Dr. Taylor Marshall: I’m here today with His Excellency Bishop Athanasius Schneider. He’s the auxiliary bishop in Astana, Kazakhstan, and he has a new book, which is excellent: The Catholic Mass. I highly encourage you to read it. We spoke before about his previous book, which was Christus Vincit, which is also excellent, a book that actually brought me to tears in its beauty and devotion to his story. Today, we’re going to talk about the centrality of God in the Mass, as opposed to a man-centered liturgy. Your Excellency, thank you for being with us today. We usually start out with the Our Father in Latin. Would you lead us in the Our Father?
Bishop Athanasius Schneider: Yes. In nómine Patris, et Fílii, et Spíritus Sancti. Amen.
Pater noster, qui es in caelis, sanctificétur nomen tuum; advéniat regnum tuum; fiat volúntas tua, sicut in caelo et in terra. Panem nostrum cotidiánum da nobis hódie; et dimítte nobis débita nostra, sicut et nos dimíttimus debitóribus nostris; et ne nos indúcas in tentatiónem; sed líbera nos a malo. Amen.
In nómine Patris, et Fílii, et Spíritus Sancti. Amen.
Dr. Taylor Marshall: Amen. Thank you, Your Excellency. One topic that I wanted to begin with right off the bat is the Mass as sacrifice. It’s my observation and that of others, and you make the same point, that since the 1960s, the idea of community, meal, gathering, and even reception of Holy Communion, though good, has led some people to think that receiving Communion is more important, or is the essence of the Mass, rather than being present for the sacrifice of Christ. Can you talk about the relationship and the centrality of the sacrifice, and also the priority of the sacrifice over Communion?
Bishop Athanasius Schneider: Yes, we have to start always to understand what really is holiness, the essence of a thing, of a reality, and the essence, really the core of what is the Holy Mass, is the sacrifice of the cross. This is substantially the same sacrifice, only in a sacramental way. And so we have to understand this. And this teaching was given to us by the Lord Himself and the apostles, and was in a very solemn and clear manner clarified in dogmatic, final, definitive expressions by the Council of Trent and the constant magisterium of the church. So the Holy Mass is substantially and essentially the sacrifice of Christ, because Christ our Lord saved and redeemed humanity not with a meal or with a gathering, not with a teaching, but with His real sacrifice on the cross. For this end, He came to give His life, His blood for us, as the Holy Spirit said.
And the Lord Himself said that God loved this world so much that He gave His own Son as a sacrifice for us. And so we have to stress this. This is the essence of the gospel. This is the essence of the history of salvation. And this shows that the sacrifice of the Lord reveals the central truth that God is love. As St John says, God is love, and why? Because He is love, He gave His Son for us. And not only did He give His Son, but He gave His Son to be crucified, to be humiliated, as St Paul says. He became a man and took the form of a slave and was obedient until death, the death of the cross. This means that in the sacrifice of the cross, He redeemed us. To stress this also shows the primacy of God Himself. The sacrifice of Christ is a divine human act, because Christ our Lord, dying on the cross, was even in His death and His sacrifice still a divine person.
He was not a human person. The church defined this truth in the Council of Chalcedon, the Chalcedonian Council, that Jesus Christ, the incarnate God, had only one person, the second divine person. And therefore all the acts which He did in His true and full human nature were imputed or ascribed to the divine person. And therefore all the acts of Christ, and especially the central act of His life, a personal conscious act, were the sacrifice of the cross. And this act had an infinite dimension and value and duration, because it was ascribed to the second divine person, even though, as the Council of Chalcedon says, all the acts of Jesus Christ in the two natures, divine and human, were always acted in such a way that they were not mixed, not changed, each remained, and they were never divided and never separated, always together.
This is the mystery which theology calls the hypostatic union. And we have to look at the sacrifice of the cross in the hypostatic union to see its infinite value. It was a divine act. And all the temptations and attempts of human beings since Adam and of all the heretics were always, as the devil tempts us, the temptation to diminish the divine influence, to put the human aspect as more important. And therefore, especially since Martin Luther and the so-called Protestant Reformation, they made the first attack on the Holy Mass and on the meaning of the sacrificial character of the Holy Eucharist and the Mass, transforming this into an anthropocentric meeting. So it is a gathering, a meeting, a meal, and therefore made void, empty of the true reality of the divine human act of sacrifice, of our redemption. And therefore it is so important again to stress this, because since the council, for sixty years, there has been this infiltration, this crypto Protestant, and now in some areas even openly Protestant understanding, approach, and celebration of the Mass.
Dr. Taylor Marshall: What would you say to someone who says, “Well, the reason I go to Mass is to receive Communion”? That’s pious and good; we celebrate that. But what is missing from the idea that we go to Mass only to receive Communion?
Bishop Athanasius Schneider: Well, first we have to clarify to complete the understanding of the Eucharist, the Holy Sacrifice of the Mass. It contains, as its integral part, also the Holy Communion, but for the priest only. So the priest is the second Christ. In this way, when Christ is celebrating the Holy Sacrifice through the human priest, His instrument, the Holy Mass, the sacramental Eucharistic sacrifice, contains as its integral part the Holy Communion. It is not the essential part, because the essential part is the sacrifice from which flows, like a fruit, the Holy Communion, to give us the fruit of the sacrifice which is the immolated Body and Blood of Christ to nourish our souls for eternal life and for our journey here on earth to heaven, and also to be united as closely to Christ as possible in the Holy Communion and with one another in the church. This is the highest form of union with God and with one another. This is the teaching of the Church.
Then the other aspect, which you mentioned, is that it is not necessary for the consummation or perfection of the Holy Mass that lay people or all receive the Holy Communion at each Mass. It is sufficient for the priest, because this is necessary. Even, let us say, when a priest, after he made the consecration, falls down and dies because of a heart attack or other cause, then the Church says another priest should be called who should receive the Holy Communion to accomplish the sacrifice, because the sacrifice has to be accomplished with the Holy Communion. And therefore it should be a priest and not a layperson. A lay person to accomplish a sacrifice would have to be a priest, because this is strictly a priestly act, also to accomplish the sacrifice with Holy Communion, sacramental Communion. But it is not necessary for the fullness of the sacrifice that laypeople always receive Holy Communion. The Council of Trent said it is desirable and very helpful spiritually to receive Holy Communion, of course.
But we have to say also the other aspect, that to receive Holy Communion at each Holy Mass we have to prepare ourselves, because it will not help us spiritually, and it will not give us graces and fruits if we, as lay people, receive Holy Communion only automatically, like accustomed, like a meal. It will not bring us the fruits. St Augustine often stressed that we have to prepare ourselves to receive every Holy Communion fruitfully, and this needs from the side of the lay people a preparation, a spiritual preparation, to be conscious and to repent your sins, even venial sins, and to make thanksgiving after Holy Communion.
And therefore I think frequent Holy Communion, let us say daily, the Church, of course, encourages this. Pius the Tenth encouraged this. And for those who receive every Sunday, this is also a frequent Holy Communion. It should be accompanied by the frequent practice of the sacrament of confession, of penance. They are connected in this way.
The Russian Orthodox Church, for example, gives us an example, and we can learn something from it. I am living in the midst of the Russian Orthodox priests and faithful here in Kazakhstan, and they give us an example. For example, the current practice of the Russian Orthodox Church is that for every Holy Communion, it is required to have the previous sacramental confession, independent of whether you have mortal sins in your conscience or not. It is simply a rule. And therefore people are not so often receiving Holy Communion, because they are not going so often through Holy Confession. But there are people I know who are more frequently going to Holy Communion in the Orthodox Church, maybe not daily but more frequently, and they do confess before every Holy Communion.
So maybe we are not requiring this, of course, to do daily confession for those who receive daily Communion. But at least we can reflect on this practice. And I think that there is a lack of a rule. The holy Pope Pius the Tenth had a very good intention to allow daily Communion, but in my opinion, he forgot something practical. I think he forgot to make a canonical concrete norm about how often to receive Holy Communion for those who frequently receive Holy Communion.
I hope that in the future, the Canon Law will establish this. Obviously, there is a lacuna in the canon law about this. Maybe in the future, the Church can establish a rule. Let us say, for those who daily receive Holy Communion, they must receive Holy Confession every second week, twice a month, independently of whether you have mortal sins in your conscience or not, even if you have only venial sins. Because when you like to receive every day the plenary indulgence, you can receive it every day when you do every day, let us say, thirty minutes of adoration of the Blessed Sacrament, or when you read Holy Scripture for thirty minutes. The Church grants you a plenary indulgence, and the conditions are that you are in the state of grace, that on this day you receive Holy Communion, and that you are praying
for the intention of the Pope and being thoroughly detached from sin, and that when you receive daily, at least you have to confess, to receive Holy Confession every second week, more or less independent of the state of your soul. So, when the Church requires a plenary indulgence, even for those who have no mortal sins, to receive Holy Confession, even more should be required for daily communicants, because the Holy Eucharist is greater than the plenary indulgence. And so it could be done that for those who receive every Sunday, the Church could require that they receive at least monthly Holy Confession. And this will really help to receive Holy Communion fruitfully and not simply automatically, and also to give freedom, not to put pressure on the consciences of the people, so that they feel obliged to go always to Holy Communion. We have to learn to leave this freedom of conscience, because receiving Holy Communion is a very personal decision. It is your intimate union with our Lord, the highest possible here on earth. And this is a very personal decision. And we have to respect even people who are not going to Holy Communion during the Mass. It must not mean for us that they are in the state of mortal sin. We are accustomed to saying, Oh, when someone is not going, he must be in mortal sin. No. We have to be accustomed that maybe there are other reasons that he is not receiving Holy Communion, personal reasons or others, not mortal sin.
Let us say, if we introduce, and the priest in the preaching introduces, that the people are not obliged to go to Holy Communion at every Holy Mass, it is of course desirable when you are prepared, but feel free and prepare yourself. And we should encourage people to frequent confessions. This would be, I think, a means to avoid in our churches this pressure, moral pressure, psychological pressure, to always go to Holy Communion.
Dr. Taylor Marshall: I was driving my sons this past weekend. We were going to confirmation class, and we were reviewing our catechism in the car, and we were going through the precepts of the Church. And my sons were surprised when they learned that you must go to Mass on fifty-two Sundays plus six days of holy obligation, but you must receive Communion only one time in the Easter season. And this initiated a great conversation with my sons, because I got to explain to them. I said, We go to Mass to be in the presence of Christ crucified. Now, Mary, Our Lady, and St John, I guess they had a spiritual communion at the foot of the cross, but they did not receive Communion when they were at Calvary, at Golgotha. I said, we go to Mass to offer our worship, to unite our prayers, our sufferings, our intentions, because we are sinful, finite people. We cannot just throw a ball to heaven and get our prayers there. It has to be united with the cross, with Jesus dying. So we have to do that every Sunday. But Communion is not of the essence of the Mass for the lay people.
And I want to ask you something, maybe I got this wrong. I said that to go to Mass, and we go to the Latin Mass, to technically be present for the Mass is from when the priest takes the veil off the chalice at the offertory, the consecration, the Our Father, and the priest receiving Communion. That is the essence of the Mass. Is that correct?
Bishop Athanasius Schneider: Yes, traditionally that was regarded as the essential part of participation in the Mass. Of course, once a year is too few, but that is the minimum requirement.
Dr. Taylor Marshall: Right, I wasn’t telling them to go only once, but just explaining that being at Mass, whether or not you receive Communion, is meritorious if you are in a state of grace. It fulfills what the Church requires, because the essence is the sacrifice.
Bishop Athanasius Schneider: Of course. We must also encourage and preach about the value of spiritual communion. Even when you receive sacramentally, you can make spiritual communion during the day. It is very fruitful.
Dr. Taylor Marshall: To talk about this subject, we must also discuss the reforms after the Second Vatican Council, the liturgical abuses, and even the Novus Ordo Missae, which everyone recognizes as being more meal-based and community-centered. The name of your book is about restoring the centrality of God in the liturgy. In your opinion, as a bishop, is it best to return to the old Missal, or can the Novus Ordo be salvaged? What do you think is the way the Holy Spirit would restore the centrality of the Trinity in the Mass?
Bishop Athanasius Schneider: I do not assume that I can speak of the Holy Spirit. We have to be very careful when we are using what it means to say the Holy Spirit. You know these expressions we are accustomed to hearing from the beginning, from Pope John the Twenty Third, who said that the Holy Spirit illuminated him to convoke the Second Vatican Council. But I think it is, for me, doubtful, such expressions, and we cannot assume that this is from the Holy Spirit. It is a lack of humility, in my opinion, to make everything that we are doing come from the Holy Spirit. No, we have to be very humble and say, maybe. I will say the more practical and helpful way for the Church. Really, I think we have to take into account that the Novus Ordo is lived by the overwhelming majority of Catholics, and the priests know only the Novus Ordo. They do not know the traditional Mass. Only a very small percentage of Catholics in the world grew up and live in the old traditional Mass. And therefore, we have to proceed in an organic way, in a pedagogical way. It is simply a question of prudence and common sense, in my opinion.
And I think that we can go back to the centrality of God in the liturgy with the Novus Ordo by steps. The first, most important, is to introduce in the entire Church, as Cardinal Sarah recommended two years ago, that all the Masses, even the Novus Ordo, should be celebrated towards the Lord, as we say, ad orientem. He even recommended this from the first Advent Sunday of, I think, two thousand nineteen. This is indispensable. I think this should be commanded to the entire Church without compromise, simply in holy obedience, commanded to all bishops, and those who will not obey will not be according to the Church. This is the first, and it will change completely not only the exterior outlook of the Mass, but it will also change the mentality and the thinking of Catholics when they are participating in this ad orientem celebration of the Holy Mass. And this will have an influence. They will understand better that the Mass is a sacrifice and not a meal, because this versus populum, around the table, is evidently a meal-shaped liturgy and anthropocentric also. So this is the first and indispensable step.
And then the other, in my opinion, should also be done, very important. We have to consider the deepest wound, which I consider in the Church, the practice of Communion in hand. Why? Because here is wounded and touched and desecrated the immolated Body of Christ our Lord, the Holy of Holies, the majesty of God Himself, veiled in the little Host, and trampled in our churches. Incredibly, it is horrible. We cannot continue this. The Church, the Pope, has to stop this desecration of Communion in hand. I think that maybe the majority of faithful who are doing Communion in hand are not doing it intentionally as a desecration. I think simply they were taught wrongly, and maybe they do not believe more in the Real Presence, or simply they are not thinking about anything. They are doing it simply by habit. But nevertheless, this has to stop.
So these two things, I think, are indispensable first steps. And then another thing that we should introduce is the prayers at the foot of the altar, at the steps of the altar, the Psalm 42, and even the double Confiteor, maybe in the vernacular language, but at least we should introduce this to accustom the people to this more reverent way to start the Holy Mass, and to show the difference between the priesthood and the lay people. The double Confiteor is an indication of this, for example. And then, which touch only the priests, not so much the lay people, are the Offertory prayers. I think that the new Offertory prayers should be abolished. They express the intention of what you are doing, and the intention, evidently, of the new Offertory prayers is not to offer a sacrifice but to celebrate a Holy Communion service. This is expressed in the prayers, and it is completely alien to the entire Catholic tradition, and even the Oriental tradition. Even more, this has to be completely abolished, and in the Novus Ordo, there should be the old Offertory prayers. So these, I think, are the first steps.
Three things. Now, what about the Roman Ad orientem, the strict abolition of Communion in hand, strictly, and the introduction of the old Offertory prayers in the Novus Ordo? At least this should be the first step. We cannot do it all at once. I think it is psychologically and pedagogically not prudent to do this. We have to consider that the majority are not ready. I think we have to go by steps. This should be the first step, and maybe after some time, I do not know, Providence will show that after some years, the next step could be done, to encourage that the Canon should be prayed silently, to have this silent atmosphere, and maybe to limit only the First Eucharistic Prayer in the Novus Ordo. Maybe this could be the next step, praying it silently and then only with the First Eucharistic Prayer, not the second. And so the Novus Ordo will have, with this shape, something very similar to the Vetus Ordo. It will then maybe be possible to slowly introduce some other signs. And then the real difference, in my opinion, will be between the so-called traditional form and the recent form, the vernacular language, and the extent to which the vernacular language is used. But the structure and the prayers, I think, could be almost identical, almost identical. And so this, I think, could be done in steps.
Dr. Taylor Marshall: As a layman hearing that, here’s my concern. Pope Francis has already restricted the traditional liturgy and spoken against ad orientem worship. Beyond that, many Novus Ordo priests have been formed to see the priesthood as smiling at the people, performing, and engaging in community celebration. This is their idea of liturgy. How can that culture and theological error be corrected?
Bishop Athanasius Schneider: Yes, but I think, for example, when the church authority, maybe Pope Francis, will not do this, but Pope Francis is not eternal, so when the church authority commands every priest to celebrate and orient them. So, these possibilities of behaving as a showman, they will not have these possibilities simply, and this will, over time, influence their conscience. Also, at least they will see the difference, and they will form, at least those who are good, will. Maybe they will be formed by this God centered form of liturgy, and then, when they will pray the offertory prayers, imagine the traditional these priests, they will be influenced by these words must be and and I hope that then, by time, even these priests, who are so superficial, liking desiring to be a showman, they will have, I hope, a chance of a grace of God to Discover the Truth and the true priesthood.
It’s a chance, and then the younger one, you know, when the younger seminarians and priests hear this, that the church commands them and the offertory prayers. The young clergy will happily accept these, the young seminarians, the majority, and they are the future. And these showmen, priests and bishops, they will die out because they will, they will get older, and the younger they like the truth and the beauty of the Catholic Church again. This is the work of divine providence. For me, young seminarians all over the world and young priests have got this instinct, and this is, for me, a work of the Holy Spirit to love the faith and the prayer of all ages of the saints.
Dr. Taylor Marshall: So that brings so this is, again, as you’re saying, you’re not the Holy Spirit. You don’t have a vision to divine providence, but obviously, this would be a long, difficult process with probably rebellion. I can’t imagine the German Bishops hopping on and saying, This is great. We love this. They’re going to, of course, have a big hissy fit over having to say the old operatory prayers. What would you say to the 1000s of lay people who will watch this interview? Some of them, I’m in touch with so many. Some of them said, I just can’t take it anymore. Many of them find their way to the traditional Latin Mass. They’re in the Institute of Christ, the King, Fraternity of St Peter. Maybe there’s a diocesan Latin Mass that’s still going. They’re being nourished there. Some people say, Forget it. I’m going to the Russian Orthodox.
I know here in America there’s the ROCOR Russian Orthodox Church. Outside Russia, as far as I know, they do exactly what you said. You have to go to confession on Saturday to receive Communion on Sunday, and they follow very traditional liturgies. Other people say, I’m going to the Society of St Pius the 10th. There’s one close to me. I’m going to go there. Other people are so scandalized by the liturgical abuse and the heresy that they hear, they go to independent chapels. Even said Eve contests chapels and. Can you speak to lay people who are confused? It’s 2022 there is, and as far as we can see in Rome, there’s not going to be any improvement for people who want the traditional Latin Mass. What do we do with our families?
Bishop Athanasius Schneider: Well, I think I would say to these dear brothers and sisters, I understand your suffering, but you have to look deeper. You are Catholic, so you have to stress the Catholic faith. It is not only liturgy, and the fullness of Catholic faith prohibits you from going to the Orthodox, because the Orthodox are not Catholic. And we as Catholics, when you are a real Catholic, you have to be ready to die for the truth. I have known priests, especially my parents, who died only for the truth of the papal primacy, not to become Orthodox.
Blessed Alexis Zaritsky, whom my mother helped and who blessed me, died as a martyr only because he refused to become Orthodox. He said that to deny the divine truth of the papal primacy of Peter and the Pope is a divinely revealed truth, and when you deny this, you are committing a mortal sin against God by becoming Orthodox. Because the Orthodox deny it. They are not only schismatics, but they are also denying a divinely revealed truth of the papal primacy. And therefore you cannot go. You have to seek other possibilities to assist at a reverent Catholic Mass. And there are possibilities today.
Well, it depends on where you live. When you are living at a great distance, you can go to, as you mentioned, Mr Marshall, the so-called Ecclesia Dei communities, or diocesan Latin Masses. Even when they are not available, you can go to the Society of Pius the Tenth
Dr. Taylor Marshall: Yes, I’ve heard it said that the most important thing when we die is that we hold the full Catholic faith, papal supremacy, transubstantiation, baptismal regeneration, the Trinity, the hypostatic union, and the whole faith. That is what brings sanctifying grace and eternal life. The Mass is a gift, the Eucharist is a sacrament, but we must never compromise the one true faith.
Bishop Athanasius Schneider: Of course, this is very good and important. You know that they were persecuted in the penal times. The martyrs, the English martyrs, were martyred only because of their fidelity to the papacy. So this is a fact, and we have to bear this in mind also. And then also, in difficult times, in persecution, we lived a long time, sometimes even years, without Holy Mass. There was persecution, but we kept the fullness of the Catholic faith in our souls. We made spiritual communion. We read the catechism and prayed to God that He may send us a priest, and then suddenly sometimes, a priest came. It was a surprise of divine grace, and we received confession and Holy Communion secretly.
And so therefore, you, living now in the Western world or the United States, there is not yet such a persecution as in China or in the Soviet Union. And so you can have possibilities to travel to assist at a worthy Mass, a fully Catholic Mass, where the Pope is mentioned and the bishop is mentioned, the current bishop. And this keeps you in the fullness of faith, even if in some circumstances you do not have frequent possibilities to assist at the traditional Catholic Mass.
Dr. Taylor Marshall: Good. Well, why don’t we end here on… You know, we’ve been kind of saying that it’s a sacrifice, not just a meal. But there is the idea that Christ in John 6 says, You must eat my flesh and drink my blood. He says that. What would you say, in closing, to lay people, about how to prepare for Holy Communion? I found a bunch of old Catholic books that go into detail on Friday night and then on Saturday, Saturday evening meditations to receive Communion on Sunday. In other words, several days are taken to pray, to meditate, and to consider the immense humility of Christ in the Host, and then the effects that we will receive from the Eucharist. And it seems today, even for myself, it is very much, oh, of course, tomorrow, Sunday, we receive Communion, but I do not put in the devotional time that perhaps our grandparents and great grandparents did. So how can we, besides receiving on the tongue and never in the hand, prepare? What else can we do?
Bishop Athanasius Schneider: Yes, it is good. You mentioned this. For example, our Orthodox, Russian Orthodox brothers and sisters, on Saturday evening, have to pray a so-called Eucharistic canon. These are prayers which the Church established as a preparation for Holy Communion, a kind of… they have another style, maybe a kind of litany or prayer or hymns in honor of the Holy Eucharist. And this could also help us, those who, let us say, receive Holy Communion only on Sundays. They could, on Saturday evening, together as a family with the children, every Saturday evening, make preparations for Holy Communion for tomorrow. There are several beautiful prayers and devotions for this.
Dr. Taylor Marshall: Oh, I think we lost you, Excellency. We lost you for a little bit. And you said there are several prayers?
Bishop Athanasius Schneider: There are several prayers in devotional books about the Eucharist. You can, for example, choose the beautiful hymns of St Thomas Aquinas in the vernacular language, Adoro te devote, or others from the Missal or the Office of the feast of Corpus Christi. They are beautiful hymns. Or you can take some meditations of the saints on the Eucharist. There are collections I would recommend, like St Peter Julian Eymard, a great saint of the Eucharist. He left beautiful reflections, prayers, and short meditations about Holy Communion. This would be a good help every Sunday evening to prepare for tomorrow, to make a small preparation together for the next day to receive Holy Communion.
Dr. Taylor Marshall: Good, good. All right, I’m going to try to introduce that, Your Excellency. That’s very good advice. We could go on and on, but we’ve taken about an hour, Your Excellency. So I thank you so much for your time and for sharing your thoughts. I would also encourage everyone, if you want more of this, of course, please see the new book, The Catholic Mass: Steps to Restore the Centrality of God in the Liturgy.
Your Excellency, would you lead us in the Hail Mary, the Ave Maria, in Latin, and then a blessing?
Bishop Athanasius Schneider: In nomine Patris, et Filii, et Spiritus Sancti. Amen.
Ave Maria, gratia plena, Dominus tecum, benedicta tu in mulieribus, et benedictus fructus ventris tui, Iesus. Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc et in hora mortis nostrae. Amen.
Gloria Patri, et Filio, et Spiritui Sancto, sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.
Dominus vobiscum.
Dr. Taylor Marshall: Et cum spiritu tuo.
Bishop Athanasius Schneider: Et benedictio Dei omnipotentis, Patris, et Filii, et Spiritus Sancti descendat super vos et maneat semper. Amen.
Dr. Taylor Marshall: Thank you so much, Your Excellency. I encourage everyone, when you pray your Rosary this evening, please include a decade for Bishop Athanasius Schneider, his work, and his witness.
Bishop Athanasius Schneider: Thank you very much. God reward you for your apostolate, and thank you for your prayers. May God grant you many graces in this holy time.
Dr. Taylor Marshall: Thank you very much. God bless you, and God bless everyone. Godspeed.