Gregorio Allegri: Miserere

Psalm 50 [1] Unto the end, a psalm of David, 2 When Nathan the prophet came to him after he had sinned with Bethsabee.

50:3 Have mercy on me, O God, * according to thy great mercy.

50:3 And according to the multitude of thy tender mercies * blot out my iniquity.

50:4 Wash me yet more from my iniquity, * and cleanse me from my sin.

50:5 For I know my iniquity, * and my sin is always before me.

50:6 To thee only have I sinned, and have done evil before thee: * that thou mayst be justified in thy words, and mayst overcome when thou art judged.

50:7 For behold I was conceived in iniquities; * and in sins did my mother conceive me.

50:8 For behold thou hast loved truth: * the uncertain and hidden things of thy wisdom thou hast made manifest to me.

50:9 Thou shalt sprinkle me with hyssop, and I shall be cleansed: * thou shalt wash me, and I shall be made whiter than snow.

50:10 To my hearing thou shalt give joy and gladness: * and the bones that have been humbled shall rejoice.

50:11 Turn away thy face from my sins, * and blot out all my iniquities.

50:12 Create a clean heart in me, O God: * and renew a right spirit within my bowels.

50:13 Cast me not away from thy face; * and take not thy holy spirit from me.

50:14 Restore unto me the joy of thy salvation, * and strengthen me with a perfect spirit.

50:15 I will teach the unjust thy ways: * and the wicked shall be converted to thee.

50:16 Deliver me from blood, O God, thou God of my salvation: * and my tongue shall extol thy justice.

50:17 O Lord, thou wilt open my lips: * and my mouth shall declare thy praise.

50:18 For if thou hadst desired sacrifice, I would indeed have given it: * with burnt offerings thou wilt not be delighted.

50:19 A sacrifice to God is an afflicted spirit: * a contrite and humbled heart, O God, thou wilt not despise.

50:20 Deal favourably, O Lord, in thy good will with Sion; * that the walls of Jerusalem may be built up.

50:21 Then shalt thou accept the sacrifice of justice, oblations and whole burnt offerings: * then shall they lay calves upon thy altar.

V. Glory be to the Father, and to the Son, * and to the Holy Ghost.

R. As it was in the beginning, is now, * and ever shall be, world without end. Amen.50:3

 

Miserére mei, Deus, * secúndum magnam misericórdiam tuam.

50:3 Et secúndum multitúdinem miseratiónum tuárum, * dele iniquitátem meam.

50:4 Ámplius lava me ab iniquitáte mea: * et a peccáto meo munda me.

50:5 Quóniam iniquitátem meam ego cognósco: * et peccátum meum contra me est semper.

50:6 Tibi soli peccávi, et malum coram te feci: * ut justificéris in sermónibus tuis, et vincas cum judicáris.

50:7 Ecce enim, in iniquitátibus concéptus sum: * et in peccátis concépit me mater mea.

50:8 Ecce enim, veritátem dilexísti: * incérta et occúlta sapiéntiæ tuæ manifestásti mihi.

50:9 Aspérges me hyssópo, et mundábor: * lavábis me, et super nivem dealbábor.

50:10 Audítui meo dabis gáudium et lætítiam: * et exsultábunt ossa humiliáta.

50:11 Avérte fáciem tuam a peccátis meis: * et omnes iniquitátes meas dele.

50:12 Cor mundum crea in me, Deus: * et spíritum rectum ínnova in viscéribus meis.

50:13 Ne proícias me a fácie tua: * et spíritum sanctum tuum ne áuferas a me.

50:14 Redde mihi lætítiam salutáris tui: * et spíritu principáli confírma me.

50:15 Docébo iníquos vias tuas: * et ímpii ad te converténtur.

50:16 Líbera me de sanguínibus, Deus, Deus salútis meæ: * et exsultábit lingua mea justítiam tuam.

50:17 Dómine, lábia mea apéries: * et os meum annuntiábit laudem tuam.

50:18 Quóniam si voluísses sacrifícium, dedíssem útique: * holocáustis non delectáberis.

50:19 Sacrifícium Deo spíritus contribulátus: * cor contrítum, et humiliátum, Deus, non despícies.

50:20 Benígne fac, Dómine, in bona voluntáte tua Sion: * ut ædificéntur muri Jerúsalem.

50:21 Tunc acceptábis sacrifícium justítiæ, oblatiónes, et holocáusta: * tunc impónent super altáre tuum vítulos.

V. Glória Patri, et Fílio, * et Spirítui Sancto.

R. Sicut erat in princípio, et nunc, et semper, * et in sǽcula sæculórum. Amen.

 For more on the Allegri Miserere...

FSSPX to consecrate new bishops - FIUV responds.

 Press Release - SSPX announces new Episcopal Consecrations | Latin Mass Society

Interview with the Superior General of the Society of Saint Pius X • Don Davide Pagliarani • LPL

1. SSPX News: Mr. Superior General, you have just publicly announced your intention to proceed with episcopal consecrations for the Society of Saint Pius X on July 1st . Why did you make this announcement today, February 2nd?

Father Davide Pagliarani: The Feast of the Purification of the Blessed Virgin Mary is very significant in the Fraternity. It is the day when candidates for the priesthood receive the cassock. The Presentation of Our Lord in the Temple, which we celebrate today, reminds them that the key to their formation and preparation for Holy Orders lies in self-giving, which is bestowed through the hands of Mary. It is an extremely important Marian feast, because by announcing a sword of sorrow to Our Lady, Simeon clearly demonstrates her role as co-redemptrix alongside her divine Son. We see her associated with Our Lord from the beginning of his earthly life until the consummation of his sacrifice on Calvary. Likewise, Our Lady accompanies the future priest in his formation and throughout his life: it is she who continues to form Our Lord in his soul.

2. This announcement had been a persistent rumor in recent months, particularly since the death of Bishop Tissier de Mallerais in October 2024. Why did you wait until now?

Like Archbishop Lefebvre in his time, the Society has always been careful not to precede Providence but to follow it, allowing itself to be guided by its indications. Such an important decision cannot be taken lightly or hastily.

In particular, since this is a matter that obviously concerns the supreme authority of the Church, it was necessary to first approach the Holy See—which we did—and wait a reasonable amount of time for its response. This was not a decision we could make without concretely acknowledging the authority of the Holy Father.

3. In your homily, you did mention having written to the Pope. Could you tell us more about it?

Last summer, I wrote to the Holy Father requesting an audience. Having received no reply, I wrote him another letter a few months later, in a simple, filial manner, without concealing any of our needs. I mentioned our doctrinal differences, but also our sincere desire to serve the Catholic Church tirelessly: for we are servants of the Church, despite our unrecognized canonical status.

To this second letter, we received a reply from Rome a few days ago, from Cardinal Fernández. Unfortunately, it completely disregards the proposal we put forward and offers nothing that addresses our concerns.

This proposal, given the very particular circumstances in which the Fraternity finds itself, essentially consists of asking the Holy See to allow us to continue temporarily in our exceptional situation, for the good of the souls who turn to us. We have promised the Pope to devote all our energy to safeguarding Tradition and to making our faithful true sons of the Church. It seems to me that such a proposal is both realistic and reasonable, and that it could, in itself, receive the Holy Father's approval.

4. But then, if you have not yet received this approval, why do you feel you must still proceed with episcopal consecrations?

This is an extreme measure, proportionate to a real and equally extreme necessity. Of course, the mere existence of a need for the good of souls does not mean that any initiative is immediately justified in responding to it. But in our case, after a long period of waiting, observation, and prayer, it seems to us that we can now say that the objective state of grave necessity in which souls, the Fraternity, and the Church find themselves demands such a decision.

With the legacy left to us by Pope Francis, the fundamental reasons that justified the 1988 consecrations remain fully valid and, in many respects, appear even more relevant than ever. The Second Vatican Council remains, more than ever, the compass guiding Church leaders, and they are unlikely to change course in the near future. The broad outlines already emerging for the new pontificate, particularly through the last consistory, only confirm this: they reveal an explicit determination to maintain Francis's path as an irreversible course for the entire Church.

"We promised the Pope that we would devote all our energy to safeguarding Tradition, and to making our faithful true sons of the Church."

It is sad to acknowledge, but it is a fact: in an ordinary parish, the faithful no longer find the necessary means to ensure their eternal salvation. This particularly concerns the full preaching of Catholic truth and morality, as well as the administration of the sacraments as the Church has always done. This is the essence of the situation. In this critical context, our bishops are aging, and with the continuous growth of the apostolate, they are no longer sufficient to meet the needs of the faithful throughout the world.

5. In what ways do you think last month's consistory confirms the direction taken by Pope Francis?

Cardinal Fernández, speaking on behalf of Pope Leo, invited the Church to return to Francis's fundamental intuition, expressed in Evangelii Gaudium, his key encyclical: to simplify somewhat, it involves reducing the proclamation of the Gospel to its essential, primitive expression, in very concise and impactful formulas—the " kerygma "  —for the sake of an "experience," an immediate encounter with Christ, setting aside everything else, however precious it may be—specifically, all the elements of Tradition, considered secondary and incidental. It is this method of new evangelization that has produced the doctrinal void characteristic of Francis's pontificate, which a whole sector of the Church has keenly felt.

Of course, from this perspective, we must always strive to provide new and appropriate answers to the questions that arise; but this task must be accomplished through synodal reform, and not by rediscovering the classic and still valid answers provided by Church Tradition. It is in this way, in the "breath of the Spirit" of this synodal reform, that Francis has been able to impose catastrophic decisions on the entire Church, such as authorizing communion for divorced and remarried Catholics, or the blessing of same-sex couples.

In summary: the “kerygma” isolates the proclamation of the Gospel from the entire body of traditional doctrine and morality; and synodality replaces traditional responses with arbitrary, easily absurd, and doctrinally unjustifiable decisions. Cardinal Zen himself finds this method manipulative, and attributing it to the Holy Spirit blasphemous. I fear, unfortunately, that he is right.

6. You speak of service to the Church, but in practice, the Fraternity can give the impression of challenging the Church, especially when considering episcopal consecrations. How do you explain this to the Pope?

We serve the Church, first and foremost, by serving souls. This is an objective fact, independent of any other consideration. The Church, fundamentally, exists for souls: its purpose is their sanctification and salvation. All the fine speeches, the various and sundry debates, the grand themes that are discussed or could be discussed, are meaningless if they do not have the salvation of souls as their objective. It is important to remember this because there is a danger today for the Church of becoming preoccupied with everything and nothing. Ecological concerns, for example, or preoccupation with the rights of minorities, women, or migrants, risk obscuring the essential mission of the Church. If the Society of Saint Pius X strives to preserve Tradition, with all that it entails, it is solely because these treasures are absolutely indispensable to the salvation of souls, and it aims at nothing other than that: the good of souls, and that of the priesthood ordained to their sanctification.

"In an ordinary parish, the faithful can no longer find the necessary means to ensure their eternal salvation. That is what constitutes a state of necessity."

In doing so, we place at the service of the Church itself what we preserve. We offer the Church, not a museum of old and dusty things, but Tradition in its fullness and fruitfulness, the Tradition that sanctifies souls, that transforms them, that fosters vocations and authentically Catholic families. In other words, it is for the Pope himself, as such, that we preserve this treasure, until the day when its value is once again understood, and when a pope wishes to use it for the good of the whole Church. For it is to the Church that Tradition belongs.

7. You speak of the good of souls, but the Fraternity has no mission concerning souls. On the contrary, it was canonically suppressed more than fifty years ago. On what grounds can any mission of the Fraternity concerning souls be justified?

It is simply a matter of charity. We do not want to take on a mission we do not have. But at the same time, we cannot refuse to respond to the spiritual distress of souls who are increasingly perplexed, disoriented, and lost. They cry out for help. And after searching for a long time, it is quite naturally in the riches of the Church's Tradition, fully lived, that they find, with profound joy, light and comfort. We have a true responsibility for these souls, even if we have no official mission: if someone sees a person in danger in the street, they are obliged to help them according to their means, even if they are neither a firefighter nor a police officer.

The number of souls who have turned to us in this way has grown steadily over the years, and has even increased considerably during the last decade. To ignore their needs and abandon them would be to betray them, and thereby betray the Church itself, for, once again, the Church exists for souls, and not to fuel vain and futile talk.

This charity is a duty that governs all others. Church law itself stipulates this. In the spirit of Church law, the legal expression of this charity, the good of souls takes precedence. It truly represents the law of laws, to which all others are subordinate, and against which no ecclesiastical law prevails. The axiom "  suprema lex, salus animarum  : the supreme law is the salvation of souls" is a classic maxim of canonical tradition, explicitly reiterated, moreover, by the final canon of the 1983 Code; in the present state of necessity, the entire legitimacy of our apostolate and our mission to the souls who turn to us ultimately depends on this supreme principle. For us, it is a role of substitution, in the name of this same charity.

8. Are you aware that considering episcopal consecrations could place the faithful who rely on the Fellowship in a dilemma: either the choice of integral Tradition with all that it implies, or "full" communion with the hierarchy of the Church?

This dilemma is only apparent, in reality. It is clear that a Catholic must both maintain the integrity of Tradition and communion with the hierarchy. He cannot choose between these two goods, which are both necessary.

But we too often forget that communion is essentially based on the Catholic faith, with all that this implies: beginning with a true sacramental life, and the exercise of a government which preaches this same faith and makes it put into practice, using its authority not arbitrarily, but truly for the spiritual good of the souls entrusted to its care.

It is precisely to guarantee these foundations, these conditions necessary for the very existence of communion in the Church, that the Fraternity cannot accept anything that opposes and distorts this communion. Even when it comes—paradoxically—from those who exercise authority in the Church.

9. Could you give a specific example of something the Fraternity cannot accept?

The first example that comes to mind dates back to 2019, when Pope Francis, during his visit to the Arabian Peninsula, signed the famous Abu Dhabi Declaration with an imam. He and the Muslim leader affirmed that the plurality of religions had been willed as such by divine Wisdom.

It is obvious that a communion based on, or including, the acceptance of such a statement would simply not be Catholic, for it would include a sin against the first commandment and the negation of the first article of the Creed . I find such a statement to be more than a mere error. It is simply unimaginable. It cannot be the foundation of Catholic communion, but rather the cause of its dissolution. I believe a Catholic should prefer martyrdom to accepting such a statement.

10. Worldwide, awareness of the errors long denounced by the Society is growing, particularly online. Would it not be more appropriate to let this movement develop in trust in Providence, rather than intervening with a strong public gesture such as episcopal consecrations?

This movement is certainly positive, and we can only rejoice in it. It certainly illustrates the soundness of what the Fraternity defends, and this dissemination of truth should be encouraged by all available means. That said, it is a movement that has its limits. For the fight for the faith cannot be restricted and exhausted by discussions and positions taken on the web or social media.

The sanctification of a soul depends, of course, on a genuine profession of faith, but this must lead to a true Christian life. Now, on Sundays, souls don't need to consult an internet platform. They need a priest to hear their confession and instruct them, to celebrate Holy Mass for them, to truly sanctify them and lead them to God. Souls need priests. And to have priests, we need bishops. Not "influencers." In other words, we must return to reality. That is, the reality of souls, of their concrete, objective needs. Episcopal consecrations have no other purpose: to guarantee, for the faithful attached to Tradition, the administration of the sacrament of Confirmation, Holy Orders, and all that flows from it.

11. Do you not think that, despite its good intentions, the Fraternity could in some way end up mistaking itself for the Church, or attributing to itself an irreplaceable role?

In no way does the Fraternity claim to replace the Church, or to assume its mission: on the contrary, it retains the profound awareness of existing only to serve it, based exclusively on what the Church itself has always and universally preached, believed and accomplished.

The Fraternity is also deeply aware that it is not the one who saves the Church, for Our Lord alone keeps and saves his Bride, He who never ceases to watch over her.

The Society is quite simply, in circumstances it did not choose, a privileged means of remaining faithful to the Church. Attentive to the mission of its Mother, who for twenty centuries has nourished her children with doctrine and the sacraments, the Society is filially dedicated to the preservation and defense of the integral Tradition, taking upon itself the means of unparalleled freedom to remain faithful to this heritage. In the words of Archbishop Lefebvre, the Society is simply a work "of the Catholic Church, which continues to transmit doctrine"; its role is that of "a postman carrying a letter." And it desires nothing more than to see all Catholic pastors join it in fulfilling this duty.

12. Let us return to the Pope. Do you believe it is realistic to think that the Holy Father could accept, or at least tolerate, the Society consecrating bishops without papal mandate?

A pope is first and foremost a father. As such, he is capable of discerning a righteous intention, a sincere desire to serve the Church, and above all, a genuine case of conscience in an exceptional situation. These elements are objective, and all those familiar with the Society can recognize them, even without necessarily sharing its views.

13. This is understandable in theory. But do you think that, in practice, Rome could tolerate such a decision from the Society?

The future remains in the hands of the Holy Father and, of course, Providence. Nevertheless, it must be acknowledged that the Holy See is sometimes capable of demonstrating a certain pragmatism, even surprising flexibility, when it is convinced it is acting for the good of souls.

Let us consider the very current case of relations with the Chinese government. Despite a genuine schism within the Chinese Patriotic Church; despite the uninterrupted persecution of the Church of Silence, faithful to Rome; despite agreements regularly renewed and broken by the Chinese government: in 2023, Pope Francis retroactively approved the appointment of the Bishop of Shanghai by the Chinese authorities. More recently, Pope Leo XIV himself ended up retroactively accepting the appointment of the Bishop of Xinxiang, designated in the same manner during the vacancy of the Apostolic See, while the bishop faithful to Rome, imprisoned several times, was still in office. In both cases, these are clearly pro-government prelates, unilaterally imposed by Beijing with the aim of controlling the Chinese Catholic Church. It is important to note that these are not simply two auxiliary bishops, but rather residential bishops, that is, ordinary pastors of their respective dioceses (or prefectures), with jurisdiction over the local priests and faithful. In Rome, the purpose for which these pastors were chosen and unilaterally imposed is well known.

"The Society of Saint Pius X aims at nothing other than this: the good of souls, and that of the priesthood ordained to their sanctification."

The case of the Society is quite different: our aim is clearly not to support a communist or anti-Christian power, but solely to safeguard the rights of Christ the King and the Tradition of the Church, in a time of general crisis and confusion when these are seriously compromised. The intentions and objectives are obviously not the same. The Pope knows this. Moreover, the Holy Father is perfectly aware that the Society in no way intends to give its bishops any jurisdiction whatsoever, which would amount to creating a parallel Church.

Frankly, I don't see how the Pope could fear a greater danger to souls from the side of the Fraternity than from the side of the Beijing government.

14. Do you think that, in relation to the traditional Mass, the need for souls is as serious as it was in 1988? After the vicissitudes experienced by the rite of Saint Pius V, its liberation by Benedict XVI in 2007, the restrictions imposed by Francis in 2021… in what direction are we going with the new Pope?

As far as I know, Pope Leo XIV has maintained a certain discretion on the subject, which is generating considerable anticipation in conservative circles. But very recently, a text by Cardinal Roche on the liturgy, initially intended for the cardinals attending last month's consistory, was made public. And there is no reason to doubt that it corresponds, in its broad outlines, to the direction desired by the Pope. It is a very clear text, and above all, logical and coherent. Unfortunately, it rests on a false premise.

In concrete terms, this text, perfectly consistent with Traditionis Custodes, condemns Pope Benedict XVI's liturgical project. According to the latter, the old and new rites are two roughly equivalent forms, expressing in any case the same faith and the same ecclesiology, and therefore mutually enriching. Concerned with the unity of the Church, Benedict XVI was thus keen to promote the coexistence of the two rites and published Summorum For many, providentially, this was a rediscovery of the traditional Mass, but in the long run, it also provoked a movement questioning the new rite; a movement that appeared problematic, and which Traditionis Custodes, in 2021, attempted to stem.

Faithful to Francis, Cardinal Roche, in turn, advocates for the unity of the Church, but according to an idea and with means diametrically opposed to those of Benedict XVI: while maintaining the affirmation of continuity from one rite to another through reform, he firmly opposes their coexistence. He sees it as a source of division, a threat to unity, which must be overcome by returning to authentic liturgical communion: “The primary good of the unity of the Church is not obtained by ‘freezing’ division, but by coming together all in the sharing of what can only be shared.” The Church “must have only one rite” in full harmony with the true meaning of Tradition.

A just and consistent principle, since the Church has only one faith and one ecclesiology, it can only have one liturgy that adequately expresses them… But a poorly applied principle since, logical with the new post-conciliar ecclesiology, Cardinal Roche conceives of Tradition as evolving, and the new rite as its only living expression for our time; the value of the Tridentine rite can therefore only be obsolete, and its use, at most a “concession”, “in no way a promotion”.

That there is therefore a "division" and current incompatibility between the two rites is now clearer. But make no mistake: the only liturgy that adequately expresses, in an immutable and unchanging way, the traditional conception of the Church, of Christian life, of the Catholic priesthood, is the one that has always existed. On this point, the Holy See's opposition appears more irrevocable than ever.

15. Cardinal Roche is at least honest enough to acknowledge that there are still some problems in the implementation of the liturgical reform. Do you think this might lead to an awareness of the limitations of this reform?

It is interesting to see that, after sixty years, a real difficulty in implementing the liturgical reform is still acknowledged, a difficulty whose richness should be explored: this is a refrain we have always heard, every time this subject is broached, and one that Cardinal Roche's text does not shy away from. But instead of sincerely questioning the intrinsic deficiencies of the new Mass, and therefore the general failure of this reform, instead of acknowledging the fact that churches are emptying and vocations are declining, instead of asking why the Tridentine Rite continues to attract so many souls… Cardinal Roche sees no other solution than the urgent prior formation of the faithful and seminarians.

Without realizing it, he enters a vicious circle: indeed, it is the liturgy itself that is supposed to form souls. For almost two thousand years, souls, often illiterate, were edified and sanctified by the liturgy itself, without any need for prior training. To fail to recognize the Novus Ordo 's inherent inability to edify souls, while demanding even better training, seems to me a sign of irremediable blindness. This leads to shocking paradoxes: the reform was intended to encourage the participation of the faithful; yet they abandoned the Church en masse because this bland liturgy failed to nourish them; and this supposedly has nothing to do with the reform itself!

16. Today, in many countries, groups outside the Society still benefit from the use of the 1962 missal. Such possibilities were almost nonexistent in 1988. Would this not be a sufficient alternative for the time being, making new episcopal consecrations premature?

The question we must ask ourselves is this: Do these possibilities correspond to what the Church and souls need? Do they adequately meet the needs of souls?

It is undeniable that wherever the traditional Mass is celebrated, it is the true rite of the Church that shines forth, with that profound sense of the sacred not found in the new rite. But one cannot disregard the context in which these celebrations take place. Now, regardless of the goodwill of those involved, the context seems clear, especially since Traditionis custodes, confirmed by Cardinal Roche: it is that of a Church where the only official "normal" rite is that of Paul VI. The celebration of the traditional rite is therefore carried out under a system of exception: adherents of this rite receive, as a gratuitous act of kindness, dispensations that allow them to celebrate it, but these dispensations are part of the logic of the new ecclesiology, and they therefore presuppose that the new liturgy remains the criterion of the faithful's piety and the authentic expression of the life of the Church.

17. Why do you say that we cannot disregard this exceptional framework? Isn't some good being done despite everything? What concrete consequences would be regrettable?

This situation results in at least three harmful consequences. The most immediate is a profound structural fragility. Priests and the faithful who enjoy certain privileges allowing them to use the Tridentine liturgy live in fear of the future: a privilege is not a right. As long as the authorities tolerate them, they can carry on their religious practice without being disturbed. But as soon as the authorities make certain demands, impose certain conditions, or suddenly revoke the granted permissions for one reason or another, priests and faithful find themselves in a conflict, without any means of defending themselves to effectively guarantee the traditional support that souls have a right to expect. Now, how can such dilemmas of conscience be avoided in the long term when, between two irreconcilable conceptions of the life of the Church, embodied in two incompatible liturgies, one is given full legitimacy while the other is merely tolerated?

Then—and this is undoubtedly more serious—the reason for these groups' attachment to the Tridentine liturgy is no longer understood, gravely compromising the public rights of Church Tradition, and thereby the good of souls. Indeed, if the Mass of all time can accept that the modern Mass be celebrated throughout the Church, and if it claims for itself only a particular privilege, linked to a preference or a specific charism, how can we understand that this Mass of all time is irremediably opposed to the new Mass, remains the only true liturgy of the whole Church, and that no one can be prevented from celebrating it? How can we know that the Mass of Paul VI cannot be recognized because it constitutes a considerable departure from the Catholic theology of the Holy Mass, and that no one can be compelled to celebrate it? And how are souls effectively turned away from this poisonous liturgy, to drink from the pure sources of the Catholic liturgy?

"The Fraternity is simply, in circumstances it did not choose, a privileged means of remaining faithful to the Church."

Finally, a more far-reaching consequence stemming from the two previous ones is the need to avoid jeopardizing a fragile stability through disruptive behavior. This forces many pastors into a forced silence when it comes to speaking out against scandalous teachings that corrupt faith or morals. The necessary denunciation of errors that are destroying the Church, demanded by the very good of souls threatened by this poisonous nourishment, is thus paralyzed. One or another is enlightened in private, when the harmfulness of a particular error can still be discerned, but it is now nothing more than a timid whisper, where the truth struggles to express itself with the required freedom… especially when it comes to challenging tacitly accepted principles. Here again, it is souls that are no longer being enlightened, and that are being deprived of the bread of doctrine for which they nevertheless remain hungry: over time, this gradually alters mentalities and leads little by little to the general and unconscious acceptance of the various reforms affecting the life of the Church. Toward these souls as well, the Fraternity feels the responsibility to enlighten them and not abandon them.

This is not about casting blame or judging anyone, but about opening our eyes and acknowledging the facts. We are compelled to recognize that, insofar as the use of the traditional liturgy remains contingent upon at least the implicit acceptance of the conciliar reforms, the groups that adhere to it cannot provide an adequate response to the profound needs of the Church and its people. Conversely, to reiterate an idea already expressed, we must be able to offer Catholics today an uncompromising truth, presented without preconditions, with the means to live it fully, for the salvation of souls and the service of the entire Church.

18. That said, do you not think that Rome could be more generous in the future with regard to the traditional Mass?

It is not impossible that Rome might adopt a more open attitude in the future, as it did in 1988 under similar circumstances, when the old missal was given to certain groups in an attempt to dissuade the faithful from the Society. If this were to happen again, it would be highly political and hardly doctrinal: the Tridentine missal is meant to be used exclusively for worshipping divine majesty and nurturing faith; it cannot be used as a tool for pastoral adjustment or a means of appeasement.

That said, greater or lesser benevolence would not change the harmfulness of the framework described above, and would therefore not substantially alter the situation.

Moreover, the scenario is actually more complex: in Rome, Pope Francis and Cardinal Roche have clearly observed that expanding the use of the missal of Saint Pius V inevitably triggers a questioning of the liturgical reform and the Council, on a troubling and, above all, uncontrollable scale. It is therefore difficult to predict what will happen, but the danger of becoming trapped in political rather than doctrinal considerations is real.

19. What would you like to say especially to the faithful and to the members of the Fellowship?

I would like to tell them that the present moment is first and foremost a time for prayer, for preparing hearts, souls, and also minds, in order to dispose ourselves to the grace that these consecrations represent for the whole Church. This should be done in recollection, in peace, and in trust in Providence, which has never abandoned the Fraternity and will not abandon it now.

20. Do you still hope to be able to meet the Pope?

Yes, absolutely! It seems extremely important to me to be able to speak with the Holy Father, and there are many things I would be happy to share with him that I haven't been able to write down. Unfortunately, the response I received from Cardinal Fernández does not provide for an audience with the Pope. Instead, it mentions the threat of further sanctions.

21. What will the Fraternity do if the Holy See decides to condemn it?

First of all, let us remember that in such circumstances, any canonical penalties would have no real effect.

However, should such a fate befall us, the Fraternity would certainly accept this new suffering without bitterness, just as it has accepted past sufferings, and would sincerely offer it up for the good of the Church itself. It is for the Church that the Fraternity works. And it has no doubt that if such a situation were to arise, it could only be temporary; for the Church is divine and Our Lord does not abandon her.

The Fraternity will therefore continue to work to the best of its ability in fidelity to Catholic Tradition, and to humbly serve the Church by responding to the needs of souls. And it will continue to pray filially for the Pope, as it always has, while awaiting the day it may be delivered from these possible unjust sanctions, as was the case in 2009. We are certain that one day, the Roman authorities will gratefully recognize that these episcopal consecrations will have providentially contributed to maintaining the faith, for the greater glory of God and the salvation of souls.

Interview given in Flavigny-sur-Ozerain on February 2, 2026

on the Feast of the Purification of the Blessed Virgin

Punxsutawney Phil or Wiarton Willie - pretty poor pagan substitutes for the real Light of lights

I originally wrote this in 2016.  My view has not changed - the groundhog ritual is a mockery of Candlemas. The groundhog is afraid of the light and goes back into his hole. Our friends in Wiarton and Punsutanawney are looking for light in all the wrong places. 

Today is Candlemas, the official end of the Christmas Season according to ancient tradition. The Christmas cycle ends today. While the pagan secularists are out celebrating a couple of rodents, be they in Punxsutawney, Pennsylvania or Wiarton, Ontario, we Catholics are blest to know that the groundhog is but a beautiful creature of God, it is not a god that can predict

anything. Even in jest, it is a mockery of the One True God and His First Commandment - to even joke that an animal can predict the weather, other than by its Creator growing it a longer coat, it is the sin of divination. I see the groundhog ritual as a satanic mockery of Christ and the Blessed Mother, not just an old pagan practice. Of course, it's just a little fun in the midst of winter, except we need to look deeper. If the rodent sees the sun, he goes back into his hole. Satan sees the Light of Christ, which he runs from. Candlemas is just one more example of how the pagan secular world has perverted Catholic feasts and traditions, from All Hallows to Christmas and St. Valentine and the Easter bunny. How many Catholic churches today celebrate the feast with a procession or a sung liturgy? How many Catholics even know what the Feast is and its culmination of the Christmas cycle?

This poem from Germany seems to be the origin of the weather prediction, but I see no rodent. 

If Candlemas be fair and bright,

Come, Winter, have another flight;

If Candlemas brings clouds and rain,

Go Winter, and come not again.

For as the sun shines on Candlemas Day,

So far will the snow swirl until May.

This feast - solemnity recalls the day when our Blessed Mother - Mary being a Jewess and forty days after giving birth to her first-born Son, the Messiah; presented herself in the Temple as Orthodox Jewish women still do today for a mikvah, or Purification. In the Roman Missal of 1962, they actually changed the name to the Presentation of the Lord, which it is of course. Prior to that, it was the Purification of Mary. Common folk, not liturgists, called it Candlemas because, "we bless candles" as Father Z says, and we receive blest candles and take them home. Father Hunwicke has some thoughts on this and how "purification" does not fit with our modern sensibilities of a woman being, "unclean."

Mary and Joseph presented Jesus in the temple on this day. The Holy Spirit had revealed to the just and devout Simeon that he should not die before he had seen the Christ of the Lord. In the temple the old man glimpsed Jesus in Mary's arms and blessed God, knowing that at last he had seen the Savior, "a light of revelation to the Gentiles and a glory of Thy people Israel."

But only after the Savior's Passion and Crucifixion would the light win for men the final victory over bodily and spiritual death. Simeon therefore said to Mary, the co-redeemer of mankind, "Thy own soul a sword shall pierce, that the thoughts of many hearts may be revealed" (Luke 2:35). May we, too, after having shared the redemptive sufferings of Christ attain the final grace of presentation in the holy temple of God's glory.

(from a Missal introduction to today's Mass)

What the Novus Ordo took from you:

Blessing of Candles

V. The Lord be with you.

R. And with thy spirit.

Let us pray. O Holy Lord, Father almighty, everlasting God, who hast created all things out of nothing, and by Thy command hast caused this liquid to become perfect wax by the labor of bees: and who, on this day didst fulfill the petition of the righteous man Simeon: we humbly entreat Thee, that by the invocation of Thy most holy Name and through the intercession of Blessed Mary ever Virgin whose feast is today devoutly observed, and by the prayers of all Thy Saints, Thou wouldst vouchsafe to bless ✠ and sanctify ✠ these candles for the service of men and for the health of their bodies and souls, whether on land or on sea: and that Thou wouldst hear from Thy holy heaven, and from the throne of Thy Majesty the voices of this Thy people, who desire to carry them in their hands with honor, and to praise Thee with hymns; and wouldst be propitious to all that call upon Thee, in the unity of the Holy Ghost, God, world without end.

R. Amen. 

Let us pray. O almighty and everlasting God, who on this day didst present Thine only-begotten Son in Thy holy temple to be received in the arms of holy Simeon: we humbly entreat Thy clemency, that Thou wouldst vouchsafe to bless ✠ and sanctify ✠ and to kindle with the light of Thy heavenly benediction these candles, which we, Thy servants, desire to receive and to bear lighted in the honor of Thy Name: that, by offering them to Thee our Lord God, being worthily inflamed with the holy fire of Thy most sweet charity, we may deserve to be presented in the holy temple of Thy glory.

Through the same Jesus Christ, thy Son, Our Lord, Who liveth and reigneth with thee in the unity of the Holy Ghost, God, world without end.

R. Amen. 

Let us pray. O Lord Jesus Christ, the true Light who enlightenest every man that cometh into this world: pour forth Thy blessing ✠ upon these candles, and sanctify ✠ them with the light of Thy grace, and mercifully grant, that as these lights enkindled with visible fire dispel the darkness of night, so our hearts illumined by invisible fire, that is, by the splendor of the Holy Spirit, may be free from the blindness of all vice, that the eye of our mind being cleansed, we may be able to discern what is pleasing to Thee and profitable to our salvation; so that after the perilous darkness of this life we may deserve to attain to neverfailing light: through Thee, O Christ Jesus, Saviour of the world, who in the perfect Trinity, livest and reignest, God, world without end.

R. Amen. 

Let us pray. O almighty and everlasting God, who by Thy servant Moses didst command the purest oil to be prepared for lamps to burn continuously before Thee: vouchsafe to pour forth the grace of Thy blessing ✠ upon these candles: that they may so afford us light outwardly that by Thy gift, the gift of Thy Spirit may never be wanting inwardly to our minds.

Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end.

R. Amen. 

Let us pray. O Lord Jesus Christ, who appearing on this day among men in the substance of our flesh, wast presented by Thy parents in the temple: whom the venerable and aged Simeon, illuminated by the light of Thy Spirit, recognized, received into his arms, and blessed: mercifully grant that, enlightened and taught by the grace of the same Holy Ghost, we may truly acknowledge Thee and faithfully love Thee; Who with God the Father in the unity of the same Holy Ghost livest and reignest, God, world without end.

R. Amen. 

The Distribution of Candles

Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel.

Now Thou dost dismiss Thy servant, O Lord, according to Thy word in peace.

Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel.

Because mine eyes have seen Thy salvation.

Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel.

Which Thou hast prepared, before the face of all peoples.

Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel.

Glory be to the Father, and to the Son, and to the Holy Ghost.

Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel.

As it was in the beginning, is now, and ever shall be, world without end. Amen.

Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel. 

Ant. Arise, O Lord, help us and deliver us for Thy Name's sake.

We have heard, O God, with our ears: our fathers have declared to us.

V. Glory be to the Father, and to the Son, and to the Holy Ghost.

R. As it was in the beginning, is now, and ever shall be, world without end. Amen.

Ant. Arise, O Lord, help us and deliver us for Thy Name's sake.

Let us pray.

We beseech Thee, O Lord, hearken unto Thy people, and grant that by the light of Thy grace, we may inwardly attain to those things which Thou grantest us outwardly to venerate by this yearly observance. Through Christ our Lord.

R. Amen

The Procession

V. Let us go forth in peace.

R. In the Name of Christ. Amen.

Ant. Adorn thy bridal-chamber, O Sion, and welcome Christ the King: with loving embrace greet Mary who is the very gate of heaven; for she bringeth to thee the glorious King of the new light: remaining ever a Virgin yet she bearest in her arms the Son begotten before the day-star: even the Child, whom Simeon taking into his arms, declared to the peoples to be the Lord of life and death, and the Saviour of the world.

Ant. Simeon received an answer from the Holy Ghost, that he should not see death before he had seen the Christ of the Lord; and when they brought the Child into the temple, he took Him into His arms, and blessed God, and said: Now dost Thou dismiss Thy servant, O Lord, in peace.

V. When His parents brought in the Child Jesus, to do for Him according to the custom of the law, he took Him into His arms.

V. They offered for Him to the Lord a pair of turtle doves, or two young pigeons: * As it is written in the Law of the Lord.

V. After the days of the purification of Mary, according to the law of Moses, were fulfilled, they carried Jesus to Jerusalem, to present Him to the Lord. * As it is written in the Law of the Lord.

V. Glory be to the Father, and to the Son, and to the Holy Ghost.

R. As it is written in the Law of the Lord.

Followed by the Mass.

 INTROIT Ps. 47:10-11

We have received Your kindness, O Lord, within Your temple. As Your name, O God, is known to the ends of the earth, so also shall Your praise be voiced to the ends of the earth. Your right hand is just in all things.

Ps. 47:2. Great is the Lord, and worthy of all praise in the city of our God, upon His holy mountain.

V. Glory be . . . 

COLLECT

Almighty and Eternal God, we humbly ask that we may be presented to You with purified souls just as Your only-begotten Son was presented this day in the temple after He had taken on the substance of our flesh. Through Our Lord . . . 

LESSON Mal. 3:1-4

Thus says the Lord God: Behold I send my angel, and he shall prepare the way before my face. And presently the Lord, whom you seek, and the angel of the testament, whom you desire, shall come to his temple. Behold, he cometh, saith the Lord of hosts. And who shall be able to think of the day of his coming? and who shall stand to see him? for he is like a refining fire, and like the fuller's herb: And he shall sit refining and cleansing the silver, and he shall purify the sons of Levi, and shall refine them as gold, and as silver, and they shall offer sacrifices to the Lord in justice. And the sacrifice of Juda and of Jerusalem shall please the Lord, as in the days of old, and in the ancient years, says the Lord almighty. 

GRADUAL Ps. 47:10-11, 9

We have received Your kindness, O Lord, within Your temple. As Your name, O God, is known to the ends of the earth, so also shall Your praise be voiced to the ends of the earth.

V. As we had heard, so we have seen in the city of our God, upon His holy mountain.

V. The old man bore the Child, but the Child was the old man's King; Allelúja. 

The candles are held lighted during the Gospel, and from the Sanctus to the Communion.

 GOSPEL Luke 2:22-32

At that time, when the days of Mary's purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord: As it is written in the law of the Lord: "Every male opening the womb shall be called holy to the Lord": And to offer a sacrifice, according as it is written in the law of the Lord, "a pair of turtledoves or two young pigeons"

And behold there was a man in Jerusalem named Simeon: and this man was just and devout, waiting for the consolation of Israel. And the Holy Ghost was in him. And he had received an answer from the Holy Ghost, that he should not see death before he had seen the Christ of the Lord. And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law, He also took him into his arms and blessed God and said, "Now thou dost dismiss thy servant, O Lord, according to thy word in peace: Because my eyes have seen thy salvation, Which thou hast prepared before the face of all peoples: A light to the revelation of the Gentiles and the glory of thy people Israel." 

OFFERTORY ANTIPHON Ps. 44:3

Grace is poured out upon your lips; therefore God has blessed you forever and for all ages. 

SECRET 

O Lord, graciously hear our prayers and in Your mercy help us so that our offering may be worthy of Your majesty. Through Our Lord . . . 

The Preface for Christmas is said. 

COMMUNION ANTIPHON Luke 2:26

Simeon received an answer from the Holy Spirit that he should not see death before he had seen the Christ of the Lord. 

POSTCOMMUNION

O Lord Our God, may this sacred rite, which You instituted to protect us in our new life of grace, bring us healing now and forever through the intercession of the Blessed Ever-Virgin Mary. Through Our Lord . . .

In the great Responsory to the Antiphons during the Procession, we sing, repeatedly after each verse:

After the days of Mary 's purification according to the law of Moses, they brought him to Jerusalem, to present him to the Lord

 

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Our Blessed Mother and St. Joseph went up to Jerusalem "according to the law of Moses." They followed the Law, and they loved the Law. They did not mock the Law; they did not feel that the Law kept them from grace. They were not "rigid." They were not "hiding" anything.

(The case from Bergoglio at the time this was written, not certain it has changed.) A few weeks ago, right after Epiphany and for the first time, the Creche and Christmas Tree in St. Peter's Square were removed. It was then, after all, "Ordinary Time." As I sit and write this, the Christmas Tree (cut ourselves in early December and left outside until the 23rd) is still alighted. It actually has new growth, never losing its water supply and tricked into thinking it was Spring, it is only now starting to drop a few needles. The house is still decorated with the manger, holly, boxwood and pine. Fox and I will still use our Christmas mugs for this morning's coffee. Tonight, for Vespers followed by Holy Mass, it will be lit for the last time until next Christmas, the Lord willing. 

Now Thou dost dismiss Thy servant, O Lord, according to Thy word in peace; Because my eyes have seen Thy salvation, Which Thou hast prepared before the face of all peoples: A light to the revelation of the Gentiles, and the glory of Thy people Israel.

Here is an old poem giving insight into the beautiful tradition when our ancestors would mark the changing of time and seasons and think of simpler things, and God.

1. Down with the rosemary and bays,

Down with the mistletoe ;

Instead of holly, now up-raise

The greener box, for show.

Refrain:

Thus times and seasons oft do shift; each thing his turn doth hold ;

New thoughts and things now do succeed, as former things grow old.

2. The holly hitherto did sway ;

Let box now domineer

Until the dancing Easter day,

Or Easter's eve appear. Refrain

3. Then youthful box which now hath grace

Your houses to renew ;

Grown old, surrender must his place

Unto the crisped yew. Refrain

4. When yew is out, then birch comes in,

And many flowers beside ;

Both of a fresh and fragrant kin

To honour Whitsuntide. Refrain

5. Green rushes, then, and sweetest bents,

With cooler oaken boughs,

Come in for comely ornaments
To re-adorn the house. Refrain