Latest / The Uncensored Catholic / Show 216: The Language of the Mass

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Show 216: The Language of the Mass · The Uncensored Catholic

0:51
Speaker 1: A, Hey, y'all, welcome to this week's show. We'll pick
1:03
up where we left off last time, and we were
1:06
discussing original sin. The questioner is grilling the priests and
1:11
the classic work Radio replies. Very interesting subject, and then
1:17
we'll get back into the exhaustive explanation of the Catechism
1:20
of the Catholic Church. And this is going to be
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a topic that will be a particular interest to a
1:25
lot of people these days. It's the importance of the
1:28
use of Latin in the Mass. Now, I know this
1:31
is a little controversial these days. You know, I am
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not a traditional Catholic in that you know, society is
1:37
Saint Paula tent or you know that I'll only go
1:39
to a Latin Mass, but I prefer a Latin Mass.
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I'll go to any valid Catholic Mass, any Mass approved
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by the Pope and union with the bishops. But I
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really do prefer a Latin Mass, and I prefer as
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much use of Latin as possible in the Norvis Orda,
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in the New Mass. As of you know, Vatican two.
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I've had some really good priests that have incorporated really
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as much Latin as possible into the vernacular. The English
2:14
language Mass, and that that's to me, that strikes a
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really good balance. I mean that kind of pleases everybody,
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even though I mean a hardcore traditionalist is you know,
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gonna want the priests facing towards the altar, you know,
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back to the congregation and not going to want to
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do all the Catholic helisthenics that came in with Vatican Two,
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which I don't like either. I think it's well, what
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can I say. I don't mind all the kneeling. The
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kneeling's good. I think we should kneel more. I like
2:45
communion rails. The up and down then doesn't really bother
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me so much. The music's pretty awful these days in
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a modern mass. I mean, I think we should really
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get back to old hymns and at least the classical
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music that was commonplace and mass up until recently. I
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mean Gregorian chance would be even better, right, but I
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mean that's probably not gonna happen in my lifetime. To me,
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it's just the obligatory sign of peace, where the priests,
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you know, peace be with you, and we say and
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with your spirit, and this says, turn to each other
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and off with the side of peace. On the one hand,
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I like that. On the one hand, I appreciate that.
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On the other hand, it's extremely hypocritical because, at least
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in the parishes I attend, that's the only time anyone
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will ever speak to you, smile at you, or have
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any kind word or action toward you at all. Come
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in silently, leave silently. Everybody sits in their family groups.
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Not friendly, not friendly in the least. Nope, especially as
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a convert. They're not asking you to get involved or
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join anything. I mean, if you're an old person, they're
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volunteer opportunities. If you're a young family with children, there's
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stuff for the kids and every and if you're you know,
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a teen or something, or even college student, there's stuff,
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but for everybody like in between, especially if you're unfortunate
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enough to be single. As an adult Catholic, Yeah, you're
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gonna sit by yourself. No one's gonna speak to you,
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and if you dare say hello, they're going to look
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at you like you've just done something awful. I don't
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know why that is. I wish it wasn't the case.
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I'm told that in other parishes that's not the case.
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They're actually friendly parishes that have newcomers events and socials
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for people to get to know each other, and you know,
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all kinds of groups and activities and Bible studies and
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catechises and book clubs for Catholic books and different things
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like that. But yeah, where I live, I mean, I'm
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very often the only single guy between the age of
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eighteen and eighty in the entire church, and the only
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one to speak with a Southern accent. And it's like,
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you know, the churches for your families and retired people,
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that's it. You're not really welcome here, but we tolerate
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you and will pretend to like you when we smile
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at you and offer you the sign of peace. And
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that doesn't sit right with me, honestly, it's like so hypocritical.
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It's like I just as soon leave it out, But
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what are you gonna do. I really wish priests, parish
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priests would address it. But then again, I wish parish
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priests would be more active in welcoming newcomers and you know,
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helping us especially as converts or someone that you know
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has a different accent, helping us meet people in the church,
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creating opportunities. But you know, in a lot of parishes,
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there's like one old lady who's the parish secretary that
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runs everything, and she tells she decides who can be
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part of anything and who isn't. And priest is busy
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with doing his priestly role, going out to give life
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rights and the annoying of the sick, and minister to
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people in prison and everything he has to do premarital
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counseling and weddings and funerals and masses, you know, at
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least Sunday masks, but usually several masses throughout the week.
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Priests is pretty busy. And then you get like this
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little core group usually old women who like pull the
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latter up behind them, and they don't let out anybody
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else in it's their church. They run it, and everything's
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going to be done exactly as they say. I guess
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it's just human nature. I'm really it's a shame. It
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shouldn't be that way, but it is far too often,
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and even in college towns. You know, even in college towns,
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so have a college ministry and outreach to the college students.
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But you know, once you hit you know, twenty five,
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if you're not married and having kids, you're going to
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have a real hardvine time finding any role in that church. Now,
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some do have nights of Alumbus that are you know,
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younger men of career age, of working age. They're all
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mostly fathers. I mean, they're they're family people. They're not
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real big on associated with single men because of obvious reasons,
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same reason single women. I mean, married women don't like
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to include single women in their group. They kind of
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see it as a little it's a different one thing.
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But then there's also the the risk that someone's spouse
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is going to be attracted to somebody else. That's you know,
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human nature shouldn't be in the church, but it is.
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It happens. I've been excluded from many things because you know,
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being a single guy. And then also married women don't
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like single guys hanging around their husbands because I mean
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one of them flat out said one time, because I
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was self employed and didn't live by a nine to
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five schedule and can go fishing whenever I want to,
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or something, I was a bad influence on her husband.
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And I mean obviously I'm not. She was pretty regimented
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and strict actually, and yeah, that marriage actually didn't last
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because she ran it like a totalitarian. And I don't
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think that had anything to do with me or anybody else.
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I think she just made the guy's life absolutely miserable
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until he well, he started having cardiac issues, and I
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mean it got pretty bad. And she made the kid's
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life miserable too, So I wouldn't let him have a
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minute's rest. You know, if they weren't involved in a
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church activity or school activity or sports, she'd have them
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volunteering in some you know, soup kitchen or habitat. For
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your humanity, it's like stake. We're not allowed to even
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pause for a moment. And anyway, that didn't work out
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real well. But you know, like I said, it's human
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nature and it's a shame. But you know, really in
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my parishes that I tend, and the one I attend
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at a family residence where I've been much more often
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since the hurricane, my house is still pretty much unlivable.
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I work on it when I came, and I come
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go away and stay a few weeks somewhere else and
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then come back. The nights of Columbus are you know,
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seventy five plus. They're retired men, and they do their
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events and schedules at times when most working age men
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can't attend. So even in that instance, most men that
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are not retired can't participate in most of the activities
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of the Knights of Columbus. And of course you have
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to be invited to join, and nobody's going to invite
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you to join if they don't know you. And yeah,
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it's pretty darn difficult for a newcomer to fit into
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most parishes. It's just, you know, I always say, when
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I became Catholic, I lost all my friends and almost
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all my dating opportunity, like pretty much. Yet I mean really,
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and that's you know, it's worth it. It's worth it
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to be Catholic, but it shouldn't have to be that
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trade off, that choice unfortun you know, I've talked with
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a lot of people online and it is in a
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lot of places, it's like man By, I mean twenty five,
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you're either married or you're a priest or a nun,
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you know, And if you're single, it's like you don't
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fit here, you're not And if you're Southern, you're not
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one of us. And you know, and if you're a convert,
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even if you're not Southern, if you're a full New
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York Yankee whatever, and you're a convert to Catholicism, you
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may not get the warmest welcome and it really should
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not be that way, but it is. It is, and
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it's especially hard for Jewish converts. That needs to be addressed.
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There are a lot of Jews who consider converting to
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Catholicism and they're just not warmly welcomed, and that's a
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real shame. And of course, if you're Jewish, your last
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name says you're Jewish, whether you look at or say
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it sounds like it or not. And it's like, oh,
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you're a Stein. Wait a minute, we have a saint
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you to Stein, but you're a Stein. We don't want
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you here. I mean, it really can be a little
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that way. I'm sorry to say. We need to address that.
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All this sinod allergy, synidology whatever, that's garbage. I mean,
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that's absolute bs. We need to be friendlier to people
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in our parishes of all ages and backgrounds. I mean,
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you'll have a Catholic come in from Africa and he's
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fully accepted. Meanwhile, your neighbor that converted to Catholicism from
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you know, whatever Protestant doant denomination is going to have
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a hard time fitting in because we don't know all
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the little traditions. I mean, like the Feast of the
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Seven Fishes. That's an Italian American thing that's considered to
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be very Catholic in the United States. My Catholic friend
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in Rome had never heard of it, but as a Protestant,
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I certainly had never heard of it. Now, in her
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Italian tradition they have the Saint Joseph day Altars. Nobody
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ever told me about that. When I became Catholic, I
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got the Catechism, and I went through the you know,
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faith and doctrine and theology. But there's a lot of
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just culturally Catholic things that converts don't have any idea about.
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And we'd really like to learn. Whether it's a Polish
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tradition or an Italian tradition or a French tradition or whatever.
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We'd love to learn it. But when nobody else speaks
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to you and avoids making eye contact with you, or
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tries not to have any conversation with you except when
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the priest tells them to acknowledge your presence for ten seconds,
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it's pretty pretty hard, actually, And you know, dating is
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it's almost impossible to meet a single Catholic in the
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church once you're over the age of about twenty one
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to twenty three, and that shouldn't be the case. I mean,
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there's so many people that leave the Catholic Church unfortunately
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because the Protestant church down the street has a singles
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group and they're desperate to meet somebody and get married.
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It should not ever be that way. Now. Of course,
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the Protestant group their singles groups, their adult singles groups.
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There could be a lot of people who are divorced.
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So when you know, a faithful Catholic says, you know,
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I'm desperate to meet a Christian and get married, they
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go to a singles group if they're over the age
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again it's like twenty five and even younger. In some cases,
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most likely the person they meet is going to be divorced,
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and then they fall in love with that person, and
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then they're face the trouble of one They can't be
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a faithful Catholic and marry a Protestant without the priests
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and in some cases the bishop's permission. But a Catholic
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cannot marry a divorce person. That person has to get
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a divorce through the Catholic Church. And I've yet to
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meet a Protestant who's willing to seek a Catholic annoyment.
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I meant to say, an annoyment through the Catholic Church.
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They cannot a Catholic cannot marry a divorced Protestant or
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a divorce Catholic. That person has to be annulled. Otherwise
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you're committing adultery. You really can't not even allow to
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date a divorced persons. So anyway, it's really difficult. And
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if parishes would just have groups for singles for people
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who are annuld they could be part of the singles group,
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or it could be separate for widows and widowers, it
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would be so it would be so much better to
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so many people that leave the Catholic Church because they
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have a real human need for what Protestants called fellowship,
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and for some reason in the Catholic Church we're like, nope,
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just show up from masks and leave and give us,
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you know, put some money on the plate, and otherwise
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you have no business here. That's not conducive people. If
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you want to know, there was a chart I read
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earlier showing that the Catholic population of the United States
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has grown dramatically in the last one hundred years, Mass
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attendants has fallen off a cliff. Well, rather than all
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this stupid sini idology stuff and trying to compromise on
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core doctrinal and theological beliefs and values even rather than
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all the ecumenism and such, why not just make a
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Catholic church a more welcoming place where someone can actually
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make a friend, find a date, find a group of
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peers that share their faith and can strengthen each other
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in that faith. You know, we don't live in these
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little neighborhoods anymore where everybody's Catholic. You know. It's not
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like little Italy or something where, or the Irish neighborhoods
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of Boston where everybody went to Catholic school together, everybody
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marries their neighbor or their neighbor's cousin, and everybody goes
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to Mass together and raises their kids as Catholics. That's
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the reason people don't attend Mass. It's because Catholic churches
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are frankly, just not very welcoming places in most instances. Yeah,
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and I mean I can tell you as a convert,
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one who has grew up going to Presbyterian churches then
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became a Methodist youth minister, then became a Baptist, worked
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with doctor Folwell on pro life issues before my conversion
16:19
of Catholicism. It's a night and day difference. A Protestant
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church is welcoming and friendly, and everybody wants to shake
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your hand and get to know your name and invite
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you to do this, and invite you to do that,
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and there are ten thousand opportunities for fellowship. Well, that's
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the exact polar opposite, at least the way it is
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in the churches that I have attended. Once. I think
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it was a church up in Bristol, Bristol, Virginia. I
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think it's just across the line. It was seemed very friendly,
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and it was like, wow, this is different, you know.
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But then, I mean, the church in Johnson City was
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not the church in elizabeth And was not the church
16:57
in Lynville was not the church jih boone is for
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college students and young parents, not for anybody else. Or
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at least there's a new priest there, maybe he's changed it. Actually,
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my friend Amy tells me that he's really really good,
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so I need to go check him out. And there's
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a new priest in Limbell just in the past couple
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of years, and with everything going on in my life,
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I haven't been able to attend Saint Bernada's regularly. I've
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been going to Sacred Heart Done and Pinehurst, but yeah,
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I mean Pinehurst totally unfriendly, Southern Pines totally unfriendly, Raleigh, Fayetteville, Wilmington,
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Virginia Beach. I'm trying to think all the Catholic churches
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I've been to in the last few years, all the
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one up in DC. I go to Springfield, Virginia when
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I visit my aunt's again. Great college outreach. I think
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it's connected like George Mason University. So all kinds of
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stuff for young people and all kinds of stuff for
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retired people. They do a lot of trips and pilgrimages
17:56
and such, and plays and concerts for the older folks.
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But in my experience, you know, go in, nobody speaks
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to you, sit by yourself, sign a piece. Everybody walks out,
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nobody speaks to you. You're lucky if they hold the door,
18:12
you know, and then it's the race to get out
18:16
of the parking lot. And not always the most pleasant
18:20
experience there, especially in a larger parish and a lot
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of traffic. So I think that's you know, if you
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listening to this show one, always remember please share it
18:30
with friends, family and loved once let's grow the audience.
18:32
But maybe share this one with your priest and put
18:35
a bug in his ear and explain to him that,
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you know, if we want more people going to Mass,
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maybe when we want to make a Catholic church more
18:45
friendly and welcoming place, not take anything away from the
18:48
reverence of the Mess. I'm not looking for it to
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become a social club or any that awful praise and
18:53
worship music and that crap. I mean, I hate that stuff.
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But you know, after Mass, why not have a picnic,
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Why not put together a little parish baseball team, why
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not have you know, anything that could just there's so
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many lonely people out there and they need It's a
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human need, and especially to have fellowship with Christians, with
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other Catholics, would make all the difference in the lives
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of so many people of many ages, of various ages,
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and not just singles, but you know, at various stages
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of life, especially opportunities for people of different ages to mix.
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There's so many things that young parents can learn from
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the older folks. The grandparents and the parish. And you know,
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how often do they get a chance to mix, Very
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very very very not often in most parishes. And there's
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so much that their kids can learn from people their
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grandparents' age. Maybe a little community garden, you know, maybe
20:00
a little annual or monthly fishing trips. Let the old
20:04
men teach the boys how to fish or the girls,
20:06
you know, whatever. There's so many things, cooking classes, canning
20:13
and preserving classes, things that would really strengthen a community.
20:17
And every one of those is a social opportunities. It's
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an opportunity to make a friend, it's an opportunity to
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perhaps meet your future spouse. You want to grow the
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Catholic Church, especially in terms of attendance at mass, focus
20:31
on parish life. That's my message. So let's do try
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to spread that. Now, let's get back to the subject
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at hand, And the subject at hand is original sin.
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And the question says, what proof have you that original
20:44
sin is inherited? And the pre censor the very best
20:48
the word of God who created us in Psalms. I'm sorry,
20:52
I can't quite read which psalm that is. It says
20:55
we read David's testimony incin did my mother conceive me.
20:58
The original Hebrew has in sin, not in sins. He
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is speaking none of his own personal sins, nor of
21:04
any actual sin of his father or mother. He is
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speaking of original sin, derived from Adam with the first fall,
21:10
tracing back to the very first beginning of human life,
21:14
a sin handed on with human nature from parent to child.
21:17
In John three to six, Christ's demands not a man
21:21
be born again of water and of the Holy Ghost.
21:23
In baptism, a birth means a life. Rebirth means the
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acquiring of some new principle of life not secured by
21:29
our natural birth, and baptism is the principle of supernatural
21:35
life without which we were born into this world, and
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the lack of which constitutes the very essence of original sin.
21:41
Saint Paul tells us clearly, by one man sin entered
21:45
the world in whom all of sin Romans five point twelve.
21:48
Experience confirms this revealed doctrine. Our veryce proneness, proneness says,
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that's hard to say. Our very proneness, our being prone
22:00
to evil, argues to a privation of original rectitude. As
22:05
Chesterton has well remarked, men may deny original sin, but
22:09
almost the only thing they know about original innocence is
22:11
that they haven't got it. Person continues to brand me
22:15
with sin is as unjust as hanging me for a
22:18
murder I did not commit. That's a reasonable point actually,
22:22
in the priest's answer. This is this very common argument
22:26
among secularists against the Christian doctor of original sin, and
22:30
it's very reasonable when you look at it this way.
22:32
But here's what the priests say. It is a privation.
22:36
Original sin does not brand you with the positive guilt
22:39
of actual and personal malice. It is a privation of
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grace and of a destiny to which no human being
22:45
has a natural right. God offered that destiny to Adam
22:49
and to all his children, regarding Adam as head of
22:51
the human family. Were you a married man with a family,
22:54
I could certainly agree to grant to you and to
22:56
each of your children a substantial recompense provide you faithfully fulfilled.
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Here it is faithfully fulfilled certain conditions specified to me
23:06
by me. If you failed to comply with my conditions,
23:10
I could certainly cancel that recompense. Nor could your children
23:13
justly complain later that I had robbed them of anything
23:15
due them. Original sin is the deprivation of a right
23:19
to happiness which was never due to us. The privation
23:22
of grace is essentially the privation of something gratuitous. And
23:26
the person says, I can understand inheriting the effects of
23:29
the first sin, but why the sin itself? If my
23:31
father is a thief, I share in his disgrace, but
23:34
my soul is not stained by his sin. And they answer,
23:37
your father was not constituted the head of the whole
23:39
human race, and is but the intermediate transmitter of an
23:43
individual human nature. If we inherited original sin as something
23:48
of a positive personal malice, it would be unjust. But
23:51
we do not. Death in a state of positive and
23:54
serious personal merits help. But if a child dies with
23:57
no personal sin but only original sin, also can never
24:00
retain the very vision of God, and thus suffers the
24:02
privation of gratuitous destiny. It would never endure the positive
24:06
suffering of those lost in hell. It will be rendered
24:08
happy according to its natural capacity. And of course, this
24:12
book was written in the nineteen twenties, and the doctrine
24:15
of limbo has been further clarified. We've also had messages
24:20
from the blessed Virgin Mary that she takes care the
24:24
souls of infants and children and takes them to heaven.
24:26
They are not deprived of heaven simply because they didn't
24:30
live long enough to either commit sin or embrace the
24:37
Christian faith and be baptized. But infant baptize them is
24:41
still extremely important because it imbues the soul with grace,
24:45
It gives one the Holy Spirit, and one should be
24:48
baptized as soon as possible, day one, the first moment
24:52
of birth if possible. For some reason, some Babtists got
24:57
in touch with me recently and said that their doctrine
25:02
was the same as the Apostles, that only adults could
25:05
be baptized and had to have faith and choose. And
25:08
I mean, well, first of all, most Babtists believe that
25:11
baptism is just symbolic, So why are you even saying this?
25:13
And he's like, well, well, you know, I believe that
25:15
baptism is important for this reason. He was kind of
25:18
right in that, and I said, well, okay, First of all,
25:23
Lutherans do infant baptism, Anglicans do infant baptism, Presbyterians do
25:28
infant baptism. Methodis do infant baptism. They each say the
25:34
Bibles are sole authority. You say the Bible is a
25:36
sole authority, but you say it's not Christian to do
25:39
infant baptism. What makes a Baptist right and a Presbyterian
25:43
a Methodist and all that wrong? He could not answer
25:45
that question. And then, of course was it saying nations
25:50
of Antioch. I will have to look that up anyway.
25:54
About two two thirty AD writes clearly that the Church
25:58
inherited the practice of to infant baptism from the apostles,
26:02
and really the d do Ka, which was written about
26:05
what seventy eighty, discusses baptism as well. I mean, it's
26:09
been the constant teaching of the Catholic Church to practice
26:13
infant baptism. And in the Bible it speaks of entire
26:15
households being baptized by the apostles by Saint Paul and such.
26:20
They don't say the entire household except for the children.
26:24
So this concept that only adults can be baptized and
26:29
infants can't be baptized is not biblical at all. It's
26:33
not in agreement with the earliest Protestant churches. It's not
26:37
in agreement with two thousand years of practice or Orthodox
26:42
for that matter, and you know, it's maybe a tenet
26:47
of the Baptist doctrine, but it's absolutely false. It's incredibly
26:51
dangerous because you want someone to have the Holy Spirit
26:55
from as soon as possible, so the spirit can shake
27:00
their conscience and the spirit can shape their discernment and
27:03
can protect them from evil. A baptized Christian cannot be
27:07
possessed by a demonic force against their will. They're sealed,
27:11
they're part of the body of Christ. Don't you want
27:14
your children to be protected from demons? You know? But anyway,
27:19
that argument didn't go very far. I just gave the
27:21
facts and the guys shut down and went away. You know,
27:25
I think it was St. Teresa Lessaux said it's or
27:27
it could have been Teresa Villa. I cannot remember. It's
27:30
not up to me to convince, you know. I just
27:33
give the facts. It's up the Holy Spirit to convince.
27:35
But if someone's ever been baptized, they don't have the
27:37
Holy Spirit. And yah gets into some pretty tricky territory.
27:42
I mean, Jesus said you had to be baptized. They say, no,
27:45
that's just symbolic. We don't but Jesus's words are in
27:48
the Bible. But then again they also say divorce is okay,
27:51
and Jesus condemned it in all four gospels. So what
27:54
are you gonna do? All right? So the person says,
27:59
why here at the first sin of Adam and not
28:01
his subsequent sins? And they answer only in the matter
28:04
with which the first sin was contracted? Was Adam constituted
28:07
the supernatural head of the race after his sin as
28:11
head of a superdinaturally elevated human nature? He sinned as
28:14
a private individual and independent of God's universal decree for
28:17
the human race as such. And we'll leave off there,
28:22
but the moyvie more about original sin next week, and
28:24
it is an interesting topic. It's something that isn't discussed
28:29
enough these days. As I discussed last week, the modern secularist,
28:33
psychologically influenced Western culture says that people are born good
28:39
and corrupted by society. Now, Christian teaching is that we're
28:42
each born with original sin and its effects. It's the concubiscence,
28:48
the inclination to do bad instead of good, to be
28:52
attracted to things that are not good for us, in
28:54
other words, and that one has to be baptized to
28:58
be close to that original sin, to be instructed in
29:01
Christian faith, morals, and doctrine. In order to be good.
29:04
You're not born good, you're made good through Christianity, even
29:07
though you're born in innocence because of the effect of
29:10
original sin. Denial of that. It has led to, you know,
29:15
one hundred million or so people being killed under the Soviets,
29:17
and probably another one hundred million of the Chinese and
29:20
Nazis and Cubans. That's atheistic secularism, and of course much
29:26
more than that. Going back to the French Revolution, the
29:28
French Revolution is really the first Marxist revolution, even though
29:32
it's considered Jacobin. You know, it all comes from the
29:37
Masonic order. So anyway, what are you going to do?
29:39
So now let's look at the language of the mass.
29:42
Let me get a little sip of water here. That's
29:46
is Father of Sparago Czech. He was Czech, I believe,
29:51
written in the eighteen nineties. So remember this predates Vatican two,
29:56
and so we have to keep it in the proper context.
29:59
But I think it is very very important. I think
30:02
it was father Rippinger the Exorcist says that Satan and
30:07
the demons hate Latin. There is a rid reason that
30:12
prayers in Latin are very efficacious all right. So in
30:17
celebrating the Holy sacrifice of the Mass, the Church makes
30:20
use of the Latin language. The Latin language is well
30:23
adapted for the service of the Church because it is
30:25
both venerable and mysterious. The Latin language is venerable in
30:28
the count of its origin and its antiquity. It is
30:31
the language in which the praises of God resound from
30:35
the lips of Christians during the first centuries. It is
30:38
a sublime and solemn thought that the Holy Sacrifice is
30:41
now offered in the same language, nay, with the very
30:44
same words, as it was offered in the times long past.
30:47
And the obscurity of the catacombs, there is also an
30:50
element of mystery about the Latin language. It is a
30:53
dead language, not understood by the people. The use of
30:56
an unknown tongue conveys to the mind of the vulgar
30:59
or the common. We should say that something is going
31:03
on upon the altar which has passed their comprehension, that
31:06
a mystery is being enacted. In the first centuries of Christianity,
31:09
a curtain used to be drawn during the time from
31:12
the sanctus to the communion, to conceal the altar from
31:15
the site of the worshipers. This is now no longer done,
31:18
but the use of an unknown tongue has something of
31:20
the same effect by inspiring all into the minds of
31:23
the common people. It is a striking fact that Jews
31:26
and Pagans made use in worship of the Deity of
31:29
a language with which the multitude were not conversant. The
31:32
Jews made use of ancient Hebrew, the language of the patriarchs.
31:35
We do not find our Lord or the apostles censuring
31:39
this practice. The Greek Church, both Orthodox an Schismatical, employs
31:43
the old form of the Greek language for divine service,
31:45
not that spoken at present. The same language is in
31:49
use in the Russian so called Orthodox Church, not the vernacular,
31:52
which is the Slavonic dialect. The use of the Latin
31:55
language in her service is most advantageous for the Church.
31:59
It serves to maintain in her unity and preserve her
32:01
for many evils. The use of Latin is a means
32:05
of maintaining the unity of the Church, as well as
32:07
the uniformity of her service. For the use of one
32:10
and the same language in the Catholic Church, all over
32:12
the surface of the globe is a connecting link, binding
32:15
them to Rome and making one nations which are separated
32:19
by diversity of tongues. I think it's very important. That's
32:22
another reason I think as much Latin as possible should
32:25
be used in the mass. Latin, I mean certainly not
32:28
the homily. You want the homily in the Vernaco or
32:30
the common language of the people. And you know, maybe
32:34
the Gospel should be read in the language of the
32:37
people so all can understand it. But the rest of
32:43
the order of the mass, as much as possible as
32:46
use of use of Latin, I think is better than none. Certainly. Anyway,
32:54
the altar on earth is a type of the heavenly Jerusalem,
32:57
where there are a great multitude of all peoples in
32:59
tons stand around the throne and praising God. If Latin
33:02
were not the official language of the Church, deliberations and
33:05
discussions among bishops assembled at councils, the mutual exchange of
33:10
opinions between theologians would be impossible. Moreover, the use of Latin,
33:14
the language of ancient Rome, is a constant reminder of
33:17
our dependence on the Holy Roman Church. It recalls for
33:20
our minds involuntarily the fact that thence from the mother Church.
33:24
The first missionaries came who brought faith to our shores.
33:28
The use of a dead language is a safeguard against
33:30
many evils. I think it's a very important point. Let
33:33
me say that again. The use of a dead language
33:35
is a safeguard against many evils. It is not subject
33:38
to change, but remains the same all the time. Languages
33:42
in daily use undergo a continual process of change. Words
33:45
drop out or their meaning is altered as years go on.
33:49
If a living language were employed in the divine worship,
33:52
heresies and errors would inevitably creep into the church, and
33:56
sacred words would be employed in an irreverent or mocking
34:00
manner by the unbeliever. What's a good example of this, Well,
34:03
this is not, you know, something we haven't necessarily encounter
34:07
the church. We consider the word gay gay gay used
34:11
to mean happy. It used to mean joyful gaiety. That
34:15
actually is a word we might find in the Bible
34:17
in an English translation. Now it means homosexual. People don't
34:22
even think of it in terms of happiness anymore. Well,
34:25
what happens if in one hundred years from now people
34:29
forget the word gaiety originally even meant happy, and they
34:32
think that when Christian's talking in a book written or
34:36
something written one hundred years prior, when they were meant
34:39
the word gaiety or happiness they meant homosexual. That could
34:43
really have been problematic from a doctrinal and moral perspective,
34:47
couldn't it. It's just one little example. If a living
34:51
language were employed in divine worship, parrecies and errors would
34:54
invariably creep into the church and say, well, I just
34:56
said that. Okay, this is prevented by the use of
34:58
Latin at any rate, as far as the unlearned or concerned. Yeah,
35:03
the Church is far from desiring to keep the people
35:05
in ignorance of the meaning of her religious services. The
35:07
decrees of the Council of Trent are strictly enjoined upon
35:10
priests to explain frequently the mysteries and ceremonies of the
35:13
Mass to children in schools and to to adults from
35:16
the pulpit. But as a matter of fact, it is
35:18
by no means necessary for the people to understand every
35:21
detail of the ceremony of the Mass. If says Saint Augustine,
35:25
there are some people present who do not understand what
35:27
is being said or sung. They know at least that
35:30
all is said and sung to the glory of God,
35:32
and that is sufficient for them to join in it devoutly. Moreover,
35:37
experience teaches at the fact I lost my place? Sorry,
35:46
where'd it go? All right? Moreover, experienced teachers that the
35:50
fact of the prayers being in Latin does not at
35:54
all hamper or interfere with the devotion of the faithful,
35:56
or lead them to absent themselves from the service of
35:59
the church. Besides, the sermons are always delivered in the vernacular.
36:03
It is often used at the opening of services, and
36:06
to some extent, and administering sacraments. The reason why the
36:09
whole of the masses and in Latin is because it
36:12
is a sacrifice, not an instruction for the people. The
36:15
greater part of prayers are said by the priests secretly,
36:18
so that they in their mother and in so that,
36:22
were they in their mother tongue, they would be inaudible
36:25
to the people. Furthermore, the celebration of the mass consists
36:28
in more in action than in words. The actions of
36:31
the priests. The whole ceremonial speaks of the language inter
36:34
eligible to all, and if as some would wish, all
36:37
the services were conducted in the language of the country.
36:40
Persons of another nationality not conversant with other languages might
36:44
be led to drop religious religion on their own land. Well,
36:48
that's true. I don't speak Spanish. I can do a
36:51
few words here or there. When I attend a Spanish
36:54
language mass, I have very little ideal what's being said, Okay,
36:58
the actions of the priests and the people. Well, I
37:00
still know where we are in the mass. I can
37:02
pick out the our father. It took me a while
37:04
to figure out who signor was, you know. Yeah, that's
37:08
how ignorant I am of Spanish. Right. But if the
37:12
mass was done in Latin, and it was a language
37:15
foreign to both the Mexican folks and to me, but
37:18
we had grown up and we're conversant with the Latin mass,
37:23
we'd all be sitting there knowing exactly what was going on,
37:26
except maybe when the homily was given. So think about it. Actually,
37:30
Latin is a universal language. Is less exclusive than a
37:36
Spanish only last mass, or an English only mass, or
37:40
a Tagalog only mass. Mispronounced that, But I mean, really,
37:46
there are a lot of you know, Filipino masses that
37:48
are not going to be done in English or Spanish
37:51
or anything except their native language, perfectly fine. If you
37:55
happen to be Filipino, if you happen to be an
37:57
American who wandered in, it's a little exclusive. But if
38:00
everybody was still using Latin, we'd all understand it to
38:04
the extent that we had been paying attention. Really, and
38:09
you know, your missile translates it if you've got to.
38:11
If you go to Latin mass usually they have an
38:15
English language in Latin language missile, or it could be
38:21
Latin and Spanish. It could be Latin, and you know,
38:23
and you can look and compare the two and you
38:24
know exactly what's going on. So really, no big deal.
38:27
And if they don't have that at your parish, you
38:29
can order them, buy them from any Catholic bookstore or
38:32
them online. The little you know, red missiles, they're great.
38:38
I have an old missile from the nineteen forties. It
38:42
was one of the little pocket sizes that they gave
38:44
the soldiers going into war, picked up on eBay for
38:46
like three bucks, and it's great. I mean, when I
38:50
go to a traditional Latin mass I know exactly what's
38:53
going on because I have this old missile. Wonderful to
38:57
have and it. You know, it's like the key that
39:00
picks the lock, and you do that in Latin people
39:04
from all what two hundred and seventy languages. I think
39:07
they're like seven hundred countries and two hundred and seventy
39:09
languages in the world. That's just from memory. I could
39:11
be completely wrong. Everybody has equal access to the Mass
39:16
when it's all in Latin, except for the homily, of course,
39:19
and that could be done in the vernacular. I think
39:21
it makes more sense. But then again, I'm not a
39:24
bishop or anything, and I have no saying of the matter.
39:28
All right, let's see another evil consequent upon such a
39:34
change would be the lessening of respect for the Holy Sacrifice,
39:37
as was proved at the time of the Reformation, when
39:40
the prayers of the Mass were to a great extent
39:41
translated into German and English. Following the Reformation, people started
39:48
doing a lot of the Mass in the vernacular. And well,
39:53
we can see it in our own churches. You want
39:55
to see people acting reverently at a Catholic Mass, go
39:58
to a traditional Catholic Mass, a Latin Mass. I mean,
40:01
it doesn't have to be like you know, society, Pope
40:07
Pious attempt it does not have to be that Archbishop
40:10
of Fev and all that stuff. I mean, go to
40:13
your regular old Roman Catholic parish with a with most
40:21
of the masses or novusorto, and if they do a
40:25
Latin mass attendant, and notice the difference. People will sit
40:29
there very quietly, very reverently, kneeling, listening, praying. You don't
40:35
have cell phones going off, you don't have you know,
40:39
kids being undisciplined and talking and playing during the mass,
40:42
or people whispering to each other or steering up at
40:46
the ceiling. No, they're paying close attention, and they're paying
40:49
close attention because they have to to follow along. You
40:52
go to your regular purely in the vernacular mass, regular
40:58
novus orto, and you have all that I mean. People
41:02
tend not to even dress as reverently, I mean seriously,
41:06
At a traditional Latin mess, people dress a little more modestly.
41:10
You see more veiling, you see people more engaged in
41:15
silent prayer and kneeling at the communion rail and Suchually,
41:19
it's a completely different atmosphere. And what makes a difference, Well,
41:23
you could say someone that's interested in Latin mess may
41:26
be a little more reverent In general, maybe, but I
41:31
do think there's something of like putting everything say in
41:35
English or in Spanish or whatever it is, and not
41:38
in Latin, or a combination of Latin in the vernacular,
41:40
which is I think best, really makes it a little
41:44
more familiar. And you know they say familiarity breeds contempt. Well,
41:49
I don't know that this necessarily breeds contempt, but it
41:52
breeds laxity, It breeds a lack of reverence, you know.
41:57
And I mean I've never been I see the pilgrims
42:01
at Saint Peter's on ewt N And while you know,
42:05
they're in all of the grandeur of the cathedral, they're
42:09
in awe of the ceremony, of the smells and bells,
42:13
the incense and the vestiments of the priests and the
42:19
pope of course, and I mean everybody's like really really serious.
42:23
They're whole new rosaries. They're kneeling, they're hanging on every
42:25
single word. Well, you can't expect that to always happen
42:28
in your parish church, but Jesus is present in the
42:31
e Christ at both and some attitude of worshipful reverence.
42:38
Taking this very seriously is really important, really important, And
42:44
the more we kind of get relaxed and kind of
42:48
lazy in our worship. The more we're you know, getting
42:53
close to being sacrilegious, sinful, and that's not good. And
43:00
I think some use of Latin at least like brings
43:05
to mind. Hold on, there's something different going on here,
43:07
There's something important going on here. Pay attention, Pay attention,
43:12
and if you're reading along, your your mind is engaged
43:16
even more so, which is a good thing, a very
43:19
good thing. All right. So yeah, you know, I've run
43:23
a little long on other subjects, so we'll stop here.
43:27
We'll get to the singing at Mass next week. And
43:30
that's very interesting as well. Follow Spirago had some very
43:34
interesting and strong opinions on the music at Mass. And
43:39
this boy is a subane of contention for me. I mean,
43:43
I hate modern praise and worship music. I hate the
43:47
I mean, somebody once said it's the the I can't
43:52
remember the word they said, but anyway, all right, So,
43:55
in a lot of churches, even Catholic churches, unfortunately, specially
44:00
with Catholic Church in some instance, you have the modern
44:02
praise and workship music. You got the drums and you
44:04
got the people, and every really insipid hymns, and they think, well,
44:09
that's what's necessary to bring young people in. Now it
44:12
would actually be necessary to bring young people in would
44:14
be to give them some opportunities for fellowship and you know,
44:17
such as that, like Protestant church to do, but not
44:19
adopt the awful Protestant music, which is what unfortunately far
44:23
too many do. Oh it was the Kumbaia style mass. Now,
44:28
if you if you ever been in a college town, you're
44:31
probably gonna have a music leader who maybe a little younger,
44:40
but probably a baby boomer. And they grew up on Peter,
44:43
Paul and Mary and all that stuff. And it's the
44:46
acoustic guitars and the drums, the conga drums and all that.
44:50
And I mean, rightfully, I've heard many older parishioners say
44:54
this is awful. I wish I you know, some of
44:57
them would just get up and go to the bathroom.
44:58
Well the the hymns are being sung because they can't
45:02
stand it. I can't stand it either. I mean, really,
45:05
we need to get back to Oregon music and choral music,
45:10
and just as best we can move away from modernity.
45:16
I mean, I took the oath of modernity. Again. I'm
45:19
not a strictly a traditional Latin language only Catholic. But
45:23
I took the Oath against modernity. I think that's very important.
45:28
I think wasn't that put by us? Attempt to put
45:31
that together? I mean, look it up. It's really every
45:34
single Catholic should take the oath against modernity. It would
45:37
protect us from a lot of the influence of socialism
45:40
and secularism and all that that's creeped in. Anyway, y'all,
45:45
I'll have a lot to say as well as father
45:47
sparago and the next topic, y'all have a good one,
45:50
do you remember? Please share this with friends, family, well
45:52
once please grow the audience. And you know this one
45:54
might be an interesting one to discuss with your priest.
45:57
Just remember he's probably stretched thin, especially if it's a
46:00
small parish and he's the only priest there. You're probably
46:03
gonna have to get him on your side to go
46:07
combat the church ladies, and they can be a formidable force.
46:12
Let me tell you, all right, you'll have a good
46:15
one out to you next time.