Christopher Wendt: Good evening, everyone. Good evening, Your Excellency.
His Excellency: Good evening.
Christopher Wendt: I greet all members of the Confraternity of Our Lady of Fatima and all guests. Tonight’s broadcast, or format, is a catechism. It is the last one in a series on the Holy Eucharist. Your Excellency, could you start us off with a prayer?
His Excellency: Yes. 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.
In nomine Patris, et Filii, et Spiritus Sancti. Amen.
Christopher Wendt: Just a few announcements before we start, Your Excellency. First off, if you have not gotten your copy of His Excellency’s book Credo, I highly recommend that you get a copy of it. It is available through Sophia Press. It is a great expression of the faith. All the people I know are trying to get a copy of it. If you cannot get it through Sophia, you can try to get a copy on Amazon. But you need to get a copy of this for your family. It is a beacon of light amidst all of this confusion, heresy, and chaos that we are experiencing right now.
The second announcement is that His Excellency and the Confraternity of Our Lady of Fatima have launched a crusade, a spiritual crusade, to ask God to intervene in history, to help save and to help His Church. You are invited to be a part of that. It is very simple. In 2024, His Excellency and the Confraternity are asking you to pray a daily Rosary with the intention of asking God to intervene in history, to help us, to help save His Church, and also to make the First Saturday devotion sometime in 2024.
Most of you have probably already made your First Saturday devotion, but we are asking you to make it again with the intention of asking God to intervene and to act in history. And without further ado, I will give you Your Excellency.
His Excellency: Yes, in this catechism we will speak about the topic, The Eucharist as Sacrifice. First, we will look at the distinction between the Eucharist as a sacrament and the Eucharist as a sacrifice.
The Eucharist was instituted by Christ for two purposes: one, that it might be the heavenly food for our souls, enabling us to support and preserve spiritual life; and the other, that the Church might have a perpetual sacrifice by which our sins might be expiated, and our Heavenly Father, oftentimes grievously offended by our crimes, might be turned from wrath to mercy, from the severity of just chastisement to clemency.
In this, we may observe a type of resemblance in the Paschal Lamb, which was once offered and eaten by the children of Israel as both a sacrament and a sacrifice. Nor could our Savior, when about to offer Himself to God the Father on the altar of the Cross, have given any more illustrious indication of His unbounded love toward us than by bequeathing to us a visible sacrifice. Through this sacrifice, the bloody sacrifice which was soon after to be offered once on the Cross would be renewed, and its memory daily celebrated with great spiritual benefit through all ages by the Church spread throughout the world.
Let us now consider the Mass as a true sacrifice. With regard to the institution of this sacrifice, it was instituted by our Lord at His Last Supper. There, He alone offered the sacrifice, and therefore, the sacrifice is offered to God alone. For although the Church sometimes offers Masses in honor and memory of the saints, she teaches that the sacrifice of the Mass is offered not to the saints, but to God alone, who has crowned the saints with immortal glory.
Hence, the priest never says, “I offer a sacrifice to Saint Peter” or “to Saint Paul.” Rather, while he offers sacrifice to God alone, he renders God thanks for the victory won by the blessed martyrs and thus implores their patronage, that they whose memory is celebrated on earth may be pleased to intercede for us in heaven.
This doctrine, handed down by the Catholic Church concerning the truth of the sacrifice, was received from the words of our Lord. On that last night, when He committed to His apostles the same Sacred Mysteries, He said, “Do this in remembrance of Me.” For then He ordained the apostles as priests of the New Testament and commanded that they, and their successors in the priestly office, should immolate and offer His body and blood. The words of the Apostle to the Corinthians also provide sufficient proof. He says, “You cannot drink the chalice of the Lord and the chalice of the devil. You cannot be partakers of the table of the Lord and of the table of demons.” By the table of demons, we must understand the altar on which sacrifices were offered to the pagans. Similarly, the conclusion proposed by the Apostle, regarding the table of the Lord, can only be understood as the altar on which sacrifices were offered to the Lord by the apostles.
In the Church, we should also look for figures and prophecies of the sacrifice in the Old Testament. In the first place, the prophet Malachi most clearly prophesied it in these words: “From the rising of the sun, even to its setting, My name is great among the Gentiles. And in every place, there is sacrifice, and there is offered to My name a clean oblation. For My name is great among the Gentiles, says the Lord of hosts,” as the prophet Malachi foretold. Moreover, this victim was prophesied both before and after the promulgation of the law by various kinds of sacrifices. For this victim alone, as the perfection and completion of all victims, encompasses all the blessings signified by the other sacrifices.
We behold a more vivid image of the Eucharistic sacrifice in the offering of Melchizedek. Also, the Savior Himself, at His Last Supper, offered to God the Father His body and blood under the appearances of bread and wine, declaring that He was constituted a priest forever, after the order of Melchizedek.
Now, the Mass is the same sacrifice as that of the Cross.
The sacrifice of the Mass is and ought to be considered one and the same sacrifice as that of the Cross. For the victim is one and the same, namely, Christ our Lord, who offered Himself once and for all as a bloody sacrifice on the altar of the Cross. The bloody and unbloody victims are not separate, but are one victim only, whose sacrifice is daily renewed in the Eucharist, in obedience to the command of Our Lord, “Do this in remembrance of Me.”
To priests, this is also one and the same Christ the Lord. For the ministers who offer the sacrifice and consecrate the Holy Mysteries do not do so in their own person, but in the person of Christ. As the words of consecration themselves show, for the priest does not say, “This is the body of Christ,” but “This is My body.” Thus, acting in the person of Christ the Lord, he changes the substance of the bread and wine into the true substance of His body and blood.
The Mass is a sacrifice of praise, thanksgiving, and propitiation. The Holy Sacrifice of the Mass is not only a sacrifice of praise and thanksgiving, nor a mere commemoration of the sacrifice performed on the Cross, but is also truly a propitiatory sacrifice, by which God is appeased and rendered merciful to us. Hence, this usual prayer of the Church: “As often as the commemoration of this victim is celebrated, so often is the work of our salvation being done.” That is to say, through this unbloody sacrifice, the most sacred benefits flow to us.
The full fruits of the bloody victim of the Cross are made present in the Mass. The Mass benefits both the living and the dead. The efficacy of this sacrifice, that is, the benefits, extend not only to the celebrant and communicant but to all the faithful those living with us on Earth and those already numbered among the dead in the Lord, but whose sins have not yet been fully expiated. According to the most authentic apostolic tradition, the sacrifice of the Mass is no less available and offered for them than when it is offered for the sins of the living, for their punishments, satisfactions, and the calamities and difficulties of every soul.
Now, let us examine the relation the Mass bears to the sacrifice of the Cross. First, the Sacrifice of the Mass is a living renewal of the sacrifice of the Cross. In the Mass, Christ immolates Himself. However, in the Mass, He sacrifices Himself in an unbloody manner, under the appearance of bread and wine, whereas on the Cross, He sacrificed Himself in a bloody manner as man.
Since it is impossible for the faithful to be physically present at Our Lord’s sacrifice on the Cross, He has provided a means whereby they can at least assist in the repetition of the sacrifice a kind of repetition and gain the same merit that would have been theirs had they actually stood beneath the Cross on Calvary. The Son of God foresaw that despite His bitter Passion, many millions of mankind would not be saved. For their sake, He offered Himself to His Heavenly Father, expressing His readiness to hang upon the Cross, not for three hours only, but until the last day. Since this could not be, He, in His wisdom, devised a plan whereby He could daily suffer anew in a mystical manner in the Holy Sacrifice of the Mass, and thus move His Father to compassion.
Consequently, the Mass is not a mere image of the sacrifice of the Cross; it is not a mere memorial of it. It is the selfsame sacrifice that was consummated on Calvary, as the Council of Trent affirms. Accordingly, it has the selfsame value and the selfsame efficacy. In the Mass, the Passion and Death of the Son of God take place again in a mystic manner.
His blood is shed afresh in it, and He displays His wounds to His Heavenly Father to save man from perdition. He sets before the Heavenly Father the bitter anguish He endured at His death, as vividly as if His Passion had just ended. To say Mass, therefore, is to immolate the Son of God anew, but in a mystic manner. The principal ceremonies of the Mass demonstrate that the ablation offered upon the Cross is renewed upon the altar.
In the Sacrifice of the Mass, all the sacrifices made by our Lord are also renewed. In the Mass, Christ does not only sacrifice His humanity as He did upon the Cross, but with it, He offers all that He did and suffered during the 33 years of His life on Earth, placing it all humbly before the Holy Trinity. Thus, all His prayers, which He sent up to heaven during His earthly life, are all repeated and summarized, as it were, in the Mass, and presented to God the Father with the same urgency as if they were just uttered. He offers all these for the salvation of each individual who is present at the Mass and for whom the Mass is offered.
Our Lord said once, “Only I know and fully understand how I offer Myself daily upon the altar. It surpasses the comprehension of the seraphim, cherubim, and all the heavenly hosts.”
Now, let us look at the value of the Sacrifice of the Mass.
First, since the Holy Sacrifice of the Mass is an ablation of infinite value, to celebrate or hear Mass is a good work that surpasses all other good works in excellence. An ablation is nothing else but a gift we offer to God. Now, the value of a gift is proportional to the dignity of the giver and the costliness of the gift. Thus, it is with a sacrifice: the more complete the sacrifice, and the more precious the victim offering it, the greater its importance in God’s sight.
Hence, the value of the Sacrifice of the Mass is infinite. For the priest and victim are none other than Christ. As God the Father said, “This is My beloved Son, in whom I am well pleased.” The glory given to God in the Mass is greater than that which accrues to Him from all the good works of the saints, for the glory they give Him is finite. Whereas the glory Christ receives, and God receives in the Mass, is infinite.
It is an honor not paid by angels or men. It is an honor paid by Christ Himself to the Father. Christ alone knows the greatness of the divine majesty; He alone knows what is due to the Most High; He alone is capable of returning to the Divine Majesty the honor that pertains to it. All that angels and men can do for the glory of God scarcely deserves notice in comparison to what Christ does.
No sacrifice is an act of such profound abasement as the Sacrifice of the Mass. For the all-glorious Son of God humbles Himself to the utmost upon the altar, making Himself appear less than man. In the presence of the Sacrifice of the Mass, all the sacrifices of the Old Testament vanish, as do the stars when the sun rises.
For those sacrifices, they were only acceptable to God inasmuch as they foreshadowed the Passion of Christ on the Cross, with which the Mass is identical. Therefore, to hear or celebrate Mass is a good work of great excellence, surpassing many others, just as the sun exceeds the planets in radiance and vivifying power. To hear Mass devoutly is much more important and profitable to us than any other good work.
If you place all your good works, prayers, fasts, and almsgiving on one scale, and a single Mass on the other, you will find the latter far outweighs the former. For by the practice of penance, we offer to God gifts that are purely human. But when we hear Mass with devotion, we offer Him gifts that are divine. We offer Him the body of Christ, the blood of Christ, the wounds of Christ, the Passion of Christ, yes, the only begotten Son of God Himself.
The Council of Trent declares that no holier or more divine act can be performed by the faithful than the Sacrifice of the Mass. To hear Mass is a good work and is more profitable than mental prayer, which is the highest form of prayer. In meditation, we represent Christ to ourselves as present, whereas in the Mass, He is really present in person.
Second, offering or hearing Mass has more value as a good work in proportion to the worthiness and devotion of the priests and people. The Sacrifice of the Mass has its full value independently of the worthiness of the priest. By the Sacrifice of the Mass, the virtues of Christ’s Passion and His merits are applied to our souls in a totally different manner than in any other work. Hence, one in no way loses the fruit of the Holy Sacrifice if it is offered for him by a priest who is unworthy, just as the efficacy of the sacraments does not depend upon the character of the priest who dispenses them. Similarly, the ablation of a bad priest in offering the Mass has the same intrinsic value as that offered by a good priest, as St. Thomas Aquinas teaches.
Yet, on the other hand, the Mass, regarded as a good work performed by a believing Christian and a virtuous priest, has a secondary virtue that depends upon the sanctity and fervor of the priest and the people who participate. The holier the priest, the more profound his devotion, the more acceptable the sacrifice he offers, and the greater the benefit accruing from it.
Now, let us look upon the rites and ceremonies of the Mass. As early as the third century, certain prayers and ceremonies were added to the essential part of the Sacrifice of the Mass. The service began with psalms sung by the people. At present, the priest says Psalm 42 at the foot of the altar, followed by a petition for mercy. The priest now recites the Confiteor and the Kyrie. Then comes the Thanksgiving for the pardon of sins, followed by the Gloria immediately after the Kyrie.
Then the officiating bishop turns to the people and pronounces the salutation, “Dominus vobiscum” (The Lord be with you). He then, with extended arms, offers a prayer in the name of the people, called the Collect. After this, one of the acolytes reads a portion of one of the Epistles, followed by a portion taken from one of the Gospels, read by a deacon, as is done today. Meanwhile, the congregation stands. The priest then gives a short explanation of the Gospel.
Once this is finished, one of the ministers, generally a deacon, calls upon the catechumens, who were the Jews or pagans under instruction for baptism, to leave the church. If any remained, the priest would require that they repeat the confession of faith, a declaration known only to Christians. This was called the Symbol of Faith.
At this point, the actual Sacrifice of the Mass began, the Liturgy of the Faithful. The faithful presented offerings of bread and wine, from which the deacons took what was required for the Mass. Then, the priest offered these gifts to God and blessed them during the offertory. He blessed the gifts offered to God, touching them with his fingers, which had made contact with the bread and wine.
One of the acolytes then called upon the people to pray for the catechumens who had just departed, for the clergy, for the church in general, for friends, and for the first. A prayer of thanksgiving then followed, in imitation of Our Lord, who gave thanks before consecrating the bread and wine. This prayer is known as the Preface, which ends with the Sanctus and ascribes praise to the Holy Trinity.
And all the faithful prayed, invoking blessings upon them again for the pope, for the bishop, for the emperor, and calling upon the intercession of the Mother of God, the apostles, and the holy martyrs. This is a summary of the historical rite of the Mass.
Now, let us look at how to participate rightly in the Holy Mass. We ought to be devout at Mass, which means we should banish from our minds all that may cause distraction and endeavor to unite our supplications with those of the priest. When we converse with anyone, we give them our full attention and do not think of others. Similarly, when we hear Mass, we should focus entirely on God and forget everything else for the time being. We should do this especially because to hear Mass is the highest and holiest act of worship we can perform. If we do not do so with care and devotion, it will be of no benefit to ourselves.
Whispering, laughing, or looking around during Mass must be carefully avoided. Moreover, it is improper to come to Mass dressed inappropriately. Our churches, where God is present on the altar, are holy places. God said to Moses, “The place whereon thou standest is holy ground.” We gather this from the indignation of Our Lord when he drove out those who bought and sold in the temple. This is a reminder of how inappropriate behavior is in the house of God.
We would not allow ourselves to chat or laugh, nor would we sit in the presence of an earthly monarch, a king, or a queen. How much greater reverence should we show in the presence of Him who is above all kings and emperors, the Son of the Most High God? It has always been customary to kneel during Mass, at least from the consecration until communion. A pious empress, who was in the habit of kneeling throughout the Mass, was once advised not to fatigue herself in this way. Her reply was, “What? You would have me sit in the presence of my Lord and God when My servants do not venture to sit in my presence?”
It is said that the Queen of Hungary, who was always accustomed to remove her crown while attending Mass, is an example of reverence during the sacred liturgy. Some Popes and holy bishops have ordained that women should remove their head coverings while in church, and St. Paul seems to have made a similar rule for his companions at the beginning of the Church.
When assisting at the Holy Sacrifice, we ought to unite our supplications with those of the priest. However, it is not necessary for the faithful to use the same prayers that the priest is praying. For example, meditating on Our Lord’s Passion is considered the best method for participating in Mass. This is because, in the Holy Mass, the sacrifice of the Cross is truly enacted, and it was instituted as a commemoration of the death of the Redeemer.
Sacred music is also highly beneficial in fostering devotion during Mass. St. Augustine recounts, “How many tears I have shed, and hymns and canticles were sung to Thee, O my God! What emotions were aroused within me when the church echoed with these melodies. Each note fell upon my ear like soothing balm, carrying the conviction of Thy truths to my heart and kindling within me the ardor of devotion.”
Thus, the words of St. Augustine highlight the power of music. Music is an efficacious prayer it is heartfelt and fervent, with the voice expressing the deep feelings of the heart. Vocal music is an appropriate accompaniment to the Sacrifice of the Mass, as it allows for the expression of the intense emotions stirred by an attentive consideration of what is being enacted on the altar.
Sacred Scripture often speaks of giving glory to God with the lips of angels and saints, describing this as a sublime and exalted song of praise. Therefore, vocal music can almost be considered an integral part of the solemn celebration of the Holy Sacrifice.
The Church could more readily dispense with its magnificent structures, rich colors, costly investments, and precious vessels, but not with the singing of Gregorian chant and sacred music. For it is the language in which the Church expresses her prayer. We read that at the Last Supper, Our Lord and His apostles also sang a hymn.
At the consecration, imitate what you see the priest do. He falls upon his knees and reverently adores the Lord and God whom he holds in his hands. Do as the Three Kings did in the presence of the infant Christ, or as the apostles did on Mount Tabor. When the priest elevates the Host, look upon it with veneration. Our Lord once revealed to St. Justus that those who do so will have greater joy in the contemplation of God in the hereafter. If looking upon the brazen serpent in the desert brought healing to the Israelites, how much more should gazing in faith upon the sacred Host bring us spiritual healing?
During the consecration, it is not appropriate to drop one’s hands immediately as though trying to hide oneself. For what purpose does the priest elevate the sacred Host, but that we may behold it? Everyone should remain perfectly silent during the consecration in reverent awe, for the King of Kings comes to be immolated for the faithful and given to them as their spiritual food. Before Him, the choirs of angels veil their faces, singing songs of praise and adoration.
The Lord is in His holy temple. Let all the earth keep silence before Him. This is the moment of the Holy Consecration during Mass. It is an excellent practice immediately after the consecration to offer to our Heavenly Father a definite act of offering His divine Son, sacrificed upon the altar, and of His passion and death. Indeed, the Mass is the same sacrifice as that of the Cross. Thank you!
Christopher Wendt: Thank you, Your Excellency, for that talk on the Mass as a sacrifice or the whole Eucharistic sacrifice. I have a few questions, if I may ask them. The first one is, is it fair to say that the Novus Ordo, in its form, actually has a lessened or diminished view of sacrifice?
His Excellency: Of course, it is evident without a doubt. Let us look at the offertory prayers, which simply speak of eating and drinking a meal, but say nothing about sacrifice. This is where the grievous effect is seen. Then, the second Eucharistic Prayer almost entirely lacks reference to sacrifice, which is really serious. Additionally, the celebration of the people is even portrayed as an image of a banquet. So, it is true that the Novus Ordo seriously weakens the aspect of sacrifice.
Christopher Wendt: So, even if it is celebrated somewhat ad orientem, it still lacks much of the meaning of sacrifice.
His Excellency: Yes, as I explained in the first two points, even if it is celebrated facing the altar, the defect of the offertory prayers still remains a serious defect. And the second Eucharistic Prayer, which is often used, also contributes to this.
Christopher Wendt: How should the lay faithful respond? You know, there is a lot of talk about the meal these days in the Church, and not that much about sacrifice. How should the lay faithful approach this? How can we get the house in order and restore the right proportionality? What is the Catholic sense of the meal versus the sacrifice?
His Excellency: Well, the moment of the meal or banquet is exactly the moment of Holy Communion. Holy Communion is an integral part of the sacrifice of the Mass, not for the faithful, but for the priest. So a Mass cannot be fully and integrally celebrated without the communion of the priest. This is the aspect of the banquet at that moment. So the moment of the banquet or meal is a part that flows out from the sacrifice; it is a fruit of the sacrifice. The sacrifice is the condition, the substantial condition, for communion.
Christopher Wendt: So first, you have the sacrifice, and then out of that, you have the meal, which is integral but secondary, or accompanies the primary meaning of the Mass.
His Excellency: Without the sacrifice, there is no communion.
Christopher Wendt: I have one other question, and then we can close with our prayer. After listening to you recover, recapture and walk through the Council of Trent and the catechism’s understanding of the Mass as sacrifice, I feel it’s hard to explain, but I sense that the Catholic understanding is really penetrating my view of the Mass. How can the lay faithful, especially those who attend the Novus Ordo or are in places where the Catholic sense of sacrifice is not strongly present, foster a greater awareness of the sacrificial nature of the Mass? How can we grow in that Catholic understanding of sacrifice?
His Excellency: First, I would advise reading the traditional catechisms again, such as the Baltimore Catechism and the Catechism of the Council of Trent, especially the parts that deal with the Mass as a sacrifice. Then, I would also recommend reading some good books about the sacrifice of the Mass. There are excellent devotional books that accompany the Mass, including older missals for the faithful. In many of these missals, it is clearly explained that the Holy Mass is a sacrifice.
Christopher Wendt: Also, it seems like you said something really important, that our role as the laity is to truly meditate on the Passion of Our Lord, because that is the way we participate in the Mass.
His Excellency: Yes, it is a very good and efficacious means, during the Mass, to meditate on the Passion of the Lord. Yes.
Christopher Wendt: And then you also said to really make sure to offer with the priest, and I think these two ideas, meditating on the Passion and offering with the priest, can really help us.
His Excellency: Yes, when we go to Mass, we go to offer ourselves together with Christ. This is also the true meaning of our participation, offering our very selves, our lives, all our intentions, our loved ones, the souls of the deceased, and all the needs of our time and of the Church. We offer these to the Lord, like a small drop of water placed in the chalice. And the Lord takes this, blesses it, shows His mercy, and gives us the fruits of His sacrifice.
Christopher Wendt: So, a better understanding of active participation is really this concept of offering, as you said, of ourselves, not so much being busy doing things, but more about the intentionality of offering.
His Excellency: Yes, because being active only in exterior actions is easier and can become superficial, compared to making interior acts of sacrifice of yourself, being attentive, and meditating on the Passion of the Cross. This requires more interior activity rather than exterior.
Christopher Wendt: Yes, that’s right. Thank you, Your Excellency. There are a couple more questions. Robert has one: Why have so many parishes stopped giving the Precious Blood of Jesus at Mass? Was the Precious Blood traditionally given at Mass?
His Excellency: The Precious Blood was given in the first centuries. Then, in the Latin Rite, it stopped more or less at the beginning of the second millennium, mainly for practical reasons to avoid any danger of dropping the Blood of Christ on the floor. That risk sometimes occurred when the chalice was given directly to the faithful to drink. Of course, this is a dangerous way to administer it, and so the Church has always sought to protect the Eucharist in the highest way.
To ensure the utmost security and protection of what is most precious and sacred here on Earth, the Body and Blood of Christ, the Latin Church eventually ceased giving Communion under the species of the Precious Blood. This change was made because, according to the dogma of faith, the full Body, Blood, Soul, and Divinity of Christ are present in both species. So, receiving the host alone is to receive Christ fully.
However, it is still possible to administer both species by intinction, where the priest dips the host into the chalice and then gives it to the communicant. This can be done, but it must be done in such a way that ensures nothing falls, such as using a patent for protection.
In the Eastern Churches, including the Byzantine Rite, they give Communion using a spoon, and they also take precautions by placing a cloth or having a deacon hold a protection underneath to catch any possible drops. So, this is another possible way, but in the Latin Rite, traditionally, for at least a thousand years, Communion has been given under one species only.
Christopher Wendt: Looks like that’s all the questions for now. I guess we’ll close with your prayer. Thank you so much for this reflection on the Mass as a sacrifice. I believe this is the key to recovering the sacredness of the Holy Mass. Thank you, please lead us now in prayer.
His Excellency: In the name of the Father, and of the Son, and of 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, and the seeking of the kingdom of earth rather than the Kingdom of Heaven.
There are 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 thy 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 may approve and promote the practice of the First Saturday Communion of Reparation.
May Almighty God hasten the time when Russia will be converted to Catholic unity, mankind will be granted a time of peace, and the Church will be renewed 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.
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 our Lord Jesus Christ!
Christopher Wendt: Now and forever!
This concludes our broadcast for this evening. Our next broadcast will be on January 13, 2024, in the new year, and it will follow a question-and-answer format. We will be sending out an email shortly, inviting you to submit the questions you have for His Excellency. We look forward to returning in a month to begin answering your questions. Thank you all, and have a good evening.
