Autobiography of a Traditional Catholic Bishop

By Bishop Salvador L. Lazo

In 1998 their populations were: 1. Cagayan - 995,572  2. Isabela - 1,189,739  3. Batanes-Babuyanes - 23,998  4. Nueva Vizcaya - 446,084
TUGUEGARAO is the capital town of Cagayan province. Cagayan Valley is irrigated by the Rio Grande also called Cagayan River, the longest River in the archipelago.The South-Eastern part of Cagayan is known as the Itawis District. The district is divided into three parts by the Rio Chico, a tributary of Rio Grande. On the banks of the Chico River are situated the towns of Tuao, Rizal, Piat, and Sto. Nino or Faire where I saw the first light of day on May 1, 1917. Seven children came to bless the union of my parents. I was the third child. My parents – Fortunato and Emiliana Lazo – were financially poor but rich in their love for God and for their fellowmen. My father studied law and served as Justice of the Peace of our little town. Every night my father led the family in reciting the holy rosary and accompanied his family to Sunday Mass. My mother on the other hand, enticed the pagan Igorots and Kalingas of the Cordillera Mountains to barter their forest products like rattan and forest root crops. In exchange, my mother give them laundry soap, matches, small knives, and second-hand clothes. She regularly laundered the dirty linens of the parish Church. In summer she invited the Kalingas and Igorots to come to our house so that she could teach them the Catechism. My mother passed away while giving birth to her seventh child in 1926. Aunt Lorenza, her sister, took care of us in our growing years. The family roots can be traced to the small town of San Vicente, Ilocos Sur, located along the coast of the China Sea of the Cordilleras. They moved to Cagayan due to political disturbances caused by the Philippine Revolution at the end of the 19th century and the beginning of the 20th century (1898-1909).

IN 1934, the bishop of the Diocese of Tuguegarao was the Most Rev. Constance Jurgens, CICM, DD, Dutchman, known for his holiness of life, his apostolic zeal and Christlike charity to the poor. Having finished my elementary grades in Sto. Nino Central School in 1933, my father brought me to Tuguegarao to study at the Cagayan High School because, in those days, Sto. Nino did not have a high school, much less a Catholic secondary institution.

DURING the war, Cagayan was one of those territories occupied by the Japanese Armed Forces. The Japanese soldiers frequently raided the towns and barrios. Because of the unpredictable raids, life was miserable and unstable. Food like rice and domestic animals and vegetables were looted. They raped women and killed the men-folk suspected of being guerrillas. One of the victims was my brother, Manuel, who was a seminarian at the Immaculate Conception Seminary in Vigan.

IN ONE of the raids the soldiers caught Manuel. They then towed him with some innocent people to Faire, Dungao Ferry twelve kilometers away. At the ferry, they burned houses and while one of big houses was on fire, the cruel Japanese shot Manuel to death. When their victim was dying, his torturers threw him into one of the burning houses. After the burning was over, those barbarians collected his ashes and hurled them into the flowing waters of the Rio Grande.

AFTER the CANTA MISA, the new priests were given a few weeks of vacation so that they could visit their relatives, benefactors, and friends. In my case, I had to go back to Bishop Jurgens to present myself in order to start my pastoral ministry. Bishop Jurgens gave me my first assignment. He sent me to be the assistant of Msgr. Felix Domingo, the Vicar General, parish priest of St. Peter’s Cathedral. In my visit, I saw that Bishop Jurgens, my benefactor, was sick and his tuberculosis was worsening. He came out of the Concentration Camp of the Japanese Armed Forces alive but a very sick man. On May 13, 1950, he went home to God. Priest and faithful were saddened at his death, as he was a holy man who showed apostolic zeal. He was loved by all his flock especially the poor. My second parish was San Jose, Baggao, Cagayan. San Jose and the surrounding barrios were densely populated. So I thought of founding a secondary high school. The institution was San Jose Academy.

ON MAY 1950, Bishop Alejandro Olalia, then the co-adjutor, took over the government of Tuguegarao Diocese. As soon as Bishop Olalia was installed, one of the first moves was the transfer of the minor seminarians from Vigan minor seminary to Tuguegarao, the seat of the Diocese. The minor seminary was called after the old Colegio de San Jacinto de Tuguegarao – San Jacinto Minor Seminary which was run by the Dominican Fathers. Dominicans closed the old Colegio de San Jacinto de Tuguegarao for financial reasons. When the minor seminarians arrived from Vigan, there was no building ready and so they were temporarily housed at the bishop’s residence.  The faculty for the first operation were:

Rector: Rev. Fr. Telesforo Cordova

Prefect of Discipline: Rev. Fr. Salvador Lazo

Dean of Studies: Rev. Fr. Salvador Lazo

Procurator: Rev. Fr. Juan Quinto

Music Instructor: Rev. Fr. Jose Ingaran
English/Public Speaking Instructor: Rev. Fr. Domingo Mallo

AT THE end of the commencement exercises in 1951, a revamp was announced. Bishop Olalia finally made his decision on who were to take care of the administration. In June 1951, the assignments for coming school year were published. Father Cordova became the parish priest of a big parish in the diocese. Also the other priests in the faculty were given different parishes. As the academic year in 1951 began, I was designated as the Rector of the San Jacinto Minor Seminary. I objected to it but the appointing authority would have none of it.


IN 1954, in his fourth year as the Prelate of the Diocese of Tuguegarao, Bishop Olalia was promoted to the See of the Archdiocese of Lipa. As a result, a new bishop came to the Diocese as administrator. This was Bishop Juan C. Sison of Nueva Segovia. As administrator of Tuguegarao Diocese, he did not make major changes. He confirmed me in my new responsibility as Rector of the San Jacinto Minor Seminary, when I presented to him my resignation. He said: “Stay there until I get someone to take over your office”.

EARLY in 1957, a new Bishop was preconized. The new bishop-elect was a parish priest of Piat, Cagayan, whose Patron Saint is St. Dominic de Guzman. Piat though is more known as the sanctuary of Our Lady of Visitation. The bishop-elect was the Most Rev. Teodulfo S. Domingo.

FOLLOWING the installation ceremonies, I went to him to tender my resignation as Rector of the San Jacinto Minor Seminary. He did not accept it. Instead he confirmed it. There was no alternative, so I tried to be resigned to my responsibility. I faced the problems best as I could. In every diocese there has to be a seminary, and the seminary needs priests to run it. Therefore, I reflected on the policies and the regulations to direct the institution.
 
IN 1962, Pope John XXIII announced the Second Vatican Council. Bishop Domingo, my bishop went to Rome as a delegate. On coming home for the first time from Vatican II Council, we expected some bulletins, newsletters, or flyers to update us on what was happening in the Council. But there was none. I wondered why information on the Council were not disseminated. At least nothing reached the Diocese of Tuguegarao. In 1965, the Second Vatican Council came to an end. The delegates came home and there was nothing for the clergy and people in Tuguegarao Diocese in the way of information.

IN 1967, Rev. Fr. Miguel Purugganan finished his studies in the Gregorian University in Rome. Bishop Domingo removed me from the office of Rector. Upon his arrival Fr. Purugganan took over the responsibility of the San Jacinto Minor Seminary. Bishop Domingo assigned me as Parish Priest of Lal-lo Cagayan. In 1967 the Lal-lo High School was crowded with students. This made me conceive the idea of a secondary school. After studying the project, I decided to submit my application to the Department of Education for the Lyceum of Lal-lo. The Department of education approved my application. In 1968-69, Lyceum of Lal-lo started to operate.

IN 1969, the Novus Ordo Missae came to the Diocese of Tuguegarao for implementation. We were told to change the Tridentine Latin Mass of St. Pius V. We wanted to know why and there was no explanation given. Since we wanted to show our customary obedience to our ecclesiastical superiors the order was implemented. ROMA LOCUTA, CAUSA FINITA. We little thought that our submissiveness was taken advantage of. The Latin Mass instituted by Jesus Christ was altered to a concoction of Msgr. Annibale Bugnini, a Freemason. The innovators gave us a counterfeit of the Latin Mass which is the Bugnini Mass. The manoeuvres of the Masonic manipulators made us feel bitter the moment the deception was unmasked. The reformers gave us poison instead of nourishing spiritual food.


IN 1969, during my second year as parish priest of Lal-lo, I was preconized Auxiliary Bishop of the Diocese of Tuguegarao. Bishop Domingo was not in the Diocese then. He was in the United States visiting his brother but was present for the Episcopal ordination which was presided over by the Nuncio, the Most Rev. Carmine Rocco, DD. After my consecration, I continued saying the Novus Ordo Missae. My brother Jose, then a missionary priest of the Society of the Divine Word, (SVD) attended my Episcopal consecration on February 3, I970. But on April 25, he went home to God. As a newly consecrated bishop I attended his burial mass in Christ the King Mission Church – he was buried in the cemetery of the Society in New Manila.

IN VIGAN, there was a newly consecrated bishop, the Most Rev. Antonio Buenafe who was designated Auxiliary bishop of Nueva Segovia. His term however did not last long. A few days after his consecration he boarded a bus, Times Transit, for Manila. There was a quarrel among the passengers and the new bishop was shot by accident, in that cross fire. The gunshot was fatal. My superiors assigned me to take his place. Installation ceremonies in St. Paul’s Cathedral were presided over by the Nuncio, Most Rev. Bruno Torpigliani, DD, on August 1977. My stay in the Archdiocese of Nueva Segovia was only three years. Towards the end of this stint, I was sent to go to the Diocese of San Fernando of La Union because Bishop Victorino C. Ligot was very seriously sick in Cardinal Santos Medical Center in Metro Manila. Hearing this, I rushed to his bedside. He could no longer speak as he was in a coma. Bishop Ligot finally died on September 18, 1980.

AFTER the funeral Mass, Archbishop Bruno Torpigliani, DD, the Nuncio, made me the administrator of the Diocese of San Fernando, La Union and a few months later, I became its second residential bishop. The Catholic leaders convened to decide on the date for my installation as the second ordinary of the Diocese of San Fernando, La Union, Philippines. The installation was done in the context of the Novus Ordo Missae on March 9, 1981. I continued saying this New Rite until I reached the age of retirement.

A FEW days after the celebrations, I went to the Diocesan Curia. It was not a building separate from the Cathedral. It was in the southern most part of the Cathedral Rectory. Fr. Laxamana, the secretary, welcomed me and then showed me around. In front of the Curia offices, there is three-story building just finished through the efforts of the late Bishop Victorino Ligot. The Philtrust Bank was renting the ground floor. The third floor was occupied by the Insurance companies. The second floor was reserved for Diocesan Minor Seminary – the Heart of Jesus Minor Seminary – which was operated by the diocesan priests. My second official visit was directed to the parishes and the diocesan schools. My overall impression was that Bishop Ligot served well the Diocese. I decided to build on his accomplishments.

MY GENERAL evaluation suggested that I first tackle the seminary problem. The seminarians should have a separate building and lot. Consequently, I took steps to look for a location where the Seminary building could be constructed. Then applications for funding were made. In a year, positive response was received from funding agencies abroad. With this money, four hectares of land was bought in San Vicente, San Fernando, La Union, a barrio near the sea. The cornerstone of the administration building was blessed. And before long, the chapel and the dormitory followed. Other buildings came later: the residence of the bishop, convents for two communities of Sisters, and finally the St. Joseph Pastoral Center.

AFTER having familiarized myself with the Curia set-up, I turned my attention to the programs for the gatherings of the priests that is, the Recollections and Pastoral Assemblies. In the study of the finances funds were allocated for the sick priests and for the material and spiritual welfare of the priests for the diocese. In the Diocese the following apostolates received encouragements:
1) The Catechetical Instructions for all the Public schools given to the care of the Pastorelle Sisters (Sisters of Jesus, the Good Shepherd)

2) The Diocesan Schools (under the care of the Bishop, through the Diocesan Superintendent who was directly responsible to the Bishop). St. Louis College is owned by CICM Missionaries (Congregation of the Immaculate Heart of Mary).

3) The Biblical Apostolate.

4) The Perpetual Adoration of the Blessed Sacrament in some Parish Churches and Chapels of Religious Sisters.

5) The Holy Name Society (for men)

6) Family Rosary (under the flagship of the Blue Army)

7) Apostleship of Prayer.

8) Catholic Women’s League.

9) Social Action for the poor through the Catholic Relief Services.

10) Knights of Columbus.
11) Children of Mary.

IN MARCH 1990, a very big earthquake shook the Island of Luzon. The epicenter was only 50 kilometres from the southern border of the Diocese of La Union. It had the strength of 7.8 Richter Scales. The damage was very great and extensive: 8 Parish Churches, 5 school buildings, and 5 rectories were partly or totally destroyed. Appeals were made to the funding agencies in Germany. Through the funds received, part of the damages were restored. But much of the damage of the destructive tremor were never rehabilitated.

IN I992, my only sister Teresa retired from her teaching job, as a college dean in a Zamboanga City, on retirement. She was also sick. So she went to her doctor in the University of Santo Tomas Hospital, Manila. Her physician diagnosed that her cancer was in an advanced stage. I wanted a second opinion so I advised her to go to the Philippine General Hospital, Manila. Doctors in the PGH confirmed the UST diagnosis. She was living with us in Project 4, Quezon City. I decided that she should go home to Zamboanga City where her in-laws were residing so that they could help her and her only daughter Emily in case she was going to die. If she were going to die she could be buried beside Andres, her husband who went home to God many years ago. She passed away on December 21st,1996. God rest her soul.

IN MY thirteenth year as bishop of the Diocese, I reached my retirement age. By Canon Law I was supposed to retire. I informed the nunciature and requested for replacement. Soon enough the most Rev. Antonio Tobias, Bishop of Pagadian Diocese in Mindanao was announced as my successor. The new nuncio was invited by Bishop Tobias for the installment. The Most Rev. Gian Vincenzo Moreni, D.D. came to grace the occasion. As soon as the banquet was over I said goodbye to His Excellency Bishop Tobias. I left the Diocese of San Fernando, La Union, to go on my own for good. That was on July 16, 1993. THERE were invitations that I should stay in the diocese on account of my advanced age. An emerging community of Sisters reminded me: “You are getting old. Stay with us we will take care of you”. Well, I thanked them for their overtures. But there seemed to be a strong beckoning to leave San Fernando Diocese of La Union. I knew there were only few prospects for me outside the Diocese but somehow I heeded the call of city life. I lived with my sister, Teresa, who also had retired from the office of dean of a college in Zamboanga City. Pooling our modest resources together we constructed a humble residence and there we lived.

THE PLACE chosen for the building of our humble residence was not far from the Priory of the Society of St. Pius X. One night Mr. Antonio Malaya, Jr., and four catechists of the Priory paid me a visit. The four catechists were loaded with books. After the initial pleasantries, I put a question to my visitors: “May I know why are you visiting me”? They replied: “We want to know you”. I was happy at the reply. Mr. Malaya extended his hands and said: “Glad to know you”. The Catechists were Jade Liboro, Agnes Mendoza, Mitzie Noche, Jonna Tabuada; they too held out their hands.



IN LESS than an hour of a lively conversation they announced that they wanted to leave. On hearing this, one of the catechists inquired: “Can we leave these books with you”? I was happy at the suggestion and my rejoinder was: “I’ll be happy if you do so”. Leaving the books on the chairs my visitors stood up and bade goodbye. I was happy they left the books. I like to read. In fact one of the things I missed as a bishop was to read for pleasure. Also I was eager to update myself. As a bishop I had plenty to read. I read the hand-outs from the Catholic Bishops’ Conference of the Philippines (CBCP) so that I could submit credible reports.

WHAT was so puzzling to me was the fact that here was an international conference of 2200 Catholic bishops and there were no bulletins, nor flyers to give us an idea of what was happening in Vatican II. It seemed that we were deliberately left in the dark. Was this an act of premeditated strategy? Well, I didn’t know.


SO WHEN my visitors were gone I scanned the titles of the books. To my joy they were the ones I wanted so much to read. Some of these titles:
READING these books gave me a better idea of the crisis and confusion in the Church today. It became clear to me who are the real enemies of the Catholic Church. Father Denis Fahey pinpointed them when he wrote: “The enemies of the Catholic Church are three. One invisible, Satan, and two visible: a) Talmudic Judaism, and b) Freemasonry"

TALMUDIC JUDAISM
“That Judaism is the visible chief enemy of the Catholic Church, is evident from the Church history, from words and deeds of individuals, and groups and the teachings of the Talmud of which the Kabalah constitute the basis of Judaism”.

FREEMASONRY
“The third visible enemy of the Catholic Church is Freemasonry. Many Christians are reluctant to say anything about the power and control of Judeo-Masonry about its exercise in government, Church, and society, for fear of offending Jewish Masonic friends and neighbours. Many Masons are Christians who are ordinary good, patriotic citizens who joined the Lodge for fraternal and social reasons. They are not privy to the secret machinations of the upper echelons of Freemasonry. Nevertheless it is the degree to which he renders a disservice to his Christian religion – The first duty of any Mason is to obey the mandate of the Master (not Christ but rather the Master of the Lodge)” - from the jacket of the book advertised.

ONE OF the books that surprised me was AA-1025, The Memoirs of an Anti-Apostle, by Marie Carré. These memoirs of an anti-apostle were about a communist who purposely entered the seminary for the Catholic priesthood with the intent to subvert and destroy the Church from within. This exposed the plan of the Masons to send and finance bright boys to the seminary to study for the Catholic priesthood. The project was started more than a hundred years before Vatican II was convened. Some of these priests were already bishops when Vatican II started, and ready for the Council.

ANOTHER book that was very enlightening was Conspiracy Against Life. The jacket makes this advertisement: In an all–out exposé, this book shows how the United Nations is used as killing machine of these conspirators (the Freemasons) to destroy the Roman Catholic Church and society. It reveals how they dominate the world by controlling all religious and politicians. Politics are manipulated by centralizing banking trade and the military. Global religion is syncretized by ranking Jesus, at the same rank as Allah, Vishnu, Buddha, and other ancient religious leaders. They p roclaim the fallen Angel, Lucifer, the highest of all gods from whom Freemasons receive power, inspiration and knowledge. Their mission is to build a kingdom of material prosperity, one world government – a new world order, under Satan’s reign.

THIS is what I saw on the jackets of the books I received and read. I found them very alarming. And I thought I should unmask them to my friends no matter how frightening were the programs of the enemies of the society and God.

IT HAD been always a puzzle to me that, in spite of the condemnation of Freemasonry by Pope Leo XIII in his encyclical “Humanum Genus” (and by thirteen other popes, as well, starting with Pope Clement XII in 1738) there were Freemasons in the higher authorities of the Church. The magazine “Si, si, no, no” related an instance when a Nuncio had become a Mason, and not long afterwards was given the red hat. What about the loyalties of these ecclesiastical Masons? Reading the books disturbed me greatly as I was still then saying the Novus Ordo Missae. To clear my doubts I read on. After more than a year of searching for the truth, I began to make a decision – I had to return to the Tradition of the Catholic Church and, along with that, to the Tridentine Latin Mass.

WHILE in this state of mind, once I came home from a visit at the Priory of the Priests of the Society of St. Pius X, in Quezon City. I was surprised that a visitor from Cardinal Sin, our Metropolitan Primate, was waiting for me. We greeted each other almost simultaneously “Good Morning, Father Pascual. Why this visit?” I inquired. “I would like to go to confession” he replied, and went on talking. “Monsignor, stop going to the priory because you are scandalising Catholics by your bad example”. “Why do I scandalise Catholics?” I wanted to know. And Father Pascual explained: “Don’t you know that there is an ‘advisory’ from the Cardinal prohibiting the faithful to attend the Masses of the priests of the priory? Besides, the priests are the sons of Archbishop Marcel Lefebvre who was excommunicated because he was a schismatic.” I tried to tell him that the Episcopal consecration of the four bishops without papal mandate alone did not make Archbishop Lefebvre schismatic. There are world renewed Canonists who corroborate the opinion of Archbishop Lefebvre. The canonists are Valdini, Lara, Capponi, and Guringer. They argued that there was a necessity and, besides, Archbishop Lefebvre did not establish a parallel Church. When I stopped talking, Fr. Pascual reminded of his confession and then left as soon as he got his absolution.

ARCHBISHOP Diosdado Talamayan made his appeal to me in a letter mentioning a possible subsidy in case I listen to his advice to obey the Holy Father, Pope John Paul II. The Archbishop harped on obedience to His Holiness. My response was that obedience must serve faith. My perception is that post-conciliar reforms were Masonic inspired, aimed to destroy the Catholic Religion. I don’t want to cooperate in the diabolical extirpation of the Catholic Religion founded by Jesus Christ for the eternal salvation of immortal souls, not for their eternal damnation. Obedience to the Pope is not a problem to me. I only want that the Pope fulfils all his duties as mandated by Jesus Christ, that he really saves immortal souls for whom Our Lord died on the cross on Mt. Calvary. I love the Pope. That is why I pray daily for him so that he will be faithful to the will of Jesus Christ whose Vicar he is. He must guard faithfully the deposit of faith and interpret it as it was done by the faithful Popes until Vatican II Council. That means no new theologies, no new novelties. Only doctrines from the deposit of faith should be explained and interpreted as Jesus Christ mandated. In other words, my critics always remind me of the words: “Ubi Petrus, ibi Ecclesia”. The Petrus is the Pope and he has the duty to be faithful to Jesus Christ whose Vicar he is. It means that if the Petrus changes a bit what Christ handed down to us through the apostles, the Pope loses the moral right to expect from us our obedience. Our fidelity to the Pope is dependent upon his fidelity to Jesus Christ, the Son of God. The Pope’s loyalty to the deposit of faith spells my loyalty to the Vicar of Christ.

ACCUSED of not being in communion with the Church militant, lay people will answer with St. Joan of Arc. “Yes I unite but I serve God first” (Dieu premier servi). Accused of being disobedient to the pope, they explain that “the Holy Ghost was promised to the successors of Peter, not that they make known new doctrine by His revelation, but rather that, with His assistance, they might religiously and faithfully explain the Revelation or deposit of faith that was handed down through the apostles; and the power of the pope is not unlimited, not only can he not change anything which is of divine institution (to suppress Episcopal jurisdiction, for instance) but he is enjoined, through natural law, not to sow confusion in the flock of Christ. (Dictionnaire de Théologie Catholique, Vol II co1.2039-2040/ cfr. page 19: Is Tradition excommunicated?, by Angelus Press)

SAINT AUGUSTINE, St. Cyprian, Cajetan, St. Robert Bellarmine, St. Thomas Aquinas, all teach that in a danger of the faith and of public scandal “particularly in doctrinal matters, it is not only lawful but right to resist publicly the hierarchy and the Pontiff himself.” St. Thomas writes: “Take note that if there were a danger for the faith, subordinates would be bound to reprove their prelates, even publicly” (II-II, q.33, ad 2m). Cajetan adds: “One must resist the pope who openly destroys the Church”.

EARLY in August 1995, after prolonged reflection and prayer, I decided to approach Rev. Fr. Paul Morgan, local superior of the Society of St. Pius X, in the Philippines. I confided to him my plan to return to the traditional Latin Mass. Father Morgan received my confidence with joy and assigned Rev. Fr. Thomas Blute to assist me to re-learn the Latin Mass. But why did I want to go back to the Tridentine Mass and stop saying the new Mass which I had been saying for about twenty seven years? The following are the considerations which strengthened me in my resolve.

A. THE CHURCH HAS SPOKEN...

1) In the letter, “Super quibusdam” (September 29, 1351), Pope Clement VI taught: “The Roman Pontiff regarding the administration of the sacraments of the Church, can tolerate and even permit different rites of the Church of Christ, always without violating those which pertain to the integrity and necessary part of the sacraments”.

2) The Council of Trent, session XXI, Chapter 2: “The Council declares furthermore that this power has always been in the Church, that in the administration of the Sacraments, without violating their substance, she may determine or change whatever she may judge to be more expedient for the benefit of those who receive them or for the veneration of the Sacrament, according to the variety of circumstances, times and places.”

3) Pope St. Pius X in the letter Ex quo non (Dec. 26, 1910); “It is well known that to the Church there belongs no right whatsoever to innovate anything touching on the substance of the Sacraments”.

4) And finally, on Nov. 30, 1947, Pope Pius XII issued the Apostolic constitution “Sacramentum Ordinis” which reiterates and clarifies the same principle as the Council of Trent teaches, that “the seven sacraments of the new law have all been instituted by Jesus Christ Our Lord, and the Church has no power over the ‘substance of the sacraments’, that is over the things which, as the sources of revelation, witness, CHRIST THE LORD HIMSELF decreed to be preserved in a sacramental sign.” (DzS. 3857)
IN THE confecting the sacrament two things must be distinguished – the substance and the ceremonies. The ceremonies may change, but the substance never changes. The substance is the MATTER AND THE FORM.

FOR THE Eucharist the matter is twofold; likewise the form is twofold. The matter is bread and wine. The form for the BREAD: THIS IS MY BODY. The form for the WINE: THIS IS THE CHALICE OF MY BLOOD; OF THE NEW AND ETERNAL TESTAMENT, THE MYSTERY OF FAITH, WHICH SHALL BE SHED FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS.

IN THE NOVUS ORDO MISSAE, The last clause is different. It says: which shall be shed for you and FOR ALL unto the remission of sins. With this change, the form for the consecration of the wine is altered from “for many” to “for all”. This change touches the essential words given by JESUS CHRIST. This change may invalidate the consecration of the Precious Blood by changing the intention of the celebrant (see the theological study called The Ottaviani Intervention). This form leads to the heresy of universal salvation. Through Christ’s death on the cross on Mt. Calvary, He redeemed all. But because not all men do all that are necessary for salvation, therefore not all are saved, hence, the form “for all” leads to that heresy.


THE QUESTION of the validity of the new consecration was answered long before it was even asked, because it is the unalterable teaching of the Magisterium that not even the Church Herself, that is “no Pope, no bishop, not even a council - has the right or the power to innovate anything touching on the substance of the sacraments”. To do this is to change the very words JESUS CHRIST has given. Otherwise Christ’s promise will not be true. “He who eats my flesh and drinks my blood has everlasting life and I will raise him up on the last day.”

THE MATTER and the form have no power in themselves to give grace. The power depends entirely on the will of God, who has promised this grace. The realisation of the promise depends on certain things and words so that if they are not there, the sacrament is not fulfilled. Let us quote from the FATHERS....

ST. AUGUSTINE: “The word is joined to the element, and it becomes a sacrament.”
ST. AMBROSE: “When it is time to confect the Blessed Sacrament, the priest does not use his own words; instead, he pronounces the words of Our Lord. It is the words of Our Lord that confect the Sacrament.”

C. THE TRADITIONAL LATIN MASS, OBSTACLE TO ECUMENISM, IS SCRAPPED
THE ANCIENT Mass was scrapped because of Ecumenism. Ecumenism Ecumenism aims at unity with all religions, especially Protestantism. But the old Mass contained many Catholic dogmas which Protestants denied. Therefore the Mass instituted by Jesus Christ was changed for the Mass which was a concoction of Fr. Annibale Bugnini, a Freemason. Six Protestant ministers who assisted him saw to it that all the Catholic dogmas offensive to Protestant ears were deleted. Prayers stressing the idea of sacrifice were dropped, and the Protestant practices like the offertory procession and the prayer of the faithful were introduced. This way the Traditional Latin Mass was Protestantized. And the result? Many Catholics were and still are, converted to Protestantism. This is the fruit of ecumenism.

THE Council of Trent (1545-1563) defined the unchanging Catholic Doctrine on the Holy Sacrifice of the Mass. Essentially it has three realities:

1) The first reality, Transubstantiation, is real. It is the will of God. Therefore Divine Eucharistic Presence in the Sacred Host is real.

2) The second reality is that the Holy Mass is a sacrifice, which is the renewal of the sacrifice on Mt. Calvary. The Holy Mass is first and foremost a sacrifice of forgiveness and expiation of sins. It is also a sacrifice of praise and thanksgiving. Furthermore, the Holy Mass is a communion at the sacrifice just celebrated.
3) The third reality is the role of the priest. His role is essential and exclusive. He offers the sacrifice and he does this alone, for he alone has received the sacrament of Holy Orders. Because of his ordination to the holy priesthood, he alone has the power to consecrate the Body and Blood of Jesus Christ, the Son of God.

Note: I don't know if it was a misprint in the numbering, but number XII is missing from the website this was taken from.