It is not we who invented this truth. We have only to persevere in it.

     My dear brothers, my dear friends,
It is kind of Providence that this day of return to the Seminary should coincide with the anniversary of my episcopal consecration which took place on Septem­ber 18, 1947 in my native city. At the request of friends we are celebrating this anniversary in a special way.
In the breviary this morning we read the lesson of Tobias. It was said that the young Tobias, finding him­self surrounded by the men of his race, the Jews, ador­ing a golden calf which had been set up by the King of Israel himself, went faithfully to the temple to offer the sacrifices God had demanded. He was thus faithful to the law of God.
Well, we hope that we too have been faithful to God, faithful to Our Lord Jesus Christ. Later on Tobias was among the prisoners sent to Niniva and there, the Scrip­ture says, while all his compatriots did homage to the pagan cult, he continued to hold to the truth, retinuit omnem veritatem. He held to the whole truth. I believe this is the lesson Holy Scripture has for us and I hope that we, too, remain faithful like Tobias did, both in his youth and in his captivity. Is it not true that we today are in a certain sense in captivity, restraint surrounding us on all sides, imposed on us by those who bow to error both in the world and inside the Church itself? By those who juggle with the truth and who keep truth hidden instead of proclaiming it; We are in a world enslaved by the Devil, enslaved by error.
But it is our wish to hold to truth. We want to con­tinue to proclaim it. What then, is this truth? Do we have a monopoly on it? Are we so presumptuous as to say we have the truth, others do not? No, truth does not belong to us. It does not come from us, it was not invented by us. This truth was transmitted to us, it was given us. It is written. It is living in the Church and in the whole history of the Church. This truth is known. It is in the books, in the catechisms, in all the acts of the councils, in all the acts of the sovereign pontiffs. It is in our Creed, in our Ten Commandments, in the gifts that God has made to us, the Holy Sacrifice of the Mass and the Sacraments. It is not we who invented this truth. We have only to persevere in it.
Because truth has an eternal character. The truth we profess is God, Our Lord Jesus Christ who is God and God does not change. God remains immutable. It was St. Paul who said, vicissitudinis obumbratio. There is not a shadow of vicissitude in Him, not the shadow of changeability. God is unalterable, semper idem, always the same. Certainly He is the source of every­thing that changes but He, Himself, is unalterable, unchangeable. And by the fact that we profess God as truth we will enter in some way into eternity through truth. We have no right to change that truth. Indeed it cannot be changed. It will never change.
Men have been put on earth to receive a little of that light of eternity as it descends on them. They become in some way eternal, they too, immortal, according to the extent to which they attached themselves to the things that change, to moving things, they move away from God. And here it is that we feel a need. All men feel this need. They have in them an immortal soul which is al­ready now in eternity, a soul which will be happy or unhappy, but it is a soul that exists. It will not die.

Every man who is born, who has a soul has entered into eternity. That is why we have need of eternal things, of the true eternity which is God. We cannot do without it. It is part of our lives. It is what is most es­sential to us. That is why men seek the truth, seek the eternal, because they have an essential need of eternity.
And what are the means by which Our Lord has given us eternity, communicated it to us, made eternity enter into our lives even here below? Often when I was going through the African countries on my diocesan visits I chose a them that was dear to me and very simple, too. You have heard it many times but for the simple people I spoke to it summed up the truth. Ask­ing what are the gifts the Good God has given us which make us participants of the divine life, life eternal, I would answer: there are three great gifts which God has made us and they are the Pope, the Blessed Virgin and the Eucharistic Sacrifice.

THE PAPACY

In reality it is an extraordinary gift that God has made us in giving us the Pope, in giving us the suc­cessors of Peter, giving us precisely this perpetuity in truth communicated to us through the successors of Peter, that must be communicated to us through them. And it seems inconceivable that a successor of Peter could fail in any way to transmit the truth that he is obliged to transmit. Indeed, without virtually disappearing from the line of succession he cannot fail to communicate that which the popes have always communicated, the Deposit of Faith which does not belong to him alone.
The Deposit of Faith does not belong to the Pope. It is the treasure of truth which has been taught during twenty centuries. He must transmit it faithfully and exactly to all those under him who are charged in turn to communicate the truth of the Gospel. He is not free.
But should it happen because of mysterious circum­stances which we cannot understand, which baffle our imagination, which go beyond our conception, if it should happen that a pope, he who is seated on the throne of Peter, comes to obscure in some way the truth which it is his duty to transmit or if he does not transmit it faithfully or allows error to darken truth or hide it in any way, then we must pray to God with all our hearts, with all our soul, that light continues to be thrown on that which he is charged to transmit.

NEVER CAN THE TRINITY BE CHANGED.
NEVER CAN THE REDEMPTIVE WORK OF CHRIST THROUGH THE CROSS AND THE SACRIFICE OF THE MASS BE CHANGED!
THESE THINGS ARE ETERNAL.
THEY BELONG TO GOD.
And we cannot follow error, change truth, just be­cause the one who is charged with transmitting it is weak and allows error to spread around him. We don’t want the darkness to encroach on us. We want to live in the light of truth. We remain faithful to that which has been taught for two thousand years. That what has been taught for 2,000 years and which is part of eter­nity could change is inconceivable.
Because it is eternity which has been taught to us. It is the eternal God, Jesus Christ eternal God, and everything which is centered on God is centered on eternity. Never can the Trinity be changed. Never can the redemptive work of Christ through the Cross and the Sacrifice of the Mass be changed. These things are eternal. They belong to God. How can someone here below change those things? Who is the priest who feels he has the right to change those things, to modify them? Impossible!
When we possess the past we possess the present and we possess the future. Because it is impossible, I say metaphysically impossible, to separate the past from the present and future. Impossible! Then God would no longer be God! God would no longer be eternal! God would no longer be immutable. And there would be nothing more to believe in. We would be completely in error.
This is why, without worrying about all that is happening around us in these times we ought to close our eyes to the horror of this drama we are living through, close our eyes and affirm our Creed, our Ten Commandments, meditate on the Sermon on the Mount which is also our law. We must attach ourselves to the Holy Sacrifice of the Mass, to the Sacraments awaiting the light that will shine around us again. That is all. We must do this without becoming bitter or vio­lent in a spirit that is unfaithful to Our Lord. Let us stay charitable. Let us pray, suffer, accept all the trials, everything that happens, everything that God sends us. Let us do as Tobias did. Abandoned by everyone as they went to adore the golden calf of the gods of the pagans, he remained faithful. Still, he too could have thought that, since only he remained faithful it might be that he was mistaken. But no, he knew that whatever God had taught to his forebears could not change. The truth of God existed and could not change. And so it is with us. We too have to rely upon the truth that is God yesterday, today and tomorrow. Jesus Christus heri, hodie et in secula.
And that is why I say we must retain our confi­dence in the papacy. We must retain confidence in the successor of Peter in so far as he is the successor of Peter. But if it should happen that he were not perfectly faithful in his duties, then we must remain faithful to those who were the successors of Peter and not to him who is not the successor of Peter. That is all. His duty is to transmit the Deposit of the Faith.

THE BLESSED VIRGIN

The second gift is that of the Blessed Virgin Mary. She has never changed. Is it possible to imagine that the Blessed Virgin Mary could change in her atti­tude to the divinity of Our Lord Jesus Christ, her divine Son, toward the Sacrifice of the Cross, toward the work of redemption? Is it possible to imagine that the Blessed Virgin Mary could change one iota of her faith, that she could have had doubts at some period of her life, that she could have thought herself mistaken? That she could have doubted the divinity of Our Lord Jesus Christ, doubted the Blessed Trinity, she who was filled with the Holy Ghost? Impossible! Inconceivable!
Here below she was already in eternity. The Blessed Virgin Mary, through her faith, an unchangeable, pro­found faith, could not be disturbed in any way. That is evident. Do not let us be disturbed by the noises around us but keep faithful, faithful like the Blessed Virgin Mary. And I want to add to this subject of the Blessed Virgin Mary something which seems to me to be impor­tant for us at this time in which we live. Continuously we are told the Virgin says this or says that. The Virgin has appeared here, the Virgin has communicated this message to that person. Of course, we do not rule out the possibility that a word of the Blessed Virgin could be addressed to persons of her choice. That is evident. But considering the kind of period we are living through we must be suspicious. We must mistrust.

SHE IS PRESENT AT EVERY SACRIFICE OF THE MASS.
SHE CANNOT SEPARATE HERSELF FROM THE CROSS OF OUR LORD JESUS CHRIST.
OUR DEVOTION TO THE BLESSED VIRGIN OUGHT TO BE PROFOUND, PERFECT.
The place of the Blessed Virgin Mary in the theology of the Church is, in my estimation, infinitely sufficient to make us love her above everyone after Our Lord Jesus Christ and that we should have toward her a de­votion which is profound and continuous day after day. It is not necessary that we have constant recourse to messages about which we cannot be absolutely certain whether they come from the Blessed Virgin or not. I am not speaking of the apparitions which have been recognized by the Church. But we must be very careful when it comes to rumors that circulate everywhere to­day. All the time I am receiving people or communi­cations which are said to be addressed to me from the Blessed Virgin or from Our Lord ‑ a message to be ad­dressed to me from the Blessed Virgin or from Our Lord ‑ a message received here, another there. Whereas in fact we should hope the Blessed Virgin is with us every day.
And she is. We know that. She is with us. She is present at every Sacrifice of the Mass. She cannot sepa­rate herself from the Cross of Our Lord Jesus Christ. Our devotion to the Blessed Virgin ought to be pro­found, perfect. But it ought not have to depend on private messages.

THE EUCHARISTIC SACRIFICE

GOD, Jesus Christ, has given us Himself in the Eucharist. What more beautiful thing could He do?            I often say to the seminarians: if the Priestly Society of Saint Pius X has a particular spirituality­  - and I do not really want it to have one although I do not criticize the founders of Orders like St. Ignatius, Sts. Dominic and Vincent de Paul whom I know wanted to give particular characters to their societies, characters without doubt willed by Providence at the moment they were founded ‑ I think that if there is a particular mark to our Society it is devotion to the Holy Sacrifice of the Mass.
How our spirits, our hearts, our bodies are as if captivated by the great mystery of the Holy Sacrifice of the Mass! And it is in proportion to how we deepen our understanding of the great mystery of the Sacrifice of the Mass that we understand the priesthood, the gran­deur of the priesthood. Because it is intimately, I say metaphysically, bound up with the Holy Sacrifice of the Mass. And this is of the greatest importance in these times.
We have need of this, my dear friends. You have need of being captured by this spirituality of the Mass. Not only the priests but also our religious, our brothers, our nuns, and all of the laity, all of you faithful here present. We must have for the Sacrifice of the Mass a devotion greater than ever before because it is the very foundation stone of our faith.
THE SEMINARY REMAINS A CATHOLIC SEMINARY. AND IF GOD GIVES ME LIFE THE SEMINARY WILL NOT CHANGE!
I WOULD DIE RATHER THAN CHANGE ANY PART OF THE CATHOLIC DOCTRINE WHICH MUST BE TAUGHT IN THE SEMINARY.
I hardly dare cite for you an example, something that happened in Chile during the three days I spent there. Still, because the idea occurs to me, I will indeed tell you if only to show the point of degradation the concept of the Holy Sacrifice of the Mass has reached in the minds of some of the highest members of the hier­archy. During my stay in Chile a concelebration was televised. It was presided over by the Auxiliary Bishop of Santiago. I myself did not see the screening but it was described to me by many people who saw it. There were some 15 or 20 priests concelebrating with him. During the ceremony the Auxiliary Bishop explained to the faithful, that is, everyone who was looking at the television, that this was a meal and he saw no reason why one should not smoke during a meal. And he him­self smoked during that concelebration!
That is how far things have reached! This is the sad state of degradation, of sacrilege a bishop can attain. It is unheard of, inconceivable! Penance must be done for years in reparation for such offenses, for such unimagi­nable scandal! It serves to show how far one can go when one no longer believes.
We must be attached to the Sacrifice of the Mass as to the apple of our eye; as we are attached to that which is dearest to us, that which is the most respected, the most holy, the most sacred, the most divine. That is the meaning of this Seminary.
They may criticize the Seminary in any way they like. And they do. The Seminary is this way, that way. They have decided this about it, that about it. But in fact they decide nothing, change nothing. The Seminary stays as it is. It continues to be what it is be­cause that was why it was founded. The Seminary re­mains a Catholic seminary. And if God gives me life the Seminary will not change. I would die rather than change any part of the Catholic doctrine which must be taught in the Seminary. With the grace of God, come what may, we will not change. So let them say what they will. Let them say that the Seminary has a new di­rection, the Seminary is this way or that. It is the Devil who says such things in order to destroy the Seminary. Obviously he cannot tolerate Catholic priests who have the faith.
And then, one cannot avoid speaking about it, all around us here and there in every country but particu­larly in France, there are divisions among those who are trying to hold to the faith, a mixture of calumny, slan­der, exaggerated words, foolish expressions, unjustified suppositions. Let us ignore it all. Let us instead work well, doing the will of God according to the teachings of the Catholic Church, continuing like our prede­cessors and our ancestors, doing what the Council of Trent asked of us, bishops, who must continue the formation which has always been given to priests. If we do this we will be certain we are remaining faithful.
That is enough. Let us remain calm. Let us remain faithful. And if it should ever come to be that the faith is not taught here, then leave me. If, my dear semi­narians, I do not teach you Catholic truth, then leave! Do not stay here. That is your duty. But if I teach the Catholic Faith ‑ and you have the whole library at your disposal to find out whether or not what was handed to us is being handed down to you ‑ then, be confident. And we will do everything so that the Catholic Faith continues to be taught here, taught in its entirety so that you can, you too, carry on that truth that is so full of grace and life. Truth is the source of life. We have need of that life. The faithful are hungry for it. Why is it we have requests for priests from all sides? Because the faithful are thirsty for truth, thirsty for the grace of God, for the supernatural life, thirsty for that eternity toward which we are heading.
Therefore, have confidence in doing what the Church has always done - not confidence in Msgr. Lefebvre. I am a poor man like the others. I have no pretention to be better than others. On the contrary, I do not know why God has permitted me to have 30 years in the episcopate. I think that if I were to judge things on the human plane I would have pre­ferred to remain a missionary in the jungles of Gabon; in isolation I would not have had all the problems I have had in my 30 years in the episcopate. But God has wanted it this way. He continues to try us. Very well, if that is His will so it must be and we must con­tinue to carry the cross. It is not because He imposes crosses that we may abandon Him. On the contrary, we may not abandon Our Lord. We must follow Him.
And so, my dear friends, be faithful ‑ faithful to the Pope, successor of Peter when he shows himself to be truly the successor of Peter. Because that is what a pope is and it is in this sense we have need of him. We are not the people who want to break with the author­ity of the Church, with the successor of Peter. But neither are we people who want to break with twenty centuries of tradition in the Church, with twenty cen­turies of successors of Peter!
We have made our choice. We have chosen to be obedient in the real sense, obedient to what all the Popes have taught for 20 centuries and we cannot imagine that he who sits on Peter’s throne does not want to teach these things. Well, if that is the case then God will judge him. But we cannot go into error because there is a kind of rupture in the chain of the successors of Peter. We want to remain faithful to the successors of Peter who transmitted to us the Deposit of the Faith. It is in this sense that we are faithful to the Catholic Church, that we remain within it and can never go into schism. Since we are attached to twenty centuries of Faith we cannot make a schism. That is what guaran­tees for us the past, the present and the future. It is impossible to separate the past from the present and the future. Sustaining ourselves with the past we are sure of the present and the future.

So have confidence! Ask the Blessed Virgin Mary to help us under all circumstances. She is as strong as an army arrayed for battle. She who suffered as Queen of Martyrs at the Cross of Our Lord Jesus Christ. And will we not follow Our Blessed Mother and with her be ready to suffer martyrdom so that the work of redemption can continue?

Pronounced at Ecône by 

His Excellency, Archbishop Marcel Lefebvre

on September 18, 1978, The 30th Anniversary of his Consecration as Bishop

Real Authority comes from God

His reign must be established on earth as it is in heaven.  It is He himself who said so in the prayer that he taught us, the Our Father: “Thy kingdom come, thy will be done on earth as it is in heaven”.  And this must be the object of our prayers, the intention of our sufferings, and the purpose of our life.  We must have no rest until Our Lord’s reign is established.  A Catholic whose heart is not animated by this profound desire is not a Catholic.  He is not one of the faithful of Our Lord Jesus Christ.  It suffices to re-read these lines “Now at last in these times He has spoke to us, with a Son to speak for Him; a Son whom He has appointed to inherit all things, just as it was through Him that He created this world of time” (Heb, 1:2).

Our Lord Jesus Christ is King now.  All power has been given to Him in heaven and on earth. “Thy will be done on earth as it is in heaven,” says Our Lord. If, then, Our Lord’s will must be done on earth , it means that His law, the Decalogue, must be applied on earth as it is in heaven.  We must profess this even if churchmen want no more of it.  This what is dividing the Church at present .  As for us, we want Our Lord’s honour and the social kingship of Our Lord Jesus Christ, which must be applied universally.  We will fight for this, and we will do our utmost to crown Jesus Christ King.

Because we speak of the social reign of Our Lord, we are accused of engaging in politics, then we want to do so, because we want Our Lord Jesus Christ to rule over us.  We do not want to be governed by men who are not subject to Our Lord.  If only all our rulers understood that they must be subject to Our Lord Jesus Christ, who is the King of Kings, the Lord of lords!  He is the King.  He could have been the King on earth and continue to govern us.  But He will be one day, when He descends upon the clouds in the heavens.  Everyone will have to render and account to this King and Judge.

Meanwhile, today, we want authorities, leaders, who know that they will render an account to God for the exercise of their power and their government.  For we love to be subject to persons who do not believe themselves to be the authors of all power.  Even if they have been elected by the people, the people do not have power; the people are not God.  The people can designate the one who will exercise authority, but it does not give the authority; authority comes from God: “there is no power but from God,” says St Paul (Rom.13:1)

This is the greatness of authority.  This is the true foundation of the power of authority, whether civil or paternal.  Paternal authority comes from God. Children know that when they are subject to their parents, they are at the same time subject to God.  How beautiful this is; how well God has made things! But how men destroy them!

The Communists say that religion is a from of alienation, Yes religion is an alienation in the sense that we convey our body, our soul, our understanding, and our will into Gods hands.  We alienate ourselves to give ourselves entirely to God, to the One who created us, who saved us, and who shed all His Blood for us.  Love for love we desire to alienate ourselves in order to give ourselves entirely to Our Lord Jesus Christ.  So on this point we are in full agreement with what  the Communists say about our holy religion.  And I would say to these friends, who are in error:  “you alienate yourselves for a party; for men; you place your nature, your strength, and all that you have  in the hands of men: that is a bad alienation.  And it is not at all the order willed by God”.

We do not want to be subject uniquely to men who will do with us what they will.  We would not be allowed to think except as these men think.  We would not be allowed to act except as these men want us to act.  No, we want to be subject to God, yes, we are willing to be subject.  That is what we think and what we want.  We want to belong to Our Lord Jesus Christ, who is our King.

The Mass of all time, the Communion  Chapter 5

Angelus Press 2007.

The poisoned chalice of the New Code of Canon law

I want to speak to you of a very serious novelty: the New Code of Canon Law. I had not seen any necessity for a change. But if the law changes, the law changes, and we must make use of it, for the Church can ask nothing evil from her faithful.

However, when one reads this new code of Canon Law one discovers an entirely new conception of the Church. It is easy to be aware of, since John Paul II himself describes it in the apostolic constitution which introduces the new Code. ". . . It follows that which constitutes the fundamental novelty of Vatican Council II, in full continuity with the legislative tradition of the Church (this is to deceive), especially in that which concerns ecclesiology, constitutes also the novelty of the new Code." Hence the novelty of the conception of the Church according to the Council is equally the novelty of the conception of the new Code of Canon Law.

What is this novelty? It is that there is no longer any difference between the clergy and the laity. There is now just the faithful, nothing else, on account of the "doctrine according to which all the members of the people of God, according to the mode which is proper to each, partake in the triple priestly, prophetic and royal function of Jesus Christ. To this doctrine is likewise attached that which concerns the duties and rights of the faithful and particularly the laity, and finally the Church's involvement in ecumenism!"

This is the definition of the Church (Canon 204): "The faithful are those who, inasmuch as they are incorporated in Christ by baptism are constituted as the people of God, and who for this reason, having been made partakers in their manner in the priestly, prophetic and royal functions of Christ, are called to exercise the mission that God entrusted to the Church to accomplish in the world:" We are all faithful, members of the people of God, and we all therefore have ministries! It is clearly said in the Code: all the faithful have ministries. They therefore all have the responsibility to teach, to sanctify and even to direct.

Let us continue our commentary on this Canon 204: "…having been made partakers in their manner in the priestly, prophetic and royal function of Christ, they are called to exercise the mission which God entrusted to the Church to accomplish in the world, according to the juridical condition proper to each one." Hence everyone without exception, without distinction between clergy and laity, inasmuch as they are the people of God, has the responsibility of this mission entrusted by Jesus Christ properly to the Church. There is no longer any clergy. What, then, happens to the clergy?

+

It is as if they said that it is no longer parents who have the responsibility to give life to children but the family, or rather all the members of the family: parents and children. This is exactly the same thing as saying today that Bishops, priests and laymen have all responsibility for the mission of the Church. But who gives the graces to become a Catholic? How does one become faithful? No one knows any more who has the responsibility for what. It is consequently easy to understand that this is the ruin of the priesthood and the laicization of the Church. Everything is oriented towards the laymen, and little by little the sacred ministers disappear. The minor orders and the subdiaconate have already disappeared. Now there are married deacons, and little by little laymen take over the ministry of the priests. This is precisely what Luther and the protestants did, laicizing the priesthood. It is consequently very serious.

This is quite openly explained in an article in the Osservatore Romano of March 17, 1984: "The role of the laity in the new Code." "The active function that the laity has been called on to exercise since Vatican II by participating in the condition and mission of the entire Church according to their particular vocation is a doctrine which, in the context of the appearance of the concept of the people of God has brought about a reevaluation of the laity, as much in the foundation of the Church as for the active role they are called on to develop in the building up of the Church." Such is the inspiration of the whole new Code of Canon Law. It is this definition of the Church which is the poison which infects the new laws.

The same can be said for the Liturgy. There is a relationship between this new Code of Canon Law and the entire liturgical reform, as Bugnini said in his book The Fundamental Principles of the Changing of the Liturgy. "The path opened by the Council is destined to change radically the traditional liturgical assembly in which, according to a custom dating back many centuries, the liturgical service is almost exclusively accomplished by the clergy. The people assist, but too much as a stranger and a dumb spectator." What? How can one dare say that the faithful are present at the sacrifice of the Mass as simply dumb spectators so as to change the Liturgy? How must the faithful be active in the sacrifice of the Mass? By the body or spiritually? Obviously spiritually. One can draw a great spiritual profit from assisting at Mass in silence. It is, in effect, a mystery of our Faith. How many have become saints in this silence of the true Mass!

"A long education will be necessary for the Liturgy to become an action of all the people of God." Without a doubt. Then he adds that he is speaking of "a substantial unity but not a uniformity. You must realize that this is a true break with the past." This past is the twenty centuries of prayer of the Church.

Bugnini was the key man in the liturgical reform. I went to see Cardinal Cicognani when this reform was published and I said to him: "Your Eminence, I am not in agreement with this change. The Mass no longer has its mystical and divine character." He replied: "Excellency, it is like that. Bugnini can enter as he likes into the Pope's office to make him sign what he wants." This is what happened to the Secretariat of State. This is how all these changes happened. They agreed on it beforehand, and then obtained signatures for some changes, and then others, and then others. I said to Cardinal Gut: "Your Eminence, you are responsible for Divine Worship, and you accord permission for the Blessed Sacrament to be received in the hand! They will know that this was published with the agreement of the Prefect of the Congregation for Divine Worship!" He replied: "Excellency, I do not even know if I will be asked for it to be done. You know, it is not I who command. The boss is Bugnini. If the Pope asks me what I think of Communion in the hand, I will cast myself on my knees before him to ask him not to do it." You see, then, how things happened at Rome: a simple signature on the bottom of a decree and the Church is ruined by numerous sacrileges ... The real presence of Our Lord is ruined, for it is no longer respected. Then, nothing sacred remains, as was seen at the large reunion at which the Pope was present, where the Blessed Sacrament was passed around from hand to hand between thousands of persons. Nobody genuflects anymore before the Blessed Sacrament. How can they still believe that God is present there?

It is this same spirit which inspired the changing of the canon Law as that which inspired the changes in the Liturgy: it is the people of God, the assembly, which does everything. The same applies to the priest. He is a simple president who has a ministry, as others have a ministry, in the midst of an assembly. Our orientation towards God has likewise disappeared. This comes from the protestants who say that eucharistic devotion (for them there is neither Mass nor sacrifice: this would be blasphemy) is simply a movement of God towards man, but not of man towards God to render Him glory, which is nevertheless the first (latreutic) end of the Liturgy. This new state of liturgical mind comes likewise from Vatican II: everything is for man. The bishops and priest are at the service of man and the assembly. But where is God then? In what is His glory sought? What will we do in heaven? For in heaven "all is for the glory of God," which is exactly what we ought to do here on earth. But all that is done away with, and replaced by man. This is truly the ruin of all Catholic thought.

You know that the new Code of Canon Law permits a priest to give Communion to a protestant. It is what they call eucharistic hospitality. These are protestants who remain protestant and do not convert. This is directly opposed to the Faith. For the Sacrament of the Eucharist is precisely the sacrament of the unity of the Faith. To give Communion to a protestant is to rupture the Faith and its unity. 

March 24 1984 given at Turin Italy