Quote:Americans may have to cut their red meat consumption by a whopping 90 percent and cut their consumption of other animal based foods in half.

Gradually making those changes by 2030 could see diet-related greenhouse gas emissions reduced by 50 percent, according to a study by Michigan University’s Center for Sustainable Systems.

To do that, it would require Americans to only consume about four pounds of red meat per year, or 0.18 ounces per day.

It equates to consuming roughly one average sized burger per month.

More than half of new cars bought in the United States would need to be electric within the next decade, studies show.

The University of Maryland’s School of Public Policy estimated that cleaning up transportation would count towards about a quarter of Biden’s goal.

It would mean more than 65 percent of new cars and SUV sales and 10 percent of new truck sales would need to be electric.

Currently, electric cars make up about 2 percent of new passenger vehicle sales.

The average cost of a new electric vehicle is about $55,000.

A comprehensive website with up to date information.
Very helpful as it has so much information in one place.
https://nojabforme.info/

So, the flu went on vacation the past 15 months.
The annual flu is a virus.  Covid-19 is a virus too, but it was given a name and made famous.
For all our lives every year some people got the flu.  No one got tested.  You just had the flu, no big deal.
The "experts" last year named the flu, making it famous and calling it a virus without saying the flu is a virus.
Without isolation of Covid-19 all the PCR tests are inaccurate.  See: Isolate Truth Fund
Who had the flu, who had the "virus" and is there any difference?

Quote:Are we seeking to stir up wonder, or perhaps scandal among the Christian people, by introducing changes in so venerable a rite that has been approved for so many centuries and is now so familiar? The rite of Holy Mass should not be treated as if it were a piece of cloth to be refashioned according to the whim of each generation.

Quote:The Father [Bugnini] listened very attentively, without saying a word, for four days. During our return journey to Paris, as the train was passing along the Swiss Lake at Versailles, he said to me: "I admire what you are doing, but the greatest service I can render you is never to say a word in Rome about all that I have just heard."4

Quote:“One statement we can make with certainty is that the new Ordo of the Mass that has now emerged would not have been endorsed by the majority of the Council Fathers.”5

Quote:"This most sacred Council declares that holy Church holds all lawfully acknowledged rites to be of equal authority and dignity: that she wishes to preserve them in the future and to foster them in every way."

Quote:“The Council documents themselves often implied more in the way of change than the Council Fathers were necessarily aware of when they voted.”7

Quote:“The Constitution opens many doors that can later be pushed even wider, and does bind the Church to a new liturgical rigidity.”8

Quote:"Where necessary the rites be carefully and thoroughly revised in the light of sound tradition, and that they be given new vigor to meet the circumstances of modern times."

Quote:In adhering rigidly to the rite handed down to us we can always feel secure . . . And this sound method is that which the Catholic Church has always followed... to subtract prayers and ceremonies in previous use, and even to remodel the existing rites in the most drastic manner, is a proposition for which we know of no historical foundation, and which appears to us absolutely incredible. 9

Quote:It is said that the Sacred Liturgy must be adapted to times and circumstances which have changed. Here also we ought to look at the consequences. For customs, even the very face of society, change fast and will change even faster. What seems agreeable to the wishes of the multitude today will appear incongruous after thirty or fifty years. We must conclude then that after thirty or fifty years all, or almost all of the liturgy would have to be changed again. This seems to be logical according to the premises, this seems logical to me, but hardly fitting (decorum) for the Sacred Liturgy, hardly useful for the dignity of the Church, hardly safe for the integrity and unity of the faith, hardly favoring the unity of discipline... Are we of the Latin Church going to break the admirable liturgical unity and divide into nations, regions, even provinces?10

Quote:I am convinced that the crisis in the Church that we are experiencing is to a large extent due to the disintegration of the liturgy...when the community of faith, the worldwide unity of the Church and her history, and the mystery of the living Christ are no longer visible in the liturgy, where else, then, is the Church to become visible in her spiritual essence? Then the community is celebrating only itself, an activity that is utterly fruitless.”11

Quote:Who dreamed on that day that within a few years, far less than a decade, the Latin past of the Church would be all but expunged, that it would be reduced to a memory fading into the middle distance? The thought of it would have horrified us, but it seemed so far beyond the realm of the possible as to be ridiculous. So we laughed it off.12

Quote:Hatred for the Latin language is inborn in the heart of all the enemies of Rome. They recognize it as the bond of Catholics throughout the universe, as the arsenal of orthodoxy against all the subtleties of the sectarian spirit... We must admit it is a master blow of Protestantism to have declared war on the sacred language. If it should ever succeed in destroying it, it would be well on the way to victory.

Quote:"The plea that the laity as a body do not want liturgical change, whether in rite or in language, is, I submit, quite beside the point...It is not a question of what people want; it is a question of what is good for them.”13

Quote:Then came the post-conciliar interpreters and implementers who invented the "Spirit of the Council." They introduced practices never dreamed of by the Council Fathers; they did away with Catholic traditions and customs never intended to be disturbed; they changed for the sake of change; they upset the sheep and terrified the shepherds. The parish priest, who is for most Catholics the shepherd to whom they look for help along the path to salvation, fell upon hard times after the pastoral council. He is the pastor, but he found himself superseded by commissions, committees, experts, consultants, coordinators, facilitators, and bureaucrats of every description. A mere parish priest can no longer qualify. He is told that if he was educated prior to 1963, then he is ignorant of needed professional knowledge, he must be updated, retread and indoctrinated by attending meetings, seminars, workshops, retreats, conferences and other brainwashing sessions. But down deep, he really knows that what he is needed for is only to collect the money to support the ever-growing bureaucracy that every diocese has sprouted to "serve the "pastoral needs" of the people. While the parishes struggle, the taxation imposed on them all but crushes them. The anomaly of having to pay for one's own destruction becomes the plight of a pastor and his sheep who struggle to adapt to the "freedom" and the options given by the council.

Quote:The basic error of most of the innovators is to imagine that the new liturgy brings the holy sacrifice of the Mass nearer to the faithful; that, shorn of its old rituals, the Mass now enters into the substance of our lives. For the question is whether we better meet Christ in the Mass by soaring up to Him, or by dragging Him down into our own pedestrian, workaday world. The innovators would replace holy intimacy with Christ by an unbecoming familiarity. The new liturgy actually threatens to frustrate the confrontation with Christ, for it discourages reverence in the face of mystery, precludes awe, and all but extinguishes a sense of sacredness. What really matters, surely, is not whether the faithful feel at home at Mass, but whether they are drawn out of their ordinary lives into the world of Christ—whether their attitude is the response of ultimate reverence: whether they are imbued with the reality of Christ.14

Quote:They seem to be unaware of the elementary importance of sacredness in religion. Thus, they dull the sense of the sacred and thereby undermine true religion. Their "democratic" approach makes them overlook the fact that in all men who have a longing for God there is also a longing for the sacred and a sense of difference between the sacred and the profane. The worker or peasant has this sense as much as any intellectual. If he is a Catholic, he will desire to find a sacred atmosphere in the church, and this remains true whether the world is urban, industrial or not.... Many priests believe that replacing the sacred atmosphere that reigns, for example, in the marvelous churches of the Middle Ages or the baroque epoch, and in which the Latin Mass was celebrated, with a profane, functionalist, neutral, humdrum atmosphere will enable the Church to encounter the simple man in charity. But this is a fundamental error. It will not fulfill his deepest longing; it will merely offer him stones for bread. Instead of combating the irreverence so widespread today these priests are actually helping to propagate this irreverence.15

Quote:When the Constitution states that one of the aims is "to adapt more suitably to the needs of our own times those institutions which are subject to change" (Art. 1; see also Arts. 21, 23, 62, 88) it clearly expresses the dynamic elements in the Council's idea of the liturgy. The "needs of our time" can always be better understood and therefore demand other solutions; the needs of the next generation can again lead to other consequences for the way worship should operate and be fitted into the overall activity of the Church. The basic principle of the Constitution may be summarized as applying the principle of a Church which is constantly in a state of reform (ecclesia semper reformanda.) to the liturgy which is always in the state of reform (Liturgia semper reformanda). 17

Quote:It would be false to identify this liturgical renewal with the reform of rites decided on by Vatican II. This reform goes back much further and goes forward far beyond the conciliar prescriptions (elle va bien au-del). The liturgy is a permanent workshop (la liturgie est un chantier permanent).19

Quote:While the act of reverence will be new for some, it may be "different" for others. In the past, we may have made a sign of the cross, a profound bow (one from the waist), genuflected or simply knelt as our act of adoration. The Church now asks us to submit our personal preference to her wisdom.20

Quote:"Provided that the substantial unity of the Roman rite is maintained, the revision of liturgical books should allow for legitimate variations and adaptations to different groups, regions, and peoples, especially in mission lands."

Quote:The Lord willed that from those early years a whole series of providential circumstances should thrust me fully, and indeed in a privileged way, in medias res, and that I should remain there in charge of the secretariat.”24

Quote:"The liturgical reform is a major conquest of the Catholic Church.”25

Quote:“At this critical juncture, the traditional Roman rite, more than one thousand years old, has been destroyed.”26

Quote:Let those who like myself have known and sung a Latin-Gregorian High Mass remember it if they can. Let them compare it with the Mass that we now have. Not only the words, the melodies, and some of the gestures are different. To tell the truth it is a different liturgy of the Mass. This needs to be said without ambiguity: the Roman Rite as we knew it no longer exists (le rite romain tel que nous l'avons connu n'existe plus). It has been destroyed (il est détruit).27

Quote:Unfortunately, alongside these lights, there are also shadows. In some places the practice of Eucharistic adoration has been almost completely abandoned. In various parts of the Church abuses have occurred, leading to confusion with regard to sound faith and Catholic doctrine concerning this wonderful sacrament. At times one encounters an extremely reductive understanding of the Eucharistic mystery. Stripped of its sacrificial meaning, it is celebrated as if it were simply a fraternal banquet. Furthermore, the necessity of the ministerial priesthood, grounded in apostolic succession, is at times obscured and the sacramental nature of the Eucharist is reduced to its mere effectiveness as a form of proclamation. This has led here and there to ecumenical initiatives which, albeit well-intentioned, indulge in Eucharistic practices contrary to the discipline by which the Church expresses her faith. How can we not express profound grief at all this? The Eucharist is too great a gift to tolerate ambiguity and depreciation. It is my hope that the present Encyclical Letter will effectively help to banish the dark clouds of unacceptable doctrine and practice, so that the Eucharist will continue to shine forth in all its radiant mystery.

Quote:The liturgical reform, welcomed with so much idealism and hope by many priests and lay people alike has turned out to be a liturgical destruction of startling proportions—a débâcle worsening with each passing year. Instead of the hoped-for renewal of the Church and of Catholic life, we are now witnessing a dismantling of the traditional values and piety on which our faith rests. Instead of the fruitful renewal of the liturgy, what we see is a destruction of the forms of the Mass which had developed organically during the course of many centuries.28

Quote:In the future the traditional rite of Mass must be retained in the Roman Catholic Church ... as the primary liturgical form for the celebration of Mass. It must become once more the norm of our faith and the symbol of Catholic unity throughout the world, a rock of stability in a period of upheaval and never-ending change.29

Quote:A. Jungmann, one of the truly great liturgists of our time, defined the liturgy of his day, such as it could be understood in the light of historical research, as a “liturgy which is the fruit of development”...What happened after the Council was something else entirely: in the place of the liturgy as the fruit of development came fabricated liturgy. We abandoned the organic, living process of growth and development over centuries, and replaced it, as in a manufacturing process, with a fabrication, a banal on-the-spot product.32

The Angelus - July 1981

The Angelus - February 2009

The Angelus  - November 2002

Quote:Your sufferings truly pain me, it is as though I did not know how much esteem the arch-diocese of Milan merits, or appreciate Your Eminency's zeal. For charity's sake, do not listen to those who speak in the Pope's name as though they were speaking words spoken by him, according to their desires and their imaginations. (Summarium Additionale, p. 218)

Quote:It is utopic to believe that we can convert our adversaries to Catholic convictions by yielding on capital points of faith and morals, and it entails serious damage to souls and to the Church. It is very serious that priests and prelates should support these strategies: the Catholic is loyal with his enemies, but does not hide his faith. (Ibid, p. 25)