[ 0 → 4] TrapCast Express [ 4 → 15] TrapCast Express, it's Wednesday, November 24th, 2021. [ 16 → 22] Yesterday, the Associated Press reported on a virtual civil war [ 22 → 25] inside a Novoseldo parish in St. Paul, Minnesota. [ 25 → 27] Listen to this. [ 30 → 36] They protested outside Our Lady of Guadalupe Church in St. Paul on Sunday [ 36 → 41] over what they say is the eradication of culture and tradition [ 41 → 44] from Minnesota's first Hispanic parish. [ 45 → 50] Many of the demonstrators were third-generation members of the Catholic Church, [ 50 → 54] which has a 90-year history in St. Paul. [ 54 → 59] Among specific complaints, they say Aztec dancers [ 59 → 60] are no longer a part of the Catholic Church. [ 60 → 62] They are no longer allowed inside the church. [ 63 → 65] There is no Sunday school or choir. [ 66 → 70] Masses previously led in Spanish are now in Latin. [ 71 → 74] And women are not allowed on the altar. [ 74 → 75] Unquote. [ 76 → 78] Yeah, don't you hate it when that happens? [ 79 → 82] Just imagine, you come to Mass one Sunday, [ 82 → 84] you're minding your own business, [ 84 → 89] and all of a sudden you find out someone's taken away your Aztec offertory dancers. [ 89 → 90] That's such a... [ 90 → 91] That's such an attack on tradition. [ 92 → 94] What the heck is going on here? [ 94 → 97] They're going from Latino to Latin. [ 98 → 100] Where's Francis when you need him? [ 101 → 107] And now, let's take a look back at the time when your grandma was young. [ 108 → 112] In his opening speech for the fateful Second Vatican Council, [ 112 → 116] delivered on October 11th, 1962, [ 117 → 120] the false pope John XXIII proclaimed, [ 120 → 121] quote, [ 121 → 126] The greatest concern of the ecumenical council is this, [ 126 → 129] that the sacred deposit of Christian doctrine [ 129 → 133] should be more effectively defended and presented. [ 133 → 139] What is necessary today is that the whole of Christian doctrine, [ 139 → 141] with no part of it lost, [ 142 → 148] be received in our times by all with a new fervor in serenity and peace [ 148 → 149] in that tradition, [ 149 → 153] traditional and precise conceptuality and expression, [ 154 → 161] which is especially displayed in the acts of the councils of Trent and Vatican I. [ 161 → 168] As all sincere promoters of Christian, Catholic, and apostolic faith strongly desire, [ 168 → 174] what is needed is that this doctrine be more fully and more profoundly known, [ 175 → 179] and that minds be more fully imbued and formed, [ 179 → 180] and by it. [ 180 → 181] Unquote. [ 182 → 184] Oh, what lofty words. [ 185 → 187] Well, that was 1962. [ 188 → 194] After nearly 60 years of nothing but the great renewal of Vatican II [ 194 → 196] and the post-conciliar magisterium, [ 197 → 201] well, here's a little reality check on how things are going. [ 202 → 206] The French Novels' Ordo publication La Croix International [ 206 → 209] published an interview on November 21st, 1962, [ 209 → 213] with the current head of the Dominican Order, [ 213 → 218] a certain father, Gerard Francisco Timoner III, [ 219 → 220] who said this, [ 221 → 221] quote, [ 221 → 226] The future of the Church is wherever the Gospel needs to be proclaimed. [ 227 → 230] As for Europe, which has been a missionary church, [ 231 → 237] it must probably recognize that it is now mission territory. [ 238 → 238] Unquote. [ 239 → 241] Yep, that sounds about right. [ 241 → 248] With breakneck speed, Vatican II transformed what was a very robust church [ 248 → 253] with incredible growth into an irrelevant social justice NGO [ 253 → 256] running on greeting card spirituality, [ 257 → 260] complete with ugly buildings and bad liturgy. [ 261 → 263] Can't fathom why anyone would want to leave, right? [ 264 → 269] In fact, since it's November, the month dedicated to the Holy Souls in Purgatory, [ 269 → 274] let me give you an example of what they did to the Catholic Requiem Mass. [ 275 → 279] Now, I'm not going to go into details about all the liturgical differences. [ 280 → 282] I think we can just summarize things pretty well [ 282 → 286] with just the example of the extremely beautiful, [ 287 → 293] edifying and instructive hymn called the Dies Irae, Day of Wrath, [ 293 → 298] from the traditional Catholic Mass for the Departed, the Requiem Mass. [ 299 → 303] The Day of Wrath is in reference to the Last Judgment, [ 303 → 308] the general judgment of all the living and the dead at the end of the world [ 308 → 310] when Christ returns in glory. [ 310 → 314] And that is a very salutary thought to keep in mind at all times, [ 314 → 318] and in particular to recall at a Requiem Mass [ 318 → 322] when we reflect on the reality of death and judgment, [ 323 → 325] heaven, purgatory, and hell. [ 326 → 328] I will read all 19 stanzas, [ 329 → 332] You really don't want to cut this short. [ 332 → 335] But it'll go fast, and as you're listening, [ 336 → 343] notice how sublime, how spiritually substantial and satisfying these words are. [ 344 → 345] Here we go. [ 359 → 362] The Judge descendeth, on whose sentence all dependeth. [ 364 → 366] Wondrous sound the trumpet flingeth, [ 367 → 369] Through earth's sepulchres it ringeth, [ 369 → 371] All before the throne it bringeth. [ 373 → 375] Death is struck and nature quaking, [ 375 → 377] All creation is awaking, [ 377 → 380] To its Judge an answer making. [ 381 → 383] Lo, the Book exactly worded, [ 384 → 386] Wherein all hath been recorded, [ 386 → 389] Thence shall judgment be awarded. [ 389 → 393] When the Judge his seat attaineth, [ 393 → 395] And each hidden deed arraigneth, [ 395 → 398] Nothing unavenged remaineth. [ 398 → 402] What shall I, frail man, be pleading, [ 402 → 404] Who for me be interceding, [ 404 → 407] When the just are mercy needing? [ 407 → 411] King of majesty tremendous, [ 411 → 413] Who dost free salvation send us, [ 413 → 416] Found of pity then befriend us? [ 416 → 418] Think, kind Jesus, [ 418 → 419] Think, kind Jesus, [ 419 → 419] Think, kind Jesus, [ 419 → 421] To my salvation, [ 421 → 423] Cause thy wondrous incarnation, [ 423 → 427] Leave me not to reprobation. [ 427 → 429] Faint and weary thou hast sought me, [ 429 → 432] On the cross of suffering bought me, [ 432 → 436] Shall such grace be vainly brought me? [ 436 → 439] Righteous Judge, for sin's pollution, [ 439 → 442] Grant thy gift of absolution, [ 442 → 446] Ere the day of retribution. [ 446 → 449] Guilty now I pour my moaning, [ 449 → 452] All my shame with anguish owning, [ 452 → 457] Spare, O God, thy suppliant groaning. [ 457 → 459] Through the sinful woman shriven, [ 459 → 462] Through the dying thief forgiven, [ 462 → 466] Thou to me a hope hast given. [ 466 → 469] Worthless are my prayers and sighing, [ 469 → 471] Yet, good Lord, in grace complying, [ 471 → 475] Rescue me from fires undying. [ 475 → 478] With thy sheep a place provide me, [ 478 → 481] From the goats afar divide me, [ 481 → 485] To thy right hand do thou guide me. [ 485 → 487] When the wicked are confounded, [ 487 → 490] Doomed to flames of woe unbounded, [ 490 → 493] Call me with thy saints surrounded. [ 493 → 496] Lo, I kneel with heart's submission, [ 496 → 499] See like ashes my contrition, [ 499 → 502] Help me in my last condition. [ 502 → 505] Ah, that day of tears and mourning, [ 505 → 508] From the dust of earth returning, [ 508 → 510] Man for judgment must prepare him, [ 510 → 514] Spare, O God, in mercy spare him. [ 514 → 516] Lord, all-pitying, [ 516 → 517] Jesu blessed, [ 517 → 520] Grant them thine eternal rest. [ 520 → 522] Amen. [ 522 → 526] This is marvelous, breathtaking, [ 526 → 531] and, in the truest sense of the word, awesome. [ 531 → 533] How could that not raise a soul [ 533 → 537] from being preoccupied with the things of earth, [ 537 → 541] to focusing on matters of eternity? [ 541 → 544] The truths contained in the Dies Irae, [ 544 → 545] yes, they are frightening, [ 545 → 550] but they are important because they are reality. [ 550 → 553] They remind us that our goal in this life [ 553 → 557] needs to be to prepare well for this test [ 557 → 558] at the end of our lives. [ 558 → 561] For if we fail this test, [ 561 → 563] then, and only then, [ 563 → 566] our life was wasted. [ 566 → 569] Whereas, if we pass this test, [ 569 → 571] no matter how we fared in this life, [ 571 → 577] our life will have been an eternal success. [ 577 → 578] And at the end of the day, [ 578 → 582] that is all that matters. [ 582 → 584] See, everything on this earth, [ 584 → 587] we will one day leave behind. [ 587 → 591] Riches, fame, accomplishments, health, comforts, [ 591 → 595] friends, parents, siblings, children, all of it. [ 595 → 600] And then, only one question will be important. [ 600 → 602] The ultimate question. [ 602 → 604] At the moment of your death, [ 604 → 610] are you Christ's or are you Antichrist's? [ 610 → 613] Because if you do not belong to the one, [ 613 → 616] you will belong to the other. [ 616 → 620] Necessarily. [ 620 → 623] What shall I, frail man, be pleading? [ 623 → 625] Who for me be interceding? [ 625 → 630] When the just are mercy needing? [ 630 → 632] These are very sobering thoughts. [ 632 → 635] And how wonderful for Holy Mother Church [ 635 → 637] to put these thoughts before us again and again, [ 637 → 640] especially in the month of November. [ 640 → 644] And yet not, of course, with a sense of despair, [ 644 → 645] as if there were no hope. [ 645 → 647] No, there is hope. [ 647 → 652] The Dies Irae is imbued with true Christian hope. [ 652 → 654] Faint and weary, [ 654 → 655] thou hast sought me, [ 655 → 659] on the cross of suffering bought me. [ 659 → 662] Shall such grace be vainly brought me? [ 662 → 665] Christ became incarnate and died for our sins [ 665 → 670] precisely so that we would not be condemned to hell. [ 670 → 676] But that offer of salvation requires our cooperation. [ 676 → 678] Just like someone who throws a rope [ 678 → 681] to one who is trapped in a deep hole in the ground [ 681 → 685] cannot actually help him unless that person [ 685 → 686] grabs the rope, [ 686 → 688] holds on to it, [ 688 → 692] and allows himself to be pulled up by it. [ 695 → 697] Through the sinful woman shriven, [ 697 → 700] through the dying thief forgiven, [ 700 → 704] thou to me a hope hast given. [ 704 → 707] Absolutely beautiful. [ 707 → 711] Now compare this, the Dies Irae, [ 711 → 712] with what you will hear, [ 712 → 715] at least here in the United States, [ 715 → 718] at your average Novus Ordo worship service [ 718 → 720] for a deceased person, [ 720 → 723] usually not called a requiem mass, [ 723 → 726] but a mass of Christian burial. [ 726 → 733] Planting a vase of love on eagle's wings, [ 733 → 739] begging on the breath of God, [ 739 → 741] Yeah, uh, okay. [ 741 → 743] Thanks. [ 743 → 744] On eagle's wings, [ 744 → 749] is a sappy sentimental tune from the 1970s [ 749 → 752] that focuses entirely on resurrection [ 752 → 756] as if every deceased individual [ 756 → 758] goes straight to heaven. [ 758 → 762] As if God is only all mercy and love and forgiveness [ 762 → 764] and there is no judgment, [ 764 → 766] no danger of punishment, [ 766 → 768] no purgatory or hell, [ 768 → 769] none of that. [ 769 → 771] It's all just saccharine, [ 771 → 773] God loves you, God will never leave you, [ 773 → 774] kind of stuff, [ 774 → 778] with no thought given to the supernatural battle [ 778 → 784] we have to fight and win in order to make it. [ 784 → 787] The kingdom of heaven suffereth violence [ 787 → 790] and the violent bear it away. [ 790 → 794] Our Lord says in Matthew 11, 12. [ 794 → 798] Well look, if you teach either directly or indirectly [ 798 → 800] that everyone goes to heaven, [ 800 → 802] at least everyone who's a good guy, [ 802 → 805] and come on, who isn't, right, [ 805 → 810] then don't be surprised if people no longer bother with church [ 810 → 813] because they just don't see the point anymore. [ 813 → 818] Now a question naturally presents itself here. [ 818 → 822] If you go from a church that is a booming vineyard [ 822 → 827] to one that is an abhorrent wasteland in just a few decades, [ 827 → 831] then what is that if not the great apostasy? [ 832 → 836] Now keep in mind, the great apostasy isn't something [ 836 → 839] that a bunch of traditionalists dreamed up, [ 839 → 843] you know, like it's some rat-trap conspiracy theory. [ 843 → 847] The great apostasy is one of the signs [ 847 → 851] that precedes the second coming of our Lord. [ 851 → 855] It's one of the signs that indicates [ 855 → 858] that Christ's return is at hand. [ 858 → 861] Now I don't mean imminent, as in next week, [ 861 → 864] but very soon, as in, I don't know, [ 864 → 868] maybe 100 years or 200, okay? [ 868 → 872] We don't know the day or the hour, as Christ said. [ 872 → 876] But he did reveal the proximate signs of his return, [ 876 → 880] and he did so for a reason. [ 880 → 883] The Catechism of the Council of Trent, [ 883 → 887] published for the Universal Church in the 16th century [ 887 → 889] by Pope St. Pius V, [ 889 → 892] under the editorship of St. Charles Borromeo, [ 892 → 896] teaches the following under Article 7 of the Creed. [ 896 → 897] Quote, [ 897 → 900] The sacred scriptures inform us [ 900 → 903] that the general judgment will be preceded [ 903 → 905] by these three principal signs, [ 905 → 908] the preaching of the gospel throughout the world, [ 908 → 911] a falling away from the faith, [ 911 → 914] and the coming of Antichrist. [ 914 → 916] This gospel of the kingdom, says our Lord, [ 916 → 918] shall be preached in the whole world, [ 918 → 921] for a testimony to all nations. [ 921 → 924] And then shall the consummation come. [ 924 → 927] The apostle also admonishes us [ 927 → 930] that we be not seduced by anyone [ 930 → 932] as if the day of the Lord were at hand, [ 932 → 935] for unless there come a revolt first [ 935 → 937] and the man of sin be revealed, [ 937 → 940] the judgment will not come." [ 940 → 942] Unquote. [ 942 → 945] So there we have the general judgment, [ 945 → 946] the day of wrath, [ 946 → 947] being preceded by, [ 947 → 949] among other things, [ 949 → 952] a great falling away from the faith, [ 952 → 955] a great apostasy. [ 955 → 958] And if there is one single event [ 958 → 961] that triggered that apostasy [ 961 → 963] more than any other, [ 963 → 968] it was the Second Vatican Council. [ 968 → 970] The Second Vatican Council [ 970 → 973] whose directives, ideas, and teachings [ 973 → 975] have been implemented throughout the world [ 975 → 977] for the last five and a half years. [ 977 → 979] And now you know [ 979 → 981] why Europe is Mission Territory again. [ 981 → 983] All right, last story for today. [ 983 → 984] On September 23rd, [ 984 → 986] Pope Francis preached a sermon [ 986 → 988] in St. Peter's Basilica [ 988 → 990] in which he once again manifested [ 990 → 992] his disdain for real Catholicism. [ 992 → 993] He said, quote, [ 993 → 995] If Christians, [ 995 → 997] instead of radiating the contagion [ 997 → 998] of the Holy Spirit, [ 998 → 999] are to be saved, [ 999 → 1001] they are to be redeemed [1001 → 1002] by the Holy Spirit. [1002 → 1003] The Holy Spirit, [1003 → 1004] the Holy Spirit, [1004 → 1005] the Holy Spirit, [1005 → 1006] the Holy Spirit, [1006 → 1008] radiating the contagious joy [1008 → 1009] of the Gospel, [1009 → 1012] keep speaking in an outworn [1012 → 1014] intellectualistic and moralistic [1014 → 1016] religious language, [1016 → 1018] people will not be able to see [1018 → 1020] the Good Shepherd." [1020 → 1022] End quote. [1022 → 1023] Yeah. [1023 → 1024] See, this is exactly [1024 → 1025] the kind of attitude [1025 → 1028] that has transformed Europe [1028 → 1029] into Mission Territory. [1029 → 1030] First of all, [1030 → 1032] there is no intrinsic opposition [1032 → 1034] between radiating the joy [1034 → 1035] of the Gospel, [1035 → 1041] gospel—whatever that is actually supposed to mean, as always, no one can tell because it's [1041 → 1049] deliberately vague—between radiating the joy of the gospel and speaking clear religious and moral [1049 → 1056] truth, which is necessarily intellectual. You know, the gospel isn't just hugs and handouts, [1057 → 1061] okay? In the same homily, Francis says, quote, [1061 → 1069] Jesus does not ask us to make arguments for God. He asks us to show him in the same way the saints [1069 → 1079] did, not by words, but by our lives, unquote. That is false. Now, of course, we must also show [1079 → 1086] Christ by our lives, but it is utterly false and dangerous to say that Christ doesn't want us to [1086 → 1091] use disputes and argumentation in the making of converts, okay? That's ridiculous. That's [1091 → 1091] ridiculous. That's ridiculous. That's ridiculous. That's ridiculous. That's ridiculous. That's [1091 → 1098] ridiculous. First of all, our blessed Lord himself gave plenty of discourses and disputed [1098 → 1105] with people of goodwill and of badwill. He reasoned with the Pharisees, the Sadducees, [1105 → 1111] the common people, with Nicodemus, with the Samaritan woman at the well, and so on. [1112 → 1119] Secondly, our Lord commissioned his disciples to teach his doctrine to all nations, [1119 → 1121] going, therefore, teach ye all nations, [1121 → 1127] baptizing them in the name of the Father and of the Son and of the Holy Ghost, teaching them [1127 → 1134] to observe all things whatsoever I have commanded you. That's Matthew 28, 19, and 20. [1135 → 1142] Now, Francis himself, of course, loves to teach. He's constantly teaching. The problem is it's not [1142 → 1149] the gospel of our Lord, but his own false gospel, what we might call the Bergolian gospel of man. [1150 → 1151] We'd wish, [1151 → 1157] that Francis would shut up already and just radiate joy, you know, but no, he's always got [1157 → 1164] his trap open. Third, guess what the apostles did? They didn't just live the gospel, they also [1164 → 1172] preached it. In the Acts of the Apostles, chapter 2, St. Peter preaches the first Pentecost sermon. [1172 → 1180] It's beautiful. Likewise, St. Paul, he actually made arguments. In Thessalonica, for example, [1180 → 1181] he went into the [1181 → 1188] synagogue and argued with the Jews, trying to convince them that Jesus of Nazareth is the [1188 → 1192] Messiah. In Acts 17, 2, we read, [1192 → 1209] And St. Paul did the same thing in Corinth, and he reasoned in the synagogue every Sabbath, [1209 → 1216] bringing in the name of the Lord Jesus, and he persuaded the Jews and the Greeks. [1217 → 1222] That's Acts 18, 4. And likewise in Ephesus. [1223 → 1228] And entering into the synagogue, he spoke boldly for the space of three months, [1229 → 1236] disputing and exhorting concerning the kingdom of God. But when some were hardened and believed not, [1236 → 1239] speaking evil of the way of the Lord, before the multitude, [1239 → 1247] departing from them, he separated the disciples, disputing daily in the school of one Tyrannus. [1247 → 1255] And this continued for the space of two years, so that all they who dwelt in Asia heard the word [1255 → 1266] of the Lord, both Jews and Gentiles. That's Acts 19, verses 8 through 10. So there, you can see [1266 → 1269] the apostles did a little bit more than Gentiles. They did a little bit more than Jews and Gentiles. [1269 → 1277] Just radiate joy. You know, it's funny, but this opposition Francis has to apologetics and [1277 → 1284] proselytism, he displays that only with regard to the gospel, with regard to Catholic teaching. [1284 → 1292] He doesn't mind proselytizing when it comes to his eco-climate religion, for example. In fact, [1292 → 1298] these are things that he wants entire nations to embrace and commit themselves to. [1299 → 1306] And however noble the goal might be, it is nevertheless an earthly goal. When it comes to [1306 → 1314] an eternal goal, he doesn't give a hoot. But for the climate religion, he demands conversion, [1315 → 1323] ecological conversion. And yet, when do you ever hear him talk about making converts to Catholicism, [1324 → 1329] except to condemn it or to speak about it at best in terms only of the gospel? [1329 → 1332] Only of a personal conscience. [1334 → 1341] But why is Francis doing that? Why does he not want religious converts to be made with arguments [1341 → 1351] and reason, with disputation? Why this constant focus on only smiles and hugs and tenderness and [1351 → 1358] soup kitchens? Because the less people concern themselves with doctrine, [1358 → 1365] unless it's his doctrine, of course, the less people concern themselves with Catholic doctrine, [1365 → 1373] the easier it is for them to be deceived and to embrace whatever garbage novelty he comes up with [1373 → 1381] from day to day. For example, the idea that the world's different religions are different ways [1381 → 1388] to the same God, as he said on October 5th. See, the less people know, [1388 → 1396] or care about doctrine, the more likely they are to accept the Antichrist when he comes [1396 → 1404] with open arms. Especially if he preaches humanitarianism, the oneness of humanity, [1405 → 1414] peace and security, freedom and dignity, justice and fraternity, as supposedly the ultimate doctrines [1414 → 1418] of all religions. Sound familiar? [1418 → 1426] Tradcast Express is a production of Novus Ordo Watch. Check us out at Tradcast.org. [1426 → 1430] And if you like what we're doing, please consider making a tax-deductible contribution [1430 → 1435] at NovusOrdoWatch.org slash donate.