[ 0 → 4] TrapCast Express [ 4 → 15] TrapCast Express, it's Thursday, March 23rd, 2023. [ 16 → 22] I don't know where the Church of Saints is. Here, we are all sinners. [ 23 → 27] These are the words of the Argentinian apostate Jorge Bergoglio, [ 27 → 32] who for 10 years now has been playing Pope Francis in the Vatican. [ 33 → 38] He said this in an interview published on Vatican News on March 10th of this year. [ 39 → 41] So, what's wrong with what he said? [ 42 → 46] Well, a number of things, but I'd like to focus on just one of them. [ 47 → 52] The inconsistency of what he said with his words and actions at other times. [ 53 → 55] Let's refresh his memory a little. [ 55 → 56] In 2018, [ 57 → 61] Bergoglio published his so-called apostolic exhortation, [ 61 → 63] Gaudete et Exsultate, [ 64 → 70] in which he dedicated four paragraphs to what he called the saints next door. [ 70 → 71] Listen to this. [ 72 → 72] Quote, [ 73 → 77] Nor need we think only of those already beatified and canonized. [ 78 → 83] The Holy Spirit bestows holiness in abundance among God's holy and faithful people. [ 83 → 86] I like to contemplate the holiness present, [ 87 → 88] in the patience of God's people. [ 89 → 93] In those parents who raise their children with immense love. [ 94 → 97] In those men and women who work hard to support their families. [ 98 → 102] In the sick and elderly religious who never lose their smile. [ 102 → 108] In their daily perseverance, I see the holiness of the church militant. [ 108 → 112] Very often, it is a holiness found in our next-door neighbors, [ 112 → 116] those who, living in our midst, reflect God's presence. [ 116 → 117] Quote, [ 117 → 120] We might call them the middle class of holiness. [ 121 → 125] Holiness is the most attractive face of the church. [ 125 → 126] Unquote. [ 127 → 133] These were excerpts from paragraphs 6, 7, and 9 of Gaudete et Exsultate. [ 134 → 137] And then he goes on to talk about non-Catholic saints, [ 138 → 140] a notion which is actually a heresy. [ 141 → 143] So, it's funny how that works, [ 143 → 146] but back in 2018, he had no problem identifying [ 146 → 151] a church full of saints, even saints outside the church. [ 151 → 154] They were everywhere, even next door. [ 155 → 161] Besides, he claims to believe in one holy Catholic and apostolic church, doesn't he? [ 161 → 164] And of course, no one claiming to be Pope since Vatican II [ 164 → 169] has officially canonized more saints than he has. [ 169 → 176] But now, he puts on his somber face and can only find sinners, no saints. [ 176 → 177] All of a sudden. [ 177 → 178] Why is that? [ 179 → 181] Well, I can tell you why. [ 181 → 183] Because of what he was trying to do. [ 184 → 190] Francis will say contradictory things depending on what point he's trying to make. [ 190 → 195] You see, the context in which Francis said that we are all sinners [ 195 → 199] was that of welcoming unrepentant sodomites. [ 200 → 203] Of course, it would never occur to him to make that same argument, [ 203 → 205] to say, well, we're all sinners. [ 205 → 213] In response to someone putting up walls to keep migrants from entering a country illegally, [ 213 → 214] for example. [ 214 → 215] No, no. [ 216 → 222] That ultra-merciful face of his only comes out with regard to sins he wishes to minimize, [ 223 → 226] usually those against the Sixth and Ninth Commandments. [ 227 → 233] So, because he was trying to regularize, effectively, the vice of Sodom, [ 233 → 235] in that particular moment, [ 235 → 236] at the end of that interview, [ 236 → 241] he could suddenly no longer remember anything about a church of saints. [ 241 → 243] Only one of sinners. [ 243 → 246] And boy, doesn't that make him look humble. [ 250 → 254] Oh, by the way, Bergoglio uses that tactic all the time. [ 255 → 259] For instance, we all know that the man has no problem with paganism. [ 259 → 265] Just think of Pachamama, the Amazon Synod, Mother Earth coins, [ 265 → 270] or the Life of Buddha book that he gave to the president of Myanmar. [ 270 → 276] But, when it comes to denouncing traditionalism, or clericalism, guess what? [ 277 → 282] Francis suddenly discovers his great dislike for paganism. [ 283 → 287] And so, this past March 15th, he stated in his general audience [ 287 → 294] that to seek clerical advancement for the sake of being superior to others is pure paganism. [ 295 → 297] Just as he denounced traditionalism as [ 297 → 301] paganism of thought this past summer in Canada. [ 302 → 304] Ironically, during the very same trip [ 304 → 307] in which he participated in a smudging ritual [ 307 → 310] with a Native American sorcerer [ 310 → 312] who performed the rite in order to obtain [ 312 → 316] access to the sacred circle of spirits [ 316 → 320] through the intercession of the Grandmother of the West. [ 320 → 322] You can't make this stuff up. [ 323 → 325] Funny how it didn't occur. [ 325 → 328] It occurred to Mr. Who-Am-I-To-Judge to ask, [ 328 → 329] Who-Am-I-To-Smudge? [ 331 → 335] In other news, not that we needed additional confirmation, [ 335 → 336] but it doesn't hurt. [ 337 → 339] The English modernist Arthur Roche, [ 340 → 342] who in the Vatican II Church is known as [ 342 → 345] the Cardinal Prefect of the Dicastery for Divine Worship, [ 346 → 348] just stated rather candidly [ 348 → 352] that the reason for the suppression of the traditional Latin Mass [ 352 → 354] is theological, doctrinal, [ 355 → 355] and religious beliefs in nature. [ 356 → 360] On March 19th, Roche appeared on a BBC radio broadcast [ 360 → 362] and said this. [ 362 → 365] You know, the theology of the Church has changed. [ 366 → 369] Whereas before the priests represented at a distance [ 369 → 372] all the people, they were channeled, as it were, [ 372 → 376] through this person who alone was celebrating the Mass. [ 376 → 380] It is not only the priest who celebrates the liturgy, [ 380 → 383] but also those who are baptized with him. [ 384 → 385] You know, it's unfortunate, [ 385 → 389] but what Roche mentioned is probably more of a minor difference [ 389 → 393] between the pre- and the post-Vatican II theology on the Mass. [ 394 → 396] Much more important and new [ 396 → 399] is what the false cardinal didn't mention, [ 399 → 403] and that is the idea of the Mass as a meal [ 403 → 408] and the idea of the priest as a mere presider over that meal. [ 409 → 413] Neither of these two new ideas pose a problem for Protestants, [ 413 → 415] and that makes sense, [ 415 → 417] and that makes ecumenism so much easier, doesn't it? [ 418 → 423] They went from holy sacrifice to Eucharistic celebration, [ 423 → 426] if that isn't progress. [ 427 → 433] When in 1969 the false pope Paul VI issued the first edition [ 433 → 438] of the Guidelines for the Proper Celebration of the Revised Roman Missal, [ 438 → 440] commonly known as the New Mass, [ 441 → 442] he wrote the following. [ 442 → 443] Listen closely. [ 444 → 444] Quote, [ 445 → 447] The Lord's Supper, or Mass, [ 447 → 451] is the sacred meeting or congregation of the people of God [ 451 → 453] assembled, the priest presiding, [ 454 → 456] to celebrate the memorial of the Lord. [ 457 → 458] For this reason, [ 458 → 463] Christ's promise applies eminently to such a local gathering of Holy Church, [ 463 → 466] where two or three come together in my name, [ 467 → 468] there am I in their midst. [ 469 → 469] Unquote. [ 470 → 471] Wow. [ 472 → 475] Martin Luther could not have said it better. [ 475 → 480] It just doesn't get any more Protestant than that. [ 481 → 486] Now, it is true that that was subsequently revised because of a big outcry, [ 487 → 488] but that's not the point. [ 488 → 492] The point is that it was published like that in the first edition, [ 493 → 495] and that tells you all you need to know. [ 496 → 499] So that was the first edition of the so-called [ 499 → 504] General Instruction of the Roman Missal, paragraph 7. [ 504 → 505] You can look at it. [ 505 → 505] You can look at it. [ 505 → 506] You can look it up yourself. [ 506 → 508] The link is in the show notes. [ 509 → 512] Now, in Roman Catholicism, by contrast, [ 513 → 518] the Holy Mass isn't an assembly of the people of God with a presider. [ 518 → 522] It is the true sacrifice of Calvary, [ 522 → 526] offered in an unbloody manner and perpetuated through time. [ 527 → 532] This requires an ordained priest acting in the person of Christ, [ 532 → 534] who is both priest and victim, [ 534 → 541] the faithful join in that sacrifice by uniting themselves to the priest spiritually. [ 542 → 549] And that, interestingly enough, is precisely what is denied and detested by Protestants. [ 550 → 555] They may agree that the Mass is a sacrifice, or their Eucharist is a sacrifice, [ 556 → 562] but they say it can only be a sacrifice of praise and thanksgiving, [ 562 → 564] not a propitiatory sacrifice. [ 564 → 568] Meaning, a sin-atoning sacrifice. [ 569 → 570] And wouldn't you know it, [ 571 → 575] the notion of the Mass as a propitiatory sacrifice [ 575 → 579] has been completely erased in the new Mass. [ 580 → 582] And when I say completely, I mean like 99%. [ 583 → 584] Okay? [ 584 → 585] It's gone. [ 585 → 588] It's no accident that in the Vatican II Church, [ 588 → 590] a lot of the conservatives think that [ 590 → 594] if they believe in the real presence and transubstantiation, [ 594 → 596] that's all that matters. [ 596 → 599] That's what the Mass is ultimately about. [ 599 → 604] Christ being truly present and giving himself in Holy Communion. [ 604 → 607] But although that is a part of it, [ 607 → 611] the essence of the Mass is the sin-atoning sacrifice. [ 612 → 615] It is not simply Christ being present. [ 616 → 622] In Session 22, the Council of Trent taught this. [ 622 → 623] Quote, [ 624 → 625] If anyone says that in the Mass, [ 626 → 630] a true and real sacrifice is not offered to God, [ 630 → 633] or that the act of offering is nothing else [ 633 → 636] than Christ being given to us to eat, [ 636 → 638] let him be anathema. [ 638 → 639] Unquote. [ 639 → 642] That's Canon 1 of Session 22, [ 642 → 646] and you can find that in Denzinger 948. [ 647 → 649] Likewise, Canon 3. [ 650 → 650] Quote, [ 650 → 654] If anyone says that the sacrifice of the Mass [ 654 → 656] is only one of praise and thanksgiving, [ 657 → 659] or that it is a mere commemoration [ 659 → 661] of the sacrifice consummated on the cross, [ 662 → 664] but not one of propitiation, [ 664 → 668] or that it is of profit to him alone who receives, [ 668 → 672] or that it ought not to be offered for the living and the dead, [ 673 → 677] for sins, punishments, satisfactions, and other necessities, [ 677 → 679] let him be anathema. [ 679 → 680] Unquote. [ 680 → 683] That's Denzinger 950. [ 684 → 689] Now, is it not evident that what Trent condemns here [ 689 → 693] is precisely what is believed in the New Church [ 693 → 694] regarding the New Mass? [ 695 → 699] Back in 1969, Cardinal Alfredo Ottaviani [ 699 → 701] published a critique of the New Mass [ 701 → 704] known as the Ottaviani Intervention. [ 705 → 708] In an accompanying letter to Paul VI, [ 709 → 710] his eminence wrote, quote, [ 710 → 713] The Novus Ordo represents both [ 714 → 716] as a whole and in its details [ 716 → 721] a striking departure from the Catholic theology of the Mass [ 721 → 724] as it was formulated in Session 22 [ 724 → 727] of the Council of Trent. [ 728 → 728] Unquote. [ 729 → 732] Now, Cardinal Ottaviani wasn't just anyone. [ 733 → 735] He had been working in the Holy Office, [ 735 → 737] the chief doctrinal authority in the Vatican, [ 737 → 741] since at least the days of Pope Pius XII, [ 741 → 743] and eventually became the head of the Holy Office, [ 744 → 746] under Antipope Paul VI. [ 746 → 750] By 1969, Ottaviani had retired, [ 750 → 753] but what he had to say regarding doctrine [ 753 → 755] obviously still had tremendous weight. [ 756 → 759] So, when he said that the New Mass [ 759 → 761] departs from the Council of Trent, [ 762 → 763] that was huge. [ 764 → 766] And consider what that's saying. [ 766 → 769] The Council of Trent's teaching on the Holy Mass [ 769 → 771] is infallible dogma. [ 771 → 773] So, a rite of Mass, [ 774 → 775] that departs from that, [ 776 → 778] is necessarily heretical. [ 780 → 783] The Novus Ordo Mass is Protestant. [ 783 → 786] It is a Protestant liturgy. [ 787 → 790] That's why they don't have a real offertory anymore. [ 791 → 793] See, offertory suggests sacrifice. [ 794 → 796] What do they have instead? [ 796 → 799] A preparation of the gifts. [ 800 → 801] Preparing gifts. [ 801 → 803] That goes well with a meal service, right? [ 804 → 805] Gotta set the table. [ 806 → 807] And that is exactly why the altar [ 807 → 810] is very often only a table now. [ 810 → 813] See, altar implies sacrifice. [ 814 → 816] Table implies meal. [ 817 → 819] And so, there is no communion rail [ 819 → 821] separating the priest from the people, [ 821 → 823] because if it's a meal, [ 823 → 825] you want everyone around the table. [ 826 → 828] So, there is no more holy place [ 828 → 829] set apart for sacrifice, [ 829 → 831] separate from what is profane. [ 832 → 833] The sanctuary has no... [ 834 → 836] has become a worship space. [ 837 → 837] And, of course, [ 837 → 839] communion in the hand [ 839 → 840] fits all that perfectly. [ 841 → 844] Who eats a meal by opening his mouth [ 844 → 846] and waiting for someone else to feed him? [ 847 → 850] No, you go and pick up your food [ 850 → 851] and then you eat it. [ 853 → 856] And you can find that confirmed also [ 856 → 858] when you look at the architecture [ 858 → 860] and the art that have accompanied [ 860 → 863] that false new theology about the Mass. [ 864 → 865] Many Novus Ordo churches [ 865 → 867] look like alien spaceships, [ 868 → 870] and the inside is usually designed [ 870 → 872] in a circle or a half circle, [ 873 → 876] because that expresses the community [ 876 → 878] that is gathering around the table, [ 879 → 881] whereas the traditional theology [ 881 → 883] is that of the priest [ 883 → 885] standing at the altar [ 885 → 886] like the captain of a ship [ 886 → 889] with the passengers behind him, [ 889 → 890] facing God, [ 891 → 892] and making intercession [ 892 → 893] on behalf of the people, [ 894 → 895] through that sacrifice [ 895 → 897] which speaks more eloquently [ 897 → 899] than that of Abel. [ 900 → 902] The true Catholic Mass, [ 902 → 903] in every way, [ 903 → 905] bespeaks transcendence, [ 905 → 906] mystery, [ 906 → 907] sacrifice. [ 908 → 909] The new Mass, [ 910 → 911] on the other hand, [ 911 → 912] bespeaks community, [ 913 → 913] fellowship, [ 914 → 915] meal. [ 916 → 916] So, yeah, [ 916 → 919] Arthur Roche is entirely right [ 919 → 921] when he says that the theology [ 921 → 923] that underlies the new Mass [ 923 → 924] is quite... [ 924 → 924] quite different [ 924 → 925] from the theology [ 925 → 928] of the traditional Catholic Mass. [ 928 → 929] That's true. [ 930 → 932] The new Mass does not fit [ 932 → 933] the Catholic religion, [ 934 → 936] just as the traditional Mass [ 936 → 937] does not fit [ 937 → 940] their new conciliar religion. [ 941 → 942] And now you know [ 942 → 944] why they must get rid [ 944 → 946] of that traditional Mass [ 946 → 948] if their conciliar religion [ 948 → 950] is to survive. 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