Fr Chad Ripperger and Dr Taylor Marshall Talk about Latin Mass, Latin, Exorcisms, Books, Prayer

i'm joined today with father chad ripacher a priest that i highly esteem i love i've met him in person and i've enjoyed his books i've enjoyed his sermons his reflections um he really is one of the most popular priests online because the content he provides is uh patristic it's scholastic it's tomystic and it's traditional and in a time like this we need priests giving it to us straight and i think one of the things that's most profound about father chad ripper's work is his work with the preternatural with exorcisms with the demonic and it's a reminder uh that this isn't just ideas this is heaven versus hell this is god and our lord and the holy ghost and saint michael and saint joseph and our lady at war with the demonic so father ripper welcome and when you say a little welcoming words after that let's pray the our father together sure thanks for uh thanks for inviting me we've been talking about doing an interview for some time i'm glad we finally got around a chance to do it yes yes indeed well so should we start should we start with uh our father please nominate parts recent philly all right father well there's been a lot of talk lately about banning restricting the traditional at mass i know you're a traditional priest and you have a great love you celebrate traditional latin mass every day why would it be that from the 1500s the protestants their sights were on the traditional night mass even the jansenists wanted to modify change the traditional mass and then since the 1950s repeatedly even today it's always coming back to the traditional latin mass are we over emphasizing the traditional at mass or is there something special with regard to the the external form in the liturgy and especially for our time when we see what's basically looks like the great apostasy yeah i think that i mean just to kind of unpack your question a little bit i think that the i mean obviously anytime you have um heresy involved in some degree or another you end up with this dynamic where there becomes um a distaste for things that are sacred that would express those things that are contrary to the heresy uh the late uh monsignor eugene cavan i don't know if you ever heard about him he was actually one of the people that was involved in the whole um thing at catholic university of america when they were having that battle over contraception and when he was there but he was a teacher of mine at one point and he said that you know ultimately what it really boils down to is that modernists have a hatred for the sacred and i think that's what we're actually seeing so they actually want to stamp out the true the traditional mass they can't understand because of their visceral reaction to it which i do have a bit of a psychological analysis of that which i'd be happy to provide but they have a visceral attitude towards anything that is sacred and that includes the traditional latin mass so i think historically i think that's part of the the genesis for it um i the you know about well this was a probably about 15 years ago it means a little bit less now maybe 10 uh father richard mcbrian of of uh i would say of happy memory but i would not be being honest um when he uh he had written this article and he actually had said that the fact that all these young people were starting to be attracted to the traditional latin mass was not a good thing and that they had to do something about this to put an end to it and when i saw that i began to realize that the the generation that ushered in the changes in the last 40 to 50 years are extraordinarily attached to these things it's ironic that even when the church is literally imploding they can't see any kind of causal connection between um their idea that their ideas what they begot and the fact that the church is declining they literally can't see the you know that you'll know the um fruits uh the tree by its uh fruits and they and they literally they they refused to uh admit that actual connection that look what they begot is actually causing a decline in the church and so um i think that uh so it dawned on me as as i was reading mcbrian's article because this is about the time when i was doing quite a bit of writing in the area of the liturgy i realized these guys when it comes down to when they start getting older and they realize that the traditional movement is going to keep having momentum and i think there's reasons for that but it's going to keep having when it's going to keep building they're going to get more and more draconian as they go along because of the fact that that's the only way they're going to be able to get a handle on it especially as myself and others start right have been writing kwasinski and a number of other different people have been writing consistently about the traditional latin mass and it's the benefits of it etc what's happening is that the intellectual framework to support um the traditional latin mass but then also provide point out the deficiencies in the the ordinary form of the the new mass what's happening is is that intellectually they don't have a leg to stand on in the debate so it's going to ultimately boil down to power they're going to be able to draconian lee enforce it so the fact that you know recently the um you know that they said that the young people shouldn't be going to this mass they should restrict young people from going to science it tells you they're scared in a sense they're afraid that if this thing is given freedom they know it's going to take back over because they're already seeing it actually happening and even with co with the with the whole covet thing um there's you know this mushrooming all the traditional latin mass parishes have many of them have doubled in size in the last year and i don't think it's just because of the coconut i think that the real reason which is actually part of an article which i wrote um called the merit of a mass it's actually uh it's uh illegally in violation of copyright actually available at university of arizona's servers ironically but um but they um in there i talk about how if you take the objective uh i don't mean be going on too long here but if you take the objective criteria for what determines um objective value and therefore the merit when somebody performs that action of the rights it's pretty clear that the old rights actually are going to be more meritorious if for no other reason than the general theological principle of prayer begets what it signifies what you ask for is what you're gonna get well they stripped a lot of that out of the new right and they took all that they they basically um de-sacralized the language and the prayers etc they removed a lot of the the supernatural aspects to it and then they wonder why it's a bit anemic and i think that this is one of the um the reasons why i think the old mass is actually um better than the new so i think that it's something which um as things go as as time goes on i think it's going to become more and more of a dividing line uh in the church between um the people who want an authentic catholic life and those who just want something comfortable ultimately father how would you handle the objection i get this one a lot i say find yourself a traditional lat mask go go go even if you drive 30 minutes make it make it happen people say well the novus ordo is valid so let's just go with that um and then you know what father dave nick says you know it's like someone's saying how's your marriage going and you say well it's valid um how do you how do you respond because you said something just then that i think some people would object to about the traditional latin mass being more meritorious and they're going to say well if it's the true body blood soul and divinity of jesus christ and the eucharistic species how could you say something like that because so can you kind of bring a little bit of a a scholastic packing unpacking of what you meant there yeah so if you actually look at the article which i wrote on the merit of the master six areas of merit it is true that in five of those areas the new mass and the old mass are the same as far as uh you know for example so the it is true that it is the body blood soul and divinity it is the uh participation in the calvary sacrifice uh and atempo participation so it is that and so in that sense both rights are equal as to the infinite value or merit that christ sacrificed ham had but the authors prior to the council in a lot of the discussion talked about the fact that um that infinite merit of christ's calvary sacrifice has not been applied completely yet this is actually one of the reasons why saint paul says i make up for what is lacking in the sufferings of christ right there's things that we have to do so that the merits of christ on the cross can be applied concretely in our own life well they say that the um that the uh effects of the liturgy are not infinite it is true that we that the priest in consecrating the host christ there and he's infinite etc but the actual application of the calvary sacrifice through the mass in the concrete they said is intensively limited that's their that's the phrase they use intensively limited which means that uh the application of the merits of christ's sacrifice actually come through our actions the devotion of the people at the mass the devotion the priest at the mass the actual mass itself what it's asking for is going to determine its effects what um you know and uh you know the sexuality of it as i just mentioned and all that all of that determines the actual application of the calvary sacrifice in the concrete and we know this to be true just by virtue of the fact that if christ's calvary sacrifice if the merits were not restricted in their application everything would be perfect already yeah everyone would be saved everyone would be saved everyone would be perfect there would be no sin there'd be no no evils no nothing you know once and this is why they actually talk about that the full effects or the full merits of christ's passion will be applied at the final excuse me at the final judgment so that's when it's actually an at the resurrection that's when it's going to be applied so that but in the meantime it's restricted in how much the application actually occurs and that's why um i think it's very important for people to realize that our actions so what how the priest says mass etc etc determines the grace the effects the spiritual benefits that the people get from it and this is one of the reasons why a lot of people will go to the old mass and they'll notice a significant change in their spiritual life the priests themselves when they start saying it notice a significant change in their spiritual life a lot of graces things they would struggle with interiorly get cleaned up quite a bit more easily etc because the graces i think are being more applied because they're being asked for in the liturgy yeah and what when i hear this objection it's you know in person i say well a consecration is a consecration the bread and wine transubstantiate into the body and blood of christ but i say to them i said would you prefer to be at the mass of padre pio or at a mass where a priest has cloudy theology and is in a state of mortal sin right exactly and everyone knows the answer to that question and that that kind of reveals the distinctions that you're making here yeah and late people have an intuition or an intuitive sense or a census catholicus or a census fidelium about this because they know that when they want a mass said for something important they're going to try and find the most holy priest or the priest who's going to say the best mass they just look for him right right and so that's uh and so they know this intuitively um and i think that uh the real the it's kind of funny because you know before i wrote that article for three decades all i heard was the new mass is better than the old new mass is better than the old new mass is bearing that's all we heard right and so i thought to myself wait a minute what's contained in that assertion is that one right can be objectively speaking greater than another okay if that's true let's then let's sit down and look at the rights and give this an honest objective analysis well then it as soon as i put that article out within two years that whole type of discussion at least around me stopped and it all just said they're equal yeah that's the new one because yeah that's that's their new defense because they they're trying to go back to the fact that it's true it's valid and so therefore it is uh it's equal on that level but it's not equal in the application of its merits because of the fact that what we're doing our actions determine what we merit and that's the key aspect to it okay so father what if someone watching says well i don't know father ripper sounds like a donatist he's saying it's all up to the minister to the priest on the altar i thought it was all x opera operato what distinctions do you bring to explain that objection well the exo-pareo paratu is in the confection of the eucharist it is it's in the actual consecration of the species but then the applications of the merit or ex operator barantes that is that the the other so the basic areas are the sanctity of the priest as public minister of the church so a bishop's mass technically speaking is going to be more meritorious on an objective level than a priest mass uh all other things being equal then the sanctity of the priest as as the part of the uh so on the they call it so there's the public part of the minister of the minister that's whether he's a bishop or a priest then there's the private aspect that's how holy is so how holy is is going to merit more than others then it's the sanctity of the people that are actually present then the the next one is the actual ritual of the mass what you ask for is what you're going to get and this is this principle that liturgy or that the prayer begets what it signifies and we know this straight from scripture christ said knock and it will be opened he didn't say knock and i'm going to give you a flower he said knock and it will be opened and so he's he's making a correspondence between what we ask for is what we're going to get and so but that principle is getting denied more and more and more as we go on because if we really apply that across the board it's going to be pretty ugly because a lot of the stuff that's been going on in the church in the last 30 to 40 years and also then it becomes more uncomfortable because then people are going to have to start changing their lives etc but then the last one is what i call the palms those are the the pomp that's the external stuff the external things so having beautiful chalices vestments uh if you say it in a beautiful church you can also have what we call uh relative value in that respect so for example you might have a simpler church but the sacrifice of the people just to get that built is much more extreme even though it has a certain decorum it may not be may not be sharp but at least it's you know um it's a it's it has a certain beauty and a decorum and so god will take um uh will apply the merits more efficaciously in those cases because of the sacrifices of the people but the point being so those are the externals in relationship to it and all these go in to determine the actual merit of a particular mass yeah and i think like you said the lay people intuit that but there's a lot of these so-called experts online who like you said are trying to say it's all equal it's all the same but i think people down in their gut know that it's not and you read the lies of the saints you read church history and you realize that the miraculous things that are happening in the outpouring through the sacraments especially in the mass are related to the sanctity of certain saints either participating in mass or actually celebrating mass it's there in our tradition you can't deny it that's right that's correct and you know in addition to you know experts people as you know everybody just puts out a shingle and they think they they you know they start a podcast they think they're an expert in in something and it's funny because i recently learned a new word i'm always trying to increase my vocabulary and i don't know if you've ever heard of the word alter crepitarian no it's somebody who insists on weighing in on something they know nothing about and we're seeing an awful lot of that online these days we're seeing an awful lot of it where um i mean some of the criticisms that have been leveled against me which i i actually must admit i get more entertainment value out of my detractors than i actually do uh anything else but um and sometimes it actually is good because then it helps me say i need to clarify this a little bit here and there but um what i'm finding is is that and this is part of the problem of modernism ultimately um and the protestant revolution but modernism where the the objective for truth is transposed from objective reality to the interior so people feel certain they feel certain things and so as a result of that they become an expert on them and they can think they can wax poetically about it so to speak um or wax eloquently but in the end it's it lacks any kind of theological precision yeah well when that is modernism that the the feelings the emotion the reception of a person is what defines liturgy and dogma and that's right if you accept that premise that means that liturgy and dogma must be result revised every five to ten to fifteen years ten years correspond to the experience of the recipients i thought it was just just yesterday you know yeah go ahead i was going to say and actually that that very idea which is in the church today is highly ironic because we're living in a church now where the liturgy is from the 60s the the masses from the 60s the vestments were from the 60s the music is from the 60s these old guff duffers that are still saying the old mass still have a 60s mentality and still preach like they're in the 60s the churches look like they're from the 60s if that principle was actually true the church would ultimately be remaking itself every so many years but that's not what's happened what's happening is these guys got stuck at a specific time in their life emotionally and psychologically developed and they haven't gotten beyond it that important fact at a certain point i mean everybody kind of goes through a stage especially when they get into young adulthood where they have to stay make a certain set of decisions and to continue growing emotionally etc and psychologically and virtue and that requires suffering but that generation didn't do that and they got stagnated in the 60s and so even their liturgy um you know you kind of see that even in relationship to some of the stuff coming out of the magisterium even the forms of expression are still from the 60s and you're just like can we get beyond this is the question you want to ask in the in the priests like uh thomas reese this jesuit he doesn't under he's 75 years old he doesn't understand why the young people don't want to go to that groovy mass right exactly i mean if it was going to be it was going to be their culture it would be rap it would be something not peter paul and mary that's exactly right they can't see it that and i think that's exactly the point uh taylor because i think that the real issue is that they they got stuck in that time frame and though so and but the irony of it is they think everyone else should be in that time frame or that mindset when in point in fact look these this is this is 2012 uh um 2021 well i'm getting getting data here this is 2021. you know not 1965. and so the and as a result of that you're right that's why i think the young people uh there's two things that i think that happened to the young people which is very important one is that culture moved beyond the 60s i mean we're so far beyond the 60s it's it's silly at this stage especially when you look at some of the stuff that's going on culturally but these people are at that stage and so you're right it would be the rappers or their music would be just completely different the second component is that there was no catechesis so these people are essentially toblerasas i mean they literally know nothing about their faith and so that itself opens them up to being taught the truth they don't have the attachment to the baggage of the last 50 years in the church they just want to know what the truth is and then when they experience the traditional latin mass which is the the beauty of the traditional latin masses it's the perfect intersection between heaven and authentic human nature as governed by the natural law and so when chil when these young people come into contact with that if they have any desire to live according to the natural law or to pursue what the truth is once they get see that intersection they're they're saying this is it this is what i've been looking for this fulfills what i need as a as um as a catholic and yeah and i think that the the um there is a distinction which a lot of the um you know like father reese don't seem to grasp i don't think is that there's a difference between getting your emotions fulfilled right you can feel emotionally uplifted and things like that which you know the new mass might do a little bit more than the old if you're looking for emotions but then there's a deeper fulfillment of that order that your interior life and the other interior faculties that god designed you for pursuit of the truth the natural inclination which is part of the natural laws the part of the third category of natural inclination to worship god in a rightly ordered way that finds fulfillment internally and so there's this peace and fulfillment internally and it's not necessarily an emotional thing and that's the kids uh their whole life have been fed nothing but emotion and they come across something that doesn't have that and then they say this is it this is what i've been looking for so i think there's a real uh a real lack of understanding of even even grasping what liturgy is even about liturgy isn't about our emotional fulfillment in fact it's kind of funny my sister who i love very much who's a very devout catholic she loves the traditional latin mass but she went to the new mass one time and she came out and she said i didn't get a thing out of that mass and i was being a little facetious at the time and i just said well that's good and she's like what do you mean i said as long as god got what he wants we're all good right right and i think this is something which um uh i think this is something which is uh very important you know i i'm a little reticent to say this but i think i'm going to say it anyway when cardinal ratzinger came to vigratz bod um to the fraternities uh fraternity st peters who i'm still incarnated with even though we're trying to start the society of priests um when he came to vigratsbot and did um a solemn high pontifical mass after the mass this is the report that i was told after the mass he came into the sacristy and actually hit the first words out of his mouth after the mass was i had forgotten how theocentric the old right was and this actually tells you something that you know they keep saying the masses for the people the masses for the people well yes and no i mean obviously there would be no mass if there was no people but the point the fact of the matter is is that the the end or the focus the center of the mass is god and that we find our fulfillment in him and i and not in each other not in all the social side of it etc but it's in him and i think that is um one of the reasons why it is so theocentric it's a recognition that our fulfillment in the end can only be in him yeah let me read you a line from father thomas reese this is what he wrote yesterday and i want to get your response to it quote more important than the transformation of the bread and wine into the body and blood of christ is the transformation of the community into the body of christ end quote i suppose it depends on yeah it's it's one of those things that um it depends on from what aspect you're looking at if you're looking at well first of all there would be no transformation of the people if there wasn't the transformation of the eucharist correct the body the bread and wine so that is the cause and so in that sense the effect is never greater than the cause this is the cause is always greater than the effect it's a first principle of metaphysics and so in the in in that sense alone the consecration is actually um uh greater than in relationship to the transformation of the people it's true that the prior the the remote end not the proximate end but the remote end of the mass is the sanctification of the people that's actually true but the fact of the matter is is that um the proximate end is ultimately the worship of god in other words it's the by the um consecration of the of the uh bread and it becomes the body uh body and blood soul in the beginning of christ but becomes the body saint thomas has this fantastic discussion in the summer which i'm sure you've read he says that the the priest doesn't ask god to turn the bread into wine into uh his body he actually commands the bread to turn into the body of christ and so he's when he says this is my body what happens is is that he says by the beast he's by the force of the sacrament the body of christ becomes president and then by real concomitants um the soul uh blood and divinity are also present he said then when he consecrates the wine into the blood of christ by the the sacrament he's by the force of the sacrament it becomes the blood of christ and then by real con commitments the body soul and divinity are present and he said by the by the force of the sacraments what happens is you cause the splitting of the species sacramentally that's how it participates in the calvary sacrifice where the the blood of christ was separated from the body and so that's actually what ends up actually happening there that very act in which which was the act of atonement before god it was the act of the humanity of christ in which and because he is the second person of the trinity absolute perfect worship is rendered to god and so in the end it's the consecration that renders the mass it's the most important thing because it's the thing that renders worship to god above all the fact that the people are sanctified is a secondary cause it's why god institute one of the reasons god instituted it but it's also to recognize the fact that god created man for the sake of perfect worship and this comes through the humanity of christ yes and if what rhys says is correct here that the community is more important than the transubstantiation he doesn't use the word transubstantiation here which is right but if what he says is true and that is our assumption then the priests should turn around and face the community because they're the priority the church should be round if that is if that's true churches should be round we should be uh encompassed around the altar and the priest his primary focus should not be on the holy trinity it should be on the community because the community's primary so he's actually being consistent but that's right everybody to say yeah if you accept his premise right and i'm sure you've heard that joke what are the two things that don't change in a jesuit's mass the bread and the line yeah but anyway the point being is that and i don't mean to be flippant but uh no you're absolutely right but that's exactly uh that's exactly what their mindset is this is why they also say this is one of the reasons why they say things like you know the principal uh reason for the readings at masses for the education um edification of the people present that's actually false that's a secondary cause in fact it's the sacrifice of praises which is mentioned in scripture this is why the priest actually does it at the altar the um and because and which is why before benini made the changes the priest even during a solemn high mass when they were being read independently or sung independently the priest still had to read them at the altar because it was these were good things that is the word of god being given back to god as a sacrifice of praise and so ultimately even that had to do with god and not um with the people as the primary end it is true that it educates us it's a good thing it should be done etc but in point in fact that's not its primary end which is revealed if you if you watch the traditional liturgy um with the incense and all that when the deacon is ordained in the old right the bishop says uh read thou the epis read thou the gospel for the living and the dead just as he says to a priest offer sacrifice for the living the dead he says the deacon read the gospel for the living the dead the modern novus ordo personally why would you read the gospel for the living of the dead that shows that what you just said the reading of the gospel in the mass is an oblation it is a sacrifice it's why it's in company accompanied with incense and torches it's a sacral offering to god for the living and the dead and again it's the primary purpose is not to educate the people which is offensive to us people we want to thank god it's all there to to teach us something but it's primarily there as an oblation that's right that's right yeah i think the real you know one of the books that uh i i never i must i confess i never finished it is integral humanism by jacques meritan i don't know if you've ever had a chance to look at it it's a painful book but because in um right within the first 13 pages he said the problem with the middle ages is that they were too metaphysically humble and so as a result they didn't focus on themselves but but that really stuck with me because paul vi said this was one of his favorite books and what that meant is that there was a psychological shift in that generation away from the metaphysical humility to a centralization of focus on ourselves and that started permeating the liturgy yep you know related to that question on you know what are the readings for is the language and a lot of people think that we like the latin mass because we're latin nerds right we're into latin can you talk about the importance of sacral language why would a vulgate language be sacral how does it relate to the three languages on the cross and then how does it relate to the demons yeah well you just kind of made the reference there if you actually look at the fathers of the church they say that the reason the language is um sacred is not because it's in scripture by the way everyone thinks that's why they're sacred although there is a certain sense in which that's true too but um but the primary reason that it's sacred is because of the fact that the languages of greek latin and hebrew were affixed to the instrument of our salvation which is the cross so that's why they're actually sacred and in my experience even within session the latin language because it's sacred for that reason so you have to realize that every time a demon hears the language he sees the whole context of that language so every time he sees it he in in in his mind is the connection of this thing the relationship that it has to the cross and so he knows immediately whenever he hears it that it's sacred but it's kind of interesting because whenever you compel them and then i'll apply it to the liturgy but whenever you compel them to say something in latin they always switch to that pseudo form of pronunciation it was derived and they always say well this is how classical latin was actually spoken which was derived in the last century right and when i read all the literature about how that how they came around with that i'm like well this is speculation ultimately we don't know how it was originally pronounced but what's interesting is that the demons consider the ecclesiastical way of pronouncing it itself sacred they don't even want they so when they if they have to say it they use that protestant slash modern form of pronouncing it i don't let them get away with it but that all being said whenever we approach god and this is one of the biggest differences between um the old right and the new right in the old rite there is very clear rubrics that literally nothing in the liturgy is permitted to be used that has not been blessed or is not sacred so even the the candles have to be blessed beforehand all the vestments have to be blessed beforehand the chalice has to be consecrated beforehand whereas in the new right they just say well once once you use it then it becomes consecrated yeah it's it's yeah that's i i've read it like two or three times and so this is this is a this is a fundamental problem and actually this actually gets to another issue in relationship to the minor orders but that's a maybe nothing something for another day but um but literally nothing well actually no let's just address it now what's kind of funny is is that um in the old right there was actually a taunture that is uh you your hair was cut and you were rendered a cleric so yeah if you actually look it up in the uh in the pontificale the name of the ritual is the order of making a cleric and the reason you had to make him a cleric is because you had to render him sacred before he could receive any of the sacred ministries the minor orders and so as a result of that these minor orders because you you don't give something sacred to something that's profane as a result because then you you you know you basically you know well you see the incongruity well um what they did is in the new right they subsumed they did away with a taunture basically got rid of the orders instituted the ministries which is a whole nother theological question but then what they then um they you didn't become a cleric so you didn't become sacred until you were made a deacon at the time you made a deacon so again you're giving something sacred to something that's profane this is a fundamental problem and a misunderstanding of how this works so when you go to the old right liturgy everything in the liturgy had to be sacred it had to be holy before it could actually be used why because everything in the presence of god in heaven is holy and the liturgy is there is the participation in the divine liturgy in heaven in which god's presence means that everything there should be holy and sacred this is why it's important to have latin in the liturgy because the latin is a sacred language it's therefore on an objective level more pleasing to god than the vernacular languages and so even though latin was a vernacular language once it's fixed to the cross and christ's passion is accomplished then it becomes sacred and from that point on it becomes a sacred language and so that's one of the reasons why the church tended to use latin greek and hebrew in the liturgies um you know until they it started breaking down a little bit later but the point being is is that the um this language therefore makes the prayers that the priest offers to god actually more pleasing to god and therefore more likely for him to grant the request because it's in latin i know because i've heard it already a lot of people will complain about that and say well it's really how devout the person is yeah we're prescending from that all things being equal lat and prayers said in latin are actually going to um be more pleasing to god um all things being equal you can get people to admit that you can say well if moses was talking to god old old way back when would it be more appropriate would god be more pleased or would it be just liturgically correct for him to speak hebrew to god or to speak some babylonian tongue the answer is obvious yes exactly well and ultimately what constitutes a sacred language is what god chooses that's what ultimately determines it and god chose from all the language of all of history that those would be the three languages that would be affixed to his uh to his uh instrument of the of of his self for his salvation for us the other side of it is too is that latin became the common language of the church and so in a certain sense it's the the language of the mystical body of christ in a sense language uh or the latin language is the antidote to the a tower of babel i found it so uh fascinating as uh putting it um charitably but i found it interesting that when they came out with the missile in esperanto the new right in esperanto which is a completely man-made language in the very beginning of it it said finally now there is a language which everybody can pray in common what happened to the last 2000 years with latin so and this just tells you how divorced they are even from the tradition in all of this right so with regard to the demonic we know that demons do they they resist latin they don't like latin right exorcists testify to this all over the place what does the modernist respond to that fact my experience is that they simply dismiss it because they they dismiss that uh assertion based upon the fact that they just dismissed diabolic influence in general okay they just they basically that i think they basically just say look these are people that's just psychological the exorcist you know they pat them on the head you're you're a good kid you know you're trying to do the right thing but you just don't get it this is all psychological and if you really knew psychology you'd actually know that this is all psychological and it's like it's what one psychologist said after they actually saw it you know the thing the person levitating in the air isn't a psychological problem right right so and this is the this is the so i think what it is is it's a it's a way to dismiss that argument or to address that argument just by dismissing the premise underneath it that there's actually demons and that they actually possess people right right this past year's been tough for a lot of people um i think the mask has kind of come off well the mask went on but the mask other masks came off yeah with diocese shutting down pastors shutting down their churches people weren't getting last rites people weren't getting confessions that people weren't even getting baptisms um obviously the devil means for evil but god uses it for good in your pastoral experience and you have a pulse that's i think national international how is this helping the church or at least helping a remnant i think there's two aspects to it one is people people are either getting serious or they're abandoning the church one of the two we're not we do not live at a time where you can be um lukewarm in your faith anymore it's just not gonna happen especially as it starts to become more draconian on the side of the civil governments regarding certain things especially as they start clamping down more on the church or those who object regarding certain moral things that they may want us to be doing etc espec you know especially when you see the biden administration um looks like there's certain things that they're going to start doing that are going to be like this whole issue of the um transgender question in hr1 i think it is but they're you know if they push that through then the catholic church is going to be squeezed even more and more so we're living in a we're living in a time in where people have to there's no it's uh it's no more um a time for uh being lukewarm the second component to it is a lot of people are starting to see that a our life even in the united states the comfort of it and etc is extraordinarily fragile the god can pull the plug on it one one of the best lines i ever heard was from my cousin who's got his doctorate in pharmaceutical chemistry and he said to me god could wipe out the entire living population of this planet by by mutating a single bacteria you know that's how that's how you know we have to recognize that this is that we're living in a time where things are fragile things are not good obviously there's societal meltdown you're just seeing that every day on television not that i'd recommend that you watch too much of mainstream media but uh and there's all sorts of stuff that's going on and so people are realizing there has to be something stable and so i think there is um there's kind of an external call on the side of god for people to come back to him and so i think a lot of people are realizing i got to get my act together because this is not this is not going well and so there's a lot of people that are actually trying to seek out the truth and trying to know what's right and as a result of that i think they're trying to get their um faith lives back together so i think that's the good that god's using it out i don't it's kind of the same good that you use out of speaking a child right you spank him because it brings you know it's like one it's like my dad said nothing focuses a kid more than a good spanking so the point being is that this is what's actually happening in a certain sense is that people's focus they're starting to realize that this world isn't going to ultimately fulfill them and so they better start shoring things up and they're going to die exactly we're all going to die we're all going to die now what would you let's say there's people watching and they hear you say that i want to get my spiritual life together but they're a young person or maybe they're they're older and they grew up in the sort of kumbaya spirit of vatican ii generation they want to get their spiritual life together but they're now questioning what does that mean so i'm always saying find the latin mass pray the rosary every day but there's other things as well so i mean if you could just give someone a watching a punch list there's like i want to remove the demonic out of my life i want to remove mortal sin i want to start you know getting on the illuminative path i want to start making progress what's a good punch list i think those for those those five that you just gave were just perfect you know start start attending the latin mass because that's one of the first things that's going to start giving you a a perspective spiritually you know i i i don't know if you've ever heard the taylor if you ever listened to the um the conference or it was actually a hum they gave just called the traditionalist challenge i tell people look go exclusively to the old right for two months and just do it exclusively and then go to the new mass and then tell me which one you're going to go to now there's a bit of deception on my part i admit or i'm not deception nothing a bit of manipulation we know in psychology that it takes three weeks to corrupt a habit and three weeks to develop a habit that's the length of length and so you know when they're going to the old mass if they go that long their sensitivities start to change and so you know that's it's kind of a it's kind of an underhanded way but it does provide the way for them to actually um recognize this is where it's at but so start going to the old mass start getting to confession on a regular basis go to priests that are going to give you serious advice which is usually the more traditional priests um there are some priests that do say the norse order mass because they may have to or what have you that can be very good in that regard but make sure you're getting to a priest that's going to that's going to get that that's going to give you really good advice in in um in confession because that's where a lot of your spiritual advice is going to come in confession and then in the pulpit the uh the other side is make sure all your sacraments are up you know if you haven't been confirmed you've got to get confirmed you've got to get your marriage straightened out you've got to get all this stuff to make sure that you're living a good catholic life and start getting to mass on a regular basis um you know like you said getting the demons out of you we're in a spiritual warfare and it's becoming clearer and clearer especially as things degrade in the um in the secular sphere that this is really a battle of good and evil um and this is this is something that they're gonna people are gonna have to really show up their spiritual lives to be able to to deal with this um the other component which is i think a big one which i think is really important is people have to start educating themselves more in the faith it is not enough just to go to mass anymore you can't do that you have to start educating yourself in the faith find good catechisms like sporagos reading you know reading the saints reading scripture doing all the reconnect with the tradition is what they need to do that's one of the things the beauties of like tan books and mediatrix press my own and a few others it's putting people back in contact with tradition we don't live at a time in which you can spiritually survive and be intellectually not very good i mean maybe a few older ladies who have extraordinary graces can get away with it but modernism is such a toxic heresy that unless you have um a lot of educational background which you should have it works start with working or anyway because everybody has an obligation to work um to continue educating themselves according to their state in life but also um in addition to um you have to have an extraordinary background but you also have to have the grace which means you got to be getting to mass etc the point being is that there's a uh they need to be reading more um you know they can listen to um uh your your interviews and stuff like that my podcast etc that's fine but at some point you got to encounter the books you've got to start engaging the books and looking at them and reading them and educating yourself and getting a deeper understanding of the faith so that when you hear the nonsense from the secular media from members of the magisterium now um you can keep your focus and that's going to and also the more you know the faith the more you have objects of meditation the more you're going to love the faith the more your your spiritual life can grow people sometimes say what's the one book i've been raised novus ordo raised protestant what where should i start to get reprogrammed in the right way maybe you'll disagree with me father but i say catechism of counsel of trent it's not that long right and it sets a lot of things straight yes it does it gives well it gives fantastic clarity about all the basic aspects of faith so usually in fact when i used to bring people into the church i made them read that that was the text that we would go through so i would start with that and then if they wanted something that includes something a little bit deeper than the catechism explained by asparago which is basically the catechism of the council of trait but amplified so that's that's what i would recommend that's where i would start yeah and i think you're right the catechism of the council trained is a quick place and easy place to start sometimes people will say well should i just read the um catechism uh the catechism at the catholic church and i just said well first of all there's a there's some there's some issues in there and there's certain um forms of expression that unless you have a lot of theological background it's going to be confusing and quite frankly it's long and i don't think it's as clear so i tell people that deposit of faith hasn't changed between trent and vatican ii so just read the council of trent it's clear and it'll give you the better the better focus yeah i agree and i think the the catechism of the council of trent is written in a way that's more accessible where you can you can put on your nightstand and you can read two to six sections a night right that's the catechism of of the catholic church i think there's some problems in there and it's just sort of these paragraphs right that don't really i don't know they're just not presented as well i think as as the catechism of the council of trent my opinion yeah and i i think that the for me the real issue is we live in a time where there's a lot of confusion well the opposite of confusion is clarity correct well that's why you want to find the forms of expression of the faith that are as clear as possible and that's why you want to go to the catechism of the um council of trent yep because of the clarity involved what do you think about missiles for people to kind of get them plugged in to liturgy um i mean obviously there you want to find something that is um uh for the uh the old rights in the 96 1962. um unless you're in one of those places that's going to get to start going to the override holy week on a regular basis then you'd also probably want to get one that's you know uh pre-50 yeah i like i'm sorry it has a lot of theology in it yes it does it's big i'm gonna give one away but i mean i think that one's good the saint andrews is good i mean yeah just getting one i think and and getting familiar with it and just sort of learning the propers and how to set the ribbons it it seems like a big challenge but it's really not yeah i mean it's like anything else though in relationship to face sometimes there's a bit of a learning curve but in point in fact i find most people if if they go exclusive to the old right within a month they've kind of figured it out already they may not know exactly where everything is for a little while but within a month they know what's going on and that's one of the complaints you don't often hear people i just don't understand what's going on i don't just give it time it'll it'll see it you'll start figuring it out i mean my my seven-year-old can orient it of course she's been going since she was born but i mean you think of like joan of arc was illiterate but she went to latin mass her whole life she was at home there and eventually you two will be at home if you like you said like father said do the two months right exactly well one thing i wanted to ask you about uh we discussed in private and you've made a video online about it is you read the early fathers you read gregory the great and you have monks holy women i was just reading about a nun who they pulled her out of the convent because there was someone in town that was possessed she comes out of the con cloistered nun makes a sign of the cross says one prayer the demons out of her she goes back in the oyster and today uh we don't see that as often in fact sometimes deliverance and exorcism can take months maybe years and all that and you had a really good answer as to why that is and i'd like you to share that with the people because it helps us understand the state of the church yeah it actually does you know that's an interesting uh uh question because it's even the same question we get from bishops from time to time because they think once they give you faculties it should be over over in a couple of sessions and that's just i mean once in a while that does happen but that's because the level of possession is lower but in general in general the uh it's taking um much longer in order to liberate people there are some references in some of the very old latin um uh commentaries and discussions um written by exorcists like in the 16th century even some even before but usually it's a little bit later but and then also a morph i think it was was the first one it was demorth or bemante one of the two um anyway who made the observation that exorcism doesn't work actually exo poryo parato it would be fantastic if it did for christ it did but that's because of the fact that you know his prayer was perfectly application so he and two he just had perfect course of power for demons that unfortunately we don't have that but um so what that means is and it doesn't work ex exoplay operon tees in the sense that it's just entirely up to the the um the sanctity and the devotion of the priest although that does play a part in it it's uh it's based upon what they say it's ex-operate operantes ecclesiae which basically means um to translate it from the work of the doer the church basically and so it's this the church the exorcisms for example even the ones you see in the baptismal right and the old right and then those the psalm exorcisms and all these things they're all basically sacramentals and so they work upon the efficacy and because they're a public prayer of the church they work based upon the state of the church it does just by virtue of the fact that the church does have a certain degree of holiness etcetera it does always have an effect but the degree of the effects can uh are a bit fluid throughout time and so um before the council they used to say that you know you'd read these guys and they'd say you know one one to two days maybe a week on the outside when someone would get liberated once you got faculties and the faculties of course come from the church as well so it's the application of the church it's public prayer the church to the individual so the state of the church has a direct impact on how long and how efficacious the prayers that are being said by the priests who is the public minister of the church for the person who's possessed and it's because of that it's because of the state of the church many exorcists theorize is why it's taking so much longer because in addition to the demons being stronger because people are just a lot more evil the church is much more debilitated and people just aren't leading holy lives that are in the church are very few are some are but they're very few and as a result of that their prayers are less the prayers of the priests are less efficacious and you can you can kind of see it and it's even ebbed and flowed even since i was a um since i was a uh started being an exorcist 15 years ago when i first started it'd take about 10 months to two years to liberate someone on average i mean it dips and flows on average um and then there's something that actually happened in the life of the church there's speculation about what that is but um it went to three to two to three months then about six months after that uh maybe about a year on the outside it's now much longer the demons take a pretty brutal beating but getting them rooted out has become extraordinarily difficult and a lot of the exorcists across the board are talking about these cases that they they're getting that there's just they're not liberating it's just taking forever and you grind and you grind and grind and you hardly make any uh progress etc and that tells you that there's something in the life of the church that needs rectified mm-hmm yeah so it's the the powers coming from it's not the treasury of merit because that's the saints in heaven right what what do we call this principle the sort of the potency of the the church bulletin what is that theologically well they did they used to i mean it is uh it you're right in the sense that the spiritual treasure of the church is also the prayers of the ma the merit of the prayers of the saints in heaven etc but it also is the um merit of the prayers in of the of the church militant which go unanswered so for for a variety of different reasons so so those go into the spiritual treasury of the church well first of all there's hardly anybody these days second of all the prayers aren't they're very efficacious because people have this idea that my prayer is meritorious even though i'm in the state of mortal sin and so i don't have to worry about these things or being etc but two people just aren't leading very holy lives and so that mouth that's going into the spiritual treasury is just much less and so that application of the spiritual treasury the church is less now in a certain sense they say that spiritual treasury the church is infinite because the the merits of christ which are the spiritual treasure of the church are infinite that's true that is true in one sense but it kind of goes back to that observation we made towards the beginning of the of this interview is the fact that the um the application of those things very often comes through us and so there is um the church um the mystical body of christ even though it's holy in the sense that it's always sanctifying the people it has a holy doctrine etc and it's always sanctifying the people's holiness ebbs and flows and therefore their ability to merit ebbs and flows because merits based on sanctifying grace and how much you have and so when that gets reduced it means that the efficacy of the prayers of the church gets reduced and we see that the exorcism is where the rubber meets the road that's where you see the effect of it right there so father if i understand you correctly if let's say like in the early church all the lay people were not eating meat on fridays or even in the early church when wednesdays and fridays if lent people were fasting till 3 p.m and not eating eggs dairy all that penance all that and not not to mention you have actual martyrs we have martyrs today though of course but all that's going on in the life of the church of course there were sinners and hypocrites back then but generally the spiritual temperature was pretty high that's right during those centuries now our temperature is very low because people aren't even attending the holy sacrifice of the mass that's right yeah that's right so and it can help you being said et cetera but then i was gonna say we could help you and other exorcists by we we living and i think that's kind of the auxiliary prayers is we do penance we do prayers and it's not just for penance for ourselves but we're actually helping other people in the body of christ find deliverance yeah by raising the temperature yeah and this is actually one of the reasons why in the past of course they always said that that um the sins that people commit affect the rest of the mystical body and also people's holiness affects the rest of the mystical body and this is something that we have to see you know when people say well my sin is private and there's no sin that's private in addition to the fact that it's going to be revealed at the end anyway and it's all going to be public the fact is is that your sin or your holiness has a direct impact on the work of exorcists and the life of the church and this is um and the fact that there's like you said less people there's hardly you know less people attending mass um somebody just recently emailed me and was complaining the fact they haven't been able to get to mass in a year because they keep it shut down where they're at it's in another country um etc and so this is this has resulted in the mystical body's sanctity waning i think to some degree i should say among its members to be theologically precise correct yeah yeah makes sense well we just bumped up against an hour father ripper i know you're busy and you actually just came from a session yourself so you probably need a little rest and i encourage everyone to pray a rosary let's give father five decades everybody and appreciate it i really appreciate it at least five decades if you get if we get 10 000 people doing five decades that would be great not that we want to make everything measurable but uh these priests who are living living this they're under a lot of attack uh anyone who who decides i'm gonna live for christ and i'm gonna i'm gonna do battle under his banner is going to be attacked so i want to encourage everyone to to support father ripper and especially pray rosaries for him the blessed mother is powerful i've heard you tell stories father about exorcisms and when our lady shows up that's it right yep it's over it's over it's over how can people um you have your you have your own podcast now which is pretty awesome well i podcast in the sense that i i put out stuff from time to time and i'm actually i'm starting to wind up to um put out some videos one of them is on um uh it's a it's a three-fold series it's on the nature of truth um how truth got subverted by the modern philosophers and led to modernism and then the last one is on um how we actually know the truth on a psychological level relationship to our faculties and how that's impact now how that's going to be impact how that's being impacted now by the mainstream media and basically i go into the three the three cornerstones of brainwashing and how we're undergoing that and that's it's eroding our ability to grasp the truth so though so i'm doing things like that i also have uh other things that are um coming up too as far as that goes so we're kind of winding that up um i started a youtube channel about six months ago but it's just kind of a place where i can aggregate like um this interview and other interviews that i've done in a particular location so um i would love to do a podcast but unfortunately i'm still working on a book that is just uh killing me it's it's close to a thousand pages now and i still have five chapters to go so well the book that i appreciate from you the most is the introduction to the science of mental health which doesn't sound all that theological but this book almost every footnote is thomas aquinas i mean yeah and this is the book of yours that i keep coming back to you know and it's it's a scholastic treatment and it shows that it's not just raw materialism when you're talking about psychology and mental health right um it's it's an excellent book i'd recommend this one as well you have a lot of good books your book on um evolution is good was it called metaphysics of the metaphysics of evolution although i think i would change the title now i'd probably say it the um the lack of metaphysics and evolution is by what i would really title it the non-metaphysics of evolution good well father um thanks so much and i just want to encourage everyone again to pray the rosary for father ripper pray the rosary every day if you don't pray the rosary every day you're not on the team our lady asked you to pray the rosary in 1917 so please and if you miss a day just just go again start again she's your mom she understands and she wants to lead you to jesus so pray the rosary every day read the bible every day read like everything father just said read the saints read good theology traditional and then a blessing if you feel comfortable with that yeah so we'll just how about doing the hail mary in latin and then i'll give you a blessing perfect nominee patricia phillips better to scientific offer maria grazia plain a dominance taken benedicted to and milieu boosts its benedict venturi's two easons nostray benediction omnipotentes parts recent philly expedition supervise amen amen thank you father ripper everybody check him out at censustraducionis.org also deloreans.org thank you father so much everybody is going to be praying for you and thank you for being a blessing to me and our family thank you very much taylor i appreciate it all right thanks everybody for watching god bless and godspeed

Channel: Dr Taylor Marshall

Views: 178,544

Rating: 4.954812 out of 5

Keywords: Dr Taylor Marshall, Fr Chad Ripperger, Traditional Latin Mass, Latin, Traditional Latin Exorcism, Fr Chad ripperger on Latin exorcism, Traditional Catholicism

Id: QUpsrW90uGQ

Length: 64min 35sec (3875 seconds)

Published: Thu Apr 15 2021

Reddit Comments

[u/PracticeChemical]

Thank you. Watched the whole thing. Met Fr Ripperger in Cedar Rapids, IA in 2005. A holy priest and excellent in the confessional.

[u/Fofotron_Antoris]

Both Fr Ripperger and Dr Taylor Marshall are a treasure of the Faith

[u/[deleted]]

This was a good one. I love it when priests give actual practical recommendations vs. vague rhetoric.

[u/NeedsMoreEmu]

I'm saving this to watch later as a treat!

[u/PuffPuffPositive]

This was one of the better podcasts recently, imo.

I never know what to make of Fr. Ripperger these days. I am totally on board with 99% of what he says...but then he just has to throw in something that makes me question his credibility. For example, the idea that demons react more strongly to the ecclesiastical pronunciation of Latin because it is associated with the Church, and attempts at classical pronunciation are not. Seriously? The modern ecclesiastical pronunciation is really only the regional pronunciation in Italy... the language has been associated with centuries of sacred use and pronounced differently based on region. He then essentially states that attempts at restoring the classical pronunciation are basically hogwash, and it's clear that he has no idea what he is talking about in that regard. Sigh.

[u/[deleted]]

Fun fact: Exorcisms in latin are no more or less powerful/efficacious than exorcisms in literally any other language in the world.