Catholics.

"Rarely in history have Catholics so blatantly disobeyed papal orders as in the period after the Vatican Council. What was historically new in this rebellion was that the rebels did not leave the church; they remained Catholic and insisted they were good Catholics. They were what the articulate Father Andrew Greeley called do it yourself Catholics who made their own rules."[93]

"One after another, Catholic theologians took positions that so modified Church doctrine as to leave it almost unrecognizable. Some saw the virginity of Mary as only symbolic. Others stressed the humanity over the divinity of Jesus. There was widespread pressure for Church approval of divorce, and remarriage, of abortion and premarital sex in the context of true love. Sacraments were being viewed as symbols of commitment only. Polls showed that a majority of American seminarians wanted to be allowed to marry. Tens of thousands of priests and nuns asked to be released from their vows and returned to the life of laymen and laywomen."[94]

The Documents Of Vatican II

There were a total of sixteen documents formally approved and promulgated during the course of Vatican II. These included documents that treated of the Church in general, revelation, the liturgy, the Church today, communications, ecumenism, eastern churches, bishops, priestly formation, religious formation, laity, priests, missions, education, non Christians and religious liberty. Summaries of the documents are given in this section.

"The implementation of the conciliar documents would change the shape of the Catholic Church more dramatically than anything in the past 400 years—perhaps more than the Protestant Reformation."[95]

The documents compiled by this council essentially differ from those of every other council of the Church. The diction employed in all the past councils of the Church was precise and unequivocal. (The words were definite, and clear; the meaning was unmistakable and incontestable.) On the other hand, the phraseology used at Vatican II was often ambiguous, vague and unclear. (The meaning was indeterminate and therefore often misleading and deceptive.)

In matters of doctrine the Church must be precise and accurately convey to the world what Christ taught. Christ Himself was clear and definite. Truth is absolute. It does not admit of degrees. Certain things do not change. One plus one always equals two. A quart is always 32 ounces, 2 litre is always 1000 cc's, whether it is measured in Alaska, Florida or France. A machinist who manufactures intricate, complex components must do his work accurately. The object must be precisely cut, drilled and shaped and be able to withstand specific tolerances. Otherwise the piston, turbine, landing gear or surgical device may be responsible for the death of many human beings. Likewise, the Catholic Church must always teach in a clear, precise and unerring manner. Otherwise it would be responsible for the loss of many souls.

Much of what is contained in the documents of Vatican II is Catholic. Yet there is a hypocritical air through the entire composition. The cunning men who wrote the documents of Vatican II knew they couldn't "pull the wool" over the eyes of everyone, so they "sugar coated" their errors and put them into palatable form.

The book, The Documents of Vatican II, by Walter M. Abbott, SJ is used as the basis for this chapter. The titles and text encompassed by a series of 5 asterisks above and below are direct extractions from the book.

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Dogmatic Constitution on the Church

{Christians not in union with the pope, those who share faith, many sacraments, and gifts of the Holy Spirit, are linked to the Church in many ways...Those who have not yet received the gospel are also related to the people of God: the Jews, once and forever chosen remain dear to God, the Mussulmans with us adore the one God.}

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"The Council has defined the Church as a 'communion wherein all share the same food, strength, sorrows, joys,

etc.' "[96]

The document seems to infer that all men are part of Christ's Church. Why belong to the Catholic Church founded by Christ when you can follow your own church or no church? Why did the missionaries preach the gospel and frequently shed their blood for Christ? If we are not with Christ, we are against Him. Christ said,

"I say to thee, thou art Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it." (Matt. 16, 18)

The idea of collegiality of bishops as expounded in the Constitution on the Church practically makes the bishops accountable to no one and destroys the hierarchical structure of the Church. Many bishops as a result have become "Lone Rangers" and teach a form of Catholicism of their own making. The pope is referred to as the Bishop of Rome and has been given a role the Orthodox can live with: "one among equals." The central authority of the Church has been practically destroyed by this decree.

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The Dogmatic Constitution on Divine Revelation

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The high sounding theological rhetoric contained in this document is nullified by one sentence which asks that Catholics work with non Catholics to form a scripture pleasing to both. How is this possible since the Catholic Bible is already complete and non Catholic Bibles are incomplete?

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Constitution on the Sacred Liturgy

"The liturgical books are to be revised as soon as possible...But since the use of the mother tongue, whether in the Mass, the administration of the Sacraments, or other parts of the liturgy, may frequently be of great advantage to the people, the limits of its employments may be extended.

"Even in the liturgy, the Church has no wish to impose a rigid uniformity...Rather she respects and fosters the spiritual adornments and gifts of the various races and peoples. Anything in their way of life that is not indissolubly bound up with superstition and error she studies with sympathy, and if possible, preserves intact. Sometimes in fact she admits such things into the liturgy itself, as long as they harmonize with its true and authentic spirit.

"In mission lands initiation rites are found in use among individual peoples. Elements from these, when capable of being adapted to Christian ritual may be admitted along with those already found in Christian tradition..."

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The Constitution on the Sacred Liturgy, written in a vague manner, only allowed the vernacular to be used on certain occasions but it opened the door for change. This resulted in the creation of a new liturgy that is so diverse that it is hard to find two parishes, even in the same city, that offer the same Mass or Sacraments. Pagan ceremonies could be introduced into the Catholic liturgy as witnessed in Third World countries today. The role of preaching and scripture became overemphasized. New versions of scripture were introduced to fit the new theology.

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Pastoral Constitution on the Church in the Modern World

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The document expounds on the scientific and material progress the world has undergone in recent years and the development of Third World countries. The utopian approach of a one world religion and a one world government is the Council's solution for the problems of the world.

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Decree on the Instruments of Social Communication

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The decree stresses the importance and the power of the media. Censorship is promoted but its enforcement is almost non existent. The Legion of Decency no longer exists. If a diocese does rate movies, the moral standards are a far cry from those just a few years previous. Practically "anything goes" today in regard to movies, videos, pornography, magazines, etc. There is little effort to warn the flock against such moral dangers and the downward course continues.

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Decree on Ecumenism

"...all who have been justified by faith in Baptism are incorporated into Christ. They therefore have a right to be honored by the title of Christian, and are properly regarded as brothers in the Lord by the sons of the Catholic Church...

"The brethren divided from us also use many liturgical actions of the Christian religion. These most certainly can truly engender a life of grace in ways that vary according to the condition of each church or community. These liturgical actions must be regarded as capable of giving access to the community of salvation.

"It follows that the separated churches and communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Catholic Church.. The sacred council exhorts all the Catholic Faithful to recognize the signs of the times and to take an active and intelligent part in the work of ecumenism...

"Therefore, some worship in common (communicatio in sacris), given suitable circumstances and the approval of Church authority, is not only possible but to be encouraged."

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Non Catholics are not Christians strictly speaking, because they do not follow all that Christ taught. The Decree on Ecumenism promotes worship with non Catholics and interfaith which have been condemned by the Catholic Church.

"Inter communion with the Orthodox, the Anglicans, the Reformed, etc. is not enough for them. Along with the Jews and the Muslims, they have to have it on a basis of perfect equality with the Buddhists, the Hindus, the Shintoists, the animists and also with Marxists, the existentialists, the structuralists, the Freudians, the atheists, the freethinkers and Free Masons (sic)... But might we ask how one can have inter communion with people who have no communion, who do not want to have any, and do not even know what it is?"[97]

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Decree on the Catholic Churches of the Eastern Rite

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Eastern Uniate Catholics and the Schismatic Orthodox are given equal treatment in the first part of the work. The schism that has separated the churches for a millennium somehow is overlooked and disregarded. Dialogue and interfaith are encouraged.

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Decree on the Bishops' Pastoral Office in the Church

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The refashioning of the Roman Curia i.e., Offices of the Church directly responsible to the pope; is a direct result of this decree. The Curia was comparable to the Cabinet of the President of the United States. It also included ecclesiastical courts and specific offices whose missions were to address heresy, marriage, education, etc. Many of the original offices were eliminated such as the Holy Office which treated of heresy and doctrinal errors. And, other offices either had their missions and powers "watered down" or new offices were created to promoted ecumenism and liturgical experimentation. Bishops are encouraged to dialogue with anyone they want. The idea of parish, diocesan and national councils promulgated in this decree has helped to turn the Church into anarchy.

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Decree on Priestly Formation

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The seminarian must be able to keep up with the times and be modern in his outlook. He is to continue the reforms of the Council in his parish. Secular learning and worldly knowledge will now go hand in hand with the Sacred Sciences. Theological questions that are controversial and outdated are omitted from the curriculum and the study of non Catholic religions will take their place.

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Decree on the Appropriate Renewal of Religious Life

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This document should have been titled: "Decree on the Inappropriate Renewal of Religious Life." Modern religious are known for their worldly lifestyle, lack of religious garb and their efforts at being accepted by the secular world. Modern religious strongly advocate the radical changes of Vatican II and are forerunners in the ecumenical movement. Priests are advocating marriage for priests, inviting homosexuals into the fold and even admitting them to the sacrament of Holy Orders. Additionally, we have women, including nuns, who are demanding the right of being ordained priests and supporting the idea of reproductive rights (pro abortion). By the way, when was the last time you saw a nun in a habit or a priest wearing a cassock?

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Decree on the Apostolate of the Laity

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The idea of the "universal priesthood" of the laity has been over stressed and the priest becomes merely a presider over the assembly. The balance between clergy and laity is lost. The priest becomes a mere figurehead while the laity run the parish not only from a business standpoint but also the spiritual aspects. Laity write new liturgies, distribute communion, read from scripture and visit the sick. This parallels what is done in many protestant churches. Where is the sacrifice as performed by a truly consecrated man of God?

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Decree on the Ministry and Life of Priests

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The role of the priest has been reduced to that of social worker, counselor and civil servant. His role of mediator, representative of Christ and intercessor for his people has been lost. The modern priest will become a pervading force in reshaping humanity for the "New World Order."

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Decree on the Church's Missionary Activity

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Missionary activity consists of working for civil rights and humanitarian goals, not converting souls to Christ. Dialogue with false religions has become a necessary element of missionary activity since Vatican II. (See the following sections on Ecumenism.)

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Declaration on Christian Education

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Cooperation for the good of mankind is the goal of this declaration. The naturalistic approach is a far cry from the zeal of our forefathers in the field of Catholic education. Is it any wonder that Catholic schools are closing so rapidly?

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Declaration on the Relationship of the Church to

Non Christian Religions

"The Catholic Church rejects nothing which is true and holy in these religions. She looks with sincere respect on those ways of conduct and of life, those rules and teachings, though differing in many particulars from what she holds and sets forth, nevertheless often reflect a ray of that truth which enlightens all men.

"Upon the Moslems, too the Church looks with esteem. They adore one God... Though they do not acknowledge Jesus as God, they revere Him as a prophet..."

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According to this document, Catholics should revere the practices of voodoo and devil worship because they reflect the truth.

Christ said, "I am the light of the world, he who follows me does not walk in darkness but will have the light of life."

(John 8, 12)

To claim that all religions are equal makes a mockery of the life and teachings of Christ. Buddha, Confucius and Mohammed, who were all men, are then put on a equal footing with Christ who is God. The former have founded man made, false religions. Christ founded the true religion revealed by God and proved His claim by miracles and by fulfilling prophesy. The test of time has proven His claims. A man made religion will not suffice in God's eyes. For example, Catholics worship God in the Holy Trinity. Moslems worship Allah. They are not the same. Moslems do not recognize the Holy Trinity but worship their own version of a monotheistic deity, vis a vis, "Allah" or God.

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Declaration on Religious Freedom

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The declaration on Religious Freedom is the most subtle of all the conciliar documents. At face value, it conveys the idea that the Catholic Church is asking the world for liberty to operate without being subject to persecution or harassment. On the contrary, the document gives a blank check for any religion, devil worship included, to function, seek converts and publicly practice their religion in Catholic countries. Nations who have made the Catholic Faith the state religion are asked to recant. As a result, the constitutions of many Catholic countries have been changed to carry out this policy.

According to the document, the rights of man demand that error be put on an equal footing with truth. Catholics are given a guilt complex for holding that the Catholic Church is the one, true Church. What a diabolically clever plan to destroy the concept of the one true Church established by Jesus Christ in favor of a one world brotherhood church of man! The following pages will take an in depth look at what ecumenism really is.

Ecumenism

Why did Vatican II (1962-1965) stir such worldwide interest? The real basis of the world's interest was the Council's ecumenical initiative. The Catholic Church's relationship to other religions had been so altered that 66 non Catholic ministers from other faiths attended the Council and were even allowed to vote on and help write the ecumenical decrees. A famous Protestant theologian who attended the Council wrote,

"Isn't it the Church's task to adjust the world to the gospel, and not the other way around?"[98]

What is Ecumenism? It is derived from the Greek word  which means, 'the entire inhabited world.' The word Ecumenism means,

"...the principles and practices designed to promote universal Christian unity."[99]

"The Protestant doubts that the Church was ever united, begins his search on the assumption that it is not united now, and hopes that mutual understanding and good will, will bring the various churches to that unity that Christ willed. The Catholic sees that unity in the One, Holy, Catholic and Apostolic Church from the day of her founding, to the end of time."[100]

The concept that all religions are more or less good and all are channels of salvation, is in direct contradiction to the teachings of Christ.

"The basic error of these theories of salvation is that they have nothing to do with salvation in the Christian sense of the word. From the start they suppose that a non Christian man is already saved and consider him to be the normal man. But if he were, there would never have been a need for Christianity."[101]

The ultimate goal of the ecumenical movement is to form a one-world religion. The important point to note is the manufacture of one religion throughout the world isn't the one true religion established by God, but, a conglomeration of predominantly man made religions "blended" together. The Catholic Church is and always has been the one world-religion since it was established by Jesus Christ. (Note the differences in the location of the hyphen between the description of the two religions.)

Early Beginnings

The ecumenical movement began with the Edinburgh Conference of 1910. Movements called, "Faith and Order" and "Life and Work" continued the endeavor. The Faith and Order movement, tried to form some type of doctrinal unity among the various "Christian" groups. Life and Work bypassed the doctrinal matters and strove for harmony among churches through common action. The World Council of Churches began in 1938 and is comprised of almost 200 churches.

There Cannot Be Many True Churches

Upon closer examination, though, we can see that ecumenism is not a logically consistent doctrine. Since all religions have their own idea of God, how can they all be right? In the writings of the early Christians there is no mention of a Lutheran Church, a Methodist Church, a Baptist Church or an Episcopal Church. The Eastern Orthodox Churches started in the 11th century and the Protestant Churches no earlier than the 16th century. All the founders of these churches were mortal men.

"A necessary consequence of our reasoning is this: amongst all these different religions or churches, only one can be right, certainly not more than one, if any! Only one church can possibly have all the truth, because every other gains its identity by differing from it in the matter of doctrine in varying degrees, and each shade of variation means a new degree of error. This point is worth conscientious thought, because it is the truth we must seek. Settle for error and you settle for Satan's dominion over you...'I am the Truth,' said Jesus Christ. 'He that followeth me walketh not in darkness, but shall have the light of life.' (John 8, 12). 'Know the truth, and the truth shall make you free.' (8.32). Who does not wish to be freed from Satan's chains of deception?

"It is therefore eminently reasonable to be strictly conscientious in looking for that one only true church and true doctrine, to please God first of all, and then also in our own best interests. For what have we to gain by accepting a lie, being satisfied with error? ...And with a creed that can offer us less than the total and guaranteed truth?... The religion, moreover, which can only provide less help than God intended His Church to provide for us is surely inferior and less advantageous to us."[102]

Our Lord told His apostles,

"To teach them all things whatsoever I have commanded you." (Matt. 28, 20)

Christ also told us that we must believe all of His teachings in order to avoid hell.

"He who believes and is baptized shall be saved, but he who does not believe shall be condemned." (Mark 16, 16)

The ecumenists tell us not to, "rock the boat," and that every religion is the true religion. This is not what Christ taught.

St. Paul tells us,

"A man that is a heretic, after the first and second admonition, avoid: knowing that he that is such a one is subverted and sinneth, being condemned by his own judgment." (Tit. 3, 10-11)

One True Church

But, doesn't the ecumenical movement promote charity among Christians? Pope Pius XI wrote in the encyclical Mortalium Animos that,

"These pan Christians who strive for the union of the Churches would appear to pursue the noblest of ideals in promoting charity among all Christians. But how could charity tend to the detriment of faith? Everyone knows that John himself, the apostle of love, ...who never ceased to impress upon the memory of his disciples the new commandment 'to love one another, nevertheless strictly forbade any intercourse with those who professed a mutilated and corrupt form of Christ's teaching. 'If any man come to you and bring not this doctrine, receive him not into the house nor say to him God speed you.' " (2 John 10)

"We just cannot see how we can worship in a protestant church without doing a complete back flip in basic logic. We reason that if Jesus Christ founded a Church (and in Scripture He never refers to My churches but to My Church) then that Church and only that Church is the one true Church. This leads to the fearfully blunt conclusion that all other churches, however sincere and personally holy their members, however high their moral standards, however majestic their prayers or ceremonies, are themselves false; and as Catholics we cannot believe in only one true Church and at the same time casually worship in a false one.

"...In other words some would have Christianity as a big wide living room rug with a neutral color, all ready to harmonize with any furniture, anybody chooses to set around it. This might hold if the furniture were only a variation of hymns like Rock of Ages or O Sacred Head. But, when the furniture, the so called denominational differences, extend to endorsement of divorce, approval of artificial birth control, denial of the Real Presence—how can a Catholic feel at home here? No Mass, no Purgatory, no last rites, no confession, no Immaculate Conception—these are not tiny details, but tremendous differences. These are the very treasure chest of the Catholic Church's ancient heritage.

"Only if Christ had not founded one true Church could people logically say that all religions are equally good and that all distinctions are not important. The historical fact is, whether we like it or not, that He did not leave us a spiritual smorgasbord from which to select our own plate of pious preferences. He wrote the menu and it is not —a la carte. Of the Church He founded He said, 'he who hears you hears Me.' "[103]

"Her doctrines are not conclusions arrived at by experiment, nor slipped into by personal emotion... She has no borderland of partial agreement with error... She has frontiers rigidly defined: not only in Her doctrine and its claim to divinity but in Her very stuff and savour. Within Her walls all is of one kind; without, all is of another."[104]

"To separate yourself from the Church would be to separate yourself from Christ, to rend the communion of charity which he wants among all his members. And what will you represent then? Will you preach in your own name? Will you preach a doctrine of love and union which you have already denied?"[105]

"The Church is the organism for salvation, the continuity of the message, the living presence of Christ, manifested through the gathering of its members. Christ wanted a visible Church; he therefore wanted a visible unity and we must profess it."[106]

"If the Church were to my taste, it would not be the true Church. I would have invented it. If it were satisfying, it would only be human. There must be an element in it which is beyond me."[107]

"The Catholic Church is the only thing which saves a man from the degrading slavery of being a child of his age... The New Religions are in many ways suited to the new conditions; but only to the new conditions. When those conditions shall have changed in only a century or so, the points upon which alone they insist at present will have become almost pointless."[108]

"There being only one God and one religion, the Church must be the teacher of that one religion, having ample authority because Christ is her head. The Body takes its right from the Head. What is a headless human body? Simply a thing for the undertaker to bury. A headless church is also a corpse, and the land is full of these cadavers today. Christless, headless religion abounds."[109]

"The Church must have her true place in the world, or no place at all. There can be no compromise between the Church and the world. The infallible Christ must speak through the Church. The Head must control the body."[110]

"Private judgment furnishes as many judgments as there are men and women in the world...God and mammon, ego and the Church cannot exist together. The Church must be everything or nothing... The sooner these religionists stop pretending to believe in any church and retire from the whole church business, the better it will be for the world."[111]

Which church was founded by Christ? Jesus Christ, true God and true Man, established One True Church. Go to a library and look in a history book. The reality that the Catholic Church was founded by Christ more than 1900 years ago is a historical fact.

Contradictions

As we examine other religions we find that some of their members believe one thing, some another; many hardly know what they believe. They are obviously not one in doctrine. We are accustomed to use the word "Protestant" as if there were some unity in practice and belief among Protestants. However, almost every protestant church is broken up into a number of sects or bodies. You can't really speak of the Lutheran Church because there are many different lutheran churches. You can't really speak of the Baptist or Methodist Church because there are many baptist and methodist churches. Open your "Yellow Pages" to "Churches" and you will immediately recognize the divisions among Protestants.

"They do not even know who Our Lord really is!"[112]

All these churches disagree on important teachings of Our Lord. Some christian churches say that baptism is absolutely necessary for salvation; others teach that it isn't necessary. They disagree on divorce, abortion, euthanasia, sin, the Bible, heaven, hell, veneration of the saints, devotion to the Blessed Virgin Mary, the Holy Eucharist, the sacraments—yes even on God and on Christ. They have various beliefs and definitions of the Church and of God Himself; that is why there are so many churches. Churches that teach opposite doctrines are not going in the same direction.

"It is absurd and ridiculous to say that the Mystical Body can be formed out of separated and disjunct members." [113]

God endowed human beings with the faculties of intellect and free will. By means of the intellect, man can discover what God has revealed and what laws He commanded man to live by. Through the faculty of free will, man can believe God's truth, pattern his life on that truth and obey God's laws. God made man. Man is bound to follow His laws and His religion.

To the ecumenist, all religions are true. All christians have the "truth of Christ," only Catholics have more of it. Hindus and Buddhists worship the true God because their conscience tells them so. This concept is not found in the Bible nor in the law of God. It is only a fabrication of man and has no foundation in reality.

Are All Religions Equally Good?

Let us apply this type of reasoning to the business world. Suppose a CEO said, "We are starting a new company called, 'Business R Us.' We won't have any plans, manufacture any specific product, have any guidelines, bosses or goals. We will all do what we know best in our own way but still work as a team." What is the end result? Chaos. Such a plan would negate the very reason for being in business. Both management and employees must walk the same path and must have the same organizational goals to make the business successful. If this is not a successful business strategy, how can religion which treats life's most important questions follow such a course?

"Now in the Christian religion, the notions of universality and absolute truth are grounded in the Christ event which is not accepted by non Christians of course... If the Christian tries to show that non Christian religions are in fact Christian, that his non Christian partner in the dialogue is actually a Christian in disguise {People of God concept} he will encounter misunderstanding and resentment. Religious Orientals--Hindus and Buddhists in particular—find nothing more intolerable than Christianity's attempt to absorb other religions. And, as the Buddhists made clear at the conference, this seems to be the typical Christian attitude.

"In inter religious dialogue, the Christian must respect the 'otherness' of his partner in the dialogue. He cannot come to such meetings with the aim of convincing or converting the non

Christian."[114]

Ecumenism claims there is no real need for God since man can take care of religion on his own and worship in his own way. Every religion thereby becomes a true religion based on mans' approbation and each individual's conscience. There is no need for moral absolutes or a standard of right and wrong since man can figure this out on his own. Sinful actions can all be justified by situation ethics.

If a rational man was seeking the true Church, would he expect to find a changeable Church? No! Common sense would tell him that a religion full of discord, variations and moral options could not be the true church.

One Fold, One Shepherd

Many advocates of ecumenism claim they are only following the message of Christ for one fold and one shepherd. Since Vatican II, there has been an excessive stress on the Good Shepherd. The problem is that many people don't get the story straight. St. John relates this story.

"I am the good shepherd, and I know mine and mine know me, even as the Father knows me and I know the Father; and I lay down my life for my sheep. And other sheep I have that are not of this fold. Them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd."

(John 10, 14-6)

The last two sentences are ignored by the ecumenists. Christ is the Good Shepherd. He founded the Church and died on the cross for our sins. No one doubts this. There are other sheep wandering around that are not His. They are following other shepherds or hirelings. They are not members of His Church, the Catholic Church. The gospel does not say that Christ told the sheep, "keep following your own shepherds and roam wild. As long as you eat grass, I'll pretend you are part of My flock."

The gospel according to John states that, Christ went in search of the lost sheep and brought them into His fold. They heard His voice, (not Buddha's, Confucius' or Mohammed's.) They became His flock.

Are There Branches of the Catholic Church?

Even though the protestant churches, singly or combined, can't be proven to be the true Church, are they not at least "branches" of the Catholic Church? The protestant churches are not "branches" of the Catholic Church because people cannot leave the Church and still belong to it. A branch of an object is always connected to that object and is always controlled in a large measure by that object. This is exemplified in the branch of a tree, the branch of a river, and the branch of a large organization. In order for the Orthodox and Protestant Churches to qualify as branches of the Roman Catholic Church they must be in communion with it which obviously they are not.

Christ said,

"As the branch cannot bear fruit of itself unless it remain on the vine, so neither can you unless you abide in me. I am the vine, you are the branches. He who abides in me, and I in him, he bears much fruit; for without me you can do nothing. If anyone does not abide in me, he shall be cast outside as the branch and wither; and they shall gather them up and cast them into the fire, and they shall burn." (John 15, 4-6)

It doesn't sound like Christ approves of the modern branch theory. The Church of Christ is one and the fact that,

"...the Mystical Body and the Roman Catholic Church are one and the same thing... is founded on the sources of Revelation."[115]

"In the body of a man it may happen that a member, the hand, the finger, or the foot, may be cut off. Does the soul follow the severed member? While it was in the body it was alive; cut it off, its life is lost. So a man is a Christian and a Catholic while he is alive in the body; cut off he becomes a heretic."[116]

Essential and Non Essential Doctrines?

How can anyone say that some of the doctrines of the Catholic Church are essential, others are non essential? The Catholic Church has never made a distinction between essential and non essential doctrines. If a member of the Church refuses to believe one article of faith, he ceases to be a member of the Church.

"Such is the nature of Catholicism that it does not admit of more or less but must be held as a whole or as a whole rejected."[117]

"To refuse to believe in any one of them {truths of the Catholic faith} is equivalent to rejecting them all."[118]

A Reply to Objections

"The idea that there was a visible teaching Church, and yet that such a Church could fail, would seem entirely inconsistent with the purpose of its organization, with the character of Christ as a Divine Lawmaker, and with His actual promises."[119]

This supposes that Christ after having established His Church left it as a vessel on the ocean without sail, rudder, or pilot. If this was the case, why even have a Church?

True Christian Unity

Pope Pius XI in his encyclical Mortalium Animos said,

"There is but one way in which the unity of Christians may be fostered, and that is by furthering the return to the one true Church of Christ of those who are separated from it; for from that one true Church they have in the past fallen away. The one Church of Christ is visible to all, and will remain, according to the will of its Author, exactly the same as He instituted it."

Prior to Vatican II, the Catholic Church zealously engaged in extensive missionary activity to bring about conversions to the true faith. Through conversion, non Catholics entered the Church of Christ and entered into a true Christian unity: a unity of worship, doctrine, and government. The word "conversion" and even the concept "conversion" are absent from the Vatican II Decree on Ecumenism.

Why Doesn't the Church Yield a Little?

We are living in age where communication and transportation have given us a global outlook. Shouldn't we apply this same outlook to religion? Wouldn't it make life easier if the Church would condone divorce?

"If God does not necessarily save all men through the Catholic Church, why should missionaries strive to bring all peoples into her fold? In the past, missionaries were frequently inspired by the idea: 'No salvation outside the Catholic Church.' Vatican II, however, declared that God also saves men who never belonged to the visible church."[120]

This quote taken from a Vatican newspaper implies that the Catholic Church taught one thing on a matter of faith for centuries, (following the teachings of Christ and the writings of the Saints and Fathers and Doctors of the Church) and since then Vatican II has come up with a new theory based on the speculation of a few modern theologians.

The Book of Blessings (New York: Catholic Book Publishing Co. 1989) contains a special blessing for ecumenical and interfaith gatherings. On page 242, the following guideline is given,

"If a minister of another church is present, it is appropriate that he or she be invited to take a ministerial role in the service."

The instruction for "Prayers For Interfaith Gatherings" which is given on page 248 states,

"...other prayers may be used. However, care should be taken to see that prayers which are used do not offend the religious sensibilities of those present."

An Analogy

Let's make a tangible representation of what ecumenism and interfaith really are. An ecumenical, interfaith meeting took place in the field one day. Invitations were sent to the pheasants, grasshoppers, corn, caterpillars, crows, rocks, foxes, rabbits, cats and mice. An agreement was made prior to the meeting that no controversial subjects would be discussed so no one would be offended. (We wouldn't want the rabbits to offend the foxes or the mice to get the cats angry.) The participants decided that they were going to pretend that they were all the same but none of them would give up what they were. Does this make any sense?

Second Parliament of World Religions

The Second Parliament of World Religions took place in Chicago in September 1993.

"The meeting included about 6000 leaders of more than 125 faiths—from Buddhists and Roman Catholics to Zoroastrians and devotees of witchcraft. The first such meeting took place 100 years ago in Chicago."[121]

Delegates from the various creeds signed a set of guidelines all religions could follow called the "Declaration of a Global Ethic" which was composed by a team of over 100 theologians. This Declaration was written to replace the Ten Commandments. Is this not another manifestation of the humanist heresy of replacing God by man? The ultimate outcome of ecumenism is atheism—(belief that there is no God.)

"For now, the new commandments don't seem to have the binding effect of the old: The document makes no mention of God."[122]

The ecumenism of Vatican Council II moved Rome closer to a one-world humanistic religion. A Visible Church, hierarchical structure, unified teaching and worship are no longer necessary in this all encompassing world religion. The Decree on Ecumenism changes the essential nature of the Church from the Mystical Body of Christ to the hazy, cloudy concept of "the People of God." Since Vatican Council II, Catholics are making all the concessions in the ecumenical movement and at the same time losing their faith.

Ecumenism As Promoted

By John Paul II

Since Vatican II, ecumenism has been a consistent and on going strand within the Church. John Paul II has perfected his own brand which propels the Church down uncharted roads. Where is John Paul II leading us?

Christ said: "I am the Way, the Truth and the Life."

(John 14, 6)

He didn't say: 'All roads lead to heaven. It doesn't matter what you believe.' If Christ founded a Church, aren't we bound to belong to that Church and try to lead others to that Church? All religions are not equal. They simply do not teach the same doctrines and they disagree on the basic teachings of Our Lord. Many religions even deny that Christ is God.

The following quoted texts are taken from the books U.S.A. Message of Justice, Peace and Love (St. Paul's Editions) John Paul II in America (St. Paul Books & Media) Pope John Paul II Addresses and Homilies (John B. Sheerin, CSP) and The Pope Speaks (My Sunday Visitor).

January 17, 1979 General Audience

"In recent times the Catholic Church has set up brotherly relations with all the other churches and ecclesial communities, relations which we wish to continue and deepen with trust and hope. With the Orthodox Churches of the East the dialogue of charity has made us rediscover a communion that is almost full, even if still imperfect."

"...Dialogues have also been in progress for some time with our Western brothers, Anglicans, Lutherans, Methodists, Reformed Churches and consoling convergences have been met with on subjects which, in the past, constituted deep divergences."

March 4, 1979 Redemptor Hominis

"All of us who are Christ's followers must therefore meet and unite around him. This unity in the various fields of the life, traditions, structure and discipline of the individual Christian churches and ecclesial communities cannot be brought about without effective work aimed at getting to know each other and removing the obstacles blocking the way to perfect unity."

John Paul II fails to realize that obstacles are removed by the virtue of faith and by conversion to the Church Christ founded. God expects us, through faith and prayer, to overcome the obstacles of a darkened understanding and weak will. However, John Paul II has expressed the notion that the Church is at fault for the divisions in religions throughout the world.

October 7, 1979 Washington, DC

To Religious Women

Shrine of the Immaculate Conception

"I entrust to you the great work of ecumenism here, in this land, in which those who confess Christ belong to different Churches and communions."

October 7, 1979 Washington, DC

Talk to 500 members of various churches

Trinity College

"Dearly beloved in Christ, I am grateful...to have this meeting with other religious leaders, and to be able to join with you in prayer for the unity of all Christians...

"With great satisfaction and joy I welcome the opportunity to embrace you, in the charity of Christ, as beloved Christian brethren and fellow disciples of the Lord Jesus...My gratitude goes to all who collaborate in the matter of joint theological investigation, the aim of which is always the full evangelical and Christian dimension of truth."

October 16, 1979 Apostolic Exhortation

Cathechesi Tradendi

"It is extremely important to give a correct and fair presentation of the other Churches and ecclesial communities, that the Spirit of Christ does not refrain from using as means of salvation...."

Those outside the Catholic Church can be saved through invincible ignorance; not because they are following a false religion but in spite of it. Why did Christ come down to earth, endure His Passion and death on the cross and establish His own Church if all religions are vehicles of salvation? A Ford or Chevy can take you across the country but you need to take a rocket to get to the moon. In other matters there is a choice. In charting a flight to heaven, we have to play by God's rules, not our own.

May 7, 1980 Nairobi, Kenya

In John Paul II's Talk to Muslim Leaders

"...The Catholic Church realizes that the element of worship given to the one, living, subsistent, merciful, and almighty Creator of heaven and earth is common to Islam and herself, and that it is the great link uniting all Christians and Muslims."

September 11, 1987 Columbia, South Carolina

Address given during an ecumenical service

Williams-Brice Stadium.

"Dear Brothers and Sisters, It is indeed the "Lord of both the dead and the living" (Rom. 14:9) who has brought us together in this holy assembly of Christian people, a joy filled gathering of different Ecclesial Communions: Orthodox, Anglicans, Methodists, Baptists, Lutherans, Presbyterians, members of the United Church of Christ and of other Reformed Churches, Disciples of Christ, members of the Peace Churches, Pentecostals, members of the Polish National Catholic Church and Catholics.

"Brothers and sisters: we are divided in many ways in our faith and discipleship. But we are here together today as sons and daughters of the one Father, calling upon the one Lord Jesus Christ, in the love which the same Holy Spirit pours forth into our hearts."

Twelve of the religions mentioned in the speech have broken away from the Catholic Church and formed new religions. If they are members of distinctly different churches with different beliefs, how can we be said to be sons and daughters of the same Father when each religion follows their own idea of God?

September 16, 1987 Los Angeles, California

Address to leaders of non Christian religions

(Buddhist, Moslem, Hindu and Jewish representatives)

Japanese Cultural Center.

"Dear Brothers and Sisters,...It is a great joy for me to meet with you, the local representatives of great religions of the world, during the course of my pastoral visit. I also wish to extend cordial greetings to all religious leaders and to all people of goodwill who honor us with their presence today...

"As I stated earlier this year, the Catholic Church remains firmly committed to the proclamation of the Gospel and to dialogue with people of other religions...dialogue and collaboration with the followers of other religious, because of the spiritual and moral goods that we share. (Nostra Aetate 2)... Where circumstances permit, it means a sharing of spiritual experience and insights. This sharing can take the form of coming together as brothers and sisters to pray to God in ways which safeguard the uniqueness of each religious tradition" (Address to the Members and staff of the Secretariat for Non Christians, April 28, 1987.)

"Throughout my pontificate, it has been my constant concern to fulfill this twofold task of proclamation and dialogue. On my pastoral visits around the world I have sought to encourage and strengthen the faith of the Catholic people and other Christians as well. At the same time I have been pleased to meet with leaders of all religions in the hope of promoting greater interreligious understanding and cooperation for the good of the human family.

"...To the Buddhist Community, which reflects numerous Asian traditions as well as American; I wish respectfully to acknowledge your way of life, based upon compassion and loving kindness and upon a yearning for peace, prosperity and harmony for all beings. May all of us give witness to compassion and loving kindness in promoting the true good of humanity.

"To the Islamic Community: I share your belief that mankind owes its existence to the One, Compassionate God who created heaven and earth.

"To the Hindu Community: I hold in esteem your concern for inner peace and for the peace of the world, based not on purely mechanistic or materialistic political considerations, but on self purification, unselfishness, love, and sympathy for all. May the minds of all peoples be imbued with such love and understanding.

"To the Jewish Community: I repeat the Second Vatican Council's conviction that the Church cannot forget that she received the revelation of the Old Testament through the people with whom God in his mercy established the Ancient Covenant. Nor can she forget that she draws sustenance from the root of that good olive tree onto which has been grafted the wild olive branches of the Gentiles ." (cf. Rom. 11:17-24)'(Nostra Aetate, 4).

The Moslems and Jews worship one God. The Buddhists and the Hindus worship multiple gods. All of these religions have completely different views on God, salvation, heaven, hell, grace, morality and basic religious principles. How can Catholics claim to worship the same god?

Christ is,

"...the way, and the truth, and the life." (John 14, 6 )

October 5, 1991 St. Peter's Basilica

Homily of John Paul II at the

Ecumenical celebration of Lutherans and Catholics

(The first such meeting since the Reformation.)

"...for 25 years Lutherans and Catholics have been working to rediscover their common path. A glance at the past enables us to see to what extent the paths traveled separately for several centuries are drawing progressively closer...With courage and confidence let us continue to draw closer to one another..."

January 22, 1992 General Audience

"Ecumenical action should be encouraged so that... Catholics might collaborate with their separated brethren, insofar as it is possible, by a common profession before the nations of faith in God and by a common, fraternal effort in social, cultural. technical and religious matters."[123]

February 22, 1992 Dakar, Senegal

Address to Muslim leaders

"Last year, in May 1991, in a joint message to their fellow Christians, the Catholic bishops of Senegal called attention to the real efforts at understanding and dialogue between Christians and Muslims...He is a God of Dialogue who has engaged in a dialogue of salvation with humankind which He created from the very beginning...We Christians and Muslims must be people of dialogue."

Christ did not dialogue with false religions but gave a special parable about a wedding feast (Matt. 22, 2-14) to which all men were invited. One of the guests did not wear a wedding garment and was cast outside into the darkness.

June 7, 1992 Luanda, Angola

Address to representatives of various religions

"The ecumenical apostolate is a duty for every Christian who is conscious of his own faith. Although we are not to blame for Christian divisions, from the moment we are born and raised in them, we are all guilty if we do nothing to overcome them."[124]

Does John Paul II want Catholics to give up their faith because others fail to believe what Christ taught?

A New Universal Catechism

A New Universal Catechism was officially approved by John Paul II in June of 1992. It makes several practical applications of the Ten Commandments to modern times and contains many Catholic teachings. Yet there are several areas where it deviates from past Catholic teaching. The work, which is also based on Vatican II and the writings of the recent popes of Vatican II, solidifies many of the heresies and erroneous teachings from those sources.

"Taking its lead from the Second Vatican Council, the Catechism urges Catholics to respect what is good and positive in other religions. Like the council did, it also repudiates the idea of collective Jewish guilt for the death of Christ..."[125]

The Catechism's stand on homosexuality, suicide and prostitution is a much more lenient and indulgent approach to these moral evils.

Changes Since Vatican II

"Over the past three decades, the Roman Catholic Church more than any other Christian denomination, has undergone revolutionary changes, so much so that some of its followers today no longer recognize the church of their youth."[126]

"The history of the post Vatican Council II {era} was filled with this colossal official Catholic modernism that was carrying the Church more towards an adaptation to the world than towards a challenge to the world."[127]

The modern trend to adopt the ideals and standards of the world has become the official teaching of the Catholic Church since Vatican II. To those who say that nothing has changed, let's take a good look at what has happened to the church during the past 30 years.

Joe Dirck wrote an excellent commentary on this subject in the February 2, 1993 issue of the Plain Dealer (Cleveland, Ohio):

"...When I was a kid, I would have sworn you'd never see the day a Catholic would be allowed to eat a hamburger on Friday. Or nuns wearing civvies. Or church choirs that sound like Up With People.

"But all this and more came to pass in the wake of the Second Vatican Council, 1963-65, which decreed that centuries-old traditions should be abandoned in a misguided effort to make the Catholic church more 'modern.'

"Suddenly, all the old rules changed. I was a veteran altar boy who knew the Latin Mass inside out. I mean, I had it down, Jack. Then, overnight, Vatican II bagged the Latin version and replaced it with English. Just like that, I was obsolete. Felt like an eight-track player.

"Whole categories of sin were eliminated. Eating meat on Friday was a mortal sin, I'd always been taught. ..."Then the post-Vatican II church one day simply declared that this terrible sin of eating meat on Fridays... wasn't.

"These days, you're liable to encounter just about any crazy thing at a Catholic Mass. Some ultra-trendy churches even have something called liturgical dancing. Honest. Picture the Rockettes at church. And I hate to think about the next time I go to a funeral Mass. Instead of a dirge, they'll probably be singing 'Up-Up And Away.'

"...When I mentioned to a Catholic here in his 20's that I preferred the mystery, the grandeur, the richness of the Latin Mass, he looked at me as if I were crazy. To him and his generation, the Latin Mass is nothing more than a historical oddity, like those old bicycles with great big front wheels.

"Give it another 30 or 40 years, and the modernization process will be complete. The Catholic Church will be a hip, happening, today kind of religion...Until then, however, I'll continue speaking out against liturgical dancers and guitar Masses and incognito nuns and—Lord give me strength—confessions by fax."

Boston writer Jane Redmont commented on the unity of the Catholic Church prior to Vatican II in these words,

"A Mass in Paris or Dakar looked, felt, sounded and smelled the same as a Mass in Des Moines or Buenos Aires.

"She maintained, 'The church was a fortress of truth, a refuge from an untrustworthy world.' That view has altered dramatically since the 1950's."[128]

This view was due to the "changes" introduced by Vatican Council II. Let's take a look at the way things were before and after.

Before Vatican Council II:

The altar and tabernacle were the center of attention. The term "altar" comes from the Latin words alta (high or elevated) and res (thing). The altar was elevated. Everything in the church was familiar. The worshipper had the sense of "coming home" every time he went to church.

The priest faced the altar and offered sacrifice to God. The Mass conveyed a sense of majesty, awe, beauty and grandeur to the beholder. Liturgical prayers were in Latin to preserve the meaning. God was addressed with the reverential "Thee" and "Thou."

Vestments were made of silk or other elegant materials.

Sacred vessels were gold plated and were ornately decorated.

No loud talking was tolerated in the church; a spirit of silence and reverence prevailed. Solemn organ music uplifted the congregation.

The Seven Sacraments were administered; the Ten Commandments were preached.

The crucifix, Stations of the Cross, statues and stained glass windows all contributed to portray a deep awareness of God and the Catholic Faith.

Holy Communion was received on the tongue and in a kneeling posture thus manifesting belief in the Real Presence of Christ in the Eucharist.

People wore their "Sunday best" out of respect for the Blessed Sacrament.

The baptismal font had a special place of honor in the church.

Confessionals were used for the Sacrament of Penance.

Communion rails separated the sanctuary from the body of the church.

Votive lights were lighted when praying for a special intention.

The Paschal candle was used from Easter to Ascension Thursday as a sign of Christ, the Light of the World.

Prelates, priests and religious could be easily recognized by their attire (showing externally their commitment to God). Priests and nuns were engaged in the work of saving souls. They were respected for their total dedication to God and for their chaste and sacrificial mode of life.

Beautiful stained glass windows portrayed the lives of Christ and the saints. They helped elevate the worshipper to heavenly thoughts.

Church architecture was uplifting, symmetrical, graceful, awe inspiring and ethereal.

Devotion to the Blessed Virgin Mary, May crownings, processions and the family rosary were part of the life of a Catholic.

The Church calendar included the seasons of Advent, Christmas, Epiphany, Septuagesima, Lent, Passiontide, Easter, Pentecost and the Sundays after Pentecost. Septuagesima was the period between Christmas (Epiphany) and Lent. Passiontide was the period between Lent and Easter. It was composed of Passion Week and Holy Week. During Passion Week, the statues and crucifixes were veiled in memory of Christ "hiding Himself" from those who rejected Him. The Sundays after Pentecost filled up most of the remaining year.

Priests wore black vestments for Funeral Masses and Masses for the Dead to remind the faithful that death is a sad occasion and that we should pray for the departed since they may be in Purgatory.

After Vatican Council II:

The church looks naked. There is a big void. The building inside and out doesn't look or "feel" like a church. The "president's chair" in some churches is the central attraction; the altar is removed or disregarded and is replaced with a table.

The tabernacle has only symbolic significance and, at best, is hidden off to the side.

(A decree of the Sacred Congregation of Rites of June 1, 1957, had

"categorically forbidden tabernacles situated outside the altar.")[129]

A Catholic attending the new mass in a modern church can echo the words of Mary Magdalene,

"They have taken the Lord... and we do not know where they have laid him." (John 20, 2)

The priest, now called the president, faces the congregation. (This action was condemned by the Sacred Congregation of Rites in 1957.)

The ceremonies are over simplified and offered in the vernacular. God is addressed with the familiar, "You." This is the same address you would give a stranger: "Hey you."

Vestments are made of common everyday materials such as burlap, polyester and denim.

Chalices are made of pottery, glass and cheap materials; monstrances and gold plated chalices are now found in pawn shops.

A spirit of commotion, activity and chaos pervades the church. The congregation now engages in socializing, hugging, kissing, hand shaking and dancing in church during mass. Guitars, bongo drums, flutes, pianos, bands and orchestras can be found in the church. Dr. Elaine Rendler of Georgetown University said,

"There are now folk leaders, cantors, guitarists and other instrumentalists performing a musical function in the worship service. Dancers and dramatists are also used."[130]

Incense is rarely used.

There are new names and meanings for many of the Seven Sacraments.

Today there are no moral absolutes. The Ten Commandments are relative to each individual.

Crucifixes, Stations of the Cross, statues and stained glass windows are destroyed, sold or updated. Some churches have no crucifixes whatsoever and no explanation is given.

Communion is received in a standing posture, placed in one's hands and is distributed by lay people. The Eucharist is merely a symbol of Christ's presence among us and is considered the "bread of life" or the "holy bread" instead of the Body of Christ.

With all sense of reverence and majesty gone from the Mass, it is only logical that church attire would reflect this trend. "Anything goes" has become the norm. Shorts, halter tops, skimpy or form fitting clothing and even bathing suits are acceptable attire in the new church.

The old baptismal fonts are used as decorations in banquet halls, as flower pots or as bird baths. Miniature and sometimes, full size fountains now seem to be the norm.

Confessionals find their way into bars as phone booths or are used for storage.

Candles are too messy. Tacky electric votive stands replace candle racks.

Communion rails are removed and destroyed or are used in bars.

The Paschal candle is up year round to over emphasize the Resurrection and down play the Passion of Christ. (This practice is also carried on in Lutheran churches.)

Prelates, priests and religious dress like the laity and often have no external mark to show their commitment to God. Many priests and nuns get involved in political issues and even pro Communist demonstrations. Many priests are groping around in the dark, yet instead of trying to be the light of the world as Christ was, they are only trying to be popular.

A new order of the clergy (i.e., married deacons) has been created. Celibacy is no longer required for deacons.

Modern stained glass windows are literally offensive to the eyes or portray ecumenical themes. A sense of beauty has vanished.

"Martin Luther King Jr., Mohandas Gandhi and Mohammed share places of honor with St. Vincent de Paul, St. Teresa of Avila and God in St. Ambrose Catholic Church in South Buffalo."[131]

Modern architecture used in many new churches is mundane, incongruous, grotesque and ugly. Some churches even resemble gymnasiums.

Devotion to Mary is discouraged or ignored. Many religion or CCD teachers no longer teach children the rosary. It is "old fashioned" and might offend the "separated brethren."

The Church calendar has been changed. The Season of Septuagesima has been dropped.

"Passiontide—this period, formerly from the Fifth Sunday of Lent to Holy Thursday has been suppressed. Since the so called Passiontide has been suppressed there is to be no veiling of statues or crucifixes."[132]

The reading of the Passion of Tuesday and Wednesday of Holy Week has been suppressed. The color of vestments for Good Friday is red rather than the traditional black which denotes mourning.

Priests wear white vestments for funerals and offer the Mass of the Resurrection. This implies that everyone is saved and goes straight to Heaven. Prayer for the departed is discouraged.

A to Z Since Vatican Council II

(A List of Definitions)

ANNULMENTS: "Catholic divorces" can be obtained for a total cost of around $500 depending on the diocese.

BENEDICTION: When was the last time it took place in your church? Why the de emphasis on the Eucharist?

CONCELEBRATION: A number of Catholic priests or ministers of other denominations join together in a festive atmosphere to celebrate the Lord's Supper. This makes the mass a social event and not the sacrifice of Christ, the High Priest.

DIALOGUE: Catholics are today asked to give up their Catholic Faith to please the "separated brethren." The idea of conversion to the Catholic Faith has been practically eliminated. (Not to be confused with the Dialogue Mass approved by Pope St. Pius X.)

EUCHARIST: The Real Presence of Christ in the Holy Eucharist has been replaced by a mere symbolic presence. Christ's presence in the congregation (the People of God) Christ's presence in the word (Scripture) and Christ's presence in the Eucharist (the Bread of Life) are all seen as a figurative (i.e., not real) presence. Communion may be given to non Catholics under certain circumstances.

FALSE RELIGIONS: In the new church today, all religions have equal status. Ministers, rabbis, priests, priestesses, monks and nuns of other religions are welcomed and asked to jointly perform ceremonies, exchange pulpits, share liturgies and pray in common. Isn't the Catholic Church the one true Church founded by Jesus Christ and are not all other religions thereby false by this standard?

GO MARCHING OUT: A number of famous saints including St. Christopher, St. Philomena, St. George, St. Barbara and St. Ursula were "de canonized" several years ago. They were pushed off the calendar and hidden in the Roman Martyrology.

"Newspapers told their uninformed readers that saints had been 'purged', 'dethroned', and 'pensioned off after years of honorable service.' ...A few priests took the cue from them and told their faithful to stop lighting candles to St. Barbara, because she did not exist. While this was going on, the blood of St. Januarius, who had been removed from the universal calendar, liquefied as usual and on time in Naples."[133]

One hundred more saints and martyrs have been eliminated from the calendar. The saints that have just recently been eliminated from the Roman Martyrology include St. Simeon (who received the Infant Jesus in the temple), St. Dismas (the good thief), St. Longinus (the soldier who pierced the side of Christ), St. Cornelius (the centurion), St. Mary Salome and St. Mary of Cleophas (the women at the tomb), and even the Three Wise Men. These saints are all explicitly mentioned in Scripture. Why were they taken off the calendar in the first place and who is taking their place now?

HOLY DAYS OF OBLIGATION?: Are they any longer an obligation in the new church? According to a report in the December 2, 1992 issue of the Buffalo (NY) News, the answer would be,

"...Catholics in the United States will no longer be under obligation to attend Mass on Jan. 1, Aug. 15 and Nov. 1 when those holy days fall on a Saturday or a Monday."

(Maybe someone found that church attendance was hazardous to one's health. You wouldn't want to lose a three day weekend once and a while.)

INDULT MASS: This is just a temporary permission for a Latin Mass. (See Chapter 3.)

JAZZ MASS: This was offered by John Paul II in New Orleans on September 12, 1987.

KIDDY MASS: These are now available with clowns, balloons, cookies and Kool Aid.

LATIN MASS FULFILLS SUNDAY OBLIGATION: It has for 16 centuries. Why all the fuss now?

"With regard to the validity of the Tridentine rite in general the congregation {for Divine Worship} determined that those who attend such Masses can 'validly satisfy the Sunday obligation, because one must consider it as a celebration of a Catholic rite' according to the {new} code of Canon Law. Canon 1248, paragraph 1, states that 'the precept of participating in the Mass is satisfied by attendance at a Mass which is celebrated anywhere in a Catholic rite...' Even with particular restrictions, the Tridentine has continued to be considered a Catholic rite, the congregation's document added, citing as examples the indult to the English bishops for the celebration of the rite in 1971 and the general pontifical indult of 1984."[134]

MISSALETTE: Month to month indoctrination pamphlet that helps keep you off balance. This allows for experimentation in the liturgy encouraged by Rome. How many forests would be saved by returning to the "old Sunday missals."

NEW RELAXATIONS: (Following are just 3 of many.)

1). Cremation is allowed.

"On December 8, 1869, the International Congress of Freemasons imposed it as a duty on all its members to do all in their power to wipe out Catholicity from the face of the earth. Cremation was proposed as a suitable means to this end, since it was calculated to gradually undermine the faith of the people in the 'resurrection of the body and life everlasting.' In the same year, societies were founded in various countries to spread the practice of cremation. On May 19, 1886, the Holy See declared it unlawful to become a member of any cremation society, or to leave orders for the burning of one's body or that of another."[135]

2). According to the 1983 Code of Canon Law, Catholics may now join the Masons and other Secret Societies.

3). Today's Catholicism has emerged as a religion of convenience to fit the life style of everyone. You can go to church on Saturday or Sunday. (Does it mean if you go to Saturday Mass, that you can work on Saturday and Sunday? Or is it arranged so you can stay out late Saturday night and don't have to worry about attending Mass?) You surely wouldn't want to miss part of the baseball or football game on Sunday because of Mass! Does Sunday belong to God or not? Which day is the "Lord's Day?" Will the real "Lord's Day" please step forward.

ORGANIZATION: Through collegiality, the buck can be passed from one prelate to another and no one takes ultimate responsibility. The chain of command in the new church has been destroyed. For example, John Paul II issued an encyclical on Catholic moral teaching on October 5, 1993.

"The Pope noted the church condemns contraception, premarital sex, homosexuality, masturbation, sterilization and artificial insemination."

"...Bishops must use the 'appropriate measures to ensure that the faithful are guarded from every doctrine and theory contrary' to the church's moral doctrine, the pope wrote.

"If necessary, bishops should strip the title 'Catholic' from universities, health care facilities and counseling services that seriously deviate from "sound doctrine," he wrote.[136]

This sounds great, but the problem is that the new church doesn't enforce the laws it lays down. Encyclical letters of the popes of Vatican II fall on deaf ears and are disregarded at will. Bishops pay little heed to them and pass on their disregard to their subordinates.

"Lawrence Cunningham, chairman of the theology department of Notre Dame University, said: 'The encyclical raised many interesting questions about what it means to be a Christian, moral person in the Vatican's eyes. But, in a practical sense it may have little bearing on the way most people lead their

lives.' "[137]

PRIEST: He is now known as the "presider" over the Eucharist, i.e., the president, instead of being an alter Christus, another Christ. He is chosen to pronounce the presence of Jesus in the bread in the name of the faithful (who are all priests by baptism). He frequently dresses in lay attire in order to be accepted by the world.

PROTESTANT HYMNS: Amazing Grace, Onward Christian Soldiers, Rock of Ages, The Old Rugged Cross, A Mighty Fortress is Our God, and hymns by non Catholic monks, (i.e., the Taize community) have found their way into the new mass.

QUANDARY: You don't know what to expect at church from one week to the next.

REVERENCE: This is an old fashioned word that hasn't been used since Vatican II.

SISTERS: Religious women have removed their habits in an attempt to liberate themselves. Modern nuns have divorced Christ and embraced the world.

TOPICS: Homilies put too much emphasis on secular humanistic themes and not enough emphasis on the spiritual. Our relationship with our fellow man is over emphasized while our relationship with God is down played. When was the last time you heard a sermon on God, Mary, angels, grace, sin or the Ten Commandments?

UPDATING: The new mass is a self perpetuating 1960's fad recognizable by its banners, earth tones and guitars. The Latin Mass, on the contrary, has retained its pristine majesty and vigor for fifteen centuries.

VOODOO: Dennis Wheatley on page 276 of his book The Devil and All His Works described voodooism in the following terms,

"This is one of the vilest, cruelest and most debased forms of worship ever devised by man."

"Pope John Paul II on Thursday {February 4, 1993} sought common ground with believers in voodoo, suggesting they would not betray their traditional faith by converting to Christianity."[138]

"The Catholic Church seeks to maintain a dialogue with voodoo followers, but frowns on superstitious practices."[139]

Who is converting who?

WOMEN PRIESTS: They loom on the horizon.

"Under the Vatican's new canon law code of 1983, parishes could be run by nuns or laity under the supervision of priests who visit to celebrate sacraments.[140]

"The women leading parishes do everything from presiding to counseling to serving Communion hosts previously consecrated by a priest. Once church members become accustomed to a female presence at the altar, they tend to make the argument for ordination on practical rather than theological grounds."[141]

Modern theologians justify their actions on the pretense that they are going back to the practices of the early Church, but St. Paul condemns the notion of women priests in (I Cor. 14, 34) and (I Tim. 2, 11.)

"Widows and deaconesses were allowed by the Church to perform ceremonies that had no sacramental efficacy, and to exercise certain functions in respect to female catechumens, the sick and the poor. They were never considered as sharing in the true office of deacon."[142]

X-RATED: Did you ever think you would see nuns or women in leotards dancing around the altar? If you haven't seen it yet, it is coming soon to a church near you.

YOUTH LACK PROPER GUIDANCE: The watering down of personal sin and the break down of moral restraints have encouraged the wave of teen pregnancy, promiscuous living and teen drug and alcohol abuse. Teen suicide and juvenile delinquency have grown to an unprecedented degree in recent years. These evils have always existed in society, but have sky rocketed since Vatican II.

"Since 1960, while the gross domestic product has nearly tripled, violent crime has increased at least 560 percent. Divorces have more than doubled. The percentage of children in single-parent homes has tripled. And by the end of the decade 40 percent of all American births and 80 percent of minority births will occur out of wedlock."[143]

"What's to blame for this change? The hard fact is that it was not something done to us; it is something we have done to ourselves. Thoughtful people have pointed to materialism, an overly permissive society, or the legacy of the 1960's. There is truth in almost all these accounts. But in my view our real crisis is spiritual, a corruption of the heart.

"...During the last decade of the 20th century, there is a disturbing reluctance to talk seriously about matters spiritual and religious. We have become used to not talking about the things that matter most. One will often hear that religious faith is a private matter. But whatever your faith —or even if you have none at all—it is a fact that when millions of people stop believing in God, enormous public consequences follow. Dostoyevsky reminded us in The Brothers Karamazov

that 'if God does not exist, everything is permissable.' We are now seeing 'everything.' "[144]

ZIGZAG: The direction things have gone since Vatican II.

"After the Protestant Reformation one of our good writers said: 'Every Protestant was a pope, Bible in hand.' On the whole, Catholics today do not bother with the Bible any more than they did yesterday. But since the pope took off his tiara at the Council, a vast number of people seem to believe that it descended upon their own heads. Each one seems to have discovered for himself a vocation as a Doctor of the Church. They do not only perorate to everyone indiscriminately and on every subject, but pretend to dictate the law with an authority inversely proportioned to their competence."[145]

"The Princess of the Palatinate once described German Protestantism to Louis XIV with this formula:

'In our country, everyone makes up his own little religion.' Every priest, or almost every priest, is at this point today. All the faithful have to say is Amen.' "[146]

"It is the poverty of Judas and not of Christ. Worship is a thing that belongs both to God and to the whole people of God. It is a celebration in which everyone from the poorest to the richest is at home in the house of the Father, and is called to rejoice in His presence. Luxury and tawdry showiness are surely out of place, but real and costly beauty could not find a better place in the world. We are told that great churches which are also works of art will no longer be built because they are an offense to the indigent. Are they?"[147]

Judas' reply to Mary Magdalene to not waste precious money on Our Lord and his service is echoed today in countless churches. If all the money that has been wasted in destroying marble altars, white washing paintings, breaking statues, destroying communion rails and stations of the cross, tearing down the crucifixes, moving the tabernacles out of the churches, burning vestments and books had been used on the poor, it would have been well spent. Our parents, ancestors and fellow parishioners sacrificed their hard earned money to embellish the house of God. What would they say if they returned to earth today?

If you remember the gospel story, there is one time Christ is recorded as being angry. It wasn't when Judas betrayed Him; it wasn't when they crucified Him; it was when men defiled the temple.

Many of the modern clergy justify the changes by saying, "You will get used to it." The changes took place gradually so people wouldn't realize what was happening. Imagine a thief stealing one small item each week. Most people wouldn't notice anything missing. Since Vatican II the Catholic Church has been replaced by a new church and many people aren't even aware of it.

Statistics

Statistics listed in this section were compiled from the sources listed in the Bibliography, unless footnoted.

Priests in America

1967 1992

59,193 51,358

(a decline of over 7,835)

Table 2

"By their fruits you will know them." (Matt. 7, 15-16)

Vocations

In an interview with Don Lattin of the San Francisco Chronicle Anthony Padovano, president of CORPUS, the Corps of Reserve Priests United For Service (an organization of married ex-priests) said that during the last two decades about 100,000 priests have traded their collars for wedding rings, including 17,000 in the United States.

(LA Daily News June 23, 1990)

"The shortage of priests in the United States was the subject of a report adopted April 30, 1991, by the House of Delegates of the National Federation of Priests' Councils.

"The United States has been experiencing a decline in the number of priests and seminarians since the beginning of the 1970's. The statistics are as follows.

"The number of active and available diocesan priests in the United States peaked in 1970 at about 34,000. Since then, the number of diocesan priests in active ministry has decreased to about 30,000 in 1980, then to 26,000 in 1990. The clergy has also grayed in the past 25 years: 37 percent of diocesan priests in 1985 were 56 and older, compared with 23 percent in 1970. The trend toward a smaller number of clergy and a higher average age will likely continue."[148]

The difference in the number of U. S. priests and the number of diocesan priests is accounted for by the priests belonging to religious orders who make up the remainder of the total number. The decline in the number of diocesan priests is at a greater rate than that for priests in religious orders. However, even though there is a difference in the two rates, the overall figures still show a continuing decline over the years.

"In a decade, one third of Chicago's clergy left the priesthood."[149]

"The Archdiocese of Chicago, the nation's largest jurisdiction, loses one priest every 18 days. In Cleveland, the Diocese has lost 25 priests in the first months of the year while adding but a single one."[150]

"Assistant Chancellor Fr. Michael Diskin said current trends in the Phoenix diocese indicate the loss of 14 priests, both diocesan and religious, every four years over the next 30 years."[151]

"The median age for a priest is over fifty, and by the year 2000 it will be closer to seventy. The number of seminarians has dropped from forty eight thousand in 1965 to thirteen hundred in mid 1988. According to recent statistics, there are more than eleven hundred priestless parishes at present."[152]

"In the decade before the Council, the Catholic Church in Ireland had reached the peak of its influence. By the opening of the Council, one secondary school graduate in eight was opting for the priesthood. In 1958, for the first time ever, a total of more than 400 priests were ordained in Ireland. Thirty years later, in 1988, 155 men entered Irish diocesan seminaries while 83 others left before being ordained. Ordinations to the diocesan priesthood in 1989 totaled 72."[153]

Priestless Parishes in the U.S.

"Many parishes have merged or closed because of the acute shortage of priests. About 70 out of the 180 dioceses around the country have begun using lay people and nuns to head parishes."[154]

"In places where there are no priests at all any longer, lay people have taken on the job of pastor. Since the early 1980's, at least 300 parishes—out of the U.S. churches 19,000—have come under lay pastors, most of whom are nuns or married women, says Ruth Wallace, a sociologist at George Washington University in Washington, D.C."[155]

"Ten per cent of all parishes in the United States do not even have a resident priest."[156]

Seminary Attendance

1962 1992

Seminaries 545 220

Seminarians 46,189 6,247

(a decline of 39,942)

Table 3

"For the seventh straight year, the number of U.S. Catholic seminarians has dropped at all levels—high school, college, and post college theology studies. The number of seminarians in the three academic levels were down 8% from last year's total. The total number of high school seminarians continued its precipitous decline, down 18% from last year."[157]

Nuns in America

1964 1992

180,015 97,751

(a decline of 82,264)

Table 4

Paul Johnson in the book, John Paul II and the Catholic Restoration on page 115 stated,

"...in the decade since the Council 50,000 American women have left the religious orders."

The December 1984 issue of Our Sunday Visitor noted that one third of the nuns in America are retired. Many have been forced into welfare and dependency on the state.

Religious Brothers Worldwide

1962 1992

189,311 62,546

(a decline of 126,765)

Table 5

Modern religious have developed into autonomous humanistic social workers. Rev. David J. Nygren and Sister Miriam Ukeritis who have spent three years studying the decline of religious vocations and have co authored the book, The Future of Religious Life, came up with the following comments and figures:

"These religious, the study said, often live lives that reflect significant contributions to the needs of others but have little to do with their congregations or religious life.

"Their report also noted that membership in U.S. Catholic religious orders has declined 40 percent since 1962, from 206,660 to 123,929 today."[158]

Fewer U.S. Infant Baptisms

The theologians of Vatican II claimed that the changes were brought about to make the church more relevant to modern times. The changes were supposed to bring others into the church. This has not taken place. Since Vatican II, there has been a decline in infant baptisms.

1960 1985

U. S. Infant Baptisms 1,313,682 953,323

(a decline of 360,359)

Table 6

Abortion Rate found Higher among U.S. Catholics

New York (AP) "Mixed feelings about contraceptives among Catholic women could explain why a study found their abortion rate is 30% higher than that of Protestant women, says the president of a private reproductive health foundation.

"Religion appears to play some role in the abortion decision but not in the expected direction," wrote Jeannie Rosoff, president of the Alan Guttmacher Institute, which conducted the study. The findings emerged from two separate national surveys conducted by the New York based institute in 1987 and 1988. The abortion rate among Catholic women is also higher than that among Jewish women, it said."[159]

Church Entrants

Table 7 indicates the dramatic decline in the number of people wanting to become Catholic. Does this decline represent the situation that the new church is no longer that much different than other churches.

The Number of Converts in the U.S.

1960 1989

146,212 82,409

(a decline of 63,803)

1960 4.1 conversions per 1,000 Catholics

1989 1.8 conversions per 1,000 (even though demands are less stringent)

Table 7

Parochial Education

"The National Catholic Educational Association said that from 1965 to 1978 the nation's Catholic schools lost more than 2 million students and closed 3,635 schools. The shift from religious to lay staff continues in Catholic schools. The report found that Catholic schools now enroll 64% of private school students. In 1966 they enrolled 87%. All other church related school systems have grown over the past 15 years. Lutheran schools have climbed in enrollment from 188,500 students in 1965-66 to 217,400 students in 1978-79. Seventh Day Adventist schools have increased enrollment from 62,600 to 148,200 during that period; and Baptist schools have grown from 25,200 to 204,100 students."[160]

Decline in U.S. Catholic Schools

1962 1990 1992

Elementary Schools 10,630 7,467 7,288

Number of Students 4,451,893 1,962,387 1,948,457

High Schools 2,435 1,325 1,278

Number of Students 945,785 621,425 602,856

Colleges and 278 231 230

Universities

Table 8

Marriage And Annulments

Prior to Vatican II, Catholics who received the Sacrament of Matrimony knew they were embarking on a lifelong commitment to each other. The avenue of divorce, which was condemned by Christ and the Church, was forbidden to them. Vatican II helped transform marriage from a permanent institution into a temporary one. It opened the doors for divorce and remarriage through the process of annulment. Is it any wonder that the number of Catholic marriages has decreased while the number of annulments has skyrocketed? Many people naturally follow the path of least resistance. When there is a problem in a marriage, a $500 fee to divorce and remarry within the church seems very enticing.

Fewer Wedding Bells in the U.S.

Number of Catholic Marriages

1971 416,924

——

1976 352,477

——

1986 342,440

——

1991 332,468

1992 322,550

Table 9

An annulment is a declaration by Church authority that a supposed marriage was never valid by reason of a known or hidden impediment.

1952-1956 392 annulments granted worldwide

U.S. Annulments Since Vatican II

1968 450

——

1984 36,461

1985 53,320

——

1987 60,570

1988 50,000

1989 61,416

1990 62,824

Table 10

"In 1968, out of the few cases accepted for a ruling, only 25% were finally granted annulment. Now, in many jurisdictions, more than 95% of the petitions accepted for consideration are ruled upon favorably."[161]

Catholics are Defecting in Droves

"According to a new study sponsored by the Archdiocese of San Francisco, dissatisfaction with church doctrine and the Catholic clergy are the major reasons why between 60,000 and 100,000 Hispanics leave the church every year in the United States. Hundreds of thousands of Roman Catholics are abandoning their church for sects or non Catholic churches, with more than 150 people a day making the switch in the United States alone. The church estimates it has lost about 5 million Hispanics to other churches since 1980, said the Rev. Ricardo Chavez, director of Hispanic affairs for the California Catholic Conference in Sacramento."[162]

"Cardinal Miguel Obando y Bravo of Nicaragua said there had been a 'Protestant explosion' in predominantly Catholic Latin America. Membership in non Catholic churches or sects had grown from 4 million in 1967 to 30 million in 1985, he said. Converts from Catholicism to other Christian faiths have tripled in the Dominican Republic in the past 30 years, risen by 500% in El Salvador and Costa Rica and swelled by 700% in Guatemala, Cardinal Ernesto Corripio Ahumada of Mexico reported."[163]

"Although in parts of rural Ireland, Mass attendance is still at a level above 90%, other urban parishes have seen the numbers at Sunday Mass fall to well below 10% of the Catholic population."[164]

A report by the Los Angeles Times Syndicate of January 29, 1983 reported that in the Gallup Poll Survey of 1982,

"...51% of Catholics nationwide attended Mass in a typical week, compared to 41% of Protestants. Since 1958, a peak year for church attendance, the decline in churchgoing has been sharpest among Catholics. Attendance at Mass has fallen 23 points since 1958, while Protestant churchgoing has remained remarkably stable during the same time period."

"In the 1990 survey, the difference between Catholics and Protestants was small; 41% in each group attend church weekly or almost weekly. The new survey also found that the decline in the percentage of Catholics attending church at least once a month continues."[165]

Figures show the continuing decline in the number of priests and religious in the Church. This may lead, in the very near future to a married clergy. Time will tell.

Analysis of the figures seem to show a drop in the birth rate (most likely due to the increased use of contraceptives and abortions by the laity) since Vatican II. Closing of Catholic churches and schools is the trend, partially influenced by declining rates in Catholic marriages and births. With the conditions in the Church continuing as they are, the future for vocations, schools and churches remains very uncertain.

Subsequent to the changes of Vatican II, large numbers of Catholics have left the new church and joined fundamentalist or charismatic sects. Many joined the Baptist, Mormon, Bible churches, etc. since they offered to a limited degree, the stability that was found in the Catholic Church prior to Vatican II. Many joined the Jehovah Witnesses, Seventh Day Adventists, etc. to find a place preaching strong family values. Churches of God, Pentecostal churches, the Church of the Nazarene, Assembly of God and other charismatic churches find former Catholics among their ranks. The charismatic movement which is promoted in the new church differs little from their protestant "brethren". Would things be different if the practices of the Traditional Catholic Faith were still in effect?

"Every good tree bears good fruit, but the bad tree bears bad fruit." (Matt. 7, 17)

"Can the Church as it has existed since Trent (1563) exist alongside the new Church that seems to be developing?

Frederick Franck

(Look, January 23, 1968, p. 21.)

'In Holland, nothing will be left of this old Church thirty years from now. How it will be in underdeveloped territories, I don't pretend to know. Nothing can be excluded.

The Rev. J. van Kilsdonk

(Look, January 23, 1968, p. 21.)

'The Church will disappear for the new spiritual atmosphere will give birth to new forms of organization. Where man lives from the inside out, he naturally creates new external manifestations.' "

The Rev. P. C. van Dam, O.P.

professor and author

(Look, January 23, 1968, p. 21.)

Paul VI

Pope Paul VI is especially remembered for destroying the Latin Mass and introducing the Novus Ordo Missae, (the new mass).

"During Paul's fifteen year reign, 32,357 priests asked to be released from their vows... the kindly pope granted all except 1,033 of these requests. Meanwhile, during Paul's term in the papacy there was also the greatest decline in vocations in the history of the Church."[166]

September 26, 1897, Giovanni Battista Montini was born at Concesio, Italy.

May 29, 1920, He was ordained a priest in the Brescia cathedral by Bishop Gaggia. Fr. Montini was sent by his bishop to the Lombard College in Rome to continue his studies. He later took courses at the University of Rome.

June 1922, Fr. Montini was chosen for the Vatican diplomatic corps and continued studies at the Gregorian.

"Over the years Montini had attracted a number of young priests who espoused his concept of Christian brotherhood for all human beings—regardless of choice of faith or the lack of it—and a downplaying of ritual and authority. Such men became known as "Montinians" in Church circles and were widely regarded as ecclesiastical radicals."[167]

May 1923, He was appointed assistant secretary to the Papal Nuncio in Warsaw, Poland.

November 1923, Fr. Montini was recalled to Rome and worked as an assistant secretary for the Secretary of State for the next 30 years. Pope Pius XI made him a monsignor in 1925.

1933, He replaced Bishop Spellman as a member of Cardinal Pacelli's personal staff.

The Vatican—Moscow agreement of 1962, which was previously covered in Chapter 1, was preceded by a secret pact between Montini and Stalin in 1942. Msgr. Roche was a close friend of Cardinal Tisserant who made the 1962 pact with Nikodim. He wrote the following lines to Jean Madiran, the publisher of Itineraires.

"You therefore seem to be unaware of an earlier agreement which took place during the Second World War, in 1942 to be more precise, and of which the protagonists were Msgr. Montini and Stalin himself. This 1942 agreement seems to me to be of considerable importance."[168]

By the year 1948, he had achieved considerable influence in Vatican affairs. Montini was an ardent follower of the French philosopher Jacques Maritain, (the same modernist fellow we introduced back in Chapter 1) and translated his works.

1950, "The Vatican's Holy Office complained about the leftist tendencies of Studium, the Montini sponsored publishing house."[169]

Monsignor Giovanni Battista Montini was made Pro Secretary of State in 1953 which was one of the highest offices in the Church. He developed a close relationship with Fr. Bea who later was a leader in the Ecumenical movement. A year later Montini secretly carried on negotiations with Moscow. {These acts are reported in Frere Michel de la Sainte Trinite's book: The Whole Truth About Fatima (The Third Secret). A schism was developing in China in which the Communist government was attempting to form a schismatic Catholic church. The correspondence from these bishops was diverted by Montini from reaching Pope Pius XII who would otherwise have squelched the attempt. Lutheran Archbishop Brilioth of Uppsala reported Montini's activities to the pope. The Secretary of State lost his post and was driven from the Vatican.

November 1, 1954, Montini was demoted by being exiled to the archbishopric of Milan. He was publicly humiliated by not receiving the cardinal's hat for this important See though this honor customarily follows assignment to that archdiocese. Although the archdiocese of Milan was an important seat in the Roman Church, Montini previously had held the second highest office in the Church.

December 12, 1954, The Monsignor was consecrated Archbishop of Milan. Vatican officials considered Milan,

"Montini's Siberia."[170]

He himself said,

"Milan appeared to me like an immense hostile forest."[171]

October 28, 1958, John XXIII was elected pope.

December 5, 1958, Archbishop Montini was created a cardinal by John XXIII.

June 1962, Cardinal Montini, the future Paul VI, addressed the Central Commission of the Council on the need for changes in the Church,

"It was after this speech that Cardinal Ottaviani was heard to murmur:

'I pray to God that I may die before the end of the Council—in that way I can die a Catholic.' "[172]

June 3, 1963, John XXIII died. Montini was one of the leading contenders for the papacy. A number of conservative cardinals from the Holy Office disliked Montini's liberal tendencies and initiated a "stop Montini" campaign. Votes were diffused among a variety of candidates thus preventing Montini from getting the two thirds plus one majority.

Cardinal Testa stood up and protested the action lest they,

"...destroy the patrimony left us by Pope John."[173]

Arguments ensued and soon order was restored. Testa swayed the votes in favor of Cardinal Montini who was elected pope on June 21, 1963 and took the name Paul VI.

"The key to understanding Paul VI's papacy lies in the late pontiff's innate belief that all men and women are naturally good and will totally reject evil once they are shown the difference between the two. The primary function of Christ's Church, he believed, was to make that difference clear to as many individuals as possible, not to convert the world... to Roman Catholicism."[174]

September 29, 1963, Paul VI began the second session of Vatican II. He altered the council's modus operandi (procedure) and as a result, rules were bent to facilitate the reforms of the Modernists. Fr. Ralph Wiltgen, CSSR vividly portrays the underhanded dealings of the council in his book, The Rhine Flows Into the Tiber. He describes the altered documents, the reversed meaning language of ballot questions and the "stacked deck" control of the agenda.

December 3, 1963, Archbishop Diamantina of Brazil sent a letter to Paul VI signed by more than 200 of the Council Fathers from 46 countries, calling for a condemnation of Communism. No reply was received. The 200 pursued the matter no further.

December 4, 1963, Paul VI signed and promulgated the Constitution on the Liturgy which transformed the Catholic Mass into a protestant service.

January 4-6, 1964, Paul VI made a special trip to the Holy Land and conferred with Jewish, Orthodox and Moslem religious leaders. He embraced the schismatic Orthodox Patriarch Athenagoras I.

May 19, 1964, Paul VI formed a Secretariat for the Development of Relations with Non Christian Religions.

August 6, 1964, Paul VI insisted on dialogue between Catholics and non Catholic Christians, non Christians, atheists, Jews and even Communists in his first encyclical Ecclesiam Suam. Was this a slap in the face to the 200 Council Fathers who wrote the petition seeking condemnation of Communism back in December? A later encyclical, Populorum Progressio, likewise approved Communist ideology.

"The Wall Street Journal dismissed Populorum Progressio as 'souped-up Marxism', which showed that it was to be taken seriously."[175]

"On November 13, 1964, he gave up the tiara, then gave his cross and ring to U Thant of the United Nations." [176]

The papal tiara symbolizes that the pope is the Vicar of Christ and ranks above all earthly rulers. The papal tiara was replaced by an episcopal (i.e., bishop's) miter. A cross bearing a distorted, deformed Christ has replaced the papal cross. Christ is depicted in a posture of defeat and despair with gruesome, grotesque features.

On the contrary, Christ died for our sins because He loved us as St. Paul stated,

"He loved me and delivered Himself for me." (Gal. 2, 20)

"He was offered because it was His own will." (Isa. 53, 7)

He made the sacrifice willingly and proved that He was still in command by crying out in a loud voice,

"Father, into thy hands I commend my spirit." (Luke 23, 46)

November 21, 1964, Paul VI signed and promulgated the Decree on Ecumenism which promotes indifferentism and puts all religions on the same level.

February 22, 1965, Paul VI made 27 new cardinals, thus raising the total number to 103. Further "packing the court" following "in the shoes" of John XXIII?

April 8, 1965, A Secretariat for Non Believers was begun to start dialogue with the atheists.

In 1965, Paul VI sent the Moslem flag captured by the Christians at the battle of Lepanto in 1571 to the schismatic Patriarch Athenagoras I of Constantinople. (Through this act, Paul VI sent an ecumenical message to the Moslems via the orthodox prelate of Constantinople. The Lepanto flag was now back, physically located in a moslem city.)

September 3, 1965, Paul VI wrote the encyclical Mysterium Fidei which called for a reform of the liturgy.

September 29, l965, Four hundred and fifty fathers of the council (bishops and other prelates) had signed a document requesting that Communism be condemned at the council. The petition was ignored and conveniently lost. Another slap in the face, but this time to one fourth of the entire body of the council.

October 4, l965, Paul VI prayed in the meditation room of the United Nations. This room contains numerous freemasonic symbols and has an altar to the "faceless god." Paul VI called the atheistic United Nations the world's last hope.

"The peoples of the earth turn to the United Nations as the last hope of concord and peace; We presume to present here, together with Our own, their tribute of honor and of hope."[177]

Following that address, Paul VI spent more time with the Soviet delegates than any other. Apparently he felt more comfortable in the company of atheists.

October 4, l965, Paul VI offered a liturgy at Yankee Stadium wearing the pectoral of Judaism and the Ephod of the great Levite priest.

"Paul VI knows very well what this 'Breastplate of Judgment', the Ephod signifies; he knows its origin is in the ritualistic dress of the Ancient Covenant; he is not ignorant of the fact that Masons today use it as a distinctive mark of their High Priest."[178]

Paul VI visited Holy Family Church in New York for a 25 minute meeting with 120 leaders of the Catholic, Jewish, Protestant and Greek Orthodox Faiths. Through this meeting, he put the doctrine of ecumenism of Vatican II into practice for the first time. Was this a "dry run" for the upcoming service in Rome? Or, was Paul VI so anxious to start the ecumenical ball rolling that he couldn't wait for Rome?

Over 500 prelates from 76 countries petitioned Paul VI to consecrate the entire world to the Immaculate Heart of Mary during Vatican II. Cardinal Bea and the bishops from France and Germany (European Alliance) opposed the consecration. As a result, it never took place.

December 1965, Paul VI changed the name and function of the Holy Office (which was to defend the Church against heresy) and abolished the Index of Forbidden Books. The term "heresy" was no longer to be used and was to be replaced by the word "error."

December 4, l965, Paul VI conducted an ecumenical service in the basilica of St. Paul in Rome. Psalms were sung and scriptural texts were read by a French Catholic, an American Methodist and a Greek Orthodox.

December 7, l965, A day before the closing of Vatican Council II, Paul VI and the Patriarch Athenagoras I enacted a simultaneous lifting of excommunication which dated back to the year 1045. This was a formal admission that a previous pope had made a dogmatic mistake and that the Catholic Church was wrong in excommunicating those who refused obedience to the Roman Pontiff.

March 23, 1966, Paul VI welcomed the Anglican Archbishop of Canterbury to the Sistine Chapel. Paul VI said,

"Your steps do not resound in a strange house; they come to a home which you, for ever valid reasons, can call your own."

The Archbishop responded,

"Your Holiness, dear brother in Christ."[179]

Paul VI gave Archbishop Ramsey his papal ring and asked him to bless the crowd assembled at St. Peter's Square. Pope Leo XIII declared that Anglicans do not have a valid priesthood in the papal bull Apostolicae Curae of September 13, 1896. How can the "archbishop" bless the crowd when he is lacking the powers of the priesthood?

"In the autumn of 1966 Pope Paul VI received 15 Japanese bonzes. The pope replied to their speaker's address by a brief speech, stating his happiness that the numerous visits of Japanese Buddhists had created a relationship of goodwill and respect between Buddhism and the Catholic Church."[180]

January 30, 1967, Paul VI shook hands with Soviet President Nikolai Podgorny at the Vatican.

"It was the first papal audience ever granted to a high Communist official."[181]

"He was a tireless host. He granted audiences to no fewer than ninety State visitors, a bizarre procession of sovereigns and presidents, dictators, democrats, and Communists, black and white, Christian and Jewish, Moslem and heathen."[182]

July 25, 1967, Paul VI visited the schismatic Patriarch Athenagoras I in Istanbul, Turkey.

October 13, 1967, Paul VI visited Fatima, Portugal on the occasion of the 50th anniversary of the apparitions of Our Lady. He did not say one Hail Mary there. He did not visit the shrine at the Cova da Iria. He refused to speak privately to Sr. Lucia who is the only surviving visionary of Fatima. Yet he did have time to give an audience to non Catholics.

October 27, 1967, The Schismatic Patriarch Athenagoras I was received in Rome.

"In Medellin, Columbia, in 1968, Paul delivered a speech on human rights and social justice that became almost a charter for the advocates of liberation theology in Latin America."[183]

Paul VI had a habit of reading communist newspapers during breakfast. People saw him,

"...as the only pope who gave moral support to Communist Guerrillas in Spain and left wing parties: as a pontiff who allowed himself and his office to be exploited by the Communist government of North Vietnam in order to make their 1968 Tet offensive a reality; as the Holy Father who looked benignly on Castro's Cuba and allowed Marxist bishops and priests to say Mass in the Church in America, the Third World and Asia; as Paul, who never said a word of protest publicly about the suppression of the Church and was silent when the Communists violently put down uprisings in Hungary, Romania, and Czechoslovakia."[184]

July 29, 1968, Paul VI opposed artificial birth control in the encyclical Humanae Vitae.

"Immediately after the document was released, forty one Catholic priests in Washington signed a statement denouncing it. The highly respected Catholic theologian Father Charles Curran declared that couples had a right to practice artificial contraception if their consciences so dictated; immediately six hundred priests, theologians and Catholic laymen went on record in support of Curran's view. In West Germany five thousand laymen at the Church's annual 'Catholic Day' voted a resolution warning Pope Paul that they simply could not accept Humanae Vitae. French bishops put out a statement that in effect left the issue to the conscience of the married couple. By this time, hundreds of millions of Catholics already were using the pill and continued to do so in defiance of the papal ban."[185]

It seems a bit contradictory does it not? Paul VI condemned artificial contraception but did not enforce the condemnation. Did he want to please the conservative Catholics by condemning it and please the liberals by not enforcing the encyclical? The various religions he was "pals" with did not all oppose artificial birth control. Why did Paul VI compose Humanae Vitae (his encyclical against artificial birth control) in the first place?

March 28, 1969, Paul VI received a delegation of the National Council of Churches (USA) and praised their ecumenical work.

May 31, 1969, Paul VI gave a special audience to the Secretary General of the Lutheran World Federation.

June 10, 1969, Paul VI prayed with the members of other religious denominations at the World Council of Churches in Geneva, Switzerland.

"Pope Paul made daring personal gestures, especially with the Orthodox... He embraced at the Vatican two {at different times} Anglican archbishops of Canterbury. He spontaneously knelt to kiss the foot of the pan Orthodox patriarch's representative as a sign of reparation for Catholic offenses against the Orthodox."[186]

"During Paul's pontificate, every major liturgical rite of the Western church was revised... Extreme Unction was renamed the sacrament of the anointing of the sick... Penance came to be called the sacrament of reconciliation and penitents were given the option of sitting face to face with the priest in confession... bishops were permitted to authorize general absolution."[187]

(This general absolution is not to be confused with any other types of general absolutions granted before Vatican II such as the one used during World War II.)

In 1970, Paul VI set the retirement age of bishops and priests at 75. Cardinals over 80 years of age could no longer take part in the affairs of the Roman Curia.

Prior to 1970, in a marriage between a Catholic and a non Catholic, both parties had to sign a document stating that the children would be raised Catholic. In 1970, Paul VI changed this requirement in the document Matrimonia Mixta. (See Chapter 4 for the detailed explanation of the change.)

May 12, 1970, Paul VI met with the Orthodox Patriarch Vasken I and called for mutual respect and dialogue between churches.

December 3, 1970, Paul VI visited Hong Kong and made no reference to those suffering under communism in mainland China.

"Nevertheless he persisted, more than once, urging that Mao's China, which had well nigh eradicated all forms of Christianity, should be admitted to the United Nations."[188]

March 25, 1971, Paul VI received Marshall Tito and his wife at the Vatican. (Tito was personally responsible for the torture and execution of hundreds of priests in Yugoslavia.) Diplomatic relations were made between Yugoslavia and the Vatican.

"This is the first time the Holy See had reached such an agreement with an Eastern European Marxist state."[189]

October 27, 1971, Paul VI met with Mar Ignatius Jacob III, the Syrian Orthodox Patriarch of Antioch and made a joint "profession of faith." The question is which faith was professed, the Catholic Faith or the Orthodox?

Cardinal Mindszenty of Hungary,

"...obeyed Pope Paul's orders and lived in exile from 1971 until his death in 1975, but he remained convinced that negotiations between the Vatican and the Hungarian government would not produce any improvement in church-state relations in his country... By the cardinal's own account, the worst blows of his life were those given him in the name of the church."[190]

April 1972, Paul VI composed a joint ecumenical declaration with the Anglican Archbishop of Canterbury, Donald Coggan.

September 26, 1974, The paper Le Monde carried the following remarks between Paul VI and the Bishop of Olinda—Recife Brazil. Paul VI greeted Archbishop Helder Camara with the words,

"Good morning, my Communist bishop. How are you?" The prelate replied, "And good morning to you, our Communist pope."[191]

April 27, 1975, Paul VI invited 40 U.S. and Canadian Episcopal and Anglican clergy to perform a protestant mass in the Vatican.

"In 1975, he announced a number of reforms in papal tradition, one of which stipulated that a pontiff no longer had to wear the crown of St. Peter if he chose not to. Paul, in fact, never wore it again after his investiture. His successor, John Paul I, would become the first pope never to wear it."[192]

"He modernized the look of the Church as well, permitting nuns to wear modern, conservative suits rather than cumbersome habits. Offenses formerly called sins were tempered, and it was no longer a cardinal offense to do such things as eat meat on Fridays—except during Lent."[193]

In 1976, the College of Cardinals grew to 138 members.

Various communist leaders such as the Soviet Union's Gromyko, Hungary's Janos Kadar, Poland's Edward Gierek, Yugoslavia's Marshall Tito and Romania's President Ceausescu were received with open arms even though 50 million Catholics were being persecuted behind the Iron Curtain.

"Visits from the heads of Communist states would have been unthinkable at the end of World War II. The stern, implacable stand against the Communists which characterized the reign of Pius XII began to dissolve only during John XXIII's time."[194]

Bishop Basil Losten of Philadelphia said,

"It is evident that Communism finds in religion today valuable allies in its quest for global power and empire. The fantastic plan to turn the Catholic Church into an instrument of Communist conquest would be unbelievable if we did not see it all happening before our eyes."[195]

"When the Cultural Revolution had succeeded in closing the churches and temples in all China, Paul VI, in a discourse, extended his hand to Peking, recognizing the de facto state of China."[196]

Paul VI's musical tastes included the blasphemous album, Jesus Christ Superstar. Jacques Maritain's humanistic writings filled many shelves in his private study.

April 29, 1977, Paul VI met with Donald Coggan, the Anglican Archbishop of Canterbury,

"...and called for greater cooperation between Anglicans and Roman Catholics."[197]

Paul VI died on August 6, 1978. Monsignor Pasquale Macchi who was his private secretary, destroyed all the pontiff's personal notes and correspondence. Was there anything among these papers that would have been incriminating? Why did this action take place so soon after the papal death? Did Paul VI will this action?

August 10, 1978, Russian Orthodox Metropolitan Nikodim of Leningrad,

"...an Orthodox representative in Rome for the funeral, was the first non Catholic prelate in history to conduct a liturgical service at the main altar of St. Peter's."[198]

What was the state of the Church during his pontificate?

"In reality he reigned over a restless church which increasingly pays little more than lip service to his teachings. Many Catholics now flout his now famous encyclical Humanum Vitae (On Human Life) by continuing to practice birth control; women want to be priests, priests wish to marry, bishops desire to be regional popes."[199]

Bossuet's words proved true,

"Where no one commands, everyone commands; where everyone commands, no one commands any longer but chaos."[200]

Many bishops and cardinals of the Roman Curia,

"...had come to believe in the closing years of Paul's pontificate that, unless the slide was halted, by the end of the century there would no longer be a religious institution which they, in any event, recognized as the Roman Catholic Church."[201]

Quotes of Paul VI

July 2, 1969, "If the world changes, should not religion also change?... It is for this very reason that the church has, after the Council, undertaken so many reforms."[202]

Paul VI said during an audience, that the Church,

"...seeks to adapt itself to the languages, to the customs and to the inclinations of the men of our times."[203]

"Man is both giant and divine, in his origin and in his destiny. Honor therefore to man, honor to his dignity, to his spirit, and to his life."[204]

"The Church is made for the world, the world of today."[205]

Words Of Jesus Christ

"And Jesus answered, 'my kingdom is not of this world. If my kingdom were of this world, my followers would have fought that I might not be delivered to the Jews. But, as it is, my kingdom is not from here.' " (John 2, 36)

Whom should you believe? Could he who denies the words of Christ be the Vicar of Christ?

The Novus Ordo Missae

A number of changes occurred in the Mass after Vatican Council II. Catholic churches began to look different, inside and out. New things happened inside the church. Everyone was told the changes would help everyone understand the Mass better. Do people even know what is happening in their churches today?

Consider the plight of a soldier returning from the Vietnam War. He arrives home and attends Sunday Mass. Everything inside the church is foreign. The statues, Stations of the Cross and the altar rail are gone, the tabernacle is hidden off to the side, there is a Risen Christ in place of the crucifix and banners float in the breeze. There is a lot of commotion and activity. People are going to and fro. A musician plays a protestant hymn and the congregation joins in. Some people are dressed like they are going to play tennis. People are talking. He is kissed and hugged by a person he never saw before. All of a sudden it is communion time and people are passing out hosts like they are tickets for a ball game. Is this the Catholic Church he knew as a child?

The Official Definition of the New Mass

"The Lord's Supper or Mass gathers together the people of God, with a priest presiding in the person of Christ, to celebrate the memorial of the Lord or Eucharistic sacrifice."

Sacramentary (p. 33)

The term Novus Ordo Missae is taken from the official Latin name approved for the new mass by Paul VI. It means, "the new order of the mass." Some people have developed appropriate English names for the novus ordo such as the "nervous disorder" or the "new mess."

Calvin's Definition of the Mass

The Mass "was simply the assembly of the faithful, gathered together in the name of Christ, to confess their sins and receive pardon, to hear Scripture and have it explained, to sing and profess their faith. To consecrate themselves to God, to make offerings, to pray, and, after reciting the Lord's Prayer, to receive the sacrament of the body and blood of the Lord." (Murphy p. 315)

The definitions of both the Novus Ordo Missae and Calvin indicate a coming together of the people. They are essentially the same. These are not the definition of the true Mass which is a reenactment of the Sacrifice on Calvary. The Catholic Mass has never before been called the Lord's Supper. St. Paul condemns the meal and Last Supper concepts of the Mass.

"So then when you meet together, it is no longer possible to eat the Lord's Supper. For at the meal, each one takes first his own supper, and one is hungry, and another drinks overmuch. Have you not houses for your eating and drinking? Or do you despise the church of God and put to shame the needy?"

(I Cor. 11, 20-22)

Gradual Changes in the Mass

The changes which took place in the liturgy were gradual and subtle. On July 25, 1960, John XXIII approved a new set of rules to be followed for the Missal and the Divine Office (prayers which priests are obligated to recite daily).

The various changes that have taken place in the Mass find their origin in the Constitution on the Sacred Liturgy of December 4, 1963, and the Instruction of the Sacred Congregation of Rites on Proper Implementing of the Liturgy Constitution of October 18, 1964. The latter proposed a reform of "the entire order of the Mass." (Instruction no. 48) This was carried out to the letter. The real work to change the Mass began in March, 1964.

In 1964, the prayers at the foot of the altar were shortened and the Leonine Prayers recited after Low Mass were eliminated.

On March 7, 1965, the Last Gospel was dropped. On May 4, 1967, the Sacred Congregation of Rites gave instructions on further liturgical reforms thus preparing the way for the new mass.

June 29, 1967, The Canon of the Mass began to be recited in a loud voice and changes occurred in the communion and dismissal rites.

October 1967, A special episcopal synod took place in Rome at which the bishops were asked their opinions on the new mass. There were 71 in favor of it, 43 had strong opposition to it, 62 had substantial reservations about it, and 4 abstained from voting. Cardinals Ottaviani and Bacci opposed the new mass as something almost heretical. Is "almost heretical" the description you would expect for the replacement of the Perpetual Mass?

May 23, 1968, The Canon of the Mass could be recited in the vernacular. The destruction of the last vestiges of the Holy Sacrifice of the Mass was carried out in March 22, 1970, with the introduction of the Novus Ordo Missae (The new order of the mass). This liturgy was approved by Paul VI on April 3, 1969.

In 1969, Communion in the hand was permitted with permission of the local bishop. The United States adopted the practice in June, 1977.

"Priestless masses" could be conducted by a religious, a lay person or a deacon with permission of the bishop as of June, 1988. Permission for the laity to preach at mass was given on November 16, 1988.

Paul VI in his Motu Proprio Paschalis Mysterii of February 14, 1969, stated that the Canon of the Mass,

"...took on an unchangeable form during the fourth and fifth centuries.

"...We have decided to add 3 new Canons to this prayer. In conclusion, we wish to give the force of law to all that we have set forth concerning the New Roman Missal."

Regarding the Novus Ordo Missae, Paul VI stated in the November 27, 1969 edition of L'Osservatore Romano that,

"This change has something astonishing about it, something extraordinary. This is because the Mass is regarded as the traditional and unchangeable expression of our religious worship and the authenticity of our faith."

The Orations of the Mass

The orations of the Latin Mass convey a different message than that of the new theology of Vatican II. The orations of the Mass, which are also called collects or prayers, were therefore changed to reinforce and promote the teachings of Vatican II. They were not merely mistranslated. But, they were either completely eliminated or rewritten.

"...The traditional Missal contains 1182 orations. About 760 of those were dropped entirely. Of the approximately 36% which remained, the revisers altered over half of them before introducing them into the new Missal. Thus, only some 17% of the orations from the old Missal made it untouched into the new Missal."[206]

Protestants Helped Write the New Mass!

Fr. Annibale Bugnini, whom many claim was a Freemason, was the principal author of the new mass. The six protestant ministers who helped him compose it were Dr. George, Canon Jasper, Dr. Shepherd, Dr. Kenneth, Rev. Eugene Brand and Dr. Max Thurian. These men were members of Anglican and Lutheran Churches, the Taize Community and the World Council of Churches. They do not believe that Christ is truly present in the Holy Eucharist except in a figurative or protestant sense.

Memorial but not Reenactment

The new eucharistic prayers merely tell the story of the Last Supper, but they do not reenact Christ's actions there. They are similar to a news correspondent's report of the event. The priest does not "look up to heaven" and the bread and wine offered during the new mass are not blessed at the consecration during any of the eucharistic prayers. This differs from what Christ did at the Last Supper. Scripture explicitly says:

"He blessed it." (Matt. 26, 26. Mark 14, 22)

A further problem is that the words Christ used at the Last Supper were purposely mistranslated. As a result, the bread and wine remain bread and wine.

Merely recalling the Last Supper at the new mass is not enough. In the traditional Mass, the priest must do the same actions that Christ did as stated by Cardinal Cajetan, "{Christ's} command, 'Do this...', is fraught with deep meaning. For he does not bid us 'Say this ...' but 'Do this ...', in order to indicate that what he commands is not merely a saying but a doing, and that what is to be said is important not merely as spoken words but for what is done thereby. He means us to understand that the words of consecration are words which effect what they signify. And when he says 'in commemoration of me', he distinguishes between doing and commemorating. Very significantly, he does not say, 'commemorate this,' but 'do this in commemoration of Me.' "

(De missae sacrificio et ritu contra Lutheranos, cap. 3)[207]

Memorial Dinner

"Having removed the keystone, the reformers had to put up scaffolding. Having suppressed the real purposes of the Mass, they had to substitute fictitious purposes of their own. This forced them to introduce actions stressing the union between priest and faithful, or among themselves—this led to the ridiculous attempt to superimpose offerings for the poor and for the Church on the offering of the host to be immolated.

"The fundamental uniqueness of the Victim to be sacrificed will thus be completely obliterated. Participation in the immolation of Christ the Victim will turn into a philanthropists' meeting or a charity banquet."[208]

In other words, the new mass is like a testimonial dinner in which a group of nice people sit around and eat a piece of bread and hoist a glass of wine in memory of their old friend Jesus. The fact that many parishes have initiated the practice of standing and suppressing the use of bells at the consecration instead of the faithful kneeling to adore their God and ringing bells to call their attention to Christ descending from heaven to replace the bread and wine on the altar, is further proof that there is a lack of belief in the Real Presence of Christ in the eucharist at the new mass.

Lutheran Elements in the New Mass

National Geographic Magazine on page 461 in its October 1983 issue stated,

"The vigorous Church of Rome of today incorporates more of Luther's reforms than most laymen realize."

Paul VI added the words, "which is given up for you" to the consecration of the bread during Mass. Interestingly enough, this is the same change Luther and Cranmer made in the Canon of the Mass. Neither one of these men believed in the Real Presence of Christ in the Holy Eucharist.

The committee preparing the new mass wished that individual diocesan committees decide which aspirations be recited after the consecration. In his memoirs, Bugnini related that he brought the matter to the attention of Paul VI who stated,

"...if the initiative were left to the Bishops' Committees, inappropriate exclamations such as 'My Lord and My God' would be introduced."[209]

The Lutheran liturgical phrase, "Christ has died. Christ has risen. Christ will come again", therefore found its place in the new liturgy.

Facing the People Not the Tabernacle

Martin Luther instituted the practice of offering the mass on a table facing the people. It gets the people used to the idea that the mass is merely a "meal" and not a sacrifice. As a result, man becomes the focus of attention, not God.

"Fr. Louis in his book Liturgy and Architecture, has conclusively shown that there is absolutely no evidence from antiquity that the priest ever for any reason faced the people while saying Mass. Monsignor Klaus Gamber, director of the Liturgical Institute at Regensburg, stated 'that there never was a celebration facing the people in either the Eastern or Western Church. Instead there was a turning toward the East."[210]

Non Catholic Elements in the New Mass

The opening prayers of the Novus Ordo Missae (the new mass), the Lutheran service and the Episcopalian services are all very similar. The novus ordo and the Lutherans use a small letter c for the word Catholic during the Nicene Creed. The offertory prayers of the novus ordo are based on the Jewish form of grace before meals. The four catholic, eucharistic prayers, the Lutheran and Episcopalian forms all are narrations of the Last Supper. No actual real presence of Christ in the Eucharist is alluded to in any of the forms. A protestant type of the Lord's Prayer is utilized by all and the dismissal of all three services are very similar.

A nun in Los Angeles wanted to check things out for herself. She attended an Episcopalian service and was shocked to find out that the same Scripture reading she heard at the novus ordo earlier in the day was read at the Episcopalian service.

Entertainment Centers

"Creative liturgies" composed by laity, youth groups and children have changed the entire concept of going to church from the act of worshipping God to a form of entertainment for man. As a result, school programs, musical concerts and rock groups have found a new home in Catholic churches. "Do your thing", has replaced, "Do this in remembrance of Me." Some of the obnoxious things brought up at the Offertory procession portrays the extent that the liturgy has moved away from God and has become man centered.

What relationship do slide presentations, helium balloons, banners and ballet dancers have with the sacrifice of Christ on Calvary or the Last Supper? If the modern innovations have no direct link with the actions of Christ, what value do they have in God's eyes and why do they continue?

Changing God's Name in the New Mass

The January 10, 1993 issue of the Buffalo (NY) News is quoted below and explains how Bishop Edward D. Head plans on removing the terms "God," "Father" and "Jesus" from the new mass.

" 'Father' and 'Lord' could be replaced by 'Compassionate One' or 'Giver of Gifts' in mass prayers in the Catholic Diocese of Buffalo under new guidelines for inclusive language."

Other titles that would replace the words, Lord, or Father include,

"Loving One,... God of Wonder, Eternal God, Loving Creator and Most High..."[211]

Those opposing the change claim that,

"Jesus called God only by the name Father... {and} that using substitute titles for 'Jesus' denies his maleness, making him genderless."[212]

The International Commission on English in the Liturgy (ICEL) has presented a "newer" mass to the English speaking world which has implemented many of the same changes proposed by Bishop Head of Buffalo.

"The translation diminishes the fatherhood of God, as well as the role of Mary and the priesthood, and makes needless alterations in the Lord's prayer and other familiar texts... They also stretch to avoid male pronouns referring to God, and sometimes delete 'Son of God' as a designation for Jesus Christ."[213]

"San Francisco Jesuit Joseph Fessio, editor of Catholic World Report, is more direct.

"If you change the language of the liturgy and prayers and feminize it," he says, "you're ultimately changing the religion."[214]

The new church is following the trend of the protestants who are feminizing prayers and even Scripture itself as documented in the November 23, 1992 edition of Time .

The changing of God's name is actually a subtle way of denying the Holy Trinity and Christ's redemptive action on the Cross. The new church has been trying to please everyone except God. They have passed from the bizarre to the ridiculous. The new church is so busy worrying about everyone else's rights that somehow God's rights always get overlooked.

The "Newer Mass"

Cardinal Mahony of Los Angeles was incensed at the inaccurate translations. The October 26, 1992 issue of Time page 72, quoted text from a letter that the cardinal wrote to various prelates which,

"...stated that he was 'quite alarmed' over the prospect of a 'seriously flawed' Mass. The occasional improvements, he said, are overshadowed by 'many questionable poor translations and outright changes in meaning.' He charged that the anonymous revisers were supposed to simply retranslate the Latin but strayed 'far beyond' their mandate by altering rubrics and even theology."

New Lord's Prayer

"Ever since Vatican II, we have heard, 'please, please don't start tampering with our prayers again.' "[215]

The protestant type of ending added to the "Our Father" in the new mass was not enough. The prayer Christ Himself taught the apostles had to be changed to suit modern man. The word trespasses is being changed to sins. The phrase, lead us not into temptation is being changed to save us from the time of trial.

"Mahony says that when deeply ingrained liturgical phrases are dropped, you have not just made a translation change—you have now made it impossible for generations to pray together."[216]

It may well have been their intent in the first place.

Do The Words Many And All

Mean The Same Things?

If there was a plane crash and the newspaper headline stated that all aboard were killed, it would be a terrible disaster. If only many aboard were killed, at least some of the relatives would see their loved ones again. In the former case there would be no survivors. There is an essential difference between the meaning of the words many and all. One is all encompassing. The other terminates at a specific point.

To substitute one word for another is a common practice of everyday life. A dictionary and a thesaurus are standard equipment on most desks to facilitate this process. Yet society does not tolerate a substitution of words that have entirely different meanings. As English teachers put it, "Say what you mean and mean what you say."

The form of consecration of the Mass has been altered to more closely resemble some protestant liturgies. In place of the words of Christ, others have been substituted. One of the essential changes deals with the substitution of the word all in place of the word many in reference to the efficacious fruit of Christ's sacrifice on Calvary. This alteration does not seem too important until one sees the subtle implication.

What Words Did Christ Use?

"The Words of Consecration are not from Scripture alone but also from Tradition. Christ used specific words to change the bread and wine into his Body and Blood. The Catholic Church has retained these words as the formula of Consecration." Pope Innocent III (1198-1216)

Some of the words of the consecration form are not found in scripture but come from apostolic times. These include "with His eyes lifted up to heaven" and "Mystery of Faith."

"For who would be so presumptuous and daring as to insert {much less remove} these things out of his own devotion? In truth, the Apostles received the form of the words from Christ Himself, and the Church received it from the Apostles themselves."[217]

Many or All?

In 1967, the International Committee for English in the Liturgy (ICEL) changed the words used for the consecration of the wine in the Mass by replacing the word many with the word all. The conniving committees that translated the new mass from the Latin into the other modern languages made the same change.

What they have done by substituting all men for many is to imply that all men are saved. The entire meaning of the form is completely changed by substituting the word all for many. This one little word is absolutely essential to the new perverted theology of Vatican II for it opens the door to interfaith and false ecumenism.

"Nothing is more dangerous than the heretics who, while conserving almost all the remainder of the Church's teaching intact, corrupt with a single word like a drop of poison, the purity and simplicity of the Faith which we have received through tradition from God and through the Apostles." (Satis Cognitum Pope Leo XIII)

Who Are We To Believe, Jesus Christ

or Joachim Jeremias?

"The word many was used by Our Lord and Savior Jesus Christ.[218]

We find it in the Aramaic language which Our Lord spoke. There is absolutely no excuse for the substitution of the word all unless those making the substitution purposely intended to destroy the sacrament of the Holy Eucharist and the Holy Sacrifice of the Mass.

The reason for the change is based neither on Tradition, Sacramental Theology, Sacred Scripture, the Doctors of the Church nor the teaching Magisterium of the Church. The sole reason for the change was that according to Joachim Jeremias, a non Catholic professor at the University of Gottingen,

"Aramaic does not possess a word meaning for all. "[219]

This explanation is not only absurd, but it is also contrary to fact as proven by Franz Rosenthal in his book A Grammar of Biblical Aramaic. The Aramaic language, which Christ spoke, has distinct words for many and all. So much for Joachim Jeremias' theory!

In spite of the fact that Aramaic does possess separate words for many and all , the reformers continued in their persistence to make the change to all in order to attain their ends.

The Reason for Using the Word Many

Christ redeemed all men and repaired for their sins by His death on the Cross. The redemptive act of Christ was sufficient for the salvation of all men. But God wanted men and women to do their part too. As a result, only many attain eternal life. They can attain this goal by having the merits of Christ applied to them through baptism (of water, desire or blood), being members of His Church, observing the Ten Commandments and by dying as friends of God i.e., having no serious sin on their soul. These are the individuals that Christ was speaking about at the Last Supper when He used the word many.

Christ spoke of the narrow gate that leads to eternal life. The broad way, which is being followed by multitudes, leads away from Christ.

"Enter by the narrow gate. For wide is the gate and broad is the way that leads to destruction and many there who enter that way. How narrow the gate and close the way that leads to life! And few there are that find it." (Matt. 17, 13-14)

The Catechism of the Council of Trent on pp. 227-8 declares,

"With reason therefore, were the words for all not used, as in this place the fruits of the Passion are alone spoken of and to the elect only did His Passion bring the fruit of salvation. And this is the purport of the Apostle, (Heb. 9, 28) when he says: 'Christ was offered once to exhaust the sins of many;' and also of the words of Our Lord in John: 'I pray for them: I pray not for the world, but for them whom Thou hast given Me, because they are Thine.' " (John 17, 9)

The comment made by St. John Chrysostom on (Heb. 9, 28) which is given in the Confraternity Edition of the New Testament states,

"His death was offered to prevent the ruin of all, but He did not take away the sins of all, because they themselves were unwilling."

"The additional words 'for you and for many', are taken, some from Matthew, some from Luke, but were joined together by the Catholic Church under the guidance of the Spirit of God. They serve to declare the fruits and advantage of His Passion. For if we look at its value, we must confess that the Redeemer shed His Blood for the salvation of all; but if we look to the fruit which mankind have received from it, we shall easily find that it pertains not unto all, but to many of the human race. When therefore {Our Lord} said: for you, He meant either those who were present, or those chosen from among the Jewish people, such as were, with the exception of Judas, the disciples with whom He was speaking. When He added, and for many, He wished to be understood to mean the remainder of the elect from among the Jews or Gentiles."[220]

St. Thomas Aquinas wrote,

"Some have maintained that the words 'This is the chalice of My Blood' alone belong to the substance of the form, but not those words which follow. Now this seems incorrect, because the words which follow them are determinations of the predicate, that is of Christ's Blood; consequently they belong to the integrity of the expression."[221]

These essential changes in the words of consecration leave room for serious doubts about the validity of the new mass. This topic will be covered in the following pages.

Seventy six Rites in the Church all use the same formula for the Consecration of the Bread. Ancient liturgies dating back to Apostolic times including the Traditio Apostolica, Fragment of Deir-Balizeh, Prayer Book of Serapion, Testamentum Domini, the Liturgies of St. James, St. Basil, St. Chrysostom, St. Mark and St. Cyril all use the terms for many or for you. None use the words, for all .

Forms Used By Eastern Rites of the Catholic Church for the Consecration of the Wine

BYZANTINE: "This is My Blood of the New Testament, that is shed for you and for many for the forgiveness of sins."

ARMENIAN: "This is My Blood of the New Testament, which is shed for you and for many for the expiation and forgiveness of sins."

COPTIC: "For this is My Blood of the New Covenant, which is shed for you and for many for the forgiveness of sins."

ETHIOPIC: "This is my Blood of the New Covenant which shall be poured out and offered for the forgiveness of sins and eternal life of you and of many."

MARONITE: As in the Latin Rite

CHALDEAN: "This is My Blood of the New Covenant, the mystery of faith, which is shed for you and for many for the forgiveness of sins."

MALABAR: "For this is the chalice of My Blood of the New and Eternal Testament, the mystery of faith, which is shed for you and for many for the remission of sins."[222]

The Scriptural Texts and the

Words of the Canon of the Mass[223]

Canon: Take and eat ye all of this

Matthew: Take ye and eat

Mark: Take ye

Luke: -—

Paul: (Take ye and eat: supplied from St. Matthew)

Canon: For this is My Body

Matthew: This is My Body

Mark: This is My Body

Luke: This is My Body, which is given for you

Paul: This is My Body, which (shall be delivered) for you

Canon: Take, and drink ye all of it

Matthew: Drink ye all of this

Mark: -—

Luke: -—

Paul: -—

Canon: For this is the chalice of My Blood, of the New and Eternal Testament: the Mystery of Faith: which shall be shed for you and for many, unto the remission of sins.

Matthew: For this is the Blood of the New Testament, which shall be shed for many unto the remission of sin.

Mark: This is My Blood of the New Testament, which shall be shed for many.

Luke: This is the chalice, the New Testament in My Blood which shall be shed for you.

Paul: This chalice is the New Testament in My Blood.

Canon: As often as you do these things, you shall do them in remembrance of Me.

Luke: Do this for a commemoration of Me.

Paul: This do for the commemoration of Me. For as often as you eat this Bread and drink this Chalice, you proclaim the death of the Lord until He comes."

Table 11

Serious Doubts About The Validity Of The New Mass

"He who goes about to take the Holy Sacrifice of the Mass from the Church plots no less a calamity than if he tried to snatch the sun from the universe." Blessed John Fisher[224]

"The devil has always attempted by means of heretics to deprive the world of the Mass." St. Alphonsus Liguori[225]

The text of this section is taken from the writings of two of the greatest theologians of the Catholic Church, namely St. Thomas Aquinas and St. Alphonsus Liguori. Their writings are considered the authoritative references on theological questions and are renowned for their clarity and conciseness. Other Catholic theologians are also referenced in the text. Reference will also be made to De Defectibus which is located in the front of the Missale Romanum. This decree defines what should be done if there is a defect regarding the consecration of the bread and wine at Mass.

Defects in the Mass That Affect Validity

A number of factors contribute to the validity of the Mass. The priest has a serious obligation to offer Mass according to Christ's directives .

"The priest who is about to celebrate Mass should take every precaution to ensure that none of the requisites for the consecration of the Sacrament of the Eucharist shall be wanting.

Defective Matter

"Defects may arise in respect of the materials to be consecrated, in respect of the formula to be used, and in respect of the consecrating minister. If any one of these, namely, right materials, right formula and intention, and priestly ordination of the Celebrant, is lacking, then there is no Sacrament.

"Defects may arise in respect of the materials if any requisite is lacking. It is requisite that the bread shall be wheaten and the wine made from the juice of the grape."[226]

"If the bread is not wheaten; or if so much other grain is mixed with the wheat that the bread is no longer wheaten; or if it is otherwise adulterated, the Sacrament is not consecrated."[227]

Correct Form

Christ said,

"Do this in remembrance of Me." (Luke 22, 19)

By these words, Christ commanded the priests of the Catholic Church to follow the pattern He Himself had previously laid down. The priest cannot arbitrarily make up his own formula of words or use different words from what Christ used and expect the same effect to take place during the Consecration of the Mass.

St. John Chrysostom wrote,

"As the words which God {Christ} pronounced are the same as those which the priest utters today, so, too, the sacrifice is exactly the same."[228]

"When, however, it has come to the point that the venerable Sacrament is to be accomplished, then he {the priest} does not use his own words, but he uses the words of Christ. Therefore the words of Christ accomplish the Sacrament."[229]

Defective Form

"Now it is clear, if any substantial part of the sacramental form be suppressed, that the essential sense of the words is destroyed; and consequently the sacrament is invalid."[230]

"The other part to be considered is the meaning of the words. For since in the sacraments, the words produce an effect according to the sense which they convey, as stated above, we must see whether the change of words destroys the essential sense of the words: because then the sacrament is clearly rendered invalid."[231]

"If anyone abbreviates or changes something of the form of consecration, and the words do not signify the same thing, he does not confect the sacrament."[232] St. Alphonsus Liguori

"If anyone removes or changes anything in the form of the consecration of the Body and Blood, and by this change of words, does not signify the same thing as these words do, he does not confect the Sacrament."[233]

"Defects may arise in respect of the formula, if anything is wanting to complete the actual words of consecration. The words of consecration, which are the formative principle of the Sacrament, are as follows:

Hoc est enim Corpus meum; and Hic est enim calix Sanguinis mei, novi et aeterni testamenti; mysterium fidei, qui pro vobis et pro multis effundetur in remissionem peccatorem.

"If any omission or alteration is made in the formula of consecration of the Body and Blood, involving a change of meaning, the consecration is invalid. An addition made without altering the meaning does not invalidate the consecration, but the celebrant commits a mortal sin."[234]

St. Athanasius in his Sermon to the Newly Baptized said,

"As long as the prayers and the invocations are not finished, they (the bread and wine) are nothing but bread and wine. As soon as the great and wonderful prayers are said, then the bread becomes the body and the chalice becomes the blood, of Our Lord Jesus Christ."

"Matter and form must be certainly valid. Hence one may not follow a probable opinion and use either doubtful matter or form. Acting otherwise, one commits a sacrilege."[235]

"In conferring the sacraments as also in the consecration of the Mass, it is never allowed to adopt a probable course of action as to validity and to abandon the safer course of action. The contrary is condemned by Pope Innocent XI (1670-1676). To do so is a grievous sin against religion, charity, and justice."[236]

Defective Intention

A priest must intend to change the bread and wine present before him at Mass into the Body and Blood of Christ for Transubstantiation to take place.

"If a priest did not intend to consecrate, but made a pretense of doing so, his intention was defective."[237]

If this intention is lacking, Christ does not become present on the altar. The bread and wine would remain merely bread and wine. This would occur if the priest believed in only a spiritual or symbolic presence of Christ in the Eucharist. These theories are taught in modern seminaries today.

"If, as Luther claimed, the effect of the words of consecration is to render the substance of the Body of Christ present in the bread (impanation) or side by side with the bread (consubstantiation), it is no longer true that this is the Body of Christ; rather in such a hypothesis, Christ should have said 'here is the body of Christ.' Rightly, therefore, does the Council of Trent present Transubstantiation as the logical outcome of the words of Christ at the Last Supper."[238]

Summary

After carefully analyzing the new mass and evaluating all the areas that are defective, an individual will reach the following conclusion:

At times, substances other than bread and wine (e.g. taco, cookies, millet or cassava root cakes, grape juice, corn wine, Kool Aid, tequila, etc.) are used for the new mass and therefore that mass is certainly invalid. The new mass uses different words from those used by Christ and therefore the validity of the consecration is seriously doubtful. The intention of the priest to change the bread and wine into the Body and Blood of Christ is often not present because the new theology teaches a symbolic presence of Christ. Modern priests are ordained to preside over the people and not to offer sacrifice. This defect of intention renders their ordination doubtful. If they are not priests, they have no power to change the bread and wine into the Body and Blood of Christ. These changes definitely prove that a new church has developed since Vatican II.

If the new mass is not a Catholic liturgy; if it teaches doctrines different from what Christ taught, if there are serious doubts whether Christ is present in the eucharist in the new mass and whether the priest is validly ordained, a Catholic should stay away from it.

If the only church in town happened to be a protestant church, a Catholic surely could not attend services there. The same principle can apply to the new mass. If it is not a Catholic ceremony, a Catholic has no business being there.

Let's now take a look at how much of the traditional Mass has been left out.

A Comparison Of The Protestant

And The New Catholic—Eucharistic Prayers

The Latin Rite of the Roman Catholic Church had one liturgy observed throughout the world. This uniformity made it possible for a Catholic priest to offer Mass anywhere in the world. The reforms of Vatican II ushered in four eucharistic prayers which parallel the episcopalian and lutheran forms.

Please compare the texts to see the similarities. They are taken directly from the stated reference books. The problem with this similarity is that the Episcopalians and Lutherans do not believe in the Real Physical Presence of Christ in the Holy Eucharist. The bread and wine remain bread and wine once their eucharistic prayers are completed. Catholics believe that after the prayers of the consecration are completed, the bread and wine become the Body and Blood of Christ. Why were these prayers changed? Use of any of the four new eucharistic prayers by catholic priests leaves serious doubts about the validity of the consecration as shown in the previous section.

The texts quoted in this chapter are taken from: The Book of Common Prayer, New York: The Church Hymnal Corp. 1979. The Lutheran Book of Worship, Minneapolis: Augsburg Publishing House, 1978. Sacramentary, New York: Catholic Book Publishing Co. 1974.

Episcopalian Eucharistic Prayer 1

"For in the night in which he was betrayed, he took bread; and when he had given thanks to thee, he brake it, and gave it to his disciples, saying, take, eat, this is my body, which is given for you. Do this in remembrance of me.

"Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; for this is my Blood of the New Covenant, which is shed for you, and for many, for the remission of sins. Do this, as oft as ye shall drink it, in remembrance of me."

Episcopalian Eucharistic Prayer 2

"For in the night in which he was betrayed, he took bread; and when he had given thanks to thee, he broke it, and gave it to his disciples, saying, take, eat, this is my Body, which is given for you. Do this in remembrance of me.

"Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink this, all of you; for this is my Blood of the New Covenant, which is shed for you, and for many, for the remission of sins. Do this, as oft as ye shall drink it, in remembrance of me."

Episcopalian Eucharistic Prayer A

"On the night he was handed over to suffering and death, our Lord Jesus Christ took bread; and when he had given thanks to you, he broke it, and gave it to his disciples, and said, "Take, eat; This is my Body which is given for you. Do this for the remembrance of me.

"After supper he took the cup of wine; and when he had given thanks, he gave it to them, and said, "Drink this, all of you: This is my Blood of the new Covenant, which is shed for you and for many for the forgiveness of sins. Whenever you drink it, do this for the remembrance of me."

Episcopalian Eucharistic Prayer B

"On the night before he died for us, our Lord Jesus Christ took bread; and when he had given thanks to you, he broke it, and gave it to his disciples, and said, "Take, eat: This is my Body, which is given for you. Do this for the remembrance of me.

"After supper he took the cup of wine; and when he had given thanks, he gave it to them, and said, "Drink this, all of you: This is my Blood of the new Covenant, which is shed for you and for many for the forgiveness of sins. Whenever you drink it, do this for the remembrance of me."

Episcopalian Eucharistic Prayer C

"On the night he was betrayed he took bread, said the blessing, broke the bread, and gave it to his friends, and said, "Take, eat: This is my Body, which is given for you. Do this for the remembrance of me.

"After supper, he took the cup of wine, gave thanks, and said, "Drink this, all of you: This is my Blood of the new Covenant, which is shed for you and for many for the forgiveness of sins. Whenever you drink it, do this for the remembrance of me."

Episcopalian Eucharistic Prayer D

"When the hour had come for him to be glorified by you, his heavenly Father, having loved his own who were in the world, he loved them to the end; at supper with them he took bread, and when he had given thanks to you, he broke it, and gave it to his disciples, and said, "Take, eat: This is my Body, which is given for you. Do this for the remembrance of me.

"After supper he took the cup of wine; and when he had given thanks, he gave it to them, and said, "Drink this, all of you: This is my Blood of the new Covenant, which is shed for you and for many for the forgiveness of sins. Whenever you drink it, do this for the remembrance of me."

Lutheran Eucharistic Prayer

"In the night in which He was betrayed, Our Lord Jesus took bread, and gave thanks; broke it, and gave it to his disciples, saying: Take and eat; this is my body, given for you. Do this for the remembrance of Me.

"Again, after supper, he took the cup, gave thanks, and gave it for all to drink, saying: This cup is the new covenant in my blood, shed for you and for all people for the forgiveness of sin. Do this for the remembrance of Me."

Another Lutheran Form

"In the night in which He was betrayed, Our Lord Jesus took bread, and gave thanks; broke it, and gave it to his disciples, saying: Take and eat; this is my body given for you. Do this for the remembrance of Me.

"Again after supper, he took the cup, gave thanks, and gave it for all to drink, saying: This cup is the new covenant in my blood, shed for you and for all people for the forgiveness of sin. Do this for the remembrance of me. For as often as we eat of this bread and drink from this cup, we proclaim the Lord's death, until he comes."

Following the second form, the people join with the minister saying:

Christ has died. Christ has risen. Christ will come again.

Eucharistic Prayers Used in Catholic Churches

Since Vatican II

Eucharistic Prayer 1

"The day before he suffered he took bread into his sacred hands, and looking up to heaven, to you, his almighty Father, he gave you thanks and praise. He broke the bread, gave it to his disciples and said: Take this, all of you, and eat it: this is my body which will be given up for you.

"When supper was ended, he took the cup. Again he gave you thanks and praise, gave the cup to his disciples, and said: Take this, all of you, and drink from it: this is the cup of my blood, of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven. Do this in memory of Me."

Eucharistic Prayer 2

"Before he was given up to death, a death he freely accepted, he took bread and gave you thanks. He broke the bread, gave it to his disciples and said: Take this, all of you, and eat it: this is my body which will be given up for you.

"When supper was ended, he took the cup. Again he gave you thanks and praise, gave the cup to his disciples, and said: Take this, all of you, and drink from it: this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven. Do this in memory of Me."

Eucharistic Prayer 3

"On the night he was betrayed, he took bread and gave you thanks and praise. He broke the bread, gave it to his disciples, and said: Take this, all of you, and eat it: this is my body which will be given up for you.

"When supper was ended, he took the cup. Again he gave you thanks and praise, gave the cup to his disciples, and said: Take this, all of you, and drink from it: this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven. Do this in memory of me."

Eucharistic Prayer 4

"He always loved those who were his own in the world. When the time came for him to be glorified by you, his heavenly Father, he showed the depth of his love. While they were at supper, he took bread, said the blessing, broke the bread, and gave it to His disciples, saying: Take this, all of you, and eat it: this is my body which will be given up for you.

"In the same way, he took the cup, filled with wine. He gave you thanks, and giving the cup to his disciples, said: Take this, all of you, and drink from it: this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven. Do this in memory of me."

Following the eucharistic prayers, the people join the president singing:

"Christ has died. Christ has risen. Christ will come again."

(Have you seen this exclamation elsewhere?)

Close analysis of the eucharistic prayers listed on the previous pages show many similarities. The same changes made by Martin Luther and Archbishop Cranmer to turn the Mass into a memorial meal were capitalized on by those who composed the new mass of Vatican II. The non scriptural elements were removed from the eucharistic prayers. The words of institution were transformed into a mere narrative of the Last Supper and became symbolic in nature. The Canon of the Perpetual (Latin) Mass, on the contrary, repeats the exact words and actions of Christ at the Last Supper. These words and actions had been preserved intact from Sacred Scripture and Divine Tradition. As a result of these intentional essential changes, the bread and wine remain bread and wine after the recitation of the eucharistic prayers. This has been documented on the previous pages of Chapter 2.

Chapter I.

The Changes of Vatican II

are

Nothing New

The Changes of Vatican II

are Nothing New

Luther's Work in Germany

Martin Luther of Wittenberg, Germany had his own ideas of reforming the Mass and the Church. His hatred for the Mass paralleled that of the other "reformers." "Martin Luther had strong reservations against the idea of sacrifice in the Mass... Therefore Luther, and all the reformers, rejected entirely the idea of sacrifice in the Mass and insisted that the sacrament was a gift of God to man and not an offering of man to God."[i]

"The new rite—a service preparatory to the congregation receiving the communion was, as far as the Creed, identical with the Mass. Then, after a sermon, the service resumed, but at the Preface. The Canon of the Mass was omitted, the words of consecration being said, or rather sung, by the celebrant immediately after the Preface. The elevation of the consecrated bread and wine was retained, 'for the weaker brethren.' Then was sung the Pater Noster, the celebrant communicated himself—and next the congregation, under both kinds. The Latin language continued to be used at first, but within a year Luther's German version replaced it. From what survived of the ancient rite, every expression referring to what was being done as a sacrifice was carefully cut out."ii

The practice of the laity handling communion is actually based on the action of an apostate priest named Carlstadt who was a close friend of Martin Luther. Carlstadt offered a memorial meal service on Christmas Day, 1521. He invited those present to come to the front of the church and communicate themselves. Carlstadt did not believe Christ was actually present in the host so it seemed only right to allow the laity to partake of the bread and wine themselves. Thereby, they might eventually reach the same conclusion he did, that Christ is only symbolically present in the eucharist.

The changes of Vatican II closely parallel those made by Luther and the reformers. The doctrines are vague and theological terminology is often ambiguous. The Mass is replaced by a service offered on a table in the vernacular with the minister (president) facing the people. The crucifixes are replaced by crosses. Statues are eliminated as well as Stations of the Cross, altars, altar rails, confessionals, and other liturgical furnishings. Popular hymns find their place in the liturgy. Vestments, if not eliminated, are made as simple and plain as possible. The belief in the Real Presence of Christ in the Eucharist is replaced by a symbolic presence; therefore Communion is received standing and in the hand. Priests no longer are mediators between God and man, but merely presiders over the eucharist. Lay ministers soon develop an important official role in the church.

"While the other reformers had prepared new orders of service quite unlike the structure of the Mass, Luther was conservative. He kept the Mass, purging it of unevangelical features... Only at the point of the prayer of the consecration did he seem to use a rough hand. At least so many Lutheran scholars feel. Ripping out all that followed after the Preface and the Sanctus, he permitted only the words of institution and the Lord's Prayer. This practice for the most part has been followed by Lutheran Churches ever since."iii

The following text is the Lutheran definition of the Eucharist:

"The Holy Communion is a service celebrating reconciliation, it is a means of grace by which the common life of God's new community is fostered and sustained and this new people is propelled into the world to engage in the mission which they have been given."iv

The campaign to promote Luther's new religion went along rather smoothly. Preachers mounted the pulpit and spread the new doctrines. Ambitious and crafty men saw the Bible religion as the means of furthering their own evil ends. Churches were ransacked and their precious adornments sold or destroyed. Local lords took over convents and monasteries and turned them into manors.

The changes effected in the churches were gradual. As a result, many of the German people did not realize, until it was too late, that they were no longer Catholic. Catholic churches became Lutheran churches in a matter of years.

Sayings of Martin Luther

"The Mass is not a sacrifice...call it a benediction, the Eucharist, the Lord's Table, the Lord's Supper, memory of the Lord, or what ever you like, just as long as you do not dirty it with the name of a sacrifice..."[v]

"That abominable canon {of the Mass} is a confluence of puddles of slimy water which have made the Mass a sacrifice. The Mass is not a sacrifice, it is not the act of a sacrificing priest. Together with the canon, we discard all that implies an oblation."vi

"When the Mass has been overthrown, I think we shall have overthrown the Papacy. I think it is in the Mass, as on a rock, that the papacy wholly rests...everything will of necessity collapse when their sacrilegious and abominable Mass collapses."vii

Excerpts from a

Lutheran Catechism

"If then, with the bread, Christ's body is eaten and with the wine Christ's blood is drunk, does it follow that the substance of the bread and wine is essentially changed into the substance of the body and blood of Christ, so that of the bread and wine nothing remains but the external appearance of their accidents? Not at all;...This transubstantiation is a purely papistic figment, and had no foundation in the words of institution nor in any other part of the scriptures.

"What do you think of the Sacrifice of the Mass, in which it is pretended that Christ is daily offered by the priests, in an unbloody manner, for the sins of the living and the dead?

"I hold this to be abominable desecration of the Holy Supper, which directly conflicts with the institution of Christ itself, as it was designed for the living (not for the dead), to be eaten and drunk (not to be offered)."viii

Calvin's Work in Switzerland

"Zwinglius, Calvin, and other sectarians totally demolished what had been spared by Luther. The images of the crucified Redeemer and of the saints, pictures as well as statues and masterpieces of art were hewn into pieces; the organs and altars were broken up; even the graves were ransacked, and the bones of the saints trampled upon and burned to ashes."ix

John Calvin, who founded the Calvinist Church in Geneva, Switzerland, modeled his "Mass" on the Lutheran service. A facade of the Latin Mass remained while the essential features were removed.

Excerpts from a

Calvinist Catechism

"The Lord's Supper teaches us that we have the full remission of our sins through the unique sacrifice of Jesus Christ, which He offered once for all on the cross; and that, through the Holy Spirit, we have been incorporated in Christ, who now sits bodily at the right hand of the Father in Heaven and wants our adoration.

"The Mass, on the other hand, teaches people that the living and the dead do not have remission of sins through the Passion of Jesus Christ, unless Christ is sacrificed everyday for them by the priest celebrant. And it teaches that Christ is bodily present under the appearances of bread and wine, and therefore is to be adored under those forms. Thus the Mass, in essence, is nothing but the denial of Christ's unique Passion and Sacrifice and an abominable idolatry."[x]

Calvin, in his Institutes of 1536, stated that, "The people sang themselves into the Reformation." Popular hymns expressing new doctrines and teachings subtly transformed the beliefs of the populace.

"Calvinist worship, then, is austere; it eliminates the extras, the images, the statues, the ceremonies; ritual is impoverished and the liturgy in any proper sense is lost."xi

Liturgical Changes in England

A similar chain of events occurred in England a few years later. Thomas Cromwell urged on by the passions of Henry VIII presented potential brides to the monarch when he tired of the previous ones. He presented Anne of Cleves, the daughter of a Protestant German nobleman, to help preserve the "reformation" of the realm. This was his downfall. The king disliked the match and sent Cromwell to the scaffold. "But his work was accomplished before his head fell; he had effected the breach with Rome, and by his looting of the Church, he made possible all the future steps by which England was transformed to a Protestant country from a Catholic country, at the same time giving the whole governing class of England a strong financial motive for never allowing the Mass to return to England if they could help it."xii

England, at the time, was experiencing a period of general laxity. "St. Thomas More described the English priests as a 'weak clergy lacking grace constantly to stand to their learning.' And for the laity, the Duke of Bedford may be spokesman when he refused to return the plundered property of the Church but threw his rosary into the fire saying that, much as he loved it, 'he loved his sweet Abbey of Woburn

more.' "xiii

Sir Thomas More, who was the Chancellor of England, refused to take the Act of Supremacy which made the king the supreme head of the Church in England. He was thereby arrested and imprisoned on April 17, 1534.

The movie called, A Man For All Seasons, based on Robert Bolt's famous book, contained the following lines.

"During that time, a lot of water flowed under the bridge, and one of the things that floated along on it is the Church of England...Typically this great effect was achieved not by bloodshed but by act of Parliament. Only an unhappy few were found to set themselves against the current of their times and in so doing to court disaster. For we're dealing with an age less fastidious than our own; when imprisonment without trial and examination under torture were common practice."

On being condemned to death for his Faith he replied,

"For one bishop of your opinion I have a hundred saints of mine; and for one Parliament of yours, and God knows of what kind, I have all the General Councils of the Church for 1000 years; and for one kingdom, I have all the Kingdoms of Christendom."xiv

He was beheaded on July 6, 1535.

Cranmer's Work in England

The archbishop of Canterbury, Thomas Cranmer, was one of the chief instruments in the destruction of the Catholic Faith in England. Through his duplicity under Henry VIII and during the regency of Edward VI, he cleverly applied the thinking of the reformers in Northern Europe. For example,

"He was particularly instrumental in deceiving the king over the new English translation of the Bible, which the king was assured was orthodox though the most essential words had been mistranslated so as to give scripture, particularly, the New Testament, a Protestant sense."xv

"Within 50 years after the rise of the Reformation, 200 different interpretations were given for the four words 'This is my Body.' A similar diversity of interpretation may be found concerning every other important text."xvi

August 1548, Cranmer's new English catechism, based on the Lutheran Catechism of Nuremberg helped prepare the populace for the changes in doctrine and ceremonies that were soon to follow.

January 15, 1549, The English Book of Common Prayer was approved for the new Liturgy and imposed upon the clergy.

"The first part of the new office for 'the Supper of the Lord and Holy Communion commonly called the Mass', closely followed the pattern of the Latin Mass from the Introit to the Creed. Then came the first striking difference: the omission of the offertory ritual relating to the preparation of the bread and wine, and of the accompanying prayers with their many references to the Eucharistic oblation. This ritual had been an integral part of the ancient liturgies. The 'offertory' now became merely the collecting of money for 'the poor mens' box' and for church dues. Gone were all the prayers and invocations of the former Latin rite which spoke of the sacrifice to be performed."xvii

Cardinal Merry Del Val of England,

"spoke of Cranmer and how that reformer had changed the Missal and compiled the Book of Common Prayer which was intended to do away with the Mass and the Catholic doctrine of transubstantiation. The order was given that all altars were to be destroyed and tables set up in their stead. Later Cranmer compiled a New Ordinal which deliberately excluded a priesthood capable of offering the Holy Sacrifice of the Mass...Five of the sacraments were cast out. Among them, the Sacrament of Holy Orders."xviii

Many English Catholics did not cooperate as willingly with these changes as the reformers would have wished. Full scale riots took place in the western and southern sections of England in the year 1549. On January 27, 1550, during the reign of Edward VI, the insurgency was brought to an end by the execution at Tyburn of the leaders of this rebellion.

"The Communion Service and the ordination rite had now been dissociated from the idea of a sacrificing priesthood. There still remained in every church, however, the silent reminder of the consecrated stone called the altar—the stone of sacrifice. In the course of the year 1550, the Reformers among the bishops began to order these to be taken down. Cranmer especially was active in this new change, and Nicholas Ridley, soon {in 1551} to be named Bishop of London. On November 24, 1550, the king's council ordered all the altars to be destroyed. Every parish was now to provide a table of wood, and on communion days this was to be used by the minister. The council issued, with these orders, an official explanation which makes crystal clear the nature of the official changes since 1547. 'The form of the table shall move the simple from the superstitious opinions of the Popish Mass unto the right use of the Lord's Supper. For the use of an altar is to make sacrifice upon it; the use of a table is to serve for men to eat upon.' "xix

English Book of Common Prayer

"In the preparation of this prayer book the archbishop called together a commission of bishops and learned theologians, and in using the missals and breviaries of the Catholic Church, to some extent quieted the convictions and sentiments of the Catholic people. While it was designed cunningly to deceive and to cover up the real principles and tenets of this new faith, yet to the ardent Catholic there was plainly written the full object desired, and a determined resistance was made manifest. This book was a translation of the old Latin service books with changes sufficient to conform to the new doctrine, and is the same that is in use today by the Anglican Church."xx

"In the adoption of the new articles of worship, a royal decree was instituted by which the churches were despoiled of their emblems of faith. All pictures, images, and crucifixes were removed, and the use of tapers, incense, and holy water forbidden, the veneration of the Virgin Mary, and the invocation of the saints were prohibited, while Purgatory was denounced as superstition, and prayers for the dead interdicted. Besides these denials of faith, the established usage of celibacy of the priests was annulled, the real or bodily presence of Christ in the bread and wine of the sacrament denied, and that the service of the Church should no longer be said in Latin, but in the language of the people. "xxi

"A Catholic liturgy, however, is more than a catechism in action. It is a renewal of the Last Supper and the Sacrifice of the Cross. This is where the Book of Common Prayer fell short of Catholicity. Cranmer had made its canon a purely memorial service."xxii

England under Queen Elizabeth I

William Cecil was a minister in the government of Queen Elizabeth I who was instrumental in destroying the Mass, perverting Catholic doctrine and training a new generation of believers to whom Catholic practices, belief, and worship became a thing of the past. Cecil was clever in achieving his ends by slow, gradual change which took the people unawares. The changes took place in their parish churches and were promoted by the local clergy. The priests who resisted the changes were exiled or executed.

"The Mass was abolished...but Cecil and his group were careful not to be definite in doctrine, they framed the vaguest articles of religion compatible with the getting rid of the Mass and of Catholic discipline."xxiii

"Aspirants to the priesthood were obliged to seek their education in France. Death was the penalty visited upon them if they returned. A similar punishment was inflicted on any one who should harbor them or seek their services. All priests were ordered out of England within forty days; and it was death to ordain one. By these, and such measures, was 'the glorious Reformation which gave England religious liberty' established. There is nothing in all history, Ireland's penal laws excepted, that can compare in cruelty and infamy with the methods used by Elizabeth in the work of reformation. Neither pagan Rome, nor Moslem Turkey, have resorted to such barbarity. It is only ignorance of history that saves decent Protestants of today the blush of shame when the Reformation is mentioned. How any one can laud it must ever remain a mystery."xxiv

Not all Englishmen went along with the reforms. Many Catholic priests risked their lives and ministered to the Catholics offering Mass in barns, homes or secret hiding places. Those who refused to attend the new services were fined, imprisoned or executed. Those who went along with the crowd and attended the new services lost their faith and became Anglicans. New doctrines were preached, and in the course of time many forgot the faith of their fathers.

"Man is a creature of habit; and those who regularly yielded so far as to conform exteriorly, in time blunted their consciences and conformed interiorly...Enforced church going was not a proof of Anglicanism, but it was the most powerful means of uprooting the ancient Faith."xxv

"June the 11th, 1559, being St. Barnabas day, the Apostles' Mass ceased, and no Mass was said any more at St. Paul's..."xxvi

"The Pope's Church hath all things pleasant in it to delight the people...images gilded, painted, carved most finely,...chalices, crosses of gold and silver...relics and altars...frankincense sweet; But where the Gospel is preached {the "reformed Gospel"}, they knowing that God is not pleased but only with a pure heart, they are content with an honest place appointed to resort together in, though it were never hallowed by bishop at all, but have only a pulpit, a preacher to the people, a deacon for the poor, a table for the communion, with bare walls...so our poor papists weep to see our churches so bare, saying they be like barns, there is nothing in them to make curtsey unto..." James Pilkington,

Bishop of Durham 1562xxvii

"No person or persons whatsoever shall wear beads, or pray, either in Latin or English, upon beads, or knots, or any otherlike superstitious thing; nor shall pray upon any Popish Latin or English primer or other like book, nor shall burn any candles in the church superstitiously...or auricular confession in Lent, or at any other time; nor shall worship any cross or any image or picture upon the same, nor give any reverence thereunto, nor superstitiously shall make upon themselves the sign of the cross when they first enter into any church to pray, nor shall say De Profundis for the dead, or rest at any cross in carrying any corpse to burying, nor shall leave any little crosses of wood there." Archbishop Grindal's Injunction to the Laity, 1571xxviii

"In 1572, it was thirteen years since the general presence of the Mass in the land had disappeared. The young man just entering public life in 1572 could barely recall the Mass as a vague memory of his early childhood. Within ten years more there was a whole generation to whom the general practice of Catholicism was unknown..."xxix

English Reaction to the Changes

Many of the Catholic Faithful who were commonfolk, had this to say about the reformation in England.

Robert Colton, commoner: "I hear say that England hath been a Catholic Christian country a thousand years afore this Queen's reign and her father's, if that were the old highway to heaven then why should I forsake it? I have no goods to leave, I pray you give me leave to save my soul."xxx

"Margaret Taylor, housewife: …sayeth she cometh not to church, because there is not a priest as there ought to be; and also that there is not the Sacrament of the Altar.

"Gregory Wilkinson, feltmaker: …sayeth he cometh not to the church because his conscience will not serve him to do, for he will remain in the Faith that he was baptized in.

"Jane West, single woman and draper: …sayeth she cometh not to the church, for she thinketh it is not the right church and that if she should come there it would damn her soul.

"Janet Strickettt, widow: …sayeth she cometh not to the church because her conscience will not serve her; for the bread and wine is not consecrate, as it hath been in time past.

"William Bowman, locksmith: …sayeth he refuseth to come to the church because he thinketh it is not the Catholic Church, for there is neither priest, Altar, nor Sacraments."xxxi

What do Anglicans (Episcopalians) believe today?

"Among the Thirty Nine Articles which regulate the faith of the Anglican Church, a large number are orthodox, those, for example, concerning God, the Trinity, the Incarnation, Christ's death and resurrection, the Godhead of the Holy Spirit, the obligatory nature of the Decalogue, the Apostles', Nicene, and Athanasian Creeds. But others {articles of their belief} are tainted with Lutheranism or Calvinism."xxxii

The episcopal priest leads the congregation in worship service. He presides over the eucharistic celebration in the name of the people and preaches the Gospel message according to his understanding. Doesn’t this sound familiar?

What Prayers Are Missing In The New Mass?

Anyone familiar with the Latin Mass remembers bringing a missal to church every Sunday. The Latin text said by the priest was on one side of the page; the English translation on the other side. Many missals had pictures of the actions of the priest so you could easily find your place if you got lost. Even though the Mass was offered in a different language, you could easily follow the Mass by simply using the missal.

The Latin language gave the Mass a sense of awe and mystery. It also ensured a wonderful uniformity so that a person would be able to easily follow the Latin Mass in any parish or country throughout the world. Our dad spanned the globe on business trips. He traveled to most major cities in North and South America, Europe and Asia. He used an interpreter to communicate with other international managers yet he could follow the Mass anywhere in the world by simply using his missal. He felt at home in Catholic Churches throughout the world.

Then the changes of Vatican II came along to make it "easier to understand the Mass." A neighbor told us that it would now be easier to serve Mass, since we could answer the responses in English instead of learning the Latin. This sounded great until my best friend and I wanted to serve Mass in each other's churches. The Mass was so different just blocks away that this was impossible. I remember getting a new missal when the changes first began. Within a few weeks it became obsolete because things were changing so fast. The missalettes were the only things that could "keep up with the times" and even they frequently become outdated.

What old Latin missal prayers are missing? Do the Novus Ordo missalettes give an exact translation of our old missals or is it a complete rewrite? You will be amazed at how much of the Mass is missing.

The Ordinary of the Mass

(Latin Mass)

The Liturgy of the Word / (The beginning of)

The Liturgy of the Eucharist

(Novus Ordo Mass)

(The following code, preceding explanations and remarks, are separated as: LM—means Latin Mass, NO—means Novus Ordo Mass)

*****

LM—Prayers at the foot of the altar

NO—Have been replaced by an entrance song and greeting which bears slight resemblance to the form used for almost 1200 years.

*****

LM—Prayers said while ascending the altar petitioning God for purity and pardon.

NO—These have been completely eliminated.

*****

LM—Prayer said before the reading of the Gospel.

NO—There is so much focus on the Bible since Vatican II and yet the prayer said before the reading of Scripture is no longer used. Strange isn't it?

*****

LM—Offertory of the Mass denotes sacrifice and centers on the worship of God.

NO—They have been replaced in the new mass by prayers which parallel the Jewish form of grace before meals. The concept of sacrifice has been eliminated.

"In fact, of the twelve Offertory Prayers in the Traditional Rite, only two are retained in the New Mass."[239]

*****

LM—Prayer to the Holy Trinity which explains what the traditional Mass is all about.

NO—This has been completely eliminated.

*****

The Canon of the Mass

(Latin Mass)

(A continuation of) The Liturgy of the Eucharist/Communion Rite

(Novus Ordo Mass)

*****

LM—The most important part of the Mass is the Canon. At this point the bread and wine are transformed into the Body and Blood of Christ. A spirit of silence pervades the church, bells are rung to inform the faithful of the importance of what is about to happen. The Host and Chalice are raised aloft for the veneration of the faithful. If something is missing from this part of the Mass, it can affect whether the bread and wine are really changed into the Body and Blood of Christ.

NO—The Canon of the Latin Mass has been replaced by an Eucharistic prayer of which there are four from which to choose. (The number four might have been chosen as a compromise between the six Episcopalian Eucharistic Prayers and the two Lutheran ones.) The first Eucharistic Prayer, falsely called the Roman Canon, is the longest and therefore is hardly ever used. It is extremely inadequate in content and is not an accurate translation.

SCORE:

Roman Canon Eucharistic Prayer 1

817 words 364 words (55% is missing) [240]

The Communion of the Mass

(Latin Mass)

*****

LM—Prayers are recited which portray belief in the Real Presence of Christ in the Eucharist.

NO—These same prayers are omitted.

*****

LM—The Confiteor and two prayers of absolution are said before the Communion of the Faithful.

NO—These are eliminated.

*****

LM—The Last Gospel according to St. John 1, 1-14

NO—This has been eliminated since it is contrary to the belief that all men are saved.

*****

LM—The Leonine Prayers are prayed after Low Mass by the people led by the priest. Later, at the request of Popes Pius XI and XII, these prayers were dedicated to the conversion of Russia.

NO—Were the Leonine Prayers dropped because of the diplomatic relationship between the Vatican and Moscow?

*****

This chapter has clearly shown in black and white that the new mass is missing 70% of the prayers from the Latin Mass.

Not only were prayers eliminated, but, the form and substance of the remaining prayers were essentially changed to fit the new theology. The "experimentation" with the liturgy has resulted in some pretty bizarre and outlandish things.

Tragic Effects of Liturgical Renewal

Vatican II allowed "experimentation" with the Mass. This has resulted in abuses that are documented below. Certain guidelines were to be followed, but the language of the documents was so ambiguous that many priests came to the conclusion that "anything goes." As a result, such things as Santa Masses, Easter Bunny Masses, Thanksgiving Turkey Masses and Marijuana Masses exist. Something is wrong somewhere!

"Garbage Mass"

Fr. Richard Engle offered what has been called a "garbage mass" at St. Philip the Apostle Church in Columbus, Ohio during the summer of 1975. He invited the parishioners to bring their household garbage in bags to the altar during the offertory and drop it into a big drum. A banner hung at the table which read, "God, the Garbage Collector." (Attended by witnesses.)

"Gun Mass"

After assasination attempts on President Ford's life, Fr. Engle invited the parishioners to turn in their handguns at the offertory on Sunday October 12, 1975. Twelve handguns, sixteen starter pistols and twenty toy weapons were placed in a drum under police supervision. The guns were later melted down to make crosses which were handed to the parishioners. (Television cameras covered the event. It was also recorded in the October 27, 1975 issue of Time.)

"Pizza & Beer Mass"

Various substitutions have been made for the bread and wine normally used during mass such as chicken and coffee, cookies and coke, pizza and beer, tacos and tequila. (See Muggeridge, The Desolate City.)

"Halloween Mass"

The Catholic chaplains at the University of Buffalo {now called the State University of New York at Buffalo} staged a "halloween mass" with both priest and people clad in costumes. This phenomenon occurs in many major cities across the United States on Halloween. (See Muggeridge, The Desolate City.)

"Clown Mass"

In recent years the "clown mass" has grown considerably in popularity. A priest at Mariopolis, a large catholic university in Montreal, offered a clown mass and was photographed by the press following the event. The University of Toronto chaplains dressed like clowns and used hand puppets during the service to entertain the audience. Balloons are often released inside churches during "kiddy masses." (See Muggeridge, The Desolate City.)

"Circus Mass"

Rev. Nick Weber started the world's smallest complete circus. He brought his 12 animals and 4 clowns to St. Jude Catholic Church in Grand Rapids, Michigan and performed a juggling, balancing, comedy show which included animal tricks and a magic show. Admission was free. (The event was reported by The Grand Rapids Press.)

"People-Priest Mass"

A number of students at Notre Dame University remained seated and each held a piece of bread and a cup of wine "consecrated" with the priest at an experimental mass. (See Muggeridge, The Desolate City.)

"Marxist Mass"

On September 12, 1976, a "marxist mass" was held at St. Peter the Apostle Church in Montreal. The "mass" was "concelebrated" by Fr. Couture, the Minister of Labor in the Quebec government and a protestant minister. The service included political readings, anti government songs and a film about the "communist martyr" Allende of Chile. A desk took the place of an altar. (See Muggeridge, The Desolate City.)

"Polka Mass"

Due to the decline in church attendance, an effort has been made to join entertainment with worship. The polka mass is the result. A polka band in the sanctuary plays throughout the mass. An ad in a Monroe, Michigan newspaper stated that "Big Daddy and the La Dee Das" were going to do an original polka mass at the local church. A drawing of a man with a beer mug in hand graphically conveyed the idea to potential worshippers.

"Drum & Spear Mass"

A Missionhurst priest Fr. Herman Coenraets, who was clothed in native chieftain garb, offered a tribal service complete with swinging spears, tribal dancers and invocations to departed ancestors. A priest in Kinshasa, Zaire wore a monkey skin cap with a monkey tail hanging down his back for his service. Two tribesmen carrying spears led the procession into the church. This may seem far out, but it has become a way of life in the African church. The missionaries are simply applying the norms of Vatican Council II that allows and encourages the implementation of tribal customs into the liturgy. (See Wynn, Keepers of the Keys and The Reign of Mary, Winter 1987.)

New Attractions in Church

"Happy Birthday to You"

Bishop Schmitt of Charleston, West Virginia offered mass at the cathedral on Easter Sunday, 1992. He announced during the mass that it was Fr. Mahone's birthday and asked the congregation to join him in a round of applause and to sing "Happy Birthday." (Attended by a witness.)

"Something is Fishy"

The English speaking Oblates in Ottawa, Canada have a unique sanctuary. It has an organ, movie screen and a small pond serving as a home for 20 goldfish. (See Muggeridge, The Desolate City.)

"He who devoutly hears Holy Mass will receive a great vigor to enable him to resist mortal sin, and there shall be pardoned to him all venial sins which he may have committed up to that hour." St. Augustine [241]

The Tridentine Latin Mass

The authors remember going to Mass with our first grade class. We were a little scared since it was still dark outside and once inside we could barely see over the pew in front of us. We were fascinated by the flicker of the candles, the beautiful statues and altar, the soft organ music, the hushed voice of the priest and the solemn actions of the altar boys which put us in an ethereal atmosphere. What was unique was the fact that you didn't have to be entertained to find joy in it. The saints, angels and tabernacle beckoned you to love God and His presence could actually be felt in that hallowed place. We didn't understand exactly what was happening on the altar but we did know that it was something very pleasing to God. Then we saw Mom in church and felt reassured.

The Holy Sacrifice of the Mass is the heart of Catholicism. The doctrines and beliefs of the Catholic Faith and Sacred Scripture are intimately joined in Holy Mass. Our relationship with God and with the members of the Mystical Body of Christ are unveiled in the orations of the Mass. Destroy the Mass and Catholicism is reduced to just another man made religion lacking sacrifice and any intrinsic worth.

The priest offering the Latin Mass, becomes "another Christ" as Christ offers the sacrifice through him. The new mass and the Latin Mass are dramatically different. One only has to have witnessed both to be convinced of the truth of this statement.

Various Names for the Latin Mass

Among the names given for the Latin Mass through the centuries the most accurate names are the Mass For All Time (the Perpetual Mass) and the Mass Of The Apostles. These names convey the antiquity of the Mass. The terms Mass Of Pope St. Pius V and Tridentine Mass refer to Pope St. Pius V who wrote the Papal Bull Quo Primum by which the Mass was codified and was to remain unchanged. It was issued after the Council of Trent (1545-1563) from which is derived the descriptive word for this codification of the Mass, Tridentine. (It has nothing to do with gum or submarines which have similar names.)

The antiquity of the Mass gives it a stability like no other religious ceremony. If a priest returned from the 4th or the 14th century he would recognize the Mass in the same way that Babe Ruth would recognize the game of baseball if he could return to Yankee Stadium today. If Martin Luther returned today, he would recognize the new mass as something similar to the service he composed.

"The Mass, after all, is not a psychological testing ground. It is the worship offered by the entire Church to God; it is an objective sacrifice. It is not for the people but for God; and if they do not derive any psychological awareness from what transpires, it is not too important. What is important is that they attend Mass and thus fulfill their duty; that they gather to worship their Creator and Redeemer."[242]

"Man cannot perform a more holy, a more grand, a more sublime action than to celebrate Mass, in regard to which the Council of Trent says: 'we must needs confess that no other work can be performed... so holy and divine as this tremendous mystery itself. God Himself cannot cause an action to be performed that is holier and grander than the celebration of Mass.' " (The Holy Mass St. Alphonsus Liguori )

The Liturgy

An understanding of the liturgy is essential for a thorough comprehension of the Mass. The word is derived from the Greek word  which means service done for the common welfare. This includes the Mass, the Sacraments and the Divine Office. The Divine Office is the public prayer of the Church consisting essentially of the psalms which is recited daily by traditional Catholic priests throughout the world.

"The sacred Liturgy is the public worship which our Redeemer, as head of the Church, renders to the Father, as well as the worship which the community of the faithful renders to its Founder and, through Him to the Heavenly Father."[243]

"Worship is the acknowledgment of God's supreme excellence and the expression of man's submission to His absolute dominion resulting therefrom."[244]

Pope Pius XII in the encyclical Mediator Dei remarked that, in the Mass,

"...the High Priest... does the same as he already did upon the cross, offering Himself as most acceptable victim to the Eternal Father.

"It is an unquestionable fact that the work of our redemption is continued, and that its fruits are imparted to us, during the celebration of the Liturgy, notably in the august sacrifice of the altar."[245]

How Long Has Latin Been Used?

The Mass was originally said in Aramaic or Hebrew since these were the languages which Christ and the Apostles spoke. The words, amen, alleluia, hosanna and sabbaoth are Aramaic words which were retained and are still found in the Latin Mass of today.

When the Church had spread to the gentile world, about the year 100 AD it adopted the Greek tongue for the liturgy because it was the common language of the Roman Empire. Use of the Greek language continued throughout the 2nd and into part of the 3rd centuries. The Kyrie eleison (is a remnant of Greek which survives in the Latin Mass. The liturgical symbol IHS is a derivative of the Greek word for Jesus (’Is.

The beginnings of the Roman Mass are found in the writings of St. Justin (150 AD) and St. Hippolytus (215 AD). Latin finally replaced Greek as the official language of the Empire. By the year 250 AD., the Mass was being said in Latin throughout most of the Roman world. This included the cities in North Africa and Northern Italy such as Milan. The Church in the western empire adopted Latin for the Mass by 380 AD. The Latin Canon as we know it was finished by 399 AD. Latin ceased to be a vernacular language between the 7th and 9th centuries. However, the Mass continued to be offered in Latin because much of the liturgy had already been established in that language. The Fathers of the Church at that time, saw no reason to adopt new vernacular languages which were developing throughout the known world. This was a fortunate situation, since a language, although "dead", served as a common means of communication throughout the Church, down through the ages. Was this part of God's plan to preserve His Church until the end of time as He promised?

Why Latin?

"The liturgy, adequately carried out, without fuss or exaggeration on the one hand or 'minimizing' on the other, is the one manifestation of Catholicism by which no non Catholic of good will can be repelled, however adversely he may criticize the use of a dead language therein."[246]

"The use of the Latin language, customary in a considerable portion of the Church, is a manifest and beautiful sign of unity, as well as an effective antidote for any corruption of doctrinal truth." (Mediator Dei Pope Pius XII 1947)

Pope Pius XII listed a few reasons for the use of Latin, above. Let's move this to a practical everyday scenario. Latin is called a "dead" language. It is no longer used as the vernacular for any country today. (The Romance languages have evolved from Latin and replaced it.) This means that Latin words do not change their meaning. Take for example the word "cool." A hundred years ago the word exclusively meant a temperature reading between hot and cold. Today, in American English, it is more often used as an adjective describing something pleasing such as a "cool" car, a "cool" performance, a "cool" person.

The doctrines of the Catholic Church had to last over 2000 years with no change in meaning. A common language was thereby shared by all the ordained priests, bishops and popes just as French is used today as the universal language of diplomats. Therefore a Chinese bishop could explain a theological point to a German priest using a Latin theological manual from an African library and be theologically accurate.

Doctors, lawyers, botanists and zoologists all use Latin because it is a dead language and the meaning of words stay the same. Names of drugs and medical symbols used by physicians in writing a prescription are based on Latin. The physician and the pharmacist take classes in medical terminology in which they learn about these Latin based symbols and drug names. The importance is that the pharmacist will dispense the precise medicine in the precise dosage for the precise time as directed by the physician for the safety and recuperation of patients. Certain Latin terminology is in common use among lawyers.

A traditional Catholic physician relates an experience he had a short time ago with the use of the "dead" Latin language. He was introduced to a Russian doctor by a mutual friend. While discussing the nuclear accident at Chernobyl, they had difficulty communicating because of the language barrier. However, because of their education, they had a language in common—Latin. The Russian made her point in Latin, which the American understood, thus enabling them to continue the conversation. Russian medical students are required to take two years of Latin. Since the American was exposed to Latin in his Medical Terminology class, having taken one year of Latin in high school and being exposed to the Latin language by attendance at Mass, he was able to understand the point the Russian doctor was trying to make. This is an example of where a "dead" language retains the meaning of its words without change and allows mutual understanding by people throughout the world.

The fields of civil and criminal law often make use of certain Latin words or phrases to denote legal terms that have become fixed in the common law. For instance, res judicata, means that an issue has already been resolved in court and cannot be reopened. Stare decisis, is often used by appellate courts to indicate that they are attempting to keep a uniformity in interpreting the law by comparing it to past decisions. In the realm of evidence, the term res gestae refers to unique circumstances as a substitute for sworn testimony about the truth of a fact. Every lawyer must learn the meanings of these and other Latin phrases. These meanings have hardly varied over the course time.

Another advantage of the use of Latin is that of unity. At one time, the Catholic Faithful could "feel at home" in any country around the world simply by attending Mass. What a consolation the Mass was for soldiers during the Second World War and the Korean War. No matter where they were stationed: North Africa, Japan, France, Italy, Greenland, Germany, England, Korea, the Philippines or back in the states, they could all attend a Mass they were familiar with.

Fr. Avery Dulles, SJ said,

"I don't think we can really abandon Latin without abandoning a lot of our own tradition, more than 1,500 years of theology and liturgy and literature will be lost."[247]

The Mass—A Renewal of the Sacrifice of Calvary

"It is an unquestionable fact that the work of our redemption is continued, and that its fruits are imparted to us, during the celebration of the Liturgy, notably in the august sacrifice of the altar."[248]

"The principal excellence of the most holy sacrifice consists in being essentially, and in the very highest degree, identical with that which was offered on the cross of Calvary: with this sole difference, that the sacrifice on the cross was bloody, and made once for all, and did on that one occasion satisfy fully for all the sins of the world; while the sacrifice of the altar is an unbloody sacrifice, which can be repeated an infinite number of times, and was instituted in order to apply in detail that universal ransom which Jesus paid for us on Calvary.

"So that the bloody sacrifice was the instrument of redemption; the unbloody one puts us in possession: the one threw open the merits of Christ Our Lord; the other affords the practical use of that treasury. And therefore, observe that in Mass there is made not a mere representation nor a simple commemoration of the passion and death of the Redeemer, but there is performed in a certain true sense, the self same holy act which was performed on Calvary. It may be said, with all truth, that in every Mass Our Redeemer returns mystically to die for us, without really dying, at one and the same time really alive and as it were slain—vidi Agnum stantem tamquam occisum, 'I saw a Lamb standing as it were slain.' "(Apoc. V. 6) [249]

"To represent the passion of Christ more distinctly in the immolation of this sacrifice, the blood is consecrated separately in the chalice, because in Christ's passion his blood was separated from his body." [250]

"Go to the church as if you were going to Calvary, and behave yourself before the altar as before the throne of God in company with the holy angels."[251]

The ceremonies of the Mass are,

"...the outward acts of religion, designed to rouse the heart, like signals of a sort, to veneration of the sacred realities, and to raise the mind to meditation on the supernatural. They serve to foster piety, to kindle the flame of charity, to increase our faith and deepen our devotion... They provide instruction for simple people, decoration of divine worship, and continuity of religious practice. They make it possible to tell genuine Christians from their false and heretical counterparts."[252]

"From the rising of the sun even to the going down... in every place there is sacrifice and there is offered to My name a clean oblation." (Mal. 1, 11)

One Sacrifice—Last Supper and Calvary

"By a sacrifice is meant a religious rite designed to honor God and to atone for sin by offering to the Almighty a victim, and destroying or slaying it. That Christ offered a sacrifice at the Last Supper with His own body and blood as the victim is evident from His own words...'given for you' (Luke 22, 19), and... 'shed unto remission of sins' (Matthew 26, 28). Such expressions clearly indicate that He was performing a sacrificial rite.

"Since then Our Saviour offered a sacrifice at the Last Supper, the rite in which the Holy Eucharist is consecrated—the Mass, as we call it—is also a sacrifice. For the Mass is the repetition of what He did at the Last Supper, in compliance with His command: 'Do this for a commemoration of Me.' "[253]

The Last Supper and the Sacrifice of Calvary were intimately united. Eustace du Bellay, Bishop of Paris elucidated this point with these words,

"Christ offered Himself in that Supper... Yet there were not two offerings but one with that of the Cross, for he had commenced the Passion in the offering of the Supper and the offering was made continuous with that of the Cross: and it was expiatory, for it was the same as that of the Cross."[254]

"There is therefore, one Victim and one Offering, that of the Supper and that of the Cross and the two are indivisible."[255]

The Prayers of the Mass

The following table outlines the structure of the Mass. The reader is asked to note the antiquity of these prayers itemized in the right hand column.

Dates For the Various Mass Prayers

Ordinary of the Mass

Prayers at the Foot of the Altar 9th century

Introibo / Judica Me 11th century

Confiteor 10th century

Kyrie 7th century

Introit 430 AD

Collect 450 AD

Gloria (in Rome) 6th century

(throughout the Church) 11th century

Credo 6th century

Offertory Chant 7th century

Canon of the Mass

Canon Essential words from Christ

(Verbatim formula) * 5th century

Elevation 12th century

Minor Elevation 11th century

Communion of the Mass

Our Father 4th century

Pax ** 7th century

Blessing Middle Ages

Last Gospel 13th century

Leonine Prayers *** January 6, 1884

*Includes the Quam oblationem, Consecration prayers, the Unde, Supra, and Supplices. Since the 4th century, 26 words were added by Pope St. Leo I (440-461) and Pope St. Gregory the Great (590-604).

**At the Papal Mass.

***Written by Pope Leo XIII. Pope Pius XI & Pope Pius XII wished them offered for the conversion of Russia. (See Chapter 2, p. 148.)

Table 12

Quo Primum

Pope St. Pius V issued the papal Bull Quo Primum Tempore on July 14, 1570 to stabilize the liturgy of the Church and offset the revolution of Martin Luther and the other reformers. He thereby,

"...authorized the New Roman Missal (July 9, 1570), although it laid down categorically enough that throughout the Church in the West it was most fitting (maxime deceat ) that there should be but one rite of celebrating Mass (unum Missae celebrandae ritum), it nevertheless allowed that those local Churches and religious Orders whose rites could show a prescription of at least two hundred years should be permitted to keep them, although they could, should they wish, adopt the new Roman Missal. Many hastened to do so; others reformed their own books in accordance with the principles of the new Roman reform; other rites, for a variety of reasons, quietly disappeared."[256]

It is important to remember that the new Roman Missal did not issue in a completely new liturgy such as we have witnessed since Vatican II. It merely unified the already existing liturgy.

Text from Quo Primum

"Let all everywhere adopt and observe what has been handed down by the Holy Roman Church, the mother and mistress of the other Churches, and let not (Masses) be sung or read according to any other rite other than that of the missal published by Us. This applies henceforth for all future time throughout all the Provinces of the Christian world...

"(Wherefore) We specifically command each and every Patriarch, Administrator, and all other persons of whatever ecclesiastical dignity they may be, be they even Cardinals of the Holy Roman Church or possessed of any other rank or pre-eminence, and We order them in virtue of holy obedience to chant or to read Mass according to the rite and manner and norm herewith laid down by Us...and they must not, in celebrating Mass, presume to introduce any ceremonies or recite any prayers other than those contained in this Missal.

"We likewise declare and ordain that no one whatever is to be forced or coerced to alter this Missal and that this present document cannot be revoked or modified, but remain always valid and to retain its full force...

"Therefore, no one whatsoever is permitted to alter this letter or heedlessly dare go contrary to this notice... Should anyone however, presume to commit such an act, he should know that he would incur the displeasure of Almighty God and of the Blessed Apostles Peter and Paul." (Pope St. Pius V)

This documents forbids any tampering with the liturgy. The penalty of such presumption is the anger of God. "Thirty-five popes from 1572-1958 ratified and supported this papal bull."[257]

The History of the

Canon of the Mass

Did the Catholic Church start the Mass or was it started by Christ? The answer to this question is of paramount importance now that the Latin Mass and the traditional Canon have been illegally supplanted with the Novus Ordo Missae. The Canon of the Mass contains so many doctrines of the Catholic Faith that Fr. Louis Bouyer said,

"To jettison it would be a rejection of any claim on the part of the Roman Church to represent the True Catholic Church."[258]

The term 'canon' means fixed rule and comes from St. Paul's Epistle to the Galatians, "And whosoever shall follow this rule, peace on them and mercy." (Gal. 6, 16)

The Early Church

The exact wording employed in the Canon today was not used verbatim by the Apostles. Yet, much of the wording and all of the essential elements of the Canon can be traced to apostolic times. The exact text of the Mass was memorized and handed down by word of mouth until books were written. There were no printed books in that era. Manuscripts were written on papyrus sheets and took a great amount of time and labor to complete. The vast world communication system that we take for granted today did not exist centuries ago.

Many factors contributed toward a slightly diversified liturgy: the Church was in her infancy, the Christians were severely persecuted and the Apostles were scattered across the known world. Yet, the Canon then was very similar to the Canon of the Mass today.

Pre Biblical Tradition

"In all the known liturgies, the core of the Eucharistia and therefore the Mass, is formed by the narrative of institution and words of consecration. Our very first observation in this regard is the remarkable fact that the texts of the account of institution, among them in particular the most ancient (whether as handed down or as reconstructed by comparative studies), are never simply a Scripture text restated. They go back to pre Biblical tradition. Here we face an outgrowth of the fact that the Eucharist was celebrated long before the Evangelists and St. Paul set out to record the Gospel story. Even the glaring discrepancies in the Biblical texts regarding this very point are explained by that fact. For in them we evidently find segments from the liturgical life of the first generation of Christians."[259]

"The text of the Roman Canon does not entirely resemble any of the four accounts of the institution {of the Eucharist} in the New Testament; it represents very possibly an even older tradition; the Eucharist had already been celebrated for something like a quarter of a century when in 55 or 56, St. Paul wrote his account of the Lord's Supper in his First Letter to the Corinthians."[260]

The amazing uniformity of the Mass, especially in the area of the Canon, as observed in the first centuries,

"Is perhaps most strikingly evidenced in the conviction expressed by the second century Fathers, that namely, Christ Himself had personally instructed His Apostles in regard to that entire portion of the Mass, which in the early Church was known as the Eucharistic Prayer, but in the Eastern Church corresponds to the Anaphora, and in the West to the Preface and the Canon combined."[261]

Early Liturgies

Following the proclamation of the Edict of Milan of 313 AD. the ceremonies and rituals for Holy Mass were contained in manuscripts rather than being handed down by word of mouth. These liturgies were named after the Apostles who composed them or in whose missionary territories they were offered. The Eastern Churches (Greek, Russian, Turk, Coptic, Slav, Armenian and Bulgarian) adopted the Liturgy of St. James. The Africans (including the Ethiopians and Abyssinians) used the Liturgy of St. Mark. Western Europe adopted the Liturgy of St. Peter, which is today called the Latin Rite. These liturgies shared common elements:

"1) Prayer for the dead

2) Narrative of the Institution of the Holy

Eucharist

3) Prayer that God will make or change the bread

and wine into the Body and Blood of Christ

4) They declare that a mystery and sacrifice are

celebrated and they contain an actual sacrificial

oblation

5) The mixture of the wine and water is named in

each

6) The use of the Sign of the Cross.

"These books of liturgy or ceremonial tell us plainly enough that the Apostles and their Successors offered a sacrifice, which in all essential particulars, is the same as the Mass now celebrated in the Catholic Church."[262]

The Church has always maintained that the Canon of the Mass had its essential origin from Apostolic times, though through the course of time ornamental embellishments had been added to render the Canon more majestic, more splendid and more devotional. Not one iota of the substance or essence of Christ's own words has been changed. The most recent of these embellishments occurred during the pontificate of Pope St. Gregory I nearly 1500 years ago. Pope Vigilius could thus write to Bishop Profuturus of Braga in 538,

"We send you the text of the Canon itself in the form which We have, by the favor of God, received from Apostolic Tradition."[263]

Historians debate over exact years but not the general eras during which the Canon developed into the form used today in the Roman Missal. The following table puts the various elements of the Canon into a chronological perspective:

Elements of the Canon of the Mass

1) "Primitive period: Narration of the Last Supper Qui Pridie-Period of Pope St. Leo I (440-461) or Pope St. Damascus (366-384).

2) Prayers vouched for by De Sacramentis of St. Ambrose 4th century, but in a less polished and complete form than in the present text: Quam Oblationem, Unde et Memores, Supra Quae Propitio, Supplices Te Rogamus

3). Prayers whose existence is assumed in a letter from Pope St. Innocent I to De Centius, Bishop of Gubbio, March 19, 416: Te Igitur, Memento of the Living."[264]

4) "From the period of Pope St. Symmachus (498-514) or Pope Vigilius (538): Communicantes, Hanc Igitur, Nobis Quoque.

5) Lastly, in the 7th century at the latest: Memento of the Dead."[265]

Table 13

In addition to the works cited, several other ancient manuscripts affirm the authenticity of the Mass as we have it today. These confirm the fact that the Mass dates back to the time of Christ.

"Nearly 200 formularies of the present Missale Romanum can be found in the Leonine Sacramentary."[266]

This work is attributed to Pope St. Leo I (440-461). Various other sacramentaries, such as the Gelasian , composed by Pope St. Gelasius (492-496), and the Gregorian composed by Pope St. Gregory I (590-604) also prove the antiquity of the Canon. The Ordo Romanus I, which was published by Mabillion, likewise gives contemporary scholars an insight into the early Canon. This document was the first of a series of Ordines Romani which were composed between the 7th and 14th centuries and is therefore one of the most important because of its age.

The Canon of the Mass

The flowing and perfectly balanced style and symmetry of the Canon make it a literary masterpiece that is without parallel. The harmonious blend of prayers of thanksgiving, remembrance and offering serve as a unifying factor effecting a striking singularity of purpose in the entire work.

Order of the Canon of the Mass

Preface Thanksgiving

Te Igitur

Memento Remembrance

Communicantes

Hanc Igitur Offering

Quam Oblationem

Consecration

Unde et Memores

Supra Quae Offering

Supplices

Memento Remembrance

Nobis Quoque

Per Quem Thanksgiving

Per Ipsum

Table 14

Why the Subdued Tone of Voice?

When did the practice of reciting the Canon in a subdued tone of voice begin?

"Recitation in a low voice appears toward the beginning of the 8th century and in the 9th century, with an Ordo Romanus II, silent recitation became obligatory. Everywhere the tendency was to surround the Canon with respect and a sense of mystery and to reserve it to the celebrant alone."[267]

Early Liturgies

The Anaphora of St. Hippolytus, also termed Apostolic Tradition, written before the year 235, contains the essence of the Canon as we have it today.

"Toward the end of the 4th century, St. Ambrose of Milan, in a collection of instructions for the newly baptized entitled De Sacramentis, quotes the central part of the Canon, which is substantially identical with, though somewhat shorter than, the rest of our Missal."[268]

"Additional prayers were added in the course of time and many authors attribute the present form of the Canon to Pope St. Gelasius (492-496). The only factor lacking this Canon is the Memento of the Dead that was added later."[269]

Essentially the Canon was complete as we know it today 1000 years before Columbus discovered America!

Prayers of the Canon of the Mass

The Preface and Sanctus are traditional links between the Offertory and the Canon. The Preface is a prayer of praise to God that differs according to the liturgical season or feast. The Sanctus is taken from the "Holy" of Isaias, the Benedictus from Matt. 21, 9 and the Hosanna from Psalms 117, 26. Pope St. Clement I's Letter to the Corinthians, written about the year 100, mentions the Sanctus.

The Te Igitur begins the Canon Proper and invokes Divine blessing on the Church. The early Christians prayed for the whole Church, as can be shown from Didache (9.4 and 10.5), and from St. Polycarp (155-156), who prayed,

"...for the Catholic Church spread out over all the earth."[270]

St. Augustine remarks that the prayer in the Canon,

"For Thy Holy Catholic Church, that Thou wouldst deign to give her peace in the whole world," is modeled on the Scriptural passage, 1 Tim. 2, 1f.[271]

The Commemoration of the Living was derived from the reading of the diptychs (wooden, stone or ivory tablets on which the names of faithful Christians were printed).

The next prayer of the Canon of the Mass is called the Communicantes. All the saints mentioned here were martyrs, all died before the end of the 4th century and all were especially venerated in Rome. The Blessed Virgin, although actually not a martyr, is styled the Queen of Martyrs, since seven swords of sorrow pierced her heart. (St. Joseph, on the other hand, was not a martyr, and therefore was not put in the Canon by the Church.)

Saints of the Communicantes

The Blessed Virgin Mary

11 Apostles together with St. Paul

5 Pope-Martyrs Linus, Cletus, Clement, Sixtus, Cornelius

1 Bishop Cyprian

2 clerics Lawrence and Chrysogonus

4 laymen John and Paul, Cosmas and Damian

Table 15

"The last additions (substantially) were made by Pope Gregory I. He is usually credited with the decisive rearrangement of the Canon. ...The whole Canon in its present structure was already in existence before Gregory I. His additions are: 'diesque nostras in tua pace disponas' inserted in the Hanc Igitur which he ordained as a regular prayer; addition of Matthias, Barnabas, Agatha and Lucia; and the rearrangement in hierarchical order."[272]

The Hanc Igitur was inserted into the Missal during the pontificate of Pope Vigilius about the year 538. The priest places his hands over the host and chalice during this prayer. This practice is taken from Leviticus 1, 4, Psalms 50, 19 and Exodus 29, 10, which symbolized a victim being offered to God. Dr. Gihr explains it thus,

"Before the Consecration, the priest extends his two hands horizontally over the host and chalice. The right thumb is placed over the left, forming a cross. The ritual laying on of hands frequently occurs in both Testaments, as well as the liturgy. In the Mosaic worship, the laying on of hands was a symbolic representation of the transferring of sin and guilt to the animal that was to be sacrificed, which vicariously had to suffer death instead of man. In the Holy Mass, the laying on of hands... shows that Christ on the altar, in our place, for our sake, and on account of our sins, offers Himself; and moreover it indicates that we should unite ourselves with His Sacrifice, offering ourselves in it and along with it."[273]

The Quam Oblationem

This prayer is recited immediately before the consecration. The Quam oblationem helps to focus the priest's mind on the great act that is about to occur. Cardinal Schuster said,

"The 'Quam oblationem' begs almighty God to grant consecratory efficacy to the words of eucharistic institution, an efficacy which is invoked in all Liturgies, and especially in the Roman rite, in which the Gospel account of the Last Supper proceeds from its bare historical significance, to assume the character of a sacramental formula precisely by virtue of the intention proclaimed by the sacred minister in uttering the words of the epiklesis—ut nobis fiat corpus et sanguis dilectissimi Filii tui."[274]

In other words, this prayer gives a special efficacy to the words that Christ spoke at the Last Supper and enables the bread and wine to be changed into the Body and Blood of Christ.

"W. L. Lallou declares, 'Though not a scientific conclusion... the 'Quam oblationem' may well be a vestige... of the unpreserved expressions used by our Lord Himself, when He gave thanks and blessed the bread and wine, before the first of all transubstantiation.' "[275]

He also said,

"We conclude simply that the Quam oblationem is an expressive prayer by which the intention of the celebrating priest is made actual at the very moment that he proceeds to fulfill at Mass the mandate of Jesus Christ to His first priests at the Last Supper, 'Do this in commemoration of Me.' "[276]

The fact that the Quam oblationem is a preparation for the consecration, the absence of it may well render the words of institution meaningless. The four Eucharistic Prayers that have been composed since Vatican II have orations that are modeled on this invocation but each version is mistranslated in a vague and ambiguous manner.

The Consecration

"The Canon had its history, development, changes, reforms, until it became the 'unchangeable rule' of offering the Eucharistic sacrifice. Not so the words of consecration. Our Lord's words remained unchanged in the Eucharistic rite from the time when the first Canon was written, even from the time before any Canon and any Gospel were written, from the Eucharistic celebration of the Apostles to our own days. This stability of the words of Christ, around which the prayers of the Canon grew up, were unfolded like rose leaves round a shining diamond, is in itself a most solemn testimony for the perennial faith of the Church, that with the words of Christ, and exclusively through them, transubstantiation is accomplished."[277]

The Words of Consecration

The Consecration is the heart of the Canon, just as the Canon is the heart of the Mass and the Mass is the heart of the Catholic Faith. The Council of Trent eloquently expresses what occurs during the Consecration:

"This has always been the belief of the Church of God, that immediately after the Consecration, the True Body and the True Blood of Our Lord, together with His Soul and Divinity, exist under the appearance of bread and wine."[278]

The form used at the Consecration of the bread and wine is not taken from a single Scriptural source but contains passages from Matt. 26, 26-28; Mark 14, 22-24; Luke 22, 19-20; John 17, 9; 1 Cor. 11, 23-26; and Hebrews 9, 28.

"The text is practically as it is to be found in De Sacramentis and is common to all Western liturgies, a fact that is more remarkable since they show notable divergences in other places. In the East, there are differences of detail."[279]

Several of the elements which make up the formula of the consecration at Holy Mass are non Scriptural. This includes the phrase, "with His eyes lifted up to heaven," the word "for" (before the consecration of the host), and the words "eternal" and "mystery of faith. These find their origin in Sacred Tradition as handed down from Christ and the apostles. The phrase, "with His eyes lifted up" are found in other places of Scripture (e.g. Matt. 14:19; Mark 6:41; Luke 9:16) and in ancient liturgies such as the Apostolic Constitutions and Liturgies of St. James and St. Mark. St. Thomas Aquinas assures us that the word "for" used at the Consecration of the bread finds its origin in St. Peter the Apostle. The words ,

"...Aeterni and mysterium fidei are handed down from the Lord."[280]

"It is generally accepted that the words, 'new and eternal testament, mystery of faith,' were once spoken by the Lord Himself; they, moreover, manifest and explain the dignity and effects of this sacrifice."[281]

The famous theologian Suarez backs up this claim in the words,

"It must be said that all these words were spoken by Christ. This is the common opinion and certain to me."[282]

St. Bonaventure wrote,

"The formula for the consecration of the Chalice, 'This is My Blood,' is very much to the point, because it characterizes the Blood of Christ insofar as in this sacrament, it is shed as the price of our redemption and proffered to us as drink. The words 'Chalice of My Blood,' bring out the two fold sense better than the word 'Blood' alone."[283]

All the Scriptural references and accounts of the Last Supper and the ancient Canons and subsequent versions through all the centuries both in the East and the West have used either the phrase, "for you" or "for you and for many." No account uses the term, "all men," since these words were not used by Christ at the Last Supper, and if placed there would invalidate the Mass by altering Christ's intent. The priest not only recites the very words of Christ at the consecration of the Mass but also imitates His actions.

"The Greek phrase,, which is translated 'in memory of', or 'in remembrance of', denotes not only a recalling to mind, but a doing over of the same thing Christ did at His first Mass, the Last Supper."[284]

Elevation of the Host

The custom of elevating the Host after the Consecration for the adoration of the faithful began about the 12th century. Pope St. Gregory X extended this custom to the universal Church in the 13th century. By the 16th century, the custom of elevating the Chalice began. In our own century, Pope St. Pius X urged the Catholic faithful to gaze on the Host and Chalice during the elevations with love, faith and devotion.

Prayers following the Consecration

The prayer, Unde et Memores, follows the Consecration. As listed in the diagram on the antiquity of the Mass on page 167, this is one of the oldest prayers in the Canon.

"This and the two following prayers are common to all liturgies, at least equivalently, and by inspiration go back to apostolic times. They are elements belonging to the ancient Roman Canon and their texts in its form was probably fixed in the 4th century."[285]

This beautiful prayer summarizes what the Mass is all about: the Passion, Death, Resurrection and Ascension of Our Lord Jesus Christ, the Sacrificial Victim who offers Himself to the Father for our sake.

The Supra Quae is the second prayer following the Consecration. The Old Testament types of the Sacrifice of Christ prefigured by Abel (who sacrificed the lamb), Abraham (who presented Isaac to God) and Melchisedech (who offered bread and wine) are mentioned in the oration. This particular oration is found in the Didache, the Liturgy of St. James, and in St. Justin's Dialogue with Trypho. The concluding words, "these holy, unspotted Sacrifices, the pure Host, the holy Host, the immaculate Host" refer to the prophesy found in Mal. 1, 6-14 concerning a spotless sacrifice.

The Memento for the Dead is also an ancient oration. The Prayer Book of Seraphion reads,

"We pray also for all the departed whom we commemorate (the names follow). Sanctify these souls (John 17,19), because Thou knowest all; sanctify all the departed in the Lord and let them join all Thy holy angels and give them a place and home in Thy Kingdom." (John 17, 24) Nevertheless, the text is ancient in form and various documents show that a commemoration of the dead was made at Mass in the 4th century both in the East and West, sometimes before and sometimes after the Consecration.[286]

The Irish Missal of Bobbio, which was written at the beginning of the 8th century, places the Memento of the Dead at the same place in which it is located today.

Symmachus tells us that the Nobis Quoque Peccatoribus mentions fourteen martyrs who were specially venerated in Rome. These saints were all martyred before the end of the 4th century .

Early Martyred Saints Listed in the Canon

St. John the Baptist (Prophet)

St. Stephen (Deacon)

St. Matthias (Apostle)

St. Barnabas (Disciple)

St. Ignatius (Bishop)

St. Alexander (Pope)

St. Marcellinus (Priest)

St. Peter (Exorcist)

St. Felicitas (Married Woman of Carthage)

St. Perpetua (Married Woman of Carthage)

St. Agatha (Virgin of Sicily)

St. Lucia (Virgin of Sicily)

St. Agnes (Virgin of Rome)

St. Cecilia (Virgin of Rome)

St. Anastasia (Widow)

Table 16

The Per Quem gracefully follows, although in the Gallican and Visigothic liturgies it was the conclusion of the Supplices. The solemn Per Ipsum doxology concludes the Canon. Five Signs of the Cross are made with the Host. The Host and Chalice are then elevated. Robertus Paululus said,

"The signs of the cross before the consecration are a petition for consecration; afterwards... they testify that it is accomplished."[287]

This minor elevation preceded by centuries the elevation of the Host and Chalice at the Consecration. It is a very fitting conclusion for the Canon of the Mass. Through Christ's Sacrifice on the Cross and through the unbloody reenactment of that terrible yet redemptive act, infinite honor is offered to the Triune God. The paintings in the catacombs, particularly the Fractio Panis, likewise prove the antiquity of the Mass and the Canon. The Mass and the Bread of Angels strengthened and fortified the early Christians in such a manner that martyrdom was eagerly desired as a proof of their fidelity.

The Council of Trent described the holiness and perfection of the Canon in the following words,

"Since it is becoming that holy things be administered in a holy manner, and of all things this Sacrifice is the most holy, the Catholic Church, to the end that it might be worthily and reverently offered and received, instituted many centuries ago the holy Canon, which is so free from error that it contains nothing that does not in the highest degree savor of a certain holiness and piety and raise up to God the minds of those who offer it. For it consists partly of the tradition of the Apostles, and also of pious regulations of Holy Pontiffs."[288]

The Canon is the immovable rock on which the liturgy rests. Few literary works retain their pristine vigor after several centuries; yet the Canon of the Mass remains as vivid and stable as ever. Its integral excellence, doctrinal soundness and sublime orations have survived intact to the 20th century. Its antiquity, celestial beauty and lofty aspirations make it a work worthy of God, pleasing to God and it is certainly in every aspect the Work of God. How then can it be destroyed without invoking the wrath of God Almighty?

The Indult Mass

A form of the Latin Mass is back. It is not the Tridentine Latin Mass, but the revised Latin Mass of John XXIII. Since the introduction of the Novus Ordo Missae in 1967, tens of thousands of concerned Catholics have sent petitions to the Vatican requesting the restoration of the Latin Mass. They were thrilled when Paul VI and John Paul II granted permission for the Latin Mass on a limited basis.

Events which took place during the reign of Paul VI set the stage for the Indult Mass of John Paul II. The Novus Ordo was immediately implemented by official decree of the Vatican and the Traditional Catholic Mass was abolished and made unlawful. Priests and bishops who resisted were neutralized, converted to the new theology or ignored. Cardinal Wright of Pittsburgh was appointed by Paul VI to head the Vatican Congregation of the Clergy,

"...to deal with rebellious priests around the world."[289]

Paul VI granted permission for the Latin Mass, although he kept the decree on the implementation of the Novus Ordo in force. "According to notices issued by the Congregation for Divine Worship June 1, 1971, and October 28, 1974:

1). Priests may celebrate Mass in Latin when people are

not present.

2). The approved revised Order of the Mass (Novus Ordo)

is to be used in Latin as well as vernacular

languages.

3). By way of exception, bishops may permit older and

handicapped priests to use the Council of Trent's

Order of the Mass in private celebration of the Holy

Sacrifice."[290]

The "Latin Mass" permitted by Paul VI was simply the Novus Ordo celebrated in the Latin language. The Latin Novus Ordo was just as protestant as the new service offered in the vernacular. Many sincere Catholics unwittingly attended a counterfeit "Latin Mass," since they did not know enough Latin to tell the difference.

On October 3, 1984, an indult granted by John Paul II empowered local bishops, "to allow those who are explicitly named in a petition to him to celebrate Mass by use of the 1962 typical edition of the Roman Missal." This Latin Mass contains the changes approved by John XXIII.

"The word indult means granted by way of indulgence... The favor may be a faculty, permission, dispensation, etc.; but an indult usually denotes a favor granted only for a time."[291]

"Chancery officials have been excessively legalistic in interpreting Vatican authorization and have been almost secretive in permitting the faithful to know that they may write to their bishops to request permission to participate in a Tridentine Rite Mass. The survey further found that only 3 dioceses permit the Mass on a weekly basis. None in the United States permitted it on a daily basis."[292]

According to the 1984 Indult the principal condition for the celebration is,

"There must be unequivocal even public evidence that priest and people petitioning have no ties with those who impugn the lawfulness and doctrinal soundness of the Roman Missal promulgated in 1970 by Pope Paul VI."[293]

The heretical Novus Ordo is placed on a par with the Latin Mass. John Paul II issued the Motu Proprio Ecclesia Dei in June 1988 extending permission for the Latin Mass. Cardinal Augustine Mayer, president of the Ecclesia Dei Commission sent a letter to the U. S. bishops stating that,

"Celebrants of the Tridentine Mass should make clear that they accept the Postconciliar liturgy instituted after the Second Vatican Council."[294]

Norms for the Indult Mass

1) . The celebrant must offer the Mass according to the 1962 Missal of John XXIII. (The Mass of John XXIII directly violates the papal bull Quo Primum of Pope St. Pius V.)

2). The local bishop must give permission. (Many American bishops have refused permission. In Canada's 75 dioceses, the Indult Mass is offered in only 13 cities.)

3). It is allowed in only one church in the entire diocese. (The Los Angeles diocese has 3,391,803 members. Only one Indult Mass is permitted for the entire population. Why are they often scheduled in such remote locations, at such inconvenient hours and often in the worst crime areas of the city? Is it any wonder that less than 1% attend the Indult Mass?)

4). A Latin Mass may not be offered at weddings or funerals nor may the traditional form of the sacraments be used. (Why all the restrictions? What are they afraid of?)

5). Those attending the Indult Mass must accept the validity of the New Mass of Paul VI (See Chapter 2.)

6). The Indult Mass may be used only in chapels or oratories specified by the bishop under conditions he fixes "either habitually or in individual cases, but not in parish churches unless the bishop permits it in extraordinary circumstances."[295]

7). During the homily the priest is required to give instructions on the "spirit and the theology" of Vatican II. (Why does cockle have to be sown along with the wheat? What is the real intent of this action?)

8). The Indult Mass is not meant to be a replacement for the New Mass but merely a temporary substitution for it.

9). A collection always has to be taken "to pay the cost of the host Parish." (At least this is one thing that hasn't changed.)

Table 17

The Vatican instituted the Indult Mass in order to pacify the large number of Catholics who could be enticed into the back door of the new church by the return of the Latin Mass. Thus, a "Compromise Mass," a blend of Roman Catholic worship and protestant theology, served in the shell of the Latin Mass, came into existence. However, these concessions are only temporary and have the Trojan horse effect. The Latin Mass is allowed, but in return the worshipper must accept the new mass, the new sacraments and the perverted doctrine of Vatican II. It's a package deal.

A person who attends the Indult Mass may be doing so simply out of a sense of nostalgia or they are fed up with all the changes and want their old Catholicism back. The Indult Mass is a form of spiritual blackmail and is often called "the Insult Mass."

Why Catholics Should Not Attend The Indult Mass

The priests who celebrate the Indult Mass also celebrate the Novus Ordo. This is a serious compromise. People must be wary of any priest who acts thus. The Canon of the Mass is recited silently so it is very difficult to detect if the priest uses a form of the New Mass in Latin or the old form. It is not uncommon for priests to make this substitution. One of the authors was told by an older priest offering the Indult Mass, "I don't offer the real Latin Mass but no one will know the difference. The only thing that is important is the collection." Those who attend the Indult Mass are often deprived of the reception of Our Divine Lord in Holy Communion since the celebrant often takes hosts from the tabernacle that were previously consecrated at a Novus Ordo service.

Most priests celebrating the Indult Mass haven't offered the "outlawed" Latin Mass in decades. They are probably quite rusty on the basic rubrics. It is likely that some ceremonies are therefore omitted accidentally, through forgetfulness, or are purposely omitted in a deliberate attempt to combine the old with the new. (The Latin Mass takes a great deal of concentration and a facility for reading the text and rubrics is essential for the devout offering of Holy Mass.) Those who attend an Indult Mass offered by a priest who was ordained after 1968 may be attending an invalid mass as explained in Chapter 4.

The main issue is not the Latin Mass but the Catholic Faith. The Greek Orthodox have valid Masses and Sacraments, yet it is wrong to actively participate in their Masses because they are offered outside the true faith.

We are living in troubled times. The traditional Catholic Mass and groups of traditional Catholics are difficult to find. God in His mercy has given us... Catholic priests who celebrate the Tridentine Latin Mass, administer valid Sacraments and teach traditional Catholic doctrine. They can be found in most major cities across the country and around the world. A tradition minded Catholic will really feel at home here. Why settle for less?

"Two ways are open for us receiving what Christ gained through His Passion; one is universal and always necessary—faith; the other was specially laid down by Christ—the Sacraments of faith." St. Thomas Aquinas[296]

"The Church, being a loving mother, desires and indeed requires, that the faithful never be in doubt about the validity of the sacraments. For a priest to offer doubtful sacraments is clearly sacrilegious..."

Rama Coomaraswamy, M.D.[297]

The New Sacraments

Our Divine Lord instituted the Sacraments as a means of salvation to supply the various needs of our spiritual life. The Baltimore Catechism gives us a concise definition of a Sacrament,

"A Sacrament is an outward sign, instituted by Christ to give grace."[298]

Disturbing Changes

"The reform of the liturgy, carried out in accordance with the Constitution of the Second Vatican Council, has also introduced certain modifications in the very essence of the sacramental rites."[299]

The Council's Commission on the Liturgy gave a series of specific directives to be immediately implemented in parishes throughout the world. The psychological effects of the instructions were disastrous. On November 26, 1969, Paul VI said Catholics,

" '...should prepare themselves to be disturbed,' adding, 'We note that pious people will be those most greatly

disturbed.' "[300]

Simultaneously the green light was given to liberal priests and bishops to "experiment" with the liturgy and the sacraments. These changes, from the very beginning, affected a notable change in Catholic belief.

The changes in the sacraments since Vatican II are no accident; they are an essential part of the ecumenical movement.

"The whole tenor of the Constitution on the Sacred Liturgy may be described as ecumenical. The very first article, for example, specifies among the reasons for undertaking the reform of the liturgy the desire 'to foster whatever can promote union among all who believe in Christ.' "[301]

Divine Institution

Our Lord Jesus Christ established the Sacraments as a means of salvation. St. Thomas Aquinas states that,

"As the grace of the Sacraments comes from God alone, it is to Him alone that the institution of the Sacraments belongs."[302]

Requirements for Validity

The Council of Florence, which held session during the years 1438-45, clearly defines the essentials of a Sacrament: valid matter, valid form and the proper intention of the minister.

"And if any of these three is lacking, the Sacrament is not effected."[303]

Matter, Form and Intention

The matter of a Sacrament is some sensible, concrete action or thing, i.e., the material element of a Sacrament (Baptismal Water, Holy Chrism, etc.). The form of a sacrament consists of the essential words for confecting the Sacrament. The minister of the Sacrament is the person conferring the Sacrament. The person who confers the Sacrament must have the intention of doing what the Church does. The rite of the Sacrament provides the minister with an external intention. It is assumed that he intends what the rite intends. However, a minister can render a Sacrament invalid by having an internal intention that contradicts that of the rite. But, he must externally express this intention, otherwise the rite must be assumed valid.

Doubtful Sacraments

A "revision" of the seven Sacraments was mandated by the Constitution on the Liturgy of Vatican II. New rites were formulated to express the new theology. As a result, substantial changes were made in matter, form and intention. These substantial changes raise a serious doubt as to the validity of the new sacraments.

What should be done when there is a reasonable doubt regarding the validity of a Sacrament?

Father Brey states,

"In practice, the very raising of questions or doubts about the validity of a given manner of confecting a Sacrament—if this question is based on an apparent defect of matter or form—would necessitate the strict abstention from use of that doubtful manner of performing the sacramental act, until the doubts are resolved. In confecting the Sacraments, all priests are obliged to follow the medium certum—that is, 'the safer course.' "[304]

Fr. Heribert Jone, OFM Cap. JCD further explains,

"Matter and form must be certainly valid. Hence one may not follow a probable opinion and use either doubtful matter or form."[305]

Similarly, Father Henry Davis, SJ writes,

"In conferring the sacraments, as also in the consecration in Mass, it is never allowed to adopt a probable course of action as to validity and to abandon the safer course. The contrary was explicitly condemned by Pope Innocent XI (1670-1676). To do so would be a grievous sin against religion, namely, an act of irreverence towards what Christ Our Lord has instituted. It would be a grievous sin against charity, as the recipient would probably be deprived of the graces and effects of the Sacrament. It would be a grievous sin against justice, as the recipient has a right to valid Sacraments."[306]

Only the teaching Magisterium of the Church can officially declare these new sacraments to be invalid and obligate us to accept this decision de fide (of faith). Nevertheless, we can certainly state that, with the substantial change in matter and / or form and intention, there is room for doubting the validity of many of the new sacraments.

Dr. Rama Coomaraswamy concisely summarizes the sacramental question in the following words,

"It should be noted that sacramental rites have never been considered valid because they were instituted by a pope but

{they are valid} because they were instituted by Christ.

"A Pontiff may, when doubt arises, specify what it was that Christ intended but he cannot create a new Sacrament. Hence it is important to know whether the claim that the post Conciliar Sacraments are substantially the same as the traditional ones becomes important. If they are, then why the changes; if they are not, then are they Sacraments?"[307]

The Sacrament of Baptism

The Vatican II Constitution on the Liturgy mandated a change in the Sacrament of Baptism and established the Rite of Christian Initiation of Adults (RCIA) and the Rite of Christian Initiation of Infants (RCII). New rites for the baptism of infants were approved on March 19, 1969 and were introduced on June 1, 1970. The revised rites for adults were issued on January 6, 1972. "Progressive" theologians skillfully made various insertions, deletions and alterations in the ritual so that the prayers and ceremonies would convey the meaning which they intended.

In the pre Vatican II Church,

"The rite of Baptism expresses the necessity of a determined struggle and, at the same time, our confidence for victory in this good fight of faith, by its repeated exorcisms."[308]

This does not fit in with the new theology of Vatican II, which has minimized the very existence of the devil. As a result, they have been eliminated from the new ritual.

Several alarming defects have occurred in post conciliar baptisms. As a result of Vatican II "experimentation," some priests made up their own form and altered the essential words of baptism, "I baptize you in the name of the Father and of the Son and of the Holy Ghost." Others changed the essential ceremony (i.e., pouring water over the person's head while saying the essential words). There is great reason to fear that there is no baptism when water is carelessly applied, as when a few drops are poured over the hair so that the water does not flow over the skin. Numerous publications have documented the widespread carelessness of the modern clergy in the administration of baptism. These defects have rendered many post Vatican II baptisms doubtful, others certainly invalid.

Proper Form

What are the necessary words that make up the form of the Sacrament?

"We must believe that the expressions signifying the act of washing and the invocation of the three Divine Persons are necessary. Thus, the Council of Florence (1438-1445), in its famous decree for the Armenians, says that the form of baptism is, 'I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost'; or 'The servant of God (so-and-so) is baptized in the name of the Father, and of the Son, and of the Holy Ghost'; or 'So-and-so is baptized at my hands in the name of the Father, and of the Son, and of the Holy Ghost.' "[309]

Doubtful Intention

The official document, The Rites of the Catholic Church, Volume IA, Initiation, describing the new rite (50 pages in small print) has only a single passing reference to Original Sin. The belief is expressed that baptism is merely an initiation into christian community. As a result, some priests no longer intend to remove Original Sin through baptism but merely, incorporate the child into the christian community according to the new rite.

However, in pre Vatican times, Archbishop Francis Kenrick warns,

"The belief in its efficacy to remit sin is not indeed necessary for its valid performance: but may we not fear that the prevailing errors concerning its being a mere form of association to the visible Church, utterly void of all spiritual efficacy, may so pervert the intention of the person who baptizes that he may propose to himself rather to comply with an established usage and form, than seriously to administer an institution of Christ our Lord?"[310]

Teilhard de Chardin

Teilhard de Chardin was a French Jesuit priest who combined Darwin's evolutionism and Hegel's philosophy with Christianity and created a theological monster. This can be deduced from his writings.

"God does not exist; but will exist when good and evil will have completely assimilated one another in fusion."[311]

"As I love to say the synthesis of the Christian God (of the above) and the Marxist God (of the forward)... is the only God whom henceforth we can worship in spirit and in truth."[312]

"...Teilhard could not accept the definite and detailed Catholic doctrines on creation, the explanation of miracles, the existence of Original Sin, the personal responsibility for actual sin, the Resurrection and personal Life Everlasting."[313]

Prior to Vatican II, Church authorities forbade his writings.

"In 1927 Rome refused an imprimatur on his book, Le Milieu Divin. In 1933 he was ordered not to teach in Paris. In 1933 Rome refused him permission to publish L'energie Humaine. In 1944 his Phenomene Humain was banned. In 1948, summoned by his Superior general to Rome, he sought permission once more to publish his Phenomene Humain —and was refused. Again in 1949 and 1955 his printings and activities were restricted. In December of 1957 a decree from the Holy Office ordered the withdrawal of his works from Catholic libraries, seminaries, religious institutions and bookshops."[314]

The erroneous teachings of Teilhard de Chardin regarding Original Sin have been assimilated and adopted by some priests and seminarians. This has caused many to have false views and beliefs on Baptism.

In the new rite of reception of baptized Christians into full communion with the Catholic Church the requirement of absolution from excommunication is now suppressed and no abjuration of error is to be made.

Luther's Revisions

The heretical teachings of Martin Luther contradict the teachings of the Catholic Church. For example, the Church teaches that Baptism removes original sin. However, Luther taught that,

"...original sin remains in the baptized until their death."[315]

Five of the seven sacraments of the Catholic Church (i.e., Penance, Confirmation, Holy Orders, Matrimony and Extreme Unction) were eliminated by Luther because they did not correspond with his false doctrines. Baptism and the Eucharist were "revised."

"In his earlier baptismal order of 1523, Luther, in order not to offend weak consciences, had retained as many of the traditional ceremonies as possible."[316]

"In 1526, he {Luther} yielded to the urging of his friend Nicholas Hausmann in Zwickau and published a revised form of The Order of Baptism which introduced some important changes. Omitted were the exsufflation, the first of the two opening prayers, the giving of the salt, the first of the two exorcisms, the salutation before the Gospel, the Ephphata, the two anointings before and after baptism, and the placing of a lighted candle in the child's hands."[317]

It is no coincidence that the new Vatican II Rite of Baptism closely corresponds with Luther's revised rite of baptism. The new Rite of Baptism omits the exsufflation, both of the two opening prayers, and the giving of salt. However, the Modernists went even further than Luther.

Notable Changes in the New Form of Baptism

1). The exorcisms in the Sacrament of Baptism were abolished. (A "symbolic" exorcism is contained in the ceremonial which technically is not an exorcism and even this "exorcism" may be omitted for "pastoral reasons.")

2). A saint's name is no longer required for the person baptized.

3). "Baptized non Roman Christians" are rarely baptized conditionally.

4) . "A member of a non Catholic ecclesial community may be admitted as a witness of the baptism, (a "Christian witness") along with a Catholic patron, or may serve as a proxy sponsor. (A Catholic, incidentally, can do the same for the member of a protestant denomination). An even closer participation is permitted when the person to be baptized is a member of one of the separated Eastern Churches. A member of one of these churches may be a godparent, together with a Catholic godparent, at the baptism of a "Catholic" infant or adult). "[318]

5). There has been such an exaggerated emphasis on adult baptism (RCIA) that it parallels protestant observance. Infant baptism is de emphasized.

6). Many multi denominational (Catholic and Protestant) baptisms have been performed in recent years.

7). Godparents no longer take an active role in the baptismal ceremony.

Table 18

Prior to Vatican II the Catholic Church taught: " 'In the case of the appointment of a proxy, it is the sponsor who must possess the qualifications required. However, in the absence of a very grave cause, the admission of a non Catholic to share in the ceremonies of baptism is gravely illicit because the proxy assists actively in the ceremonies and because his presence is bound to give scandal. In fact, a heretic or schismatic is in the same position with regard to the lawful or valid performance of the function of proxy as he would be in relation to the function of sponsor itself.' Connors, Extra-Juridical Procurators in the Code of Canon Law, pp. 4-7, 22-29. 'Moreover, Catholics are forbidden to perform the function of sponsor at a baptism conferred by a non Catholic.' Cf. S.C.S. Off., decr. May 10, 1770 (Fontes, no. 828); decr. June 30 & July 7, 1864 (Coll. S.C. P.F.,no. 1257); Vermeersch-Creusen, Ibid., no. 80; Prummer, loc. cit.."[319]

These disturbing changes in the Sacrament of Baptism have been made in a spirit of ecumenism. They correspond with the directives of the World Council of Churches published in Baptism, Eucharist and Ministry (Lima text, 1982). The ultimate goal is a mutual baptismal recognition, (i.e., the ability of churches to recognize their various practices of baptism as sharing in the one baptism). This results in mutual acceptance of faith and worship based on the "baptismal unity of the Christian community." Max Thurian wrote that baptismal unity was at the heart of the ecumenical movement. Hence, the changes in the Sacrament of Baptism are a step toward achieving universal acceptance of "Catholic" baptism by the world community.

The Catholic Church allows anyone to baptize in cases of emergency. The only things the Church requires is that the one baptizing use the proper matter (water), use the proper form (I baptize thee in the name... ), and have the proper intention (to do what Christ intends). If these three conditions are fulfilled, the baptism is valid. A heretic can even validly baptize if he fulfills the above conditions. The baptisms in some protestant churches are valid because they contain the proper matter, form and intention. Yet each case has to be analyzed individually since the ceremony may vary because of the parish or minister.

Are the baptisms performed in the new church valid or not? If the proper matter, form and intention are present, yes. Each baptism should be analyzed individually to determine if the proper elements necessary for validity are present.

There are times when the baptism is invalid due to a defect. If the point of validity or invalidity remains doubtful, the Sacrament is to be conferred conditionally. This course is to be followed because baptism is necessary for salvation.

The Sacrament of Penance

The Vatican II title for the Sacrament of Penance has been changed to the Sacrament of Reconciliation. The Sacrament of Reconciliation centers on community which is a thought foreign to the concept of the Sacrament of Penance which centers on God forgiving sin.

"Confession is about sin, more importantly, it is about God. Our understanding of sin will depend on what we think about God."[320]

Sin In The Modern World

If the fundamental beliefs of Catholics were shaken after Vatican II, the concept of sin was completely devastated. Many modern Catholics do not even know what sin is. They may admit that they are sinners, but they probably cannot come up with an actual list of sins. The term "mortal sin" is seldom used today.

"The truth is, many penitents no longer know very well what is important and what isn't."[321]

If sin is merely an offense against society or the world, in whose name does a modern priest give absolution: in society's, the world's or Christ's? Whose forgiveness is imparted to the penitent: society's and the world's or Christ's?

"There is so much stress on the human that many people wonder whether sin has anything at all to do with God."[322]

The concept of individual, personal sin, (which offends God) has been changed since Vatican Council II into a concept of social sin (sin against society). John Paul II said,

"Wounded in this way, man inevitably causes damage to the fabric of his relationship with others and with the created world." (Exhortation, Art. 15) [323]

Prior to Vatican II, our concept of sin was much more individual. Catholics took personal responsibility for their sins (e.g. deliberately missing Mass on Sunday, anger, lack of charity, sins of impurity, etc.)

"Today in contrast to that very individualistic view, we have a very collective concept of sin—perhaps excessively collective, because a sin that is everyone's is a sin that is no one's."[324]

Decline in Today's Society

Evidence of moral decline is all around us. Today we witness the rising divorce rate even among Catholics, the large numbers of Catholics having abortions or children out of wedlock, wife and child abuse, adultery, pre marital sex, sexual promiscuity, alcohol and drug abuse, dishonesty etc. Once we justify sin and ignore personal responsibility, personal and social disaster result.

Two factors contributed to preserving order in society: the fact that each individual was responsible for his own actions; ultimately each individual would have to account to God for those actions. Remove these two concepts and the expected result would be, total chaos and an increase in the perpetration of inhumane crimes such as cold blooded murder, suicide, rape, patricide and matricide, grave robbing and even human sacrifice and cannibalism.

The Need for Standards of Right and Wrong

There must be a standard of right and wrong, good and evil that is independent of the individual. Consider the scenario of a traffic light destroyed by a storm. Cars creep up to the intersection and wait and watch. No one wants to get hit by another car but they each want to move forward. Each car risks an accident while passing through the intersection since no one knows exactly what the next car will do. Many cars come out safely yet some fender benders also occur. Today many individuals think they don't need rules and that laws apply to everyone but themselves.

"In the adult world the laws or 'rules' are usually far from being arbitrary. Though many are man made by governments and the Church for good order (and may change with the circumstances of the times) others are made by God Himself (and are unchangeable, no matter what the circumstances). God has indeed set down His laws: the natural law and the divinely revealed precepts as interpreted by the teachings of His Church. God's law is His will for us, what He wants of us. Only insofar as our actions (our conduct) conform or do not conform to these divine laws that they are good or bad.

"Our relationship or friendship with God is also thereby affected. If we disobey, our friendship (sanctifying grace) with God is lessened or may even be ended (through serious, deliberate disobedience); but if we obey, it is strengthened. If we are His friends when we die, we will be happy with Him forever in paradise; if not, we will be damned and unhappy for all eternity.

"God's laws were not given for our harm or displeasure; on the contrary, they are for our good and for our happiness (just as a parent's 'rule' for the child that he never play with matches or a sharp knife). They are the guides which tell us clearly what we must do and what we must avoid if we are not to hurt ourselves and stay God's friends. Our moral judgment or conscience, to be right, must be formed according to these laws; otherwise, it may be erroneous, false. That is why getting to know these laws, these guides is so important for us..."[325]

"Divine laws are absolute and cannot be changed by man... Divine laws, like the laws of nature (indeed laws of nature are part of God's laws), remain true no matter what the circumstances or consequences. If I step off a plane in midair, {without a parachute} for example, the law of gravity will hold and I will fall to my death. No amount of wishful thinking will change that fact. Truth is truth no matter how many people will deny it or refuse to recognize it."[326]

To paraphrase the condition of this person, the authors would like you to consider the thought that symbolically, "stepping off the plane", is relative to the state of mortal sin. By the fact of having seriously offended the Infinite God, he is thereby condemned to eternal damnation, unless he obtains God's forgiveness. A parable can be drawn that this forgiveness can be compared to the condition that the person has donned a parachute. When the parachute works properly, he then could defy gravity and land safely. "Wearing a parachute" can be likened to the moment of receiving the Sacrament of Penance with proper contrition and a firm purpose of amendment. The person lands safely on earth which can be equated to the salvation of the soul.

"Though disobedience to God's moral laws may not have the immediate, drastic consequences as would the disregard for the laws of nature, nonetheless God's moral laws are just as true and absolute. Modern man, used to evolution and dramatic changes on every side, sometimes attempts to deny the absolute standards which God has set for man; thus, anyone voicing maxims such as 'marital fidelity is old fashioned' is really denying the absolute values of God's moral laws."[327]

A new morality, "Situation Ethics", has become the new standard since Vatican II. Moral absolutes are a thing of the past. Man will make his own rules to live by. God is not needed. The Ten Commandments are old fashioned and have to be rewritten even though God is the author of them. A "morality of compromise" has emerged,

"...which permits exceptions to the ideal in such areas as abortion and divorce."[328]

"This system, if we call it such, does admit the existence of moral laws; Christians, in fact, are urged to consider these norms carefully before acting. So far so good. According to proponents of this 'new morality,' however, no moral law has any absolute value and so a Christian for the sake of love may seek his self fulfillment in true expression of love for neighbor in a way opposed to the general moral principles. Anything may be done, it would seem, provided a man is careful that he does it out of true and unselfish love... Accordingly, proponents of this system would have us believe that a person, in certain situations or circumstances, may even commit adultery or rape, have premarital sex, or publicly disown God provided he has the right intention. This 'law of love' can even justify murder. For example, I can put to death a person in intense pain if I do it out of love, much as I would shoot a horse because I cannot stand to see it suffer!"[329]

This is practically a blank check to do whatever you want. Situation ethics makes man the standard for right and wrong instead of God.

"Frankly, such 'new morality' is nonsense and could be dismissed as wistful thinking were it not for one fact: it is seriously being taught in our schools, even in some Catholic ones."[330]

There has been a shift in the idea of sin itself. Prior to Vatican II the notion of sin was a weighty reality in the lives of Catholics. The Church taught the serious nature of sin and the accountability to the Divine Judge. Fear is not only negative.

"The fear of the Lord is the beginning of wisdom." (Prov. 1, 7)

It can stimulate progress, growth and effort. If you hear the boss is thinking of transferring or firing you, you will try to do your best to meet his expectations and keep your job. The fear of Hell is a stimulus to help us stay on the path to Heaven. An important factor often overlooked is that God is merciful but also just.

"The justice of God means that such punishment will befall only those richly deserving of it, those fully responsible for their seriously sinful acts. This means that even in serious matters a person must know and sufficiently (fully) realize the grave sinfulness of the act when he does it."[331]

Our first parents, Adam and Eve, tried to justify the sin they committed in the Garden of Eden. God asked Adam why he ate the forbidden fruit. He blamed Eve who presented the forbidden fruit to him. Eve was questioned and blamed the sin on the snake which told her to eat it. The same "pass the buck" mentality is being used today and we should learn from history that God does not buy it. No matter how we try to justify our sins, we will all have to render an accounting for them one day to God our judge.

"These moderns seem to forget that a friend sometimes does turn into an enemy by one serious, deliberate act against a friend... When Peter denied Christ, he wanted to stay Christ's friend too... yet he committed a serious sin by his act of denial. The point is that we can indeed reject God by one serious, deliberate act, that is, we can commit mortal sin by one act. Another thing, Christ did not reject him but he rejected Christ by his denial. God never changes in His relationship to us, He does not reject us, but we change in our relationship to Him—we reject Him when we sin mortally. In serious matters, by deliberately choosing something else than God we show by our act what is really in our heart."[332]

"Every sin falls irrevocably under the judgment of God. Because God is perfectly holy and perfectly just, he is bound to hate sin and condemn it. The prophets proclaim with a loud voice, 'God is judge.'"[333]

When a person makes light of sin, he actually makes light of God Himself. Cardinal Mermillod said,

"People fail to see that it is not the trifling act (as they call sin) which is wrong, but the principle involved, the malice of the offense against an Infinite God to Whom we owe our gratitude, and our allegiance. Surely if a God died on account of sin, sin must be dreadful. If sin is punished by Hell fire, sin must be enormous."[334]

Concerning the gravity of sin itself, St. John Eudes explains,

"Only God can hate it {sin} as it deserves, only He can know its hideousness, only the blood of the Son of God can destroy its effects on men's souls. It can be destroyed only by the very destruction of a God-man."[335]

The new church permits you to follow almost any path. It teaches no objective morality. The emphasis today is on doing good instead of on being good. Just think for a moment of how quickly this philosophy has changed the world. As a result, many people wander through life aimlessly.

"They are not all wicked by any means, yet all sin and the overwhelming majority promptly justify themselves. It is at this point that the sublimity of our holy religion becomes manifest:

Instead of denying the existence of sin, we define it most

carefully:

Instead of burying the memory of sin, we recall it to

mind by examining our conscience;

Instead of justifying ourselves, we accuse ourselves;

Instead of carrying the burden of sin around with us, we

have the certainty of forgiveness.

This is all so wonderful, so splendid and so unnatural

that it is clearly divine."[336]

Confession

Confession plays a major role in our understanding and practice of Catholicism, whether it is basically a consolation or a dreaded ordeal for us. Confession, like Friday abstinence was one of those things that made us different from protestants.

"During the pontificate of Pope Pius XII {1939-1958}, the sacrament was used more widely than at any other time in the history of the Church."[337]

Confession has all but disappeared from the new church. Most older Catholics remember the confessional in the church where individuals confessed their sins to God and received absolution from the priest while they recited an act of contrition. It was the personal relationship of the sinner asking God's forgiveness and being assured of it by the priest who received his authority from God. The priest was bound by the seal of confession never to reveal what he heard.

Typically, a Catholic entered a softly lit church on a Saturday afternoon. A muted sunlight streamed through the stained glass windows while candles flickered in darkened alcoves. He knelt in a pew to say his preparatory prayers and to examine his conscience for his sins. When he was ready, he joined the line of people waiting to enter the confessional. The penitent left the confessional with great peace of soul. He then approached the altar rail and performed his penance, individually, to his God. Being fortified with the assurance of God's help, he was ready to face the world with his spiritual armor of Sanctifying Grace. Restored to God's friendship, he felt a great serenity enveloping his total being. He was now properly prepared for the reception of his Lord and Savior in Holy Communion at Mass. Participating in the Sacrament of Penance is one of the closest experiences a Catholic can have with his God. The only sacrament that exceeds his direct personal contact with God is the Sacrament of the Holy Eucharist. The other sacraments, although equally as important for the sanctification of the soul, have basically a one time quality.

Fr. James Gillis, CSP said,

"The confessional is not a psychological device but an instrument of religion."[338]

What would Christ demand of the sacrament which brings about the forgiveness of sins?

"We should expect to find, then, if Christ did institute a sacrament for the remission of sins, that this sacrament would be a judgment and would necessitate an inquiry into the sins to be remitted.

"Further, sin and its guilt are, at least, partially, secret. Hence an inquiry into the sinner's guilt can be made only through his own voluntary admission—{by means of confession}. Such confession must be accompanied by sorrow, for we know from Christian doctrine on grace, that without sorrow sin cannot be forgiven. But our sorrow would be nearly fictitious if we were not ready to atone as far as we can for the insult we have offered to God. Therefore, if there be a Sacrament by which our sins are forgiven, we should expect it to include confession, contrition and satisfaction, as a necessary act of the penitent sinner. And these acts, being part of the sacrament, would have to be expressed externally."[339]

"Confession has a twofold aspect; sorrow for the offense committed against God and satisfaction {reparation for that offense}. In the Sacrament of Penance the confessor acts as a judge, inasmuch as he passes sentence of absolution or retention of sin."[340]

In the confessional, this function was clearly evident from the position of kneeling penitent and the priest who sits in judgment.

Gradual Change

A new "Rite of Reconciliation" was instituted by the Modernist Reformers of Vatican II to "improve" the Sacrament of Penance. This "improvement" consisted of three versions.

The first version was similar to the Sacrament of Penance in that it was a discourse between a novus ordo priest and the penitent.

The second version is a compromise form. It is a penitential prayer service followed by individual confession.

"The order is the same as that of the third form of the rite {the third rite following} but after the general confession of sins and the recitation of the Lord's prayer by the congregation there is a pause in the community's common celebration during which priests station themselves in nearby confessional rooms."[341]

This service is long and awkward. The priest has little time to properly counsel the penitent.

The third rite consists of a communal celebration with general absolution (without individual confessions) and is officially described as the normal and solemn celebration of the sacrament.

"Its unique character among the three forms of the present rite is that there is no individual confession and therefore no specific confession of sins, only a generic confession of sinfulness made by the congregation together... The service concludes with general absolution pronounced over the whole congregation."[342]

At first, there were very stringent guidelines regarding the use of general absolution. If a person had a mortal sin on his soul he had to confess it privately at his earliest convenience. The conditions were gradually relaxed and general absolution began to be given at occasions such as weddings, first communions, confirmations and funerals.

There was a clear indication that confession was going to be eliminated when the confessional lines started to grow shorter. It must be understood that much more is involved here than merely a change in the minor elements of confession. A distorted view of Sin and Hell have aided in practically destroying one of the most consoling of the seven sacraments. The destruction was brought about through four steps.

1). The introduction of a new theology in the areas of sin, grace and salvation. (Sin, Hell, Purgatory, restitution, guilt and contrition were not popular and had to go.)

2). Replace the confessionals with "reconciliation rooms."

3). Creation of the community penitential rite, often

accompanied with general absolution.

4). Elimination of confession altogether.

New Theology of Sin

Young priests and modern theologians preached a new morality which attacked the Catholic doctrines of personal sin, satisfaction, judgment, Heaven, Hell and Purgatory. These erroneous ideas brought about:

a. The loss of the filial fear of God.

b. The discontinuance of frequent confession.

c. The loss of a sense of the seriousness of sin.

d. A morality based on individual judgment alone.

Today it is a common practice to schedule first confession (reconciliation) after First Communion. This is a subtle way of saying that purification from sin is no longer very important in preparing for receiving the eucharist.

Reconciliation

Many churches today do not make any pretense of having confession. Even the name "confession" has been replaced with that of "reconciliation." The new rite was authorized by the Vatican on December 2, 1973 and was mandated for the universal church in 1977.

"The change allows for the option of no longer using the anonymous 'confessional box,' but instead, sitting down with a priest for an open face to face discussion of difficulties."[343]

Isn't the confession of sins the primary purpose of confession? Priest and penitent are on a equal footing in the reconciliation rooms. The role of the confessor since Vatican II has become more like that of a brother than that of a father. Reconciliation has turned into a mere "rap session".

Confessionals in many churches were removed or converted into reconciliation rooms. In some churches they were replaced by statues or paintings or were used as storage closets.

Community Penitential Rite

The Rite of Reconciliation is, reconciliation not between man and God, but reconciliation with the community. People were soon bored with "reconciliation" and grew tired of it. Priests then said, "You really don't have to go to confession any more. We'll have general absolution. That way we'll be able to save time. Everyone will be able go to confession at once."

"Provisions are also made for general communal services at which the worshippers jointly confessed their sins and in which Scripture readings and prayers focus on God's forgiveness-—a communal approach in Protestantism."[344]

Elimination of Confession

Modern Catholics have been taught, that sin is a vague concept that cannot be clearly defined. (Refer to the section on "Modernism" in Chapter 1.) Serious sin and personal responsibility for one's acts have all but disappeared from the new church. Sin can be excused or justified by simply applying "Situation Ethics". {Where have we seen this phrase before?} Therefore, modern Catholics feel that reconciliation (confession) is unnecessary, futile and an empty formality. The protestant concept of confessing sins to God alone without the formality of confessing to a priest has practically become a way of life since Vatican II.

"The confessional lines---at least the long ones—have all but disappeared from the Catholic Church. A greater percentage of Catholics receive Holy Communion every Sunday than at any other time, it would seem, in centuries. But, they no longer feel the need of weekly, monthly sometimes annual confession. What has happened?"[345]

St. Ambrose wrote,

"Without the confession of his sin, no man can be justified from his sin."[346]

The Forms of Confession and Reconciliation

Old Form (Prior to Vatican II)

(English Translation From the Latin)

"Our Lord Jesus Christ absolves you: and I by His authority absolve you from all bonds of excommunication (suspension) and interdict as much as I am able and you have a need. Then I absolve you from your sins, in the name of the Father, and of the Son, + and of the Holy Ghost. Amen."[347]

The penitent recites the "Act of Contrition" during absolution.

New Form (After Vatican II)

"God, the Father of mercies, through the death and resurrection of his Son has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church may God give you pardon and peace and I absolve you from your sins in the name of the Father, and of the Son, + and of the Holy Spirit.

The penitent answers: Amen."[348]

Doubtful Validity

Luther considered Penance simply as a recognition of past errors and a return to a better state of mind and opinion. Such a person may say to himself, "I have thought things over and admit I have been foolish and I shall try to be more sensible for the future." This does not necessarily imply true contrition for having offended God by sin.

On the contrary, the Council of Trent declared that contrition for sin implies sorrow and detestation for sins committed with the firm purpose of not sinning again.

Although this sacrament, like many of the new sacraments is not always invalid, there is room to doubt the validity of "Reconciliation" for various reasons.

"Reconciliation": Reasons for Doubt

1). Penitents may not have the proper disposition of purpose of amendment under the new rite of Reconciliation. The necessity of giving up "occasions of sin", i. e., circumstances that can easily lead one into sin, has been minimized. A person is not really sorry for sin if they refuse to take the necessary means to prevent a relapse. One can fall into sin through weakness, but a deliberate lack of effort to avoid dangerous occasions portrays a lack of true sorrow for sin.

2). Serious sins may be justified through the application of "situation ethics" and may be entirely omitted resulting in an incomplete confession. The huge "gray area" in the realm of morals today helps make this possible. Sin is often considered merely an offense against humanity or society and not an offense against God. With this point of view, are these sins really forgiven by God?

3). In some communal penitential rites, individuals are supposed to receive private absolution from the priests waiting in the confessionals or reconciliation rooms. Yet how many people actually confess a second time? They went through the motions once. Why do it again? New group reconciliation is a type of "show and tell." Won't most people be too embarrassed? (No wonder the Church has always promoted private confession in the past.)

4). Priests ordained in the new ordination rite are most likely not valid priests and therefore cannot give valid absolution. (This will be covered later in this chapter in the section, "Sacrament of Holy Orders".)

Table 19

The Vatican II revolution claims to be a "renewal."

"From the dawn of history there have been renewals and revivals. All have had the same message in a thousand forms: 'Repent and do penance! God may yet relent and forgive.' The present renewal is unique: instead of repentance, permissiveness is preached, the sacrament of penance is neglected and the confessional is abandoned."[349]

This is an unmistakable sign that the Vatican II "renewal" is not divinely inspired but rather quite the contrary.

The Sacrament of the Holy Eucharist

"Of all the sacred mysteries bequeathed to us by our Lord, as unfailing sources of grace, there is none that can be compared to the Most Holy Sacrament of the Eucharist: for no crime, therefore, is there reserved by God a more terrible vengeance than for the sacrilegious abuse of this adorable Sacrament." (Council of Trent)

The destruction of the Holy Sacrifice of the Mass is the key to the destruction of the Catholic Church. The Holy Eucharist, a Sacrament and a Sacrifice, is essential to the Mass. Therefore, it became the primary target of the Modernists.

Cardinal Charles Journet said in the March 20, 1969 issue of L'Osservatore Romano,

"The Catholic Church will never accept the essential equivalence between the doctrine of the Council of Trent and the conflicting doctrines—at variance with each other—of Luther and of Calvin. The day on which the Church were to accept it, she would cease to exist, she would become Protestant. For the Church there will always be a gulf between this eucharist which under the sacramental signs, brings us immediately the redeeming Sacrifice and the body itself of Christ, now risen, and the other eucharist which proposes to us immediately bread and wine, taking us back to the memory of Christ and his mysteries."

In other words, the cardinal stated that the Catholic definition of the Holy Eucharist and the protestant definition are complete opposites and are thereby mutually exclusive. If you believe the former, you must disbelieve the latter. You must believe in either a real presence of Christ (Transubstantiation) or a mere symbolic presence (transignification). Since Vatican II, the new church has officially accepted the protestant concept of the Holy Eucharist and therefore it cannot be the Catholic Church.

Christ said,

"Amen, amen I say to you, unless you eat the flesh of the Son of Man and drink His blood, you shall not have life in you." (John 6, 54)

Transubstantiation is a central doctrine of the Catholic faith. It may be simply defined as "the changing of one substance into another substance, even though the appearance of the first substance remains." This miraculous change is defined by the Council of Trent,

"By the Consecration of the bread and of the wine a conversion is made of the whole substance of the bread into the substance of the Body of Christ our Lord, and of the whole substance of the wine into the substance of His Blood; which conversion is by the Holy Catholic Church suitably and properly called Transubstantiation."[350]

The Council of Trent declared,

"This faith has ever been in the Church of God, that immediately after the Consecration the veritable Body of our Lord and His veritable Blood, together with His soul and Divinity, are under the species of bread and wine; but the Body indeed under the species of bread and the Blood under the species of wine, by the force of the words."[351]

The Decree for the Armenians of Pope Eugene IV, promulgated at the Council of Florence, stated,

"The form of this Sacrament are the words of the Savior, by means of which he effects this Sacrament; for the priest, speaking in the person of Christ, effects this Sacrament."[352]

The Sacrament of the Holy Eucharist requires proper matter, form and intention for validity. If any of these are substantially changed, Transubstantiation does not take place.

Valid Matter for the Holy Eucharist

It is the clear teaching of the Catholic Church that the valid matter of this Sacrament is wheaten bread, a mixture of wheat flour and natural water, and the wine of ripe grapes. Foods such as tacos, tequila, grape juice, cookies, Kool Aid and breakfast cereal which have been used by some priests, are certainly invalid matter.

John Paul II has allowed the Catholic Church in Africa to use cakes made of millet or cassava root in place of bread and corn wine in place of grape wine for Mass. This action of John Paul II contradicts the directives of our Lord Jesus Christ and the explicit teachings of the Catholic Church. It renders the very consecration of the Mass invalid!

Form of the Holy Eucharist

The form of the sacrament that has been passed down from the earliest centuries of the Church is:

"FOR THIS IS MY BODY," and "FOR THIS IS THE CHALICE OF MY BLOOD, OF THE NEW AND ETERNAL TESTAMENT; THE MYSTERY OF FAITH, WHICH SHALL BE SHED FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS."

"If anyone should change anything in the form of the Consecration of the Body and Blood, and if by the change the words do not signify the same thing, he would not confect the Sacrament."[353]

The Sacrament is invalid if any word of the form is changed which is essential to the form. The introduction of the new eucharistic prayers which have substantially altered the words of Christ prevent Transubstantiation from taking place. The bread and wine remain bread and wine and the new mass becomes nothing more than a protestant service. (This was covered in Chapter 2.)

Necessary Intention for the Holy Eucharist

The priest must have the proper intention of changing the bread and wine into the Body, Blood, Soul and Divinity of Jesus Christ. Since Vatican II, the sacraments are often looked upon as only "symbols." The Real Presence of Christ in the Eucharist has become a mere symbolic presence: God among his people, or as an expression of God's presence in the community.

How many priests today still have the intention of changing the bread and wine into the Body and Blood of Christ? Of those who still have the intention, how many have been ordained in the new ordination rite, which is at best doubtfully valid? Since the new eucharistic prayers are faulty, how can they be valid when they are not the form Christ gave us? These are some serious questions that have to be answered.

New Guidelines Governing the Reception of Communion by Non Catholics

"1). Intercommunion with the separated Eastern churches is governed by the Second Vatican Council's Decree on the Eastern Catholic Churches.

2). Since our ties with the Protestant Christians are not as close as with the Orthodox, admission of Protestant Christians to the Eucharist can take place only in exceptional cases of urgent necessity. The 1967 Directory mentioned three cases of necessity as follows:

(a) danger of death; (b) people suffering persecution; (c) people

in prison.

3). This instruction says that besides these three cases, a Christian might find he's in grave spiritual necessity if he is deprived of the Eucharist over a period of time, because of the great trouble and expense which he would have to undergo to contact his own religious community. Permission would have to be obtained from the local ordinary in each particular case."[354]

Table 20

Communion in the Hand

It is true that the practice in the new church, of communion in the hand, is based on the custom utilized during the times of persecution in the early Church. The laity were allowed to communicate themselves. However, this early Church custom ceased when the persecutions ended. Eventually, the Synod of Rouen condemned communion in the hand in the year 650. The practice of priests distributing Holy Communion goes back to Apostolic times.

St. Thomas Aquinas gives three reasons why the distribution of Holy Communion is the rightful duty of the priest:

1). "As the consecrating of Christ's Body belongs to the priest, so likewise does the dispensing belong

to him.

2). Because the priest is the appointed intermediary

between God and the people.

3). Because out of reverence for this Sacrament,

only consecrated hands should touch it."[355]

"As to the reception of the Sacrament, it was always a custom in the Church of God that laymen should receive the Communion from priests, but that priests, when celebrating, should communicate themselves, which custom, as coming down from an Apostolic tradition, ought with justice and reason to be maintained." (Council of Trent)[356]

The bishop consecrates the priest's hands with Holy Oil during the ordination ceremony in order to show that the handling of the Body of Christ is a special office reserved for men who have dedicated their entire life to the service of God through the holy priesthood.

As a result of communion in the hand, communion wafers are often found stuck to bubble gum under pews or in missalettes.

"On January 10, 1970, the owner of a laundry in Germany discovered a consecrated Host in the trousers of a boy who later confessed that he had received communion in the hand a few days earlier. A priest in Switzerland confirmed the story of a boy who brought home a consecrated Host and gave it to his dog. The pastor of St. Anthony's Church in Zurich asked a woman why she would keep the consecrated Host in her hand without consuming it. 'Oh, I am going to eat it at home just before breakfast.' "[357]

Catholics have always believed that at the Consecration, transubstantiation takes place. The belief continued in spite of substantial and essential changes in the eucharistic formula of the new mass. This makes the maltreatment of the Novus Ordo Missae hosts all the more insidious. Although, it cannot be considered "abuse", because Christ is not really present.

The Holy Eucharist is the most precious thing on earth. Are we to treat It as if It were a mere piece of bread or cookie? It is a wise ruling of the Church to bestow the honor of distributing Communion to the priest.

The Sacrament of Confirmation

"Confirmation is the Sacrament by which the Holy Ghost comes to us in a special way and enables us to profess our faith as strong and perfect Christians and soldiers of Jesus

Christ." [358]

The nature of this Sacrament has changed into a Christian initiation ceremony as a result of the Vatican II Constitution on the Sacred Liturgy and the Apostolic Constitution of Paul VI. The revised rites were issued on August 15, 1971 and became mandatory in the United States of America on January 1, 1973. Paul VI declared,

"It has been our wish also to include in this revision what concerns the very essence of the rite of confirmation."[359]

The Matter of Confirmation

The essential matter for the Sacrament of Confirmation, according to the opinion of most theologians, is the imposition of hands and the anointing with Holy Chrism. In the new rite established by Paul VI's Apostolic Constitution Divinae Consortium Naturae, and based on his personal reply to a query,

"...only the initial blessing over all the confirmands has been retained."

The individual laying on of hands at the time of the actual anointing has been suppressed. He stated that anointing with chrism,

"...sufficiently expresses the laying on of hands."

"This decision is interesting in view of the statement by Father Pourrat that 'in the Apostolic Age, the matter of Confirmation was the imposition of hands; after the second century, it was, besides, the anointing with Holy

Chrism.' "[360]

This constitutes a clear cut departure from both Scriptural and Patristic custom."[361]

The remote matter for the Sacrament of Confirmation is holy chrism which is a mixture of olive oil and balsam consecrated by the bishop on Holy Thursday.

"The Congregation for Divine Worship issued a directive in 1971 permitting the use of other oils—from plants, seeds or coconuts—instead of the traditional olive oil in administering some of the Sacraments."[362]

The change from olive oil to any vegetable oil and the suppression of the laying on of hands raises a serious doubt regarding the validity of the matter in the new rite of Confirmation.

The Form of Confirmation

The form of the Sacrament of Confirmation has been the same for centuries,

"I sign thee with the Sign of the Cross, and I confirm thee with the chrism of salvation. In the name of the Father, and of the Son, and of the Holy Ghost.""[363]

This formula was specified by both the Council of Florence (1438-45) and the Council of Trent (1545-63). Earlier forms have all been substantially the same.

Deception was employed by Paul VI in establishing a new form for Confirmation. He claimed that in changing the essential words of the Sacrament he was merely reverting to the ancient Byzantine form, signaculum doni Spiritus Sancti. The addition of the word accipe (receive) substantially changed the sense of the words. The new form is,

"Be sealed with the Gift of the Holy Ghost."[364]

This alteration was acceptable to protestants since it implies a vague reception of the gifts of the Holy Ghost and not the simultaneous reception of an indelible mark on the soul. The old form signified that the bishop imposed the Sacrament. The new form signifies a blessing received by the candidate.

The old ceremony included a special ceremony in which,

"The bishop delivers a slight blow to the cheek, an adaptation of the symbolic sword stroke of medieval knighting ceremonies that meant the recipient was now a 'soldier of Christ' ready to die for his faith. The soldier days are over."[365]

This ceremony has been replaced in the United States since Vatican II with a handshake. The new ceremony has the newly confirmed bring up the offertory gifts and includes communion under both species.

"There is yet a further problem with Paul VI's Divinae consortium naturae. In it he states that the rite of Confirmation 'recalls' what took place on Pentecost. This is a faulty notion of a Sacrament. The gifts of the Holy Ghost are bestowed once again through the rites of the Church, and not simply

'recalled.' "[366]

The Sacrament of Confirmation has been substantially changed. This raises serious doubts as to its validity.

The Sacrament of Matrimony

God created Adam and wanted him to be able to share his happiness with another. He therefore created Eve and personally instituted the marital contract. Adam and Eve were the first married couple.

"It is not good for man to be alone: let Us make him a help like unto himself." (Gen. 2, 18)

The Purposes of Matrimony

"From the beginning of the creation, God made them male and female. For this cause a man shall leave his father and mother and shall cleave to his wife. And they two shall be one flesh. What therefore God hath joined together, let no man put asunder." (Mark 10, 6-9)

God commanded them to,

"Increase and multiply and fill the earth." (Gen. 1, 28)

Mutual love, commitment, companionship, respect and understanding are all part of marriage and help put the married couple and their children on a firm solid foundation. Marriage is also the means employed by God for the sanctification of the couple and their children.

"First of all, let this remain the unchanged and unshakable foundation... Matrimony was neither established nor restored by man but by God. It has been protected, strengthened, and elevated not by the laws of men but those of God, the author of human nature, and of Christ who restored that same nature. Consequently, these laws cannot be changed according to men's pleasure, nor by any agreement of the spouses themselves that is contrary to these laws. This is the teaching of Sacred Scripture (see Gen. 1:27 f, 2:22 f.; Matt. 19;3 ff.; Eph. 5:23 ff.); this is the constant, universal tradition of the Church; this is the solemn definition of the holy Council of Trent, which in the words of Sacred Scripture teaches and reasserts that the permanent and indissoluble bond of matrimony, its unity and strength, have their origin in God."[367]

"Many erroneous notions are current today regarding marriage, especially with reference to its permanence and its obligations. The basis of these errors is the failure to recognize the sacredness of marriage. When people regard marriage as something merely material rather than as an important institution ordained by the Creator to the fulfillment of His wise designs, it is not surprising that they flaunt its binding force and disregard its duties. Hence, the world of today beholds countless marriages brought to ruin through the selfishness and the sensuality of the marriage parties. Because of the prevalence of these evils and their disastrous effects on society, every intelligent person should study seriously and thoroughly the teachings of the Catholic Church on matrimony. If these teachings were known and practiced by all married couples, holy and happy marriages would be the rule rather than the exception."[368]

"By matrimony, therefore, the souls of the contracting parties are joined and knit together more directly and more intimately than are their bodies, and that not by any passing affection of sense or spirit, but by a deliberate and firm act of the will; and from this union of souls by God's decree a sacred and inviolable bond arises; hence we sometimes speak of the union between husband and wife as a soul union. Like soft wax, their entire beings are blended into one."[369]

"Those who desire compromise on the marriage bond forget that the Church has nothing to do with the matter, Christ made marriage indissoluble, and the Church has no power to undo the work of Christ. If She should attempt such an action She would forfeit Her claim to be a guardian of truth. The marriage bond would be as indissoluble after Her false decision as before.

"Similarly, should the Church compromise any of the things that essentially belong to her, she should again be interfering with things over which she has no jurisdiction. Were it possible for her to take such a step the Church would, by the very act, cease to be the Church and her permanence and inerrancy would be proven false. If this surrender... as a condition of reunion were made they would not be uniting themselves to the Church of Christ, but to one that had forsaken its divine founder."[370]

Properties of Marriage

"Marriage has two essential properties---unity and indissolubility. The former means that the conjugal state is supposed to unite only two persons, one man and one woman, so that polygamy is against the natural law. The other means that once a couple have contracted marriage, they must remain husband and wife until death, so that divorce is opposed to the law of nature."[371]

Christ upheld the unity and indissolubility marriage.

"Everyone who puts away his wife and marries another commits adultery; and he who marries a woman who has been put away from her husband commits adultery." (Luke 16, 17-18)

St. Paul writes,

"But to those who are married, not I but the Lord commands that a wife is not to depart from her husband, and if she departs that she is to remain unmarried or to be reconciled to her husband. And let not a husband put away his wife."

(1 Cor. 7, 10-11)

"A valid, ratified and consummated marriage between two baptized persons is dissolved only by death. No power exists on earth which is capable of dissolving it. This indissolubility is attributed by theologians to two elements. namely, the sacramental character and the consummation of marriage."[372]

"If it is true that the tranquillity, the stability and the security of human relations in general require that contracts should not lightly be declared null and void, this holds still more in the case of a contract so important as that of matrimony. The firmness and stability of this contract are demanded by the common good of human society and by the individual good of the married parties and their offspring; moreover, the dignity of the Sacrament forbids that which is sacred and sacramental to be lightly exposed to the danger of profanation.

"Furthermore, we all know that human hearts are often too prone to seek release from a matrimonial bond which they have contracted, either because of some inconvenience or through mutual disagreement or boredom, or with a view to union with another person sinfully desired."[373]

Matrimony is a Holy Sacrament

Christ did not intend marriage to remain merely a natural contract but raised it to the dignity of a Sacrament. Christ attended the marriage feast at Cana and worked His first public miracle there.

"Christ restored marriage to its original unity and regarded as adulterous anyone who married another after sending away his first lawful wife."[374]

"Whenever two baptized persons contract a valid marriage, their marriage is a sacrament, for it is the marriage of Christians as such that Christ endowed with sacramental dignity. Hence, even two non Catholics who do not believe that marriage is a sacrament contract a true sacramental marriage as long as they are baptized and possess the requirements for a valid conjugal union. A marriage between two unbaptized persons cannot be a sacrament because baptism must be received before any other sacrament."[375]

Mixed Marriages

The marriage ceremony before, and the one after, Vatican II are very similar in ritual. The main difference is in the practical day to day aspects of mixed marriages and annulments. Mixed marriages were not promoted prior to Vatican II because of the inherent problems of starting a marriage with an already divided household.

"Persons who were involved in a mixed faith marriage that took place before 1960 might remember it to have been a somewhat humiliating experience. They could not have the ceremony in the church. It would take place in the rectory office or some similar location. Then they were permitted to have the ceremony in the church but only at the Communion rail and not in the sanctuary. Most humiliating of all was the declaration that the non Catholic person had to sign. It stated that he/she would not interfere with the Catholic spouse as that person practiced the faith and that all children would be baptized and raised as Catholics.

"In the light of the increase in the number of mixed faith marriages, and especially because of the efforts at ecumenical understanding that have taken place since 1960, the situation has changed for the celebration of a mixed faith marriage. The marriage is now celebrated around the altar in the church. If the local bishop allows it and if circumstances are favorable, it is possible to have the mixed faith marriage take place in the context of a nuptial Mass.

"The non Catholic party no longer must sign any statements. Rather, the Catholic party in the marriage states his/her intention to remain a Catholic and practice the faith. Also a promise must be made to make every effort to see that the children are baptized and educated in the Catholic faith.

"It is possible for the minister of the non Catholic party to be present for the ceremony in the Catholic church or for the entire ceremony to take place in the church of the non Catholic party. For more information about this, a person considering a mixed faith marriage should contact a priest several months before the planned wedding date.

"...the greater the difference in religion, the greater the potential for problems. When a Catholic and an Orthodox Christian marry the differences are not that serious. When a Catholic and a baptized non Catholic (Protestant) marry they share their belief in Jesus Christ but their practice and their worship are quite different.

"Between a Catholic and an unbaptized person (Jew, Buddhist, etc.) there are very great differences. The latter person does not recognize Jesus Christ, the center of Christianity, as Catholics do."[376]

Mixed marriages often produce "mixed up" children. The father says one thing and the mother says another. Who is the child to believe? Religion influences many of our daily actions and the important decisions of life. A child will be exposed to many important questions and will have a difficult time determining which path to tread. Is baptism necessary? Is there an afterlife? Are divorce or abortion moral? Are the Ten Commandments really important? Is there a God?

Annulment

The ease in obtaining an annulment may have a bearing on the validity of marriages in recent years. If the couple realizes that if "things don't work out" they can obtain an annulment, where is the commitment? Where is the unity and indissolubility of marriage if they can obtain a divorce and call it an annulment? They should have said in their marriage vows, "until annulment do us part," instead of "until death do us part." This is not the Sacrament of Matrimony as Christ instituted it.

"Whoever puts away his wife and marries another, commits adultery against her; and if a wife put away her husband, and marries another, she commits adultery." (Mark 10, 11-12)

Prior to Vatican II, the annulment process was quite complicated. The local bishop submitted the marriage case to an ecclesiastical court, (i.e., a church court in the Vatican). After careful inquiry, a decision was made by the judge, based on Divine law, ecclesiastical law and on precedent cases. If the marriage was found to lack any of the essential requirements for a valid marriage, it was declared null and void and an annulment was granted. In other words, the annulment stated that there was never a valid marriage in the first place. This is not the same thing as divorce.

Pope Nicholas I would not grant a divorce to King Lothair. Pope Urban II refused to grant Philip I a divorce. Pope Innocent III refused to grant Philip II a divorce. Pope Clement VII refused Napoleon's request for a divorce. Rome did not give in to the pressure of Henry VIII for a divorce and chose to let an entire nation leave the Church rather than compromise Christ's teaching on marriage.

The number of annulments granted since Vatican II has made a complete mockery of the Sacrament of Matrimony. (Chapter 1 gives the current and past statistics.) If a married Catholic couple wants a divorce, they can petition the local diocesan synod, fill out an application, pay the fee (approximately $500) and within a short time receive an official annulment of their previous marriage. The feeblest reasons can be legitimate grounds for annulment today. Annulments are now referred to as "Catholic divorces."

According to Fr. Tierney in Annulment: Do You Have A Case? p. 9,

"...90 percent of all petitions presented to the Tribunals are accepted and proceed to a decision."

Also, Joseph Zwack wrote on page 12 of his book: Annulment: Your Chance to Remarry Within the Catholic Church :

"I pointed out earlier that a very high percentage (more than 90 percent in many dioceses) of petitions that proceeded to a decision are ruled upon favorably."

"Msgr. Kelleher, who has for many years been an active advocate of improving the annulment process, says that some Tribunals seem to be operating on the premise that every broken marriage can be annulled. And Fr. Doherty quotes a Tribunal official speaking about broken marriages as saying,

'There is no marriage which, given a little time for investigation, we cannot declare invalid.' "[377]

"This may be a slight overstatement, but it points out that given the prevailing attitude in many marriage Tribunals, almost anyone who is divorced is likely to be judged as having sufficient grounds to petition successfully for an annulment."[378]

"A Gallup Poll in 1980 indicated that Roman Catholics are now just as likely to divorce as their non Catholic neighbors."[379]

If Henry VIII were alive today, he would have had no problem marrying Anne Boleyn in the church. Who knows, maybe he would have got annulments on his other marriages too? If the church in the U.S. alone grants over 60,000 a year, the marriage bond must be pretty flimsy. This surely is not the way Christ left it!

Let's follow the annulment process for a fictitious couple, Tony and Kathleen (O'Brien) Rossi. Tony snores, is too bossy, watches sports on TV all weekend and is lazy around the house. Kathleen overcooks food, talks too much, nags and is not able to fulfill her full potential. Their children, family and friends plead with them to "work things out" and stay together.

Various Tribunal policies throughout the country were investigated by the authors. American dioceses have the policy that a civil divorce has to be obtained before a couple can obtain an annulment.

Prior to Vatican II, divorce was such a terrible thing in the eyes of the Church that the penalty of excommunication i.e., expulsion from the Church, was attached to it. This has all changed.

"In May of 1977, the Catholic bishops of the United States removed the penalty of excommunication from Catholics who divorce and remarry."[380]

In fact, you can't get your annulment until you are divorced. Divorce often is not even considered a sin. What is so amazing is the fact that the "Catholic Church" today is officially promoting divorce. The Church today considers it more of a sin to remain in an unhappy marriage than to seek a divorce and an annulment. The new church has become a religion of convenience.

The new church condones and promotes divorce and adultery. Does not adultery follow remarriage after divorce? The 6th commandment specifically and clearly states,

"THOU SHALT NOT COMMIT ADULTERY!"

Further, Christ condemned divorce and adultery during His stay on earth. If the grounds for annulment are not based on God's law, how can they be legitimate? Whose rules are the diocesan tribunals following anyway?

"Because of divorce, the nuptial contract becomes subject to fickle whim; affection is weakened; pernicious incentives are given to conjugal infidelity; the care and education of offspring are harmed; easy opportunity is afforded for the breaking up of homes; the seeds of discord are sown among families; the dignity of woman is lessened and brought down and she runs the risk of being deserted after she has served her husband as an instrument of pleasure. And since it is true that for the ruination of the family and the undermining of the State nothing is so powerful as the corruption of morals, it is easy to see that divorce is of the greatest harm to the prosperity of families and of States."[381]

Three Grounds For Annulment

"For most practical purposes, the usable grounds for formal annulment can be divided into three important subcategories: the new psychological grounds, total or partial simulation of consent, and force and fear. Almost all formal annulment cases in the United States today make use of one or a combination of the above three subcategories in one way or another."[382]

The New Psychological Grounds

By far, the easiest and quickest way to get an annulment is based on psychological grounds. This topic was never treated of by theologians of the past since it was so vague and had no foundation in reality.

Tony and Kathleen got their divorce. They filled out the annulment application, deposited $50 and started contacting three witnesses each. Instead of paying all at once, they have chosen to receive monthly bills for services from the diocese. The total bill should come to around $500, depending on the diocese. (The Detroit Archdiocese is the place to go. They don't charge a fee for their services.)

The Rossis filed their case on hazy psychological grounds. Fr. Joe will see to it that everything is formulated correctly. He knows a good psychologist who has great success at the Tribunal and expedites things.

"If an expert says that one of the parties was incapable of making or keeping a marriage vow, the Tribunal is unlikely to question his or her opinion. That opinion, when received as evidence in the annulment case, becomes nearly unchallengable proof of an invalid union."[383]

Tribunal officials analyzed the case and presented it to the tribunal judges. (The present interpretation of the words, "until death do us part, has practically become, "until the marriage dies.") A priest presents the Rossi's side of the case, (for and against). Another priest acting as "Defender of the Bond" gets to present the other side of the case. A decision is reached. If the marriage is declared null (as most are), the decision is reevaluated by another court. The annulment process may take between six months and a year.

Tony and Kathleen received their annulment and may now remarry in the church and receive the sacraments even though they are divorced. The verdict of the tribunal stated that they really didn't know what the words, "For better, for worse...," meant since they were immature at the time. Even though their marriage was declared null and void, they are not considered to have been "living in sin" and their children are not considered illegitimate.

An actual verdict rendered by a Tribunal in a major city stated that a marriage was null and void because the wife was too devout to the Blessed Virgin Mary and that she was too dependent on her husband. Aren't mothers supposed to model themselves after Our Lady, the perfect Mother?

"With tribunals now able to accept conduct after the ceremony as a strong indication of the psychological state of the partners at the time of the ceremony, one of the major stumbling blocks to an annulment is gone. Similarly, a wide array of evidence of behavioral patterns and examples of instability can now be brought into the case. Although no one of these alone could constitute evidence of invalidity, when collected and analyzed by a psychological expert they may well show the presence of a psychological state that would invalidate the marriage vows."[384]

Contract or Covenant?

The Church has always commanded its children to marry in a Catholic church before a priest and witnesses in order to show the solemnity of the act and to impress on them the importance of their contract. Premarital classes were obligatory and the marrying couple had to sign a sworn statement that they knew what they were getting into.

"The ability to both grasp and assume the real obligations of a mature, lifelong commitment are now considered a necessary requisite to valid matrimonial consent."[385]

If every married couple knew exactly all the problems that accompany marriage, who would get married?

The new church considers marriage not a "contract" but rather a "covenant." People are familiar with contracts. Most people have contracts on house payments, car payments, medical payments, insurance payments etc. Life without contracts would be impossible. A contract has two essential elements, a mutual trust between the parties involved and a penalty stipulation if one party fails to fulfill their part of the deal. This insures the rights of both parties. A contract leaves one with a sense of responsibility. If you don't pay your utility bills, they will be turned off.

Marriage has always been considered a contract. God willed it to be a lifelong contract that would not be broken except by the death of one of the spouses. Adultery and infidelity are serious sins because the lifelong contract with a spouse has been broken.

The new church considers marriage as a covenant. "Covenant" is a word that is seldom used. The only "covenant" most people know of is that between God and His people. Modern theologians probably coined the term since it is vague in the minds of most people. It is a lot easier to break a "covenant" than to break a contract.

What is the ultimate purpose of annulment? Nothing is sacred or permanent any more. When a church allows you to get out of a marriage for the most trivial of reasons, what is left of the lifelong commitment in the Sacrament of Matrimony? Isn't the Church supposed to uphold the marriage bond? The new church's Tribunals are making a mockery of the sanctity of the Sacrament.

Our society is built on change and calculated obsolescence. Dishwashers have an approximate life of eight years. Cars, vacuum cleaners, refrigerators all wear out after a few years and are replaced by new ones. Following this logic in religious matters leads to the obsolescence of the Sacrament of Matrimony.

A vicious circle of marriage, divorce, annulment - - - marriage, divorce, annulment - - - has been put in motion by the new church. Will it ever stop? Is this not another sign that this new church is not the Catholic Church?

The Sacrament Of Holy Orders

"Holy Orders is the sacrament through which men receive the power and grace to perform the sacred duties of bishops, priests and other ministers of the Church."[386]

The Sacrament is called Holy Orders since the various steps to the priesthood are received by stages and not simultaneously. Christ instituted the Sacrament of Holy Orders to perpetuate His work on earth.

The Apostles ordained other men and gave them the same powers and authority which they had received from Christ. This practice has been perpetuated in the Catholic Church. Bishops consecrate other bishops and bishops ordain priests and other ministers of the altar. The bishop possesses the fullness of the priesthood.

St. Paul explained the role of the priest in his Epistle to the Hebrews,

"For every high priest taken from among men is appointed for men in the things pertaining to God, that he may offer gifts and sacrifices for sins."[387]

His primary vocation is to offer sacrifice to God. This is accomplished through offering Holy Mass. The concept of sacrifice no longer exists in the new church since the Mass has been replaced by a memorial meal. The priest is a mere presider over "the People of God." These two factors raise serious doubts concerning the validity of the newly revised sacrament of Holy Orders.

One of the requirements for the validity of a sacrament is a valid minister.

"Baptism can be validly given by anyone who has the use of reason, and in Christian marriage, the contracting parties are themselves the ministers of the sacrament. For the other sacraments, the power of Orders is necessary for their valid administration."[388]

In other words, the Sacraments of Penance, Holy Eucharist, Confirmation, Extreme Unction and Holy Orders require a validly ordained priest or bishop for their confection.

The New Ordination Rite

The Constitution on the Liturgy of Vatican Council II of December 4, 1963 decreed that,

"Both the ceremonies and texts of the ordination rite are to be revised."

The revision was carried out through various documents. Paul VI laid down norms regarding permanent deacons in the Motu Proprio Sacrum Diaconatus Ordinem of June 18, 1967. New ordination rites for deacons, priests, and bishops were approved on June 18, 1968 by Paul VI through the Apostolic Constitution Pontificalis Romani recognitio . The revised rites went into effect in 1970. The Motu Proprio of Paul VI of August 15, 1972 eliminated the rite of Tonsure and the orders of Porter, Lector, Exorcist, Acolyte and Subdeacon. There were 8 steps to priestly ordination before the action of Paul VI. Now there are only 2 steps, namely deacon and priesthood. On June 29, 1989, the ordination rite was again modified. The new rite contains several elements that place grave doubts on the validity of the sacrament because of vital changes in the areas of form and intention.

In the Catholic ordination rite the bishop instructs the candidate that his office is "to offer sacrifice, to bless, to guide, to preach and to baptize." This instruction, which specifies the principal functions of the priesthood, has been deleted from the new rite. The ordinand is now consecrated to "celebrate the liturgy" which means the Novus Ordo (new mass) and not the Holy Sacrifice of the Mass. The new rite also abolished the prayer that specifies that the priest has the power to absolve from sin.

The term "post conciliar" is used by some individuals to designate the new church that has developed after the Vatican Council II. Cardinal Benelli has referred to the new church as the, "Conciliar Church."

Dr. Rama Coomaraswamy writes,

"It is well known that the post Conciliar Church altered all the sacramental rites. Such an act is not without its risks, for any substantial change—anything that makes the rites different in principle from what Christ instituted—destroys their validity. Putting it differently, if the new rites are 'man made,' they are no longer capable of conveying the special graces that Christ intended. Should such be the case, should the post Conciliar Church have destroyed the priesthood, then it is no longer the church that Christ established, and in fact is nothing but another Protestant sect."[389]

History Repeats Itself

This attack on the priesthood itself is nothing new. Luther, Calvin and Cranmer destroyed the essential elements of the rite of the priesthood as they formed the Lutheran, Calvinist (Presbyterian) and Anglican Churches. They replaced the Holy Sacrifice of the Mass with a mere memorial of the Lord's Supper and made the priest a mere presider over the assembly of the people.

"However, the reformers faced a serious problem, for the laity were unwilling to accept as religious leaders individuals who were not in some way consecrated, and in whom they did not see the character of their familiar priests. As a result, the reformers devised new rites aimed at incorporating their new and heterodox theology, but clothed them in the outward forms familiar to the people. In essence they did this by changing the form of the sacrament and by deleting any statements in the accompanying rites that specified special powers and graces such as could only occur in the priesthood."[390]

These errors were embodied in Cranmer's Edwardine Ordinal of 1580. For further reference see the section, "The Changes of Vatican II are Nothing New."

"The Ordinal, used for the consecration of bishops and the ordination of priests and deacons, had been composed by Cranmer, an open disbeliever in the Sacrament of Orders and an episcopacy of divine institution."[391]

The Orthodox Churches, even though they severed their ties with Rome, retained valid ordination ceremonies and a valid priesthood. The Protestant Churches have changed the ordination ceremonies and do not have a valid priesthood because they have no sacrifice.

"In the schismatic Churches of the East there are real priests and real bishops, just as there are a real Mass and seven real sacraments. These bishops can consecrate other bishops and ordain other priests; these priests can offer validly the Holy Mass. But, although they have retained the line of apostolic succession, they have severed the tie which formerly bound them to the one fold of Christ. They have, indeed, the powers given by ordination, but they have lost their jurisdiction; for they are no longer in union with the centre of unity, the vicar of Christ on earth.

"How is it with the sects of Protestantism? Have they a priesthood? No. There is no succession. There are many breaks in the chain. Take the Anglican Church, from which the American Protestant Episcopal Church has sprung. For three centuries it neither claimed apostolic succession nor practiced ordination in the Catholic sense. It ordained ministers, indeed, but not priests, for, as it had no sacrifice to be offered, it did not intend to confer on its ministers any sacrificial power. It had lost its faith in the priestly power of forgiving sins, and it had no intention of imparting such power to its clergy. Not having priests, it could not have bishops, for the Christian Church throughout all its history has chosen its bishops from its priesthood. The Anglican or Episcopal minister may be and often is sincere and zealous; he may help others by preaching and prayer and good example, but he cannot help them by offering sacrifice or by forgiving sin because he is not a priest."[392]

Doesn't this role parallel that of the priest since Vatican II?

Form of the Sacrament

Pope Pius XII, in his 1947 Sacramentum Ordinis, determined for all time the essential form for the sacerdotal ordination. He declared that,

"...the form consists of the words of the Preface, of which these are essential and required for validity:

"Grant, we beseech Thee, Almighty Father, to these Thy servants, the dignity of the priesthood; renew the spirit of holiness within them so that they may obtain the office of the second rank received from Thee, O God, and may by the example of their lives inculcate the pattern of holy living."[393]

The new mistranslated form no longer makes clear the fact that the ordinand receives the "office of second rank" (i.e., that he is a mere extension of the bishop who is of the first rank). The new form uses the phrase "co workers with the order of bishops" which is vague.

"It can mean almost anything except, 'office of second rank.' "[394]

The sense of the words has been changed in the new form. It conveys the idea of the priesthood as merely an external office (such as the presidency). This concept was held by the protestant "reformers" who destroyed the Sacrament of Holy Orders. Such a change in meaning is substantial and is sufficient to invalidate the sacrament.

"Now, if the form is 'indeterminate,' and if the remainder of the rite fails to specify that it intends to ordain sacrificing priests, then the new rite suffers exactly from the same defects that its Anglican prototype does. And in view of Leo XIII's condemnation, surely we are justified in questioning its validity."[395]

President, a New Priestly Role?

The words of the form have been essentially changed and,

"...do not in the least definitely express the Sacred Order of Priesthood, or its grace and power, which is chiefly the power of "consecrating and of offering the true Body and Blood of the Lord."[396]

"The intention of conveying the power of offering the Sacrifice of the Mass and of the forgiveness of sins, which are essential to the priesthood, is not present."[397]

The role and mission of the priest has significantly changed since Vatican II. The priest's (president's) new role is to preside over the assembly of the "People of God" and preach the Gospel. John Paul II said,

"True renewal presupposes the clear, faithful and effective proclamation of the word of God. The Second Vatican Council indicated this is the priest's first task (Presbyterium Ordinis, 4)."[398]

Cause and Effect

Everyone is familiar with the principle of cause and effect. For every cause, there must be an effect. If there is no cause, there will be no effect. Paul VI altered the essential form of the ordination rite by leaving out the Latin word ut, (so that). (See the form of the sacrament as given on page 236.) The omission of this consubordinate conjunction, which links the candidate with the graces necessary for his office, could easily change the meaning of the sentence and thereby cause the ordination to have no effect. The term, so that, could be understood, but its formal omission breaks the tie between the action occurring and its effect on the recipient. The tie between the cause and the effect is unclear at best and at worst it becomes only a wish.

Another change in the ordination form is the change of the Latin phrase in hos famulos tuos, to the words his famulis tuis. This changes the sense of the sentence. The transitive verb passes action from the verb itself to the direct object. The prayer asks that God give the candidate kneeling before the bishop the office of the priesthood with all its powers, character and dignity. There is a definite link between the petition addressed to God by the bishop and the actual granting of that petition which bestows the priesthood upon the deacon.

The new formula breaks down this link between cause and effect by making the candidate for the priesthood the indirect object of the sentence. This change in the substructure of the sentence affects the meaning. The new formula makes the candidate for the priesthood into an indirect object of the intransitive verb. The connection between God and the priest is vague and this turns the ceremony into an initiation (e.g. presenting a badge to a law enforcement officer) rather than a making the candidate another Christ with all the wonderful powers of the priesthood. There is no direct action by the verb on the object. Nothing actually passes on from God to the candidate and therefore there is no definite link between Christ, the High priest, and the candidate.

"Things were made even more confusing when the vernacular is used. The 'provisional' ICEL (English) translation used between June 1968 and June 1970 asked the Ordinand be given 'the dignity' of the 'presbyterate'. Now the term 'presbyter' has been used throughout history by the {protestant} reformers to designate their non Sacrificing and non ordained 'ministers.' "[399]

The New Rite for the Consecration of Bishops

Only a validly consecrated bishop can validly ordain a man to the priesthood. No matter how correct the rites used for the priesthood are, the absence of a validly ordained bishop would make the ordination void. If the ordination rite for bishops is rendered invalid by the changes in the ceremonies instituted by the new church, then "priests" ordained by them are not priests. If these men are not valid priests, then all the other sacraments dependent upon them are null and void. If the ordination rite for bishops is nullified, the Apostolic Succession is broken.

What is the essential matter and form for the consecration of bishops? Although this was a matter for discussion among theologians for some time, the question was settled by Pope Pius XII in his Apostolic Constitution Sacramentum Ordinis. He did not change the rite which had been used for centuries, but, determined what was the essential matter and form for validity.

"In the Ordination or Consecration of bishops the matter is the imposition of hands which is performed by the consecrating bishop. The form consists of the words in the Preface of which the following are the essential words necessary for validity:

"Comple in sacerdote tuo ministerii tui summum, et ornamentis totius glorificationis instructum coelestis unguenti rore sanctifica..

"Fill up in Thy priest the perfection (summum may also be translated 'fullness') of thy ministry and sanctify him with the dew of Thy heavenly ointment this Thy servant decked out with the ornaments of all beauty."[400]

Pope Pius XII stated,

"We teach, declare, and determine this, all persons not withstanding, no matter what special dignity they may have, and consequently we wish and order such in the Roman Pontifical... No one therefore is allowed to infringe upon this Constitution given by us, nor should anyone dare to have the audacity to contradict it."[401]

This should have settled things once and for all. This was not the case. Paul VI changed the rite for the consecration of bishops in his Apostolic Constitution Pontificalis Romani of June 23, 1968. He retained the matter (i.e., the laying on of hands), but changed the form for consecrating bishops to:

"So now pour forth upon this chosen one that power which is from You, the governing Spirit whom You gave to your Beloved Son, Jesus Christ, the Spirit given by Him to the holy Apostles, who founded the Church in every place to be your temple for the unceasing glory and praise of your name."[402]

A sacrament is rendered invalid if the form is changed in such a way as to change the substance and meaning of the words. Does the new form of Paul VI mean the same thing as the old form? Let's compare them.

1). The wording of the two forms can be compared by examining common words and phrases. Unfortunately, the single word both forms share in common is the word et which means "and". Obviously there has been a substantial change in the form.

2) .The new form can be compared to the various prayers used throughout the universal Church during the ceremony of consecrating a bishop. H. C. Semple, SJ. writes,

In each of the rites which the Catholic Church has recognized, the 'essential form' is contained in the 'consecrating prayer' to accompany the imposition of hands, and these prayers are in all cases of the same type, defining in some way or other the Order to which the candidate is being promoted, and beseeching God to bestow upon him the graces of his new state."[403]

We find the words "High Priesthood," "Bishop," "perfect (or complete) priest", and the "Episcopate" mentioned in the consecration rite of bishops in the Western Catholic and Orthodox Churches. The new form of Paul VI is vague to say the least. "Neither the rank, nor the power, nor a clear equivalent is present. And as Leo XIII made clear in Apostolicae Curae, the mentioning of the Holy Ghost is insufficient."[404]

3) The form should signify what it effects. By not mentioning the specific rank, powers and graces bestowed on the candidate (i.e., the rank of bishop, the grace of the Holy Ghost etc.), the new rite does not effect a change in the individual. The term "governing Spirit" obviously is not sufficient. There is no clear reference in the new rite to the bishop's office of ordaining priests which is one of his most important duties.

4) ."Whatever we may think of the new form, tradition makes it clear that the form must be added to the matter in order for the sacrament to be effected. In Holy Orders, it is the superimposition of hands (as confirmed by Leo XIII in his Apostolicae Curae )... In the new rite, the placing of the Gospels on the head of the Bishop elect comes after the superimposition of hands and thus breaks the 'moral simultaneity' between the matter and the form much in the same way as taking a coffee break at this moment would break it. Once again, one is given grounds for seriously doubting validity."[405]

What Has Been Deleted?

1) The oath in which the ordinand promises God "to promote the rights, honors, privileges and authority of the Holy Roman Church" and "to observe with all his strength, and cause to be observed by others, the rules of the Holy Fathers, etc."

2) The "examination of the candidate" in which he is asked among other things if he will:

a. preserve and teach the traditions of the Fathers and

the Constitutions of the popes,

b. confirm his belief in the Creed, and,

c. condemn every heresy .

3) The instruction which stated the duties of bishops: judge,

interpret, consecrate, ordain, offer Mass, baptize and

confirm.

4) The prayer stating the powers of forgiving sin: "Give

him, O Lord, the keys of the Kingdom of Heaven... Grant

him, O Lord, an episcopal chair..."

5) The words denoting that the bishop possesses the

fullness of the priesthood were purposely omitted in the

new rite.

These are serious omissions, not just small details. The chief offices of the bishop are, ordaining priests, bestowing the Sacrament of Confirmation and condemning error. These are nowhere to be found in the new rite.

Anglican Orders

Pope Leo XIII wrote in the encyclical Apostolicae Curae that the bestowal of holy orders in the Anglican Church is invalid because they are defective in form and intention.

"Therefore, the Episcopate can in no wise be truly and validly conferred by it; and this is the more so because among the first duties of the Episcopate is that of ordaining ministers for the Holy Eucharist to offer sacrifice."[406]

Defects of the Anglican Episcopal Consecration

a. The words are ambiguous and cannot be taken in the

same sense as they are in the pre Vatican II Catholic rite

b. All idea of consecration and sacrifice has been deleted

c. The form omits the words denoting that the bishop

possesses the fullness of the priesthood

d. The Sacrament of Orders and the true priesthood of Christ

were eliminated from the Anglican rite

Table 21

Shocking Parallels

The new Vatican II consecration and ordination rites parallel the Anglican rites. The same deficiencies that rendered Anglican holy orders invalid were incorporated in the novus ordo rites. This leads to the formidable conclusion that bishops consecrated and priests ordained by the new rites may not be valid Catholic priests or bishops!

Once the Mass was destroyed, the "reformers" wanted Holy Orders thrown in with it. The two are inseparable. You can't have the Mass without the priesthood nor have the priesthood without the Mass. If one is absent, the other necessarily follows. It's a package deal. The destruction of the episcopacy and the priesthood completed the cycle which began with the destruction of the Mass. You can't have valid priests without valid bishops. You can't have a valid Mass without valid priests. The modernist reformers in the Church did their work thoroughly.

The Sacrament of Extreme Unction

The Catholic Church is a solicitous Mother and watches over us from the cradle to the grave. She shows Her maternal care in our hour of greatest need and does Her utmost to prepare us to appear before our Eternal Judge. Through the Sacrament of Extreme Unction, She looks after the dying to open to them the gates of Heaven.

"Extreme Unction is a Sacrament of the New Law {the New Law as established by Christ} by which is conferred through the anointing with duly blessed olive oil {matter} and the prayer of the priest {form}, health of the soul, and even bodily health when this is expedient for the salvation of the soul {effects}, on a person who is dangerously ill. It is called Extreme Unction, because it is the last of the holy anointings to be administered in

life."[407]

Although it has about it a certain ring of finality, it is not exactly a last resort when everything else fails. It is not a substitute for any other Sacrament, but has a purpose and mystery all its own. It is a Sacrament which soothes, strengthens, purifies, consecrates and ushers the Christian soul into the joys of everlasting happiness.

The protestant reformers were unanimous in rejecting this sacrament though they differed amongst themselves as to the grounds of the rejection. In England, the reformers at first retained it, but it was omitted in the Second Prayer Book of Edward VI. Recent attempts to reintroduce the Unction of the Sick among english protestants are not intended to restore this ceremony as a grace giving rite, or as a true sacrament in the Catholic sense. But, have made of it a charismatic gift of bodily healing, such as they think it to have been in the early Church. Their practice, therefore, even if it were valid, has nothing in common with Extreme Unction in the Catholic Church because of the lack of valid priests and properly consecrated oil.

"Anointing of the Sick"

Perhaps the most tragic and treacherous alteration in the Sacraments has occurred with Extreme Unction. It simply does not exist in the new church! "Anointing of the Sick", has replaced Extreme Unction, thus depriving millions of the faithful the numerous benefits of the Sacrament. Vatican II orchestrated this aberration, ordering that,

"...the prayers accompanying the rite of anointing are to be revised."[408]

Paul VI issued an Apostolic Constitution (On the Sacrament of Anointing of the Sick) in 1972, changing the matter and form of this Sacrament. The new rite became mandatory on January 1, 1974.

"No longer is the sacrament called 'Extreme Unction' or 'Last Anointing'; it is the Anointing and the pastoral care of the sick."[409]

"Thus, today, we see that the sacrament is the sacrament for the sick. No longer is the point of death a condition for its reception; the revised ritual teaches us the meaning of the sacrament. We read in the blessing of oil: May your blessing come upon all who are anointed with this oil, that they may be freed from pain and illness and made well again in body, mind, and soul."[410]

The "Anointing of the Sick" is meant for the sick and their recovery, but not necessarily for the dying. The American bishops issued recent guidelines expressing that the illness need not be physical, but could be an emotional or spiritual crisis.

A Communal Celebration

We find in Canon 1002 of the New Code of Canon Law (1983) provision for "communal celebration of the anointing of the sick." This "communal celebration" is encouraged in the Liturgical Constitution. As a result, it becomes a mere blessing of senior citizens or of the sick. Its sacramental nature is intentionally obscured. The Roman Ritual provides several blessings for sick adults and sick children. However, the Sacrament of Extreme Unction is much more than just another such blessing.

"A typical communal anointing was recently held in St. Alphonsus Church in Grand Rapids, Michigan. All the sick and elderly parishioners were invited to receive the {new} sacrament. The people were given name tags as they entered the church, and seated in the pews leaving every other pew empty. In this way, they did not have to leave their places at all during the Mass—the priests walked through the pews for the laying on of hands, for the anointing and for the distribution of the Eucharist. After the Mass, young girls from the parish served punch and cookies to the people in their pews. One hundred and twenty five persons were anointed that day."[411]

Valid Matter for Extreme Unction

The Catholic Church has declared that,

"...the valid matter of Extreme Unction is olive oil duly blessed for this purpose by a bishop or by a priest who has obtained the faculty to do so from the Apostolic See."[412]

The Holy Office commanded that,

"...even in a case of necessity this blessed oil must be

used." [413]

Invalid Matter

Paul VI, in his Apostolic Constitution no longer requires olive oil but permits any oil of plant origin. Wesson oil, peanut oil or even safflower oil can fulfill this requirement!

The Bishop's Committee on the Liturgy has granted the faculty to bless this oil to any priest, "where didactic or catechetical reasons prompt it." The blessing has been changed so that the emphasis is almost entirely on the healing of sickness, and not on the forgiveness of sins.

The Prescribed Form of Extreme Unction

"Through this holy anointing and through His tender mercy may the Lord forgive you whatever sins you have committed by the sense of sight (hearing, smell, taste and the power of speech, touch, the power of walking)."[414]

Paul VI's Changed Form

"Through this holy anointing may the Lord in His love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up."[415]

This modification of the form should cause apprehension because the meaning of the words has been substantially changed. Most pre Vatican II theologians are unanimous in declaring that the essential words of the form for validity are: (May the Lord forgive you whatever sins you have committed). These words convey the essential meaning of the Sacrament. The new form omits these essential words.

Pope Leo XIII wrote in Apostolicae Curae that the sacraments,

"...ought both to signify the grace which they effect and effect the grace which they signify."

The whole reason for Extreme Unction is,

"...the health of the soul which is effected by strengthening of the soul through grace and by the remission of sins."[416]

The new form omits all these vital words. This omission of critical words in the form almost certainly renders the Sacrament invalid, for in the words of Pope Leo XIII in Apostolicae Curae,

"That form consequently cannot be considered apt or sufficient for the sacrament which omits what it ought essentially to signify."

The spiritual effects of the Sacrament of Extreme Unction are:

"1). The remission of grievous sin,

2). The remission of venial sins,

3). The remission of the remnants of sin,

4). The remission of the temporal punishment of forgiven sin, and

5). The strengthening of the soul in its hard and perhaps final struggle."[417]

The physical effect is the restoration of bodily health by God if He deems it expedient for the good of the soul. Much more important than the physical effect is the spiritual effect. The state of the soul at the moment of death determines where the body will be for all eternity. We were placed on this earth to be tested on our love for God and on our use of the gift of free will, not just to have healthy bodies.

If the Anointing of the Sick is really a Sacrament, the new concept of sin could negate the first three effects. The denial of Hell or Purgatory by modern priests would negate the fourth effect. The Vatican II concept that everyone is saved may deny the last effect. The Anointing of the Sick seems to be concerned with the bodily restoration to health but the health of the soul is conveniently ignored. If the spiritual effects are not really part of the Anointing of the Sick, is it really a Sacrament?

Extreme Unction should be viewed as the Church's way to cure the soul from spiritual ills as opposed to the Vatican II attitude of merely curing physical ills. Isn't that why we have physicians?

"One expert observer said that the Venetian patriarch {Albino Luciani—John Paul I} understood the Second Vatican Council better than any other Italian bishop."

National Catholic News Service[418]

"It is not the Church's place to teach unbelievers. She must seek in common with the rest of the world."

John Paul II[419]

John XXIII "opened the windows" of the Church. He approved and taught doctrines bordering on heresy. Paul VI destroyed the Mass and invented new sacraments. Following their demise, two other men have stepped into their shoes and continued the work of destruction. A brief look at the biographies of these last two claimants to the Throne can provide startling insights into the characters and intentions of these men.

John Paul I

With a reign of only thirty four days, an aura of secrecy and intrigue has surrounded John Paul I. The shock of his sudden death accompanied by the general knowledge that he was a transition pope had great effect on the way the world views the papacy. Generally perceived as a warm hearted man of conviction, John Paul I presented a stark contrast to the crafty Paul VI.

October 17, 1912, Albino Luciani was born in the Italian town of Forno di Canale (since named Canale d'Agordo). His father was a Socialist, his mother a devout Catholic.

1923, Albino entered the minor seminary in Feltre. He then attended the major seminary at Belluno.

July 7, 1935, He was ordained to the priesthood. Following ordination he was made curate of a parish in his home town.

1937, He taught Moral Theology and Dogmatic Theology at the Belluno Seminary and was made vice rector.

November 23, 1946, Fr. Luciani completed his doctorate in Theology and was given the distinction magna cum laude.

1947, He was made pro vicar general of the diocese of Belluno.

1956, Msgr. Luciani was appointed diocesan vicar general.

December 27, 1958, He was consecrated a bishop by John XXIII and assigned to the diocese of Vittorio Veneto.

Bishop Luciani attended Vatican Council II and was one of the first Italian bishops to implement its changes.

"In the 1960's there were reports that Bishop Luciani was open to modification of the church's rigid teaching against artificial birth control, as a consultant to the papal commission on the problem."[420]

This stand was changed after Paul VI wrote the encyclical Humanae Vitae condemning artificial birth control in 1968.

1969, Bishop Luciani was appointed Patriarch of Venice by Paul VI.

September 16, 1972, Paul VI placed his stole on the shoulders of Patriarch Luciani during his visit to the city. This action confirmed the belief of many that Paul VI wanted Luciani to be the next pope.

March 5, 1973, Patriarch Luciani was made a cardinal by Paul VI.

1974, Cardinal Luciani wrote an article stating that,

"...he readily admitted that he found it difficult to accept the Council's liberalized teachings. Prior to the Ecumenical Council, the Church had taught that the only true religion was the Catholic religion. Eventually Luciani capitulated. 'In the end I convinced myself we had been wrong before.' "[421]

This is saying indirectly that the Church can make a mistake in matters of Faith and that the Church can err in doctrinal matters. This contradicts the words of Christ,

"Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days even to the consummation of the world." (Matt. 28, 20)

Luciani tolerated radical experimentation with the liturgy and scripture by the Catholic students' movement yet when the organization turned pro divorce he caused it to disband. He was opposed to communism, women priests, married priests, abortion and divorce. Priests choosing to take part in pro-divorce rallies would not be permitted to offer Mass. He extended his "warmest wishes" to the first test tube baby and stated that God,

"...is our Father; even more, God is our Mother."[422]

"He has also chastised many modern theologians who, he thinks, have lost their fidelity to the church. 'Many have forgotten that a theologian is not only he who speaks of God,' he once said, 'but he who speaks to Him.' "[423]

Patriarch Luciani did not trust Roberto Calvi of the Banca Cattolica and moved the Venetian church bank accounts into a smaller institution. Calvi was later suspected of conspiring to murder Luciani.

August 26, 1978, Cardinal Luciani was elected pope. The director of the World Council of Churches, Dr. Philip Potter said,

"By choosing to be known as John Paul, the new pope identifies himself with the Vatican II tradition of his eminent predecessors."[424]

"He was the first pope since Simon Peter to have borne two names."[425]

Luciani was also the first pope in a thousand years to have the number one after his name.

Elimination of Customs of Papal Enthronement

John Paul I abolished the papal tiara and was not crowned pope as his predecessors had been. He merely went through an initiation ceremony which he helped compose. The mass was an inaugural service instead of the traditional coronation mass which dated back to 1648.

"Thus he declined to be 'crowned' or 'enthroned' and a comparatively simple ceremony, held on 3 September, 1978, saw him merely invested with the pallium, the short shoulder band of authority denoting his primacy, dating from Roman times. Why this secular and pagan symbol should be retained, while others of Christian origin were abandoned—Pope Paul VI had already discarded and sold the three tiered papal tiara—was never explained to the public. Ending the coronation, of course, meant relinquishing not merely a rite but a sacrament, and seemed to imply lack of confidence in the process whereby the church had, over one and a half millennia, invoked a special blessing and sacramental grace for Christian rulers charged with exercising authority, lay or ecclesiastical."[426]

The portable throne (sedia gestatoria) was no longer used for the pope's entrance into the great basilica. The throne had a practical aspect. It allowed the people to see their spiritual leader and to receive his blessing. John Paul I preferred to walk symbolizing his fealty to man instead of God.

The customary ceremony of burning flax before the pontiff while saying the words, "Thus passes the glory of the world" was deleted. This ceremony was introduced centuries before in order to remind newly elected pontiffs of the importance of humility. It was thought that a new pope could be corrupted by the pomp and circumstances of the office and forget his duties to God and mankind.

September 5, 1978, The Russian Orthodox Patriarch Nikodim died of a heart attack after drinking a cup of coffee during an audience with John Paul I. This event is recorded in David Yallop's book, In God's Name. The evidently poisoned cup of coffee was probably meant for John Paul I but was served to the wrong person.

The pontificate of John Paul I was so short that he wrote no encyclical letters. The collegiality of bishops promoted by Vatican II was endorsed by his words,

"To my left and my right are seated cardinals and bishops, my brothers in the episcopacy. I am only their elder brother."[427]

This is very similar to the theology of the Orthodox in which the pope is merely, "one among equals."

He spoke these words concerning non believers,

"As a bishop I was very near those who do not believe in God. I got the idea that these people fight not against God but against the mistaken idea they have of God."[428]

John Paul I believed that divorce could be tolerated on certain occasions.

"That was why, when speaking to a group of visiting American bishops, he had not only warned of the dangers of divorce, but also admitted there were many questions on the issue yet to be discussed. In other words, the door was not firmly closed."[429]

John Paul I also planned on permitting the use of contraceptives and artificial birth control, but died before being able to implement these changes.

He saw a physician several days before his death and the doctor gave him a good report of health. The day preceding his death he prepared practical measures to continue the work begun by John XXIII and Paul VI.

John Paul I also planned to remove and replace a number of Vatican officials. The vatican bank (Banca Cattolica) had been in financial hot water for a number of years. Paul VI elected to ignore the impending collapse because of the influence of his friend, Fr. Paul Marcinkus, who was also his personal bodyguard. Fr. Marcinkus was consecrated a bishop by Paul VI. Because of Paul VI's confidence in his abilities, he eventually was appointed president of the vatican bank. It would be uncovered later that the bank was controlled by unknown underworld forces. John Paul I inherited this insidious situation.

"On September 28, 1978, while Pope John Paul I sat down to a frugal dinner in the third floor dining room of the Apostolic Palace, within Vatican City, other men in other places were deeply anxious about the activities of the newly elected pope....

"In the Vatican Bank, the lights still burned. Word had reached its head, Bishop Paul Marcinkus, that the new pope had quietly begun an investigation into the Vatican Bank and the methods Marcinkus used to run it. Paul Marcinkus was about to be removed."[430]

"The Vatican secretary of state, Cardinal Jean Villot, was another who was still at his desk on that September evening. He studied the list of appointments, resignations to be asked for and transfers which the pope had handed to him one hour previously. He had advised, argued and remonstrated, but to no avail. Luciani had been adamant.

"It was by any standards a dramatic reshuffle. It would set the Church in new directions; directions that Villot, and the others on the list who were about to be replaced, considered highly dangerous.... The real explanation, however, would not be discussed, would not be given a public airing. There was one common denominator, one fact that linked each of the men about to be replaced. Villot was aware of it. More important, so was the pope. It had been one of the factors that had caused him to act: to strip these men of real power and put them into relatively harmless positions. It was Freemasonry.

"The evidence the pope had acquired indicated that within the Vatican City State there were over one hundred Masons, ranging from cardinals to priests. This despite the fact that Canon Law stated that to be a Freemason ensured automatic excommunication. Luciani was further preoccupied with an illegal Masonic lodge which had penetrated far beyond Italy in its search for wealth and power. It called itself P2. The fact that it penetrated the Vatican wall and formed links with priests, bishops and even cardinals made P2 anathema to Albino Luciani."[431]

September 29, 1978, Sister Vincenza discovered that John Paul's breakfast tray was left untouched. She entered the room after she heard no response and saw the pontiff sitting up in bed, dead.

"...The pope's right hand is dangling oddly, the fingers half clenched. And the file he's holding is empty, the papers scattered across the bed sheet and onto the floor. But it is the look on his face which most frightens Vincenza. His lips are drawn back exposing gums, giving his mouth an alarming savage look. His eyes are bulging in their sockets and the veins in his neck stand out."[432]

It is believed that he was poisoned and the facial contortion helped to confirm the suspicion. Sister Vincenza was sent to a convent in northern Italy and Fr. John Magee, who was the second person to see the deceased pope, was sent to a seminary outside of Rome.

Cardinal Villot was the camerlengo and therefore in charge of Vatican affairs until the next pope was elected. He gave the world a report of John Paul I's death which departed from the facts. According to his report John Paul I died peacefully in bed holding a copy of the book The Imitation of Christ in his hands. Those of the pontiff's household knew this was a fabrication. There was not one copy of the book in the papal apartments. John Paul I left his personal copy in Venice.

Cardinal Villot then discharged a number of peculiar and inexplicable orders pertaining to the burial. Inexplicable, unless they were issued as a means of covering up a murder. Villot was personally responsible for removing from the room, John Paul's medicine, glasses, slippers, will and the papers he had grasped. The papers contained the list of Vatican officials who would be transferred to unimportant positions. Cardinal Villot's own name was on the list. These items were never subsequently found.

"...It was said that the alarm light on a panel in the papal apartments had glowed throughout the night but that no one had responded to the call for help. It was said that signs of vomiting had been found in the bedroom; various items had been stained and this is why the slippers and glasses were now missing. Vomiting is frequently one of the symptoms of a digitalis overdose."[433]

No autopsy transpired. If the murder theory was correct, then, the agents of the pope's death,

"...knew it would be impossible to conduct a postmortem once the body was drained and filled with the Epic Corporation's embalming fluids."[434]

The cover up was complete.

The papal embalmers Ernesto and Renato Signoracci, believed that death occurred between 4:00-5:00 of the morning of September 29. This would have been slightly after Sr. Vincenza entered the room. An official Vatican City car picked them up at their homes at 5:00 a.m. and they began their work. The body was still warm and rigor mortis had not yet set in.

Billy Graham said,

"Perhaps in the death of Pope Paul VI, Metropolitan Nikodim and Pope John Paul I, within such a short time in Rome, God may have a message for the world."[435]

The funeral took place on October 4, 1978 outside of St. Peter's Basilica where he was initiated only 34 days earlier. Heavy rains fell on those assembled. The cardinals assembled again in conclave to elect a successor.

John Paul II

The election of John Paul II brought new dimensions to the papacy. He was the first non Italian pope in centuries. He had received worldwide acclaim as a humanist, philosopher, actor and playwright. Most importantly, he as a churchman, had managed to coexist with a hostile government. Such qualifications would have dramatic ramifications on the role he would play on the world scene.

Yet John Paul II would also adapt the qualities of the chameleon i.e., he would adapt his beliefs to fit his surroundings. In India, he received cow dung ashes from a Hindu priestess; in Japan he praised the Buddhist religion; in Morocco, he praised Islam; in Africa, he worshipped with the animists and dialogued with believers in voodoo; in Canterbury, he worshipped with the Anglican archbishop; in Canada, pagan Indians worshipped with him. This cycle is repeated wherever he travels. Instead of trying to convert non Catholics, he dialogues and worships with them. (See Chapter 1 for some of the more recent speeches of John Paul II.)

Christ preached a different message,

"Go into the whole world and preach the gospel to every creature. He who believes and is baptized shall be saved, but he who does not believe shall be condemned." (Mark 16, 16)

Survey from Time Magazine

September 7, l987

75% of American Catholics see the pope as an important

world leader.

93% believe they can disagree with him and still be a good

Catholic.

53% believe that the pope is infallible when formally

pronouncing on doctrines like the divinity of Christ.

37% accept the infallibility of papal teaching on moral issues.

Table 22

The results are not what should be expected. The pope and his pronouncements have no real effect on the lives of Catholics. Many live as if he did not exist. Laws are not enforced, general apathy prevails on the part of many and others doubt if he is the pope.

May 18, 1920, Karol Jozef Wojtyla was born in Wadowice, Poland. Karol was educated in his native town and was known for his theatrical talents.

1938, He continued his literary studies at the Jagiellonian University at Cracow. He completed the classical humanistic courses magna cum laude. Karol worked at a mine and later at a chemical factory during the early days of World War II. He performed at an underground theater as an actor.

About the year 1942, he got serious about the priesthood and attended classes at the palace of the archbishop during the evening hours. Cardinal Sapieha feared that the Nazi's would arrest the young man and so had him reside at his palace.

The Germans and Russians severely persecuted the Catholic faithful in Poland during World War II. In spite of this, Karol Wojtyla was able to travel around the world, publish books and attend international philosophical conferences,

"...while 10% of the Polish clergy were in prison or in exile."[436]

"The death estimates that are attributed to the Nazi Polish occupation are staggering: 3 bishops, 1263 priests in death camps, 584 priests executed, and 6 million citizens exterminated."[437]

It is a mystery why Wojytla was spared. It appears as if he had special protection from people in high places. He demonstrated attributes that were sought out by communist authorities in future "stars", such as an electrifying personality, talent to spellbind audiences and forcefulness to command respect as a leader. Could it have been that the KGB was sheltering him for future use?

August 1946, Karol Wojtyla completed his studies at Jagiellonian University.

November 1, 1946, Wojtyla was ordained a priest by the Cardinal Archbishop of Cracow, Adam Sapieha. He obtained his doctorate in ethics at the Angelicum in Rome.

1954, Fr. Wojtyla taught at the University of Lublin, Poland.

July 4, 1958, Karol Wojtyla was appointed auxiliary bishop of Cracow.

December 30, 1963, He was appointed archbishop of Cracow.

Archbishop Wojtyla can be remembered during Vatican Council II by his promotion of the concepts of religious liberty and dialogue with atheism. He said the following words during the Council,

"The yearning for unity of Christians joins hands with the wish for unity of all the human race. The new conception of the idea of the People of God has replaced the old truth on the possibility of redemption outside the visible bounds of the Church. This premise shows the attitude of the church towards the other religions... which are spiritual, human and Christian at once, extending to religions such as Islam, Buddhism, Hinduism ...the church wishes to undertake a dialogue with representatives of these religions. Here Judaism occupies a particular place."[438]

June 26, 1967, Archbishop Wojtyla was made a cardinal by Paul VI.

Cardinal Wojtyla invited Billy Graham to preach in St. Ann's Church in Cracow, Poland four days before he was elected pope.

Rabbi Marc Tannenbaum of the American Jewish Committee said that Cardinal Wojtyla visited a Jewish synagogue in Cracow, Poland.

Cardinal Wojtyla was responsible for the construction of the Nowa Huta Church in Cracow which is a modern grotesque structure.

"Wojtyla is not totally opposed to rock music. In fact, when students performed a Polish version of Jesus Christ Superstar in a church basement, he made a point of being in the capacity audience."[439]

He complimented the actors and singers on their fine performance.

A papal conclave speedily followed the death of John Paul I. There were many free moments.

"Wojtyla always takes along some reading matter wherever he goes, and during those long periods of voting in the conclave he was calmly perusing a book of political theory by Karl Marx. When a fellow cardinal asked if he didn't feel it sacrilegious to read such an author in that sacred place, he answered with a good natured smile, 'My conscience is clear.'"[440]

There was a different attitude of gloom overshadowing this conclave.

"An extraordinary mood of pessimism seems to have come upon the cardinals, perhaps induced by jet fatigue, perhaps caused by the tragedy of John Paul's {I} death, perhaps exacerbated by the charges that John Paul was murdered, and certainly fed by the poisoning environment of the Roman Curia. They see atheism, agnosticism, Communism on all sides; they see the church threatened with dire calamities."[441]

October 16, 1978, Cardinal Wojtyla was elected pope on the second day of balloting. He was the first non Italian to be elected pope since 1523. He was never crowned pope, but only received the pallium in an initiation ceremony. The head of the Anglican Church, Dr. Donald Coggan attended the ceremony. John Paul I was the first pope in history to take two names. John Paul II imitated his example. He took the name John Paul to show the world that he wished to continue the work of John XXIII and Paul VI.

The day following the election, John Paul II insisted that Vatican Council II be strictly adhered to, that collegiality between bishops grow and that the work of ecumenism mend the breach between Catholics and, "our brothers in other churches." The last sentence of his speech read,

"Hopefully, thanks to a common effort, we might arrive finally at full communion with other Christians."[442]

A careful analysis of the writings and speeches of John Paul II shows that he almost exclusively quotes from, and refers to, the three previous popes (John XXIII, Paul VI and John Paul I) and Vatican Council II. He refuses to make reference to the other popes and the previous councils of the Church. It was as if they never existed.

Even though John Paul II was a Catholic prelate from a Communist country, he has never condemned Communism as such. Top communist official, Foreign Minister Andrei Gromyko, came to Rome on two occasions to visit him.

March 1979, John Paul II promoted, "Christian Humanism" in his first encyclical Redemptor Hominis. {The theme of "Christian Humanism" revolves around the concept of caring for the body rather than caring for the soul.}

November 30, 1979, John Paul II met with the Orthodox Ecumenical Patriarch Dimitrios I and,

"...announced the establishment of the Catholic—Orthodox Theological Commission, an international body responsible for theological dialogue between the churches."[443]

February 21, 1980, A group of Buddhist and Shintoists visited John Paul II in Rome. He spoke to them,

"...'of the esteem of the Church' for their religion and its high spiritual values."[444]

May 31, 1980, John Paul II addressed the Moslems in Paris as brothers.

" 'It is with a great joy that I address my greeting to you, Moslems, our brothers in the faith in the one God.' Pope St. Pius V on March 5, 1571 in the Apostolic Constitution Salvatoris Domini referred to the Moslems as 'enemies of the Catholic Faith.' "[445]

John Paul II visited Recife, Brazil in 1980.

"...The pope gave a warm, emotional public embrace to aging Archbishop Helder Camara, whose name for years had been censored out of the Brazilian press by right wing authorities and who had often been called the red bishop..."[446]

1980, John Paul II visited Istanbul, Turkey as a head of state, not as a religious leader. The visit occurred on the feast of St. Andrew, the patron of the schismatic Orthodox Church. While there, he quoted from the Moslem Bible: the Koran.

November 16, 1980, John Paul II addressed Catholics in Osanbrueck, Iceland with the words,

"Encourage... your evangelical (Lutheran) brothers in a friendly and opportune manner, to bear witness to their faith, to strengthen and to deepen their form of the religious life in Christ."[447]

November 17, 1980, John Paul II visited a Lutheran Church in Germany on the anniversary of Martin Luther's birth and praised the "profound religiosity and spiritual heritage" of Martin Luther.

"Imagine a vicar of Christ praising an ex priest who hated the Church and who well may have done more harm to the Church than any other one person. JP II did so and the person he praised was Martin Luther. Strange isn't it?"[448]

The Edict of Worms condemned Luther whose,

"...teaching makes for rebellion, division, war, murder, robbery, arson and the collapse of Christendom." [449]

On the occasion of the 500th Anniversary of Martin Luther's birth, the city of Eisenach, Germany had a special display in which Martin Luther and Karl Marx were placed side by side. This display carried a quote from Erich Honecker, Head of the Communist Party of Germany, praising the,

"...historical accomplishments of Luther."[450]

February 24, 1981, John Paul II addressed the Buddhist Federation in Japan with the words,

"It would take a long time to make a list of the spiritual values of which you are the guardians and teachers."[451]

"At one time during his Tokyo visit in 1981, the pope was entertained by a rock quartet called the Dark Ducks. Very soon the Ducks realized that they had become a quintet. The pope had picked up a microphone and was singing with them."[452]

May 13, 1981, John Paul II narrowly escaped an assassination attempt by Mehmet Ali Agea in St. Peter's Square.

May 29, 1982, John Paul II joined in an anglican service with the Archbishop of Canterbury, Robert Runcie.

May 25, 1982, With promulgation of a New Canon Law, the penalty of excommunication was lifted for members of secret societies and freemasonry. Freemasonry was referred to by previous Popes (Leo XIII and Pius IX ) as "a powerful auxiliary of Satan and the synagogue of Satan." Pope Clement XII first warned against secret societies in 1738 and all the following popes up to Pope Pius IX continued that warning. A booklet entitled, May a Catholic be a Mason? printed in 1960 gave an opposite message on freemasonry from the one John Paul II gave.

"Almost everyone knows that Catholics cannot join the masonic lodge without incurring excommunication. They probably also know that masons who wish to enter the Church must first sever all connections with the lodge."[453]

A total of forty six new cardinals were created between February 2, 1983 and May 25, 1985. Is this further "packing of the court"?

December 11 1983, John Paul II and several cardinals took part in a ceremony held in a Lutheran Church in Rome. A prayer composed by Martin Luther was recited during the service and John Paul II also preached to the crowd. Canon William Barry wrote of Martin Luther,

"Never, perhaps, did a single man do so much harm to civilization by voice and pen."[454]

May 6, 1984, John Paul II welcomed religious leaders of 12 Korean religions into the chapel of the Papal Nuncio in Seoul, Korea. Among them were representatives of the Buddhist and Confucian religions. John Paul II addressed the assembly and said,

"The Catholic Church tries to enter into fraternal dialogue with all the great religions which have guided the human race in its history... Allow me to address a special greeting to the members of the Buddhist tradition now that they are preparing to celebrate the Feast of the birth of Buddha. May their happiness be full and their joy complete."[455]

May 8, 1984, A "topless" native woman publicly read the epistle at John Paul II's Mass in Papua, New Guinea. In certain

warm regions of the world, natives do not use full body cover dress. However, in a christian service, proper decorum of dress is expected. Should not the leader of a large christian church set an example in such instances?

May 11, 1984, John Paul II visited the Buddhist monastery in Bangkok, Thailand, and praised the "ancient and venerable wisdom" of Buddhism, as recorded in the Los Angeles Times.

"On June 4, 1984, the Pontifical Commission for relations with Judaism went so far as to declare: 'We Jews and Christians ought to see our responsibility for preparing the world for the coming of the Messiah.' "[456]

Coming of the Messiah! Isn't Catholicism based on the fact that the Messiah has already come? Aren't we members of the Church He founded? Who was Jesus Christ anyway? Was He not the Messiah?

June 23, 1984, John Paul II met with the Syrian Orthodox Patriarch, Ignatius Zakka I.

"They solemnly recalled and solemnly reaffirmed the common profession of faith made by their predecessors, Paul VI and Mar Ignatius Jacob III, in 1971. They said: 'The confusion and the schisms that occurred between the churches... they realize today, in no way affect or touch the substance of their faith, since these arose only because of differences in terminology and culture, and in the various formulae adopted by different theological schools to express the same matter."[457]

Millions of Eastern Catholics left the Church because of a misunderstanding? If there are no differences, why are they two completely different churches today?

The Orthodox deny the primacy and infallibility of the pope. They accept only the first seven Councils of the Church and reject the last thirteen. They deny that the Holy Ghost proceeds from the Father and the Son. They deny the doctrine of Mary's Immaculate Conception. They approve of divorce up to two times i.e., a total of three marriages, when one of the parties is guilty of adultery. The Patriarch of Constantinople is a mere figurehead (like a chairman) but possesses no more authority than any other patriarch or bishop.

September 1984, John Paul II visited Canada and celebrated the liturgy. The chief of the Red Indian tribes burned herbs in honor of their pagan god, Ke-Jem-Manito, and presented John Paul II with an eagle feather covered with blood.

December 11, 1984, John Paul II sent an official representative to the laying of the cornerstone for Europe's largest mosque which is located in Rome.

August 8, 1985, John Paul II assisted in pagan rites at the sacred forest of the Animists in Toga, Africa near Lome. He also participated in some satanic rites at Tara and Togoville in which a sorcerer invoked the spirits. (The first 31 popes of the Catholic Church chose death rather than the denial of their faith.)

August 19, 1985, John Paul II spoke to Moslems in a stadium in Casablanca and claimed that we worship the same God. The Moslems do not believe in the Trinity. Article 2 of the Koran says,

"He who believes in the Trinity is impure just like excrement and urine."[458]

John Paul II has done next to nothing to oppose atheistic Communism. The tragic death of a Polish priest who opposed Communism is listed below together with a commentary by the author of the article.

"Thirteen months ago, a simple but courageous Polish priest dared to speak out against the Red oppression of his land from his pulpit in Warsaw. Father Jerzy Popieluszko was kidnapped, beaten and murdered by agents of Poland's Communist government. His broken body, fished out of a reservoir, was described by columnist George Will as follows:

"His eyes and forehead had been beaten until black. His jaw, nose, mouth and skull were smashed, his fingers and toes dark red and brown from repeated clubbing. Part of his scalp and large strips of skin on his legs had been torn off...His muscles had been pounded again and again until limp... The teeth were found completely smashed. In place of his eloquent tongue, there was only mush.

"Some Catholic leaders believe that they can coexist with such barbarism; that they should not condemn it; and that there are more important matters to consume their attention. God have mercy on them!"[459]

February 2, 1986, John Paul II received the tilak (which is a mark on the forehead) and vibhut (cow dung ashes) in India from a Hindu priestess. This pagan ritual is in honor of the god Sheva who is supposed to protect one from the bite of the cobra. It seems very strange, indeed, that John Paul II would invoke a pagan god to obtain protection from poisonous snakes.

February 6, 1986, Various pagan ceremonies preceded and were included in John Paul II's Mass. This included the Hindu offerings of sugar cane and coconuts and an imposition of ashes.

To maintain that it doesn't matter what religion one follows or that all religions are equal is to say that God condones and approves of error. It is to say that God is honored equally by a Catholic praying before the tabernacle as by a native in the jungle praying to a stone idol. This is blasphemy and it is contrary to the first commandment which says,

"I am the Lord thy God, Thou shalt not have strange gods before Me."

April 13, 1986, John Paul II went to the main synagogue of Rome, sat next to Rabbi Elio Toaff and recited psalms with him.

October 27, 1986, John Paul II called for a Day of World Prayer for Peace. One hundred and sixty representatives from 12 different religions came to Assisi where each faith had separate prayer meetings.

"Among the participants: Dalai Lama, self exiled Buddhist leader of Tibet, and John Pretty-on-Top, Crow medicine man from Montana. Buddhist monks waved incense; African snake worshippers paraded through cobblestone streets. Jews, Moslems, Hindus, Zoroastrians, Sikhs, Jains, Bahais, Protestants and other Christians also took part. Even Libya sent a Moslem representative."[460]

All the delegates then returned to the basilica of St. Francis for a final outdoor peace service. John Paul II was seated next to Dalai Lama whom the Buddhists consider an "incarnate god." A Buddhist statue was placed on the tabernacle of the church of St. Francis by Dalai Lama and members of various false religions were permitted to hold services in the various Catholic churches of Assisi.

The ecumenical meeting was like a neighborhood football game in which no two individuals were able to agree on the rules. It was a conglomerate of diverse religions all claiming to be true. If a one world religion is not based on Christ and the Gospel, it surely cannot be true. It would be man made.

All the religious representatives who attended the ecumenical gathering at Assisi possessed one common characteristic. None of them belonged to the Church which Christ established.

Prior to John Paul II's visit to the United States in the fall of 1987, The Columbus (Ohio) Dispatch carried an article which gave some startling statistics on the condition of the church in the U.S. and other nations.

"In the past 20 years, 17,000 priests and 53,000 nuns have left his church. Enrollment in U.S. seminaries has declined by about half. About 20 percent of French Catholics attend Mass regularly; in West Germany, 30 percent.... Even on his home turf, the flock seems recalcitrant. Though he is bishop of Rome, most of those attending his public audiences are foreign tourists. Younger, middle class Italians have abandoned the church for a more secular lifestyle.

"...eighty percent of American Catholics differ with the church's teaching on birth control, support optional celibacy for priests and believe that divorced Catholics should be allowed to remarry in the church. ...a 150 page confidential report submitted to the pope last year concludes that U.S. seminaries and women's religious orders are in a state of crisis. The median age of priests has climbed to 51, nuns to 59."[461]

Liberation Theology

"John Paul 's unabashed love for the stuff of popular religion is appreciated more fully in Third World nations.... liberation theology is a grass roots movement—flourishing most widely in Latin America—that combines religion with social and political activism.

"Because of liberation theology's emphasis on class struggle, conservative church leaders have condemned its proponents as Marxists in priests' clothing.

"...But the pope's attitude toward liberation theology is more indulgent than his conservative bishops would let on. It was Cardinal Ratzinger of the Vatican's Congregation for the Doctrine of the Faith who wrote the critical letter on liberation theology and censured one of the leading spokesmen, Brazilian theologian Leonard Boff. The pope later made Ratzinger tone down the letter.

"Later the pope wrote his own letter to the Brazilian bishops. 'We are convinced, we and you, that the theology of liberation is not only timely but useful and necessary,' he said."[462]

Sister Churches

December 7, 1987, John Paul II met in Rome with the Orthodox Patriarch Dimitrios I. John Paul II addressed the faithful at St. Mary Major,

"The Catholic Church and the Orthodox have been given the grace to recognize one another as sister churches and to walk together towards full communion."[463]

October 2, 1989, John Paul II and the anglican Archbishop of Canterbury, Robert Runcie renewed their efforts at dialogue between their churches.

Orthodox Ecumenical Patriarch Dimitrios I died on October 2, 1992. John Paul II called him a,

"...great servant of the Church."[464]

The fifty dollar question is, "servant of which church: the Orthodox, Catholic or a One-World Church?"

At the present time, the Anglicans, Baptists, Disciples of Christ, Evangelicals, Lutherans, Methodists, Orthodox, Pentecostals, the Reformed Churches and the pro Communist World Council of Churches are engaged in "ecumenical" dialogue with the new church.

Millions have shed their blood for Christ rather than worship idols or take part in false worship. Why is John Paul II joining in false worship if the Catholic Church is the True Church founded by Jesus Christ? Did the martyrs shed their blood in vain? Should Christ have dialogued with the Pharisees rather than defend the truth? St. Alphonsus Liguori gives some amazing figures on the incredible number of men and women who chose to die rather than deny Christ and His truth.

"The number of Christians who had received the crown of martyrdom, previous to the accession of Constantine, was almost incredible. Many authors calculate the number of those who laid down their lives for the faith to have been nearly eleven millions! So that if this number were equally distributed in the course of one year, thirty thousand would be allotted to each day."[465]

Bishop Fulton J. Sheen spoke of the formation of a one world religion which would please all men and be devoid of controversy and "hard sayings" such as those Christ taught.

"Modern religion had enunciated one great and fundamental dogma that is at the basis of all the other dogmas, and that is that religion must be freed from dogmas. Creeds and confessions of faith are no longer the fashion; religious leaders have agreed not to disagree in those beliefs for which some of our ancestors would have died. They melted into a spineless Humanism. Like other Pilate's they have turned their backs on the uniqueness of truth and have opened their arms wide to all the moods and fancies the hour might dictate."[466]

"For notwithstanding even the unprecedented collapse of Catholic order in the wake of Vatican II, according to John Haffert, in 1967 Moscow had itself already acknowledged that the Fatima Apostolate 'constituted the number one deterrent to the success of the world atheistic revolution.' " Hamish Fraser[467]

The Message Of Fatima

The apparitions of the Mother of God at Fatima, Portugal in 1917 may be considered one of the most significant events of the twentieth century. The Blessed Virgin Mary predicted that Communism would spread throughout the world and that a second world war would take place if men refused to give up their lives of sin. Our Lady promised world peace if men followed her plan of prayer, penance and amendment of life. The message of Fatima was ignored by Catholic clergy and laity alike. The empty churches on First Saturday, the few Catholics who pray the daily rosary, the very few sermons given on the message of Fatima, all attest to the fact that Catholics have failed to heed this heavenly warning.

The Blessed Virgin Mary appeared six different times in Fatima, Portugal in the year 1917. This village is about 90 miles from Lisbon, Portugal. The three children who witnessed the apparitions were Lucia Dos Santos (10 years old) Francisco Marto (9 years old) and Jacinta Marto (7 years old).

A Brief Summary of the Apparitions

The summary of the apparitions of Our Lady of Fatima is taken from the book Mother of Christ Crusade.

May 13, 1917, "Do not be afraid of me, I am not going to harm you. I am come from heaven. I ask that you come on the thirteenth of every month. Then I will tell you who I am and what I want. Say the rosary every day to earn peace for the world and the end of the war."

June 13, 1917, The Blessed Virgin appeared to the three children at noon. Seventy people were present at the time. Our Lady requested that the prayer, "O my Jesus, forgive our sins..." be added after each decade of the rosary. God wishes to establish in the world devotion to the Immaculate Heart of Mary."

July 13, 1917, "Sacrifice yourselves for sinners; and say often, especially when making some sacrifice; 'My Jesus, it is for love of You, for the conversion of sinners, and in reparation for sins committed against the Immaculate Heart of Mary.' "

The children then saw a vision of hell. This vision is referred to as the first secret of Fatima.

"We saw as if into a sea of fire, and immersed in that fire were devils and souls in human form, as if they were transparent black or bronze embers floating in the fire and swayed by the flames that issued from them along with clouds of smoke, falling upon every side just like the falling of sparks in great fires, without weight or equilibrium, amidst wailing and cries of pain and despair that horrified and shook us with terror. We could tell the devils by their horrible and nauseous figures of baneful and unknown animals, but transparent as the black coals in a fire."

Mary addressed the children with these words,

"You have seen hell where the souls of poor sinners go. To save them {other souls} God wants to establish throughout the world the devotion to my Immaculate Heart."

"If people do what I tell you, many souls will be saved and there will be peace. The war is going to end. But if they do not stop offending God, another and worse war will break out in the reign of Pius XI. When you see an unknown light, know that this is a sign that God is going to punish the world. To forestall this, I ask for the consecration of Russia to my Immaculate Heart and the Communion of reparation on the five first Saturdays."

(The unknown light was seen throughout the world on January 25, 1938.)

"If they heed my requests Russia will be converted and there will be peace. If not, Russia will spread her errors throughout the world, provoking wars and persecutions of the Church; the good will be martyred, the Holy Father will have much to suffer, various nations will be annihilated. In the end my Immaculate Heart will triumph. The Holy Father will consecrate Russia to me, which will be converted, and some time of peace will be given to the world."

August 13, 1917, The Mayor of Ourem arrested the children while fifteen thousand people came to the Cova Da Iria. Those at the cova saw various supernatural happenings though the children were not present.

August 19, 1917, Our Lady appeared to the children in Valinhos, a small town near Fatima and told them to pray the rosary every day.

"In October I will perform a miracle so that all may believe.... Pray ! Pray a great deal and make sacrifices for sinners, for many souls go to hell for not having someone to pray and make sacrifices for them."

September 13, 1917, Thirty thousand people were at the site of the apparitions. Our Lady said,

"Let the people continue to say the rosary every day to obtain the end of the war."

October 13, 1917, The details of this apparition and ensuing miracle were recorded by the newspapers O Dia and O Seculo and by many other news correspondents. Rain began at 10:00 am and continued through the morning in a torrential downpour. The seventy thousand people in attendance were soaked to the skin. The Blessed Virgin requested that a chapel be built and said, "I am the Lady of the Rosary." Lucia then asked the Lady to cure certain individuals. Our Lady replied,

"They must amend their lives, ask forgiveness for their sins. Do not offend Our Lord any more, for He is already much offended."

The "miracle of the sun" was witnessed by 70,000 people, believers and atheists alike. What occurred on that day will never be forgotten. The sun began to spin violently, emitting all the colors of the rainbow. Then suddenly the sun left its axis and starting plunging toward the earth, giving off intense heat. The multitude was utterly terrified and thousands fell to their knees while others prostrated themselves on the ground begging God to spare them. When the frightened multitude raised their eyes again, they saw that the sun returned to its original position. To their astonishment they found themselves and the ground below completely dry even though just minutes before both had been drenched. This miracle attested to the truth of the apparitions. The children did not see this prodigy but rather saw Christ and St. Joseph bless the world; Our Lady of Mt. Carmel and Our Lady of Sorrows appeared before their eyes.

The Portuguese newspaper O Seculo recorded the events as follows,

"Then we witness a spectacle unique and incredible... The sun resembles a dull silver plate... It does not warm, it does not dazzle. One would say an eclipse has occurred. But now a loud shout is heard: 'Miracle, Miracle!'

"Before the astonished eyes of this crowd, whose attitude takes us back to Biblical times, and who, pale with fear, and with heads bare, look at the azure sky, the sun trembles, the sun makes abrupt movements, never seen before, and outside all cosmic laws, the sun 'begins to dance' as the peasants say... Only one thing remains to be done, namely for the scientists to explain from the height of their learning, the fantastic dance of the sun, which, today at Fatima, has drawn 'Hosanna' from the hearts of the faithful; and which, as trustworthy people assure me, has impressed even Freethinkers, as well as others with no religious convictions, who had come to the spot, henceforth celebrated."[468]

The prodigy was even witnessed by individuals in the outlying districts. The poet Alfonso Lopes Viera was at Sao Pedro de Muel, a town on the Atlantic Ocean.

"On that day, October 13, 1917, without remembering the predictions of the children, I was enchanted by a remarkable spectacle in the sky of a kind I had never seen before. I saw it from this veranda."[469]

His relatives likewise witnessed the spectacle. The entire village of Alburitel witnessed "the miracle of the sun" even though the village is 12 miles from Fatima. The following is an account of an eyewitness, Father Inacio Lourenco.

"I feel incapable of describing what I saw and felt. I looked fixedly at the sun, which seemed pale and did not hurt the eyes. Looking like a ball of snow revolving upon itself, it suddenly seemed to come down in a zigzag pattern, menacing the earth. Terrified, I ran and hid myself among the people, who were weeping and expecting the end of the world at any moment. During these long moments of the solar prodigy, objects around us turned all the colors of the rainbow."[470]

February 20, 1920, Our Lady of Fatima appeared to Jacinta Marto in the hospital in Lisbon, Portugal. Jacinta related the following to Mother Godinho,

"The sins that bring most souls to hell are the sins of the flesh. Certain fashions will be introduced which will offend Our Lord very much. ...If only people knew what eternity was they would do everything to change their lives. People lose their souls because they do not think about the death of Our Lord and do not do penance. Many marriages are not good; they do not please Our Lord and are not of God."[471]

June 13, 1929, Sr. Lucia saw a vision of the Holy Trinity and Our Lady of Fatima in the Dorothean Convent chapel in Tuy, Spain. Her confessor, Fr. Goncalves ordered her to write down the message given. Our Lady said,

"The moment has come in which God asks the Holy Father, in union with all the bishops of the world, to make the consecration of Russia to my Immaculate Heart, promising to save it by this means. There are so many souls whom the justice of God condemns for sins committed against me, that I have come to ask reparation: sacrifice yourself for this intention and pray."

Our Lord said,

"They did not wish to heed my request. Like the King of France, they will repent and do it, but it will be late. Russia will have already spread her errors throughout the world, provoking wars, and persecutions of the Church; the Holy Father will have much to suffer."[472]

The vision of hell and the devotion to the Immaculate Heart of Mary are considered the first and second secrets of Fatima.

Church Approval of Fatima

The apparitions received the formal, official approval of the Church on October 13, 1930 by the Bishop of Fatima. Pope Pius XII said,

"Now the time of doubting Fatima has passed. The hour for action has arrived."[473]

The message of Fatima consists of Mary's request for devout recitation of the daily rosary, giving up sinful life styles and doing penance in reparation for our past sins. If the message was followed, Our Lady promised world peace. If her requests were ignored, wars would ensue. The message of Fatima is nothing new. It is a practical application of the gospel message.

The sins of the world cry to heaven for vengeance. The Blessed Virgin Mary, as our loving Mother, pleads on our behalf and warned us of these perilous times. Let us follow her urgent supplications and pray the daily rosary for enlightenment in this age of darkness and confusion. The third secret of Fatima, which has not yet been revealed, definitely throws light on the present situation in the world.

The Third Secret Of Fatima

There has been a great deal of interest in the third secret of Fatima. It has not yet been revealed to the world. But, we may surmise what it contains by evaluating Sr. Lucia's correspondence and remarks through the years. It is a private revelation. It must have had a serious message for the world since it was to be made public in 1960. It has received worldwide notoriety because of the concerted effort by the past four popes to conceal it.

December 1941, Sr. Lucia added the following words to the second secret of Fatima,

"In Portugal, the dogma of the Faith will always be preserved."

These words are believed to be the first words of the third secret.

" 'If in Portugal the dogma of the Faith will always be preserved,'... It can be clearly deduced from this that in other parts of the Church these dogmas are going to become obscure or even lost altogether."[474]

February 3-4, 1946, Fr. Jongen asked Sr. Lucia about the third secret of Fatima,

"You have already made known two parts of the secret. When will the time arrive for the third part?"

Her reply was,

"I communicated the third part in a letter to the Bishop of Leiria, but it cannot be made known before 1960."[475]

Cardinal Ottaviani visited Sr. Lucia in Coimbra on May 17, 1955 and asked her,

"Why wait until 1960?"

Sister replied,

"Because then it will seem clearer."[476]

This is the exact year that John XXIII implemented changes in the liturgy that have caused great havoc in the Church. One wonders if this is the reason behind Our Lady choosing the year 1960 and the reason for the silence on the part of the recent pontiffs regarding revealing the third secret of Fatima.

Cardinal Cerejeira of the Leiria diocese in Portugal said,

"If it were happy, we would have been told. Since we are told nothing, it is because it is sad."[477]

The third secret was to have been revealed in 1960 and yet the revelation never took place. John XXIII ignored Our Lady's request. Paul VI read it and ordered Cardinal Ottaviani to tell the world that the secret would not be revealed. John Paul II will not divulge the contents of the secret and merely said to pray the rosary.

Sr. Lucia when questioned on the contents of the third secret said,

"It's in the Gospel and the Apocalypse. Read them."[478]

Sr. Lucia particularly referred to Chapters VIII and XIII of the Apocalypse.

Sr. Lucia said,

"Father, the Most Holy Virgin is very sad because no one has paid any attention to her message, neither the good nor the bad. The good continue on their way but without giving any importance to her message. The bad, not seeing the punishment of God actually falling upon them, continue their life of sin without even caring about the message. But believe me, Father, God will chastise the world and this will be in a terrible manner. The punishment from heaven is imminent."[479]

"Tell them, Father, that many times, the Most Holy Virgin told my cousins Francisco and Jacinta, as well as myself, that many nations will disappear from the face of the earth. She said that Russia would be the instrument of chastisement chosen by heaven to punish the whole world if we do not beforehand obtain the conversion of that poor nation."[480]

"Father, that is why my mission is not to indicate to the world the material punishments which are certain to come if the world does not do penance beforehand. No! My mission is to indicate to everyone the imminent danger we are in of losing our souls for all eternity if we remain obstinate in sin. ...The devil does all in his power to distract us and to take away from us the love of prayer. Father, the devil is in the mood of engaging in a decisive battle against the Blessed Virgin, and the devil knows what it is that most offends God and which in a short space of time will gain for him the greatest number of souls.

"The Most Holy Virgin made me understand that we are living in the last times of the world. She told me that the devil is in the process of engaging in a decisive battle against the Blessed Virgin, and a decisive battle is the final battle where one side will be victorious and the other side will suffer defeat. Hence from now on we must choose sides. Either we are for God or we are for the devil. There is no other possibility."[481]

Bishop Venancio of Fatima wrote a pastoral letter on July 25, 1966, which said,

"Fatima has not yet said its last word... Fatima cannot be reduced to sensational prophecies of frightful wars... We affirm it is more than all that."[482]

He then spoke of the terrible happenings within the Catholic Church which are causing such havoc and loss of faith.

Fr. Alonso in 1976 wrote in his book, The Secret of Fatima, Fact and Legend, the following pertinent lines,

"It is therefore completely probable that the text (of the third secret) makes concrete references to the crisis of faith within the Church and the negligence of the pastors themselves."[483]

On April 4, 1970, Sr. Lucia wrote to her priest nephew,

"It is necessary for this purpose, not to be led by the doctrines of disoriented disputants... The campaign is diabolical. We must stand up to it ... We must recite the Rosary every day. This is the prayer that Our Lady recommended the most, as if to arm us in advance, foreseeing these days of diabolical campaign. The devil knows that we shall save ourselves through prayer. Hence he leads his campaign against it to destroy us."[484]

On September 16, 1970, Sr. Lucia wrote to Mother Martins,

"...It is painful to see such a great disorientation and in so many persons who occupy places of responsibility... It is because the devil has succeeded in infiltrating evil under the cover of good and the blind are beginning to guide others, as the Lord tells us in His gospel, and souls are letting themselves be deceived. Gladly I sacrifice myself and offer my life to God for peace in His Church, for priests and for all consecrated souls, especially for those who are so deceived and misled."[485]

On September 10, 1984, the Bishop of Leiria, Fatima, Alberto Cosme Do Amaral said,

"The loss of faith of a continent is worse than the annihilation of a nation; and it is true that faith is continually diminishing in Europe."[486]

The Rosary

The Rosary is not the boring monotonous prayer that many imagine it to be. It is a veritable gold mine. The problem is that many people only see the outside shell but fail to delve into the rosary and draw abundantly from that rich source. It has to be rightly understood in order to be fully appreciated.

It is a prayer based on scripture, from which the Our Father and the Hail Mary are taken. Yet the rosary goes beyond the mere repetitious recital of prayers. It takes us back in history and helps us contemplate the wonderful exemplary lives of Jesus and Mary. Through the eyes of faith, we can again witness the wonderful events that took place in Nazareth, Bethlehem and Jerusalem almost 2000 years ago. Our own lives can be uplifted and patterned on the model we see in the Holy Family. When seen in this light, the rosary is not tedious and boring. It is like an exciting new frontier that needs to be explored. St. Louis de Montfort beautifully explains the Rosary in his book, The Secret of the Rosary. Some excerpts are given below.

"The rosary is made up of two things: mental prayer and vocal prayer. In the Holy Rosary mental prayer is none other than meditation of the chief mysteries of the life, death and glory of Jesus Christ and of His Blessed Mother. Vocal prayer consists in saying fifteen decades of the Hail Mary, each decade headed by an Our Father, while at the same time meditating on and contemplating the fifteen principal virtues which Jesus and Mary practiced in the fifteen mysteries of the Holy Rosary.

"In the first five decades we must honor the five Joyous Mysteries and meditate on them; in the second five decades the Sorrowful Mysteries, and in the third group of five, the Glorious Mysteries. So the Rosary is a blessed blending of mental and vocal prayer by which we honor and learn to imitate the mysteries and the virtues of the life, death, passion and glory of Jesus and Mary."[487]

"Since the Holy Rosary is composed principally and in substance, of the Prayer of Christ and the Angelic Salutation, that is, the Our Father and the Hail Mary, it was the first prayer of the faithful and has been in use all through the centuries, from the time of the apostles and disciples down to the present.

"But it was only in the year 1214, however, that Holy Mother Church received the Rosary in its present form and according to the method we use today. It was given to the Church by St. Dominic who had received it from the Blessed Virgin as a powerful means of converting the Albigensians and other sinners."[488]

Pope Leo XIII praised the rosary in these words,

"The form of prayer We refer to has obtained a special name of the 'Rosary,' as though it represented by its arrangement the sweetness of roses and the charm of a garland. This is a most fitting way to venerate the Blessed Virgin, who is rightly styled the 'Mystical Rose' of Paradise, and who as Queen of the Universe shines therein with a crown of stars... The old custom of our forefathers ought to be preserved or restored, whereby Christian families, whether in town or country, used to gather piously at the close of the day, when their labors were at an end, before an image of Our Lady, and recite the Rosary. She delighted at this faithful and unanimous homage, was ever near them like a loving mother surrounded by her children, distributing to them the blessings of domestic peace, the foretaste of heaven... This association of prayer and praise to Mary is a source at once of joy and of salvation for souls."[489]

Pope Pius XII said,

"Let the Holy Rosary be held again in very high honor among you for it is a synthesis of the whole Gospel: meditation on the mysteries of the Lord, an evening sacrifice, a garland of roses, a hymn of praise, a family prayer, a compendium of Christian life, a sure pledge of heavenly favors, a defense while we await our expected salvation. Under its guidance may the virtue of old—the most faithful guardian of right living—flourish again among you; may the hope of a better world dawn upon you."[490]

The following remarks made by the popes and Sr. Lucia, help convey the importance and beauty of the Rosary.

What the Popes Had to Say About the Rosary

Pope Leo XIII wrote in the Encyclical Jucunda Semper:,

"The fruits of the Rosary appear likewise and in equal measure, in the turning with mercy of the heart of the Mother of God toward us. How sweet a happiness must it be for her to see us all intent upon the task of weaving for her crowns of devout prayers and loving praises!"

Pope Benedict XV said,

"I have always recited the rosary in common with the people with whom I lived. Even now, in the evening when the days' work is done, we assemble in my private chapel, and in unison we recite the blessed beads of Our Lady."[491]

Pope Pius IX said:

"Tell your faithful people that the Pope is not satisfied with simply blessing the Rosary, but that he prays his Rosary every day and invites all his children to do the same."[492]

Pope Pius XI in the encyclical Ingravescentibus Malis wrote,

"Our age in its pride laughs at and rejects Our Lady's Rosary, a countless legion of the most saintly men of every age and of every condition have not only held it most dear and have most piously recited it but have also used it at all times as a most powerful weapon to overcome the devil, to preserve the purity of their lives, to acquire virtue more zealously, in a word, to promote peace among men."

Pope Pius XII wrote in the encyclical Ingruentium Malorum:

"But it is above all in the bosom of the family that We desire the custom of the holy Rosary; to be everywhere adopted, religiously preserved, and ever more intensely practiced. In vain is a remedy sought for the wavering fate of civil life, if the family, the principle and foundation of the human community, is not fashioned after the pattern of the Gospel."

What Sr. Lucia Said About the Rosary

The last living survivor of Fatima, Sr. Lucia stressed the importance of the Rosary in these words,

"... the most Holy Virgin in these last times in which we live, has given a new efficacy to the recitation of the Rosary to such an extent that there is no problem, no matter how difficult it is, whether temporal or above all, spiritual, in the personal life of each one of us, of our families, of the families of the world, or of the religious communities, or even of the life of peoples and nations, that cannot be solved by the Rosary. There is no problem, I tell you, no matter how difficult it is that we cannot resolve by the prayer of the Holy Rosary. ...with the Holy Rosary, we will console Our Lord and obtain the salvation of many souls."[493]

"If you wander off the track a bit, it makes no difference if you veer to the right or to the left; the important thing is that you are not on the right road."

Commentary on St. Matthew

St. Jerome [494]

Principles

We are living in unprecedented times. Yet, the saints, the previous popes, the moral theologians and canon lawyers have laid down guidelines to follow. Almost every possible situation has been treated, even the dilemma of a pope who taught public heresy. The Church has gone through stormy periods in the past and has always emerged victorious. Christ promised to be with the Church until the end of time. St. Ambrose said,

"The Church is like the moon, it may wane at times but never be destroyed; it may be darkened but it can never disappear."[495]

By following the Light of the World, and the teachings of His True Church, a Catholic can safely arrive at the port of eternal life. These matters will be treated in the following pages.

Sayings of the Saints

"Whosoever you be who assert new dogmas, I beg you to spare the apostle. Why, after 400 years do you try to teach us what we knew till now? Why do you produce doctrines which Peter and Paul did not think fit to proclaim? Up to this day the world has been Christian without your doctrine. I will hold to that faith in my old age in which I was regenerated as a boy."

St. Jerome [496]

"To announce to Catholic Christians a doctrine other than that which they have received {from the apostles and their immediate successors} was never permitted, is nowhere permitted and never will be permitted.

St. Vincent of Lerins [497]

"Hold firmly that our faith is identical with that of the ancients. Deny this and you dissolve the unity of the Church." St. Thomas Aquinas [498]

Teachings of Previous Popes

"Not to oppose error, is to approve it, and not to defend truth is to suppress it, and indeed to neglect to confound evil men, when we can do it, is no less a sin than to encourage them." Pope Felix III [499]

"The Catholic doctrine must be set forth and taught completely and entirely. One cannot allow that anything should be omitted or veiled in ambiguous terms."

Pope Pius XII [500]

Teaching of the Moral Theologians Regarding a Pope

Promoting Heretical Doctrines

"If God permitted a pope to be notoriously heretical and contumacious, he would then cease to be pope, and the apostolic chair would be vacant."[501]

St. Robert Bellarmine wrote in De Romana Pontifice,

"It is lawful to resist him {the pope} if he has assaulted souls or troubled the state, and much more if he strove to destroy the Church. It is lawful, I say, to resist him by not doing what he commands and hindering the execution of his will."[502]

"If the pope, by his orders, and his acts, destroys the Church, one can resist him and impede the execution of his commands." Francisco de Vitorio[503]

Canon Law (1917)

Regarding Loss of Office on Account of Heresy

Canon l88 section 4: "All offices shall be vacant ipso facto by tacit resignation in the following cases:...

4.) If a cleric has publicly lapsed from the Catholic Faith."

Canon 23l6: "One who spontaneously and with full knowledge helps in any way the propagation of heresy... is suspect of heresy. If the condition persists with time and is not removed, the person: shall be considered a heretic and subject to the penalties for heresy."

Antipopes

Through the course of history, the validity of papal elections has been contested a number of times. The Church refers to the popes whose elections were questionable as "antipopes." They were either impostors, uncanonically elected or had some other defect which made them illegitimate successors to St. Peter. At some periods of history it was difficult to ascertain who the true pope was. Wars were fought over these issues. The list on the following page gives the names of the antipopes and the dates of their reigns.

If you look closely at the chart, you will see that there have been 41 antipopes. They have illegitimately reigned during the 3rd, 4th, 5th, 6th, 7th, 8th, 9th, 10th, 11th, 12th, 14th and 15th centuries. That means the only centuries when there were no antipopes would have been the 1st, 2nd, 13th, 16th 17th, 18th 19th and 20th centuries. If history repeats itself, it would be about time for an antipope since the last one to reign was 543 years ago.

List of the 41 Antipopes[504]

Hippolytus 217-236 Clement III 1084-1100 Novatian 251-258 Theodoric 1100-1102

Felix II 355-365 Albert 1102

Ursinus 366-367 Sylvester IV 1105-1111

Eulalius 418-419 Gregory VIII 1118-1121

Laurentius 498-505 Celestine II 1124

Dioscurus 530 Anacletus II 1130-1138

Severinus 640 Victor IV 1138

Theodore 687 Victor IV 1159-1164

Paschal 687-692 Paschal III 1164-1168

Stephen II 752 Calixtus III 1168-1179

Constantine II 767-768 Innocent III 1179-1180

Philip 768 Nicholas V 1328-1330

John 844 Clement VII 1378-1394

Anastasius 855 Benedict XIII 1394-1424

Christopher 903-904 Alexander V 1409-1410

Boniface VII 974 John XXIII 1410-1415

John XVI 997-998 Clement VIII 1424-1429

Gregory 1012 Benedict XIV 1424

Benedict X 1058-1059 Felix V 1439-1449

Honorius II 1061-1072

Table 23

The Western Schism

The last quarter of the 14th century and the early years of the 15th century (1378-1417) comprise one of the most complex eras of the antipopes. Very few people knew who was the validly elected pope during this era called the Western Schism.

"Urban VI was validly elected Pope on April 8, 1378, and reigned until his death in 1379. His successors were Boniface IX (1389-1404), Innocent VII (1404-1406), and Gregory XII (1406-15). They were considered the legitimate popes.

The cardinals who chose Urban Pope falsely declared later that his election was invalid. They therefore elected Clement VII, who claimed the papacy from 1378-1394. His successor was Benedict XIII, who was deposed by the Council of Constance in 1417.

The Council of Pisa, which had no authority for its action, chose a third claimant to the papacy after stating that Gregory XII and Benedict XIII were schismatics. The council's candidate was Alexander V (1409-10). He was succeeded by John XXIII (1410-15).

In 1414 Gregory XII, the legitimate Pope, convoked the General Council of Constance, which therefore had authority because of his approval. The council deposed John XXIII, received the abdication of Gregory XII, and dismissed the claims of Benedict XIII. The election of Martin V on November 11, 1417, ended the confusion and the so called Western Schism."[505]

Are our times much different?

Final Analysis

The Catholic Church is in shambles, disorder and disarray worldwide since Vatican II and there is no end in sight. What has happened to the Catholic Church?

Christ's Warnings

Christ warned us of false prophets and deceptive men.

"But Christ, in commanding us to beware of false prophets, has set a mark of infamy upon all broachers (sic) of new doctrine, to distinguish them from his Church, which, therefore, he commands us to believe... and by laying this command upon us, he showed plainly that it was his intention to establish an Infallible Church upon earth: a Church that should be a safe and unerring guide to those who followed her doctrine: finally, a Church that should be taught and guided by the Spirit of Truth, even unto the end of the world."[506]

For many centuries, men have attempted to destroy the Catholic Church. Various means have been employed. Persecution only caused the Church to grow. Infiltration was an alternative plan. It would take years, decades, even centuries, but it would also be extremely effective. If you can't overtake the fort from without, send a spy within who will open the gates for your armies. An ingenious plan was devised. Men and women, whose sole aim was to destroy the Church, found their way into Catholic seminaries and convents. Years later, these ambitious men and women achieved positions of prominence and power. When the ground was ready, they helped colleagues, who likewise disguised their real intentions and ideas, to "climb the ladder" to the top. Priests become bishops, bishops become cardinals, cardinals can help elect one of their own number as a "pope." Heads of the educational departments can hold great sway over multitudes of people. They can fashion the coming generations and the future priests.

Following the death of Pope Pius XII which took place in 1958, a coalition of modernists, masons and marxists took over the Vatican. They had achieved positions of prominence and could come out of the woodwork since their enemy, Pope Pius XII, was out of the way. They put their men into key positions. These men presided over and controlled the Ecumenical and Liturgical Commissions and composed many of the edicts and directives emanating from the Vatican.

Scripture tells of a great falling away and an universal apostasy from God. We witness these events today. God permitted these events as a just chastisement for the laxity of many Catholics prior to Vatican II. Many Catholics obviously didn't appreciate their faith. Otherwise, the work of the modernist reformers could never have achieved such widespread acceptance nor been carried out so smoothly.

The bishops too bowed their heads and went along with the crowd. Through the course of time, many of the older bishops who objected to the changes of Vatican II died. They were promptly replaced by men who would continue the work of Vatican II. Even though many bishops today work as free agents, yet they are working for the same goals as the modernists.

Some readers may say, "This sounds as though the authors feel that there was a conspiracy." They do not only feel there was a conspiracy, they know there was a conspiracy. An important individual was behind it all. Satan himself.

The Catholic Church has been the devil's "public enemy number one" for centuries. The Church has been responsible for leading countless multitudes down the "straight and narrow" path. If the devil could conquer the Catholic Church, he would have accomplished his greatest goal. This will never happen since the Catholic Church will last until the end of time. Yet he could mint a counterfeit church and name it the Catholic Church. He could craftily control the Vatican, control the church buildings and institutions. He could put "his" people in positions of prominence. He could deceive multitudes. Remember, he has had almost 2000 years to plan this. Scripture foretold these events. (Reread the Introduction.)

Falling Away From God

It is not important in God's eyes, that we have the approbation of the world and "follow the crowd." Only eight individuals remained faithful to God when the great deluge came upon the earth in punishment for the sins of men. After Solomon's death, ten tribes of Israel rejected God. Only the tribes of Juda and Benjamin remained faithful.

"The separated tribes, from which was formed the kingdom of Israel, were by far more numerous than the two that remained faithful. This mattered not. As with heresy, so with them; in a few years they entirely disappeared from history, leaving but a name behind them...

"To the two tribes, God showed mercy, for from them came the Saviour of the world. So shall it be with the Catholic Church: she has seen the rise and fall of all forms of heresies, many of which for a time, seemed to threaten her existence; but they have passed away, while she remains, as she will remain to the end."[507]

Has It Happened Before?

The subtle Arian heresy swept across the world in the fourth century and caused a vast number of Catholics to deny the divinity of Christ. Some historians claim that eighty to ninety percent of Western civilization at the time embraced Arianism. The rulers of the various provinces embraced it since it was a compromise between paganism and Christianity. The well to do, common folk and Roman soldiers adopted it because it was the popular religion of the time. Many bishops followed the erroneous teaching of Arius and spread it to their flocks. One man, St. Athanasius, had the courage to oppose Arius. He was instrumental in having the Arian heresy condemned during the Council of Nicaea in the year 325. He was persecuted for his beliefs and was exiled on five different occasions.

"The Arian heresy, which reduced the Second Person of the Blessed Trinity to the status of a demigod, would ultimately have destroyed not only the Trinity, but also the Incarnation and Redemption. Take away the God-Man, and all that lies between Bethlehem and Calvary becomes meaningless. The teaching of the Church is a house of stone where one floor rests upon another. Remove one and the whole house will tumble down.

"Athanasius held the fortress of orthodoxy almost unaided against the world. He held it against heretical bishops, priests, and laymen, and even against the powerful Emperor Constantine."[508]

"The heretics would again be condemned, but they would now resist expulsion and backed by the Christian emperor, more concerned to avoid riots than to preserve the purity of faith, they would continue to maintain their places and their offices in the Church. They would even, for a moment, hold almost all the key positions, and a day would come of which St. Jerome would say,

'The whole world groaned to find itself Arian.' "[509]

St. Athanasius was one of the greatest men of that era. His valiant perseverance won the world back for Christ. Through the course of time, there were other rebellions against the Catholic Church. The Eastern Orthodox churches in Western Europe and Asia severed their ties from Rome in the eleventh century. Martin Luther revolted against the Church in the sixteenth century. Following his death, german princes took advantage of the chaos created by Luther. They expanded the reforms of Luther into a full fledged reformation. These princes saw this opportunity in using this political device to confiscate Church property in order to strengthen their own political positions in the germanic lands.

"Half of Europe drank in the poison of the new doctrine, which was to lead, first, to the denial of religious authority as regards the supernatural order; next, to the denial of religion itself, followed by its banishment from the social and finally from every sphere of human endeavor."[510]

England followed Henry VIII out of the Church in the sixteenth century. In these countries, priests, bishops and patriarchs led astray the faithful who continued to attend their local churches. It has happened before. It is possible that it will happen again. Do we not witness this today?

Is it the Same Church?

The six popes preceding Vatican II condemned ecumenism, religious liberty, changes in the liturgy, modernism, the evolution of dogma and the concept of pluralism. The decrees of Vatican II, as well as those still emanating from the Vatican today from the last four popes, actively promote all of the above. They both can't be right.

The popes since Vatican II have taught that the Catholic Church is no longer the one true Church. Dialogue with all religions, who are also the "people of God," is officially promoted by their encyclical letters, papal pronouncements and public actions. Worship with non Catholics and non Christians is not merely encouraged, but officially decreed. (See Chapter 1.) These men have not merely introduced small changes. But, they have actually plotted a new course for the Church.

Christ never engaged in dialogue with false religions or joined in pagan worship. Christ never compromised on matters of faith. He opposed error and evil and taught the true way to God. Christ had compassion on the multitude. But, He condemned the Pharisees for their hypocrisy and lack of true leadership.

The Popes, the Saints, the Fathers and Doctors of the Church have consistently taught Catholicism one way for 2000 years and Vatican II for the past 30 years has taught it another way. This begs the question, "Is it the same Church?"

How Could This Happen?

One might say, "How could this be a new church? I am still attending St. Mary's church; Fr. Murphy is still the pastor and the school buildings are still there."

Let's analyze the situation. It is still the same church building but radically different things are going on inside. It's not only a new mass but a counterfeit mass. The teachings emanating from the pulpits are not found in Christ's gospel. The new sacraments are not the same ones that Christ instituted. These are not two different aspects of the Catholic Church but two distinctly different churches! Even the Church calendar has changed! The two are known and described by their differences, not their similarities.

The Marks of the Church

There are four marks which distinguish the True Church of Christ from any counterfeit churches: One, Holy, Catholic and Apostolic. The new church established since Vatican II lacks these essential marks.

"First, she would not be One, because there can be no unity of faith where there is no faith at all... It is, therefore, morally impossible that a church corrupted with any heresy should be one."[511]

The new church does not have unity in doctrine or worship because the teachings and ceremonies, including the mass and sacraments, vary from parish to parish. The mass at one parish may include dancers, a rock concert, balloons and clowns while another parish in the same town may have the president (priest) overseeing the laity conducting their own version of the mass. You could attend ceremonies in four different Catholic churches in the same town and find few similarities. Things have changed so much that you might feel that you are attending a protestant ceremony, but couldn't figure out which denomination. Many of the new sacraments, especially reconciliation, vary from parish to parish.

"Secondly, she would also cease to be Holy, because this title cannot belong to a church adulterated in her doctrine and void of faith."[512]

The new church does not possess the mark of holiness. The primary means of sanctifying souls, the Holy Sacrifice of the Mass and the Sacraments, have been substituted with a meal service and man made sacraments. We do not see the signs of holiness: large numbers of conversions, a great increase in religious vocations, a constant increase in the spiritual life and religious fervor. (See the steady decline of vocations and conversions as treated of in Chapter 1.) The Christian gospel of salvation has been replaced with the social gospel. God's standards are replaced with the standards of the world.

"Thirdly, she would not be Catholic... she is called Catholic because her faith is Catholic; and no errors can be the object of Catholic faith..."[513]

The new church is not Catholic. The word Catholic means universal. The doctrinal and moral teachings of the church of Vatican II differ from parish to parish. Nowadays, try finding two parishes that have the exact same mass or sacraments. Try finding two priests or bishops that teach the faith the same way. The pastor at one parish may tell a parishioner that abortion is a mortal sin, while at another parish, the pastor may tell the same person that abortion is not a sin. The new church does not teach the same doctrines everywhere.

"Lastly, she would not be Apostolic,... because the apostles never taught errors of any kind whatever, whether fundamental or non fundamental. And, therefore, if the doctrine of the Church of Christ were at any time... made up of fundamental truths and non fundamental lies, it would cease to be a doctrine derived from the apostles; and a church cannot be called Apostolic unless she has the whole body of her doctrine from them."[514]

The apostles never taught modernism or practiced dialogue with false religions. They shed their blood while spreading the gospel of Christ, not the gospel of man, throughout the world. However, the new church does encourage dialogue with false religions and teaches modernism. Because it is not founded on Christ and the Apostles, it cannot be the Catholic Church.

The Apostolic Succession is an unbroken chain which traces back through the centuries, through a multitude of popes and bishops, to Jesus Christ. Since the rite for consecration of bishops in the new church has been essentially changed, this chain now has been broken. (See Chapter 4.)

Radical Changes

Imagine what would happen if all the school teachers throughout the world had a meeting and decided that everything would have to change. The people would have to be reeducated. All the things that were taught in math, social studies, science and language were wrong and would have to be changed. It would be unlawful to add, subtract, speak or write the "old way." Thousands of years of scientific research, heritage, history and language would be tossed out. People would not tolerate such nonsense. Yet, this is exactly what Vatican II has done in the religious sphere.

Is the New Church Instituted by God or Man?

St. Thomas Aquinas said,

"The moon draws her light from the sun, and the Church is beautiful like the moon because she takes her light from Christ her Spouse, and shines with His grace." [515]

St. Hilary called the Catholic Church,

"...the mouth of Christ, because it is to it, and through it, that the mysteries are revealed."[516]

The same cannot be said of the new church. It is not based on Christ but on the fickle whims of deceitful men. The Catholic Church is not merely going through a bad time. We are witnesses to a revolution whose ultimate objective is the destruction of the Holy Sacrifice of the Mass and the Catholic Church. That which calls itself the Catholic Church today, i.e., the new church, is not the Catholic Church.

"St. Paul tells us in his Epistle to the Galatians,

'Though we apostles, or even an angel from heaven, were to come and preach to you a different Gospel from what we have preached, let him be anathema.'

"... No man has a right to establish a religion; no man has a right to dictate to his fellow man what he shall do to save his soul. Religion must come from God, and any religion that is not established by God is a false religion, a human institution and not an institution of God..."[517]

St. Thomas More

St. Thomas More, who was Chancellor of England under King Henry VIII, chose to die rather than deny or compromise his Catholic Faith. Thomas resigned being Chancellor of England when he learned from the Duke of Norfolk that the bishops of England submitted to Henry's divorce and the establishment of the Church of England. St. John Fisher was the only bishop that opposed Henry's action. He was imprisoned and executed for his Faith and is now a canonized saint.

The movie, A Man For All Seasons, based on Robert Bolt's book, contained the following discussion between the Duke of Norfolk and Thomas More.

(Duke of Norfolk) "Why Thomas, why? Make me understand, because I tell you now, from where I stand this looks like cowardice."

(Thomas More) "This isn't reformation. This is war against the Church."

(Duke of Norfolk) "... Does this make sense? You forfeit all you've got, which includes the respect of your countrymen for a theory?"

(Thomas More) "Yes, a theory. Yes, you can't see it, you can't touch it. But what matters to me is that I believe it to be true."

Time for a Decision

We can hide our heads in the sand and pretend that everything is all right. Or, we can pray to God for help in these trying times, live our Catholic Faith and research and study the situation for ourselves. Catholics of today must eventually make a choice of either following what the Catholic Church and two hundred sixty popes have taught for the past twenty centuries or what Vatican Council II and the last four popes have taught for the past thirty years. Since they are complete opposites, both cannot be right. The practice of walking the fence cannot go on indefinitely.

Did Christ Compromise?

Our Lord explained the mystery of the Holy Eucharist to the inhabitants of Capharnaum and many murmured against Him saying,

"This is a hard saying. Who can listen to it?" (John 6, 61)

Did Christ apologize and change His teaching to please the crowd? Scripture records just the opposite.

"From this time many of his disciples turned back and no longer went about with him." (John 6, 67)

Christ addressed his own apostles with the words,

"Do you also wish to go away?" (John 6, 68)

St. Peter replied,

"Lord, to whom shall we go? Thou hast words of everlasting life, and we have come to know that thou art the Christ, the Son of God." (John 6, 69)

Now it is time for each of us to choose our leader, will it be Christ or Satan? Will you follow truth or error? The decision is yours.

Is the New Church From God?

God is supreme. God is eternal and unchangeable. He always was, always will be and always remains the same. God is immutable. So are His laws and His Church. Where does anyone get the right and authority to change the unchangeable? Who commissioned the modernist theologians of Vatican II to rewrite His Bible, rethink His Gospel and redo the Ten Commandments in order to fit the modern lifestyle? Who gave them the right to destroy the Sacred Worship of God which was handed down from Christ and the Apostles, replacing it with a man made creed? Why is it that the vast majority of today's Catholics remain compliant and watch the very heart of the Church being ripped out? The tragedy of the situation is that the modernist leaders have draped themselves with the trappings of the Church, (wolves in sheep's clothing), in order to lead the laity to their modernist goals. Is it that today's Catholic is being denied the guidance of the teachings of the true Church in order to keep him compliant?

The new church allows almost anything today. Anything but the traditional observance of Catholicism. There is such great emphasis on dialogue. Where is the dialogue with those who wish to remain Catholic? Where is the dialogue with those who wish to remain faithful to the teachings of Christ and the Church as taught and handed down through the centuries?

Our beloved Roman Catholic Church has been the victim of insidious subversion and infiltration. The vast majority have gone along with the internal destruction of the Church by the clergy. They tell us that we must be obedient and go along. Are we to obey the priests, the theologians, the bishops, the cardinals, the "popes" of the new church who are teaching and condoning heresy?

Guidelines To Follow Today

True and False Obedience

God is the ultimate authority. Legitimate authority takes God's place on earth to insure order in society. If men go contrary to God's law and command others to follow their example, they must not be obeyed. Suppose that you inherited a spacious mansion that is many centuries old. Then, someone deceitfully claiming to be a distant relative, illegally obtained possession of it and ordered that it be utterly destroyed and razed, the furnishings sold, and you are commissioned to help with the work. Not only is the original edifice to be leveled but another dwelling is to be built on the site retaining the name of the former dwelling. Would it be authentic? Would you join in the demolition work?

We see the perversion of the souls of children in the Catholic schools with new corrupt catechisms and sex education. We see the priests and nuns causing the destruction of the souls of adolescents by fostering the new morality which teaches that anything goes.

How many clergy and laity have rationalized and made excuses for the obvious heresies and flaws of Vatican II? Every time another abomination came out, how many bowed their heads and obeyed. They obeyed heresy, sacrilege and compromise; day after day, week after week, year after year. They obeyed Church authority while their conscience told them it was wrong.

If parents told their children to steal or break one of God's laws, would they be bound to obey them? Of course not. If the priests and bishops are preaching a different message than the one which Christ left, should we follow after them? Of course not.

Shepherds or Hirelings?

How would Jesus Christ look upon parish priests who have let their flocks slake their thirst at the contaminated springs of heretical catechisms, false doctrines and a perverted liturgy? How many priests allow their flock to be overtaken by the wolves (devils) by not warning them of the dangers they may be exposed to?

Who is Ultimately Responsible?

What about the bishops who are the successors of the Apostles? Some people say, "My bishop is not preaching formal heresy, he is just permitting it in his diocese." According to the teaching of the Church, the bishop is responsible for all the preaching and instruction that takes place in his diocese. If he allows heresy in his diocese and is aware of it, the heresy becomes his own. Few bishops have had the courage to stand up against the onslaught of evil that has emerged since Vatican II. Many bishops since Vatican II have promoted new heretical catechisms, the destruction of the Mass and drastic changes in the Sacraments and Catholic belief. Why?

The Directives are Coming from Rome

Leadership flows from the top down. The pope tells the bishops, the bishops tell the priests, the priests tell you. Bishop candidates are selected because of their "right thinking". The popes of Vatican II appoint those who are modernists or have modernist tendencies. These men in turn can help perpetuate the satanic assault on the church. Modernist bishops obey those decrees from Rome with which they agree. However, they may also issue their own decrees revolving around their theories whether or not approved by Rome. The end result is the same, the disintegration of Roman Catholicism. Very few bishops opposed the errors of Vatican II. Very few bishops today have remained faithful to Christ and His Church.

The duty of the Pope, as the Vicar of Jesus Christ, is not to sit back and just let things happen. It is the duty of the pope to preserve intact the Holy Catholic Faith. He cannot preside over the destruction of the Church and then from time to time complain about what is happening, when just the week before, he had approved the very thing which he is complaining about.

The True Church Cannot Err

"Jesus Christ promised to preserve the Church from error. If His prediction and promises were false, then He would not be God, since God cannot lie. Christ said: 'Thou art Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it.'... If the Church can err, then the Holy Ghost cannot abide in it and Christ has failed to keep His promise—a thing absolutely impossible... If Christ is with the Church all days, it cannot err in teaching; it cannot lead men away from God."[518]

Papal Infallibility

A Catholic must believe that the Church is founded upon the rock of Peter; that the popes cannot err in matters of faith and morals when addressing the universal Church. A pope who teaches public heresy cannot be inspired by the Holy Ghost. This is obvious. The Pope has been given by Christ Himself the unique role to lead and guide the Church. This is called the primacy. Christ assured St. Peter,

"... he who hears you, hears Me." (Luke 10, 16)

St. Peter and his successors, the popes, therefore could never deviate from the truth in matters of faith and morals because they would be speaking in Christ's name and under His inspiration. This is called papal infallibility.

"This infallibility extends in principle to the tradition of Christian belief (faith) and the manner of life (morals); it is concerned with what men must believe and what they must do if they are to be saved."[519]

"The Catholic Church cannot change its teachings on faith and morals. But it may restate the doctrines more clearly and completely. Year after year the Church proclaims the same unchanging doctrines. Her doctrines need no reform, for they are of Divine origin, the work of the Incarnate God."[520]

"Papal infallibility embraces the whole of Divine Revelation, but it is confined to that revelation. The pope can impose nothing beyond what forms the Deposit of Revelation. His mission is to profess it, to teach it, to maintain it, and to preserve it. He has an immense task of conservation and exposition. It is not for him to establish new doctrine. The revelation is complete."[521]

In other words, all the truths that God wishes us to believe have already been revealed. There can be no new doctrines, since God has already completed His work in this regard. Even the pope cannot teach something other than what Christ taught.

The Catholic Church can have a bad pope, a corrupt pope, even an immoral pope, but it cannot have a pope who publicly teaches heresy, one who teaches doctrines other than what Christ taught. A pope cannot publicly lead the Church into error since he is Christ's Vicar on earth.

Semper Eadem

"Not only has the Church existed during nineteen centuries, but she has, moreover, always remained invariably the same. Semper eadem {always the same} is her proud but well merited boast. She has preserved the same doctrine, the same constitution, the same form of government, the same sacraments, the same worship. This is a fact, unique in all history, a fact which has no parallel in the annals of mankind. It is all the more marvelous in this that civil governments succeed in maintaining themselves for a few centuries only by making concessions and compromises with the enemies of political order and by accommodating their constitutions to the necessities and often to the prejudices of the age. It is otherwise with the Church. She has always remained inflexible and invariable in everything that is essential to her existence and the exercise of her ministry."[522]

Pope Honorius I

Are you aware of the case of Pope Honorius I ( 625-638)? After his death he was excommunicated and condemned and his remains were scattered to the winds. Pope Honorius I was condemned, not because he solemnly taught heresy, which is impossible, but because he failed to stamp out heresy during his reign as pope. He was infallible and he did not publicly teach heresy to the Church; nevertheless, he was excommunicated for not condemning it.

It is impossible for a pope in his role as chief shepherd of the flock of Christ to publicly teach false doctrines to the universal Church. It is a contradiction of terms just as a square circle is a contradiction of terms. The two are mutually exclusive.

Serious Dilemma

Today we are faced with a serious dilemma. The authors don't claim to have all the answers. They have spent years investigating the problems in the Church today. You do not have to agree with their final analysis. Yet when you seriously consider the evidence, you must ultimately arrive at a conclusion. One possibility is that Christ has lied to us and let the Church fall into error. This we know is impossible. St. Anselm tells us that,

"...the barque of St. Peter may be swept by the waves of persecution, but it can never sink because Christ is there."[523]

The other possibility is that the occupants of the chair of Peter have either lost their faith and therefore their office, or perhaps were never valid popes in the first place. It is precisely because we do believe in the papacy and papal infallibility that we have arrived at this conclusion. There is no other plausible explanation for the current situation in the Church.

We don't presume to judge any man; that is for God to do. We do not condemn John Paul II and the "popes" since Vatican II. We cannot condemn any man, for this is for God to do. Yet, we do condemn the heresies i.e., false ecumenism, false religious liberty, indifferentism, the creation of new forms of sacraments, a protestant liturgy and a change of focus from God to man.

A Catholic who does not believe in the infallibility of the pope is outside the Church and is called a schismatic, such as the Greek Orthodox. Traditional Roman Catholics today believe in papal infallibility. They believe that the last four claimants to the throne have not been infallible. Traditional Catholics are not schismatic, although they reject these four men.

There are many theories that explain the situation in the Catholic Church today. The fact remains that there is error and heresy coming out of the Vatican. The authors believe that the chair of St. Peter is vacant (sede vacante); that the Church is going through a period of interregnum, (i.e., between the reign of popes). A true pope cannot teach heresy when he speaks officially in the name of Christ in matters of faith and morals. The Holy Ghost cannot condone error.

Don't take our word for it; check it out yourself. Compare your Baltimore catechism with the new catechism your children now use in school. Take your missalette to the Latin Mass and see if it bears any resemblance. Compare the pronouncements of the recent popes with the teachings of the past popes. Why are they complete opposites? Why are the new sacraments so different from the sacraments Christ left us?

What we see today is not old teachings in a new manner but rather a new church, a new liturgy, new sacraments, new teachings. Those who do not accept these man made innovations have not left the Catholic Church. They have retained the Faith they were brought up in and which has been preserved through the centuries.

The reader is therefore left with a choice between a man made religion of 30 years or a religion established by the Son of God which has existed doctrinally unchanged for almost 2000 years. There is a choice between a man centered protestant liturgy or a liturgy given to us by Christ and the Apostles. There is a choice between doubtfully valid Sacraments or the authentic ones left by Christ Himself. There is a choice between fickle teachings that change like the wind or the firm, unchangeable doctrines left us by Jesus Christ.

This book has frequently asked the reader the question: What has happened to the Catholic Church? The preceding pages treated of matters such as "clown masses," "polka masses," dancing nuns, confessions by fax, theologians, bishops, even popes teaching heresy, promoting dialogue with Communism, Voodoo, atheism, you name it. Some very shocking facts have been brought to light. The important question to be asked is: Is this really the Catholic Church? The painful answer is: NO! The radical developments which have emanated from the "Catholic Church" since Vatican II have formed a new church which is not the same Church Christ founded. It lacks the marks of the true Church. It is based on man, not on God.

Nothing has happened to the Catholic Church. It has remained the same. It has never changed and never will change. The vast numbers of people may not be there, but this is an age of apostasy predicted by Christ. It is not a numbers game.

There are faithful Catholics scattered throughout the world who follow Catholicism as it has always been taught. There are validly ordained priests and validly consecrated bishops who carry on the work of Christ and the Apostles. They offer the Holy Sacrifice of the Mass and the valid Sacraments. They may be found in most major cities throughout the world. Please pray to God for the light and strength to make the decision you must. The authors assure you of their prayers.

If the only church in town happened to be a protestant church, could a Catholic attend ceremonies there and still fulfill his Sunday obligation and remain Catholic? No. Since Vatican II there are thousands of church buildings that are Catholic on the outside and protestant on the inside. If the new mass is not Catholic, Catholics should not attend it. If the teachings are not from Christ, they should not be followed.

Why does God allow confusion and error? He allows it so that man can turn to Him in prayer, so that he may find and follow the truth and also that man thereby prove his fidelity and love of God.

Just north of Cleveland, Tennessee on Interstate 75, there is a stretch of highway that goes through a "foggy bottom". When the fog rolls in, it is reinforced by fumes and smoke coming from a nearby paper mill. This sets up frequent dense fogs across the highway. Thirty, forty and fifty vehicle crashes occur during these dense fogs resulting in many deaths and devastating injuries to the drivers and occupants of these cars and trucks. Analogous to this terrifying situation is the course of the new church today.

God has given each individual the gift of free will starting with Adam and Eve in the Garden of Eden. This faculty allows one to choose good or evil. No one enters heaven by accident. Heaven is merited. The confusion in the church today can be compared to the dangerous condition inside of the fog in Tennessee. A prudent driver would pull off to the side of the road and wait until the conditions cleared. Likewise, a prudent Catholic may want to decide to hold back from going to the new church until conditions clear. Drivers who do not heed the danger of the road conditions can perish. Catholics who do not heed the dangers in the fog coming out of the new church can compromise their own salvation.

This is an age when we must trust in God. God is faithful and will give us the light and grace we need if we ask Him.

The authors could find no better words to conclude this work than the following quotation. It is an address given by Pope Pius XII on May 13, 1946:

"In the decisive hour of history, in which the kingdom of evil with infernal strategy uses every means and looses all its forces to destroy faith and morals and the kingdom of God, the children of light and the children of God must use every means and pledge themselves wholly to defend these, if they wish to avoid more disastrous and vastly greater ruin than the material ruin heaped up by war.

"In this struggle no one can be neutral or hesitant. We need an enlightened, a convinced and fearless Catholicism, one that takes its inspiration from faith and is obedient to the commandments, a Catholicism of mind and action both in public and in private."[524]

What a Catholic Can Do Today

Attendance at Mass

1) After careful examination of the facts set forth in this book, one would come to the conclusion that attendance at the new mass is detrimental to the salvation of his soul. Therefore, he should stop attending the new mass if he is concerned about the salvation of his soul.

2) The indult mass is a compromise package that can be of doubtful validity as already discussed in this book. One should avoid the indult mass because of the requirement to profess acceptance of the modernist doctrines of the new church in order to attend. Again, this is a danger to one's soul.

3) Alternative courses of action:

a. Attend a valid Latin Mass. Valid Masses are listed in the, "Directory of Tridentine Latin Masses (For the United States and Canada)". Published by,

"Our Lady of the Sun International Shrine",

12546 W. Peoria Ave. El Mirage, AZ 85335.

b. Attendance at a new or indult mass on Sunday is considered a danger to the soul. If a valid Latin Mass is too far away, stay at home, pray the rosary and follow the Mass prayers in a Roman Missal. Video and audio tapes of the Latin Mass are available from:

Morning Star Productions (Video tapes)

N. 8504 St. Michael Rd.

Spokane, WA 99207-9740

St. Joseph's Recordings (Audio tapes)

N. 8500 St. Michael Rd.

Spokane, WA 99207-9740

Prayer

1). Pray the Rosary daily. This will give special graces. Catholics who pray the daily rosary receive light and strength to meet their daily responsibilities and adversities, especially in these times of chaos in the Church.

2). Attend First Friday and First Saturday devotions wherever and whenever they are available. Check with the local traditional Mass center for times and dates.

3). Pray the Stations of the Cross on Fridays whenever

possible.

Study

1). Try to read true Catholic periodicals. Suggested readings would be:

a. The Reign of Mary N. 8504 St. Michael Rd.

Spokane, WA 99207-9740

b. Catholic Restoration 1409 W. 14 Mile Rd.

Suite 300, Madison Hts., MI 48071-1055

2). Suggested Catholic books suitable for research by the laity are designated by asterisks (*) in front of titles found in the Reference section of this book.

3). View the video: The Vacancy. It parallels this book and

aids in the explanation of its material. The price of the video is $12.50 each plus $2.00 shipping. The videotape can be obtained by writing to:

The Vacancy

P. O. Box 220208

Newhall, CA 91321

Introduction

Preface

Davis, Henry SJ. Moral and Pastoral Theology, Vol. 4. London: Sheed and Ward, 1938.

Scriptural References to the Universal Apostasy

*Morrow, Bishop Louis Laravoire, STD. My Catholic Faith, Kenosha, WI: My Mission House, 1949.

*Plassmann, Thomas OFM. From Sunday to Sunday, Paterson: St. Anthony Guild, 1948.

*The Holy Bible, New York: Kenedy, 1950.

Yankee Magazine, "Miracle at St. Joseph's", Edie Clark, p. 90. Vol. 57 No. 11, November, 1993, Dublin, NH.

Chapter 1—Vatican Council II

*Thomas, Gordon & Morgan-Witts, Max. Pontiff, New York: Signet, 1983.

Premonitions of Vatican II

American Spectator, The, "Book Review by George Sim Johnston" p.76 Vol. 26 No. 11, November 1993, Arlington, VA.

*Bouyer, Louis Or. The Decomposition of the Church, Chicago: Franciscan Herald, 1969.

Buessing, Venatius OFM. Cap. Dearly Beloved, New York: Wagner, 1951.

*Coomaraswamy, Rama M.D. The Destruction of the Christian Tradition, London: Perennial, 1981.

*Coomaraswamy, Rama, M.D. The Problems with the new post-Conciliar Sacraments, Tours: Fortes in Fide.

*Culleton, Rev. R. Gerald. The Reign of Antichrist, Fresno: Academy Duplicating Services, 1951.

Holmes, J. Derek. The Triumph of the Holy See, London: Burns and Oates, 1978.

*Jouin, Monseigneur. Papacy and Freemasonry, Hawthorne, CA: Christian Book Club of America, l955.

*Le Roux, Abbe Daniel. Peter, Lovest Thou Me? Gladysdale, Victoria: Instauratio, 1988.

Mc Vann, Rev. James. The Assumption, Crowning Jewel for a Queen, New York: Paulist, 1950.

Reader's Digest, Vol. 142, No. 849, January 1993, Pleasantville, NY: The Reader's Digest Association, Inc., 1992.

*Sainte Trinite, Frere Michel de la. The Whole Truth About Fatima: The Third Secret, Buffalo: Immaculate Heart, 1985.

*The Catholic Faith, Its Teachings, and Defenders, New York: Office of Catholic Publications, 1910.

John XXIII

*Altenbach, Most Rev. C. A. The Roman Catholic Mass, Milwaukee.

Aubert, Roger. Historical Problems of Church Renewal, Clinton, MA: Colonial, 1965.

Breig, Joseph. Vicar of Christ, Pope John XXIII, St. Paul: Summit, 1958.

*Cheetham, Nicolas. Keeper of the Keys, Scribner, 1982.

*Coomaraswamy, Rama M.D. The Destruction of the Christian Tradition, London: Perennial, 1981.

*Coomaraswamy, Rama M.D. The Problems with the New Mass, Rockford, IL: Tan, 1990.

Duquoc, Christian, OP. Opportunities for Belief and Behavior, New York: Paulist, 1967.

Flynn, Rev. Anthony STL. The Triumph of the Faith, New York: Sadlier, 1958.

Foy, Felician OFM. 1992 Catholic Almanac, Huntington, IN: Our Sunday Visitor, 1991.

Four Popes, March 1979 Issue, New York: Ideal.

Gasparri, Cardinal Petro. Codex Juris Canonici, Westminster, Maryland: Newman, 1944.

Hatch, Alden. A Man Named John, New York: Hawthorn, 1963.

Hatch, Alden. Pope Paul VI, New York: Random, 1966.

Hebbelthwaite, Peter. Pope John XXIII, Shepherd of the Modern World, Garden City, NY: Doubleday, 1985.

Hollis, Christopher. The Achievements of Vatican II, New York: Hawthorn, 1967.

John, Eric, MA. F.R. Hist. S. The Popes, New York: Hawthorn, 1964.

Keeley, N. D. The Oxford Dictionary of the Popes, Oxford: Oxford University 1986.

Klinger, Kurt. A Pope Laughs, New York: Holt, Rinehart, & Winston, 1964.

Kung, Hans. The Council in Action, New York: Sheed & Ward, 1963.

*Leo XIII, Pope. Immortale Dei, Boston: Paulist.

*Le Roux, Abbe. Peter Lovest Thou Me, Gladysdale, Victoria: Instauratio, 1990.

Life. December 17, 1965, Chicago: Time, 1965.

Lutheran Book of Worship, Philadelphia: Augsburg Publishing House, 1978.

Mc Brien, Richard. The Remaking of the Church, An Agenda for Reform, San Francisco: Harper & Row, 1973.

Murphy, Rev. Francis CSSR. Pope John XXIII Comes to the Vatican, New York: Mc Bride, 1959.

*Pius XI, Pope. On Atheistic Communism, New York: Paulist.

Richards, Norman. People of Destiny Pope John XXIII, USA: Regensteiner, 1968.

Riga, Peter J. The Church Renewed, New York: Sheed and Ward, 1966.

*Sainte Trinite, Frere Michel de la. The Whole Truth About Fatima The Third Secret, Buffalo: Immaculate Heart, 1990.

Sanborn, Rev. Donald J. Sacerdotium, IV Pars Aestiva, Madison Hts., MI: Instauratione Catholica, 1992.

The New American, December 2, 1985. Appleton, WI: The Review of the News.

*The Reign of Mary, Spring 1986, Spokane: Veritas.

*The Reign of Mary, Winter 1986, Spokane: Veritas.

*Thomas, Gordon & Morgan-Witts, Max. Pontiff, New York: Signet, 1983.

Time-Life Books. The Pope's Visit, New York: Time, 1965.

Trevor, Meriol. Pope John, Garden City, NY: Doubleday, 1967.

*Von Galli, Mario. The Council and the Future, New York: McGraw-Hill, 1966.

White, Dorothy. (translator) Pope John XXIII, Journal of a Soul, New York: McGraw-Hill, 1964.

*Wiltgen, Fr. Ralph SVD. The Rhine Flows into the Tiber, New York: Hawthorn, 1978.

*Wynn, Wilton. Keepers of the Keys, New York: Random House, 1988.

Zizola, Giancarlo. The Utopia of Pope John XXIII, Maryknoll, NY: Orbis, 1978.

30 Days in the Church and in the World, No. 3. 1992, Newton, NJ.

Vatican Council II

*Coomaraswamy, Rama M.D. The Destruction of the Christian Tradition, London: Perennial, 1981.

Duquoc, Christian, OP. Opportunities for Belief and Behaviour, New York: Paulist, 1967.

Foy, Felician OFM. 1990 Catholic Almanac, Huntington, IN: Our Sunday Visitor, 1989.

Gonzalez, Rev. J. L. SSP, and Paulist, The Sixteen Documents of Vatican II, Boston: Paulist.

Hebblethwaite, Peter. Pope John XXIII, Shepherd of the Modern World, Garden City, NY: Doubleday, 1985.

*Hughes, Philip. A Popular History of the Catholic Church, Garden City, NY: Doubleday, 1947.

Life. December 17, 1965, Chicago: Time.

Look, February 9, 1965, New York: Cowles, 1965.

Look, May 2, 1967, New York: Cowles, 1967.

Mac Eoin, Gary. What Happened at Rome? New York: Holt, Rinehart and Winston, 1966.

*Manton, Rev. Joseph CSSR. Straws from the Crib, Boston: Paulist, 1964.

National Geographic Magazine, October 1983, Washington, DC.

Saturday Evening Post, November 28, 1964, Philadelphia: Curtis, 1964.

Sheed, F. J. Is It The Same Church? Dayton: Pelaum, 1968.

The Catholic World Report, September/October 1992, San Francisco: Ignatius.

*Thomas, Gordon & Morgan-Witts, Max. Pontiff, New York: Signet, 1981.

Time, October 5, 1962, Chicago: Time , 1962.

Time-Life Books, The Pope's Visit, New York: Time, 1965.

*Von Galli, Mario. The Council and the Future, New York: McGraw-Hill, 1966.

*Wiltgen, Fr. Ralph H. SVD. The Rhine Flows into the Tiber, New York: Hawthorn, 1978.

Wycislo, Most Rev. Aloysius J. Vatican II Revisited Reflections by One who was There, New York: Alba, 1987.

*Wynn, Wilton. Keepers of the Keys, New York: Random House, 1985.

The Documents of Vatican II

Abbott, Walter M. The Documents of Vatican II, New York: Guild, 1966.

Gonzalez, Rev. J. L. SSP. and Paulist, The Sixteen Documents of

Vatican II, Boston: Paulist.

*Le Roux, Abbe Daniel. Peter Lovest Thou Me, Gladysdale, Victoria: Instauratio, 1990.

Riga, Peter J. The Church Renewed, New York: Sheed and Ward, 1966.

*The Catholic Voice, Issue 11, Canoga Park, CA.

The Catholic World Report, September/October 1992, San Francisco: Ignatius.

Ecumenism

Bea, Augustin Cardinal. The Unity of Christians, New York: Herder, 1963.

*Belloc, Hilaire. Survivals and Arrivals, New York: Sheed and Ward, 1941.

*Blignieres, Fr. Louis-Marie de. John Paul II and Catholic Doctrine, Belgium: Society of St. Thomas Aquinas, 1984.

*Bouyer, Louis Or. The Decomposition of Catholicism, Chicago: Franciscan Herald, 1969.

*Burnett, Peter. The Path That Led a Protestant Lawyer to the Catholic Church, New York: Benziger, 1868.

*Cabinet of Catholic Information. New York: Murphy and Mc Carthy, 1911.

Catholic Educational Guild. Catholic Reference Encyclopedia Vol. 2, Charlotte: Stamply, 1968.

*Chesterton, G. K. The Catholic Church and Conversion, New York: Macmillan, 1950.

*Coomaraswamy, Rama M. D. The Destruction of the Christian Tradition, London: Perennial, 1981.

Council Fathers. The Sixteen Documents of Vatican II, Boston: Paulist, 1965.

Daniel-Rops, Henri. The Second Vatican Council, New York: Hawthorn, 1962.

Duggen, G.H. Hans Kung and Reunion, Westminster, MA: Newman, 1964.

Duquoc, Christian, OP. Opportunities for Belief and Behavior, New York: Paulist, 1967.

Eppstein, John. Has The Catholic Church Gone Mad?, New Rochelle, NY: Arlington House, 1972.

Evely, Louis. A Religion for Our Time, St. Louis: Herder, 1968.

*Fouhy, Rev. Thomas C. The Challenge of Truth, Farmington, MO: Vianney, 1981.

International Committee on English in the Liturgy, Book of Blessings, New York: Catholic Book Publishing Co., 1989.

Kung, Hans. The Council, Reforms and Reunion, New York: Sheed & Ward, 1961.

*Leo XIII, Pope. Immortale Dei, New York: Paulist, 1949.

*Leo XIII, Pope. Satis Cognitum, New York: Paulist, 1949.

L'Osservatore Romano, April 10, 1969.

Mac Eoin, Gary. What Happened at Rome? Garden City, NY: Echo, 1966.

*Manton, Rev. Joseph CSSR. Straws from the Crib, Boston: Paulist, 1964.

*New Testament, Paterson: St. Anthony Guild, 1943.

*Parish Priests of Chicago. Instructions for Non-Catholics, Orland Park, IL: United, 1954.

*Pius XI, Pope. On Fostering True Christian Unity (Mortalium Animos), Boston: Paulist, 1964.

*Pius XII, Pope. Humani Generis, Washington, DC: National Catholic Welfare Conference, 1950.

*Pius XII, Pope. The Mystical Body of Christ, Washington, DC: National Catholic Welfare Conference, 1955.

Priests of the Roman Province. The Catechism of Modern Man-All in the Words of Vatican II, Boston: Paulist, 1967.

Sheed, F. J. Is It the Same Church? Dayton: Pelaum, 1968.

*Smith, Rev. Hugh. The Reformation, Chicago: Extension, 1919.

Tanquery, A. Manual of Dogmatic Theology I, New York: Desclee, 1959.

The Holy Bible, London: Burns, Oates and Washbourne, 1914.

*The Unchangeable Church, Her Heroes, Her Martyrs, Her Trials, and Her Triumphs, Vol. I, New York: Duffy, 1907.

Urban, Leonard. Look What They've Done to My Church, Chicago: Loyola, 1985.

U.S. News and World Report, September 13, 1993. Washington, D.C.

*Von Galli, Mario. The Council and the Future, New York: McGraw-Hill, 1966.

*Whalen, William. Separated Brethren, Milwaukee: Bruce 1961.

Ecumenism as Promoted by John Paul II

*de Blignieres, Fr. Louis Marie. John Paul II and Catholic Doctrine, Belgium: Society of St. Thomas Aquinas, 1984.

Foy, Felician OFM. 1993 Catholic Almanac, Huntington, IN: Our Sunday Visitor, 1992.

Our Sunday Visitor. The Pope Speaks, March, April 1992, Vol. 37, No. 2. Huntington, IN.

Our Sunday Visitor. The Pope Speaks, July, August 1992, Vol. 37, No. 4. Huntington, IN.

*Parish Priests of Chicago. Lessons in the Catholic Faith, Santa Monica: Veritas, 1991.

Paulist. John Paul II in America, Boston: Paulist: 1987.

Paulist. U.S.A. the Message of Justice, Peace and Love, Boston: Paulist, 1979.

Sheerin, John B. CSP. Pope John Paul II: Addresses and Homilies on Ecumenism 1978-1980, Washington, DC: United States Catholic Conference, 1981.

Spence, Hartzell. The Story of America's Great Religions, New York: Holt, Rinehart and Winston, 1957.

The Palm Beach Post, (Palm Beach, FL) November 16, 1992.

The Stuart News, (Stuart, FL) November 7, 1992.

Changes Since Vatican II

*Ambrose, Mary. Roman Theologians Take a Look at the New Order of the Mass, Edinburgh, Scotland: Lumen Gentium.

Beacon Journal, (Akron, OH) February 5, 1993.

*Bouyer, Louis Or. The Decomposition of the Church, Chicago: Franciscan Herald, 1969.

Buffalo (NY) News, September 6, 1992.

Buffalo (NY) News, December 2, 1992.

Catholic Telegraph, July 10, 1987, Cincinnati.

Davis, Henry SJ. Moral and Pastoral Theology Vol. IV, London: Sheed & Ward, 1938.

Dept. of Christian Worship. Lector, Volume 3, Number 3, March 1972, Detroit, MI.

Laux, Fr. John MA. Catholic Morality, New York: Benziger, 1934.

Lesage, Robert. Vestments and Church Furniture, New York: Hawthorn, 1960.

L'Osservatore Romano, May 29, 1969, Vatican City.

L'Osservatore Romano, September 25, 1969, Vatican City.

Lutheran Book of Worship, Philadelphia: Augsburg, 1978.

Mc Brien, Richard. The Remaking of the Church, Agenda for Reform, San Francisco: Harper & Row, 1973.

Miami Herald, (Miami, Fl) April 13, 1980,

Reader's Digest, April 1994, Pleasantville, NY, 1994.

*The Holy Bible, (Confraternity Edition), New York: Crawley , 1953.

The Plain Dealer (Cleveland, OH), February 2, 1993.

The Plain Dealer (Cleveland, OH), February 5, 1993.

The Saturday Windsor Star, (Windsor, Ontario) June 24, 1989.

Time Magazine, November 23, 1992, Chicago: Time. 1992.

Urban, Leonard. Look What They've Done to My Church, Chicago: Loyola, 1985.

Vanhengel, Marcel OP. The Church Worships, New York: Paulist, 1966.

Wheatley, Dennis. The Devil and All His Works, New York: American Heritage Press, 1971.

Worship, A Hymn and Service Book for Catholics, Chicago: Gia, 1978.

Zizola, Giancarlo. The Utopia of Pope John XXIII, Maryknoll, NY: Orbis, 1978.

30 Days In the Church and In the World, No. 4, 1991, Newton, NJ.

Statistics

Beacon Journal, (Akron, OH) April 4, 1992.

Buffalo (NY) News, August 7, 1993.

*Catholics in America. Is Anything Sacred? Frontline KETS TV, Seattle.

*Coomaraswamy, Rama M.D. The Destruction of the Christian Tradition, Great Britain: Perennial, 1981.

Daily News, (San Fernando Valley California Edition) June 23, 1990.

Detroit Free Press, (Detroit, MI) October 6, 1993.

Foy, Felician OFM. 1961 National Catholic Almanac, Paterson: St. Anthony Guild, 1960.

Foy, Felician OFM. 1963 National Catholic Almanac, Paterson: St. Anthony Guild, 1962.

Foy, Felician OFM. 1967 National Catholic Almanac, Paterson: St. Anthony Guild, 1966.

Foy, Felician OFM. 1990 Catholic Almanac, Huntington, IN: Our Sunday Visitor, 1989.

Foy, Felician OFM. 1991 Catholic Almanac, Huntington, IN: Our Sunday Visitor, 1990.

Foy, Felician OFM. 1992 Catholic Almanac, Huntington, IN: Our Sunday Visitor, 1991.

Foy, Felician OFM. 1993 Catholic Almanac, Huntington, IN: Our Sunday Visitor, 1992.

Johnson, Paul. John Paul II and the Catholic Restoration, Ann Arbor, MI: Servant, 1981.

*Le Roux, Abbe. Peter, Lovest Thou Me? Gladysdale, Victoria: Instauratio, 1990.

Liguorian, August 1990, Liguori, MO: Liguori, 1990.

Palm Beach Post, (Palm Beach, FL) April 4, 1987.

Rome Sentinel, (Rome, NY) October 6, 1988.

Sacramento Bee, (Sacramento, CA) January 29, 1983.

Sacramento Bee, ( Sacramento,CA) April 6, 1983.

Sacramento Union, (Sacramento,CA) March 2, 1991.

San Francisco Chronicle, (San Francisco, CA) April 6, 1991.

Seattle Times, (Seattle, WA) November 18, 1989.

Sheed, F. J. The Nullity of Marriage, New York: Sheed and Ward, 1959.

The Catholic Sun, May 7, 1992, Phoenix, AZ.

The Catholic World Report, September/October 1992, San Francisco, CA: Ignatius.

The Daily Breeze, (Torrance, CA) April 29, 1989.

The Daily News (Los Angeles, CA), June 23, 1990.

The Daily News (Los Angeles, CA), April 7, 1991.

The Holy Bible (Confraternity Edition), New York: Kenedy, 1950.

The Los Angeles Times, (Los Angeles, CA) April 29, 1989.

The Los Angeles Times, (Los Angeles, CA) April 6, 1991.

The Los Angeles Times Syndicate, (Los Angeles, CA) January 29, 1983.

The Official Catholic Directory, New York: Kenedy, 1960.

The Official Catholic Directory, New York: Kenedy, 1964.

The Orange County Register, April 29, 1989.

The Orange County Register, April 6, 1991.

Time Magazine, November 23, 1992, Chicago: Time, 1992.

U.S. News and World Report, November 17, 1986, Washington, DC.

Wall Street Journal, November 13, 1990, Midwest Edition, Bowling Green, OH.

Yallop, David. In God's Name, Bungay, Suffolk: Chaucer, 1984.

York Daily Record, (York, PA) April 21, 1991.

Zwack, Joseph P. Annulment: Your Chance to Remarry Within the Catholic Church, Cambridge: Harper and Row, 1983.

Chapter 2—The New Mass

Look, January 23, 1968, New York: Cowles Communications.

Paul VI

Adler, Bill. Pope Paul in the United States, New York: Hawthorn, 1965.

Barrett, William. Shepherd of Mankind, Garden City, NY: Doubleday, 1964.

*Cekada, Rev. Anthony. The Problems With the Prayers of the Modern Mass, Rockford: Tan, 1991.

*Cheetham, Nicolas. Keeper of the Keys, Scribner, 1982.

*Coomaraswamy, Rama M.D. The Destruction of the Christian Tradition, London: Perennial, 1981.

*Coomaraswamy, Rama M.D. The Problems with the New Mass, Rockford, IL: Tan, 1990.

*Cristiani, Leon. The Revolt Against the Church, New York: Hawthorn, 1962.

Daily Breeze, (Torrance, California), April 27, 1975.

Duquoc, Christian, OP. Opportunities for Belief and Behavior, New York: Paulist, 1967.

Four Popes, March 1979 Issue, New York: Ideal.

Foy, Felician OFM. 1992 Catholic Almanac, Huntington, IN: Our Sunday Visitor, 1991.

Hatch, Alden. Pope Paul VI, New York: Random, 1966.

Hebblethwaite, Peter. The Year of Three Popes, Glasgow: Collins, 1978.

Keeley, N. D. The Oxford Dictionary of the Popes, Oxford: Oxford University, 1986.

*Le Roux, Abbe Daniel. Peter Lovest Thou Me, Gladysdale, Victoria: Instauratio, 1990.

Life, April 1, 1966, Chicago: Time, 1966.

*Liguori, St. Alphonsus. The Incarnation, Birth and Infancy of Jesus Christ, St. Louis: Redemptorist Fathers, 1927.

L'Osservatore Romano, April 10, 1969, Vatican City.

L'Osservatore Romano, June 12, 1969, Vatican City.

Mc Brien, Richard. The Remaking of the Church, An Agenda for Reform, San Francisco: Harper & Row, 1973.

*Ottaviani, Cardinal Alfredo. Bacci, Cardinal Antonio and Roman Theologians. The Ottaviani Intervention, Rockford: Tan, 1992.

Our Sunday Visitor, Huntington, IN, September 18, 1977.

*Saenz y Arriaga, Joaquin Ph.D. The New Montinian Church, Hawthorne, CA: The Christian Book Club of America, 1971.

*Sainte Trinite, Frere Michel de la. The Whole Truth About Fatima The Third Secret, Buffalo, NY: Immaculate Heart, 1990.

The National Catholic News Service. Nights of Sorrow, Days of Joy, Washington, DC: N C News Service, 1978.

The New American, December 2, 1985, Appleton, WI: The Review of the News.

*Thomas, Gordon & Morgan-Witts, Max. Pontiff, New York: Signet, 1983.

Time-Life Books. The Pope's Visit, New York: Time, 1965.

Time Magazine, November 23, 1992, Chicago: Time, 1992.

*Von Galli, Mario. The Council and the Future, New York: McGraw-Hill, 1966.

*Wiltgen, Fr. Ralph SVD. The Rhine Flows into the Tiber, New York: Hawthorn, 1978.

*Wynn, Wilton. Keepers of the Keys, New York: Random House, 1988.

Zizola, Giancarlo. The Utopia of Pope John XXIII, Maryknoll, NY: Orbis, 1978.

The Novus Ordo Missae

Abbott, Walter M. The Documents of Vatican II, New York: Guild, 1966.

*Ambrose, Mary. Roman Theologians Take A Look At The New Order Of The Mass, Edinburgh, Scotland: Lumen Gentium.

Buffalo (NY) News, January 10, 1993.

*Clark, Francis, SJ. Eucharistic Sacrifice and the Reformation, Devon, England: Augustine, 1967.

*Coomaraswamy, Rama MD. The Problems with the New Mass, Rockford, IL: Tan, 1990.

Daily Breeze, (Torrance , California) , October 25, 1970.

Foy, Felician OFM. 1990 Catholic Almanac, Huntington, IN: Our Sunday Visitor, 1989.

L'Osservatore Romano, May 8, 1969, Vatican City.

L' Osservatore Romano, May 22, 1969, Vatican City.

L'Osservatore Romano, November 27, 1969, Vatican City.

Lutheran Book of Worship, Philadelphia: Augsburg, l978.

Mc Manus, Frederick, JCD. Handbook for the New Rubrics, Baltimore: Helicon, 1961.

*Muggeridge, Anne Roche. The Desolate City, San Francisco: Harper and Row, 1986.

Murphy, John. The Mass and Liturgical Reform, Milwaukee: Bruce, 1956.

National Geographic Magazine, October 1983, Washington, DC.

*The New Testament, Paterson: St. Anthony Guild, 1943.

*Omlor, Patrick Henry. Questioning the Validity of Masses Using the New, All English Canon, Reno: Athanasius, 1969.

Paul VI. Motu Proprio Paschalis Mysterii, Boston: Paulist, 1969.

Pirmantgen, Patricia. Images of Faith, Niles, IL: Moore, 1972.

Sacramentary, New York: Catholic Book Publishing Co., 1974.

*Saenz y Arriaga, Fr. Joaquin. New Montinian Church, Hawthorne, CA: Christian Book Club of America, 1971.

The Book of Common Prayer, New York: The Church Pension Fund, 1945.

*The New Testament, Paterson: St. Anthony, 1943.

Tierney, Dom Mark OSB. The Council and the Mass, Wilkes Barre: Dimension, 1965.

Time Magazine, October 26, 1992, Chicago: Time, 1992.

Vanhengel, Marcel OP. The Church Worships, New York: Paulist, 1966.

Do the Words Many and All Mean the Same Thing?

*Coomaraswamy, Rama MD. The Problems with the New Mass, Rockford: Tan, 1990.

*Gassner, Rev. Jerome. The Canon of the Mass, St. Louis: Herder, 1949.

*Husslein, Joseph SJ. The Mass of the Apostles, New York: Kenedy, 1929.

*Jungmann, Joseph SJ. The Mass of the Roman Rite, New York: Benziger, 1951.

*The New Testament, Paterson: St. Anthony Guild, 1943.

*Omlor, Patrick Henry. Interdum, The Ventriloquists, February 24, 1970, Menlo Park, CA.

*Omlor, Patrick Henry. Questioning the Validity of Masses Using the New, All English Canon, Reno: Athanasius, l969.

Pohle, Rt. Rev. Joseph PhD., DD. The Sacraments II, St. Louis: Herder, 1916.

Serious Doubts about the Validity of the New Mass

*Coomaraswamy, Rama M.D. The Destruction of the Christian Tradition, London: Perennial, 1981.

*Coomaraswamy, Rama M.D. The Problems with the New Mass, Rockford, IL: Tan, 1990.

Francis, Joseph. The Laws of the Mass, New York: Sheed and Ward, 1949.

*Gassner, Rev. Jerome OSB. The Canon of the Mass, St. Louis: Herder, 1949.

*Omlor, Patrick Henry. Questioning the Validity of Masses Using the New, All English Canon, Reno: Athanasius, 1969.

Pohle, Right Rev. Joseph, PhD. DD. The Sacraments II, St. Louis: Herder, 1916.

Smith, Rev. George, PhD . DD. The Sacrament of the Eucharist, New York: Macmillan, 1931.

*The New Testament, Paterson: St. Anthony Guild, 1943.

A Comparison of the Protestant and the New Catholic Eucharistic Prayers

The Book of Common Prayer, New York: The Church Hymnal Corp., 1979

Lutheran Book of Worship, Minneapolis: Augsburg Publishing House, 1978.

Sacramentary, New York: Catholic Book Publishing Co, 1974.

The Changes of Vatican II are Nothing New

*Belloc, Hilaire. How the Reformation Happened, New York: Sheed and Ward, 1928.

*Belloc, Hilaire. Characters of the Reformation, New York: Sheed and Ward, 1936.

*Bokenkotter, Thomas. A Concise History of the Catholic Church, Garden City, NY: Image, 1979.

*Bolt, Robert. A Man For All Seasons, Directed by Charlton Heston, Turner Network Television, 1988.

Brown, Edgar Jr. Living The Liturgy: a Guide to Lutheran Worship, Muhlenberg, 1961.

*Buehrle, Marie Cecilia. Raphael Merry Del Val, Milwaukee: Bruce, 1957.

*Caraman, Philip. The Other Face, Catholic Life Under Elizabeth I, New York: Sheed and Ward, 1960.

*Clark, Francis, SJ. Eucharistic Sacrifice and the Reformation, Devon, England: Augustine, 1967.

*Cobbett, William. History of the Protestant Reformation, Peekskill, NY: Monument, 1827.

*Coomaraswamy, Rama M.D. The Problems with the New Mass, Rockford, IL: Tan, 1990.

Cristiani, Leon. The Revolt Against the Church, New York: Hawthorn, 1962.

*Craig, Asa. Christian Persecutions, M. H. Wiltzius, 1904.

Dietrich, Dr. Dr. Martin Luther's Small Catechism, Schulze and Gassmann, 1872.

*Hughes, Philip. A Popular History of the Reformation, Garden City, New York: Hanover House, 1957.

Kung, Hans. The Future of Ecumenism, Boston: Paulist, 1969.

Marshall, Robert. On Being a Church Member in the Evangelical Lutheran Church in America, Minneapolis Augsburg Fortress, 1988.

Murphy, John. The Mass and Liturgical Reform, Milwaukee: Bruce, 1956.

Nelson, Clifford. Invitation to Worship, Devotional Study of the Lutheran Liturgy, Augustana, 1960.

*Pollen, John SJ. The English Catholics in the Reign of Queen Elizabeth London: Longmans, Green and Co., 1920.

*Smyth, Rev. Hugh. The Reformation, Chicago: Extension, 1919.

Tavard, George. Protestantism, New York: Hawthorn, 1959.

*The Catholic Faith, Its Teachings, and Defenders, New York: Office of Catholic Publications, 1910.

*Williamson, Hugh Ross. The Beginning of the English Reformation, Long Prairie, MN: Neumann, 1984.

What Prayers are Missing in the New Mass?

*Coomaraswamy, Rama M.D. The Problems With the New Mass, Rockford, IL: Tan, 1990.

*Edwards, Robert. The Outspoken Truth, Sept. 1991, London, Ontario.

*Van De Putte, Reverend Walter CSSp. LLD. Saint Pius X Daily Missal, New York: Catholic Book Publishing Co., 1956.

Tragic Effects of Liturgical Renewal

*Muggeridge, Anne Roche. The Desolate City-Revolution in the Catholic Church, San Francisco: Harper and Row, 1986.

The Grand Rapids Press, (Grand Rapids, MI) August 15, 1992.

*The Reign of Mary, Winter 1987, Spokane, WA.

Time Magazine, October 27, 1975, Chicago: Time, 1975.

*Wynn, Wilton. Keepers of the Keys, New York: Random House, 1988.

Chapter 3—The Latin Mass

*Port Maurice, St. Leonard of. The Hidden Treasure Holy Mass, Rockford, IL: Tan, 1971.

The Tridentine Latin Mass

*Ambrose, Mary. Roman Theologians Take a Look at the New Order of the Mass, Edinburgh: Lumen Gentium.

*Bridgett, Rev. T. E. Life of Blessed John Fisher, London: Burns and Oates, 1883.

*Clark, Francis, SJ. Eucharistic Sacrifice and the Reformation, Devon, England: Augustine, 1967.

*Connell. Rev. Francis, CSSR. The Seven Sacraments-What They Are-What They Do ! New York: Paulist, 1939.

*Coomaraswamy, Rama M.D. The Problems with the New Mass, Rockford, IL: Tan, 1990.

*De La Taille, Maurice SJ. The Mystery of Faith, London: Sheed and Ward, 1941.

*Edwards, Robert. The Outspoken Truth, September 1991, London, Ontario.

Liguori, St. Alphonsus. The Dignities and Duties of the Priest, London: Benziger, 1889.

Le Buffe, Francis SJ. Meditation on the Prayers of the Mass, St. Louis: The Queen's Work, 1948.

Miller, Rev. John CSC, STD. The Fundamentals of the Liturgy, Notre Dame: Fides, 1959.

Murphy, John. The Mass and Liturgical Reform, Milwaukee: Bruce, 1956.

*Omlor, Patrick Henry. Questioning the Validity of the Masses Using the New, All English Canon, Reno: Athanasian, 1969.

*Pius XII, Pope. Mediator Dei, Boston: Paulist.

*Port Maurice, St. Leonard of. The Hidden Treasure Holy Mass, Rockford: Tan, 1971.

*Sheppard, Lancelot. The Mass in the West, New York: Hawthorn, 1962.

The Catholic World Report, September/October 1992, San Francisco: Ignatius.

Tierney, Dom Mark. The Council and the Mass, Wilkes-Barre: Dimension, 1965.

History of the Canon of the Mass

*Amiot, Francois. The History of the Mass, New York: Hawthorn, 1958.

Athanasius, Fr. OFM. Pusillum, Chicago: Franciscan Herald, 1932.

*Cabinet of Catholic Information, New York: Murphy and McCarthy, 1911.

*Catechism of the Council of Trent, Mc Hugh and Callan, Rockford: Tan, 1982.

*Coomaraswamy, Rama M.D. The Problems with the New Mass, Rockford, IL: Tan, 1990.

Denzinger, Enchiridion Symbolorum, St. Louis: Herder.

*Gassner, Rev. Jerome. The Canon of the Mass Its History, Theology, and Art, St. Louis: Herder, 1949.

*Gihr, Dr. Nicholas. The Holy Sacrifice of the Mass, St. Louis: Herder, 1902.

Husenbeth, Rev. F. C. Faberism Exposed and Refuted and the Apostolicity of the Catholic Doctrine Vindicated, Norwich: Bacon, Kinnebrook, 1836.

*Husslein, Joseph SJ. The Mass of the Apostles, New York: Kenedy , 1929.

*Johnson, PhD. Rev. George, The Story of the Church, Benziger: New York, 1935.

*Jungmann, Rev. Joseph. The Mass of the Roman Rite, New York: Benziger, 1951.

*The Holy Sacrifice of the Mass, Paterson, NJ: St. Anthony Guild, 1940.

The Indult Mass

Bouscaren, T. Lincoln SJ. Ellis, Adam, SJ. Canon Law A Text and Commentary, Milwaukee: Bruce, 1951.

Cowden-Guido, Richard. John Paul II and the Battle for Vatican II, Manassas, VA: Trinity Communications, 1986.

Daily News, (New York) May 3, 1969.

Foy, Felician OFM. 1990 Catholic Almanac, Huntington, IN: Our Sunday Visitor, 1989.

*Laczkoskie, Bro. Benedict. Mendicant Messenger, June 1991.

L' Osservatore Romano, July 11, 1988, Vatican City.

*Sanborn, Rev. Donald. Catholic Restoration, March-April 1992, Vol. 2 , No. 1, Madison Heights, MI.

*The Catholic Voice, Issue 14, Canoga Park, CA: Veritas.

The Latin Mass, Issue #4, September-October 1992, Fort Collins, CO.

*The Reign of Mary, Issue 71, Spring 1992, Spokane.

The Wanderer, October 17, 1985, St. Paul: Wanderer.

30 Days in the Church and the World, June 1989, San Francisco: Ignatius.

Wickens, Fr. Paul. The New Jersey Catholic News, #32, Kearney, NJ.

Chapter 4—From Sacraments to Sacrilege

*Coomaraswamy, Rama, M.D., The Problems with the Other Sacraments, Tours: Fortes in Fide, 1992.

S. Thomae de Aquino, Summa Theologicae, Tertia Pars, Vol. 4, Ottawa, Ontario: Commissio Piana, 1941.

The New Sacraments

Abbot, Walter SJ. The Documents of Vatican II, New York: Guild, 1966.

*Coomaraswamy, Rama M.D. The Problems with the Other Sacraments, Tours: Fortes in Fide, 1992.

*Connell, Rev. Francis J. CSSR. Catechism of Christian Doctrine no. 3, Paterson: St. Anthony Guild, 1949.

Davis, Henry SJ. Moral and Pastoral Theology vol. 3, New York: Sheed and Ward, 1943.

*Jesuit Fathers of St. Mary's. The Church Teaches, Rockford: Tan, 1973.

Jone, Rev. Heribert OFM. Moral Theology, Westminster, MD: Newman, 1945.

L'Osservatore Romano, November 7, 1974.

McNaspy, C. J. SJ. Our Changing Liturgy, Garden City, NY: Image, 1967.

*Omlor, Patrick Henry. Questioning the Validity of the Masses Using the New, All-English Canon, Reno: Athanasius, 1969.

Baptism

Abbo, John A. STL., JCD, Hannan, Jerome D. AM. LLB. STD. JCD. The Sacred Canons, Vol. 1, St. Louis: Herder, 1952.

Abbott, Walter SJ. The Documents of Vatican II, New York: Guild, 1966.

American Ecclesiastical Review, April 1950, Vol. 122, # 4, Washington, DC: Catholic University of America Press.

Baptism, Eucharist and Ministry, WCC, 1982.

Baptism, Eucharist and Ministry 1982-1990: Report on the Process and Responses, WCC, 1990.

Barbernitz, Patricia RCIA What it is, How it works, Liguori: Liguori, 1983.

Churches Respond to BEM, 6 vols., WCC, 1986-1988.

*Coomaraswamy, Rama, M.D., The Problems with the Other Sacraments, Tours: Fortes in Fide, 1992.

Coughlin, Father Charles E. Bishops versus Pope, Bloomfield Hills, MI: Helmet and Sword, 1969.

Davis, Henry SJ. .Moral and Pastoral Theology, vol. 3, London: Sheed and Ward, 1945.

Dietzen, John. MA. STL. The New Question Box Catholic Life in the Eighties, Peoria: Guildhall, 1986.

Foy, Felician OFM. 1990 Catholic Almanac, Huntington, IN: Our Sunday Visitor, 1989.

Halligan, Fr. Nicholas OP. The Administration of the Sacraments, Staten Island: Alba, 1963.

Halligan, Fr. Nicholas, OP. The Sacraments and their Celebration, Staten Island: Alba, 1986.

Haring, Bernard CSSR. A Sacramental Spirituality, New York: Sheed and Ward, 1965.

International Commission on English in the Liturgy. Rite of Reception of Baptized Christians into Full Communion with the Catholic Church, Washington, DC: United States Catholic Conference, 1976.

International Commission on English in the Liturgy. The Rites of the Catholic Church, Volume IA, Initiation, New York: Pueblo, 1976.

John Paul II. Instruction on Infant Baptism, Boston: Paulist, 1980.

Jone, Rev. Heribert, OFM. Moral Theology, Westminster, MD: Newman, 1945.

Kucharek, Rev. Cass. To Settle Your Conscience, Huntington, IN: Our Sunday Visitor, 1974.

Liptak, Rev. David. The New Code and the Sacraments, Vol. 1,

Lake Worth, FL: Sunday Publications Inc., 1984.

Liturgy and Hymns, p. 106, Luther's Works Vol. 53, Philadelphia: Fortress, 1965.

Lowery, Daniel L. CSSR., MA., STD. Infant Baptism New Questions New Answers, Liguori: Liguori, 1982.

Martin, Rev. William. The New Parish Catechism, Des Plaines: Fare, 1973.

Mc Carty, Doran. Teilhard De Chardin, Waco, TX: Word, 1976.

Mick, Lawrence. Understanding Baptism Today, Collegeville, MN: Liturgical, 1986.

Mick, Lawrence. Understanding the Sacraments Today, Collegeville, MN: Liturgical, 1987.

Murphy, John P. DD. Ph.D. The Sacrament of Baptism, New York: Macmillan, 1929.

One Baptism, One Eucharist and a Mutually Recognized Ministry, WCC, 1975.

*Parish Priests of Chicago, Instructions in the Catholic Faith, Des Plaines: Fare, 1976.

Paulist, A Summary of the Seven Sacraments, Boston: Paulist, 1984.

Philipon, M. OP The Sacraments in the Christian Life, St. Louis: Herder, 1955.

Pulvermacher, Fr. Lucian OFM Cap. Newsletter, June 15, 1991.

Smith, Wolfgang, Teilhardism and the New Religion, Rockford: Tan, 1988.

Table Talk, p. 20, Luther's Works Vol. 54, Philadelphia: Fortress, 1967.

The Rite of Baptism, Collegeville, MN: Liturgical, 1970.

Thurian, Max. ed. Ecumenical Perspectives on BEM, WCC, 1983.

*Tridentine Fathers. The Catechism of the Council of Trent, Rockford: Tan, 1982.

Wainwright, G. The Lima Text in the History of Faith and Order, Studia Liturgica, 16, 1986.

Wuerl, Bishop Donald. The Church and Her Sacraments, Huntington, IN: Our Sunday Visitor, 1990.

Penance

Atlanta Constitution, February 26, 1976, Atlanta, GA.

*Coomaraswamy, Rama, M.D. The Problems with the Other Sacraments, Tours: Fortes in Fide, 1992.

Davis, Rev. Henry SJ. Moral & Pastoral Theology, Vol. IV. London: Sheed & Ward, 1936.

Eudes, St. John. The Priest: His Dignity and Obligations, New York: Kenedy, 1947.

Farrell, Christopher CSSR. and Artz, Thomas, CSSR. The Sacraments Today, Liguori: Liguori, 1978.

Foley, Leonard, OFM. What's Happening to Confession?, Cincinnati: St. Anthony Messenger, 1970.

Griffith, Rev. Paul. Priest's New Ritual, New York: Kenedy, 1947.

Haring, Bernard CSSR. A Sacramental Spirituality, New York: Sheed and Ward, 1965.

Harrington, H. MA. The Sacrament of Penance, New York: Macmillan, 1929.

Hellwig, Monika. Sign of Reconciliation and Conversion, The Sacrament of Penance for Our Times, Wilmington: Glazier, 1984.

Houghton, Bryan. Miter and Crook, Harrison, NY: Roman Catholic Books, 1979.

International Commission on English in the Liturgy. The Rite of Penance, New York: Catholic Book Publishing Co., 1976.

John Paul II, Reconciliation and Penance, Boston: Paulist, 1984.

Kucharek, Rev. Cass. To Settle Your Conscience, Huntington, IN: Our Sunday Visitor, 1974.

*(Translators) Mc Hugh, John OP. and Callan, Charles OP. Catechism of the Council of Trent for Parish Priests, South Bend: Marian, 1972.

Milhaven, John Giles. Toward a New Catholic Morality, Garden City: Doubleday, 1970.

*O'Sullivan, Fr. Paul. The Secret of Confession, Lisbon: Edicoes de Corpo Santo, 1936.

Pilarczak, Archbishop Daniel. The Catholic Guide to Confession, Huntington, IN: Our Sunday Visitor, 1990.

Regan, George M. CM,. New Trends in Moral Theology, New York: Newman, 1966.

Shea, John. What a Modern Catholic Believes About Sin, Chicago: More, 1971.

Szoka, Cardinal Edmund, DD. Pastoral Letter on the Sacrament of Penance, Archdiocese of Detroit, MI, 1987.

The Tidings, October 10, 1958, Los Angeles. CA.

The Tidings, March 6, 1992, Los Angeles, CA.

Thevenot, Xavier. Sin, a Christian View for Today, Liguori, MO: Liguori, 1984.

Holy Eucharist

Abbott, Walter M. SJ. The Documents of Vatican II, New York: Guild, 1966.

Altenbach, Bishop CA. The Roman Catholic Mass, Milwaukee, WI.

*Clarkson, John F. SJ. and Jesuit Fathers of St. Mary's Seminary,The Church Teaches, St. Louis: Herder, 1955.

Davis, Rev. Henry SJ. Moral & Pastoral Theology, London: Sheed & Ward, 1936.

Ellard, Gerald, SJ. The Mass of the Future, Milwaukee: Bruce, 1948.

*Holy Family Monastery. Communion in the Hand...Why?, Berlin, NJ.

International Committee on English in the Liturgy Inc. Administration of Communion to the Sick by an Extraordinary Minister, Washington, DC:

U. S. Catholic Conference, 1974.

Kenrick, Archbishop Francis. A Treatise on Baptism, Baltimore: Hedian & O'Brien, 1852.

*Leo XIII, Pope. Apostolicae Curae, New York: Paulist, 1949.

L'Osservatore Romano. March 20, 1969.

*O' Connell, Rev. Catechism of Christian Doctrine #3, Paterson: St. Anthony Guild, 1949.

Ott, Dr. Ludwig. Fundamentals of Catholic Dogma, Rockford: Tan, 1974.

Piault, Bernard. What is a Sacrament?, New York: Hawthorn, 1963.

Pohle, Rt. Rev. Joseph PhD. DD. The Sacraments II, St. Louis: Herder, 1916.

Pourrat, Rev. P. Theology of the Sacraments, St. Louis: Herder, 1914.

Tavard, George. Protestantism, New York: Hawthorn, 1959.

Confirmation

Coleman, Rev. John Jerome JCL. The Minister of Confirmation, Washington, DC: Catholic University , 1941.

*Connell, Rev. Francis, CSSR., STD. The New Revised Baltimore Catechism, No. 3, New York: Benziger, 1949.

*Coomaraswamy, Rama MD, The Problems with the Other Sacraments, Tours: Fortes in Fide, 1992.

Dietzen, John. MA, STL. The New Question Box Catholic Life in the Eighties, Peoria: Guildhall, 1986.

Foy, Felician OFM. 1990 Catholic Almanac, Huntington, IN: Our Sunday Visitor, 1989.

Griffith, Rev. Paul. Priest's New Ritual, New York: Kenedy, 1947.

Heerey, Frances, SCH., Confirmation Preparing Celebrating Remembering, New York: Regina, 1986.

Heiner, Franciscus, Benedicti XIV Papae Opera Inedita, Friburg: Herder, 1904.

McAuliffe, Clarence SJ. Sacramental Theology, St. Louis: Herder.

Paul VI, Apostolic Constitution Divinum Consortium Naturae, Boston: Paulist, 1972.

Sacred Congregation of Rites, Instruction for the Proper Implementation of the Constitution on the Sacred Liturgy, National Catholic Welfare Conference, September 26, 1964.

The Rite of Confirmation, Collegeville, MN: Liturgical, 1982.

Time Magazine, September 27, 1971, Chicago: Time, 1971.

Matrimony

*Clarkson, John F. SJ. and Jesuit Fathers of St. Mary's Seminary, The Church Teaches, St. Louis: Herder, 1955.

Connell, Very Rev. Francis J. CSSR, STD, LLD. Sunday Sermon Outlines, New York: Pustet, 1955.

Crock, Rev. Clement. Grace and the Sacraments, New York: Wagner, 1940.

Davis, Henry SJ. A Summary of Moral and Pastoral Theology, New York: Sheed and Ward, 1952.

Dietzen, Fr. John J. Marriage Regulations in the Catholic Church, Peoria: Guildhall, 1990.

Farrell, Christopher CSSR. and Artz, Thomas CSSR. The Sacraments Today, Liguori: Liguori, 1978.

Flynn, Rev. Thomas CC. Sermons on the Mass, the Sacraments and the Sacramentals, New York: Benziger, 1919.

*Johnson, Rev. George PhD. The Story of the Church, New York: Benziger, 1931.

*Naughton, James W. SJ. Pius XII on World Problems, New York: America, 1943.

Prummer, Dominic M. OP. Handbook of Moral Theology, New York: Kenedy, 1957.

Schmitz, Rev. Walter S. S. and Tierney, Rev. Terence E. Liturgikon, Huntington, IN: Our Sunday Visitor, 1977.

St. Anthony Messenger, Cincinnati, OH: St. Anthony Messenger, July 1990.

The New Testament, Paterson: St. Anthony Guild, 1943.

Zwack, Joseph P. Annulment: Your Chance to Remarry Within the Catholic Church, Cambridge: Harper and Row, 1983.

Holy Orders

*Coomaraswamy, Rama M.D. The Problems with the Other Sacraments, Tours: Fortes in Fide, 1992.

International Commission on English in the Liturgy, Documents on the Liturgy, 1963-1979, Collegeville: Liturgical, 1982.

*Leo XIII, Pope. Apostolicae Curae, New York: Paulist, 1949.

*New Testament, Paterson: St. Anthony Guild, 1943.

Ott, Dr. Ludwig. Fundamentals of Catholic Dogma, Rockford: Tan, 1974.

Paulist. John Paul II in America, Boston: Paulist: 1987.

Studies in Comparative Religion Vol. 16, Nos. 2 & 3, Perennial Books Ltd., 1983

(Rama Coomaraswamy, M.D. The post-Conciliar Rite of Holy Orders)

*Sullivan, Rev. John DD. The Fundamentals of Catholic Belief, New York: Kenedy, 1925.

Tavard, George. Protestantism, New York: Hawthorn, 1959.

The Catholic, December 1992, Yarra Junction, Victoria, Australia: Instauratio.

Extreme Unction

Abbott, Walter SJ. The Documents of Vatican II, New York: Guild, 1966.

Arendzen, Rev. P. PhD. DD. MA. Extreme Unction, New York: Macmillan, 1931.

Book of Common Prayer, New York: Morehouse Gorham, 1935.

*Coomaraswamy, Rama M.D. The Problems with the Other Sacraments, Tours: Fortes in Fide, 1992.

Davis, Henry SJ. Moral and Pastoral Theology, Vol. IV. London: Sheed & Ward, 1945.

Dietzen, John J. The New Question Box, Peoria: Guildhall, 1986.

Donlan, Thomas OP. Christ and His Sacraments, Dubueque, IA: Priory, 1960.

Farrell, Christopher CSSR. and Artz, Thomas, CSSR. The Sacraments Today, Liguori: Liguori, 1978.

Griffith, Rev. Paul. Priest's New Ritual, New York: Kenedy, 1947.

Halligan, Fr. Nicholas OP. The Administration of the Sacraments, Staten Island: Alba, 1963.

Jone, Rev. Heribert OFM. Moral Theology, Westminster, MD: Newman, 1945.

Laun, Rev. F. The Chief Points of Difference, New York: Wagner, 1915.

*Leo XIII, Pope. Apostolicae Curae, New York: Paulist, 1949.

Liptak, Rev. David. The New Code and the Sacraments, Vol. 1, Lake Worth, FL: Sunday Publications Inc., 1984.

Paul VI, Apostolic Constitution on the Sacrament of Anointing of the Sick, Westminster, MD: Paulist, 1972.

Philipon, M. OP. The Sacraments in the Christian Life, St. Louis: Herder, 1949.

Steingraeber, John CSSR. Anointing of the Sick, Liguori: Liguori, 1980.

*Tridentine Fathers. The Catechism of the Council of Trent, Rockford, Tan, 1982.

Weller, Rev. Philip. The Roman Ritual, Vol. 1, Milwaukee: Bruce, 1954.

The Recent Popes of Vatican II

*Fenton, Fr. Francis STL. The Athanasian, June 1, 1985, Colorado Springs, CO.

National Catholic News Service, Nights of Sorrow, Days of Joy, Washington, DC: N C News Service, 1978.

John Paul I

*Cheetham, Nicolas. Keeper of the Keys, New York: Scribner, 1982.

Four Popes, March 1979 Issue, New York: Ideal.

Johnson, Paul. John Paul II and the Catholic Restoration, Ann Arbor, MI: Servant, 1981.

National Catholic News Service, Nights of Sorrow, Days of Joy, Washington, DC: N C News Service, 1978.

Newsweek, September 4, 1978, Livingston, NJ: Newsweek.

Newsweek, October 9, 1978, Livingston, NJ: Newsweek.

Pope John Paul II The American Pilgrimage 1979, Providence, RI: La Crosse.

*Thomas, Gordon & Morgan-Witts, Max. Pontiff, New York: Signet, 1983.

Time , September 4, 1978, Chicago: Time, 1978.

Time , October 9, 1978, Chicago: Time, 1978.

*Yallop, David. In God's Name, Bungay, Suffolk, England: Chaucer, 1984.

John Paul II

Barry, Canon William, Four Centuries of Luther, London: Catholic Truth Society.

Blignieres, Fr. Louis Marie de. John Paul II and Catholic Doctrine, Belgium: Society of St. Thomas Aquinas, 1984.

*Cheetham, Nicolas. Keeper of the Keys, New York: Scribner, 1982.

*Coomaraswamy, Rama M.D. The Destruction of the Christian Tradition, London: Perennial, 1981.

*Elmer, Most Rev. J. Vida. The Smoke of Anti-Christ, 1983.

Foy, Felician OFM. 1992 Catholic Almanac, Huntington, IN: Our Sunday Visitor, 1991.

Foy, Felician OFM. 1993 Catholic Almanac, Huntington, IN: Our Sunday Visitor, 1992.

Four Popes, Keepers of the Faith Since 1958, March 1979 issue, New York: Ideal, 1978.

Greeley, Andrew M. The Making of the Popes 1978, The Politics of

Intrigue in the Vatican, Kansas City: Andrews and Mc Meel, 1979.

*Johnson, Rev. Jerome Ph.D. Story of the Church, New York: Benziger, 1935.

*Jouin, Msgr. Papacy and Freemasonry, Hawthorne, CA: Christian Book Club of America, 1955.

Keeley, N. D. The Oxford Dictionary of the Popes, Oxford: Oxford University, 1986.

*Laczkoskie, Bro. Benedict. Mendicant Messenger, February 1989, Shamokin, PA.

*Le Roux, Abbe. Daniel Peter Lovest Thou Me, Gladysdale, Victoria, Australia, Instauratio, 1990.

*Liguori, St. Alphonsus. Victories of the Martyrs, Brooklyn, NY: Redemptorist Fathers, 1954.

Los Angeles Times, (Los Angeles, CA) May 11, 1984.

Missionary Society of St. Paul. May a Catholic be a Mason?, New York: Paulist, 1960.

National Catholic News Service. Nights of Sorrow, Days of Joy, Washington, DC: N C News Service, 1978.

National Geographic Magazine, October 1983, Washington, DC.

Paulist. John Paul II in America, Boston, MA: Paulist, 1987.

Pope John Paul II The American Pilgrimage 1979, Providence, RI: La Crosse.

Sanborn, Rev. Donald J. Sacerdotium, Pars Hiemalis, Madison Heights, MI: Instauratio Catholica, 1992.

*Sheen, Bishop Fulton J. Old Errors New Labels, Garden City, NY: Garden City, 1931.

The Columbus Dispatch, (Columbus, OH) September 2, 1987.

The New American, December 2, 1985, Appleton, WI: The Review of the News.

The New Testament, Paterson: St. Anthony Guild, 1943.

*Thomas, Gordon & Morgan-Witts, Max. Pontiff, New York: Signet, 1983.

Time, October 30, 1978, Chicago: Time, 1978.

USA Today, October 28, 1986. Gannett.

*Wynn, Wilton. Keepers of the Keys, New York: Random House, 1988.

Chapter 6—The Blessed Virgin Mary

Gruner, Fr. Nicholas. The Fatima Crusader, Summer, 1991, Issue 37, Constable, NY.

The Message of Fatima

*Da Cruz, Rev. J. CSSp. More About Fatima, Dublin: M. H. Gill and Son, 1960.

*de la Sainte Trinite, Frere Michel. The Whole Truth About Fatima Science and the Facts, Buffalo, NY: Immaculate Heart, 1989.

*de la Sainte Trinite, Frere Michel. The Whole Truth About Fatima (The Third Secret), Buffalo, NY: Immaculate Heart, 1985.

*De Marchi, John IMC. Mother of Christ Crusade, 1947.

*De Marchi, John IMC. Our Lady of Fatima, Catechetical Guild Educational Society, 1952.

Gruner, Fr. Nicholas. The Fatima Crusader, Summer, 1991, Issue 37, Constable, NY.

Gruner, Fr. Nicholas. The Fatima Crusader, Spring, 1992, Issue 40, Constable, NY.

*Kondor, Fr. Louis SVD. (Editor) Fatima in Lucia's Own Words, Fatima: Postulation Centre, 1963.

*Walsh, William. Our Lady of Fatima, Garden City, NY: Doubleday, 1954.

The Third Secret of Fatima

*de la Sainte Trinite, Frere Michel. The Whole Truth About Fatima (The Third Secret), Buffalo, NY: Immaculate Heart, 1985.

The Rosary

Benedictine Monks of Solesmes. Papal Teachings on Our Lady, Boston, MA: Paulist, 1961.

*Block Rosary Beads, Vol. 2, No. 1, Charlotte, NC.

*De Montfort, St. Louis. The Secret of the Rosary, Bay Shore:, NY Montfort, 1954.

Doheny, William J. CSC. JUD. Papal Documents on Mary, Milwaukee, WI: Bruce, 1954.

*Peters, Walter H. The Life of Pope Benedict XV, Milwaukee, WI: Bruce, 1959.

*Sainte Trinite, Frere Michel de la. The Whole Truth About Fatima (The Third Secret), Buffalo, NY: Immaculate Heart, 1985.

Epilogue

*Coomaraswamy, Rama M.D. The Destruction of the Christian Tradition, London: Perennial, 1981.

Principles

*Benedictine Monks of Solesmes. Papal Teachings on Our Lady, Boston, MA: Paulist, 1961.

*Coomaraswamy, Rama M.D. The Destruction of the Christian Tradition, London: Perennial, 1981.

*Fenton, Fr. Francis STL, The Athanasian, June 1, 1985. Colorado Springs, CO.

Foy, Felician OFM. National Catholic Almanac, Paterson, NJ: St. Anthony Guild, 1967.

Gasparri, Cardinal Petro. Codex Juris Canonici, Westminster, MD: Newman, 1944.

Hollis, Christopher, The Papacy, New York: Macmillan, 1964.

*Jouin, Monseigneur. Papacy and Freemasonry, Hawthorne, CA: Christian Book Club of America, l955.

L'Osservatore Romano, June 5, 1969, Vatican City.

*Omlor, Patrick Henry. Questioning the Validity of the Masses Using the New, All English Canon, Reno, NV: Athanasius, 1969.

Time Magazine, September 7, 1987, Chicago: Time, 1987.

Finla Analysis

*Belloc, Hilaire. The Great Heresies, New York: Sheed and Ward, 1938.

*Bolt, Robert. A Man For All Seasons, Directed by Charlton Heston, Turner Network Television, 1988.

*Buessing, Venantius OFM. Cap. Dearly Beloved, New York: Wagner, 1951.

Colomer, Luis, OFM. The Catholic Church: The Mystical Body of Christ, Paterson: St. Anthony Guild, 1952.

*Gilmour, Right Rev. Richard DD. Bible History, New York: Benziger, 1881.

Hasseveldt, Roger. The Church A Divine Mystery, Notre Dame, IN: Fides, 1954.

*Hughes, Philip. A Popular History of the Catholic Church, Garden City, NJ: Doubleday, 1954.

Simmons, Rev. Ernest. The Fathers and Doctors of the Church, Milwaukee, WI: Bruce, 1959.

*The Catholic Faith Its Teachers and Defenders, New York: Office of Catholic Publications, 1910.

*The New Testament, Paterson, NJ: St. Anthony Guild, 1943.

*The Unchangeable Church, Her Heroes, Her Martyrs, Her Trials, and Her Triumphs, Vol. 1 & 2, New York: Duffy, 1907.

Guidelines to Follow Today

Benedictine Monks of Solesmes. Papal Teachings on Our Lady, Boston, MA: Paulist, 1961.

Devivier, Rev. W. SJ. Christian Apologetics Vol. 1, San Jose, CA: Popp & Hogan, 1903.

Herbermann, Charles PhD. LLD. The Catholic Encyclopedia, Vol. 1, New York: Encyclopedia, 1907.

John, Eric, MA, F.R. Hist.S. The Popes, New York: Hawthorn, 1964.

*Johnson, Rev. Jerome Ph.D. Story of the Church, New York: Benziger, 1935.

*Morrow, Bishop Louis Laravoire, STD. My Catholic Faith, Kenosha, WI: My Mission House, 1949.

Smith, Canon George DD. PhD. The Teaching of the Catholic Church, Vol. I, New York: Macmillan, 1964.

The Catholic Faith Its Teachers and Defenders, New York: Office of Catholic Publications, 1910.

*The New Testament, Paterson: St. Anthony Guild, 1943.

*The Unchangeable Church, Her Heroes, Her Martyrs, Her Trials, and Her Triumphs, Vol. 1 & 2, New York: Duffy, 1907.

Note: In order to insure uniformity, the term "Paulist" is used in the reference section to designate all books published by St. Paul's Books and Media and all other affiliated organizations.

Adultery 232, 288

Aggiornamento 25

Anaphora 169, l72

Antichrist 5, 6, 16

Apostolic Succession 235, 239, 298

Aramaic 123, 159

Athenagoras I, Patriarch 100,102, 103,

l05

Atheism 66, 259

Branches of the Catholic Church 62, 63

Cardinal, Alfrink 34

Cardinal, Bacci 114

Cardinal, Bea 25, 28, 98, 103

Cardinal, Benelli 235

Cardinal, Beran 32

Cardinal, Browne 39

Cardinal, Bueno y Monreal 39

Cardinal, Cajetan 118

Cardinal, Cerejeira 280

Cardinal, Cicognani Amleto 37

Cardinal, Cicognani Gaetano 37

Cardinal, De Arriba y Castro 38

Cardinal, Del Val 143

Cardinal Doepfner 34

Cardinal, Frings 34

Cardinal, Journet Charles 211

Cardinal, Koenig 34

Cardinal, Leger 34

Cardinal, Lercaro 34

Cardinal, Lienart 34

Cardinal, Mahony 120, 121

Cardinal, Mayer Augustine 183

Cardinal, Mindszenty 28, 108

Cardinal, Schuster 174

Cardinal, Siri 9

Cardinal, Spellman 40, 97

Cardinal, Stepanic 28

Cardinal, Suenens 34

Cardinal, Testa 99

Cardinal, Tisserant 27, 97

Cardinal, Villot 254-256

Cardinal, Wright 181

Catholics Defecting 94, 95, 269

Changes Since Vatican II 72-86

Chesterton, G. K. 14

Collegiality 46, 81

Communism 20, 21, 24, 27, 29-32, 98,

100, 102, 105, 107-109, 262, 267,

268, 275

Conclave 21, 22, 99, 252, 260, 261

Constitution on the Sacred Liturgy 47, 48, 100, 113, 187-189, 191, 216, 233

Coomaraswamy, Rama M.D. 187, 190, 234

Council of Constance 23, 32

Diptychs 173

European Alliance 33, 34, 103

Exorcism 191, 195

264

Freud 14,

Holy Days 80

Humanae Vitae 105, 106, 110, 250

Interregnum 307

John Paul II 34, 66-72, 81, 83,183, 197, 213, 237, 249, 257-272, 280, 306

113, 114, 181-183, 249, 250, 254, 261, 280

John XXIII (anti-pope) 1410-15) 23, 290, 291

Kung, Hans 35, 36

Lama, Dalai 269

Latin 159-162

Leonine Prayers 113, 152, 165

Liturgy of St. James 125, 169, 178

Liturgy of St. Mark 125, 169

Luther, Martin 31, 36, 117, 136-139, 194, 234, 263-265, 295

Many-all men controversy 121-127

Marcinkus, Bishop Paul 254, 255

Maritain, Jacques 34, 35, 98, 109

Marks of the True Church 296-298

Marx, Karl 14, 260, 263

New Lord's Prayer 120, 121

253, 257

Original Sin 193, 194

Parochial Schools 92

Paul VI 9, 28, 36, 43, 96-112, 114, 181- 183, 188, 216, 217, 219, 233, 237, 240, 244, 246, 251, 252, 254, 260, 261, 266, 280

Periti 34, 37

Pope Sixtus V 24

Pope St. Clement I 172, 173

Pope Vigilius 170, 174

Prayers of the Mass 165

Priestless Masses 114

Psychological grounds 228, 229

RCIA, RCII 191-196

Religious Brothers, Statisics 90

Rites of the Catholic Church 125, 126, 169

St. Anselm 306

St. Barbara 79, 80

St. Christopher 79

St. George 79

St. Hilary 299

St. Hippolyus 160, 172

St. Januarius 80

St. John Eudes 202, 203

St. John the Evangelist 61

St. Joseph 29, 176, 276

St. Louis de Montfort 284

St. Paul 56, 84, 101, 167, 168, 221, 222, 232, 299

St. Philomena 79

St. Ursula 79

Sheen, Bishop Fulton J. 271

Voodoo 83, 84

Western Schism 290, 291

World Council of Churches 27, 28, 106,115,196, 252

xiii

1 Encyclical letter to the Archbishops, Bishops and Clergy of France, 1899.

2 Most Rev. Louis LaRavoire Morrow, STD. My Catholic Faith,

p. 152

3 Thomas Plassmann, OFM. From Sunday to Sunday, p. 407.

4 Ibid., p. 408.

5 Pontiff, p. 369.

6 Louis Bouyer, Or. The Decomposition of the Church, p. 88.

7 Abbe Le Roux. Peter Lovest Thou Me?, p. 1.

8 Rama Coomaraswamy, M.D. The Destruction of the Christian

Tradition, p. 84.

9 Ibid., p. 133.

10 Ibid., p. 84.

11 The Catholic Faith, Its Teachings and Defenders, p. 258.

12 Venantius Buessing, OFM, Cap. Dearly Beloved, pp. 42-43.

13 The American Spectator, George Sim Johnston, p. 76, November.

1993.

14 Ibid.,

15 J. Derek Holmes, The Triumph of the Holy See, p. 268.

16 Ibid.,

17 Reader's Digest January 1993, p. 33 (Condensed from Forbes Why

Are We So Unhappy When We Have It So Good? Peggy Noonan.)

18 Rev. James Mc Vann, The Assumption, Crowning Jewel for

a Queen, p. 15.

19 D 1800.

20 Rama Coomaraswamy, M.D. The Problems with the new post-

Conciliar Sacraments, p. 3.

21 Rev. R. Gerald Culleton. The Reign of Antichrist, p. 130.

22 Zsolt Arade, Pope John XXIII, pp. 38-40.

23 Meriol Trevor, Pope John, p. 131.

24 Wilton Wynn, Keepers of the Keys, p. 19.

25 Peter Hebblethwaite, Pope John XXIII, p. 249.

26 Wilton Wynn, Keepers of the Keys, p. 21.

27 Ibid., p. 22.

28 Ibid., pp. 22-23.

29 Kurt Klinger, A Pope Laughs, p. 43.

30 Wilton Wynn, Keepers of the Keys, p. 23.

31 Rama Coomaraswamy, M.D., The Destruction of the Christian

Tradition, p. 84.

32 J.N.D. Kelley, Oxford Dictionary of the Popes, p. 322.

33 Ibid., p. 7.

34 Roger Aubert, Historical Problems of Church Renewal, p. 43.

35 Norman Richards, People of Destiny Pope John XXIII, p. 70.

36 Nicolas Cheetham, Keeper of the Keys, p. 292.

37 Rama Coomaraswamy, M.D., The Destruction of the Christian

Tradition, p. 87.

38 The Reign of Mary, Spring 1986, p. 6.

39 Four Popes, March 1979, p. 39.

40 Eric John, MA, F.R. Hist.S. The Popes, p. 474.

41 Hans Kung, The Council in Action, p. 73.

42 Wilton Wynn, Keepers of the Keys, p. 238.

43 Frere Michel de la Sainte Trinite, The Whole Truth About Fatima:

The Third Secret, p. 557.

44 Fr. Martins dos Reis, O Milagre do Sol e o Segredo de Fatima.

45 J.N. D. Kelley, Oxford Dictionary of the Popes, P. 322.

46 30 Days in the Church and in the World, no. 3, 1992. p. 40.

47 Ibid., p. 39.

48 Ibid.,

49 Wilton Wynn, Keepers of the Keys, p. 45.

50 John F. McManus, The New American, p. 29.

51 Life, December 17, 1965.

52 George Siegmund, The Encounter with Buddhism, p. 2.

53 L. Furno, "Da un diario ineditio," in La Stampa, June 3, 1973,

p. 5.

54 Four Popes, March 1979 Issue, p. 39.

55 Rev. Anthony Flynn, STL., The Triumph of the Faith, p. 416.

56 Rama Coomaraswamy, M.D., The Destruction of the Christian

Tradition, p. 88.

57 Wilton Wynn, Keepers of the Keys, p. 239.

58 Felician A. Foy, OFM. 1992 Catholic Almanac, p. 363.

59 Giancarlo Zizola, The Utopia of Pope John XXIII, p. 158.

60 Mario Von Galli, The Council and the Future, p. 39.

61 Wilton Wynn, Keepers of the Keys, p. 77.

62 Ibid., p. 50.

63 Fr. Ralph Wiltgen, S.V.D., The Rhine Flows into the Tiber,

p. 273.

64 Gary Mac Eoin, What Happened at Rome? p. 24.

65 The Catholic World Report, September/October 1992, p. 28.

66 The Catholic World Report, September/October 1992, p. 27.

67 Mario Von Galli, The Council and the Future, p. 94.

68 Most Reverend Aloysius J. Wycislo, Vatican II Revisited Reflections

by One who was There, p. 34.

69 Life, December 17, 1965, p. 73.

70 Ibid., p. 60.

71 Ibid., pp. 29-30.

72 Fr. Ralph Wiltgen, SVD. The Rhine Flows into the Tiber,

p. 28.

73 Ibid., p. 141.

74 Rev. J. L. Gonzalez, SSP. The Sixteen Documents of Vatican II,

p. 731.

75 Fr. Ralph Wiltgen, SVD. The Rhine Flows into the Tiber, p. 95.

76 Ibid., p. 126.

77 Ibid., p. 165.

78 Rama Coomaraswamy, M.D., The Destruction of the Christian

Tradition, p. 90.

79 Joseph E. Manton, CSSR, Straws From the Crib, p. 289.

80 Ralph M. Wiltgen, S.V.D., The Rhine Flows Into the Tiber,

p. 124.

81 Ibid., p. 94.

82 Mariology Reformed, 289.

83 H. Asmussen, Maria, die Mutter Gottes (Stuttgart, 1960) 39.

84 R. Mehl, Du catholicisme romain, Approche et interpretation (Paris-

Neuchatel, 1957) 91.

85 J. Sartory, "Maria und die getrennten Bruder," in Gloria Dei 5

(1954) 224.

86 R. Laurentin, La question mariale (Paris, 1963); trans.: Mary's Place in the Church (London and New York, 1965) 134.

87 W. Kunneth, Christus oder Maria? Ein evangelisches Wort zum

Mariendogma (Berlin-Spandau, 1950) 28.

88 Christian Duquoc, OP. Opportunities for Belief and Behavior,

p. 123. (Stanislaw Napiorkowski, OFM. CONV. The Present Position

in Mariology.)

89 R. Laurentin, La Virge au Concile (Paris, 1965) 9.

90 Most Reverend Aloysius J. Wycislo, Vatican II Revisited Reflections

by One who was There, p. 30.

91 Time-Life Report, The Pope's Visit, p. 63.

92 Ibid.,

93 Wilton Wynn, Keepers of the Keys, p. 246.

94 Ibid., p. 247.

95 The Catholic World Report, September/October 1992, p. 29.

96 Peter J. Riga, The Church Renewed, p. 127.

97 Louis Bouyer, Or., The Decomposition of the Church, p. 37.

98 Mario Von Galli, The Council and the Future, p. 24.

99 Catholic Reference Encyclopedia p. 576.

100 William Whalen, Separated Brethren, p. 240.

101 Louis Bouyer Or., The Decomposition of the Church, p. 78.

102 Rev. Thomas C. Fouhy, The Challenge of Truth, p. 52.

103 Rev. Joseph Manton CSSR, Straws from the Crib, pp. 282-283.

104 Hilaire Belloc, Survivals and Arrivals, pp. 18-19.

105 Louis Evely, A Religion for Our Time, p. 95.

106 Ibid., p. 96.

107 Ibid., p. 76.

108 G. K. Chesterton, The Catholic Church and Conversion, p. 93.

109 The Unchangeable Church, Her Heroes, Her Martyrs, Her

Trials and Triumphs, p. 260.

110 Ibid., p. 261.

111 Ibid.,

112 Parish Priests of Chicago, Instructions for Non-Catholics

pp. 62-63.

113 Pope Pius XI, Mortalium Animos, 1928.

114 Christian Duquoc, OP. Opportunities for Belief and Behavior,

p. 172.

115 Pope Pius XII, Humani Generis.

116 St. Augustine, Sermo in Die Pentecost. i. tom. v. p. 1090.

117 Pope Benedict XV, Ad Beatissimi.

118 Pope Leo XIII, Sapientiae Christianae..

119 Peter Burnett, The Path That Led a Protestant Lawyer to the

Catholic Church, p. 278.

120 L'Osservatore Romano, April 10, 1969.

121 U.S. News and World Report, September 13, 1993.

122 Ibid.,

123 Felician A. Foy, OFM. 1993 Catholic Almanac, p. 75.

124 Ibid., p. 38.

125 Palm Beach (FL) Post, November 16, 1992

126 The Saturday Windsor (Ontario, Canada) Star, June 24, 1989.

127 Giancarlo Zizola, The Utopia of Pope John XXIII, p. 286.

128 The Saturday Windsor (Ontario, Canada) Star, June 24, 1989.

129 Robert Lesage, Vestments and Church Furniture, p. 38.

130 Miami (Florida) Herald, April 13, 1980.

131 Buffalo (New York) News, September 6, 1992.

132 Dept. of Christian Worship, Lector, March 1972, Detroit, MI.

133 L'Osservatore Romano, September 25, 1969.

134 Catholic Telegraph, July 10, 1987.

135 Fr. John Laux, MA. Catholic Morality, p. 106.

136 Detroit (Michigan) Free Press , October 6, 1993.

137 Ibid.,

138 Beacon Journal, (Akron, Ohio) February 5, 1993.

139 The Plain Dealer (Cleveland, Ohio), February 5, 1993.

140 Time, November 23, 1992, p. 57.

141 Ibid.,

142 Henry Davis, SJ Moral and Pastoral Theology IV Sacraments

p. 25-26.

143 Reader's Digest, April 1994, P. 198, Pleasantville ,NY: 1994.

144 Ibid., p. 201.

145 Louis Bouyer, Or., The Decomposition of Catholicism, pp. 30-31.

146 Ibid., p. 33.

147 Ibid., p. 22.

148 The Catholic Priesthood in the United States, Richard Schoenherr

and Lawrence A. Young. The NFPC report appeared in the CNS

Documentary Service, Origins, May 30, 1991 (Vol. 1, No. 3).

149 David Yallop, In God's Name, p. 186.

150 Wall Street Journal, November 13, 1990.

151 The Catholic Sun, May 7, 1992.

152 Liguorian, August 1990, p. 13.

153 The Catholic World Report, September/October 1992,

pp. 31-32.

154 Seattle (Washington) Times, November 18, 1989.

155 Wall Street Journal, November 13, 1990.

156 The Daily News (Los Angeles) June 23, 1990..

157 The Catholic Sun, May 7, 1992.

158 The Buffalo (NY) News, August 7, 1993.

159 Rome (NY) Sentinel, October 6, 1988.

160 Sacramento (CA) Bee, April 6, 1983.

161 Joseph P. Zwack, Annulment: Your Chance to Remarry Within the

Catholic Church, p. 5.

162 The Daily News, (LA) April 7, 1991.

163 The Los Angeles. (CA) Times, April 6, 1991.

164 The Catholic World Report, September/October 1992, p. 32.

165 Sacramento (CA) Union, March 2, 1991.

166 Wilton Wynn, Keepers of the Keys, p. 248.

167 Four Popes, March 1979 Issue, p. 59.

168 John F. McManus, The New American, p. 31.

169 Wilton Wynn, Keepers of the Keys, p. 27.

170 Ibid., p. 107.

171 Ibid.,

172 Peter Hebbelthwaite, Pope John XXIII, p. 414.

173 Wilton Wynn, Keepers of the Keys, p. 30.

174 Time-Life Report, Four Popes, p. 47.

175 Peter Hebblethwaite, The Year of Three Popes, p. 28.

176 Abbe Le Roux, Peter, Lovest Thou Me? p. 90.

177 Time-Life Report, The Pope's Visit, p. 26.

178 Fr. Joaquin Saenz y Arriaga, Ph.D., New Montinian Church,

pp. 10-11.

179 Life, April 1, 1966, p. 32a.

180 Georg Siegmund, The Encounter with Buddhism, p. 2.

181 Four Popes, March 1979 Issue, p. 57.

182 Nicolas Cheetham, Keeper of the Keys, p. 298.

183 Wilton Wynn, Keepers of the Keys, p. 136.

184 Gordon Thomas, Pontiff, p. 32.

185 Ibid., pp. 246-247.

186 National Catholic News Service, Nights of Sorrow, Days of Joy,

p. 10.

187 National Catholic News Service, Nights of Sorrow, Days of Joy ,

p. 6.

188 Nicolas Cheetham, Keeper of the Keys, p. 300.

189 Wilton Wynn, Keepers of the Keys, p. 200.

190 National Catholic News Service, Nights of Sorrow, Days of Joy,

p. 32.

191 Rama Coomaraswamy, M.D., The Destruction of the Christian

Tradition, p. 226.

192 Four Popes, March 1979 Issue, p. 61.

193 Ibid., p. 62.

194 National Catholic News Service, Nights of Sorrow, Days of Joy,

p. 28.

195 Rama Coomaraswamy, M.D., The Destruction of the Christian

Tradition, p. 229.

196 Giancarlo Zizola, The Utopia of Pope John XXIII, p. 194.

197 Felician A. Foy, OFM. 1992 Catholic Almanac, p. 285.

198 National Catholic News Service, Night of Sorrow, Days of Joy,

p. 10.

199 Gordon Thomas and Morgan-Witts, Max. Pontiff, p. 18.

200 Ibid., pp. 287-288.

201 Ibid., p. 289.

202 Rama Coomaraswamy, M.D., The Problems With the New

Mass, p. 25.

203 Rama Coomaraswamy, M.D., The Destruction of the Christian

Tradition, p. 132.

204 Ibid., p. 96.

205 National Catholic News Service, Nights of Sorrow, Days of Joy,

p. 27

206 Rev. Anthony Cekada, The Problems with the Prayers of the Modern

Mass, p. 9.

207 Opuscula, tom. III, tract. 10, p. 286.

208 Alfredo Cardinal Ottaviani, Antonio Cardinal Bacci, and a group

of Roman Theologians, The Ottaviani Intervention, pp. 38-9.

209 Rama Coomaraswamy, M.D., The Problems With the New Mass,

p. 57.

210 Rama Coomaraswamy, M.D., The Problems With the New Mass,

p. 62.

211 Buffalo (NY) News, January 10, 1993.

212 Ibid.,

213 Time, October 26, 1992, p. 72.

214 Time, November 23, 1992, p. 56.

215 Time, October 26, 1992, p. 72.

216 Ibid.,

217 De Sacro Altaris Mysterio, quoted by Maurice De La Taille,

theses XXIV and XXV, p. 454.

218 Matt. chapter 26, Mark chapter 14.

219 Geoffrey Chapman, The Roman Canon in English Translation.

220 Catechism of the Council of Trent, p. 227.

221 Summa Theol. 3a, q. 78, art. 3.

222 Rev. J.M. Neale & Rev. R.F. Littledale, The Liturgies of Ss. Mark,

James, Clement, Chrysostom and Basil, and the Church of

Malabar, London, Hayes.

223 Rev. Jerome Gassner, OSB, The Canon of the Mass, pp. 267-268.

224 Rev. T. E. Bridgett, The Life of Blessed John Fisher (London:

Burns & Oates, 1888).

225 St. Alphonsus Liguori, The Dignities and Duties of the Priest,

p. 212.

226 De Defectibus, translated by Joseph Francis, The Laws of the

Mass, p. 129.

227 Ibid., p. 130.

228 Hom. in 2 Tim., 2 sub finem.

229 Summa Theologica III Q. 78, Art. 1 sed contra.

230 Ibid., Q. 60 Art. 8.

231 Ibid.,

232 Patrick Henry Omlor, Questioning the Validity of Masses using the

New, All English Canon, pp. 78-79.

233 Missale Romanum, De Defectibus, Ch. V. Par. 1.

234 De Defectibus, translated by Joseph Francis, The Laws of the

Mass, pp. 132-133.

235 Fr. Heribert Jones. Moral Theology, p. 223.

236 Henry Davis, SJ,. Moral and Pastoral Theology, Vol. 2, p. 27.

237 Henry Davis, SJ. A Summary of Moral and Pastioral Theology,

p. 253.

238 Rev. George Smith, PhD. DD. The Sacrament of the Eucharist,

p. 42.

239 Msgr. Frederick McManus, The Revival of the Liturgy, p. 217.

240 Robert Edwards, The Outspoken Truth, September 1991, p. 2.

241 Sup. Can. Quia passus, de Consecr. dist. 2. St. Leonard of Port Maurice,

The Hidden Treasure, Holy Mass, p. 34.

242 John Murphy, The Mass and Liturgical Reform, p. 100-101.

243 L'Idee Liturgique, QLP 19 (1934) 162.

244 Miller, Rev. John CSC, STD. Fundamentals of the Liturgy,

Notre Dame: Fides, 1959 p. 10.

245 Ibid., p. 29.

246 Attwater, The Aesthetic Appeal, p. 490.

247 The Catholic World Report, September/October 1992, p. 30.

248 Ibid., p. 29.

249 St. Leonard of Port Maurice, The Hidden Treasure, Holy Mass,

p. 22.

250 Biel. Expositio sacri canonis missae, Brescia, 1576, p. 480.

251 St. Leonard of Port Maurice, The Hidden Treasure, Holy Mass,

p. 53.

252 De Divina Psalmodia, Mediator Dei., Pope Pius XII.

253 Rev. Francis J. Connell, CSSR, The Seven Sacraments-What

They Are-What They Do ! pp. 78-79.

254 Acta Genuina, t. 2, p. 82.

255 Maurice De La Taille, SJ. The Mystery of Faith, p. 155.

256 Lancelot C. Sheppard, The Mass in the West, p. 12.

257 Robert Edwards, The Outspoken Truth, September 1991, p. 10.

258 Rama Coomaraswamy, M.D., The Problems With the New Mass,

p. 24.

259 Rev. Joseph Jungmann, S.J., The Mass of the Roman Rite,

p. 418.

260 Amiot, op. cit., p. 90.

261 Rev. Joseph Husslein, S.J., The Mass of the Apostles, p. 319.

262 Cabinet of Catholic Information, p. 99.

263 Letter to the Profuturus of Braga, P.L. 69 18.

264 Batiffol, Le Cons sur la Messe, Paris, 1919.

265 Francis Amiot, The History of the Mass, p. 76.

266 Ibid., p. 18.

267 Ibid., p. 77.

268 Jungmann, op. cit., pp. 33-37.

269 Amiot, op. cit., p. 17.

270 Ibid., p. 81.

271 Epist. 149 Ad Paulinum.

272 Rev. Jerome Gassner, OSB, The Canon of the Mass, p. 216.

273 Dr. Nicholas Gihr, The Holy Sacrifice of the Mass, pp. 626-627.

274 I Schuster, The Sacramentary I. p. 282, London, 1924.

275 The "Quam oblationem" of the Roman Canon (Washington, 1943),

p. 79.

276 Rev. Jerome Gassner, OSB, The Canon of the Mass, p. 187.

277 Rev. Jerome Gassner, OSB. The Canon of the Mass Its History,

Theology, and Art, p. 247.

278 Denz. 876.

279 Ibid.,

280 St. Thomas, op. cit. III A Q. 78 3 and 9.

281 Gihr, op. cit., p. 640.

282 Disp. 60, sect. 3 N. 2.

283 Fr. Athanasius, OFM, Pusillum, p. 72.

284 Bishop C.A. Altenbach, The Roman Catholic Mass, p. 34.

285 Amiot, op. cit., p. 95.

286 Jungmann, op. cit., pp. 237-248.

287 Robertus Paululus, De Offic. eccl., II, c. 32.

288 Denz. 942.

289 Daily News (New York), May 3, 1969.

290 Felician Foy, OFM. 1990 Catholic Almanac, p. 219.

291 T. Lincoln Bouscaren, SJ. Canon Law A Text and

Commentary, p. 19.

292 The Wanderer, October 17, 1985.

293 The Catholic Voice, Issue 14, Canoga Park, CA p. 11.

294 Our Sunday Visitor, July 7, 1991, Huntington, IN.

295 Congregation for Divine Worship, letter Quattuor abhinc

annos, October 3, 1984, AAS 76 (1984 pp.1088-1089).

296 Summa Theologicae IIIa q. 64, art. 2-3.

297 Rama Coomaraswamy, M.D., The Problems With the Other Sacraments,

p. 14.

298 Rev. Francis J. Connell, C.SS. R., Baltimore Catechism # 3,

Q 304.

299 L'Osservatore Romano, November 7, 1974.

300 Daily News (New York) November 27, 1969.

301 C. J. McNapsy, S.J., Our Changing Liturgy, p. 103.

302 D. 844.

303 D. 695.

304 Patrick Henry Omlor, Questioning the Validity of the Masses

Using the New, All-English Canon, p. 15.

305 Fr. Heribert Jone, OFM Cap., JCD. Moral Theology, p. 308.

306 Henry Davis, SJ., Moral & Pastoral Theology, V. 2, p. 27.

307 Rama Coomaraswamy, M.D., The Problems with the New

Sacraments, p. 35.

308 Bernard Haring, CSSR. A Sacramental Spirituality, p. 69.

309 Denz., 696.

310 Archbishop Francis Kenrick, A Treatise on Baptism, Hedian &

O' Brian, Baltimore, 1852.

311 Father Charles E. Coughlin, Bishops versus Pope, p. 211.

312 Ibid., p. 215.

313 Ibid., p. 214.

314 Ibid., pp. 215-216.

315 Table Talk, p. 20 Luther's Works Vol. 54.

316 Liturgy and Hymns, p. 106, Luther's Works Vol. 53.

317 Ibid., p. 106.

318 Dietzen, John J. The New Question Box, p. 206.

319 Abbo, John A. STL. JCD., Hannan, Jerome D. AM. LLB. STD. JCD. The

Sacred Canons Vol. 1, p. 766.

320 Leonard Foley, OFM, What's Happening to Confession, p. 17.

321 Xavier Thevenot. Sin, A Christain View for Today, p. 11.

322 Ibid., p. 12.

323 Cardinal Edmund Szoka, Pastoral Letter on the Sacrament of

Penance, p. 12.

324 Xavier Thevenot. Sin, a Christian View for Today, p. 11.

325 Rev. Cass Kucharek, To Settle Your Conscience, pp. 11-2.

326 Ibid., pp. 13-14.

327 Ibid., pp. 13-14.

328 George M Regan, CM.. New Trends in Moral Theology, p. 38.

329 Ibid., p. 14.

330 Ibid., p. 14.

331 Ibid., p. 35.

332 Ibid., p. 33.

333 Bernard Haring, CSSR. A Sacramental Spirituality, p. 102.

334 Fr. Paul O' Sullivan, The Secret of Confession, p. 50.

335 St. John Eudes. The Priest: His Dignity and Obligations,

p. 185-186.

336 Bryan Houghton. Miter and Crook, pp. 153-154.

337 Hermine Lees. The Tidings, March 6, 1992.

338 Fr. James Gillis, CSP. The Tidings, March 6, 1992, p. 13.

339 H. Harrington, MA. The Sacrament of Penance, pp. 3-4.

340 Henry Davis, SJ. Moral and Pastoral Theology, Vol. 3. p. 271.

341 Monika K. Hellwig. Sign of Reconciliation and Conversion,

p. 84.

342 Ibid., p. 85.

343 Atlanta (Georgia) Constitution, February 28, 1976.

344 Atlanta (Georgia) Constitution, February 28, 1976.

345 Ibid., p. 85.

346 Lib. De Paradiso, c. 14.

347 Rev. Paul Griffith, Priest's New Ritual, pp. 64-65.

348 International Committee on English in the Liturgy, The Rite of

Penance, p. 42.

349 Bryan Houghton, Miter and Crook, p. 154.

350 Sess. XIII, c. 4.

351 Sess. XIII, cap. 3.

352 D. 698.

353 Missale Romanum, De Defectibus.

354 Rev. Walter Schmitz, SS, and Rev. Terence Tierney.

Liturgikon, p. 26.

355 St. Thomas Aquinas, Summa Theolog. 3a, q. 82, art. 3.

356 Sess. XIII, c. 8.

357 Most Rev. C. A. Altenbach, The Roman Catholic Mass, p. 16.

358 Rev. Francis J. Connell, C.SS.R., S.T.D. New Baltimore

Catechism, Q. 330, 1949.

359 Divinum Consortium Naturae, p. 3.

360 Rev. P. Pourrat, Theology of the Sacraments, p. 85.

361 Rama Coomaraswamy, M.D. Problems with the New

Sacraments, pp. 70-71.

362 Felician Foy, OFM., 1990 Catholic Almanac, p. 220.

363 Rev. Paul Griffith, Priest's New Ritual, pp. 244e-f.

364 Christopher Farrell, CSSR and Thomas Artz, CSSR. The

Sacraments Today, p.49.

365 Time, September 27, 1971.

366 Rama Coomaraswamy, M.D., The Problem with the new post-

Conciliar Sacraments, p. 72-73.

367 Pope Pius XI, Encyclical on Christian Marriage, December 31,

1930.

368 Rev. Francis J. Connell, CSSR, The Seven Sacraments, p. 156.

369 Ibid.,

370 Hugh Smyth, The Reformation, pp. 225-228.

371 Very Rev. Francis J. Connell, Sunday Sermon Outlines, p. 174

372 Henry Davis, SJ. A Summary of Moral and Pastoral Theology,

p. 457.

373 Pope Pius XII's Address to the Members of the Holy Roman Rota,

October 3, 1941. The Clergy Review XXII (February, 1942) p. 86.

374 Dominic M. Prummer, OP. Handbook of Moral Theology, p. 403.

375 Very Rev. Francis J. Connell, CSSR, STD. LLD. Sunday Sermon

Outlines, P. 175.

376 Christopher Farrell CSSR and Thomas Artz, CSSR. The

Sacraments Today, pp. 125-6.

377 Divorce and Remarriage: Resolving A Catholic Dilemna,

Doherty, p. 101.

378 Joseph P. Zwack. Annulment: Your Chance to Marry Within

the Catholic Church, p. 7

379 Ibid., p. 6.

380 Ibid., p. 3.

381 Sertum Laetitiae, 41 (from the Encyclical Letter Arcanum of

Pope Leo XIII).

382 Joseph P. Zwack, Annulment: Your Chance to Remarry Within the

Catholic Church, p. 39.

383 Ibid., p. 50.

384 Ibid., p. 46.

385 Ibid., p. 42.

386 Rev. Francis J. Connell, CSSR, STD. New Baltimore Catechism,

Q 451.

387 Heb. 5, 1

388 Henry Davis, SJ, Moral and Pastoral Theology Vol. 3. p. 14.

389 Rama Coomaraswamy, M.D. The Post-Conciliar Rite of Holy

Orders, p. 3.

390 Ibid.,

391 George Tavard, Protestantism, p. 94.

392 Rev. John F. Sullivan, DD. Fundamentals of the Catholic Belief

p. 250-251.

393 Rama Coomaraswamy, M.D. The Problem with the Other

Sacraments, p. 32.

394 Rama Coomaraswamy, M.D. The Post-Conciliar Rite of Holy

Orders, p. 19.

395 Ibid., p. 19.

396 Council of Trent, Sess. XXIII, de Sacr. Ord., Can. 1.

397 Dr. Ludwig Ott, The Fundamentals of Catholic Dogma, p. 456.

398 The Daughters of St. Paul, John Paul II in America, p. 23.

399 Ibid., p. 37.

400 Pope Pius XII, Sacramentum Ordinis.

401 Ibid.,

402 International Commission on English in the Liturgy,

Documents on the Liturgy 1963-1979, p. 819.

403 H. C. Semple, SJ. Anglican Ordinations

404 Rama Coomaraswamy, M.D. The Problems With the New post-

Conciliar Sacraments, p. 41.

405 Ibid., p. 53.

406 Pope Leo XIII, Apostolicae Curae, p. 13.

407 Fr. Nicholas Halligan, OP. The Administration of the

Sacraments, p. 343.

408 Walter Abbott, SJ. The Documents of Vatican II, p. 161.

409 Christopher Farrell, CSSR and Thomas Artz, CSSR. The

Sacraments Today, p. 95.

410 Ibid., p. 99.

411 John Steingraeber, SJ. Anointing of the Sick, p. 20.

4121917 Codex, Canon 945; Council of Florence D. 700; Council of

Trent D. 908.

413 S. Off. ; Sept. 14, 1842; May 15, 1878.

414 Rev. Paul Griffith, Priest's New Ritual, pp. 78-79.

415 Christopher Farrell, CSSR. and Thomas Artz, CSSR. The

Sacraments Today, p. 102.

416 St. Thomas Aquinas, Summa Theol. Suppl. 29, 1.

417 Rev. P.J. Arendzen, PhD, DD. MA. Extreme Unction, p. 78.

418 Nights of Sorrow, Days of Joy, p. 87.

419 Fr. Francis Fenton, STL. The Athanasian, June 1, 1985..

420 Time, September 4, 1978, p. 65.

421 Four Popes, March 1979 Issue, p. 73

422 Time, October 9, 1978, p. 71.

423 Newsweek, September 4, 1978, p. 42.

424 Ibid.. p. 88.

425 Ibid., p. 81.

426 Paul Johnson, Pope John Paul II and the Catholic Restoration,

p. 41 footnote.

427 Ibid., p. 102.

428 Ibid., pp. 102-3.

429 Gordon Thomas / Max Morgan-Witts, Pontiff, p. 293.

430 David A. Yallop, In God's Name, From the Prologue.

431 David Yallop, In God's Name, p. 4.

432 Gordon Thomas, Max Morgan-Witts, Pontiff,, p. 312.

433 Ibid., p. 258.

434 Ibid., p. 330.

435 Ibid., p. 110-111.

436 Rama Coomaraswamy, M.D. The Destruction of the Christian

Tradition, p. 99.

437 La Cross Publications. Pope John Paul II, The American

Pilgrimage 1979, p. 5.

438 Malinski, Non Ami, Karol Wojtyla, Le Centurion, 1980.

439 Four Popes, March 1979 Issue, p. 13.

440 Wilton Wynn, Keepers of the Keys, p. 39.

441 Andrew M. Greeley, The Making of the Popes 1978, p. 198.

442 Time, October 30, 1978, p. 97.

443 Felician A. Foy, OFM, 1992 Catholic Almanac, p. 285.

444 La Croix, April 21, 1980.

445 Fr. Louis Marie de Blignieres, John Paul II and Catholic

Doctrine, p. 40.

446 Wilton Wynn, Keepers of the Keys, p. 145.

447 Fr. Louis Marie de Blignieres, John Paul II and Catholic

Doctrine, pp. 43-44.

448 Fr. Francis Fenton, STL, The Athanasian, June 1, 1985.

449 National Geographic Magazine, October, 1983, p. 448.

450 Ibid., p. 462.

451 Fr. Louis Marie de Blignieres, John Paul II and Catholic

Doctrine, p. 40.

452 Wilton Wynn, Keepers of the Keys, p. 64.

453 Missionary Society of St. Paul, May a Catholic be a Mason?

p. 3.

454 Canon William Barry, Four Centuries of Luther, p. 8.

455 D.C. June 17, 1984 p. 618.

456 'Present' of June 29, 1984.

457 Felician A. Foy, OFM. 1992 Catholic Almanac, p. 285.

458 Abbe Le Roux, Peter, Lovest Thou Me?, p. 140.

459 The New American, December 2, 1985, pp. 33-34.

460 USA Today, October 28, 1986.

461 The Columbus (Ohio) Dispatch September 2, 1987.

462 Ibid.,

463 D.C. January 17, 1988, p. 80 (Abbe Daniel Le Roux, Peter,

Lovest Thou Me? p. 125.)

464 Felician A. Foy, OFM. 1993 Catholic Almanac, p. 63.

465 St. Alphonsus Ligouri, The Victories of the Martyrs, p. 33.

466 Bishop Fulton J. Sheen, Old Errors and New Labels, pp. 4-5.

467 Fatima Crusader, Issue 37, p. 15.

468 Avelino d' Almeida.

469 De Marchi, p. 140.

470 Ibid., p. 141.

471 John De Marchi, I.M.C. Mother of Christ Crusade, p. 179.

472 Ibid., p. 211.

473 Audience to Msgr. Colgan May 8, 1950.

474 La Verdad sobre el Secreto de Fatima, p. 80.

475 Revue Mediatrice et Reine, October 1946, pp. 110-112.

476 Doc. cath. March 19, 1967, col. 542.

477 Frere Michel de la Sainte Trinite, The Whole Truth About

Fatima The Third Secret, p. 667.

478 Frere Michel de la Saint Trinite, The Whole Truth About

Fatima The Third Secret, p. 788.

479 Sr. Lucia's audience with Fr. Fuentes December 26, 1957.

480 La Verdad sobre el Secreto de Fatima, pp. 76-77.

481 Fr. Freire, O Segredo de Fatima, pp. 504-508.

482 D. Joao Pereira Venancio, Fatima e Leiria, carta pastoral sobre

o cinquentenario das Aparicoes de Fatima e da restauracio

da Diocese de Leiria 1917-1918, pp. 12-13.

483 La Verdad sobre el Secreto de Fatima, pp. 80-81.

484 Uma Vida, pp. 380-382.

485 Ibid., pp. 377-379.

486 Frere Michel de la Sainte Trinite, The Whole Truth About

Fatima The Third Secret, p. 676.

487 St. Louis de Montfort, The Secret of the Rosary, p. 17.

488 Ibid.,

489 Pope Leo XIII, Fidentem Piumque, September 20, 1896.

490 Pope Pius XII, Letter to Philippinas Insulas, July 31, 1946.

491 Walter Peters, The Life of Pope Benedict XV, p. 225.

492 Block Rosary Beads, Vol. 2, No. 1.

493 Frere Michel de la Sainte Trinite, The Whole Truth About the

Third Secret, p. 508.

494 Rama Coomaraswamy, M.D., The Destruction of the Christian

Tradition, p. 253.

495 Venantius Buessing, OFM. Cap. Dearly Beloved, p. 43.

496 Ibid., p. 258

497 Ibid., p. 58.

498 Ibid., p. 59.

499 Ibid., p. 74.

500 1949 Address to the Bishops of the Sacred Congregation

501 St. Alphonsus Ligouri, The Truth of the Faith, Book I , Vives,

1896.

502 Rama Coomaraswamy, M.D. The Destruction Of the Christian

Tradition, P. 80.

503 Ibid.,

504 Felician Foy, OFM., 1967 National Catholic Almanac, p. 182-183.

505 Ibid., pp. 182-183.

506 The Unchangeable Church, Her Heroes, Her Martyrs, her

Trials, and Her Triumphs, Vol. 2, p. 539.

507 Right Rev. Richard Gilmour, DD. Bible History, p. 86.

508 Rev. Ernest Simmons, The Fathers and Doctors of the Church, p. 5.

509 Philip Hughes. A Popular History of the Catholic Church,

p. 28.

510 Luis Colomer, OFM. The Catholic Church: the Mystical Body of

Christ,. p. 126.

511 The Unchangeable Church, Vol. 2 p. 562

512 Ibid.,

513 Ibid.,

514 Ibid., p. 563.

515 Commentary on the Canticle of Canticles 6, 9.

516 Tract. in Psalm. 138, 29; P.L. 9, 807-808.

517 Ibid., Vol. 1, p. 307.

518 Most Rev. Louis LaRavoire Morrow, My Catholic Faith, p. 144.

519 Canon George Smith, DD PhD. The Teaching of the Catholic

Church, p. 711.

520 Ibid., p. 145.

521 Ibid., p. 115.

522 Rev. W. Devivier, SJ. Christian Apologetics Vol. 1, p. 247.

523 Ibid.,

524 Benedictine Monks of Solesmes, Papal Teachings on Our Lady,

p. 270

iFootnotes

 Clifford Nelson, Invitation to Worship, Devotional Study of the Lutheran Liturgy,

p. 115.

ii Philip Hughes, A Popular History of the Reformation, p. 134.

iii Edgar Brown Jr., Living the Liturgy, A Guide to

Lutheran Worship, pp. 108-9.

iv Statement on Communion Practices 1-6.

v Rama Coomaraswamy, M.D. The Problems With

the New Mass, pp. 6-7.

vi Ibid., p. 14.

vii Ibid., p. 14.

viii Dr. Dietrich, Dr. Martin Luther's Small

Catechism, p. 201.

ix The Catholic Faith, Its Teachings and

Defenders, p. 246.

x The Heidelberg Catechism (Calvinist), 1563,

Q. 80.

xi George Tavard, A.A., Protestantism, p. 42.

xii Hilaire Belloc, Characters of the Reformation,

p. 97.

xiii Hugh Ross Williamson, The Beginning of the

English Reformation, p. 6.

xiv Leon Cristiani, The Revolt Against the Church,

p. 87.

xv Ibid., p. 132.

xvi The Catholic Faith, Its Teachings and

Defenders, p. 179.

xvii Francis Clark, SJ. Eucharistic Sacrifice and the Reformation, p. 184.

xviii Marie Cecilia Buehrle, Raphael Merry del Val,

p. 245.

xix Philip Hughes, A Popular History of the

Reformation, p. 225.

xx Asa Craig, Christian Persecutions, p. 263.

xxi Ibid., pp. 263-4.

xxii Georges Tavard, A.A., Protestantism, p. 93.

xxiii Hilaire Belloc, Characters of the Reformation,

p. 183.

xxiv Rev. Hugh P. Smyth, The Reformation,

pp. 81-2.

xxv John Pollen, S.J., English Catholics in the

Reign of Queen Elizabeth, p. 96.

xxvi Philip Caraman, The Other Face, Catholic Life

Under Elizabeth I, p. 15.

xxvii Ibid., pp. 268-9.

xxviii Ibid., p. 35.

xxix Ibid., pp. 246-7.

xxx Philip Caraman, The Other Face, Catholic Life

Under Elizabeth I, p. 197.

xxxi Ibid., pp. 57-8.

xxxii Leon Cristiani, The Revolt Against the Church,

p. 91.