Random header image... Refresh for more!


May 19, 2018   No Comments

In memoriam: Dario Cardinal Castrillón Hoyos (1929-2018) Throwback post: “All the parishes” should have the Traditional Latin Mass! (From Rorate-Caeli.Blogspot.com)

Dario Cardinal Castrillón Hoyos passed away on the 17th of May, 2018, according to the Colombian Bishops’ Conference. He was 88. We ask all of our readers to pray and have Masses said for the repose of his soul.

Before going to Rome to head the Congregation for the Clergy, he was a bishop in his native Colombia for 25 years. The impact that he made can be seen in the glowing tribute (Cardinal who humbled a drugs baron) written for him in 1999 by his notoriously Leftist compatriot Gabriel Garcia Marquez. It includes the legendary story of his confrontation with Pablo Escobar.

It is far more likely though that he will long be remembered for his many words and deeds on behalf of the cause of what he himself called the “Gregorian Rite”, and for the faithful attached to it. He served as President of the Pontifical Commission “Ecclesia Dei” from 2000 to 2009, and arguably was its most effective President ever. At the very least he was the one most oustpoken in defending the rights of Traditionalists in the Church, and the Gregorian Rite itself. It may very well be said that he was the man behind the eventual promulgation of Summorum Pontificum by Pope Benedict XVI in 2007.
He celebrated more Pontifical Masses according to the 1962 Missal than his predecessors as PCED President, including the Solemn Pontifical Mass that he celebrated in Santa Maria Maggiore on May 24, 2003 in the presence of 5 other Cardinals, an Archbishop, 2 Bishops and 3,000 faithful. It was the first Solemn Pontifical Mass according to the 1962 Missal to be celebrated in any of the Major Basilicas since the liturgical reforms of Paul VI. To mark the coming into effect of Summorum Pontificum he celebrated a Solemn Pontifical Mass in the Lower Church at the Basilica of the Holy House of Loreto on September 14, 2007. As late as 2013 and 2016 he celebrated Pontifical Masses for the annual Summorum Pontificum Pilgrimage to Rome.
His cordial attitude towards the Society of St. Pius X was indispensable to forming the necessary atmosphere for the resumption of the dialogue between them and the Vatican. Again and again he underlined that the SSPX is neither schismatic nor heretical, and his PCED Secretary (Msgr. Camille Perl) declared that it was permissible to attend Mass at SSPX chapels, and that this satisfied the Sunday obligation. His Presidency of the PCED saw the regularization of the Traditionalist clergy of Campos, Brazil and their establishment as the Personal Apostolic Administration of St. John Vianney (2001-2002), and the canonical regularization of the Oasis of Jesus (2007) and the former Transalpine Redemptorists (2008), now the Sons of the Most Holy Redeemer.
In 2008 he affirmed at a press conference in London that it was Pope Benedict’s desire that the Traditional Latin Mass be said in every parish. The original Catholic News Service article reporting this is now hard to find, but has been preserved by the blog Sancte Pater:

Pope would like Tridentine Mass in each parish, Vatican official says

By Simon Caldwell

Catholic News Service

LONDON (CNS) — Pope Benedict XVI would like every Catholic parish in the world to celebrate a regular Tridentine-rite Mass, a Vatican cardinal has said.

Cardinal Dario Castrillon Hoyos also told a June 14 press conference in London that the Vatican was writing to all seminaries to ask that candidates to the priesthood are trained to celebrate Mass according to the extraordinary form of the Latin rite, also known as the Tridentine Mass, restricted from the 1970s until July 2007 when Pope Benedict lifted some of those limits.

The cardinal, who was visiting London at the invitation of the Latin Mass Society, a British Catholic group committed to promoting Mass in the Tridentine rite of the 1962 Roman Missal, said it was “absolute ignorance” to think that the pope was trying to reverse the reforms of the Second Vatican Council by encouraging use of the rite.

“The Holy Father, who is a theologian and who was (involved) in the preparation for the council, is acting exactly in the way of the council, offering with freedom the different kinds of celebration,” he said.

“The Holy Father is not returning to the past; he is taking a treasure from the past to offer it alongside the rich celebration of the new rite,” the cardinal added.

When asked by a journalist if the pope wanted to see “many ordinary parishes” making provision for the Tridentine Mass, Cardinal Castrillon, a Colombian, said: “All the parishes. Not many, all the parishes, because this is a gift of God.

“He (Pope Benedict) offers these riches, and it is very important for new generations to know the past of the church,” said Cardinal Castrillon, president of the Pontifical Commission “Ecclesia Dei,” which works to help separated traditionalist Catholics return to the church. “This kind of worship is so noble, so beautiful,” he said. “The worship, the music, the architecture, the painting, makes a whole that is a treasure. The Holy Father is willing to offer to all the people this possibility, not only for the few groups who demand it but so that everybody knows this way of celebrating the Eucharist in the Catholic Church.”

He also said his commission, which also is responsible for overseeing the application of “Summorum Pontificum,” the 2007 papal decree authorizing the universal use of the Tridentine rite, was in the process of writing to seminaries not only to equip seminarians to celebrate Mass in Latin but to understand the theology, the philosophy and the language of such Masses.

The cardinal said parishes could use catechism classes to prepare Catholics to celebrate such Masses every Sunday so they could “appreciate the power of the silence, the power of the sacred way in front of God, the deep theology, to discover how and why the priest represents the person of Christ and to pray with the priest.”

In “Summorum Pontificum,” Pope Benedict indicated that Tridentine Masses should be made available in every parish where groups of the faithful desire it and where a priest has been trained to celebrate it. He also said the Mass from the Roman Missal in use since 1970 remains the ordinary form of the Mass, while the celebration of the Tridentine Mass is the extraordinary form.

The document did not require all parishes to automatically establish a Tridentine Mass schedule, but it said that where “a group of faithful attached to the previous liturgical tradition exists stably,” the pastor should “willingly accede” to their request to make the Mass available.

Cardinal Castrillon told the press conference, however, that a stable group could mean just three or four people who were not necessarily drawn from the same parish.

Later in the day, Cardinal Castrillon celebrated the first pontifical high Mass in the Tridentine rite in London’s Westminster Cathedral in 39 years. The event drew a congregation of more than 1,500 people, including young families. None of the English or Welsh bishops attended.

Damian Thompson’s article on this press conference is still online: Latin Mass to return to England and Wales.

Thompson’s full transcript of the Cardinal’s press conference in London, and his various responses regarding Summorum Pontificum, can be found here: Traditional Mass for ‘all the parishes’.

This echoed his earlier statement on the need to make the TLM a normal part of parish life:

The cardinal said that parishes and priests should make available the Extraordinary Form so that “everyone may have access to this treasure of the ancient liturgy of the Church.” He also stressed that, “even if it is not specifically asked for, or requested” it should be provided.  Interestingly, he added that the Pope wants this Mass to become normal in parishes, so that “young communities can also become familiar with this rite.”

Going though his old interviews, homilies and speeches touching on the Traditional Latin Mass is an exercise in reviewing how far the movement for the Traditional Latin Mass has come since the pre-Summorum days, and how far it still has to go. Below is a selection of his statements:

Homily of Cardinal Dario Castrillon Hoyos, Basilica of St Mary Major, 24 May 2003

Interview With Cardinal Darío Castrillón Hoyos (L’Osservatore Romano, March 28, 2008)

Cardinal Castrillon Hoyos on the Traditional Latin Mass (sometime in 2008, video)

Interview following FSSP Ordinations – 30 May 2008

1) Address to the Latin Mass Society of England and Wales and 2) Homily during the Pontifical Mass in Westminster Cathedral, June 14, 2008. (Please scroll down the page to find both texts.)

Homily of Cardinal Dario Castrillon Hoyos on the 20th anniversary of the FSSP, October 18, 2008

Homily at Mass for the FIUV XXth General Assembly, November 5, 2011 

Cardinal Castrillon: The Lefebvrians never made a complete schism, March 29, 2017 (video)

May 18, 2018   No Comments

La Messa e per tutti!

May 18, 2018   No Comments


Image result for traditional latin mass

What festival is this?

It is the day on which the Holy Ghost descended in the form of fiery tongues, upon the apostles and disciples, who with Mary, the Mother of Jesus, were assembled in prayer in a house at Jerusalem. (Acts II.)

Why is this day called Pentecost?

The word “Pentecost” is taken from the Greek, and signifies fifty. As St. Jerome explains it, this was the last of the fifty days, commencing with Easter, which the early Christians celebrated as days of rejoicing at the resurrection of the Lord.

Why is this day observed so solemnly?

Because on this day the Holy Ghost, having descended upon the apostles, the law of grace, of purification from sin, and the sanctification of mankind, was for the first time announced to the world; because on this day the apostles, being filled with the Holy Ghost, commenced the work of purifying and sanctifying mankind, by baptizing three thousand persons who were converted by the sermon of St. Peter; and because on this day the Church of Jesus became visible as a community to the world, and publicly professed her faith in her crucified Saviour.

Why did the Holy Ghost descend on the Jewish Pentecost?

Because on their Pentecost the Jews celebrated the anniversary of the giving of the law on Mount Sinai, and God would show by sending the Holy Ghost on this days that the Old Law had ceased and the New Law commenced. God also chose this time, that the Jews who on this day came together from all countries to Jerusalem to celebrate the Pentecost, might be witnesses of the miracle, and hear the New Law announced by the apostles.

Why is the baptismal font blessed an the vigil of Pentecost, as on Holy Saturday?

Because the Holy Ghost is the Author of all sanctity and the Fountain of baptismal grace, and because in the Acts (i. 5.) the descent of the Holy Ghost itself is called a baptism.

In the Introit of the Mass the Church rejoices at the descent of the Holy Ghost and sings:

INTROIT The Spirit of the Lord hath filled the whole earth, allel.; and that which containeth all things hath knowledge of the voice, Allel., allel., allel. (Wisd. I.7.) Let God arise, and his enemies be scattered: and let them that hate him, fly before his face. (Ps. 67.) Glory etc.

COLLECT God, who on this day didst instruct the hearts of the faithful by the light of the Holy Spirit: grant us in the same spirit to relish what is right, and ever to rejoice in His consolation. Thro’. — in the unity of the same, etc.

LESSON (Acts II. I-II.) When the days of Pentecost were accomplished, they were all together in one place; and suddenly there came a sound from heaven, as of a mighty wind coming, and it filled the whole house where they were sitting. And there appeared to them parted tongues as it were of fire, and it sat upon every one of them:. and they were all filled with the Holy Ghost, and they began to speak with divers tongues, according as the Holy Ghost gave them to speak. Now there were. dwelling at Jerusalem, Jews, devout men, of every nation under heaven. And when this was noised abroad, the multitude came together, and were confounded in mind, because that every man heard them speak in his own tongue: and they were all amazed, and wondered, saying: Behold, are not all these that speak Galileans? And how have we heard every man our own tongue wherein we were born? Parthians, and Medes, and Elamites, and inhabitants of Mesopotamia, Judea, and Cappadocia, Pontus, and Asia, Phrygia, and Pamphilia, Egypt, and the parts of Lybia about Cyrene, and strangers of Rome, Jews also and Proselytes, Cretes and Arabians: we have heard them speak in our own tongues the wonderful works of God.

Why did the Holy Ghost come upon the apostles in the form of fiery tongues?

The appearance of fiery tongues indicated the gift of language imparted to the apostles by the Holy Ghost, and inflamed their hearts and the hearts of the faithful with the love of God and their neighbor.

Why did a mighty wind accompany the descent?

To direct the attention of the people to the descent of the Holy Ghost, and to assemble them to hear the sermon of the Apostle Peter.

What special effects did the Holy Ghost produce in the apostles?

He freed them from all doubt and fear; gave them His light for the perfect knowledge of truth; inflamed their hearts with the most ardent love, and incited in them the fiery zeal for the propagation of the kingdom of God, strengthened them to bear all sufferings and persecutions, (Acts V. 41.) and gave them the gift of speaking in various languages, and of discerning spirits.

Festival of PentecostGOSPEL (John XIV. 23-31,) At that time, Jesus said to his disciples: If any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him. He that loveth me not, keepeth not my words: and the word which you have heard is not mine, but the Father’s, who sent me. These things have I spoken to you, abiding with you: but the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your mind, whatsoever I shall have said to you. Peace I leave with you, my peace I give unto you: not as the world giveth, do I give unto you. Let not your heart be troubled, nor let it be afraid. You have heard that I said to you, I go away, and I come unto you. If you loved me, you would indeed be glad, because I go to the Father; for the Father is greater than I. And now I have ;told you before it came to pass, that when it shall come to pass you may believe. I will not now speak many things with you; for the prince of this world cometh, and in me he hath not anything. But that the world may know that I love the Father, and as the Father hath givers me commandment, so do I.

Why is the Holy Ghost expressly called “Holy,” since this attribute is due to each of the divine persons?

Because He is the Author of inward sanctity and of all supernatural gifts and graces, and therefore to Him is especially ascribed the work of man’s sanctification.

What does the Holy Ghost effect in man?

He enlightens him that he may know the truths of religion and salvation, and the beauty of virtue; He moves him to desire, to aim after and to love these things; He renews his heart by cleansing it from sin, and imparts to him the supernatural gifts and graces by which he can become sanctified, and He brings forth in him wonderful fruits of holiness.

What are the gifts of the Holy Ghost?

According to the Prophet Isaias they are seven: 1.The gift of wisdom, which enables us to know God, to esteem spiritual more than temporal advantages, and to delight only in divine things. 2. The gift of understanding, by which we know and understand that which our faith proposes to our belief; children and adults should pray fervently for this gift, especially before sermons and instructions in the catechism. 3.The gift of counsel, which gives us the knowledge necessary to direct ourselves and others when in doubt, a gift particularly necessary for superiors, for those about choosing their state of life, and for married people who live unhappily, and do not know how to help themselves. 4. The gift of fortitude, which strengthens us to endure and courageously overcome all adversities and persecutions for virtue’s sake. 5. The gift of knowledge, by which we know ourselves, our duties, and how to discharge them in a manner pleasing to God. 6. The gift of piety, which induces us to have God in view in all our actions, and infuses love in our hearts for His service. 7. The gift of the fear of the Lord, by which we not only fear the just punishment, but even His displeasure at every sin, more than all other things in the world.

Which are the fruits of the Holy Ghost?

As St. Paul (Gal. V.. 22-23.) enumerates them, they are twelve: 1. Charity. 2. Joy. 3. Peace. 4. Patience. 5. Benignity. 6. Goodness. 7. Longanimity. 8. Mildness. 9. Faith. 10. Modesty. 11. Continency. 12. Chastity. To obtain these fruits as well as the gifts of the Holy Ghost, we should daily say the prayer: “Come, O Holy Ghost, etc.”

Why does Christ say: The Father is greater than I?

Christ as God is in all things equal to His Father, but as Christ was at the same time Man, the Father was certainly greater than the Man-Christ.

Why does Christ say: I will not now speak many things with you?

Christ spoke these words a short time before His passion, and by them He wished to say that the time was near at hand when Satan, by his instruments, the wicked Jews, would put Him to death, not because Satan had this power over Him, but because He Himself wished to die in obedience to the will of His Father.

May 18, 2018   No Comments

UPCOMING TRADITIONAL LATIN MASSES (From the Archdiocesan Site for the Traditional Latin Mass Community of Philadelphia)

Sung Requiem Mass for

Memorial Day

Monday, May 28 at 10 a.m. – 11 a.m.

St. John the Baptist Catholic Church

502 Ford Street

Bridgeport, Pennsylvania 19405

Corpus Christi

Solemn Mass, Procession and Benediction of the Most Blessed Sacrament in the Traditional Latin Rite

Thursday, May 31, 2018, 7:00 p.m.
407 E. Main Street
Norristown, Pennsylvania



with Consecration of the Human Race to the Most Sacred Heart of Jesus ,

and Benediction of the Most Blessed Sacrament on

The Feast of the Most Sacred Heart of Jesus

Friday, June 8, 2018 at 7:00 p.m.

Our Lady of Mount Carmel Church

235 East State Street, Doylestown, PA 18901
Celebrant:  Rev. Fr. Harold B. McKale, Parish Vicar at Our Lady of Mount Carmel Parish;
Deacon:  Rev. Fr. David Friel, Graduate Student, Catholic University of America; and,
Sub-Deacon: Mr.  James  Griffin,  Acolyte,  St  John  the  Baptist Catholic  Church.
Rev.  Fr. James Badaeux,  Pastor  of  St.  Mary  Byzantine  Catholic  Church,  Hillsborough,  New Jersey, will preach the sermon.

​Fr. Harold McKale

​Parish Vicar​
Our Lady of Mount Carmel Rectory
235 E. State St.
Doylestown 18901-4770
(215)348-3104 (fax)

May 18, 2018   No Comments

From Fr. Z: Fascinating and sad: transcript of 1976 meeting of Paul VI and SSPX Archbp. Lefebvre.


The late, great Michael Davies (God rest his soul) published in his Apologia Pro Marcel Lefebvre (Vol. 1 Ch. 14 – US HERE – UK HERE) Lefebvre’s own account of that same meeting with Paul VI on 11 Sept 1976.

You can read it online HERE.

Lefebvre’s account is more complete in many ways.    Frankly, I find Lefebvre’s account more convincing, especially as I consider that the one who transcribed the conversation as reported below was, well… Benelli, then the Sostituto, and, as people in the Curia knew, ruthless.


I saw at the Italian Vatican Insider of La Stampa a story about the “verbale” or “transcript” of the conversation between Paul VI and Archbp. Marcel Lefebvre of the SSPX of 11 September 1976.   It was recently published in a book.  More on that below.

As I read this, I was overtaken with great sorrow.  The frustration of these two men, talking to, at, across each other is palpable.  Lefebvre’s sad determination and Paul’s somewhat feckless naïveté come through.  Note their exchange about the number of Eucharistic prayers in France and Paul’s insistence that “great graces” were coming from the Council despite the rampant abuses that were multiplying at the time.   I am reminded of Paul’s self-contradictory assurances on the eve of the promulgation of the Novus Ordo before Advent 1969.

Hindsight is an advantage.  However, there was plenty of evidence right in front of everyone’s face at the time that something wasn’t right.  The solutions were not a matter of gnostic rocketry, either.

Here is my fast translation, since I am staring at literal piles of stuff to be handled.  I hope someone else will also take it in hand.  I left some of the background out.  My emphases and comments:

“Perhaps there was something not appropriate in my words, in my writings; but I didn’t ever want to get to (raggiungere) your person, I never had that intention… I cannot grasp how in a single stroke I am condemned because I form priests in obedience to the holy tradition of Holy Church.”

“That’s not true. You said and wrote many times that you were wrong and why you were wrong.  You never wanted to listen… You said it and you wrote it.  I would be a modernist Pope.  Implementing an Ecumenical Council, I would betray the Church.  You understand that, if that were the case, I would have to abdicate; and to invite you to take my place to direct the Church.”

A dramatic document, transcribed by typewriter in Italian with French interjections.  Pope Montini on 11 September 1976 received at Castel Gandolfo the French Archbishop Marcel Lefebvre, head of the fraternity of St. Pius X and great protester (gran contestatore) against the Council. The special transcriber (verbalizzante de’eccezione), whom Paul VI wanted to be present at the audience together with his special secretary, Fr. Paolo Macchi, was the Sostituto of the Secretary of State Giovanni Benelli (who a few months later would be promoted to Archbishop of Florence and created Cardinal): a special assistant, who 10 years before had been pro-nuncio in Senegal, where until a few years before the French prelate had been our missionary Bishop. The transcript of the conversation – between the Pope, who had brought the Council to a conclusion and had promulgated the liturgical reform, and the rebel Bishop who challenged the authority of the Pontiff – was published in a book “La barca di Paolo” written by the director of the pontifical household Fr. Leonardo Sapienza.


The meeting, one reads in the transcript just published, lasted a little more than a half hour, from 10:27 to 11:05. The transcription fills eight pages. “His Holiness has charged the Sostituto to transcribe his conversation with Msgr. Lefebvre: if, during the conversation, he would have thought it opportune to intervene, he would have mentioned it”. But there is no trace of intervention by Benelli. Notwithstanding the presence of two witnesses, the Sostituto and Fr. Macchi, the conversation was always between the Pope and Lefebvre, alternating in Italian and French.

“I hope to have before me, a brother, a son, a friend. Unfortunately, the position that you have taken is that of an anti-pope – Paul VI exhorted – what should I say? You have not acquiesced in any way in your words, in your acts, in your behavior. You did not refuse to come to me. And I would be happy to be able to resolve such a distressing situation. I will listen; and I will invite you to reflect. I know that I am a poor man. But right now it is not a person who is in play: it is the Pope. And you have judged the Pope to be unfaithful to the faith to which he is the supreme guarantor. Perhaps this is the first time in history that this has happened. You have told the entire world that the Pope does not have faith, that he does not believe, that he is a modernist, and so forth. Yes, I have to be humble. But you are in a terrible position. You are carrying out acts, before the whole world, of extreme gravity…”.

Lefebvre defends himself saying that it was not his intention to attack the person of the Pope, he admits: “perhaps there was something not appropriate in my words in my writings.” He adds that he is not alone, but has “with him some bishops, some priests, numerous faithful”. He affirms that “the situation in the Church after the Council” is “such that we cannot understand any longer. What to do. With all these changes either. We risk losing the faith or we give the impression of being disobedient. I would want to get on my knees and to accept everything, but I cannot go against my conscience. I am not the one who created a movement” it is the faithful “who do not accept this situation. I am not the head of traditionalists… I am acting exactly as I did before the Council. I cannot grasp how in a single stroke I am condemned because I form priests in obedience to the holy tradition of Holy Church.” [NB: Libs claim all the time that they are following their “conscience”.  But, apparently, only they are allowed to do that.]

Paul VI intervenes to disagree: “”That’s not true. You said and wrote many times that you were wrong and why you were wrong.  You never wanted to listen.  You continue your exposé.”

Lefebvre responds: “Many priests and many faithful think that it is difficult to accept the tendencies that are going on day after (sic That’s how it is in the transcript) . The Second Ecumenical Vatican Council, about liturgy, about religious liberty, about the formation of priests, about relations between the Church and Catholic states, about relations of the Church with Protestants. We don’t see how what is affirmed conforms to the sound Tradition of the Church. And, I repeat, I am not the only one who thinks this. There are a lot of people who think this way. People who grab on to me and push me, often against my will, to not leave them… In Lille, for example, I was not the one who wanted to put on that protest…”.

“But what are you saying?”, Pope Montini interrupted. “Not me… It’s the television”, Lefebvre stutters in his defense. “But the television,” replied Paul VI, who shows he is well-informed about everything, “transmitted what you said. It was you who spoke, in a most harsh manner, against the Pope”. The French archbishop pushes back putting the blame on journalists: “You know how it is, there are often journalists who oblige you to speak… And I have the right to defend myself. The Cardinals, who have judged to be in Rome have calumniated me: and I believe I have the right to say that they are calumnies… I don’t know what to do anymore. I am trying to form priests according to the faith and into the faith. When I look at other seminaries, I suffered terribly: unimaginable situations. And then: the religious who where the habit are condemned and insulted by bishops: on the other hand, the ones who are appreciated, are those who live a secularized life, and who act like people of the world”.

Pope Montini observes: “But we have in no way approved these behaviors. Every day we strive with great effort and with equal tenacity to eliminate certain abuses not consistent with the present law of the Church, which is that of the Council and of Tradition. If you had taken the trouble to see, to grasp what I do and say every day, to assure for the Church faithfulness to yesterday and response to today and yes, also tomorrow, you would not have arrived at the sad point in which you find yourself. We are the first to deplore excesses. We are the first and the most solicitous to search for a cure. But this cure cannot be found in a challenge to the authority of the Church. I have written this to you repeatedly. You have not taken my words into consideration”.

Lefebvre responded saying that he wanted to speak about religious liberty because “what we read in the conciliar document is contrary to what your predecessors have said”. The Pope says that these are not topics to discuss in the course of an audience, “But,” he assures, “I take note of your uncertainty: it is your attitude against the Council…”. “I am not against the Council,” Lefebvre interrupted, “but against some of its texts”. “If you are not against the Council,” Paul VI responded, “you have to adhere to it, to all its documents”. The French archbishop responded: “it’s necessary to choose between that which the Council said, and that which your predecessors have said”[Sound familiar?]

Then Lefebvre addresses to the Pope, “a prayer. Would it not be possible to prescribe that bishops grant, in churches, a chapel in which the people can pray as they did before the Council? Today everything is permitted to everyone: why not permit something also for us?”. Paul VI responds: “we are the community. We cannot permit autonomy of behavior to various parts“. Lefebvre responds: “the Council admits pluralism. We ask that this principle be applied also to us. If your holiness would do this, everything would be resolved. There would be an increase of vocations. Aspirants to the priesthood want to be formed in true piety. Your holiness has in your hands. The solution to the problem…”. Then the traditionalist French archbishop says he is disposed that someone from the congregation for religious “oversees my seminary”, he says he’s ready not to hold any more conferences and to remain in his seminary. “Without going out anymore…”.

Paul VI reminds Lefebvre that Bishop Adam (Nestor Adam, Bishop of Sion), “came to talk to me in the name of the Swiss Episcopal Conference, to tell me that his activity could not any longer be tolerated… What must I do? Try to come back into order. How can you consider yourselves in communion with us, when you take positions against us, in front of the whole world, to accuse us of infidelity, of a desire to destroy the Church?”. “I never had the intention…”. Lefebvre defended himself.   But Pope Montini replied: “You said it and you wrote it.  I would be a modernist Pope.  Implementing an Ecumenical Council, I would betray the Church.  You understand that, if that were the case, I would have to abdicate; and to invite you to take my place to direct the Church.”

And Lefebvre: “There is a crisis in the Church.” Paul VI: “And we are suffering profoundly. You have contributed to aggravate it, with your solemn disobedience, with your open challenge against the Pope”.

Lefebvre replies: “I have not been judged as I ought”. Montini responds: “Canon law judges you. Haven’t you seen the scandal and the damage that you have done to the church? Are you conscious of it? Do you think you can go before God like this? Make a diagnosis of the situation, an examination of conscience and then ask, before God: what should I do?”.

The Archbishop proposes: “It seems to me that opening up a little the host of possibilities to act today as we acted in the past, everything would work itself out. This would be the immediate solution. As I have said, I am not the head of the movement. I am ready to remain closed up forever in my seminary. The people who remain in contact with my priests and they remain edified. It’s the young people who have the sense of the church: they are respected in the streets, in the subway, everywhere. Other priests no longer wear the cassock, they don’t hear confessions anymore, they don’t pray anymore. And people have chosen: there are the priests whom we want”. (The priests formed by Msgr. Lefebvre, the transcriber notes).

At this point Lefebvre asks the Pope if he is conscious of the fact that there are “at least 14 cannons used in France for the Eucharistic prayer”. Paul VI responds: “not only 14, but hundreds… There are abuses; but the good brought by the Council is great. I don’t want to justify everything; as I have said, I’m trying to correct things where it is necessary. But it is necessary, at the same time, to recognize that there are great signs, graces from the Council, of of vigorous upswing among young people, a growth of sense of responsibility among the faithful, priests, bishops”.

The Archbishop replies: “I’m not saying that everything is negative. I want to collaborate for the building up of the Church.” Pope Montini responds to him: “but it is not so, certainly, that you contribute to the building up of the Church. But do you know what you are doing? Do you know that you are going directly against the Church, the Pope, the Ecumenical Council? How can you claim for yourself the right to judge a Council? A Council, after all, whose acts, in great part, were signed also by you. Let us pray and reflect, subordinating everything to Christ and to his Church. I too will reflect on it. I accept with humility your rebukes. I am at the end of my life. Your harshness is for me an occasion for reflection. I will also consult with my offices as for example the Sacred Congregation for Bishops, etc. I am sure that you also will reflect. You know how I had esteem for you, that I recognized your merits, that we found ourselves in agreement, at the Council, about many problems…”. “That’s true”, Lefebvre recognizes.

“You understand,” Paul VI concludes, “that I cannot permit, also for reasons that I would call ‘personal’, that you bring the guilt of a schism upon yourself. Make a public declaration, with which you retract your recent declarations and your recent behaviors, which everyone have recognized as acts taken not for the building of the Church, but to divide it, and to do it harm. From the moment you met with the three Roman Cardinals, there has been a rupture. We have to find again union in prayer and in reflection.”. The Sostituto Benelli, transcribing, concludes the transcript of the conversation with the note: “the Holy Father then invited Msgr. Lefebvre to recite with him a Pater Noster and Ave Maria and Veni Sancte Spiritus”.

[Here comes Turncoat Tornielli, to make sure that you are left with only a negative impression of Lefebvre and only sympathy for Paul.] As is known , the wishes and the prayers of Pope Montini fell on deaf ears. Although the Lefebvrist schism [the Church hasn’t defined it as such] would occur more than ten years later, during the pontificate of John Paul II, when Lefebvre, nearing the end, he decided to ordain new bishops without the mandate of the Pope. Msgr John Magee, second secretary of Paul VI, recalled in a testimony that Montini, after that audience, “hoped that the archbishop (Lefebvre) had decided to change his way of conducting attacks on the Church and the teaching of the Council, but everything was useless. From that moment Paul VI began to fast. [Post hoc…] I remember well that he did not want to eat meat, he wanted to reduce the amount of food he took even if he was already eating very little. He said he himself had to do penance, so as to offer to the Lord, in the name of the Church, the proper reparation for everything that was happening.” [Everything, not just Lefebvre, etc.  Everything that Paul VI was, in great part, responsible for as well.]

Turncoat Tornielli, who posted this, closed with this fantastically tendentious paragraph.

The crisis, by the way, was not caused by Lefebvre.  You can agree or disagree with what Lefebvre did in order to address that crisis.  However, as a bishop he did something.  He did not remain enervated and prone on the ground to be run over by the secularizing, anthropocentric juggernaut grinding on the Church after the Council.  Even today. we cannot rely on Popes and the Curia to address the crisis – crises – in the Church.  Bishops must act.  In fact, we all have a roll to play.

May 17, 2018   No Comments


Image result for traditional latin mass

Rev. Fr. Leonard Goffine’s
The Church’s Year

This Sunday and the whole week should serve as a preparation for the festival of Pentecost, that we may be enabled by good works and pious devotional exercises, to receive the gifts of the Holy Ghost. At the Introit the Church sings:


Hear, O Lord, my voice, with which I have cried to thee, allel. My heart bath said to thee: I have sought thy face, thy face, O Lord, I will seek: turn not away thy face from me, allel. allel. The Lord is my light and my salvation: whom shall I fear? (Ps. XXVI. 7-9.) Glory be to the Father, etc.

COLLECT  Almighty, everlasting God, grant us ever to have a will devoted to Thee, and to serve Thy majesty with a sincere heart. Through .etc.

EPISTLE (1 Peter IV. 7-11.) Dearly beloved, be prudent, and watch in prayers. But before all things, have a constant mutual charity among yourselves; for charity covereth a multitude of sins. Using hospitality one towards another without murmuring: as every man hath received grace, ministering the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak as the words of God: if any man minister, let him do it as of the power which God administereth; that in all things God may be honored through Jesus Christ, our Lord.

EXPLANATION The practice of the virtues which St. Peter here prescribes for the faithful, is an excellent preparation for the reception of the Holy Ghost, for nothing renders us more worthy of His visit than true love for our neighbor, the good use of God’s gifts; and the faithful discharge of the duties of our state of life. Strive, therefore, to practise these virtues and thus make yourself less unworthy of the gifts of the Holy Ghost. Say daily during the week the following prayer: Come, Holy Spirit, who bast assembled the people of all tongues in unity of faith, fill the hearts of Thy faithful, and kindle in them the fire of Thy divine love.

GOSPEL (John XV. 26-27., to XVI. 1-4.) At that time, Jesus said to his disciples: When the Paraclete cometh, whom I will send you from the Father, the Spirit of truth, who proceedeth from the Father, he shall give testimony of me: and you shall give testimony, because you are with me from the beginning. These things have I spoken to you, that you may not be scandalized. They put you out of the synagogues: yea, the hour cometh, that whomsoever killeth you will think that he doth a service to God. And these things will they do to you, because they have not known the Father, nor me. But these things I have told you, that, when the hour shall come, you may remember that I told you.

Why is the Holy Ghost called the Paraclete?

Through the apostles and disciples whom He made so eloquent and so courageous that they intrepidly professed and preached Christ to be the Son of God, and the true Messiah. This doctrine He confirmed by astounding miracles, and sealed it by their blood which they shed in its defence The Holy Ghost still gives testimony of Christ through the Church, that is, the clergy, through whom He speaks, and who must, therefore, be listened to reverently. We must also give testimony of Christ and profess by our lives, by patience in crosses and afflictions that He is our Teacher, our Lord, and our God; for if we do not thus acknowledge’ Him in this world He will deny us before His Father in heaven. (Matt X. 33.)

Did the Jews sin in persecuting and putting to death the apostles?

Undoubtedly; for although they erroneously believed they were doing God a service, their ignorance and error were very sinful and deserving of punishment, because they could easily have known and been instructed in the truth.

Those Christians who neglect all religious instruction hardly know what is necessary for salvation, and make light of many things which are grievous sins; as also those who are in doubt whether they justly or unjustly possess certain goods, and yet through fear of being compelled to make restitution, neglect to settle the doubts such are in culpable ignorance.

What must every Christian know and believe in order to be saved?

That there is but one God, who has created and governs all things; that God is a just judge, who rewards the good and punishes the wicked; that there are in the Deity three persons, the Father, the Son, and the Holy Ghost; that the Son of God became man for love of us, taught us, and by His death on the cross redeemed us; that the Holy Ghost sanctifies us by His grace, without which we cannot become virtuous or be saved; that man’s soul is immortal.

PETITION Send us, O Lord Jesus ! the Paraclete, that He may console and strengthen us in all our afflictions. Enlighten us by Thy Holy Spirit that we may learn and live in accordance with the truths of faith. Amen.



These things have I spoken to you, that you may not be scandalized. (John XVI. 1.)

How is scandal given?

By speaking, doing or omittihg that which will be, to others an occasion, of sin: Scandal is given in different ways, for instance: if you dress improperly, speak improper words, or sing bad songs; by which you can see, that your neighbor will be tempted to think, desire or act wrongly; or what is worse, if you act sinfully, in the presence of, others, or bring bad books., books against good morals, or against the holy faith, among people; if you incite others to anger, cursing, and vengeance, or if you prevent them from attending church, the sermon, or catechetical instruction, etc. In all these things you become guilty of scandal, as well as of all the sins to which it gives rise.

If at the Last judgment we will be unable to, give an account of our own sins, how, then can we answer for the innumerable sins caused by, he scandal we have given? Therefore Christ pronounces a terrible, woe upon those who give scandal. Woe to that man, He says, by whom the scandal cometh! It were better for him, that a millstone should be hanged about his neck, and that he should be drowned in the depth of the sea. (Matt. XVIII.)

How do parents give scandal?

By giving their children bad example; by excessive anger, cursing and swearing; by avarice, injustice and cheating; by discord and quarrels; by gluttony in eating and drinking; by extravagance and vanity in dress; by sneering at religion, good morals, etc.; by not keeping their children from evil company, but sometimes even bringing them into it; by not punishing and endeavoring to eradicate their children’s vices. How much parents sin, through such scandals, cannot be expressed; at the Day of judgment their children will be their accusers!

How do masters give scandal to their servants and those under their care?

In the same way as parents do to their children; by keeping them away from, or not urging them by their own example or command to attend church on Sundays and holy-days; by giving them meat on fast-days; by commanding them to do sinful things, such as stealing, injuring others, etc.



1). We should withdraw, after the example ef the Blessed Virgin and the apostles, to some solitary place, or at least avoid, intercourse with others, as much as possible; speak but little, and apply ourselves to earnest and persevering prayer; for in solitude God speaks to man.

2). We should purify our conscience by a contrite confession, become reconciled to our neighbor, it we have lived in enmity; for the Holy Ghost, as a spirit of peace and purity, lives only in pure and peaceful souls. (Ps. IXXV. 3.)

3). We should give alms according to our means, for it is said in the Acts of the Apostles (Acts X.) of the Gentile centurion Cornelius, that by prayer and alms-deeds he made himself worthy of the gifts of the Holy Ghost.

4). We should fervently desire to receive the Holy Ghost, and should give expression to this longing by frequent aspirations to God, making use of the prayer: “Come, O Holy Ghost, etc.”

May 13, 2018   No Comments

Carmelite Nuns of Elysburg, Pa., Carmel of Jesus Mary & Joseph, Diocese of Harrisburg

Video Player


While our monastery is under construction, we invite you to attend Holy Mass at our Elysburg location.

  • Carmel of Jesus, Mary & Joseph
  • 430 Monastery Rd.
  • Elysburg, PA 17824

Mass Times

  • Monday-Friday: 7:10 AM
  • Saturday-Sunday: 8:00 AM

May 9, 2018   No Comments

Announcing a New Contemplative Religious Community of Men in the Diocese of Harrisburg

From Rorate Caeli Blogspot

Rorate is pleased to be share this important announcement from Pennsylvania. We ask our readers to keep the hermits in their prayers and to spread word of this order among men who may have an eremitical vocation.
In Cujus Conspectu: A New Contemplative Religious Community of Men
Vivit Dominus Deus Israel, in cujus conspectu sto (3 Kings 17:1). His Excellency, Bishop Ronald Gainer of the Diocese of Harrisburg, Pennsylvania has warmly given his blessing to a new religious community of men, the Hermits of Our Lady of Mount Carmel (www.eremitaednmc.org), erecting the community as an Association of the Faithful on February 22nd, the 15th anniversary of His Excellency’s episcopal consecration.
This community observes the eremitical Carmelite charism according to the life of the original community of hermits on Mount Carmel and the primitive Carmelite Rule written for them by St. Albert of Jerusalem in the early 1200s. Strictly following the Rule in its original character of eremitical contemplative religious life, they are reviving the life of those ancient religious, who “in imitation of that holy anchorite the prophet Elijah, led solitary lives” (Jacques de Vitry, Bishop of Acre, History of Jerusalem). “Let each stay in his cell or nearby it, day and night meditating on the law of the Lord and keeping vigil in prayers unless occupied by other just occasions” (Primitive Carmelite Rule of St. Albert).
Divine Charity in the Heart of the Church
Deus caritas est (1 Jn. 4:16). Without charity the soul dies and the Church withers. St. Thomas Aquinas explains that charity is the life of the soul, even as the soul is the life of the body. The specific end of charity is to be united to God, and thus prayer, which is the raising of the mind and heart to God, is necessary for perfect charity. “Limitless loving devotion to God, and the gift God makes of Himself to you, are the highest elevation of which the heart is capable; it is the highest degree of prayer. The souls that have reached this point are truly the heart of the Church” (St. Teresa Benedicta of the Cross).
To assist the life of the other members of the Mystical Body of Christ, God provides, as the heart of the Church, contemplative religious who are especially dedicated to striving for consummate union with the Redeemer, and to perpetuating the redemptive and sanctifying power of His crucified love through the offering of continual prayer and penance united to the holy Sacrifice of the Mass: Salve, Salus mundi, Verbum Patris, Hostia sacra, viva Caro, Deitas integra, verus Homo (Priest’s Prayer Before Communion in the Carmelite Rite). Therefore, clothed in the holy Habit of Our Lady, Mater Pulchrae Dilectionis, the Mother of Fair Love, and in union with Him Whose Heart is Fornax Ardens Caritatis, the Burning Furnace of Charity, the Hermits of Our Lady of Mount Carmel immolate themselves for the glory of the one true God, the honor of the Blessed Virgin Mary, and the spiritual benefit of the Church, so that God may be known, adored, loved, and served in every soul.
To Enkindle Many Hearts for God
Zelo zelatus sum pro Domino Deo exercituum (3 Kings 19:10). The Hermits came to the Diocese of Harrisburg to live an eremitical religious life of prayer and penance. Nicholas, the Prior General of the Carmelite Order (1266-1271) records that the first religious on Mount Carmel “tarried long in the solitude of the desert, conscious of their own imperfection. Sometimes, however, though rarely, they came down from their desert, anxious, so as not to fail in what they regarded as their duty, to be of service to their neighbors, and sowed broadcast of the grain, threshed out in preaching, that they had so sweetly reaped in solitude with the sickle of contemplation.”
Therefore, in an age when the charity of many has grown cold, the Hermits also labor to help souls to advance in the spiritual life and in perfect charity so as to produce enduring fruits in their proper vocations and states of life. Being located in Fairfield, Pennsylvania makes it possible for the Hermits to help to provide traditional priestly and sacramental services for the holy daughters of St. Teresa in the area, the Discalced Carmelite Nuns in the Carmel of Jesus, Mary & Joseph in Fairfield.
In addition, once the Hermits receive the necessary resources, they will establish a guest and retreat house available for a prayerful retreat for priests, seminarians, religious, and the lay faithful, or a religious setting for those visiting the area or the beautiful chapel of the Discalced Carmelite Nuns in order to be refreshed and enkindled by the rich liturgical and spiritual life that resounds therein. Committed to a full religious observance, manual labor, and priestly service to souls, the community does not operate any regular business, but subsists on alms and the charity of the faithful.
The community’s location in Fairfield, is only minutes from Emmitsburg, MD, near Mount Saint Mary’s Seminary, the National Shrine of Our Lady of Lourdes, and the National Shrine of St. Elizabeth Ann Seton, and is also within driving range of Harrisburg, Washington DC, Baltimore, Pittsburgh, Philadelphia, Richmond, and even New Jersey or New York.
For More Information
To contact or learn more about the ancient charism, religious observance, and community of the Hermits of Our Lady of Mount Carmel, or for vocation inquiries, please visit: www.eremitaednmc.org or write to:
Hermits of Our Lady of Mount Carmel
P.O. Box 485
Fairfield, PA 17320
“Confidito, Petre; religio enim Carmelitarum in finem usque saeculi est perseveratura; Elias namque ejus Institutor jam olim etiam a Filio meo id impetravit.” “Have confidence, Peter; for the Order of the Carmelites is to persevere until the end of the world; for indeed Elias, its Founder, has already obtained that from my Son.” — Words of the Blessed Virgin Mary to St. Peter Thomas in the Carmelite Rite Breviary


May 9, 2018   No Comments

Effetti e cause della distruzione del rito romano.

From radioromalibera
Liturgia 06 Maggio 2018


Per comprendere meglio la distruzione della liturgia antica, concludiamo con un breve sguardo sui suoi effetti e sulle sue cause.

Procederemo in quest’ordine, poiché gli effetti sono più evidenti delle sue cause e, una volta stabiliti i primi, questi ci aiuteranno a stabilire le seconde. Guarderemo prima i suoi effetti sul Nuovo rito e poi sulla Chiesa.


Gli effetti sono tali che il card. Ratzinger, nella sua prefazione alla Riforma della liturgia romana di mons. Gamber, descrive il Nuovo rito come una “fabbricazione” e, nella successiva frase, come una “falsificazione”. Mons. Gamber nello stesso libro lo descrive come un “tumore canceroso”[172].

Appoggiandoci principalmente sulla materia che abbiamo presentato nel corso di questo saggio, identificheremo di seguito cinque difetti principali del Nuovo rito [173].

La Fede è travisata

Abbiamo evidenziato come la Messa sia presentata come una Cena; come la Persona e Divinità di Gesù Cristo siano oscurate; come peccato, Giudizio,Inferno, il Diavolo, l’imitazione di Cristo e la vita ascetica siano minimizzati. La Fede non è più presentata come Verità assoluta [174] e la vita di Fede come battaglia spirituale contro i poteri delle tenebre, come questione di vita eterna e di morte eterna. Piuttosto, la Fede viene presentata come una collezione di storie edificanti e la vita di Fede come un impegno per una meta futura, indefinita e vaga. Termini nebulosi come “il popolo di Dio”, “comunità” [175] e “solidarietà” sostituiscono quelli di Chiesa e di Carità e persino la Persona di Gesù Cristo Stesso viene trasformata in un concetto astratto e vago.

Il Culto di Dio è compromesso

La Messa non manifesta più le verità più profonde della Fede: la Presenza del Signore Eucaristico, la Sua Morte sulla Croce del Calvario non risponde più ai bisogni essenziali ed esistenziali del cuore umano: al desiderio di essere amati da Dio con amore perfetto, di ricevere Dio stesso nell’anima, di amare Dio con tutto il proprio essere, di offrirsi interamente a Lui.

L’inginocchiarsi ed il silenzio vengono scoraggiati; il raccoglimento è reso quasi impossibile dal rumore costante e dall’interazione tra il celebrante e l’assemblea e tutto ciò non esprime nient’altro che l’autocelebrazione della comunità.

I Fedeli sono alienati

Con la Fede e la Messa svuotati del loro contenuto (soggettivamente parlando), non c’è incentivo ad assistere alla santa Messa, eccetto per i devoti. Per gli altri, diviene semplicemente una questione di convenzione, di abitudine o di semplice interesse culturale. Una simile situazione esiste in rapporto al Sacramento del matrimonio e a quello del battesimo. Il calo di partecipazione alla Messa celebrata secondo il Nuovo rito rappresenta uno stadio intermedio sulla via dell’estinzione [176].


172 Nella versione francese del libro si legge (p. 95): «Où sont les éveques qui auront le courage de faire disparaitre cette tumeur cancéreuse qui est la théologie moderniste implantée dans le tissu de la célébration des saints mystères? Dove sono i vescovi che hanno il coraggio di togliere questo tumore canceroso, che è la teologia modernista impiantata nel tessuto della celebrazione dei sacri misteri?».

173 In vista di questi difetti, è chiaramente impossibile attribuire un ugual valore ad entrambi i riti, cioè in senso assoluto. Possiamo attribuire loro un ugual valore solo in quanto entrambi rendono presente il Sacrificio del Monte Calvario (salvo la riserva espressa nell’Esame Critico IV citata alla fine della prima parte di questo saggio).

174 In connessione a questo, facciamo riferimento alla rimozione della “vera Fede” per la quale san Fidelio di Sigmaringen morì (in verae fidei propagatione); della “conquista di eresie” nella festa di sant Ireneo (veritate doctrinae expugnaret hereses); della preghiera per il ritorno all’unità della Chiesa e per la salvezza di quelli che sono in errore nelle feste di san Roberto Bellarmino e di san Pietro Canisio; e della soppressione delle preghiere per la conversione degli eretici e degli scismatici nelle orazione solenni del Venerdì santo: le più antiche preghiere del Rito Romano, che risalgono ai tempi delle prime persecuzioni (don Cekada p. 29 op. cit.).

175 Con i suoi limiti spaziali e temporali, come abbiamo osservato sopra.

176 Il Nuovo rito non ha sufficiente vitalità per sopravvivere (cfr. The Devastated Vineyard cap. 8 p. 73). Anche mantenere l’attenzione dei fedeli per un breve periodo di tempo richiede il lavoro degli “animatori”, che ricorrono a elementi propri di altre forme di azione pubblica come lo show televisivo o la danza per riempire il vuoto. Il Rito antico, invece, ha questa vitalità: dura da due millenni e, nonostante tutti gli sforzi dei suoi nemici per distruggerlo, sta inesorabilmente tornando (nel periodo in cui queste parole vengono scritte). In connessione a ciò citiamo La Révolution liturgique di Jean Vaquié (Diffusion de la Pensée Francaise, Paris 1971, p. 45): «Les antiques architectes de la messe traditionnelle l’ont construite pour durer. Elle est conçue dans un esprit de stabilité et de vérité. La nouvelle messe, au contraire, est conçue dans un esprit d’apostasie et de tolérance. Elle est transformable. Elle capte le vent et se laisse entrainer par lui. Il est évident que l’orage éclatant dans le ciel de l’Eglise, la messe de Paul VI sera entrainée contre les récifs. La logique de son pluralisme le brisera. Au contraire, la vielle messe traditionelle résitera encore une fois aux assauts, parce qu’elle est faite pour cela: Gli antichi architetti della Messa tradizionale la costruirono perché durasse. È concepita nello spirito di stabilità e di verità. La nuova Messa, in vece, è concepita nello spirito di apostasia e di tolleranza. È trasformabile. Segue il vento che spira e si lascia trasportare. È ovvio che quando il temporale si scatena nel cielo della Chiesa, la Messa di Paolo VI sarà scagliata contro le scogliere. La logica del suo pluralismo la frantumerà. Al contrario, l’antica Messa tradizionale resisterà ancora una volta agli attacchi perché è fatta per questo».

May 7, 2018   No Comments