Latin: The Language of the Church
The Conciliar Church revolutionaries like their Protestant ancestors well understood that to accomplish their nefarious goals they had to replace Latin as the language of their new creed. While the Second Vatican Anti-council stated that Latin should remain the language of the Church, exceptions were made beginning with the reading of the Epistle and Gospel in the vernacular. The exception soon became the rule as the Novus Ordo worship service (Paul VI/Montini’s Mass) was soon to be heard in a variety of vulgar tongues. Latin was ruthlessly expunged in the new heretical rites and with it the universality of the Catholic Church.
All of the saints, doctors, theologians, popes, clerics and even the laity knew that Latin was essential if the Faith was to be maintained and that if it was replaced, the Church would dissolve into factions and sects like those among the Protestants. Cardinal Cajetan echoed this fundamental tenet in a letter to the arch heretic, Martin Luther:
You know, a time will come when a man will no longer be able to say, ‘I speak Latin
and am a Christian’ and go his way in peace. There will come frontiers of all kinds –
between men – and there will be no end to them.
Most serious scholarship, even from a secular standpoint, confirms this idea. The historian, Ken Pennington, in his superb essay, “A Short History of Canon Law from Apostolic Times to 1917,” illustrates the importance of Latin in the development of canon law.
[T]eachers in . . . law schools throughout Europe not only used the same libri legales
[legal texts] in their classrooms; they also used the same language of instruction:
Latin. This lingua franca guaranteed that the focus of the law was universal and not
Over the centuries, canon law became universal with scholars and Churchmen throughout Europe studying and writing commentaries on similar texts. “Unlike today,” Pennington writes, “the schools and jurists who taught in them were not isolated geographically, linguistically, and jurisdictionally from each other. Christendom had, for the most part, a “homogeneous curriculum” which “formed the foundation of every jurist’s training.” He concludes: “The result . . . was the development of a common European jurisprudence that emerged during the thirteenth century.”
Such synthesis would have been impossible without Latin.
Any serious religion has its own “sacred” language which expresses its doctrines, training of its hierarchy, and is used in its ceremonies. After a half century, it is beyond clear that Novus Ordo Catholicism is not a serious religion nor was constructed to be one.
The revival of true Catholicism will not come about with a reform of the present system with its myriad of vulgar tongues, but must be based once again on the sacred language which conquered the known world both politically and spiritually.
posted by editors/10-28-’18