The Catholic Trumpet: Fr. Ruiz Sermon Transcription - Ambiguity in Actions Also Destroys The Faith

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Ambiguity in Actions Also Destroys The Faith

The Catholic Trumpet [slightly adapted and reformatted,emphasis mine] | February 21, 2025


The original audio of Father Ruiz was delivered in Spanish and has been translated into English. We have taken every precaution to ensure the accuracy of these transcriptions. However, should you find any errors, we kindly ask that you notify us at thecatholictrumpet@gmail.com.

Fr. Ruiz, 02/02/2025

The Feast of the Purification

February 2, The Feast of the Purification of the Blessed Virgin, and also the Feast of the Candelaria (The Presentation of Jesus in the Temple).

Reading of the Epistle of the Prophet Malachi: “Know that I send my angel to prepare the way before you, and soon the Lord of hosts will come to His temple, whom ye seek, and the angel of the covenant which ye desire. Behold, the Lord of hosts is coming, but who shall bear the day of His coming? And who shall stand up to see? For He shall be like the burning fire, and like the firewood of the firewood-tree, and He shall sit down like the one who melts and purifies the silver, and He shall purify the children of Levi, and He shall crucify them like gold and silver, and they shall offer sacrifices to God with holiness. And the sacrifice of Judah and Jerusalem shall be gracious to the Lord, as in the past centuries, and in the ancient centuries, says the Almighty Lord.”

Continuation of the Holy Gospel according to St. Luke: “In that time, the days of the purification of Mary, according to the law of Moses, they took Jesus to Jerusalem to present Him to the Lord. As it is written in the law of the Lord, every firstborn male shall be consecrated to the Lord. And to offer in sacrifice, as it is commanded in the law of the Lord, a pair of turtledoves or two pigeons. There was in Jerusalem a just and fearful man of God, named Simeon, who awaited the consolation of Israel, and the Holy Spirit dwelt in him. And he had revealed to the Holy Spirit that he would not die without first seeing the Christ of the Lord. He then came to the temple moved by the Holy Spirit, and when they entered, the child Jesus with His parents to comply with the law, with him according to the law, Simeon taking Him in his arms, he praised God and said, Now, Lord, leave your servant in peace. According to your word, because my eyes have seen your Savior, whom you have put before the face of all the peoples, as a light that illuminates the gentiles and glory of your people Israel.”

Before I start, I think that everything has been finalized, that Monsignor Williamson passed away recently. I have been praying for him, especially offering the Mass for the [eternal] rest of his soul. And as it may be, he has ordered several bishops to ensure continuity, because in the Fraternity of St. Pius X they no longer want to be bishops, apparently, or [if they do], they will do it according to the conditions imposed by the Vatican, or the Pope, and all that is very doubtful. I do not know how all [of] this is going to happen. In any case, Monsignor Williamson, I think the best thing he has done in his life is to ensure the continuity of the Episcopal [Episcopacy] in the Tradition. At the end of his life, he had [said] some things... some statements that we may not have been very much in agreement with, but we must at least, I think, recognize the merit of [him] having ensured the continuity of the Episcopal [Episcopacy], because today there are no longer bishops who profess the Faith. So let's not forget to pray for his soul, for the rest of his soul, and continue to support the Church, the little that remains of the Tradition in the Church, which are already very few, and which is reduced to a new crisis. There was already a crisis in the Church, a crisis in the world, now [there is] a crisis in Tradition. We need what they call today “resistance”, because it is really the continuation of Tradition, the continuation of the work of Monsignor Lefebvre, the continuation of the same Faith, and that is what we should be proud of belonging to, to that branch that still wants to profess the whole Faith of the Church. And that's where all the Faith of the Church is professed, and this is the [state of the] Church.

I also brought some books on the position of the Church, especially for families. If you want to buy one, after the Mass, we have them available. We have this small booklet with a speech by Pope Pius XII and with a text by Monsignor Toth- Monsignor T. Hammer Toth- who is also an authority in the Church.

In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

Hail Mary, full of grace.

Dear brothers and sisters, we are celebrating the Feast of the Candelaria (The Presentation of Our Lord Jesus Christ), the Feast of the Purification of the Most Holy Virgin, which is celebrated on February 2, and which is the last Christmas Feast, which is linked to the mystery of the birth of Our Lord, and which still reminds us of when Our Lord was a child, when He was little. Our Lady took Him to the Temple, as was prescribed at that time by the Old Law, the Old Law of God, the Old Law of Moses, which at that time was still in force, and which later ceased to be in force after Our Lord promulgated the New Law, the New Testament, that Testament which is now in force, and the Old Testament is no longer in force, but at that time it was in force, and that is why Our Lord, the Virgin Mary, [and] St. Joseph, respected these precepts of the ancient practices of the Old Law of God.

Then they went, as was customary, to present the Child Jesus, and also the Virgin Mary, as was prescribed of the Purification, which was done for women after having had a child. The Virgin Mary did not really need to be purified, because she was already pure. In fact, her presence in the Temple purified the Temple. She was so holy, but she submitted to the Law with all humility, [and] with all obedience. Then she took the Child Jesus, and was received by the Elder Simeon, who had a prophetic spirit, and God had revealed to him that he would see the Messiah. And he had that great grace to take the Child Jesus in his arms, and to say the Nunc Dimittis, which is a very beautiful prayer, which is said every day in the office of the priests, in the office of the Church, in the breviary, and it is said every day in the evening prayers.

So this Presentation of Jesus Christ is the same thing that we have done right now, before the Mass, in the procession, just as the Virgin took Him in her arms and took Him to the Temple, so we have taken the lit candle, which is a symbol of Jesus Christ. That candle that is lit, and that fire that represents the light of God, the light of truth, the light of divinity, and at the same time it is a candle made of wax, which symbolizes the purest flesh of the Child God, and the wick symbolizes His soul. But this procession also reminds us that we are in this life, we are passing by, we are passing through this world, and throughout our lives, we carry the testimony of our Faith in Jesus Christ, and we must give testimony of that Faith. That is why this is the symbolism of the procession. We are passing through this world and we carry that candle that symbolizes Faith, which also symbolizes Jesus Christ, that [is why] we carry it.

You can also see in the procession, the Church, the Holy Church, which is in this world without being from this world, and that passes through the centuries always carrying the same Faith, and continuing the work of Christ through the centuries, and she does not stop walking, right? So the Church has already passed 20 centuries of the coming of Jesus Christ, and the Church continues, the Church continues to give testimony of the truth, the truth of Jesus Christ, and to transmit to [us] the same Jesus Christ. Because the Church transmits to us in the Eucharist, the same Jesus Christ- He communicates it to us, He gives it to us to eat, and the Church has always done the same throughout the centuries, to transmit what we have received.

That is the notion of tradition. 'Tradition' means to transmit, that is what it means in Latin, right? Tradition means to deliver, to transmit. That is the mission of the Church, and in this time of darkness, the same Church, the same Catholics, Catholicism is in darkness. Why? Because there is no longer that full profession of Faith. If you have a profession of Faith, many people say “they believe”, but their Faith is very ambiguous, it is not known exactly what they think, and they themselves do not know well what they think, and what they should believe. So there are few people who have the total profession of Faith, the profession in all the truths of our Faith, not only in some, not only in a general way, right? We can say, “Well, I believe in the Church”, “I believe, yes, it is fine”, but it is not enough, we must believe in all the truths that the Church teaches, and that is [what it means] to continue the Church, that is [what it means] to continue the tradition, that is [what it means] to continue to maintain the Faith, the Faith of the Church. 

Because if the Church lets us believe in [just] a single truth of the Faith, then it would no longer be the Church, it would have already failed, and as our Lord says, “The Church will not be destroyed”, that is the prophecy that our Lord said: “The gates of hell will not prevail against it”, that is to say that the Church will not be destroyed until [His] Second Coming. But the Church can be reduced [to a small] number of people, but there will always be at least some people who have the total profession of Faith, the partial profession is not enough. It is not enough, we have to have the profession of all the truths, not only of part of the Faith, but of all the dogmas of the Faith. If we have most but an exception of one only, no, there is no longer any Faith, it is no longer the Catholic Faith, it has to be all the truths of the Faith. They (the truths of the Faith) have to be professed, and that notion of the total profession, many people no longer understand, they do not understand the need for all of the Faith to be professed.

Some say, “Yes, I have faith, I believe in many things”, but they do not see the necessity that we must accept all of the Faith, all the truths of the Faith without exception. And it is not enough that I profess some things, I must profess all, all the truths of the Faith. That is why the Church taught us the Creed, in the Creed it is like a compendium, so small, of all the truths of the Faith, although some are contained in other truths, but it is there to tell us, “I believe in all that is the Faith of the Church.” So the devil is very cunning, and tries to corrupt the Faith, and sometimes he says “Yes, yes, but nothing else”, a detail, right? And in that way you also lose the Faith, right? Like if I were to deny, like the heretics in history who accepted everything, but they only denied one thing, and that's why they were no longer Catholic, that's why they were excommunicated, that's why they were condemned by the Church, that's why they were thrown out of the Church, because they did not have the Catholic Faith.

So today people no longer understand the value of that intransigence, that is, [to] accept everything, I cannot make exceptions in matters of the Faith, I can make exceptions in other things, right? I can give you another shirt, I can give you something else that I have, even if I run out of that, right? Of course, in those things you can make exceptions, but in matters of the Faith, there are no exceptions that can be made, as long as they are truths of the Faith. Sometimes there are things that are not really of the Faith, which are opinions, or which are things that we do not know well, but what the Church has defined, what the Church has taught, what is in our catechisms, many people despise the catechism, but the catechism is the compendium of the truths of our Faith, too, and it is very important to reread the catechism, even if one is an adult. [It is] what we do in the seminary, when us priests study at the seminary, it is the same, it is the catechism, but much more explained, much more detailed, that is what is called the Theology of the Church, which has always been the same, the same, the same truths, but more explained, more detailed.

We must always return to the source of our Faith, and have that mentality that the whole truth must be accepted. There can be no exceptions. You cannot say, “Well, I think…” like people with that democratic spirit say today: “No, I don’t believe this”, or “I think that is true” or “I think that is not true.” No, in matters of the doctrine of the Church, we cannot give an opinion. 

There are some things that the Church has not yet explained to us, so we do not know what to think. In those cases, one can give an opinion, because the Church has not yet established an answer. However, this is not something that happens every day, that there are certain things the Church has not yet pronounced upon. On these specific occasions, in those cases, on those points, one can say, “Well, maybe it is like that”, or “Maybe it is another way”. But when the Church has already taught or clarified something, we have no right to be giving our own opinion on it. There are people who say, “No, I think that it can be aborted in the first three months”, or “I think it can be aborted at the beginning, because I think it is still not a child”, but Pope Pius XII already spoke about that and said that when children are conceived at the time of fertilization, at that time God infuses the soul, and it is already a child, it is already a person, even if it is the size of a [single] cell.  There is no longer the right to an opinion, because the Pope has already spoken, [he has] already said, so we have no right to say “No”. That is the democratic mentality that there are so many people today who want to impose authority “because we are several”, “because we are many”, “because we all think like that”. No, in the Church it is not like that, the teaching comes from above, it comes from Jesus Christ.

We must preserve that legacy of Tradition, it is what we are trying to do, it is what we are trying to do, to preserve the traditions [of the Faith], and that is why we are [being] persecuted, we are [being] ignored, we are [being] discredited, right? As in the Fraternity of Saint Pius X, to the priests who have come out, they say, “No, they are sedevacantists”, that is the great trick that they pull out when a priest does not agree with them, “They are sedevacantists”. They also accused me of being a sedevacantist, but for them it is very easy to speak that way, but they are making a concession, why? Because in the Faith I can't just say, “I believe”, I must prove it in my actions, to show whether I am professing my Faith or not.

Lets say, for example, I am sharing a ceremony with the Protestants, in other times it would be called communicatio in sacris, that is, if I, as a Catholic, want to do a ceremony with the Protestants, it is called the communicatio in sacris, and it is a very serious sin. And a person who did that was excommunicated. They would be punished in past times, and they would be suspected of heresy. Even the priests, if they did something like that, they would be suspended- they could no longer say the Mass, they could no longer confess, or, [for doing this], they were even excommunicated. So why can't we all pray together with the Protestants? Because they do not have the same Faith.  “Ah, but what matters is that I continue to believe what I believe, even if he says what he says, I still believe what ” No, this is wrong because you are doing something that is distorting what you believe.

So it is not enough to say, “I believe”, you also [must] show what you believe through your actions. And there are actions that are incompatible with your Faith, right? If you do an act that is contrary to the Faith, even if you say, “I won’t abandon my Faith, I still believe”, it cannot be. In the same action that you do, you are already losing the Faith. So this is something that is very important. The Faith is not just a question of saying, “I think so”, but it is also linked to your actions. So if I do something that distorts my Faith, I am denying my Faith, therefore I cannot pray with a Protestant.

Today many people respond, if one says, “Let's pray the [i]Our Father with a Protestant”, they will say, “Ah, how good, even though we are not of the same religion, at least we are praying together”. That's what people think. Well, no, that's a very serious sin, because that person does not have the same Faith as us. And if I pray with her, I am communicating with her faith, and I am distorting mine. It is a sin to pray with someone who is not Catholic. Today people do not see that. They do not understand that. And it seems nice to them, “Ah, the Pope was with the Buddhists, he was with the Protestants, and they prayed together. Oh, how beautiful, how romantic, what charity, how much charity”. And that is a deception, and it is a great sin. That is communicating in things that cannot be communicated, because we do not have the same Faith. So I cannot pray with them, because they do not believe the same. They do not have the same Faith, we do not have the same Faith. I cannot pray with a Protestant.

It does happen sometimes that there are cases where Protestants come to a Catholic Mass, to see what? To see and to meet. Well, in that case, he is the one who joins us, but it is not us who join him. It is very different. And sometimes there are people who are starting to convert, to approach the true Faith. Well, yes, they can attend a Mass, but they are there, and they are the ones who come to us, but it is different when I go to them, or if I go to participate in a ceremony of theirs, or if I go to participate in a prayer of theirs. Not only a ceremony, but also a prayer. Today many people do not understand this, because they have already been communicating that ecumenical spirit, that conciliar spirit, and then they are making a compromise, by saying that they are “Catholic”, but in their actions they are doing something that discredits their Faith, that contradicts their Faith. And they do not see it, because their priests no longer remember that, and no longer see the need for intransigence in the Faith.

So there are actions that are a little more difficult to understand, because the Church has always recommended not to collaborate with people of another religion. And today many people say, “No, we are just working together”, right? In politics, the Church has always discouraged collaborating with people who are not Catholic, right? So today there are political parties that say, “Ah, it's just that I defend life, I defend this”. But be cautious. I mean, the Church says you have to be very careful with that, because if we get too involved with them, we are also in a situation that can be dangerous. The Church has always forbidden Catholics from collaborating with Protestants, unless they put very strict rules on things that could happen, but it is very difficult, right? So this is another way to undermine our Faith, that is, to do actions that endanger our Faith. For example, we are seeing that modernism has taken control in the Church, in the structure of the Catholic Church, and the [modernists] are the ones who govern. In other times they would be punished, [it would be] forbidden, because now they are the ones who have taken power, who have made a coup in the Church. But all that is abnormal, so we cannot agree, we cannot collaborate with them, because the fact of collaborating [with them] puts us in danger.

So when a priest [hears confessions], if he [meets the] Catholic criteria, he is going to give good advice to the penitents, he is going to give advice that is really useful to them, that helps them, but if I have principles that are not Catholic, I am going to give deviated advice, I am going to hurt them, I am going to disorient them. So that is why we do not advise the faithful to go to confession to modernist priests, because they have another theology, another way of seeing things. So that hurts the person, I am not saying that one day or another it is going to take away their Faith, but it puts them in danger, it puts them in danger.

And we do not have the right to do things that somehow limit our Faith or weaken it. So that prudence that we need to have, if I, even more serious, a priest who has the true Faith, the true Tradition of the Faith of the Church, and wants to put himself in the orders of a bishop, who is a modernist, what is the modernist bishop going to tell him? Well, he is going to tell him, “Well, do not confess because it is no longer necessary to confess”, he is going to tell him anything, because he has other principles, another doctrine, and that is going to hurt not only the priest who wants to obey him, but also the people who are going to depend on that priest.

So it is going to create a situation of error, a situation of error that is harmful, and that weakens the priest, because he is going to do things with another criteria, and it is going to be a serious problem, right? I had the case of a person who was dying, and they sent him, they went to ask a priest in the official church, and they sent him a modern priest, who did not even [hear his] confession, he did not [even] give him the Extreme Unction, he only gave him a reading, to the patient, I do not know if he could understand what he said, and that was all he did, and he left. So that priest who is doing this, not giving the aid to a dying person as it should be, but those are the criteria that the modernist bishops have today. So I can not put myself [under] the orders of a modernist bishop, because that is putting my Faith in danger, and the Faith of the people who depend on me. So that wrong attitude does a lot of damage, and also contradicts the Faith, right? I cannot, I cannot do that.

So that's the problem today of the Fraternity (SSPX), that they are already in collaboration, they are no longer saying, “Ah, we recognize the Pope, we pray for the Pope”. It is not that, they are already collaborating, and not only are they collaborating, they are listening to what the bishops of the dioceses ask them. In the Fraternity, they say “Ah, the bishop told us this, you have to do this”, but [the bishop] does not [take care of] those people, and he is a modernist. What advice are they going to give them? What are they going to ask the priests? Are they going to disorient them?

There is a case that I already said the other day, that in Houston there were about ten families, people who came from the modern church, but they wanted to get closer to Tradition. And they asked a priest of the Fraternity (SSPX) if he could help them, if he could assist them. And he told them, “No, I have to ask the bishop for permission.” That is, if the bishop, if he had said “No”, he would have abandoned these faithful. So, he is no longer acting according to Tradition, according to the spirit of Monsignor Lefebvre, who founded the Fraternity to assist all his abandoned faithful who were in the world, who did not have traditional priests. But now in the Fraternity they say, “No, if the bishop does not give me permission, I cannot help you.”

There are people who ask for the sacraments and do not go. For example, there are people who are in the hospital, who are very sick, and who are dying, and they ask [the SSPX priests] and they do not go. They say, “No, we only take care of our faithful.” But those are slogans of the official church. Surely, they are slogans, that is, “You only take care of your faithful”. They do not want the Fraternity to grow, they do not want the Tradition to develop.

So, they just want to be limited where they are, in their churches. But those are slogans of the modernist bishops. They have a whole other criterion to confer the Sacraments. The Church has conditions to give the Sacrament of Baptism, it has conditions to give the sacrament of Marriage, which are no longer the same, they are no longer the same as before. So, today they have another criteria, but they don't have the Catholic criteria. So, if I want to collaborate with them, or they fold to me, or I fold to them, but we cannot do both at the same time.

So, if we put ourselves under people who are losing the Faith, who have already lost it, and who have a modernist criteria, then they will tell me things that are wrong. [For example], how to confess, what is a sin, and what is not a sin, right? [They will tell me] in what cases a person can be married, in what cases they cannot? So, that's another pastoral [related example]. But every pastoral [guidance] is always inspired by Faith, the principles of Faith. We have very different principles of Faith, because we cannot act in the same way, and so we cannot collaborate.

When one makes imprudent acts in matters of Faith, it is a sin against Faith. For example, if I do actions that are imprudent in matters of Faith, then I'm sinning against Faith, because I'm exposing my Faith- I'm putting it in danger. So, sometimes that's a serious problem, right? A serious problem in matters of Faith. And I cannot, I should not [put my faith in danger]. So, it's not enough to say, “We are traditionalists, we are the children of Monsignor Lefebvre, we follow what he told us.” This is not true, they do not follow it, because Monsignor Lefebvre clearly says that 'we must separate ourselves from this Conciliar Church.' They do not want to accept that the Conciliar Church is another Church, that it is a different Church. Just because it is usurping the positions of the Church, of the true Church, it does not mean that it is the true Church. And that's something mysterious, right? That the Conciliar Church and the Catholic Church are apparently mixed, and it's something mysterious, but we know well what the true Church is. It is the true Tradition, and we must stay on that line, on that path, which is not just ours, it is not our “opinion”. The church has existed for 2,000 years, and we are following the same path, the same Faith. As we did today, the same procession, carrying the candle, which symbolizes Faith, so the Church has continued through the centuries to transmit, to continue, the same profession, the same Faith.

If you read the lives of the saints from the first centuries, they believed the same as us, they were exactly the same, they did not think like Luther, they did not think like the Protestants, no, no, no, they would say the opposite. You have to read Saint Augustine, you have to read the Fathers of the Church. They had the same Faith as us, they were not modernists, they were not this laxity that we see today in the official Church, [where] everything is allowed. You have to read the saints of the first centuries, and they also had the moral understanding, and [taught] that we should not communicate (ecumenically) with those who are not Catholic, because it is a sin. Today they are the Protestants, at that time they belonged to other religions, they had other heresies, and the Catholics stayed away from them. For example, St. Athanasius stayed away from the bishops who were Arians, because they did not believe in the divinity of Jesus Christ, already at that time there was no ecumenism, but there were those who wanted to mix things up too.

So we must understand that we are not alone, we are not separated, we are not separated from what has happened before, we are not the only Catholics there have been, there is a continuity through the centuries, there is a continuity, and [with] this continuity, we are in communion with all the saints of the history of the Church, with all the popes, with all the bishops, with all the good people who have lived, that one day we will meet, after the final trial. We will meet all those people and we will [see] that everything that happened to them has also happened to us, that is, the persecution, the enmity with the world, the difficulties, the crosses, and the same Faith. We are in communion [with them], but we sometimes think only of what happens to us. We do not think that the Church is one, and that we are, through the centuries, we have always had the same thoughts, the same Faith, the same Charity, and the same unity in Faith. And that is very important, that we put ourselves in that perspective, because if not, maybe one day we will say, “No, I'm finally going to go back to hear the New Mass, I'm going to go back, because everyone does that”, because I don't see that I'm really continuing the Church, and that today I represent the Church, at this time I represent the Church, we represent the Church.

So it is a great grace, it is a great grace from God, that God grants us to be [alive] today, because there are people who are traditionalists, but they do not appreciate what they have. And they [think this way], because someone saw it wrong, or because a priest made them reflect, even if it was unfair, even if it was unfair, they do not have to abandon tradition for that. They do not realize how important Tradition is today, and that today it is the few that remain, the few that are left, the few Catholics. We do not have the right to play with that, because it is a great grace, and a sign of predilection from our Lord, in our time, to understand what is happening, and to know where the true Faith is, where the true Church is, and if I do not understand that, or I do not want to understand it, because I am doing an act of negligence, it is a sin.

And to leave Tradition, for any problem, and I have seen many cases of people like that, who did not really appreciate the value of having the Mass, having the true Sacraments, the true Mass. And then they [start] looking for other things, who knows what, and they get away from the true Tradition, sometimes for human whims, sometimes because they want to follow their way of seeing things, and that is a ... God will ask for much stronger accounts (will hold us to a higher standard), those who knew the truth, and who got away from it, God will ask for stronger accounts, as Our Lord said, “He who lived without the law, will be judged without the law, but he who lived with the law, will be judged with the law,” that is, the one who received more, will be asked for more, and the one who received less, will be asked for less, so will be the judgment of God be.

But there are people who waste the graces of God, they waste them, and they say, “No, I do not have time”, “Ah yes, yes, it is true, the Mass is very important, the rosary is very important, yes, it is true, but I do not have time”, “I have something more important [to do]”, “I cannot do this now”. They recognize [the truth], but at the same time they do not want to recognize [it], in their actions. Those people waste opportunities. God gives us opportunities to be better, to sanctify us, and today, it is more difficult to save yourself. In this world it is more difficult to save yourself, much more difficult to save yourself than in other times. If someone has the grace, to have the Tradition, to have the true Sacraments, and they waste it, they will be asked, with much more severity, accounts (regarding their private judgement), with more severity, they will be asked for an account [of the graces given], for the waste, that they made of that opportunity, right?

So, “Yes, yes, I am very traditional, but I do not pray the Rosary”, why? “Oh, it's because I do not feel like it”, “That is, I prefer to watch a movie”, “I prefer to go eat here, go eat there”, and they do not pray the Rosary. No, today you have to pray the Rosary, we are in an emergency situation, the world is in an emergency situation, and we know it well, why don’t they pray? Why don’t we pray? So, you have to be careful with that.

Faith, certainly, is something that is in our mind, in our heart, especially in our mind, and it is the truth, and the addition of our will, our will to the truths of Faith, to what God said, to what God taught, to the teaching of God. So, you have to, you have to, you have to believe, but it is not enough to believe, if there are no works, because bad works destroy Faith, bad works are sometimes incompatible with Faith. If I say, I have the Faith, and I go and participate in an act of worship, in a protestant [worship], I am doing a contradictory act with my Faith, even if I say, internally I don’t deny [my Faith].

Lately, there was a movie released, from a person who, by the way, we know is an anti-Christian, but they released a movie, of the missionaries in Japan, and, at first, that movie seems very well done, and it seems to even take part, by the Catholics of Japan, the martyrs of Japan, but it says that one of them, a priest, was imprisoned by the pagans, and they forced him to practice their religion, so he practiced that religion, but inside “he still had Faith”, that is a deception, that movie. Many people who have seen it, believe that it is was a good movie, but it is enunciating an error, if I do acts that are contrary to my Faith, I can not keep it, because there are acts, for example, there are acts that are a sin, there are acts that are against Faith, for example, [to] profess another religion, which is not my religion, that is an act that is contrary to the Faith, directly. I cannot practice a religion, or simulate, live in another religion, and keep Faith inside [of] me, it is not possible. You lose it for the action [that you do], and in that movie, they want to make you believe that this priest, that even though they forced him, to practice the religion of the Japanese, paganism, and that he kept believing [his own Faith], and that when he died, he went to heaven. Poor thing, it is not possible, that is not possible, and that man who made that movie, is an anti-Christian. But why does [one make] that kind of movie, one can ask, with what purpose, make that kind of movie? There are people, who have told me, “Ah, it's okay, it's very good, that movie, how they persecuted the Christians, in Japan, and that many died martyrs”. They do not realize that there is a deception there, as well as they do not realize the false traditionalists, who want to collaborate with Rome, and want at the same time, to “keep the Faith”, it is not possible.

We must separate, until Rome becomes, and it is what we expect, and Monsignor Lefebvre told us, in the spiritual itinerary, those priests, who want to keep the Faith, they have to separate from this church, and yet they say, in the Fraternity (SSPX), “We are the children of Monsignor Lefebvre”, then, they [should] obey, they [should] listen to what he said, then.

Let's meditate, this, today, in which Our Lady came to Jesus, she brought us to Jesus, she is the Mediator, she is the Mother of Jesus, and she communicated it to us, she brought it to the world, then, we have to thank her, and with her, [be thankful for] everything, all the riches of the Church, all the spiritual riches, and all the Faith of the Church, the Virgin Mary communicated this to us, with her son. So let's give thanks to Our Lady, for this, for her fidelity, which has been, which has been redundant, in our salvation, that is, we have an immense debt to Our Lady.

So let's do like the old Simeon, if we can read the Nunc Dimittis, it is very beautiful, if you can read it, in some book, I recommend it to you today, because, it is a Hymn of Thanksgiving to God, it is the hymn that we will say, all eternity in heaven, if we are faithful, and [a hymn] of thanksgiving, because we have had access to this Child, that the old Simeon, embraced, received Him in his arms, and it is the greatest treasure, true, but, there is no access to Jesus, if there is no Faith. So, the gateway, is the Faith, the gateway to the Church, is Faith, the gateway, to all the graces of the Church, to all the riches of the Church, is Faith. If I despise [my] Faith, or I make exceptions, here or there, with the Faith, I'm in danger. I could lose everything, and, there is no Charity, as far as there is [no] Faith, so, do not make illusions. Those who speak about Charity without [having the] Faith, that Charity, it is impious, that naturalistic Charity, which is an absurd thing. No, Charity, always refers to the love of God, then, a naturalistic Charity, today everyone talks about “Charity”, but it is not Charity, it is, it is a natural love, a human love, which can be, sometimes, a big deviation [from the true meaning of Charity].

So we are going to ask, in this Mass, we ask, the Virgin Mary, that, that we be faithful, and that, as she took Jesus, all her life, that we also take Jesus, the testimony of Jesus, which is, Jesus in our soul, through Faith, and, we are, in the same procession, of the Church, which has gone through the centuries, that procession, which is, a symbol of tradition, the Tradition of the Church. We are not disconnected, we are not alone. We ask you, and I also ask you prayers, for the soul of Monsignor Williamson, the Mass is said, for the rest of his soul, today.

Holy Mary, In the name of the Father, of the Son, and of the Holy Spirit.[/i]