On the Feast of Our Lady of Mount Carmel (Friday 16th July) 2021, Antipope Francis issued a Motu Proprio and an accompanying letter in which he illegally and uncanonically bans the Holy Mass as celebrated in its Latin form since the 4th century and codified by Pope St. Pius V in 1570.
That's right: Antipope Francis issued a letter giving the Modernist episcopacy the right the illegally BAN the Traditional Latin Mass in their dioceses. And you can bet that a large majority will do just that. I've already read several articles and posts detailing how some bishops, within hours, sent out a communique to their dioceses informing them that the TLM will be heavily restricted to the point of it being effectively banned.
I knew this was coming. I could see the logical consequence of having an heretical, Modernist, apostate Antipope defecating over the sacred Throne of St. Peter. This is just more clear, in-your-face evidence that Francis is not now, and NEVER has been, the Vicar of Jesus Christ. Short of the Lord wrenching open the heavens and audibly declaring Francis is an Antipope, this is as clear as it can be.
The only man on earth who IS the Vicar of Jesus Christ and the Successor of St. Peter is Pope Benedict XVI, because - I repeat - his abdication in 2013 was invalid. Benedict has been the one, sole Pope since April 2005. That's 16 years as Pope!
And just to let you know: the Mass as codified by Pope St. Pius V in 1570 can NEVER be banned or abolished. In his Bull, Quo Primum, the saintly Pontiff said:
“We grant in perpetuity that this Missal is hereafter freely and lawfully to be used, without any scruple of conscience or fear of incurring any penalty or censure…
No one whosoever is permitted to alter this notice of Our permission, statute, ordinance, command, precept, grant, indult, declaration, will, decree, and prohibition. Should anyone dare to contravene it, let him know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.”
Pope St. Pius V invoked the wrath of Almighty God AND of the Blessed Apostles Peter and Paul, the Protectors of Rome and of the Church, against ANYONE who contravened his Bull. Let that sink in...
From this point onwards, anyone who still refuses to come to terms with the truth - that Francis is an Antipope and that Benedict XVI has been, since April 2005, the one and only Vicar of Jesus Christ - is not only aiding and abetting the Usurpation of the Holy Church, but they are a conspiracy theorist. It IS a conspiracy against the Holy Father Benedict XVI to claim that he isn't the true, lawful and visible Head of the Church on earth.
Below is the entire English translation of Quo Primum. Read it well!
And here are two posts from Ann Barnhardt and Catholic Family News.
SERVANT OF THE SERVANTS OF GOD
FOR A PERPETUAL REMEMBRANCE
THE APOSTOLIC CONSTITUTION QUO PRIMUM
OF OUR MOST HOLY LORD, ST. PIUS V,
ON PROMUGLATING THE TRIDENTINE LITURGY
From the very first, upon Our elevation to the chief Apostleship, We gladly turned our mind and energies and directed all our thoughts to those matters which concerned the preservation of a pure liturgy, and We strove with God’s help, by every means in our power, to accomplish this purpose. For, besides other decrees of the sacred Council of Trent, there were stipulations for Us to revise and re-edit the sacred books: the Catechism, the Missal and the Breviary. With the Catechism published for the instruction of the faithful, by God’s help, and the Breviary thoroughly revised for the worthy praise of God, in order that the Missal and Breviary may be in perfect harmony, as fitting and proper – for its most becoming that there be in the Church only one appropriate manner of reciting the Psalms and only one rite for the celebration of Mass – We deemed it necessary to give our immediate attention to what still remained to be done, viz, the re-editing of the Missal as soon as possible.
Hence, We decided to entrust this work to learned men of our selection. They very carefully collated all their work with the ancient codices in Our Vatican Library and with reliable, preserved or emended codices from elsewhere. Besides this, these men consulted the works of ancient and approved authors concerning the same sacred rites; and thus they have restored the Missal itself to the original form and rite of the holy Fathers. When this work has been gone over numerous times and further emended, after serious study and reflection, We commanded that the finished product be printed and published as soon as possible, so that all might enjoy the fruits of this labor; and thus, priests would know which prayers to use and which rites and ceremonies they were required to observe from now on in the celebration of Masses.
Let all everywhere adopt and observe what has been handed down by the Holy Roman Church, the Mother and Teacher of the other churches, and let Masses not be sung or read according to any other formula than that of this Missal published by Us. This ordinance applies henceforth, now, and forever, throughout all the provinces of the Christian world, to all patriarchs, cathedral churches, collegiate and parish churches, be they secular or religious, both of men and of women – even of military orders – and of churches or chapels without a specific congregation in which conventual Masses are sung aloud in choir or read privately in accord with the rites and customs of the Roman Church. This Missal is to be used by all churches, even by those which in their authorization are made exempt, whether by Apostolic indult, custom, or privilege, or even if by oath or official confirmation of the Holy See, or have their rights and faculties guaranteed to them by any other manner whatsoever.
This new rite alone is to be used unless approval of the practice of saying Mass differently was given at the very time of the institution and confirmation of the church by Apostolic See at least 200 years ago, or unless there has prevailed a custom of a similar kind which has been continuously followed for a period of not less than 200 years, in which most cases We in no wise rescind their above-mentioned prerogative or custom. However, if this Missal, which we have seen fit to publish, be more agreeable to these latter, We grant them permission to celebrate Mass according to its rite, provided they have the consent of their bishop or prelate or of their whole Chapter, everything else to the contrary notwithstanding.
All other of the churches referred to above, however, are hereby denied the use of other missals, which are to be discontinued entirely and absolutely; whereas, by this present Constitution, which will be valid henceforth, now, and forever, We order and enjoin that nothing must be added to Our recently published Missal, nothing omitted from it, nor anything whatsoever be changed within it under the penalty of Our displeasure.
We specifically command each and every patriarch, administrator, and all other persons or whatever ecclesiastical dignity they may be, be they even cardinals of the Holy Roman Church, or possessed of any other rank or pre-eminence, and We order them in virtue of holy obedience to chant or to read the Mass according to the rite and manner and norm herewith laid down by Us and, hereafter, to discontinue and completely discard all other rubrics and rites of other missals, however ancient, which they have customarily followed; and they must not in celebrating Mass presume to introduce any ceremonies or recite any prayers other than those contained in this Missal.
Furthermore, by these presents [this law], in virtue of Our Apostolic authority, We grant and concede in perpetuity that, for the chanting or reading of the Mass in any church whatsoever, this Missal is hereafter to be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment, or censure, and may freely and lawfully be used. Nor are superiors, administrators, canons, chaplains, and other secular priests, or religious, of whatever title designated, obliged to celebrate the Mass otherwise than as enjoined by Us. We likewise declare and ordain that no one whosoever is forced or coerced to alter this Missal, and that this present document cannot be revoked or modified, but remain always valid and retain its full force notwithstanding the previous constitutions and decrees of the Holy See, as well as any general or special constitutions or edicts of provincial or synodal councils, and notwithstanding the practice and custom of the aforesaid churches, established by long and immemorial prescription – except, however, if more than two hundred years’ standing.
It is Our will, therefore, and by the same authority, We decree that, after We publish this constitution and the edition of the Missal, the priests of the Roman Curia are, after thirty days, obliged to chant or read the Mass according to it; all others south of the Alps, after three months; and those beyond the Alps either within six months or whenever the Missal is available for sale. Wherefore, in order that the Missal be preserved incorrupt throughout the whole world and kept free of flaws and errors, the penalty for non-observance for printers, whether mediately or immediately subject to Our dominion, and that of the Holy Roman Church, will be the forfeiting of their books and a fine of one hundred gold ducats, payable ipso facto to the Apostolic Treasury. Further, as for those located in other parts of the world, the penalty is excommunication latae sententiae, and such other penalties as may in Our judgment be imposed; and We decree by this law that they must not dare or presume either to print or to publish or to sell, or in any way to accept books of this nature without Our approval and consent, or without the express consent of the Apostolic Commissaries of those places, who will be appointed by Us. Said printer must receive a standard Missal and agree faithfully with it and in no wise vary from the Roman Missal of the large type (secundum magnum impressionem).
Accordingly, since it would be difficult for this present pronouncement to be sent to all parts of the Christian world and simultaneously come to light everywhere, We direct that it be, as usual, posted and published at the doors of the Basilica of the Prince of the Apostles, also at the Apostolic Chancery, and on the street at Campo Flora; furthermore, We direct that printed copies of this same edict signed by a notary public and made official by an ecclesiastical dignitary possess the same indubitable validity everywhere and in every nation, as if Our manuscript were shown there. Therefore, no one whosoever is permitted to alter this notice of Our permission, statute, ordinance, command, precept, grant, indult, declaration, will, decree, and prohibition. Would anyone, however, presume to commit such an act, he should know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.
Given at St. Peter’s in the year of the Lord’s Incarnation, 1570, on the 14th of July of the Fifth year of Our Pontificate.
St. Alphonsus Ligouri ~ Sermon 7 ~ Second Sunday after the Epiphany: On the Confidence With Which We Ought To Recommend Ourselves To The Mother Of God
Gospel for the Second Sunday after Epiphany (Latin Mass):
And the third day, there was a marriage in Cana of Galilee: and the Mother of Jesus was there. And Jesus also was invited, and His disciples, to the marriage. And the wine failing, the Mother of Jesus saith to him: They have no wine. And Jesus saith to her: Woman, what is that to Me and to thee? My hour is not yet come. His Mother saith to the waiters: Whatsoever He shall say to you, do ye.
Now there were set there six waterpots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece. Jesus saith to them: Fill the waterpots with water. And they filled them up to the brim. And Jesus saith to them: Draw out now, and carry to the chief steward of the feast. And they carried it. And when the chief steward had tasted the water made wine, and knew not whence it was, but the waiters knew who had drawn the water; the chief steward calleth the bridegroom, And saith to him: Every man at first setteth forth good wine, and when men have well drunk, then that which is worse. But thou hast kept the good wine until now.
This beginning of miracles did Jesus in Cana of Galilee; and manifested His glory, and His disciples believed in Him.
“And the wine failing, the Mother of Jesus saith to him: They have no wine” JOHN ii. 3.
In the Gospel of this day we read that Jesus Christ, having been invited, went with his holy mother to a marriage of Cana of Galilee. ”The wine failing, Mary said to her divine Son: ”They have no wine.” By these words she intended to ask her Son to console the spouses, who were afflicted because the wine had failed. Jesus answered: “Woman, what is it to me and to thee? my hour is not yet come.” (John ii. 4.) He meant that the time destined for the performance of miracles was that of his preaching through Judea. But, though his answer appeared to be a refusal of the request of Mary, the Son, says St. Chrysostom, resolved to yield to the desire of the mother. ”Although he said, my hour is not yet come, he granted the petition of his mother.” (Hom, in ii. Joan.) Mary said to the waiters: “Whatever he shall say to you, do ye.” Jesus bid them fill the water-pots with water the water was changed into the most excellent wine. Thus the bride groom and the entire family were filled with gladness. From the fact related in this day’s gospel, let us consider, in the first point, the greatness of Mary’s power to obtain from God the graces which we stand in need of; and in the second, the tenderness of Mary’s compassion, and her readiness to assist us all in our wants.
First Point. The greatness of Mary’s power to obtain from God for us all the graces we stand in need of.
1. So great is Mary’s merit in the eyes of God, that, according to St. Bonaventure, her prayers are infallibly heard. “The merit of Mary is so great before God, that her petition cannot be rejected.” (De Virg., c. iii.) But why are the prayers of Mary so powerful in the sight of God? It is, says St. Antonine, because she is his mother. “The petition of the mother of God partakes of the nature of a command, and therefore it is impossible that she should not be heard.” (Par. 4, tit. 13, c. xvii., 4.) The prayers of the saints are the prayers of servants; but the prayers of Mary are the prayers of a mother, and therefore, according to the holy doctor, they are regarded in a certain manner as commands by her Son, who loves her so tenderly. It is then impossible that the prayers of Mary should be rejected.
2. Hence, according to Cosmas of Jerusalem, the intercession of Mary is all-powerful. ”Omnipotens auxilium tuum, Maria” It is right, as Richard of St. Lawrence teaches, that the son should impart his power to the mother. Jesus Christ, who is all-powerful, has made Mary omnipotent, as far as a creature is capable of omnipotence; that is, omnipotent in obtaining from him, her divine Son, whatever she asks. ”Cum autem eadem sit potestas filii et matris ab omnipotente filio, omnipotens mater facta est.” (Lib. 4, de Laud. Virg.)
3. St. Bridget heard our Saviour one day addressing the Virgin in the following words: “Ask from me whatever you wish, for your petition cannot be fruitless.” (Rev. 1. 1, cap. iv.) My mother, ask of me what you please; I cannot reject any prayer which you present to me; “because since you refused me nothing on earth, I will refuse you nothing in Heaven.” (Ibid.) St. George, Archbishop of Nicomedia, says that Jesus Christ hears all the prayers of his mother, as if he wished thereby to discharge the obligation which he owes to her for having given to him his human nature, by consenting to accept him for her Son. ”Filius, exolvens debitum petitiones tuas implet.” (Orat. de Exitu Mar.) Hence, St. Methodius, martyr, used to say to Mary: “Euge, euge, quæ debitorum habeas filium, Deo enim universi debemus, tibi autem ille debitor est.” (Orat, Hyp. Dom.) Rejoice, rejoice, holy virgin; for thou hast for thy debtor that Son to whom we are all debtors; to thee he owes the human nature which he received from thee.
4. St. Gregory of Nicomedia encourages sinners by the assurance that, if they have recourse to the Virgin with a determination to amend their lives, she will save them by her intercession. Hence, turning to Mary, he exclaimed: “Thou hast insuperable strength, lest the multitude of our sins should overcome thy clemency.” O mother of God, the sins of a Christian, however great they may be, cannot overcome thy mercy. “Nothing,” adds the same saint, “resists thy power; for the Creator regards thy glory as his own.” Nothing is impossible to thee, says St. Peter Damian: thou canst raise even those who are in despair to hopes of salvation. ”Nihil tibi impossibile, quæ etiam desperates in spem salutis potes relevare.” (Ser. i. de Nat. B.V.)
5. Richard of St. Lawrence remarks that, in announcing to the Virgin that God has chosen her for the mother of his Son, the Archangel Gabriel said to her: “Fear not, Mary; for thou hast found grace with God.” (Luke i. 30.) From which words the same author concludes: “Cupientes invenire gratiam, quæramus inventricem gratiæ.” If we wish to recover lost grace, let us seek Mary, by whom this grace has been found. She never lost the divine grace; she always possessed it. If the angel declared that she had found grace, he meant that she had found it not for herself, but for us miserable sinners, who have lost it. Hence Cardinal Hugo exhorts us to go to Mary, and say to her: O blessed lady, property should be restored to those who lost it: the grace which thou hast found is not thine for thou hast never lost the grace of God but it is ours; we have lost it through our own fault: to us, then, thou oughtest to restore it. “Sinners, who by your sins have forfeited the divine grace, run to the Virgin, and say to her with confidence: Restore us to our property, which thou hast found.”
6. It was revealed to St. Gertrude, that all the graces which we ask of God through the intercession of Mary, shall be given to us. She heard Jesus saying to his divine mother: “Through thee all who ask mercy with a purpose of amending their lives, shall obtain grace.” If all Paradise asked a favour of God, and Mary asked the opposite grace, the Lord would hear Mary, and would reject the petition of the rest of the celestial host. Because, says Father Suarez, “God loved the Virgin alone more than all the other saints.” Let us, then, conclude this first point in the words of St. Bernard: ”Let us seek grace, and let us seek it through Mary; for she is a mother, and her petition cannot be rejected.” (Serm. de Aquæd.) Let us seek through Mary all the graces we desire to receive from God, and we shall obtain them; for she is a mother, and her son cannot refuse to hear her prayers, or to grant the graces which she asks from him.
Second Point. On the tender compassion of Mary, and her readiness to assist us in all our wants.
7. The tenderness of Mary’s mercy may be inferred from the fact related in this day’s Gospel. The wine fails the spouses are troubled no one speaks to Mary to ask her Son to console them in their necessity. But the tenderness of Mary’s heart, which, according to St. Bernardine of Sienna, cannot but pity the afflicted, moved her to take the office of advocate, and, without being asked, to entreat her Son to work a miracle. ”Unasked, she assumed the office of an advocate and a compassionate helper.” (Tom. 3, ser. ix.) Hence, adds the same saint, if, unasked, this good lady has done so much, what will she not do for those who invoke her intercession? “Si hoc non rogata perfecit, quid rogata perficiet ?”
8. From the fact already related, St. Bonaventure draws another argument to show the great graces which we may hope to obtain through Mary, now that she reigns in Heaven. If she was so compassionate on earth, how much greater must be her mercy now that she is in Paradise? “Great was the mercy of Mary while in exile on earth; but it is much greater now that she is a queen in Heaven; because she now sees the misery of men.” (St. Bona. in Spec. Virg., cap. viii.) Mary in Heaven enjoys the vision of God; and therefore she sees our wants far more clearly than when she was on earth; hence, as her pity for us is increased, so also is her desire to assist us more ardent. How truly has Richard of St. Victor said to the Virgin: “So tender is thy heart that thou canst not see misery and not afford succour.” It is impossible for this loving mother to behold a human being in distress without extending to him pity and relief.
9. St. Peter Damian says that the Virgin “loves us with an invincible love.” (Ser, i. de Nat. Virg.) How ardently soever the saints may have loved this amiable queen, their affection fell far short of the love which Mary bore to them. It is this love that makes her so solicitous for our welfare. The saints in Heaven, says St. Augustine, have great power to obtain grace from God for those who recommend themselves to their prayers; but as Mary is of all the saints the most powerful, so she is of all the most desirous to procure for us the divine mercy: ”Sicut omnibus sanctis potentior, sic omnibus est pro nobis sollicitior.”
10. And, as this our great advocate once said to St. Bridget, she regards not the iniquities of the sinner who has recourse to her, but the disposition with which he invokes her aid. If he comes to her with a firm purpose of amendment she receives him, and by her intercession heals his wounds, and brings him to salvation. ”However great a man’s sins may be, if he shall return to me, I am ready instantly to receive him. Nor do I regard the number or the enormity of his sins, but the will with which he comes to me; for I do not disdain to anoint and heal his wounds, because I am called, and truly am, the mother of mercy.”
11. The blessed Virgin is called a “fair olive tree in the plains:” “Quasi oliva speciosa in campis.” (Eccl. xxiv. 19.) From the olive, oil only comes forth; and from the hands of Mary only graces and mercies flow. According to Cardinal Hugo, it is said that she remains in the plains, to show that she is ready to assist all those who have recourse to her: “Speciosa in campis ut omnes ad earn confugiant.” In the Old Law there were five cities of refuge, in which not all, but only those who had committed certain crimes, could find an asylum; but in Mary, says St. John Damascene, all criminals, whatever may be their offences, may take refuge. Hence he calls her “the city of refuge for all who have recourse to her.” Why, then, says St. Bernard, should we be afraid to approach Mary? She is all sweetness and clemency; in her there is nothing austere or terrible: “Quid ad Mariam accedere trepidat humana fragilitas? Nihil austerum in ea, nihil terribile, tota sauvis est.”
12. St. Bonaventure used to say that, in turning to Mary, he saw mercy itself receiving him. “When I behold thee, O my lady, I see nothing but mercy.” The Virgin said one day to St. Bridget: “Miser erit, qui ad misericordiam cum possit, non accedit.” Miserable and miserable for eternity shall be the sinner who, though he has it in his power during life to come to me, who am able and willing to assist him, neglects to invoke my aid, and is lost, ”The devil” says St. Peter, ”as a roaring lion goeth about seeing whom he may devour.” (1 Pet. v. 8.) But, according to Bernardine a Bustis, this mother of mercy is constantly going about in search of sinners to save them. “She continually goes about seeking whom she may save.” (Maril. par. 3, ser. iii.) This queen of clemency, says Richard of St. Victor, presents our petitions, and begins to assist us before we ask the assistance of her prayers; “Velocius occurrit ejus pietas quam invocetur, et causas miserorum anticipat.” (In Can., c. xxiii.) Because, as the same author says, Mary’s heart is so full of tenderness towards us, that she cannot behold our miseries without affording relief. ”Nee possis miserias scire, et non sub venire.”
13. Let us, then, in all our wants, be most careful to have recourse to this mother of mercy, who is always ready to assist those who invoke her aid. ”Invenies semper paratam auxiliari,” says Richard of St. Lawrence. She is always prepared to come to our help, and frequently prevents our supplications: but, ordinarily, she requires that we should pray to her, and is offended when we neglect to ask her assistance. ”In te domina peccant,” says St. Bonaventure, “non solum qui tibi injuriam irrogant, sed etiam qui te non rogant.” (In Spec. Virg.) Thou, blessed lady, art displeased not only with those who commit an injury against thee, but also with those who do not ask favours from thee. Hence, as the same holy doctor teaches, it is not possible that Mary should neglect to succour any soul that flies to her for protection; for she cannot but pity and console the afflicted who have recourse to her. ”Ipsa enim non misereri ignorat et miseris non satisfacere.”
14. But, to obtain special favours from this good lady, we must perform in her honour certain devotions practised by her servants; such as, first, to recite every day at least five decades of the Rosary; secondly, to fast every Saturday in her honour. Many persons fast every Saturday on bread and water: you should fast in this manner at least on the vigils of her seven principal festivals. Thirdly, to say the three Aves when the bell rings for the Angelus Domini; and to salute her frequently during the day with an Ave Maria, particularly when you hear a clock strike, or when you see an image of the Virgin, and also when you leave or return to your house. Fourthly, to say every evening the Litany of the Blessed Virgin before you go to rest; and for this purpose procure an image of Mary, and keep it near your bed. Fifthly, to wear the scapular of Mary in sorrow, and of Mount Carmel. There are many other devotions practised by the servants of Mary; but the most useful of all is, to recommend yourself frequently to her prayers. Never omit to say three Aves in the morning, to beg of her to preserve you from sin during the day. In all temptations have immediate recourse to her, saying: “Mary, assist me.” To resist every temptation, it is sufficient to pronounce the names of Jesus and Mary; and if the temptation continues, let us continue to invoke Jesus and Mary, and the devil shall never be able to conquer us.
15. St. Bonaventure calls Mary the salvation of those who invoke her: “salus te invocantium.” And if a true servant of Mary were lost (I mean one truly devoted to her, who wishes to amend his life, and invoke with confidence this advocate of sinners), this should happen either because Mary would be unable or unwilling to assist him. But, says St. Bernard, this is impossible: being the mother of omnipotence and of mercy, Mary cannot want the power or the will to save her servants. Justly then is she called the salvation of all who invoke her aid. Of this truth there are numberless examples: that of St. Mary of Egypt will be sufficient. After leading for many years a sinful and dissolute life, she wished to enter the church of Jerusalem in which the festival of the holy cross was celebrated. To make her feel her miseries, God closed against her the door which was open to all others: as often as she endeavoured to enter, an invisible force drove her back. She instantly perceived her miserable condition, and remained in sorrow outside the church. Fortunately for her there was an image of most holy Mary over the porch of the church. As a poor sinner she recommended herself to the divine mother, and promised to change her life. After her prayer, she felt encouraged to go into the church, and, behold! the door which was before closed against her she now finds open: she enters, and confesses her sins. She leaves the church, and, under the influence of divine inspiration, goes into the desert, where she lived for forty-seven years, and became a saint.
Commentary #3 of 2021: Modernist Revolution marches on: Bergoglio "changes" Canon Law to permit women to officially be instituted as Lectors and Acolytes, Ministries once restricted to men only
Another move in the Ecclesial Revolution of Vatican II that has recently come about happened on Sunday last, 10th January 2021, which in the Ordinary Form (Novus Ordo) was the Feast of the Baptism of the Lord, and in the Extraordinary Form (Traditional Latin Mass) was the Feast of the Holy Family. During the course of this day, Bergoglio issued a Motu Proprio in which he amended Canon 230 to allow women to be instituted by their bishops into the Ministries of Lector and Acolyte.
These ministries were once part of the Four Minor Orders (Porter, Lector, Exorcist, Acolyte), which were the cursus honorum for entering the Priesthood. Naturally, they were restricted to men. During the "reforms" following Vatican II, it was decided to abolish the Orders of Porter and Exorcist in the Novus Ordo, but retain the Orders of Lector and Acolyte as Ministries. The Ministry of Acolyte was merged with the Major Order of Subdeacon, which also was abolished in the Novus Ordo.
Even after the "reform", Paul VI still restricted these Ministries to men only. They can be conferred upon any layman who is found worthy of holding such ministries by his bishop, and an official rite of imposition of these ministries exists, though nowadays the only men likely to receive them are seminarians studying for the Priesthood. I myself have been to several of these ceremonies. They're very simple, and there's not really much to them. They are stepping stones to the Priesthood.
However, as of Sunday of the Baptism/Holy Family, Canon Law has been amended to permit women to be granted these Ministries. The Ministry of Lector permits the recipient to formally read the First, Second and Psalm Readings at Mass in the Novus Ordo, and the Ministry of Acolyte permits its recipients to serve at the altar and, when needed in extraordinary circumstances, to distribute Holy Communion.
Now, you may be thinking: But, I have women reading, serving and distributing Holy Communion at my parish every Sunday. Yes, and there's a reason. The Modernists at Vatican II were hoping that the Diaconate and Presbyterate would be open to women, but that didn't happen. So, when Paul VI came and "reformed" the Minor Orders, they hoped the Holy Father would permit them to women.......he didn't. So, in order to get around the restrictions and allow women to get up into the Sanctuary and at the Altar, the Modernists decided not to formally use the ceremony of installing Lectors and Acolytes (all of whom would be men), but instead restrict the ceremony to seminarians (who are all men anyway) and leave a void open in the parishes for women to......"volunteer"......their services in lieu of men officiating in these Ministries.
In other words, the Modernists restricted the Ministries of Lector and Acolyte to cause an artificial void in the parishes so as to allow women to fulfil these roles without formally breaking Canon Law. It's called using a loophole. Hence why Novus Ordo parishes already have women reading, serving and acting as Extraordinary Ministers of Holy Communion (wrongly called Eucharistic Ministers).
This move by Bergoglio just canonically solidifies the Modernist Revolution even further. Now, whether this will have a knock-on effect later remains to be seen. As I said above, these Ministries are stepping stones to the Priesthood. If this is a Modernist tip-toe to opening Holy Orders up to women, I wouldn't be surprised.
On the bright side, remember that this move by Bergoglio only concerns the Antichurch, of which he is head. It doesn't - nay, CANNOT - affect the One, Holy, Catholic and Apostolic Church. Also remember that the Antichurch eclipses the True Church of Christ, and uses all Her organs to operate, like when Satan possess a person. The Antichurch is currently "possessing" the True Church, and making it seem as if She is doing all this. She isn't.
Don't be deceived.
For your convivence and reading, I have copied the entire text of the Motu Proprio below.
ISSUED "MOTU PROPRIO"
BY THE SUPREME PONTIFF
MODIFYING CANON 230 §1 OF THE CODE OF CANON LAW
REGARDING ACCESS OF WOMEN TO THE MINISTRIES OF LECTOR AND ACOLYTE
The Spirit of the Lord Jesus, the perennial source of the Church's life and mission, distributes to the members of the People of God the gifts that enable each one, in a different way, to contribute to the building up of the Church and to the proclamation of the Gospel. These charisms, called ministries because they are publicly recognised and instituted by the Church, are made available to the community and its mission in a stable form.
In some cases this ministerial contribution has its origin in a specific sacrament, Holy Orders. Other tasks, throughout history, have been instituted in the Church and entrusted through a non-sacramental liturgical rite to individual members of the faithful, by virtue of a particular form of exercise of the baptismal priesthood, and in aid of the specific ministry of bishops, priests and deacons.
Following a venerable tradition, the reception of “lay ministries”, which Saint Paul VI regulated in the Motu Proprio Ministeria quaedam (17 August 1972), preceded in a preparatory manner the reception of the Sacrament of Holy Orders, although such ministries were conferred on other suitable male faithful.
A number of Assemblies of the Synod of Bishops have highlighted the need to deepen the subject doctrinally, so that it may respond to the nature of the aforementioned charisms and the needs of the times, offering appropriate support to the role of evangelisation that is incumbent upon the ecclesial community.
Accepting these recommendations, a doctrinal development has taken place in recent years which has highlighted how certain ministries instituted by the Church are based on the common condition of being baptised and the regal priesthood received in the Sacrament of Baptism; they are essentially distinct from the ordained ministry received in the Sacrament of Orders. A consolidated practice in the Latin Church has also confirmed, in fact, that these lay ministries, since they are based on the Sacrament of Baptism, may be entrusted to all suitable faithful, whether male or female, in accordance with what is already implicitly provided for by Canon 230 § 2.
Consequently, after having heard the opinion of the competent Dicasteries, I have decided to modify canon 230 § 1 of the Code of Canon Law. I therefore decree that canon 230 § 1 of the Code of Canon Law shall in future have the following wording:
“Lay persons of suitable age and with the gifts determined by decree of the Episcopal Conference may be permanently assigned, by means of the established liturgical rite, to the ministries of lectors and acolytes; however, the conferment of such a role does not entitle them to support or remuneration from the Church”.
I also order the amendment of the other provisions having the force of law which refer to this canon.
I order that the provisions of this Apostolic Letter in the form of a Motu Proprio have firm and stable effect, notwithstanding anything to the contrary, even if worthy of special mention, and to be promulgated by publication in L'Osservatore Romano, coming into force on the same day, and then published in the official commentary of the Acta Apostolicae Sedis.
Given in Rome, at Saint Peter's, on the tenth day of January in the year 2021, the Feast of the Baptism of the Lord, the ninth of my Pontificate.
Or, Proof Protestants don't know what the Hell they are talking about.
Or, Proof Protestantism is a man-made religion.
Did you know that America isn't a nation....it's a religion? Oh, you didn't. Well, watch these videos for the truth.
And when you are praying, speak not much, as the heathens. For they think that in their much speaking they may be heard. Be not you therefore like to them, for your Father knoweth what is needful for you, before you ask him. [Matthew 6:7-8]
Below is a transcript of a prayer from an evangelical on YouTube that I happen to watch (not for the religion part, just for their coverage of other things). This "prayer" - which in truth was more of a lecturing to God - is exactly what Jesus taught against. This is why the Church has structured prayers, like the Mass, the Divine Office, the Rosary, etc, because it helps to focus the mind and stop it from wondering off. Now, there is nothing wrong with personal prayer - but we do have to be cautious about it getting out of control.
This is why the Collect prayers at Mass are short and to the point: the Roman way of prayer was short and simple. They remembered what Our Lord had taught. God already knows what you are going to ask of Him, so there is no need to drone on and on. Just say what you need to say in a short and simple way.
This prayer was in response to the in-your-face fraud going on in the US:
Lord God, we come before You right now. I thank You for the patriots who are in Arizona out there on their knees praying and the patriots in Pennsylvania, Michigan and I just pray that every legal vote counts. And that You’re able to throw away all the dead, ghost votes, and the wrong votes and the invalid votes and I pray that You’re able to expose the corruption for what it is because, God, fair and balanced…there is no fair and balanced with Russia, Russia, Russia, there is no fair and balanced with the media, so skewed and lying to people, there is no fair and balanced with the fake impeachment, there is no fair…this is not what our Founding Fathers intended.
But we do know, that throughout history, there have been filibusters, there have been, you know, censors… censoring of, you know, of John Quincy Adams, and the House, and, people have used this wonderful Constitution and wonderful things You’ve sent. You have helped our Founding Fathers set up all this, they’ve used it wrong. But we also know that when it can be used for good, and rightly, when it’s done rightly, then it works.
And so, we pray for the lawyers out there, we pray You give them wisdom and pray that You uncover every abnormality and You set it right. Not just to discover it, but it get set right. Cause that’s the most important thing, it’s not enough to just discover it, it has to be made right that invalid votes have to be invalidated, that counts have to be right, and I pray that nobody calls the presidency until the one that You have called to be president is called. And that no network will be able to call it; You’ll stop their malice. We just pray for Angels at all these polling places, we thank You for ballots for Trump will be found, and that any were thrown away and You make it right, because we know that we serve a God of miracles.
And Father God, those other people aren’t praying to You, they’re not calling on Your Name, they’re not asking for forgiveness or mercy, they’re not asking You to convict them of their sins like we are. We’re coming and we’re asking You to set up a righteous leader and Your word, we’re asking according to Your word, and we know if we ask something on Your word that we have what we ask. So, You know, Your word says that when the righteous are in power the people rejoice. So Father God, there are righteous people in the White House. There are good people who are led by You: Kayleigh McEnany, and Donald Trump, and You know, Mike Pence.
Father God, it’s not about those people. As much as we love Donald Trump, its not about him. But, Father God, we also know that there is injustice happening and that Donald Trump is just a representation of what we’ve been trying to say and do and voice for years.
And I pray, Father God, that out of this, there is more than millions of righteous Donald Trumps, so we’re not putting our hopes on one guy, but we just have people all over the country, Christians, who just take the gloves off and are willing to be the David and fight. Who are willing to be the Israelites and take the cities and I mean this, You know, in a spiritual way. And they’re willing to, not just roll over and be the polite Christian that they think makes them somehow virtuous. But a righteous Christian fights for what is right.
And I pray that You give a proper interpretation in the New Testament when Jesus says to turn the other cheek. It doesn’t mean to lay down and let the wicked walk all over the righteous because, Jesus, You came to give justice to the innocent, and there’s no way to give justice to the innocent when the Democrats are in power, because they want to kill babies, and so right now, Father God, again like I prayed last night that You give voice to the babies in the wombs, that You give voice to people who want freedom of speech, freedom of religion, freedom of assembly, the righteous defend themselves.
And I just thank You for all the patriots and I pray that You encourage every single heart listening to me right now and every single heart in America, and I just pray that You show them, 1) what is Your will, 2) You give them peace that passes all understanding 3) You give them joy, because it where the Lord will be their strength.
And I pray that we will not live through a time of anxiety or anxiousness but that the Devil will be back on his heels and that the demonically led people will be back on their heels, because they know that they’re time is short. And they only have a few ways to make this happen, but they didn’t account for the God-factor. They didn’t account for prayer. They didn’t account for angels. They didn’t account for You moving. And they didn’t account for the fact that this is not an election. If God be before us, no man can stand against us. Amen
A Catholic version of this prayer would probably be:
Dear Lord Jesus, hear the cries of Your people in the United States, who travail under the yoke of corruption. Have mercy on this Nation, which rests under the mantle of Our Lady of the Immaculate Conception, who in the first instant of Her conception, crushed the proud head of Lucifer. Grant, we pray, O Lord, that Your Mother may crush his head once more, and that the wickedness of corrupt men may be brought into the light and the works of darkness are exposed. And we pray that by Your grace, justice may be done to the peoples of the United States, who hunger and thirst for justice in this election. May you continue to bless the President and his family, especially at this time, and may You bring them all into the Church, and thus to the Kingdom of Heaven. O Immaculate Conception, Queen of America, pray for us! Amen
In the following dialogue, C stands for Catholic and P stands for Protestant.
C: You believe that the Bible is the inspired, inerrant, infallible word of God, right?
C: Are you infallible?
C: Is the church you belong to infallible?
C: Is your minister infallible?
C: Is anyone infallible?
P: Outside of Jesus Christ, no.
C: So, let me get this right. You believe the Bible is the infallible word of God, but that no one is infallible?
P: Yes, that's right.
C: So, you believe that God gave us an infallible book but left no infallible person or institution that could infallibly interpret that book, so that we would be certain of what exactly God is saying to us?
C: This is the logical conclusion of your Sola Scriptura belief, that God is an idiot for leaving us an infallible book but no infallible interpreter of that book. Thus, according to that doctrine, no man could ever be certain that his interpretation of Scripture is the right one, or that his interpretation came by the Holy Spirit. Naturally, we see the logical and physical consequence of Sola Scriptura: countless denominations all equally claiming to be based on the same Bible. Are there hundreds of different ways of interpreting Scripture? If there is, then the Holy Spirit would be stupid, and that is a opinion that is offensive to Divine and Catholic Faith. On the contrary, there is indeed an infallible interpreter established by Jesus Christ to give us the true interpretation of Scripture and which can, with absolute certainty, inform us not only the mind of the human authors of Scripture, but the very Mind of God Himself of the same, and that infallible interpreter is none other than the Catholic Church. Thus, the doctrine of Sola Scriptura, whilst being anti-Scriptural, is also illogical, because it would mean that the Bible, given to men for their instruction, is unknowable and forever out of the reach of the human mind. Hence, God is made into an idiot for having left us with so precious a gift, and no one to open it for us.
Talk about fire of the Holy Spirit!!
How long do you think this priest will last before he is silenced?