Tuesday, February 16, 2016


Along the way, we have made recommendations on how to counter the neo-cult's assault on the true Catholic Faith by stressing liturgical orthodoxy in our own celebrations of the Holy Sacrifice of the Mass. But we can go further.

Even with those things which are permitted by the liturgical books (the Missal and the GIRM), we can do more.

We have already noted that rather than receive communion in the hand (which is permitted) we should rather receive it on the tongue (and kneeling if possible).

Doing so is not only scandalous to the Neocatechumenal Way, it - as was clearly stated in the document which gave limited permission for communion in the hand - was to remain the norm:
This method of distributing holy communion must be retained, taking the present situation of the Church in the entire world into account, not merely because it has many centuries of-tradition behind it, but especially because it expresses the faithful's reverence for the Eucharist. - MEMORIALE DOMINI 1969
The same is true for Saturday night Mass.

Masses on Saturday evening have been permitted since 1967, but, like communion in the hand, the key word is "permitted," meaning that something other than the norm is allowed for a particular reason.

The permission to "fulfill the Sunday obligation on the preceding Saturday evening" was given in the 1967 document Eucharisticum Mysterium. The "particular reason" the permission was given was to accommodate the realities of a modern world which no longer honored Sunday as a holy day and had become a day on which many Catholics had to work. In short, the opportunity to fulfill our Sunday obligation on the preceding Saturday evening is an accommodation to those who are prohibited by work or other duties from attending Mass on Sunday morning:
Where permission has been granted by the Apostolic See to fulfill the Sunday obligation on the preceding Saturday evening, pastors should explain the meaning of this permission carefully to the faithful and should ensure that the significance of Sunday is not thereby obscured. The purpose of this concession is in fact to enable the Christians of today to celebrate more easily the day of the resurrection of the Lord. - Eucharisticum Mysterium
As you can see, Sunday is to remain the norm otherwise there would be no need for the special permission or the requirement for pastors to "explain the meaning of this permission carefully" and "ensure that the significance of Sunday is not thereby obscured." 

The concern of the Apostolic See is a no-brainer. The very center of the saving mission of Jesus Christ is his rising from the dead and thus the Church has always celebrated the central event of our salvation close to the hour when it actually occurred: Sunday morning. 

In their accounts of the resurrection, all four Gospels reference "sunrise." And Matthew specifically tells us that it was the day after the sabbath, the "first day of the week," Sunday:
After the sabbath, as the first day of the week was dawning,* Mary Magdalene and the other Mary came to see the tomb. Mt. 28:1
Like communion in the hand - which was to be an exception and not the norm, Saturday night Mass - which was also supposed to be only an exception for those who could not attend Mass on Sunday, also became an unthinking norm, and in the process, Sunday was "thereby obscured," just as Pope Paul VI, the pope who granted the permission, feared. 

True to form, Kiko capitalized on the abuse of this exception and, like communion in the hand (which his duped followers consume sitting), took the special exception for Saturday evening Masses and made it the norm, or rather, his norm. Thus the neo-cult celebrates their illicit liturgy exclusively on Saturday nights. 

Aware of Kiko's intent to normalize Saturday night "eucharist" in his quest to "jewify" Christianity (Kiko's real aim), Rome made sure that the version of the NCW statute - which received final approval in 2008 - emphasized that the neo-Saturday night liturgy was NOT the norm.

Art 13. §2 of the Statute permits the NCW to celebrate its liturgy on Saturday night. 
The neocatechumens celebrate the Sunday Eucharist in the small community after the first Vespers of Sunday.  (First Vespers of Sunday occur on the Saturday after sunset.)
The presence of this provision in the NCW Statute is a clear indication that the celebration of "the Sunday Eucharist...after the first Vespers of Sunday" (Saturday night) is not the norm, otherwise there would have been no need to mention it.

So why then did the Vatican gave the NCW permission to celebrate the liturgy on "the evening of the preceding day" exclusively if this is not supposed to be the norm.

Here's why:

A thorough reading of the Statute will show that the Church sees the NCW only as a temporary stage, instituted as an outreach to those who are fallen away or are distant from the faith. The idea is to move the members through a formative process to full participation in the parish where the Sunday morning celebration of Holy Mass is the norm. (BTW, even Sunday night is a concession to those who cannot attend Sunday morning.)

Kiko, as is normal modus operandi, takes advantage of the Church's generosity, and warps the exception into a standard. And when you understand his real aim of instituting a new religion that mimics Judaism while pretending to be Christian, you can see clearly why his neo-cult is a Saturday night-only club.

Neo-cult practice or not, it is critical that those of us who consider ourselves faithful to the True Church understand that the Church, unless we are otherwise unable, wants us to celebrate the Passion, Death, and Resurrection of Jesus in the Memorial of the Lord, as close to the hour of that saving instant!

Kiko's exclusive Saturday night liturgy is an absolute rejection of that saving instant, which is not incomprehensible given that he believes Jesus was a sinner, and at best, a scapegoat. (Read more about that here.) 

It is quite easy to see. Kiko's religion pretends to be modeled on the early church, and in fact rejects all that came after Constantine until his own arrival in the 1960's. Yet, he rejects the fundamental fact that the Christian communities, by the early second century, had already divorced themselves from the Saturday sabbath and were celebrating "before it was light" on a "fixed day":
“They were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verses a hymn to Christ, as to a god, and bound themselves by a solemn oath, not to any wicked deeds, but never to commit any fraud, theft or adultery, never to falsify their word, nor deny a trust when they should be called upon to deliver it up; after which it was their custom to separate, and then reassemble to partake of food--but food of an ordinary and innocent kind.” - Pliny the Younger (112 A.D.),  Roman governor in Asia Minor, writing to the Emperor Trajan about the practices of the Christians.
So while you may not be one to stand out in front of churches on Sundays and hand out handbills, or hold signs, or speak up publicly, you CAN do little things which reject the bastardization of our Church and its Divine Liturgy by the Kiko's by returning to what the Church really desires for us and not simply lapse into the "exception" because you like to sleep in on Sunday.

See you at Mass...Sunday MORNING


  1. Two comments on “the Church…want[ing] us to celebrate the Passion, Death, and Resurrection of Jesus in the Memorial of the Lord, as close to the hour of that saving instant!”

    First, the passion, death and resurrection of the Lord altogether did not occur in one saving instant; rather, it spanned many hours, possibly as many as 39 or so if we include the time his body lay in the tomb.

    Second: However, if we take the resurrection on Sunday morning to be the saving instant, and if this saving instant was, say, 6am on that singular Sunday morning in Jerusalem, and if that saving instant applied to all mankind wherever they lived, then that saving instant would be expressed as time zone dependent. So, for instance, since Jerusalem is 10 hours ahead of California time, that saving instant would have applied to Native Americans living there at 8pm on the previous evening.

    I doubt, though, that anyone has seriously proposed celebrating that saving instant as 7am in Jerusalem’s neighboring time zone to the east, at 8am two time zones removed from Jerusalem, etc. So, “as close to the hour of that saving instant” must be thought about in another way; namely, whether we are in Buffalo, Berlin or Beijing, we celebrate at 6am in each of those places AS IF WE WERE IN JERUSALEM, which, if you stop and think about it, is kind of neat.

  2. Perhaps we should remember that Jesus is God, and God is outside of time, and if outside of time, the saving action of the second person of the Holy Trinity, even if it spans several days from the perspective of man, is efficacious for all time, past, present and future, because God exist is in the eternal now.

  3. To summarize, we are speaking of the Holy Sacrifice of the Mass, wherein the whole plan of salvation, culminating the passion, death, and resurrection of Jesus, is memorialized as Christ instructed. That the Church from the days of the Apostles has chosen to conduct that memorial on "the first day of the week" (as we see in Acts 20:7) and near the moment of sunrise, regardless of geography, is historically irrefutable.

  4. Here's some notes on this topic that I put together years ago:

    The Church of the New Testament began to worship on the first day of the week in order to memorialize and celebrate Jesus’ resurrection. They didn't throw away the institution of the Sabbath rest, but rather, they saw it’s fulfillment in Jesus’ resurrection. The Sabbath is a memorial of God’s act of creation, while the Lord’s Day, the first day of the week, is a memorial of His act of redemption. And that’s why we worship on Sunday.

    When Did Early Christians Worship?
    We have scriptural evidence that the early Church celebrated the Eucharist (the Breaking of the Bread), listened to preaching and even took up collections for the poor at their gatherings on Sunday, first day of the week.

    Here are some examples from the New Testament:

    On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the morrow; and he prolonged his speech until midnight. Acts 20:7

    "On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that contributions need not be made when I come." 1 Corinthians 16:2

    “I was in the Spirit on the Lord's Day, and I heard behind me a loud voice like a trumpet saying…” Revelation 1:10.

    We also see the Apostles and other disciples gathered for prayer and worship on the first day of the week when the Holy Spirit fell upon them on the feast of Pentecost, fifty days after the Passover Sabbath (Acts 2:1).

    Resurrection Appearances
    It is important to note that Jesus’ Resurrection and His subsequent appearances to the gathered apostles happened on the first day of the week, Sunday. In fact, the Scriptures do not record any appearances on the Sabbath after the Resurrection [Matthew 28:1, Mark 16:2 & 9, Luke 24:1, John 20:1 & 19]. In other words, Jesus appeared to his disciples when they were gathered together to pray. And when was that? On the first day of the week.

    Quotations From The Church Fathers
    The Didache: "But every Lord’s day . . . gather yourselves together and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned" (Didache 14 [A.D. 70]).

    The Letter of Barnabas: "We keep the eighth day [Sunday] with joyfulness, the day also on which Jesus rose again from the dead" (Letter of Barnabas 15:6–8 [A.D. 74]).

    Ignatius of Antioch: "[T]hose who were brought up in the ancient order of things [i.e. Jews] have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord’s day, on which also our life has sprung up again by him and by his death" (Letter to the Magnesians 8 [A.D. 110]).

    Justin Martyr : "We too would observe the fleshly circumcision, and the Sabbaths, and in short all the feasts, if we did not know for what reason they were enjoined [on] you—namely, on account of your transgressions and the hardness of your heart. . . . How is it, Trypho, that we would not observe those rites which do not harm us—I speak of fleshly circumcision and Sabbaths and feasts? . . . God enjoined you to keep the Sabbath, and imposed on you other precepts for a sign, as I have already said, on account of your unrighteousness and that of your fathers . . ." (Dialogue with Trypho the Jew 18, 21 [A.D. 155]). "But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Savior on the same day rose from the dead" (First Apology 67 [A.D. 155]).

  5. Hmmm...circumcision. Time to visit the doctor.


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