Christopher Wendt: Good evening, everyone. Good evening to all guests and members of the Confraternity, and good evening, Your Excellency.
His Excellency: Good evening.
Christopher Wendt: We are in a new year now, thanks be to Jesus and Mary. Tonight’s broadcast will be a question-and-answer session where we will discuss some of the different things going on in the Church, followed by your questions about the faith or about things you are concerned about and want to understand in light of the true faith. But before we get started, Your Excellency, could you start us off with a prayer?
His Excellency: 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: I would like to mention His Excellency’s book, Credo. If you do not have a copy of Credo, you should get one and buy it for your family and your friends. We live in an age of crisis in the Church, a time of great confusion, and this book will bring clarity, peace, and nourishment for your soul through the true faith.
Without further ado, we will start with the first question.
On December 7, 2024, Pope Francis appointed 21 new cardinals, many of whom are aligned with his vision. This brings the total number of cardinals appointed by Pope Francis to 110 out of 140 voting-age cardinals. What can you tell the lay faithful, Your Excellency, the little ones, when they worry about the future of the leadership in the Church?
His Excellency: We must always have a supernatural vision, because the Church is not a political party and not an NGO. It is the Mystical Body of Christ, and Christ is truly the head of the Church. The pope is only His vicar and the visible head. The Church is always in the hands of God. We have to renew this faith and conviction in spite of the many difficulties the Church has already faced over the past two thousand years. There have been many critical situations, especially concerning the Holy See and the papacy.
We know about the so-called Dark Ages. They were called Dark Ages precisely because of the confusion and moral misery that afflicted the papacy in the tenth century and the beginning of the eleventh. At that time, the papal chair was largely in the hands of criminal groups and Roman families who placed their often corrupt sons on the papal throne. And yet, the Church survived.
Another significant period of crisis for the papacy occurred with the so-called Renaissance popes at the end of the fifteenth and the beginning of the sixteenth century. They caused great harm to the moral authority of the papacy. Nevertheless, the Church survived. In those times of deep crisis, divine providence gave the Church new spiritual strength through the little ones, those who were not members of the high clergy.
For example, during the so-called dark times in the tenth century, there began the great movement of the Cluny Abbey, which was truly a renewal of the Church with a very serious spiritual program. From these Cluny monks came, after the crisis, even popes. The most famous was Gregory the Seventh, Saint Gregory the Seventh. He was a monk of Cluny, and he, along with his helpers, cardinals, and bishops, brought about a true renewal of the Church. This is why it is known in history as the Gregorian Reform of the eleventh century, which renewed the liturgy, the life of the clergy, and the papacy itself.
In the time of the Renaissance, there were also many simple saints, including laypeople who were later canonized. They worked quietly, prayed, and sacrificed themselves for the renewal of the Church. Then the renewal came with the Council of Trent. Therefore, we should not despair or be guided by merely human considerations.
God will also provide us with good popes. Of course, we have to do something as well, not simply sit quietly and watch. We must pray very intensely that God may grant His Church, in our day, not in a hundred years but in our day, holy popes, strong popes, popes who are one hundred percent Catholic. We must implore this through our prayers, confident prayers, and not only through prayer but also perhaps through some sacrifices offered to the Lord. We should form a true chain of prayer and sacrifice to implore God to free the Holy See from the crisis it is currently experiencing. Therefore, as Christians and Catholics, we continue with hope and with the supernatural vision that, in spite of everything, the Church remains in the almighty hands of God.
Christopher Wendt: Thank you, Your Excellency. That is very consoling and helps us keep the right perspective, the supernatural vision of what is going on.
The next question is specific to a diocese in the United States. Bishop Mark Brennan of Wheeling-Charleston, West Virginia, has affirmed a predecessor’s policy that the faithful should remain standing after the Agnus Dei until the reception of Holy Communion. What should the lay faithful do in that West Virginia diocese? Should they stand? Should they kneel? Should they leave? What should they do?
His Excellency: The Agnus Dei is not as central as the moment of the consecration. At the consecration, the faithful must kneel. Also, when receiving Holy Communion, I believe the most proper way is to receive while kneeling. Even if the bishop were to forbid kneeling, we cannot obey that because we must kneel directly before our Lord, the Lord of Lords, when we come to receive Him. In such essential moments of the liturgy as the consecration, when the Lord comes down upon the altar, and when we meet Him closely in the Holy Host during Communion, we should kneel. No one can forbid us to kneel before our Lord.
Other moments, like the Agnus Dei, are not as substantial. There are different traditions, and some people stand during the Agnus Dei. In this case, we have to obey the rules of the diocese, especially in official or public Masses. But during a private Mass or a silent Mass, no one can forbid you to kneel for the entire Mass if it helps you participate more deeply, as long as you do not disturb others. If you wish to kneel throughout the Mass, you might consider sitting or standing in the last pews so you do not disturb those in front of you.
So, we must distinguish where we are sitting in the front row or the last row, and choose accordingly. But the Agnus Dei is not as central, and in some traditional places, people stand during the Agnus Dei as well.
Christopher Wendt: What about when the priest is going to take Jesus out of the tabernacle for Holy Communion, or when he says, “Behold, this is the Lamb of God”?
His Excellency: I think we should kneel, because this is an invitation to come, and it should be done kneeling. Despite other opinions, I would say the same as with the consecration. The moment when the priest says, “Behold, this is the Lamb of God,” and the moment of receiving Holy Communion are very important moments where we should kneel. Thank you.
Christopher Wendt: Your Excellency, that is very clear. I really appreciate that.
The next question is this: Some wonder if Bishop Schneider has had second thoughts about concluding that the Fatima consecration was accomplished by Pope Francis. We value Bishop Schneider’s spiritual leadership and would greatly appreciate an updated analysis of how we can understand the events in the world if, in fact, the consecration was done.
His Excellency: I have already spoken several times and written that the consecration Pope Francis performed was really done in the way Our Lady asked, something no previous pope did. For example, Pope Pius the Twelfth consecrated Russia explicitly in 1952, but he did so alone, without the bishops. So he did not do what Our Lady asked. Even Pius the Twelfth did not. Then Paul the Sixth also did not. John Paul the Second did it partly; he invited all the bishops, but he did not mention Russia first. At the central moment of his prayer in 1984, he did not even say the word “consecrate.” He omitted it and instead said “entrust.” He also did not say, “We consecrate to your Immaculate Heart.” He left out the Immaculate Heart. So it was a very weak consecration.
Pope Francis, however, did it. He personally invited all the bishops with a letter, and then he mentioned Russia, of course, also Ukraine, and the entire world. This does not contradict Our Lady’s request because she did not say the pope should consecrate only Russia and no other countries. She only asked that he consecrate Russia. It is clear that other countries or the whole world can also be included, which would be even stronger. So Pope Francis mentioned Russia, and he also used the word “consecrate.” He did not say “entrust.” He even said solemnly, “We solemnly consecrate,” and then “to your Immaculate Heart.” So he did everything Our Lady asked. Nothing is missing, basically.
But we also have to consider that the consecration Our Lady asked for is not a magic formula. We must avoid thinking of it as magic. This is not God’s way, that we say the prayer or consecration and the effect comes the next day. This is not how God works. We do what God or Our Lady asks, and then the timing is up to God. It can take decades before the effect is seen, but the effect will come in its own time, established by God.
Christopher Wendt: Also, isn’t part of the effect tied to Our Lady’s request for the Five First Saturdays, which really falls under the responsibility of the lay faithful? Is it right to say that Russia will convert through both the consecration by the Pope and through the Five First Saturdays devotion?
His Excellency: I remember Sister Lucia’s affirmation that Our Lady said she came to ask the Pope for the consecration of Russia. When this is done, Russia will convert, and the world will be given a time of peace. In this context, she did not mention the practice of the First Saturdays as a condition. However, it will surely help. Our Lady asked for the practice of the First Saturdays for the conversion of sinners and for the benefit of the Church.uld do.
Christopher Wendt: Thank you, Your Excellency. That is great. The next question: On December 24, 2024, Pope Francis opened the Holy Door at Saint Peter’s Basilica, marking the beginning of the Jubilee Year 2025, a period dedicated to spiritual renewal and pilgrimage. What is the traditional Catholic understanding of a Jubilee Year? And is the current practice of the pope in continuity with tradition, or is it a departure from it?
His Excellency: It is continuous because Pope Francis explained this in his document, and it is completely traditional. He recalls the Jubilee in the Old Testament, where Jubilee years were granted to forgive debts, free slaves, and so on. In the Old Testament and the New Testament, and in the Church, the Jubilee has a spiritual meaning: to forgive the debts, not material but spiritual, the debts of our sins and their consequences. These debts are reduced or removed by indulgences and by reconciliation with God. This reconciliation is the first and most important aim of a Jubilee Year. It is a year of conversion, penance, and intense spiritual life.
Pilgrimage was always part of the traditional understanding and practice of a Jubilee Year, and it was connected with penance. It was not a tourist trip; people walked, really, to Rome or to other holy places. It was difficult, and they accepted it as a penance for their own sins and as reparation. Therefore, we should also approach it in a spirit of reparation, conversion, and prayer, imploring many graces for the Church and for ourselves. In this sense, Pope Francis established the Jubilee Year basically in accordance with tradition.
Christopher Wendt: Thank you, Your Excellency. The next question is on the subject of salvation. You have addressed what happens to babies who are not baptized, whether they go to heaven, and you’ve spoken about this before. But I can sense the sadness in this mother’s heart, so I want to read her question, and then you can comment on it, even though we have covered it previously.
She writes: I miscarried at eight weeks, 46 years ago, on December 5, 1978. I tried to baptize the baby with everything I had because I was hemorrhaging, but I do not know if the baby was still inside me or not. I had to have emergency surgery at a Catholic hospital. Aaron Elizabeth would have been baptized, just like her big brothers and sisters, if she had lived. Please tell me where you think she might be. Could she be in heaven? I have begged Our Lady to hold her for me many times since I never could.
His Excellency: I think that, first of all, there is no definitive teaching of the Church on this topic. We have to say that clearly. There is no definitive magisterial pronouncement. Rather, it is more a matter of theological opinion. Some popes and theologians have spoken about the fate of unbaptized children, going back to Saint Augustine, but there is no dogmatic or definitive teaching on this issue.
Therefore, there is some freedom to hold different views, and none are forbidden. In this sense, I believe that when Christian parents deeply desire baptism for their child, and that child dies before baptism, whether in the womb, at birth, or shortly thereafter, that sincere desire for baptism can be considered by God as equivalent to the baptism itself.
During infant baptism, the child cannot speak or decide; the parents or godparents express the desire for baptism on the child’s behalf. In a similar way, I think God could accept the parents’ desire in these cases. Because of this, I believe those children are in heaven.
Christopher Wendt: Great, she will be happy to hear that. I want to ask about what happens to the souls of unborn children, especially those killed by abortion. It seems like a similar question. I think the answer would be similar, but we can pass over it unless you want to comment. It is essentially the same answer for those who are murdered.
His Excellency: They are with the Lord. Is that right? It is a little bit different because this is a general question about all babies who are murdered before birth, even those of non-Christian parents. I assume they are all with the Lord. It is such a horrible crime, unspeakable, to murder such innocent human beings as the unborn. It is so cruel. I think it is one of the cruelest things that exists in humanity.
This is my personal opinion, but I repeat that we are free here to think and express our views, because there is no definitive teaching of the Church on the fate of unbaptized infants. So, it could be considered that this horrible murder of the unborn may be, in some way, a kind of baptism of blood.
There are three kinds of baptism. The baptism of water is the sacrament. The baptism of desire, when an adult person desires to be baptized but dies before receiving the sacrament. The Church teaches that such a soul is saved and attains heaven. Then there is the baptism of blood, when someone who is unbaptized is killed for the sake of Christ, for confessing Him. That person receives baptism through their martyrdom. In fact, we have canonized saints in the Roman Martyrology who were not baptized but were martyred, and thus saved.
In an analogous way, I think we can consider it possible that unbaptized children of Christian parents who desired baptism for them, and also unborn children who are murdered in abortion, may be seen as receiving a kind of baptism of blood.
Christopher Wendt: I also think, in the context that we just had the Feast of the Holy Innocents, the little ones that were killed for Christ, and they weren’t baptized. So, does the mystery of the murder of those children shed light in some way?
His Excellency: In some way, not directly, because the innocent children of Bethlehem were killed expressly because of Christ. Herod wanted to kill Christ and therefore killed these children because he assumed that Christ must be among them.
Christopher Wendt: Okay, thank you. Your Excellency, on to sacraments and morality. Does the Church ever allow an unrelated and unmarried man and woman who have no children to live together? For example, maybe for financial reasons. I’m assuming they mean without any marital embrace or anything like that, but just being in the same house for financial reasons.
His Excellency: Well, it is not considered prudent, because it constitutes a public scandal when two non-related persons, a man and a woman, live together in a common apartment or house without being married. We must consider that even if they are not sinning, causing a public scandal is still immoral. Especially in matters concerning morality and marriage, we must avoid such situations. The primary aim is the salvation of your soul and to please God. Financial or material concerns are secondary and must always be subordinated to spiritual goods and the benefit of souls.
Christopher Wendt: Thank you. Your Excellency.
His Excellency: I would also add that these two people are really putting themselves in a near occasion of sin. They are not angels. This is very imprudent. It is also sinful to put yourself in a continuous near occasion of sin when it is not absolutely necessary for your life, especially when you have no guarantee that you will resist the temptation.
Christopher Wendt: Thank you, Your Excellency. If an abortion was procured many years ago by a non-practicing Catholic who later returned to the faith through confession and receiving the sacrament, is there anything else required, maybe canonically, or anything they need to do after having been part of an abortion in the past?
His Excellency: Well, I assume that when this person began a converted life, they made a good confession and included the sin and crime of abortion and were absolved by the confessor. Therefore, I assume they showed true repentance for this sin. If the confessor did not give a suitable penance, which would be a mistake for such a serious matter, then this person could go to another confessor and repent again. It is possible to confess past sins again, even if they have already been forgiven. Of course, this should not be done frequently or out of scrupulosity, but when someone feels the need to repent more deeply, they can do so occasionally. However, it is important to avoid scrupulosity and a lack of trust in divine mercy, which has already forgiven us. If reparation is needed, it is possible to confess the past sin again and ask the confessor for a suitable penance.
Christopher Wendt: Your Excellency, what would you consider to be a suitable penance? I know it varies based on the person’s condition, state in life, and other factors, but what kind of range or examples would you think appropriate for someone?
His Excellency: In this case, for example, it could be the practice of the nine First Fridays in honor of the heart of Jesus, his confession and communion, for example, or for a kind of novena nine month, a weekly Holy Hour before the Blessed Sacrament. Um, and praying, especially for all people who are committing abortion, that could forgive them their sins, and especially for the conversion of these people, this would be included in these practices, as the intention would be very suitable.
Christopher Wendt: Your Excellency, this question is about cremation. Thirty years ago, my son was stillborn when I was seven months pregnant. My husband and I agreed to cremation, and I remember the day I held that little marble urn for the first time. Devastated by this loss, I could not bring myself to bury the urn, so I created a sacred space for it in my room as best I could. Now, my question is this: It is the desire of my heart to do only what is pleasing to my Lord. Should this little marble urn be buried separately, or would it be good and proper to wait until the day I pass and have the urn buried with me?
His Excellency: Usually, we should honor the bodies and remains of our departed because of the dignity of the body. Our body is a temple of the Holy Spirit, and the Church has always treated the body of the departed with great honor. Therefore, there are cemeteries and places where we honor the deceased. We should maintain this attitude. Simply keeping the remains in your room, like a book or an image, lacks the due reverence and seriousness owed to the body of the deceased. For this reason, I would recommend burying the remains in the earth, as the Church has always done, whenever it is possible to do so.
Christopher Wendt: Okay, so we would encourage her to go ahead and, if possible, bury her little one. Okay, next question: When confessing a sin in confession, must we be specific and provide details, or is a general description enough to be forgiven?
His Excellency: There is a precise indication in the Council of Trent. It states that a Catholic must confess mortal sins by number, if he or she can remember the number of mortal sins more or less. If we cannot remember the exact number, we can give an approximate number, but we must do this. This is a requirement established by the Council of Trent. Also, the specific conditions and circumstances of a mortal sin must be named in confession. This is another requirement set by the Council of Trent. So, we cannot simply say, “I have stolen.” That is not sufficient.
You have to say what you have stolen, how much, and how often. For example, if you have stolen one thousand dollars every week, that is a grave sin. Or if you took something small, it might not be considered a mortal sin. Similarly, if you have committed a sin against the sixth commandment, simply saying that is not enough. You must specify the sin and the number. For example, if you are married or not, it makes a difference, then it would be adultery. If the sin was with a person of the same sex, that is a different kind of sin. You must explain these details.
The Church requires this not because the confessional is a torture chamber, as some wrongly say today, but for the good of the soul of the penitent. You must repent deeply, and the sacrament will help you.
Otherwise, confession becomes only a performance, a superficial kind of theater, and that is not good for your soul when you hide something deeply within yourself and have insufficient repentance of mortal sins. It is for the sake of souls that the Church established these requirements. The priest must ask for these details, of course, in a balanced and prudent manner, not in an exaggerated way, but to ensure there is no lack of indication. This is not out of the confessor’s curiosity but for the spiritual good of the penitent. The goal is to help the person recognize the seriousness of the sin, repent sincerely, and have trust in God’s mercy.
God truly pours out His great healing graces through the blood of Christ on these steps: naming all the mortal sins you remember, their number, and their circumstances. Of course, we do not have to go into too many specific details. Sometimes the penitent might describe the sin in an improper way by going into specific details, which is not necessary. It is sufficient to name the number and the general specific number of the sins, then ask for the grace of repentance.
This grace of repentance is the most important part of confession, the deep grace of repentance combined with a strong conviction and faith in God’s mercy.
Christopher Wendt: Thank you, Your Excellency. This is very enlightening, helpful, and inspiring for our confessions. The next question is about the Novus Ordo Mass. The question asks, if the Novus Ordo is a heresy, then why would attending a Novus Ordo Mass fulfill the Sunday obligation? Basically, they are asking: if there are problems with the new Mass, how can it still fulfill our Sunday obligation?
His Excellency: First, the Novus Ordo is not heretical. It is not heresy. This is wrong. Even Archbishop Lefebvre did not say that the Mass is heresy. He never said this. I repeat, even Archbishop Lefebvre said that the Novus Ordo has serious problems, but it is not heretical in itself. It would be wrong to state otherwise. Of course, the Novus Ordo is celebrated in many different ways. It can be celebrated very piously and devoutly, in an almost traditional fashion, sometimes even in Latin or another language, with chant, very close externally to a traditional Latin Mass.
Unfortunately, these relevant celebrations are very rare. At the other extreme, there are “clown Masses” and entertainment masses, which are truly troubling and bordering on blasphemy. We must avoid irreverent Novus Ordo Masses that include moments of entertainment, such as showy music or performances that resemble charismatic Protestant gatherings. Such liturgies are not worthy ways to honor God.
It is better to avoid those Masses where repeated irreverence occurs and instead seek other places to attend Mass, even if it means traveling a longer distance. It is important to attend a Mass celebrated with dignity, where you have the assurance that there is no heresy in the preaching or sermon and no elements of irreverence.
Christopher Wendt: Thank you, Your Excellency. Just a follow-up question: Is there a point where a Mass is so badly celebrated that you really cannot fulfill your Sunday obligation by attending it? In other words, when is a Mass unsuitable for fulfilling your obligation?
His Excellency: Well, first, if the priest is preaching heresies or evident errors of faith, you cannot expose yourself or your children to such dangers. For example, if there is entertainment music in the church, this is not worthy of the Mass, and I would never attend such a Mass. Also, if there are other elements considered inappropriate, such as female altar servers or female lay communion ministers, this is contrary to Catholic tradition and makes the worship improper.
The music, the homily, and the content of the Mass are very important. When there are many elements that are not traditionally Catholic, like female altar servers or female communion ministers, which resemble a Protestant cafeteria service during Mass, it is not worth attending.
Christopher Wendt: Thank you, Your Excellency. How about the morality of artificial intelligence? Is it moral to use AI if it is not inherently evil? What would you say are the limits of AI, and when can its use become disordered or sinful?
His Excellency: Artificial intelligence is not inherently evil, just like the internet is not inherently evil, we are simply using these tools. AI can be helpful, but there is also danger because it creates artificial things that are not always aligned with the truth. Usually, it can give a good answer, but AI is programmed by human beings who have their own perspectives and ideologies.
For example, recently, someone asked an AI to describe a bad or evil Catholic priest, and the AI produced a very negative and horrible image. Then, when asked to describe an evil or bad Jewish rabbi, the AI responded that it could not answer because of concerns about discrimination. This shows that AI is ultimately controlled by specific human operators with their own ideologies and biases.
Christopher Wendt: That is the danger, if AI operates on its own, it is shaped and influenced by the ideological perspectives of the human minds that form it.
His Excellency: Yes, exactly. It goes against the dignity of the human person. We have reason and logic, which God has given us, and we must use them. We should not transform our reason into something artificial where there is no personal responsibility, no one truly answers, because it is all artificial. This reduces human beings to mere artificial pieces, which goes against our dignity as rational creatures. In this sense, it is immoral to reduce the dignity God gave us as reasonable persons to something inhuman and artificial.
Christopher Wendt: Some Protestants use AI to write their homilies or sermons. Would it be fair to say that a priest should never use AI to write a homily?
His Excellency: But it depends on when it can help. The key is that he can use it simply as a tool of help, like I can consult a dictionary for my homily or other texts, but he has to check it, of course, carefully. When there are some elements which are helpful, he can take them out, but it does not always depend on this.
Christopher Wendt: Thank you, Your Excellency. I’m sure we’ll have much more to think about, philosophically, about the use of AI as time goes on. But this is about dogma. I still don’t understand the Trinity. How can I face my own judgment day if I trust the Son more than I trust the Father?
His Excellency: Well, our Lord said that the Father gave the judgment to Him. The Father gave the judgment; He will judge all people, Jesus Christ, and this is a truth of faith. At the same time, it is also a truth that the Holy Trinity is indivisible. There is a principle of Catholic theology that all the works of the Holy Trinity outside the inner divine life are common to all three Persons. They act together in unity.
Therefore, at the moment of judgment, the entire Holy Trinity will be present. However, we will perhaps directly face our Lord Jesus Christ as the judge. So, if we pray to Our Lord Jesus Christ, we are also praying to and adoring the Father and the Holy Spirit. When we invoke and adore the Holy Spirit, we inseparably honor the Father and the Son as well.
Christopher Wendt: In that sense, I think it is clear that one does not need to feel like they are slighting the Father by truly trusting the Son.
His Excellency: We have to reaffirm our Catholic faith. There are not three gods. There is one God who is so intimately united, inseparable, and ineffable in the unity of the Holy Trinity, one God in three Persons. This is the greatest mystery. We cannot and will never be able to fully grasp or understand it. It will remain an absolute mystery, even in heaven. We can approach it and deepen our understanding, but it will always remain a mystery for us.
Therefore, we must believe. We say, “I believe in the Holy Trinity. I adore you, my Triune God.” And if I cannot understand it deeply, I must be humble and say, “Okay, I cannot fully understand this. I don’t want to go beyond my reason.” But I believe that God is inseparable, one God: Father, Son, and Holy Spirit. This is eternal love, always love, and mercy, of course, and also all justice. God’s mercy, justice, and love are inseparable.
Christopher Wend: Thank you, Your Excellency. It looks like we have time for one more question. I’m trying to find the right one here. This one is about indulgences. It seems apropos because of this Jubilee Year. When we would like to receive an indulgence, we have always had to pray for the intentions of the Holy Father. For example, after reciting the Holy Rosary, are we still to continue praying for his intentions at this time of so much confusion in the Church? Is this the only way to gain an indulgence? I guess the question assumes that perhaps the pope’s intentions might not be fully Catholic. If that is the case, what should we do?
His Excellency: I think we should simply pray for the intention of the Roman Pontiff, or the Pope. That would be sufficient. It is not required to explicitly say, “Let us pray for the intention of Pope Francis.” Praying for the intention of the Pope in general is enough. Even if Pope Francis has some specific intentions that are unclear or not fully aligned with the truth, we can still pray for the intention of the Pope in general. The Lord will accept this prayer from our hearts and our good intentions. We may not always pray for intentions that correspond one hundred percent to the Catholic faith, but this is our intention, and the Lord will accept and guide it accordingly. Surely.
Christopher Wendt: Thank you, Your Excellency. This really concludes our questions for tonight. Could you lead us in a closing prayer?
His Excellency: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
Kyrie Eleison! Christe Eleison! Kyrie Eleison! Lord Jesus Christ,
You are the Good Shepherd! With Your almighty hand, You guide Your pilgrim Church through the storms of each age.
Adorn the Holy See with holy popes who neither fear the powerful of this world nor compromise with the spirit of the age, but preserve, strengthen, and defend the Catholic Faith unto the shedding of their blood, and observe, protect, and hand on the venerable liturgy of the Roman Church.
O Lord, return to us through holy popes who, inflamed with the zeal of the Apostles, proclaim to the whole world: “Salvation is found in no other than in Jesus Christ. For there is no other name under heaven given to men by which they should be saved” (see Acts 4:10-12).
Through an era of holy popes, may the Holy See, which is home to all who promote the Catholic and Apostolic Faith, always shine as the cathedra of truth for the whole world. Hear us, O Lord, and through the intercession of the Immaculate Heart of Mary, Mother of the Church, grant us holy Popes, grant us many holy Popes! Have mercy on us and hear us! Amen.
Dominus vobiscum.
Christopher Wendt: Et cum spiritu tuo.
His Excellency: Et benedictio Dei Omnipotentis: Patris, et Filii, et Spiritus Sancti, descendat super vos et maneat semper. Amen.
Praise be Jesus Christ!
Christopher Wendt: Now and forever!
Thank you, Your Excellency. Thank you, everyone, for coming on and watching the broadcast tonight. Our next broadcast in February will be a catechism lesson, and we will let you know what the topic will be. Until next time, God bless you and all your families. Goodbye.
