Transcript:
Christopher Wendt:
I greet you Your Excellency, Bishop Athanasius Schneider. I greet all of the members of the Confraternity of Our Lady of Fatima. This is an exciting broadcast. Tonight, we’re going to have a question and answer format. It’s also the May the 13th broadcast and we are going to make the consecration together.
We have about 500 of you in the United States and about 200 in the Philippines. We’re very excited about culminating this period of preparation of doing the concentration together. Your Excellency, would you start us off with a prayer?
Bishop Athanasius Schneider
In nomine Patris, et Filii, et Spiritus Sancti. Amen
Pater Noster, qui es in caelis, sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua, sicut in caelo et in terra.
Panem nostrum quotidianum da nobis hodie, et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem, sed libera nos a malo. Amen
In nomine Patris, et Filii, et Spiritus Sancti. Amen
Christopher Wendt:
All right, just a quick announcement since we have so many questions. I don’t want to waste any of your time. If you did not receive the newsletter in the last week or so, please reach out to us at info@livefatima.io and you can catch all the updates. There has been a lot of updates.
Without further ado, I’m the emcee tonight for the question and answer format and I’m going to start with the first question: Your Excellency, “What is your opinion on Pope John Paul the second Theology of the Body”
Bishop Athanasius Schneider
Of course, there is a positive element in this theology in the sense that John Paul II wanted to transmit to our time that our body, the human body, is not simply a body, like an animal, but it is a body that has a spiritual aim. So we are created, even with our body for God. And this, I think, is one of the key elements of the Theology of the Body of John Paul II; and also that our body has a characteristic of a spouse. Even when people are living in virginity or celibacy, their body has a means of being a spouse. It is meant to be given to God, for His glory. In marriage, the bodies also of the spouses are to be given with the intention that it is only for one another, in Christ, because it is a sacrament of marriage.
Relationships in marriage have a higher meaning, it is more spiritual, it is not only a simple carnal meaning but it has a higher spiritual meaning. Of course, unmarried people; this is one aspect of the Theology of the Body of John Paul II – they have to live in continence and purity because their body has the meaning of being a spouse. Since they are not married, they have to keep their body for God or for their future spouse and not for others.
I think that this aspect is also important in our time where the body of human beings is so degraded through pornography, for example. This is a great vice of our time, pornography. Unfortunately, the vice of pornography is also present in Catholic men and young men. Even some of those who are trying to be Catholics, unfortunately, are addicted to pornography, and even some seminarians and priests. We have to help them overcome this. This is contrary to the dignity of our bodies.
In this sense, I think what John Paul II gave is a good element. I do not speak for everybody, but I think there are some details in his Theology of the Body, for example, themes and aspects of spousal relationships that could be taught to the spouses and avoid going to the opposite extreme of being too carnal also. But in general, I think there are good aspects of the Theology of the body of John Paul II in a sense that, I repeat, it shows that we are created for something greater than just living for the flesh in this earthly life.
Christopher Wendt:
Thank you, Your Excellency. That was great. The next group of questions, about four of them, are about the new prayer that you’ve composed for the members. We’ll go through those questions. The first one is, she says, “Your Excellency, in your beautiful prayer for the hastening of the triumph of the Immaculate Heart of Mary, in the third paragraph, you implore Jesus to grant a special grace to the Pope that he might approve the communion of reparation on the first Saturdays. Please explain how (if the pope were to approve this request) that would change the devotion to the First Saturdays; would this devotion be required, or would it be recognized by the church as an official devotion? Thank you for all that you do.” She says.
Bishop Athanasius Schneider
I think that our Papal recognition of the devotion on the First Saturdays as required by Our Lady of Fatima can be done in different manners. Our Lady only asked that these devotions should be spread in the church and if by the Pope, it would be more effective and efficient. So it is not necessary that the Pope himself would publicly proclaim. For example, he could commission the apostolic penitentiary in Rome so that they can issue a decree that every Catholic who is practicing the First Saturdays, according to these elements required from the message of Fatima will obtain a plenary indulgence.
This decree will then be approved by the Pope and this will indeed be sufficient enough as a papal approval. This could then incentivize, and this devotion will spread and will be practiced more; or in another way, the pope could start a public rosary and meditation in Rome on, let us say, first Saturdays, so that the people could come and simply make these practices together. The pope could do this or he can commission a cardinal in Rome to do this. This could also be a means of propagating this devotion.
Christopher Wendt:
Okay, that’s great Your Excellency. To continue on about the prayer, the next one is, “In our new Confraternity prayer, His Excellency refers to the Protestant shaping of the Holy Mass. Could you explain or elaborate a little bit more on that part of the prayer?”
Bishop Athanasius Schneider
This is exactly a wound in the church: The protestant shaping of our liturgy. This is evident. In the vast majority of the Catholic parishes and churches all over the world and in the monasteries, the Holy Mass, I mean the Novus Ordo, is celebrated facing the people, like a Protestant meeting, like a meal, like a conference talk from the exterior form.
It is already contrary to the entire Catholic tradition because all of the apostolic traditions from the first century and the Fathers of the Church, have always transmitted the prayers and the liturgy, where the priest and the people are facing the same direction, to the Lord, to the East, or the cross in the church. This changed radically, the Protestants introduced this because they deny the sacrificial character of the mass. This form around the table or facing one another like a meal or a conference is really Protestantizing.
And then also the simplification of the liturgy. For example, in the churches, there are no more visible divisions of the signs, where the priesthood is the sanctuary and the communion rail, and then the nave of the Church which is the common priesthood. In many churches, the communion rail was destroyed. Even the new churches are built in a way that there is almost no difference between the sanctuary and the nave. This is a confusion with the Protestant style where there is only one priesthood, there is no substantial difference between the ministerial priesthood and the common priesthood of the faithful. This is just but one example, so we have to return to it in order to heal this wound.
Christopher Wendt:
Great, thank you. One final question regarding the the new prayer, “A lot of people are forced or are confronted with communion on the hand. And so, when they get to the part of the prayer where it talks about ‘the sacrileges against the Most Holy Eucharist, especially through the practice of communion on the hand’, could you talk to them about this? Some of them feel like they are sinning when they receive Communion on the hand or they feel conflicted; This idea may be new to them. Even though you have repeated this over and over again about how it is sacrilegious to receive Communion on the hand, they have not heard from you yet since they are new. Can you talk to them about praying this prayer?
Bishop Athanasius Schneider
Receiving communion by the hand is in itself not sacreligious. So one can still receive our Lord by the hand with faith and devotion. But generally speaking, for 50 years in Catholic Churches, Our Lord is exposed to mass desacralization because small fragments of the Holy Host sticks to the fingers or on the palms of people who take the host or falls down to the ground and be trampled upon by feet. This is a reality that no one can deny. This is true and it is horrible. Therefore, if you have faith that the Lord is present, with the fullness of his divinity, in this tiny host, and you believe and love him, you cannot receive him in a manner that is very unsure and dangerous. This is very fundamental. You would not do this. You will do all that you can to make sure that you are careful. Another thing is that this manner of receiving our Lord is objectively less reverent than to kneel and receive him on the tongue.
The act of picking up the host from your palms and placing it on your mouth is like eating a common food like a cake or other things from the table. The act is also less sacred and sublime. When you as an adult person, kneel down and open your mouth, sticking out your tongue like a child or like a baby, this is not common. We are not receiving common food, this is extraordinary and sacred. In the hands of the priest, Christ is feeding you with his love like a little child. Our Lord said that if you do not convert like a little child, you cannot enter the kingdom of God. Yet, here we are receiving more than the kingdom of God, we are receiving the Lord Himself, the plenitude of the divinity in this tiny host.
It is natural and logical to kneel down and open the mouth with childlike humility and receive him without exposing our Lord to the dangers of communion by the hand.
Christopher Wendt:
Thank you, Your Excellency. You have explained it very well. When we pray the prayer, we’ll keep that in mind. The next question is, “Should women wear veils at mass?”
Bishop Athanasius Schneider
All the time. In church history, since I think almost 2000 years, all the women, even in the Oriental churches still do it today. In the Latin Church, however, it was only until the council. In almost all countries, even the Protestants, our brothers, the ladies wore the veil. Because St. Paul recommended this and asked this – it is an apostolic advice and we cannot simply say, “this is not important.” If it were not important, St. Paul would not have wrote this and the church would not have kept this for very a long time uninterruptedly, continuously from the apostles until the 20th century, even in the Roman church. And so I think it is part of the apostolic tradition.
It will be very meaningful for the ladies to cover their heads with a veil because it is explained in the Holy Scripture. This is an honor for the ladies, for women, and therefore it demands a result, head covering – praying. It also shows the difference between the sexes. In Catholic churches, when a man enters the church, he takes off his hat – his head covering, this is normal, while the ladies cover their heads. So even visibly, we have in the church a sign of the differences between the sexes.
Another thing, the hair of women oftentimes distracts men because they can be looking around and it can be tempting. It is normal, we are not angels still and therefore the covering during prayer, the veil, also serves as protection for women, young women, to be more concentrated in prayer. It is also a protection for men in order for them not to look too much at the open hairstyle of the ladies during prayer. All of these are done in order to be concentrated to the Lord, to prayer, and to help ourselves from the weakness of our human being, of original sin.
Concupiscence is still present in all, and therefore such signs can help, and it does help, in order for us to be more concentrated on the Lord. It is also beautiful. The veil also shows the dignity and beauty of a woman, and that she’s also protected. Also, our Lady in almost all icons and images is presented with a veil and so it is an honor for you young girls and women when you wear your veil in church. Please think of our Lady, she is also wearing a veil and so you are in good company with our Lady.
Christopher Wendt:
Thank you, Your Excellency. The next group of questions are about the consecration of Russia that was recently done. The first one is on a lot of people’s minds, “It has been almost four weeks since the consecration and things seem to be continuing from being bad to worse. Are there any doubts to its validity now?”
Bishop Athanasius Schneider
Who has the authority to state the validity? Who can claim their authority over this? Because the pope fulfilled the basic requirements of Our Lady better than all of his predecessors. We have to state this. He consecrated explicitly, not only to our Lady but to the Immaculate Heart, whereas John Paul II only used the formulation, “we consecrate and entrust to the Mother of God,” but Pope Francis stated specifically “to the Immaculate Heart” first, then he explicitly mentioned Russia, which no Pope before has ever mentioned.
Well, Pius XII mentioned Russia but he did this without the bishops so he did not fulfill all the requirements of Our Lady in 1952. John Paul II made this with all the bishops he but did not mention Russia, so it was also not valid. Pope Francis did this with all the bishops. He explicitly mentioned the Immaculate Heart and he added the expression “solemn” – to solemnly consecrate, which the previous Popes did not say and he explicitly mentioned Russia.
Of course, he also mentioned Ukraine and ourselves the church, and all the people, but this does not invalidate it since Russia was already mentioned. On the contrary, in my opinion, the mentioning of other people and ourselves to consecrate together with Russia is a more perfect form even. Our lady did not say that the Pope must only consecrate Russia. She simply said, “Russia.” Well, he mentioned Russia and then he added other people. This is very meaningful.
This prayer is not magic. It does not automatically take effect. This is not Christian thinking, we are not God. We have to give time for this prayer to take effect in God’s providence. This also depends on our conversion, of our parents, and of the church – to convert really to the Eucharistic Christ, to his honor, and that they will know the effect of this consecration. Unless also that the church, the Pope, and the bishops will start to protect our Lord in the Eucharist, and to abolish the communion in hand, this enormous desacralization of our Lord.
We have to stop here in the church – this desacralization and offense to our Lord objectively. And then from the church’s conversion and ours, the conversion of Russia and peace in the world will then take effect. I repeat, only God can determine the time but it will come.
Christopher Wendt:
Thank you, Your Excellency. Little one more follow up. One parishioner says that her priest says that in order to fulfill Our Lady’s explicit request for the consecration, the Pope would have to order, not invite, all the bishops to make the consecration under punishment of excommunication if they do not comply. The priests who said this mentioned that it’s not enough to invite the bishops; they must be ordered to do it. What do you say about this, Your Excellency?
Bishop Athanasius Schneider
Our Lady did not say this in the Fatima message, this is simply not true. Our Lady said on the 13th of July 1917 that the pope should consecrate Russia, in union with the bishops. She did not say that the pope must command, these are not the words of Our Lady. Maybe later in a message to Sister Lucia, she mentioned maybe that the pope may command but we cannot validate this.
The sacrament can also invite us to do this so we should not give this consecration the value of a sacrament, this is not Catholic. This is a private revelation that God gave to the church, which the pope as the head of the church can use at his discretion, observing of course the basic requirements which we have already mentioned.
Christopher Wendt:
So it sounds like in order to achieve the peace and the triumph of the Immaculate Heart that Our Lady was talking about, it’s more than the consecration, it’s also personal penance and reparation, with the five first Saturday. It might take a long time before Russia is converted and the Triumph of the Immaculate Heart happens.
Some people were expecting something to happen after the consecration of Russia in May. In March, they were expecting something to happen right away. You have said that there’s more to that with this process.
Bishop Athanasius Schneider
Of course, we should not do this. This is not an attitude of faith. This consecration does not produce a sudden or automatic reaction. This is not an attitude of people who have faith. We are still walking in the Valley of Tears and therefore we have to wait and pray that God will determine this. We have to entrust the fruits to the Lord and not to us. This is too human and worldly minded of wanting to see suddenly the fruits. It’s not Christian.
Christopher Wendt:
Okay. Thank you for that. I think that took care most of their questions. Next is about the Carmelites: “What should the Carmelite sisters in Fairfield, Pennsylvania do now that they had been given an ultimatum by the Vatican to leave their traditional way of life?”
Bishop Athanasius Schneider
I think this is an abuse of the Vatican because all that the sisters do is to preserve what St. Teresa of Avila gave to the church. For more than 400 years, the church continuously declared that this traditional Carmelite form of life is valid and it bears fruit. The popes have been admonishing continuously the Carmelite sisters, repeating it for more than 400 years, to preserve concretely faithfully what Mother Teresa of Avila gave to the church. It is a gift for the church.
Then, the Vatican in our days wants to change drastically and substantially the cloistered life, obliging the sisters to leave the cloister to become nomad sisters, to travel continuously and frequently; this is a destroyer, it weakens the discipline and so on. This is an abuse, and in this case, for the sake of the mother church, for the good of the entire church, I think these sisters have to respectfully resist such violent changes that the current administration in the Vatican wants to impose upon them, for the betterment of the Church and its spiritual good.
Here, they have to resist and trust God that He will send again a pope, hopefully not in a long time, who will thank the sisters for resisting it, and for their fidelity. And the church will thank them that they have resisted the abusive orders of the Vatican to destroy the traditional Carmelite cloistered life.
Christopher Wendt:
That’s great Your Excellency, thank you for that. The next question is a question coming from someone in the Philippines, “Are females of any age allowed by the church to be altar servers?”
Bishop Athanasius Schneider
Yes, unfortunately. Unfortunately, even Pope John Paul II in 1992, imagine it has been 30 years, he yielded to the pressures and allowed girls, and women, without indication of age, simply the female sex to be altar servers. This was spread like a virus in the church, unfortunately. But it was, in my opinion, not so astonishing. Why? Because even before John Paul II, Pope Paul VI allowed women to distribute Holy Communion during Holy Mass. So imagine when a woman is distributing Holy Communion, standing beside the priest during Holy Mass and she’s there in the sanctuary taking the chalice.
And thus it would not be so distant when will women be allowed to serve at the altar when they have already been allowed by Pope Paul VI to distribute Holy Communion during the Holy Mass. And then allowed by the same Pope, Pope Paul VI, and then John Paul II to read the readings during the mass, to go from the pews, and to stand in the sanctuary doing the ministry of lectors.
So, you see, it was not so far away. And therefore, the basic error of Pope Paul VI was that he allowed women to read readings during mass and that he allowed women to give Holy Communion during mass. So we have to go deeper, this is a Protestantizing shape of the liturgy and contrary to the entire tradition of the church. Because those in the sanctuary during mass must be from the male sex, the altar servers, and the lectors because they are connected through the male sex of the priesthood.
The priesthood, the ministerial priesthood, is reserved by God only for the male sex. Therefore, those who are around the priest during the sacrifice of the mass, the servers, and the lectors, also have to be of the male sex to indicate that this area is a symbol, in a symbolic way for the male ministerial priesthood. Whereas the nave, which is outside the sanctuary, outside the communion rail symbolizes the church as a female, as the bride of Christ, and this is therefore where the female belongs. The nave is the proper place for the female. Of course, there are also other men out there but they are there symbolically, for the entire church as a bride.
Christopher Wendt:
Great! Thank you Your Excellency, that brings a lot of clarity to at least what the tradition says about regarding women and altar servers. The next question is about salvation, “Is their salvation outside the Catholic Church? Do you believe in the doctrine Extra Ecclesiam Nulla Salus?
Bishop Athanasius Schneider
There is no salvation outside the church because it means that there is no salvation outside of Christ. Of course, this is a dogma of faith. What is the church? The church is the Mystical Body of Christ. So, outside the Mystical Body of Christ, there is no salvation. Someone will be saved only through the grace of Christ.
The church even taught traditionally that a non-baptized person can be saved through the desire for baptism, a baptism of desire. It is a traditional teaching of the church. Pope Pius IX in the 19th century was teaching that even a non-Christian who does not have an explicit desire for baptism but is living according to the commandments of God – A just life and the life of charity can do this only with the help of the grace of Christ even if he does not know that his life is supported by the grace of Christ because no one can observe the commandments of God and love God without the influence of the graces of Christ, of His sacrifice on the cross.
And so in a mysterious way, which only God knows, let us say, these innocent people who are not Christians but are really living and trying to love God and observe His commandments manage to do this, their duties in the strength of the graces of Christ, of his blood, even without knowing this, in this case, they can be saved.
So they can also be saved but only with the graces of Christ in this case, through the church not directly but indirectly. The Church says that they will be saved in ways that only God knows. But we do not know who among these non-Christians has these special graces, only God knows. It can be that the majority of them are not living in the graces of Christ and therefore, we have the grievous obligation to proclaim the gospel and Christ in the Catholic faith to all non-Christians and non-Catholics so that they will be consciously joining the Mystical Body of Christ.
Because I repeat, we don’t know who among them has received this specific special extraordinary Grace. We also have the obligation to bring them the happiness of knowing Christ, their savior. This is a very important and great obligation of the church, and so we continue with our missionary work.
Christopher Wendt:
Okay, great! Thank you, Your Excellency. There’s a question coming from traditional Catholics who wants to know about the Divine Mercy devotion: “What is your opinion of the Divine Mercy devotion?”
Bishop Athanasius Schneider
Well, the Divine Mercy was already very close to the spirituality of the Sacred Heart of Jesus. Even St. Margaret Maria Alacoque in her writings spoke about the Merciful Heart of Jesus. St. Faustina Kowalska in the 20th century, in a special manner, spread the devotion to the Divine Mercy.
The church recognized her through a serious process of beatification and canonization, the holiness of her life. And the church acknowledged also her writings as conforming to the Catholic faith and that it is a healthy devotion. So, it’s approved by the church that she really lived a holy life. It was proven, and therefore this devotion is correct. The church was observing and they proposed this.
Maybe not all people know but in her writings, she described hell in detail. She wrote in her diary about hell and how souls can really be condemned for all eternity. Therefore, she spread the Divine Mercy to save souls from hell. She also insisted on the reality of hell, and she even saw the souls in hell, like the children of Fatima.
And so we have to do these, to read all the messages or the writings of Sister Faustina, and to invite people to the Divine Mercy. It is an instrument to save souls from hell. I think we have to stress this: to offer them the possibility to repent because the Divine Mercy and even St. Faustina have said that it always presupposes deep repentance. And only a repentant heart will recognize the beauty of the Divine Mercy. And every day, in every sacrament of confession, we all really experience the greatness and beauty of the Divine Mercy towards ourselves.
Christopher Wendt:
We look forward in celebrating the Feast of the Divine Mercy really soon Another question is about the Catechism that you teach from your catechism lessons. They want to know why you are using the Catechism of the Council of Trent, the Roman catechism, and they ask if that is the most reliable catechism to use; and what about the Catechism of the Catholic Church issued by Pope John Paul II in 1993 which was amended recently few years ago by His Holiness, Pope Francis?
Bishop Athanasius Schneider
The Catechism of the Council of Trent is really very shrewd and elaborated with clarity which, in some points, the Catechism of John Paul II from 1992 is lacking, but not all. It is a good and helpful catechism. I do not deny the Catechism of John Paul II. You can use this Catechism, they contain valuable explanations about our faith.
But some explanations could be clearer, therefore, I still prefer the Catechism of the Council of Trent. It is still valid, they were not abolished, and it is simpler and clearer. The defect maybe of the Catechism of John Paul II is that in some way it is too abstract, too intellectual, and the language is a little bit complicated for a simple audience.
Therefore, I prefer a catechism that is simpler in style and clearer, and unambiguous but I also quote sometimes from the new catechism, I did this on several occasions.
Christopher Wendt:
Thank you. This is the last question before we make our Consecration and say our prayer. There’s still a lot of questions but I feel like we did our best. We got 160 questions this time and this is question no. 12, “Years ago”, she says “I was taught that unbaptized babies went to limbo and not to heaven. Does the Catholic Church still hold that to be true to the souls of the aborted babies?”
Bishop Athanasius Schneider
It’s a difficult question. The doctrine of limbo was especially transmitted by St. Augustine saying that since non-baptized children, who are dying, are still with original sin, the sin is not taken away because it is always in baptism that the original sin is taken away. But at the same time, these little children does not have any personal sin.
So therefore, since God is infinitely just and merciful, He cannot punish for all eternity these children who did not commit any personal sin. In the Middle Ages, St. Thomas Aquinas also made a kind of ‘theory’ or explanation that these innocent children who died with the original sin will be in a kind of Limbo.
Limbo means apart; margin, then after, they will be restored. We’ll have a new Earth after the last judgment, and that we already know, but then maybe they (children) will also be returning. The majority of the children will have inner happiness but in a kind of natural happiness. They will be happy in God in their own way.
Many theologians, especially the traditional ones, were inclined to this but the church did not proclaim a dogma on this and left the theologians the possibility to have their own explanations. Several years ago, the typical commission of theologians issued a document on this thing, and basically, the result of this document was that both possibilities could be taught, the traditional one from St. Augustine and from St. Thomas Aquinas – the limbo and the natural happiness of these children.
There is also the possibility that since they were not guilty of personal sins, they could be admitted to the supernatural vision of God. The church did not yet decide formally. This is one question. The other question is regarding the aborted babies who were killed in the womb of their mothers.
There was this recent theory that I read, it could be possible that God will take into account these cruel and horrible murdering of these most little children as a kind of martyrdom, a kind of baptism of blood maybe, and then they will be admitted to the eternal vision of God.
We don’t know, and I think the church will not have the means to pronounce herself definitely in these cases. They may remain here on Earth. There are some elements of our faith that we cannot clarify definitely here on Earth. This, we will see in heaven one day.
Christopher Wendt:
Thank you Your Excellency, you have give us a bigger picture as we try to use our reason to seek understanding about our faith. We realize that at the end of the day, we would not be able to know everything until we’re with Jesus and Mary.
We’re out of time for the questions Your Excellency. So at this time, I’d like you to lead us in our new prayer, to hasten the reign of Our Lady of Mary and also our Consecration.
Bishop Athanasius Schneider
In the name of the Father and the Son, the Holy Spirit. Amen.
O Immaculate Heart of Mary, Holy Mother of God, and our tender Mother, look upon the distress in which the whole of mankind is living due to the spread of materialism, godlessness, and the persecution of the Catholic Faith.
In our own day, the Mystical Body of Christ is bleeding from so many wounds caused within the Church by the unpunished spread of heresies, the justification of sins against the Sixth Commandment, the seeking of the kingdom of earth rather than that of heaven, the horrendous sacrileges against the Most Holy Eucharist, especially through the practice of Communion in the hand, and the Protestant shaping of the celebration of the Holy Mass.
Amidst these trials appeared the light of the consecration of Russia to thine Immaculate Heart by the Pope, in union with the world’s bishops. In Fatima thou didst request the Communion of Reparation on the First Saturdays of the month. Implore thy Divine Son to grant a special grace to the Pope, that he might approve the Communion of Reparation on the First Saturdays.
May Almighty God hasten the time when Russia will convert to Catholic unity, mankind will be given a time of peace, and the Church will be granted an authentic renewal in the purity of the Catholic Faith, the sacredness of divine worship, and the holiness of Christian life. O Mediatrix of all graces, O Queen of the Most Holy Rosary, and our sweet Mother, turn thine eyes of mercy towards us and graciously hear this our trusting prayer.
Amen.
Christopher Wendt:
And now we all consecrate together ourselves to Our Lady according to St. Louis de Montfort..
Bishop Athanasius Schneider
I, N_____, a faithless sinner, renew and ratify today in thy hands the vows of my Baptism; I renounce forever Satan, his pomps and works; and I give myself entirely to Jesus Christ, the Incarnate Wisdom, to carry my cross after Him all the days of my life, and to be more faithful to Him than I have ever been before. In the presence of all the heavenly court I choose thee this day for my Mother and Mistress. I deliver and consecrate to thee, as thy slave, my body and soul, my goods, both interior and exterior, and even the value of all my good actions, past, present and future; leaving to thee the entire and full right of disposing of me, and all that belongs to me, without exception, according to thy good pleasure, for the greater glory of God in time and in eternity.
Christopher Wendt:
Could you give us your blessing, Your Excellency?
Bishop Athanasius Schneider
Dominus vobiscum!
Christopher Wendt:
Et cum Spiritu tuo.
Bishop Athanasius Schneider
Et benedictio Dei Omnipotentis, Patris, et Filii, et Spiritus Sancti, descendat super vos et maneat semper. Amen.
Christopher Wendt:
Amen. Thank you, Your Excellency. The next broadcast will be on June the 13th. We will have a catechism lesson with His Excellency. This concludes our evening.
I wish all of you a blessed evening as you celebrate the joy of being consecrated or renewing your consecration to Our Lady on this great feast day of Our Lady of Fatima.
