Sermon For The Ordinations
Ecône, Switzerland, June 29, 2002
By Bishop Bernard Tissier de Mallerais

We thank His Excellency Bishop Tissier for giving us the permission
to publish his important sermon.

In the name of the Father, the Son, and the Holy Ghost. Amen.
Your Grace, the Superior General,
My dear Lords,
Mr. Director,
My dear collegues in the priesthood,
Dear ordinands,
Our dear faithful,

In a few moments the bishop, during this ordination ceremony of deacons and priests, will pronounce these words, to the deacons he will say: you are from now on the cooperators of the Body and Blood of the Lord, and to each priest after ordination, he will say: recieve the power to offer the Sacrifice to God and to celebrate mass for the living and the dead.

These words, which seem almost commonplace, of our very simple catholic faith, which express the object of the priesthood which is the consecration of the Body and Blood of Our Lord to renew in a non-bloody manner His Divine Passion, these words are now suppressed in the new pontifical of ordination for deacons and priests. This dissapearance is very significant and means that the NEW RELIGION no longer wishes to express the transmission of the power to consecrate the Body and Blood of Christ and of the power of renewing the Passion of Calvary. Therefore, my most dear ordinands, I am obviously quite certain that during your six years of seminary training you have deeply penetrated the catholic doctrine, ignored now by the majority of priests in the NEW RELIGION. Because this change of the rite of ordination expresses precisely a New Religion. In this suppression of the power to offer and to consecrate the Body and Blood of Christ is expressed precisely the NEW RELIGION, in which are found the large majority of Catholics, albeit unwillingly, but they are in this NEW RELIGION which consists not only of a NEW WORSHIP, but a NEW DOCTRINE. Thus if you would, dear faithful, in a few words I will describe first of all this NEW DOCTRINE of this NEW RELIGION, and following its NEW WORSHIP.

First of all the NEW DOGMAS, in consequence a NEW DOCTRINE

Firstly sin, which practically doesnt exist any longer since it no longer offends God. We are told that sin does not offend God but harms only the sinner, sin in effect cannot harm the divine nature which is incorruptible. Sin means nothing to God, sin only harms the sinner, causing him to lose the divine life, they concede that, and it equally offends human solidarity. In these conditions sin no longer has the characteristic of offense, of destroying God's honor, His Glory, His Praise. There is no longer the characteristic of disobeying the law of God. They deny by consequence that God has a right to demand of His creatures, not only praise, but also submission to His divine law, as Saint Ignatius says in his exercises : Man is created to praise, reverence and serve God to save his own soul. Well, praising, reverencing and serving God no longer exists in the NEW RELIGION, since sin no longer destroys the external glory of God, sin only harms man. You can now see how this NEW RELIGION destroys the notion of sin itself, how it destroys God's glory, how it destroys the notion of sin as the supreme injustice, since it considers only human injustices: but the notion of injustice toward God, of sin against the Justice of God, they do not want anymore.

Next, we are told that by sin human dignity is not lost, man keeps his dignity after sin. Man remains dignified. Man remains friendly and sympathetic. By consequence, this is the justification of ecumenism, of religious liberty. No matter what man does in the religious order, that he honors a false god or by a false worship the true God it does not matter, he keeps his dignity. He is thus worthy of regard and respect and thus we must respect his religion and we must by consequence collaborate with other religions, since human dignity is not damaged by sin. This is a second very serious error, which thus justifies ecumenism and religious liberty. Man is dignified, since he remains sympathetic. Well ! God continues to love the sinner, keeping him in his love and favor. Nothing has changed between God and the sinner. God is presented to us as an unmoved, easy-going Lord who accepts all his children's fancies. His charity is thus ridiculed. God continues to love the sinner without distinction or precision.

Next we are told, by consequence, that God does not punish sin with a temporal or eternal punishment. Since sin does not offend God, God doesn't punish. God remains goodness itself. How could God inflict punishments on the sinner ? No, it is man who punishes himself by subjection to the consequences of his faults. And hell, if ever one goes there, is merely exclusion, auto-exclusion of divine love. Therefore hell is no longer a punishment inflicted by God. God no longer has the right to punish. By consequence man is washed clean of the duty of reparation towards God. What we call in our cathechism satisfaction for sin, the sinner must make satisfaction for his sins against the divine justice, satisfaction, the need to expiate his sins to repair the honor of God no longer exists. Man must only repair his spiritual health. However reparing God's glory, cooperating to relieve the fallen creature from sin, to raise it again, they do not want anymore. You know on the other hand that the beautiful Catholic doctrine of satisfaction is all for the greater glory of God, since the sinful man can recover and give back the glory and praise to God and rebuild his fallen nature, by satisfaction, by the punishment he undergoes voluntarily. However this new doctrine, which no longer wants neither sin, nor expiation and satisfaction, goes much further since it will distort the meaning of sufferance and the Redemptive Passion of our Savior. Thus it will distort the dogma of the Redemption.

It is this central dogma which the modernists have attacked. They will say to us : the sufferings of Our Lord on the Cross were intended only to reveal God's persevering love, but not to satisfy the divine justice in the place of sinful men. Our Lord on the Cross did not offer to his Father any satisfaction. He only revealed to man the love of God His Father. Thus they go altogether contrary to the dogma of the Precious Blood, this law which God put down in the Old Testament, that without the pouring out of blood there is no remission. They refuse the Blood shed by Our Lord with all its expiatory value, of the forgiveness of sins, considering but a free gift by which the Father sent without any reason His Son to die, simply to reveal the love of the Father. This is the most abominable cruelty : the Father sent His Son to a most abominable death, simply to show His Love. They have distorted, emptied the dogma of the Redemption and they BLASPHEME even the holy Passion of our Savior. To the contrary, our catechism teaches that by His Passion Our Lord offered to His Father a superabundant satisfaction for our innumerable sins, partly because of the dignity of the divine person suffering on the Cross, and also because of the extreme charity and obedience by which Our Lord suffers, and finally because of the extreme pain suffered on the Cross. He was then able to offer to His Father for us, in our place, a superabundant satisfaction, almost infinite. It is beautiful to contemplate the Cross : to see our Salvation, our Redemption, our relief: not only the love of the Father, but firstly the love of Our Lord Jesus Christ.

In every fashion, we are told in this NEW RELIGION : what good is the Blood of Our Lord Jesus Christ ? At most it was to reveal the love of the Father but it was not for our salvation, since all are saved anyway. It is certain that by His Incarnation, as stated in the Vatican Council II, in Gaudium et Spes, by His Incarnation the Son of God united Himself in a special way with every man. All men have become Christ-like (christianized) by the incarnation. Therefore all are saved, and that is what Pope John Paul II alludes to in one of his books, that hell is probably empty. All are saved. Thus, you see the anihilation of the dogma of the Redemption, its complete falsification. Sin being suppressed, even God's justice being suppressed, they suppress the Redemption, the atonement of the Cross of Our Lord Jesus Christ. There is the NEW RELIGION, the NEW DOGMAS.

Let us move on if you would to the NEW WORSHIP, which corresponds with the NEW DOGMA. Well ! first of all in the NEW WORSHIP we are told that the principal act of the Redemption of Our Lord, His first Mass that he celebrated on the Cross after the mass of the Last Supper, thus the principal act of the Redemption, does not consist in the Cross of Our Savior, but rather in the glorious Resurrection and Ascension of Our Lord. It is by His Resurrection and Ascension that our Savior would save us. In effect God crowns the work of the Redemption and plainly manifests His Love, the love of the Father for us, in resurrecting His Son, since God is not the God of the dead but of the living. That is all. This is what Pope John Paul II declares. Thus the Cross of Christ is an event rather secondary in the Redemption, the essential work being the Ressurection and Ascension of our Savior.

After we are told that the principal act of the priesthood of Our Lord Jesus Christ, Our Lord Jesus Christ as priest, does not consist of the bloody offering of His sacrifice on the Cross, but essentially in His heavenly priesthood, by which He therefore, crossing the tent of the heavenly sanctuary, He presents Himself to His Father with His Blood. Thus they will DENY that the principal act of the priesthood is to offer the sacrifice of Our Lord on His Cross. In speaking, they will put the accent on the heavenly priesthood. This is not new, since 1958, it was professed by Father Joseph Lecuyer, future successor of His Grace Marcel Lefebvre to the head of the Congregation of the Fathers of the Holy Ghost. THESE HERESIES date before the Council. They were propagated by the Council and after the Council.

Then we are told that the Mass is not a non-bloody renewal of the Passion, we can no longer say this, the Mass is a memorial of the great feats of Christ throughout His life, thus not only His Passion, but also His Resurrection, His Ascension and, why not His Incarnation, His Presentation in the Temple, finally briefing all the great feats of Christ. The Mass consists in making a memorial of them. Except, our catechism teaches us that it is the Consecration which makes the Mass, and more precise theology exposes to us in effect what is signified by the Consecration separated into the Bread and the Wine, therefore the Body and Blood of Christ. What is signified, is produced mysteriously : the sacramental immolation is realized, that is the separation of the Body and Blood, by the power of the priests words. Under the appearance of Bread is directly the Body, while under the appearance of Wine is directly the Precious Blood of Christ. Certainly they are not separated in reality, since by real concomitance they are both under each of the two species. Nevertheless, by the force of words, what is realised, is truly a separation of the Body and Blood of Christ, a sacramental separation. By consequence they nullify absolutely the role of the Consecration in the Mass. It is simply a memorial.

Next the mass, we are told, Cardinal RATZINGER discovered this a few months ago : THE MASS IS VALID WITHOUT THE WORDS OF CONSECRATION. You have all read this, we have explained it¹. It is a recent declaration by Cardinal Ratzinger and the International Theological Commission : the mass is valid even without the words of consecration ! So, what good is a priest? In effect, the laity could celebrate the mass, the priest serves for hardly anything since he does not even have to pronounce the words of Christ so that the mass is valid.

Next we are told that Christ in the course of the Mass is made present, yes, but made present with all His salvivic mysteries and not by the "magical" work of the Consecration, which they say is a "magical" work, but by the reality of the liturgical action of the community which "objectivizes" the mysteries of Christ. Thus in this way, the mystery of Christ, in particular the paschal mystery, becomes the mystery of worship. That is what they tell us, in particular His Eminence Monsignor Annibale Bugnini principal agent of the liturgical reform. Thus it does not consist in consecrating the Body and Blood of Christ, but to evoke together, actively, as a community, liturgically the entire mystery of Christ, in particular His Paschal mystery, thus by highlighting the Resurrection and Ascension of Christ.

Finally last HERESY, my dear faithful, I am absolutely filled with grief by THIS FLOOD OF HERESIES which is hardly worthy of a sermon evidently, the common priesthood of the faithful operates thoughout the course of the eucharistic memorial. It is thus advisable to give more place to the active participation of the faithful so they can exercise their common priesthood, the priest need simply preside over the words of the memorial.

I conclude, so much in its dogmas than in its worship, the new religion has emptied our Catholic religion of its substance. The Passion of Our-Lord is used only to reveal in a very intellectual and abstract way the love of God the Father for us. As for the love of Christ for His Father or for us, one knows nothing of it. And then, in addition, the christian worship is only a memory. Thus to become aware in sum of the great work of the great feats of Christ, in taking so much care that this work becomes present in the assembly in prayer, like a common auto-consciousness.

This NEW RELIGION is nothing different, my dear faithful, than a GNOSTIC SECT. I think that it is the word which characterises it perfectly, since it is a religion without sin, without justice, without mercy, without penance, without conversion, without virtue, without sacrifice, without effort, but simply an auto-consciousness. It is a purely "intellectualist" religion, it is a PURE GNOSTIC SECT.

Then my dear future deacons and priests, be sure that I ordain you neither deacons, nor priests, to be deacons and priests of this gnostic religion. And I am persuaded that such was also your intention to receive the Catholic priesthood today, from the hands of the Catholic Church, and not to receive the gnostic priesthood from the hands of I do not know which gnostic system.

REJECT WITH HORROR, my dear faithful, my dear ordinands, THIS NATURAL RELIGION, THIS INTELLECTUALIST RELIGION, WHICH HAS NOTHING TO DO WITH THE CATHOLIC RELIGION, and be on the contrary very firm, always more firmly persuaded of the reason of our combat, of the reason of our priesthood.

Dear ordinands, you are proud to receive your priesthood in the Catholic Church from the hands of a catholic bishop, of all these bishops who have succeeded in transmitting the Catholic priesthood in its doctrinal purity from which follows its genuine pastoral charity. Be glad today to receive in the Catholic Church, the Catholic priesthood of Our Lord Jesus Christ, the priesthood of a Padre Pio, the priesthood of all saintly priests, of the saintly Cure of Ars, the priesthood of the apostles, which the Blessed Virgin Mary, of which we celebrate today a beautiful feast, lived and supported.

Let us make supplications to the very blessed Virgin Mary, Mother of the Priesthood, Mother of priests, Mother of the High Priest and Mother of priests, to keep us faithful to the Catholic priesthood, so that we communicate the Catholic religion. Amen.

1. See Communicantes No. 12, "The Anaphora of Addai and Mari", p. 30.