October 1, 2025 • 69 mins
A culture that canonizes chaos will always look for a liturgy—if it’s not the Mass, it becomes the meme, the rally, or the cause. We sit down with Father Ripperger to trace how violence, ideology, and spiritual confusion so often follow the same hidden script: diabolic obsession chips away at freedom, malformed conscience flips moral polarity, and chronic crisis-management keeps everyone too dizzy to see straight. The goal of manipulation isn’t just to lie—it’s to make the truth unbelievable when it finally appears.
From there, we tackle the vacuum left when public ritual fades. What happens to a world without Eucharistic processions, adoration, and clear sacramental life? According to Fr. Ripperger, grace dries up in the public square, and ersatz sacrality rushes in—halos on ideologies, saint-like veneration of personalities, and a generation hungry for transcendence. Gen Z’s startling split—toward the occult on one side and toward traditional Christianity on the other—proves materialism can’t hold their souls. Authentic tradition isn’t nostalgia; it’s principles received intact and applied with prudence today.
We get practical, too: the difference between obsession and possession, whether curses “work,” why tattoos can function like spiritual “brands,” and how jurisdiction and holiness affect exorcisms. We share concrete tools for families—binding prayers, consecration of exterior goods, Latin vs English rosaries, and reliable guides for mental prayer. We even wrestle with humor online: how to keep levity without derision, guarding modesty and justice while refusing a joyless posture. Through it all, we hold to a sober hope: the Church may pass through a Passion, but the gates of hell still won’t prevail.
If this conversation gave you clarity or courage, subscribe, share it with a friend who needs steadiness, and leave a review so more people can find it. Your support helps us keep truth clear and grace within reach.
Take advantage of Recusant Cellar's "Christ the King" sale by heading over to https://recusantcellars.com/ and using code "REXCAELORUM" for 20% off at checkout!
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Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
SPEAKER_03 (00:27):
Okay, Father Ripper returns to the morning Babylon.
Um, we only have one hour withFather tonight, so we're gonna
try and jump right into stuff.
But Rob, you have uh you have anad read, right?
You have to do real quick.
SPEAKER_02 (00:39):
Uh yeah.
So uh Requisant Sellers, uh he'sgonna say I'm mispronouncing it.
Uh they are um they are oursponsor once again, and they
have a special Christ the kingsale going on right now.
Um for 20% off, you use code RexTrelorum um at checkout for 20%
(01:01):
off.
And you can go torequisonsellers.com and we also
have uh somewhere here we have aQR code you can scan too.
SPEAKER_03 (01:10):
So you know what you you know what we should tell
them.
We should tell them to come upwith a more complicated um uh
code word to get their discount.
Yep, like if they could come upwith something a little more
difficult to spell, they mightdo better in sales.
So, guys, you gotta be kiddingme with Rex Colorum.
SPEAKER_02 (01:27):
They asked if it was okay or if I wanted them to do
based again.
I'm like, uh, we'll just usethis.
SPEAKER_03 (01:32):
Um, okay, so father ripper girl.
Is it ripper or ripper?
I have to settle this.
Uh, it's a hard G, so it'sRipper Gur.
I've been saying it correctlyall these years, as everybody
tells me I mispronounce it.
So, um, okay, so I uh Robin Iwanted to get you on because
we've been seeing um a lot ofcraziness in the culture lately,
(01:53):
and specifically in the pastlike six weeks, starting with
the the shooting in Minnesota,um, and what uh the shooting on
the on the Catholic school andsome of the imagery that came
from that shooter's manifestoand the the um imagery on the on
the on the guns and the bulletsand stuff.
(02:15):
And uh we were talking about howuh a lot of these um people that
have been committing thesethings are part of these like
trans anarchist groups, and so Idon't know if you Rob, what are
those what are those groupsactually called?
SPEAKER_02 (02:30):
So I mean there's there's like the Antifa sort
that um that the Charlie Kirkshooter was in, like the the
John Brown Guns Club, theDemocrat Socialists of America,
kind of your um your evolvedversions of the old um communist
groups, but then you also havethese these more kind of satanic
(02:53):
uh aligned accelerationistgroups like the order of nine
angles, and I always get itwrong, it's either 746 or 764.
Um, but all these like all thesesorts of groups that were so
many of these violent shootershave have been in recently.
Um, the the Colorado shootingthat happened the same day as
(03:13):
Charlie Kirk, the shooter therewas uh in these the order of
like nine uh angles group andand stuff as well, too.
SPEAKER_03 (03:20):
So yeah, we were just kind of wondering if there
was any kind of just because Idon't I I I know everybody's
gonna try to associate theCharlie Kirk shooter being like
demonically possessed, and Idon't think you could say that,
but the kid in Minnesota in inMinneapolis, there seemed to be
like when we watched thosevideos, that kid really did seem
(03:41):
to have some kind of demonicpossession going on.
Did you catch any of thosevideos?
SPEAKER_04 (03:46):
Uh I did a few of them.
Um I think that uh okay, solet's just back up just a little
bit.
One of the patterns that you'lltend to see with people like
this, there's there's actuallytwo things that you see.
The first is that uh demons canstart working on somebody,
(04:06):
especially like if somebodystarts watching pornography or
something like that, the demonscan get their foot in the door
and then they start chiselingaway at the person through
diabolic obsession.
And I think that's um, you know,if you look at the guy that shot
Charlie Kirk, it looks like thathe got involved in certain
things, and then there was thisquick deviation, which is a
pattern that we regularly see,not when people are in it's in
(04:29):
addition to people beingpossessed, but also people being
diabolically obsessed.
And I'm not suggesting that henecessarily is, it's hard to
know without actually sittingdown and talking to him and
praying over him.
But what happens is the demonsstart picking at the person, and
then they psychologically workthe person into a state where
when it comes time to actuallykill themselves or kill somebody
(04:49):
else, the demon doesn't have todo a whole lot of work because
in fact, he doesn't want to do awhole lot of work, he wants to
get you worked up so that youmake the choice so that it's
fully voluntary, and then youare the one that's culpable for
having actually done that.
Although they will sometimesdrive it as well.
So um it it's not it and whenthey get to that stage, we call
(05:13):
it little demon big drama.
You can the demons can drive itto such a point where they don't
have to do a whole lot of work,they just have to go boop, and
then uh then what happens isonce once the person um gets uh
to that state, the demon onlyhas to do just a minor
suggestion, and then phone,they'll go off and do some
really bad stuff because they'veworked themselves into that
(05:34):
state or allowed themselves toget worked into that state.
There's a second component thatwe're actually seeing with some
of these guys, and you see thisactually not just with Charlie
Kirk's, but you see this withsome of the other guys, and that
is did either any of you guysever listen to that conference I
did called MalformedConsciences?
No, I didn't catch that.
Probably.
Yeah, so basically, this is thestructure of how this works.
(05:57):
What happens is St.
Thomas talks about it in thecontext of question uh 153,
article five of the of the um ofthe secunda secunda of the Summa
Theologia.
And in there he talks about howthe person starts out thinking
that fornication is immoral,right?
Or that certain things ofimpurity are immoral.
But then Bessie Sue walks in andshe's so beautiful.
(06:19):
He she the guy comes and says,Okay, in this one instance, I'll
do it.
But then as he keeps fallingover the course of time, so he
goes from thinking it's immoralto actually thinking that uh you
know it's actually not bad, toactually it's not it's it's
actually good, and then once itbecomes good, then anybody who
attacks it or tells them youcan't does it, they become the
(06:42):
evil people, and so that's theprogression you tend to see.
Now, we saw that in our ownculture, we actually saw that in
our own culture in regard tofornication itself.
The greatest generation was theones that were fornicating
behind the scenes, and nobodyknew that we're talking too much
about it.
There's all sorts of indicatorsof that, but that's why they
didn't stop the boomers fromopenly doing it.
(07:03):
So the boomers said, free love,this is all great, la da da.
And then uh, you know, in the90s and after it became de
rigueur or it became uh theconventional wisdom that you
should live together before youever consider even getting
marriage.
And so people suggest, hey, youshouldn't be doing this, okay.
The same thing, that samepattern happened in relationship
(07:23):
to stuff like homosexuality,with transgenderism, with all
this stuff.
And so by the time we've gottentill now, these people still
have that we still have thenatural inclination, even when
our conscience is malformed likethat or goes off like that, we
still have an inclination tojudge that things are right and
wrong, but we end up judging thewrong things are right and the
right things are wrong, andthat's where that's where we're
(07:46):
actually at in the state ofthings right now.
So the with between the demons,uh between people's condition uh
intellectual depravity,intellectual formation getting
to that point, and then thedemons being in the mix, that's
why we're seeing this stuff.
That's my take on it.
SPEAKER_03 (08:02):
So, okay, so now on top of that, we just watched the
whole the whole Charlie Kirkthing go down, and then a
million different stories arecoming out, and we're seeing so
many of us are watching content,and this one's saying this
doesn't add up, and you youstart getting all these
conspiracy theories coming out,and uh for me specifically, like
(08:24):
I am in a I am in a uh such astate of cynicism at this point
from everything they did to usfrom COVID up until now, and
then every single event, I'mjust skeptical of every single
narrative the government putforth to us.
Like, what should someone likeme who has no because it seems
to me like this is actually thepoint of what they're doing,
(08:46):
like this fog of war, fifthgenerational warfare thing where
they just want to leave peoplein this perpetual state of
untrust, like distrust of everyauthority figure.
SPEAKER_02 (08:57):
It basically like saps your will to act, is what
it seems, because you don't knowwhat's real, what's not real,
and it it just seems so likediabolic in nature that that um,
for instance, like after theCharlie Kirk, there seemed to be
a a will to action of some sortto to you know somehow correct
the issues that that are goingon in our society yet.
(09:19):
But within now two, two and ahalf weeks, that that will seems
to have evaporated because ofall the disinfort
disinformation, misinformationstuff out there.
No one knows what to believe orwhat to trust.
SPEAKER_04 (09:34):
Yeah, I mean there's two components to it.
The first is is that when thatwhen we come up against an uh an
institution or an agency in thegovernment or or even in the
news media where there's thischronic lying.
We they're caught over and overagain.
Appetitively, it gets to thepoint where we get burned, and
(09:55):
so we're just we get cynical,which is actually more
repetitive than intellectual.
The intellectual componentshould be doing what we would
always do intellectually, isbecause it is possible that they
actually tell something that'strue.
I actually talk about this in mybook Shock Talk, where there was
this one story where this womanjumps off a bridge and kills
herself because of this, and yetwhen you the place I saw it was
(10:19):
in the National Inquirer, and itwas absolutely 100% true.
Now, the National Inquirer iscompletely unreliable, right?
So it but what it does is itconditions people to
intellectually stop analyzingthings in relationship to what
they can know uh as truth andthe degrees of certitude.
In other words, when the likewhen the news media tells us
(10:41):
something, you know, like and Itook this basic approach to
what's going on in Ukraine anduh Russian war.
Um, I mean, the more I read andmore I'm getting a better sense
of it.
But in the end, the two agenciesthat have been habitually lying
to us are the ones telling uswhat's going on over there.
Okay, so that tells me there's awar probably going on, there's
probably stuff going on, who'swinning and who's not, and who's
(11:02):
all that.
I don't have certitude becausethe the sources I can't trust.
Now, that doesn't mean that umuh and because the sources
themselves are unreliable.
So, what does this actuallymean?
It means that um what they'rereally trying to do is get
people to the point wherethey're following this distrust
(11:22):
to such a degree that it it thatintellectually, even when the
truth is is then finally told tothem, they don't believe it.
And so, and then and then fromthere they can continue to
manipulate people because aslong as you have intellectual
clarity, so what is it, what isour approach to it?
It has to be well, truth is theadequation of intellect with
thing, and that and so we haveto always try and go back to
(11:44):
what's the reality of thissituation.
If I don't have immediateconnection to the reality, then
whatever and whatever is themedium of that information
determines the degree ofcertitude that I have.
So, okay, there might besomething going on, but in the
end I don't know.
I'll, you know, if it'ssomething that's important, I'll
take invest investigate and lookand get to a certain degree, but
I'll try and achieve theknowledge to it to the degree
(12:05):
that I can.
Um, and that means that I alsodon't necessarily dismiss every
single source, I just have toverify everything, is what it
really boils down to.
SPEAKER_01 (12:13):
Can I ask a question, Father?
SPEAKER_04 (12:15):
Yeah.
SPEAKER_01 (12:16):
Um, I believe it was it was Rahmanuel who coined the
phrase, never let a crisis go towaste.
Of course, we all know at thevery end where everything is
headed with the Antichrist, um,you know, all events off
obviously point to one end umthroughout world history.
Uh don't let uh anything go towaste.
(12:38):
How much of that do you thinkthe enemy plans a lot of the the
trauma yet that then comes outwith the solution?
And how is that connected to thedemons do that as well in our in
our intellect?
I'm sort of asking what thecorrelation between the two.
SPEAKER_04 (12:55):
Oh, yeah, they do.
The demons do this all the time.
In fact, it's a diabolic tactic.
In fact, it was it was it wasbasically the demons that taught
it to the communists and taughtit to the uh, I mean, not
necessarily by actualdivination, but by suggestion,
and even to Sololinsky, whereyou create the problem and then
you step in as if you're thesolution to the problem.
And the the thing is, is thatpart of that is that you see
(13:16):
this where it's um uh, and thisis something which I started
noticing the pattern with Obamawas the same pattern that I
actually saw in cases ofpossession, where it's just one
bomb after another, and younever get you once you start to
get to the point where you thinkyou're gonna recover from this
and get a semblance of normalcy,they drop the next bomb and it
just keeps so it's constantlykeeping you um off kilter, and
(13:39):
you can't really get anysemblance of normalcy.
And then from there, then theycan step in and say, See, if you
would just do what we tell you,then this would all stop, right?
And so that's that it comes fromthe diabolic, but that's just
the that's what it tells us isthat we're we're living in the
middle of a communist playbook,literally, right now, as this
(14:00):
stuff just keeps happening.
SPEAKER_02 (14:02):
When we see similar things like that happen in the
church, I mean, does that tellus that those same forces are at
work in the church as they arein politics?
SPEAKER_04 (14:16):
Well, I mean, if the if the sources that have been uh
if the sources are actuallyaccurate, yeah, we do know that
these these same types of thingshave been going on in the church
actually um since the uh thisthe 30s, 40s, and 50s.
I mean, they've been actuallygoing on.
There is a, you know, if youactually look at what happened
(14:37):
in the 60s and 70s, that was umin the church.
Um, I think for me that thesituation in the church is a
much more complex thing.
Um, there's very good evidence,uh, at least of Bella Dodd, who
gave congressional testimoniesto be believed, is that the
communists infiltrated thechurch.
The Freemasons had been openlytalking about infiltrating the
(15:00):
church.
And then on top of that, you hadthe moral collapse in the 30s,
40s, and 50s.
And this is why in 1960, theCongregation for Religious um
puts out a letter, InstituteReligious Orum, saying stop
ordaining the homosexuals andpedophiles.
So that had already infiltrated.
(15:21):
So now what we have is in thechurch, it seems to me, is that
um it's a much it's morecomplex, but you still see those
same dynamics that are actuallyhappening.
It's the same, it's the same,it's the same playbook.
I I also gave a conference if ifpeople want to listen to where I
talk about what we're seeing inthe world always is predated as
(15:42):
happening in the church 10 to 20years before that.
It's already been happening inthe church, and so what we're
seeing in the world has alreadybeen happening in the church,
and so as a result of that,that's why the graces aren't uh
flowing to the world, and that'swhy we're that we see the
specific things.
In fact, I show that thespecific problems in the church
result in those exact samespecific problems happening in
(16:04):
the world.
SPEAKER_03 (16:05):
I went back and listened to your uh generational
spirits conference today, and II was listening to you you
basically started the lostgeneration, and you talk about
how it all started with likethis effeminacy that kind of
crept in, where um the earliergenerations would suffer but
(16:28):
never talk about it, and then asyou got on, then you'd start
getting uh the later generationswould then nonstop be
complaining about it.
And by the time you get to themillennials, it's narcissism
that's crept in.
And this this talk you gave likeseven years ago.
Um, and now that we've had alittle bit of time to see Gen Z
play out, do you have any otherinsights about Gen Z?
(16:50):
I know I know you made a a very,very accurate prediction towards
the end of that.
And I listening to it thismorning, it was like seven years
ago.
I was like, wow, that kind ofcame to fruition, didn't it?
SPEAKER_04 (17:02):
Yeah, the prediction I said is is that the um the the
sixth generation, which isactually from the lost
generation, the sixthgeneration, which is Gen Z,
would actually be involved inthe occult.
So um what we saw, what we'reseeing now among that generation
is a bifurcation of thatgeneration, a pretty serious
bifurcation.
So that you see people in thatgeneration, uh there's a
(17:25):
percentage of them that are thatare actually involved in the
occult.
In fact, even the Satanists whohave said that their recruiting
efforts in that generation islike uh it's they have like a
15-fold increase in the numberof people coming in from that
generation than they did in thepast, something to that effect.
But then the um, but then butthen the other part of that is
(17:46):
is people realizing, okay, waita minute, uh, this is all evil.
I mean, because if people actaccording to natural virtue,
they see this evil stuffhappening, they're like, that's
not right.
And then so then we're seeingum, which I didn't really
necessarily see, um, which isbecause I just saw that given
way the generations weredeclining, that uh the occult
(18:07):
activity was going to be thepart, they're gonna be pagans,
basically.
And then um actually worshipingdemons, etc., which some which
percent which a large percentageof them are, and then the other
percentage though is then nowconverting to uh converting to
Christianity or trying to live aCatholic, a Catholic, or a
Christian faith, and so thatbifurcation is something I
didn't see, but I did see thethe first part of the occult
(18:29):
activity.
SPEAKER_03 (18:30):
It's like the it's it's basically like religion was
inevitable, and they tried tothey tried to push this
materialist worldview for solong, and now we're actually
seeing the ends of that, whichthere is no such thing as just a
materialist worldview, rationlike the the enlightenment is
falling apart, and you're seeingthe the younger generation is
(18:53):
going for like this some kind ofspirituality, whether that's
these pagan things, which is whythey're always trying to like um
make like trans sacred.
You see, they put halos aroundGeorge Floyd and stuff like
that.
Like it's it's it's like thisinstinct, and even what you're
seeing happen with Charlie Kirk,where you're seeing how how
(19:17):
intuitive Catholicism is, likethey want to put his image on
coins and they want to they wantto venerate him as as we would a
Catholic saint, but they theyhave no category for it almost.
Um, and then the but then youalso have the other side of
that, which is the some of theyounger generation is not just
going for Christianity ingeneral, they're going for
(19:38):
traditional forms ofChristianity, right?
They're like they want somethingtranscendent, so they're they
are going to orthodoxy orthey're going to traditional
Catholicism, and you you kind ofhave a hierarchy in place right
now from that time period you'retalking about before, the 70s
and the 80s, and they're so outof sync with what's going on in
(20:00):
the culture right now that theycan't see these kids want
something the culture can'toffer them.
Like they're all so desensitizedfrom their stupid screens and
the digital world, so they wantto go find something
transcendent, and the hierarchyis just trying to take that.
I don't understand what theiractual motivations could
possibly be.
SPEAKER_04 (20:19):
Well, actually, for me, the the the hierarchy is uh
there's two components to it.
The first is many of the people,not all of them, but many of the
people in the hierarchy were thefrom the very generation and
part of the very generation thatsaid, you know, that rebelled
against authority.
(20:39):
They just categorically theythey didn't follow liturgical
laws, they didn't follow theirbishops, they didn't do
everything, they rejected, theywere dissenting on everything.
And then when they got intopositions of power, now they're
just dictatorial.
But the point is that um thatwas the generation that did
that.
And then what did they do?
That's what they taught theyounger generation, and then now
they're mystified that theyounger generation is like,
(21:00):
well, well, I don't want tolisten to you then.
I don't have to listen to you,even though you're the
authority.
I don't have to listen to you.
I'm gonna go do my own thing.
So they created this veryproblem that they actually uh
that they actually had done.
But the other side of it, Ithink too has to do with the
fact that they um they theycan't understand um because the
(21:21):
the the boomer generation, whichwe were kind of talking about
before, but the boomergeneration is um their
generational spirit isindocility through intemperance,
and so as a result of that,they're very much mired down in
this world.
And so when they see a youngergeneration not wanting a liturgy
that doesn't give them that umuh that it doesn't indulge their
(21:44):
appetites or doesn't appeal tothem or doesn't, you know, it
doesn't speak to them per se.
They want to just they just wantto worship God or what have you,
they don't quite actuallyunderstand that.
And I think the other part of itis too is that then this is the
third part, uh, a third part Ishould say.
The natural law, St.
Thomas says, that the naturallaw commands all of the virtues.
(22:05):
Now, that basically means thatthe natural law envisions and
encompasses all the virtues.
So one of the virtues is thevirtue of justice by which we
render someone their due.
And the sub virtue to that isthe virtue of religion in
relationship to God.
These kids still have aninclination to religion.
This is why they're still put,this is why these people with
malformed consciences areputting the halos on.
But on the other hand, thepeople that are trying to
(22:27):
actually truly seek the good,that's why they're actually
going to something that had thatwill fulfill that inclination of
the natural law.
And what they're finding is isthat what was ushered in by the
generations before us whobasically wanted to throw off
everything that was traditionaland all of that, um, they're
they're um they wanted to getrid of it, but the younger kids,
(22:49):
they never had it, they neverhad that fulfillment, so now
they're seeking it.
SPEAKER_03 (22:53):
Yeah, it's uh it's I mean, for anybody like my age
and younger, I mean, I think I'mon the older end of that
spectrum now, like you know, anolder millennial, but there was
something about being likebrought up in the happy clappy
um the world of novosordocatholicism that you just to get
something a little more seriouswas such a snap into reality,
(23:18):
right?
Like um it was this feeling ofman, I have been robbed of my
birthright, and to finally beexposed to something like that
was such a culture shock.
And I I I see it as I mean, Isee there's a there's a bishop
in man, I forgot where it was,maybe, maybe Pittsburgh or
Philadelphia, one of the bishopstalking about how you know he's
(23:40):
going to put put this wholeproject forth to try and get
kids to come back to mass whohaven't been to mass.
And it's like you see thishunger amongst the younger
generation for somethingspectacular and transcendent.
And they just the connection, itjust isn't there for them.
And I I don't know.
I try to, I try to um, I try togive as much charity to them as
(24:03):
I can, but it's just bizarre tome that they don't they don't
see what's they don't see thatthe younger generation is the
reason there's so many convertsto Catholicism right now, and
this younger generation iscoming in, is because they don't
want like the the the thing thatthe culture offers them.
They want something so likecounter-cultural.
(24:24):
And for us, countercultural istradition, it's a it's a weird
thing.
SPEAKER_04 (24:28):
Yeah, well, and I think it really just boils down
to is one of the reasons whythat we saw mass exodus from the
church is um uh the reason wesaw mass exodus from the church
originally is precisely becauseof the fact that uh people's
natural inclinations foractually serving God and
worshiping God were not beingproperly fulfilled.
(24:50):
They just up and left.
If you're gonna present to me aliturgy or you're gonna present
to me a way of living a Catholiclife or a way of living a
Christian life, which is justgoing to appeal to my emotions
and make me feel good, well,then that what you're telling me
is that the primary principle isfeeling good.
Well, I can get that fromwatching porn or something else,
(25:11):
yeah.
And and so the kids went thatdirection, or a lot of them got
sucked in, or it was it was kindof that period where people or
or the world itself, eventechnology, can provide you
stuff that's far moreentertaining than than what's
gonna be in that, and so but butthat is like everything else,
though.
You know, once you you know, ifyou if you sit down and you eat
(25:31):
an entire box of chocolate atthe end of it, you're just like
eh, right?
Well, that's where the kids areat.
They want something else that'sactually going to fulfill them
on an ongoing and on a deeperlevel rather than just making
them feel good.
SPEAKER_03 (25:43):
What what do you think?
Because I I think a lot ofpeople have this nostalgic view
of what a trad looks like, andyou know, they kind of look back
to the you know, you have youhave the the the trad that's
been presented to to everybody,especially through like
podcasting and things like that,where they have the the pipe and
(26:05):
the suit and things like that,but there's something like uh
inauthentic about that.
Like, how how can we bring thison to our children and make it
authentic?
Like, what what do you think thetrad culture should look like?
Is it any different from what itlooked like in the past?
Because the world is verydifferent now, right?
It's not the same world it wasback in the 50s and 60s before
(26:28):
the council.
So, like, I'm trying to figureout like what a future
permission to not wear a suit.
SPEAKER_04 (26:34):
Well, that especially, but like an
authentic presentation oftraditional tradition not to
wear a dress at mask.
Um, okay, so here's the basicpoint of being a traditionalist,
and this is where people andactually, this is and it should
we talk about traditionalism,but ultimately this is just
Catholic.
(26:54):
It basically means that weaccept the principles and
teachings that have been taughtfrom the time of Christ on,
developed, and perfected intheir understanding through the
course of centuries by thesaints and by the theologians
and by the church and itsdeclarations, etc.
We accept all those principlesand teachings from the
(27:15):
tradition.
That's what we receive.
The problem with the quotegreatest generation is that
there was a theological idea,actually was a philosophical
idea, which um actually camefrom Hegel, which is you know,
you go from the thesis to theantithesis to the synthesis, and
you can never go back to theoriginal thesis, right?
So that generation actuallybelieved that in the passing of
(27:38):
the tradition, it was impossibleto pass on the tradition intact
without modifying it throughthis process to the next
generation, and that eachgeneration changed the tradition
and passed it on to those afterthem.
That that flooded their mind.
That's why they don't think youcan ever go back.
Well, the question isn't goingback to living, you know, like
(28:00):
living like the Amish or um, youknow, walking around with uh
grease in our hair like they didin the 50s and things of that
sort.
That's not what we're actuallytalking about.
Although, if you want to dothat, that's fine.
The point being is this is thatit's it's the it's the uh it's
the belief in those principlesand the adherence to the
tradition and the and theteachings and the principles of
(28:22):
the tradition, and then applyingthem in our own concrete life.
The definition of prudence isapplying um the principles of
right action in the concretecircumstances, and so we have to
know how to apply thoseprinciples of what the church
has always taught and pass it onintact without a change.
(28:43):
That's why St.
Paul says, I passed on what wasgiven to me, right?
Not me changing it, but I passedon what was given to me.
And then we live that, what weaccept it and we live it.
And that basically means themoral principles, the spiritual
principles, and all thosethings.
And they're just going to be uhthose principles are gonna be
there's two kinds of principles,there's those that apply
(29:04):
everywhere in all circumstances,like do good and avoid evil.
But then there's certainprinciples that are applied
mediating the circumstances, andit's our current living
circumstances that tell us okay,this means that because I live
in the modern world, then I'mgonna have to apply these
principles of prudence in thisway and these circumstances, and
not try and apply it like theydid in the 1950s, because the
(29:24):
circumstances are different.
It doesn't, and by the way, the50s had its own sets of
problems, but the point being isthat it's a matter of applying
the right principles, bothspiritual and theological and uh
moral, in our current livingsituation.
God put us here, he wants to usto apply them, and so that's
what we need to do.
SPEAKER_03 (29:45):
We're we're uh we're in a time like the especially
since the election of Leo, likebeen trying to just make sense
of everything we went throughthe past 10 years, and then we
had uh Pope Leo kind of came outwith a squishy statement on.
On the Supage situation today.
And I I kind of like, especiallylistening to your generational
(30:07):
spirits talk today, I kind ofequate that with like boomer
Catholicism, what Leo did today.
Like Leo, I don't think Leo wastrying to, I think he was just
afraid to offend.
And it kind of reminded me oflike the person who's at like,
don't bring politics andreligion up at the dinner table
because it might cause us astir.
And I that's kind of how I'mmaking sense of you know the
(30:30):
past two pontificates.
And I I don't see how to seethings unless we are in the
passion of the church right now.
Like, and and I I mean like theactual passion of the church,
where when you see Christ at thepillar after he scourged, you
would never think that's themessiah, but that is the
(30:50):
messiah.
And like it's kind of tricky toconvince people that the church
being presented to us by thehierarchy is the church right
now, but it is the church.
Do you have an apocalyptic viewof what's going on right now?
Do you think we're just in kindof a type of something and then
we're gonna come through thisand something else to come
after?
SPEAKER_04 (31:10):
Well, I mean, we are going through a passion of the
church in a sense, right?
I mean, obviously, and right,like for example, the fact that
the church is being stripped ofits property, it's just like
Christ was stripped.
Um, you know, the fact thatthere was this intellectual
suffering that the churchactually went through, which is
basically the heresy ofmodernism.
I think there's all sorts ofcomparisons, not that those are
necessarily the only ones, butthere's, I think, comparisons.
(31:32):
So I do think that we are goingthrough a time that is very uh,
very difficult and very roughfor the church.
Um, I also um I mean peopledisagree with me here and there,
but it seems to me that our ladyat La Salette already laid it
out.
She said, look, you're gonna gothrough a chastisement.
And I think what we're seeingnow is the spiritual precursors
(31:53):
to that, before the realphysical spanking starts, right?
Which is, I think, is is iscoming.
But um, but then it's after thatthat she said, and then there'll
be 25 years of good harvest, andthen the man of perdition
arrives.
So she already laid out thetimeline and uh at La Salette.
So I think we're about to gothrough some very horrific
(32:14):
things.
And I also think that um thechurch herself is going to um
continue to decline umsignificantly, frankly.
I think it's gonna continue todecline until we're actually all
spanked.
And then after that, I think OurLady will finally have the reign
of the Immaculate Heart of Mary.
(32:35):
Her the graces will finally flowand people will finally um,
people will finally actuallyhave clarity.
Because it's only through gracethat they're gonna have clarity.
And this is the thing that Iwhen I look at the um when I
look at a lot of the people inthe hierarchy and I see that
they don't talk with clarity,they don't talk with conviction
or authority, as they used totalk about how Christ talked
(32:58):
with authority.
Basically, what does that mean?
It means somebody who actuallyhad the right to speak on a
particular topic and they did itwith conviction.
You just don't see that.
It's all because of the factthat they don't have the grace
to do so.
Um, because without it, withoutthat grace, I just don't see
people doing it.
SPEAKER_01 (33:13):
I got a question, Father.
You mentioned the hierarchy andneeded to do what they need to
do.
Uh, we saw very recently youalso talked about Gen Z being
more into the occult, and we sawrecently um increase of asking
witches for curses.
Uh, do you think that thesethese curses that these witches
are putting through uh wouldhave less effect if the
hierarchy did what they weresupposed to do?
(33:34):
Is there is there a correlationthere?
SPEAKER_04 (33:36):
Um no, not necessarily, because um the uh
the efficacy of a curse is basedprimarily on two components.
It's the same thing thatdetermines merit in relationship
to our own prayers.
First, if in relationship tomerit, you have to be in the
state of grace.
So how whole you are determineshow efficacious your prayer is
gonna be.
(33:56):
And then the nature of theactual prayer that you say.
Those are the two primarycomponents uh that are gonna
determine it.
And it's so in the case of thewitches, it's how evil the
person is, that is how muchthey're in the camp of the
diabolic, knowingly.
And then that's why this I'vetalked about this in the past,
but there's three tiers ofwitches.
(34:18):
There's the low-level witches,they just dabble, they're not
very efficacious, and there'sthe middle tier, they have some
kind of a success, but it's thetop tier that when they do their
stuff, because the witchcrafthas been in their families
literally for hundreds of years.
These people know this stuff.
Um, because I've come across acouple of them and I've come
across a couple of theirwritings.
(34:39):
These people know this almostthe same type of material that I
know as an exorcist.
They know they're getting demonsinvolved, they know how this
stuff actually works, and sothose people don't get involved
for um curses for hire becausethey know that they can become
subject to the curse themselves.
That's why they don't getinvolved in it.
Okay, so all that being said, Ithink that um in relationship to
(34:59):
Charles Charlie Kirk, I thinkthe demons were involved, but I
don't I'm I'm personally don'tthink we have the certitude,
because God uh none nothing thatsomebody does on the side of
good, even in relationship toour own prayers, that if we
pray, whether God answers it ornot is entirely at the do at his
discretion, um, even though hegenerally listens to us.
(35:21):
But on the side of the evil,it's also the same thing.
It's uh it's based on hispermissive will of God.
And so I don't think that umbecause it's because God
determines how much influencethe demons can actually have and
when they can actually influencepeople.
And so when I looked at thewhole Charlie Kirk thing, I saw
I saw diabolic, but as to theoverall structure of the evil,
(35:43):
not necessarily in the curseactually driving this particular
individual to do a specificthing, even though I think
demons could have driven him tothat point.
The point being is that um uhI'm not I don't think we have
certitude that the curses thatthese witches did actually
caused the problem.
I think it's it could be oneelement, it could have been, it
(36:07):
might have been the actualcause, but we just don't have
certitude, and um I tend to kindof doubt it.
And I'm one of these guys thatdeals with demons every day, so
it's not like I don't do thatstuff.
SPEAKER_03 (36:17):
Do you do you think there's a correlation between
the church um no longerperforming Eucharistic
processions and like our granduh liturgies and things like
that?
And like so after the council,the church kind of stops doing
those things, uh adoration kindof slows down.
(36:37):
Do you think the church stoppingthose things has allowed the
demonic on in the world to justkind of run like run rough shot
over the world because becausethe church herself is no longer
performing her her ritual dutieslike they were before?
SPEAKER_04 (36:53):
Yeah, I think so.
I think that's exactly thecause.
And the resulting factor of thatis that lay people are less
holy, and so when they pray andwhen they're praying and doing
certain things, there's just theefficacy of their prayer just
isn't as strong as it used tobe.
SPEAKER_03 (37:06):
Yeah.
Um, before we get to superchats, we're going to get to
super chats.
I want to ask you kind of apersonal question here.
Um, so Rob and I do this show uhtwo times a week, and um like
we're trying to keep it likelighthearted and have like fun
conversations and stuff, butI've gotten two fraternal
(37:28):
corrections in the past coupleof weeks.
Um, one of them was from afamily member, and another was
from somebody I care very muchabout their opinion, but they
knowing where the line isbetween humor and going too far
when doing a show like thisbecause I'm so desensitized from
like part of my job is to lookon the internet for stuff to
(37:50):
talk about, and I'm constantlyscrolling on Twitter and things
like that.
And this there's kind of likethis irony poisoning in the air
right now, from especially likethe younger generation's humor
that will, you know, we werestarting our show off with a
funny video, and I got hadsomebody reach out to me and
say, uh, you know, this you wenttoo far with this, this was an
inappropriate joke, and like Idon't want to turn people off
(38:13):
that might stumble across ourshow for the first time, and
then that's kind of what theysee when we do delve into deeper
things like we're having to talkabout tonight.
Like, I I don't how do we dealwith just the desensitization
and knowing where the line is?
And I don't know if you kind ofget, I mean, I don't it's not a
podcast question.
SPEAKER_04 (38:31):
Obviously, something that just has to do with basic
modesty.
You just have to make sure theproper decorum is observed, even
when you're joking.
I mean, if you think jokes andplaying videos that are funny
can be legitimate as well.
The other thing that you have tobe careful of, and it's a sin
against justice, which isderision, where you're deriding
people through that.
So, and this is something which,you know, even as an exorcist
when you're dealing with demons,you have to you can't call them
(38:54):
names because then then youstart lowering yourself.
You can't deride them becausethen you start lowering yourself
to their kinds of behavior.
So you just have to kind ofavoid those things.
So as long as it's in congruitywith modesty and things of that
sort, I don't think it's anissue.
SPEAKER_03 (39:08):
Yeah, it's like uh, I mean, I you know, the the
comment court gesture at thefoot of the cross was thrown at
me.
And uh it's like I know we'retalking about serious things,
but I'm trying we we wanna wewanna make sure that people
don't lose their their joy ofbeing Catholic, right?
But then there is there isbecause a lot of a lot of the
media we all consume lately, andfor the past decade specifically
(39:31):
with Francis was just so likeeverything was so negative.
It was like, oh, this scandalhappened, this scandal happened,
this scandal happened.
So it really is this thing whereRob and I are trying to thread
this element of like havinghumor and not crossing that
line, but also still bringingChrist to people.
I mean, we I I Rob uh Rob askedme to be godfather to his son,
(39:54):
and I went out to to um uhMinnesota this past weekend, and
we got to meet a couple ofpeople who like we're very
touched by what Rob and I do.
And it's it's like I know kindof what we're doing is
important, but it's just it'sjust a it's a difficult thing to
to to make sure you're stillbringing the light of Christ to
people, but be normal and notcross the line, but still be
(40:14):
humorous.
It's it's a it's a tricky thingthat we're trying to do here.
SPEAKER_04 (40:17):
Yeah, not trying to be overly basically what you're
telling me is is that in orderto be online and not get
yourself in trouble, you have tohave a certain level of virtue,
yeah.
In all virtues, in all theareas, right?
Because humor does play a properrole in people who are
humorless.
I mean, even the saints, likeSaint Philip Neary said he
wouldn't even consider someonefor his religious order if they
didn't have a sense of humor, hejust kicked them out, right?
(40:40):
So there does have to be acertain sense of humor because
the because it's actually inhumor that you can actually see
the truth of it because um humoris based in incongruity between
what we know it should be andwhat we've seen, and that's uh
and so it's based in the truthif it's true humor, and so this
it can actually play a role, um,and it can also lighten things
(41:01):
up a little bit when it gets tooheavy.
It's just that you have to youyou just have to be careful that
it doesn't detract from yourfrom your gravitas, you know,
from your seriousness.
SPEAKER_03 (41:10):
Yeah.
Um all right, Rob, let's jump tosome super chats.
We only got Father for another20 minutes.
Before we do that, local show.
SPEAKER_02 (41:16):
Before we do that, what do we want to let uh Ian Ok
talk about his newest album?
SPEAKER_04 (41:21):
You have a new album?
SPEAKER_01 (41:24):
Yeah, yes, I do, Father.
Actually, I uh I um I use yourname on one of the first track,
the intro track.
Uh I'll send it to you.
Is it in vain?
I'll send it to you after this.
No, no, of course not.
Uh yeah, it's it it's on um it'son it's everywhere to be
streamed.
But if if if half of the peoplethat are watching right now go
on iTunes and download it, Ithink that'll propel me up to
(41:47):
the top 10.
We'll get back into the chartsbecause we got to the top 20 and
iTunes and the um against allthese partisans.
I'm one of the very fewCatholics that actually hits the
charts when this comes out,thanks to you guys.
So yeah, if you guys want to godownload it, please do.
It's uh it's it's an entireapologetics album, 11 tracks.
I think a fair case can be made.
SPEAKER_03 (42:04):
It's a mortal thing if you guys don't download this
album.
SPEAKER_02 (42:08):
And there the joke maybe goes right.
SPEAKER_03 (42:12):
No tappy, you're not fired, I promise.
We're still gonna use tappingvideos.
All right, Rob, what do we goton the uh super chat line?
SPEAKER_02 (42:18):
Okay, um, let's see here.
Um, so someone did pay uh$19.99.
They're the email that um thatwas sent to me here.
So give me a second here.
SPEAKER_03 (42:30):
Um, Rob's pulling that up.
Um, what is this?
Let's see, bro.
Sorry I missed you.
Minnesota nephew got baptizedand was nuts with all our kids
together.
If I'm in New York, Minnesotaagain, I'll hit you up.
Uh, what do we got here?
Uh for Father.
I heard Aquinas' view on heavenis that you can't have any
inordinate attachments, or elseyou'll need purgatory.
(42:50):
Is doing and growing in prayer,the sacraments and virtue sure
means to order our attachmentsin a right manner.
SPEAKER_04 (42:57):
Uh yes, uh, because technically speaking, the only
thing that you can have anyattachment to in heaven is God.
Even all the and even all theother people that are in heaven
and all the things that are inheaven to which we take joy in
and we have delight in, it'sbecause we see God in them.
So ultimately it's it's onlyabout God.
And so if we have any attachmentto any creature, um, now there's
(43:21):
two kinds of attachments.
There's uh there are orderlyattachments to creatures.
For example, people who aremarried in the beginning stages,
there should be some level ofattachment, unless you're
perfect spiritually when you getmarried, which most people
aren't.
People go through the naturalattachments, but eventually
those should cede to havebecoming perfectly detached so
that you can actually love theperson purely from charity's
(43:43):
sake, um, rather than just anatural love.
So, um, which I talk about in acouple of different places.
But um, so in heaven, that'scorrect.
In the end, even the uh thelower faculties, our emotions,
but then also our wills have tohave perfect rectitude.
And that rectitude can come onlyif they these things are ordered
(44:05):
to God in some uh they'reordered to God.
And so if there's anything thatis uh inordinate in relationship
to it, it's time to spend timein purgatory.
SPEAKER_03 (44:14):
Yeah, I think a lot of Catholics get this um this
idea of as long as I stay in astate of grace, I'm good, I'll
make it to purgatory and I'lldeal with it there.
But I don't think any of usshould be striving for
purgatory.
SPEAKER_04 (44:25):
So yeah, no, you should be striving for heaven.
SPEAKER_03 (44:28):
Yeah.
Uh Rob, you got the email pulledup?
SPEAKER_02 (44:30):
Yeah.
So it says in the deliveranceprayer book, uh, Father Ripper
addressed prayers that can beprayed to remove any demonic
activity that would keep familymembers from converting and come
into the church.
He said this prayer was vital,especially if you wanted them to
receive last rites.
Where can these prayers be foundin the deliverance prayer book?
SPEAKER_04 (44:51):
Uh, the principle, well, there's the one is
consecration of exterior goodsto the Blessed Virgin Mary.
Consecrate the person, or alsothe uh that you want to convert
or that you want to come backinto the church or what have
you.
But then the other um prayer isjust it's called the Latin form
of the binding prayer, but youcan just use the English
translation for it.
And then what you do is you justuse that, um, which I think is
on page 13 or thereabout orsomething like that.
(45:13):
Uh, I know that the umconsecration of exterior goods
is on page 44.
But if you look at that uh thatprayer um and you just put it,
you know, you just say, anyspirit that's keeping my father,
for example, my father from umseeing a priest or from coming
back into the church, I bind youin the name of Jesus, etc.
And then you say the prayer.
So if you start saying that on asomewhat regular basis, people
(45:35):
have had phenomenal success.
SPEAKER_03 (45:37):
Okay.
Um, does one uh have to worryabout spirits from the sixth
commandment attached afterconfessing and repenting from
those sins?
SPEAKER_04 (45:46):
Uh okay.
So there are two aspects.
This is actually a really goodquestion.
Um, there are two uh aspects ofsin.
The one is the culpability,which is in the will.
So the blame, which is in thewill.
And so when you go toconfession, that when you let's
(46:07):
just back up and talk a littlebit about sin.
When you commit a sin, your willchooses the sin, which means it
attaches itself or can it it umfixes itself to the evil that's
actually present, right?
And so it binds itself to thatin the process of the choice.
When you go to absolution, whichliterally means to dissolve the
(46:27):
bonds of, it dissolves that bondof the blame in relationship to
that attachment that your willnow has to that.
It doesn't mean here I'm nottalking about attachments in the
second you still have residualinclinations in the will.
It's called malice as a resultof that.
But but here we're talking aboutit absolves the bond of the sin.
Okay.
That um, and if you're verypenitent and that type of thing,
(46:51):
it can also remove what's calledthe temporal punishment due to
sin.
These are the effects of thesin.
Every time you commit a sin,there's a series of cascading
effects in your faculties.
So, for example, if you if youcommitted a sin against the
sixth commandment, not only doesyour will choose it, but now
you've you move the lowerfaculties to take delight in it,
and now they have theseinclinations, and this is why
(47:11):
people struggle in relationshipto those things.
But then also, you if you if youlike, for example, if you did
certain things in relationshipto the uh if that you opened up
the door to the diabolic, theyget their foot in the door, the
confession may or may notabsolve that bond that the demon
actually has in relationship toyou.
He can still be attached to youas a result of that, be as a
temporal punishment due to sin.
(47:32):
We see this actually playingitself out.
Uh, Dr.
Dan Schneider's just about tocome out with a phenomenally
good book where he traces thisthrough all of scripture and
through the fathers of thechurch and how this actually
plays itself out.
So there's this effect of sin.
So when you go to confession, inmost cases, you're gonna have to
work on breaking those otherattachments or breaking those
things in relationship to those.
In other words, you havetemporal punishment due to sin
(47:54):
and you've got to make up forit.
That's part of the reason whyyou do penance.
SPEAKER_03 (47:57):
Well, you uh, you before we get on the next
question, you uh you gave a talkone time and you were talking
about how um uh pornography andsexual impurity is something
like traders really strugglewith.
And then Trent Horn came outwith a video about uh saying how
like this was the dark secret ofthe trad movement.
(48:18):
And I'm like, I was so mad athim when he did that because I'm
I'm saying, like, yeah, yeah, Ido think that definitely is a
thing in the trad movement thatmen are struggling with.
And I think when you weretalking about it, you were
basically like convicting yourown, right?
Like talking amongst your own,and it's like we gotta make sure
I worry about my own.
And there was this this the wayhe worded it made it seem like
(48:42):
that sin only exists in the tradmovement.
SPEAKER_04 (48:44):
And I'm like, well, he's obviously never heard
confessions, in fact, you know,in in you know, in in having
heard conf new new rightconference confessions of new
right people, even though Ialways give the old right
formula, you hear new rightpeople and old right formula.
You you hear it both, but um, mypoint was to point out is that
the the trads suffer from this,it's not something that's just
(49:07):
isolated them, but the new rightpeople suffer from it.
The other thing is too is thattrads actually confess it.
That's that's what that's what Ia lot of the new right people
don't think it's that big of asin, or they're even told by
priests, oh, it's not a bigdeal, don't worry about it,
right?
And so they they don't evenconfess it.
SPEAKER_03 (49:21):
Yeah, yeah, that was that was what I took away from
it.
I said, Well, maybe the darksecret in in in the you know in
your typical parish is thatconfession isn't talked about
enough, and maybe sin isn'ttalked about enough, and maybe
that's the problem here that youknow these things need to be
discussed more.
Uh, this is this is aninteresting one.
Why do popes make so many baddecisions when they have
hundreds of thousands of massessaid for them daily?
(49:43):
Also, why did what did Christ?
Really, that one is kind ofobvious because we're all
fallen, but I you might have abetter answer.
But what what what what didChrist mean by the gates of hell
will not prevail?
It seems like a goalpost change.
SPEAKER_04 (49:55):
Um, well, theologically, when they say
that the gates of hell will notprevail against it, it means
that all of the essentialelements of the church will
always remain intact until theend.
You will always have a visiblehierarchy, you will always have
a visible church, you willalways have um uh you know a
pope in each generation, youwill always have um, you know, a
hierarchy, you will always havethe church sanctifying people in
(50:18):
the sacraments, etc.
Those things will always bepresent, and that's what it
means when they just wait, itwill not, and it also means that
it will not fall into error inthe sense of the Pope will never
formally or infallibly definesomething.
If he uses his infallibility,he's not gonna fall into error.
So there's that element too.
(50:39):
So that's that's basically whatit means.
It doesn't mean that there we'renot gonna, I mean, I don't
understand why people are sofind this situation such rocket
science.
Because look at look at SaintPeter.
You know, Christ had to tellhim, hey, you love me three
times to get him to makerestitution for the fact that he
denied him.
Um, and then you also had um uhthe all the other apostles uh
(51:02):
fled and abandoned him.
You had um the uh, you know, sothere they it wasn't until and
this is what most people don'trealize is that it wasn't until
um uh Pentecost that theapostles were confirmed in grace
and could didn't sin after that.
So up until then, they were justand so Christ allowed these
(51:22):
things specifically to happen.
He actually even allows Peter toinitially uh not so much fall
into error but not judge thetruth of the situation regarding
circumcision until St.
Paul comes in, and then once heactually uses his office, then
he makes the right decision.
So everything we're seeingplaying itself out now played
itself out in scripture.
SPEAKER_03 (51:43):
I mean, we've seen Yeah, you see it, see the see
everything typologically.
Um, this is an interesting one.
Um, so our friend Mike Pantileuh he's got tattoos all over
him, and when he was leavingmass, he goes to an FSSP parish.
I think his priest pulled himaside and you know got on him,
got on him for his tattoos andthen decommissioned his tattoos.
What what is can only anexorcist decommission a tattoo?
(52:06):
Should people decommission theirtattoos if they have them?
Like, what is that?
SPEAKER_04 (52:10):
What what is there anything we can yeah?
Any priest can decommission atattoo.
Any priest can.
Um, they can actually contact meif they want to.
We're uh we're gonna probablyput it out at some point, but
it's basically it's a modifiedform of the uh reconciliation of
a church that's been violated,it's a modified form of that
because your body is a temple toour Lord, so it's uh it's kind
(52:31):
of a uh um a overcoming theviolation that's actually
occurred.
Should they actually do it?
Yes, they should.
I always take a lot of heat forthe whole tattoo question, but
the fact of the matter is isthat um both as to uh
historically see today,everybody's doing it, so they
don't think it's an issue.
And then of course you have thecatechism come out and says,
Well, you know, as long as it'snot what if you actually look at
(52:53):
the tradition of the church, um,you know, from up until the 50s,
it was very clear that the onlypeople who pierced and tattooed
were people of ill repute.
Or I mean you just didn't dothat type of thing because it
was considered mutilation.
And again, I always get peoplesaying, Oh, it's not mutilation,
it's not it.
Look at we're not talking aboutit's it's it's mutilation comes
from the mutar, which means tochange, you're changing
(53:15):
something about it.
Okay, so all that being said,too.
If you actually look at thisthing at the microscopic level,
it's pretty ugly.
But anyway, the uh that allbeing said, they should actually
decommission their tattoos froman exorcist point of view.
The primary thing that we see isthat demons view a tattoo as
their brand.
If they were the ones thatincited you to get it, it's
their brand on you.
(53:35):
So if you decommission it, it'sit's it they consider it almost
like theft taking something fromthem, and they will fight.
Some of the most brutal timesI've seen people suffer is when
we've decommissioned tattoos.
SPEAKER_03 (53:49):
What about the Jerusalem cross that people will
go on will get when they went toJerusalem on pilgrimage?
Like they're during theCrusades, I think they would get
them.
That that's how long thattradition's been around, where
they would get the Jerusalemcross on their forearm or
something like that.
Is that yeah?
SPEAKER_04 (54:04):
There was yeah, and there's other there's other
instances too, because peoplehave actually brought them up.
It it's um the fact that theseparticular things were not uh
paid attention to or toleratedin the church doesn't
necessarily mean that they werein congruity with the proper
theology.
Yeah, okay.
SPEAKER_03 (54:21):
So um uh somebody's asking if it's is there value in
saying the rosary in Latin frommemory if I'm not fluent.
I still read meditations onmysteries in English and love
the prayers in Latin, butsometimes I feel more removed
from the meaning.
SPEAKER_04 (54:34):
Uh yes, in the sense of um the uh I mean, obviously
the principal thing that youwant to have is devotion in
relationship to any of thosevocal prayers.
So it's devotion is the primarything.
So if if you find that you'regonna be more devout saying it
in English, um then you'reprobably it's probably gonna be
more efficacious.
However, objectively speaking,here we're talking objectively
(54:56):
speaking, um, saying the um therosary in Latin is actually
gonna be more efficaciousbecause of the fact that Latin
is a sacred language.
SPEAKER_03 (55:06):
I always uh kind of like if I have if I had
difficulty meditating on themysteries, because sometimes I I
pray my rosary when I'm drivinginto work, and sometimes I can't
do the best mental prayer.
But for me, saying the rosarywas always about having a
relationship with our lady.
Like that, that was always theimportant part of it.
Even if I my mental prayerwasn't the greatest during the
(55:29):
rosary, it was more just abouthaving like a deep relationship
with our lady and having thathelp me fall deeper in love with
her.
SPEAKER_04 (55:36):
Yeah, and there's different levels actually in
relationship to the rosary,right?
I mean, you can you can you canyou can basically be focusing on
the Hail Mary as you're sayingit, but the idea is you're
actually supposed to be ummeditating on the specific
mysteries, and then the HailMary that's being said in the
background isn't necessarilywhere your focus is, and that's
kind of the higher form.
So I find saying the rosary inLatin actually easier to put to
(55:58):
focus on the more the mysteriesrather than English because
English tends to distract me alittle bit more than the Latin
does.
Oh, that's interesting, yeah.
SPEAKER_03 (56:05):
Um, can you recommend um any uh your
favorite source for people justgetting into mental prayer?
SPEAKER_04 (56:12):
Uh the easiest thing that you can probably do is you
can actually download it online.
Is there's a thing on mentalprayer by St.
Francis de Sales online.
You can read it, it's like uh13, 17 pages around there,
depending on how you print itout.
Uh, if you're looking forsomething more extensive, the
ways of mental prayer by La Hodithat's put out by Tan.
SPEAKER_03 (56:29):
Okay.
Um, and what do you think aboutEastern Orthodox exorcisms?
Uh, you mean the Orthodox?
SPEAKER_04 (56:38):
Well, okay.
So there are it, it's verysimilar, it's a little bit
different from Protestants.
Okay, so Christ said, By my nameyou'll cast out demons, right?
But he did not say, By my nameyou'll cast out all demons.
Now, what that basically meansis is that the efficacy of an
exorcism is based on threethings.
(57:00):
The first is the prayer itself,what prayer are you saying?
It's gonna have the prayeritself is gonna have a force of
its own in relationship to it,and that's why the Protestants
using Christ's name can have acertain amount of success.
They don't have there's timeswhen we would get people showing
up on our doorstep that areProtestants who their Protestant
ministers couldn't get thedemons out of them, right?
SPEAKER_03 (57:18):
And so and the original exorcist movie was
based on a Lutheran whoeventually had to go to a
Catholic priest, yeah, exactly.
SPEAKER_04 (57:26):
The second component is um the person who actually
does the exorcism.
So uh the holier the priest is,the faster it's gonna actually
occur as a general rule, butalso um the uh the fact that
he's a priest itself has a forceof its own.
And the one of the ways I'veseen this the most marked is
every time I've seen a bishop doan exorcism, it's on a
(57:49):
completely different level thanwhen you see a priest doing it,
right?
Yeah, and then the third part isthe actual uh jurisdiction of
the church, the authority of thechurch.
And this is why sometimes theProtestants have to come to us.
So the Eastern Orthodox, um,they wouldn't have the uh
jurisdiction, they do havejurisdiction to hear confessions
because um Paul VI gave it tohim, which I don't think he
should have.
That's my own personal opinion.
(58:10):
But he uh um but they don't havethe jurisdiction to actually be
doing the because they don'thave um they only have material
apostolic succession, not formalapostolic succession.
And so as a result, they don'thave um the jurisdiction passing
from generation to generation,so they don't have that side of
it.
So I think that they havethey're more efficacious than
the Protestants, but um not asefficacious as the Roman or as
(58:33):
the Catholics who are in unionwith Rome.
SPEAKER_03 (58:36):
Um how do you charitably decline a wedding
invitation to a Catholic gettingmarried outside the church?
SPEAKER_04 (58:42):
Um just tell them, look, I'm not gonna participate
in your uh future fornicationand sin and sort of.
SPEAKER_03 (58:52):
I've had success with with like my in-laws and
stuff by just saying, look, Idon't make the rules of the
church, but I'm a loyal son ofthe church.
I I just I have to follow, youknow, I'm I'm I'm a son under
authority and I have to do whatI'm told.
SPEAKER_04 (59:06):
Yeah, I think so.
I think that's one of the bestways.
The biggest problem that youfind in this area is they can go
to any priest who will say, Oh,yeah, you should go for charity
sake.
You know, that's where theproblems always begin.
Um, whereas the church has beenvery clear, no, you can't even
have um passive participation inthose.
So um uh in fact, there's anarticle by I don't know if
you've seen it, it's calledWorship with Non-Catholics by
(59:27):
Craig Allen.
And he actually wrote this thingbecause he got sick and tired of
being asked about this question,right?
So um, but in there the churchsays, No, you can't you can't go
to them.
So, but as far as the excusegoes, I think it's just on a on
an ad hoc basis.
But other than that, in the end,I think they got to do exactly
that, Anthony.
I think in the end, that's whatthey gotta do.
SPEAKER_03 (59:48):
Um, we guys, no more super chats because we got to
get father out of here.
Um, okay, so there's two more Iwant to definitely get to.
This one uh does the hierarchystructure exist within siblings,
older to younger siblings, orare each equal?
Does it matter which?
Sex of the individual, oldestson, etc.
SPEAKER_04 (01:00:03):
Um, according to the natural law, as it was
understood um from the verybeginning, you actually see this
playing itself out even inscripture, is that the oldest
son had uh certain rights orclaim to certain rights um by
the natural law.
So and then it goes from it goesdown the sun.
(01:00:24):
So then it goes sons, and thenthe daughters uh um are separate
from that.
So it the first son is the onethat always had was considered
to have this.
Is one of the reasons why, forexample, if a woman's um father
died, uh it's the oldest son, ifhe's of age, whose obligation it
is to protect her honor and sayyes or no to who that this
(01:00:45):
proper suitor.
So it does actually follow thataccording to the natural law.
SPEAKER_03 (01:00:50):
Um, and then this one for sure.
I wanted to ask, man, we couldprobably do a whole show on
this.
What are your thoughts onHolzhower's seven epochs of the
is it seven epochs, right?
Of the church, yeah.
SPEAKER_04 (01:00:59):
Yeah.
Um, you know an entire episodeon that.
Yeah, I I yeah, those, yeah.
I'll I'll just I just I havewell, first of all, I haven't
studied as closely as I wouldlike to to be able to speak
intelligently on it.
But second of all, I tend not toum follow those things too
(01:01:20):
closely.
SPEAKER_03 (01:01:21):
Well, what do you yeah, what do you what do you
make of um of apparitionchasing?
Like, do you see a danger inthat?
Because that's also something II I see a lot of Catholics doing
where they they just they wantto uh you know uh analyze every
single apparition ever, and youknow, and then you kind of get
(01:01:42):
into this apocalyptic mindset wealways see uh, you know, you
studying every event.
Like that is that is thatcuriosity that that people are
dealing with there.
SPEAKER_04 (01:01:51):
Yeah, historically the authors always said that was
a result of a um a lack offaith, right?
I mean, because ultimately wealready have a general sense of
what's gonna happen becauseChrist told us, but we should
also have faith that Christthinks that there are certain
things that we don't need to seethese things, these supernatural
these because what they'rereally doing is they're trying
to pursue something in asupernatural, supernatural life
(01:02:12):
in some fashion, rather thanjust leaving the ordinary grind
that a Catholic should leave inorder to become holy.
And so I think that that's infact, if you if you it's what's
kind of ironic is if you see alot of the saints that had a lot
of these apparitions, theydidn't go around looking for
them, right?
They just they just wanted tolive their life, and so um, but
I do think that that's it'sactually very problematic.
(01:02:33):
I think it is rooted incuriosity a lot of it, but I
think a lot of it is also just alack of faith because they want
certain they want a security orcertitude in relationship to
what they believe and thesatisfaction they get in that
certitude when they hear thesethings.
SPEAKER_03 (01:02:48):
All right, we're gonna let you go, Father.
Um, for anybody wondering, likeEnoch gets us these Father
Rippiger interviews, so like hewe are forever in debt to him
for uh introducing us to Fatherand convincing him to come on.
Um, yeah, Father, we love whenyou come on, man.
Everybody always loves to get tohear from you, and you've been
pretty silent for the pastcouple of months.
SPEAKER_04 (01:03:08):
So it was great to I see you making a couple, I saw
you do a couple of interviews Icaught, especially I had a
family emergency I had to tendto for quite a while, and it's
starting to taper off.
So now I got more time, and soyou'll see me start, you'll
still see me start being outthere again.
SPEAKER_03 (01:03:22):
If uh if you have anything uh you ever want to
promote, please give us a shout.
We'll always help you withanything.
We appreciate you coming on.
Um, we're gonna stay on forlocals.
We'll let you go.
Enoch, you're gonna stickaround, right?
Sure.
Okay, father, thank you so much.
SPEAKER_04 (01:03:35):
And we will want a blessing before I leave.
Yes, please.
Yes, please.
Benedict De Omnipotentis, Patreset Phili, at Spirit Chancellor
Superfo, Sitman at Semper.
Amen.
All right, God bless you.
Thank you, gentlemen.
Thank you.
Thank you, Father.
SPEAKER_03 (01:03:48):
Um, okay, we're gonna head over to locals.
Um, if you guys are not localsubscribers, please come over
there.
SPEAKER_02 (01:03:55):
That's where you want us to give me give me a
minute, I can get taffy's uh youguys want to play taffy locals,
yeah.
SPEAKER_03 (01:04:03):
So that's what I kind of want to talk about over
there.
Like, um we're still gonna dotaffy intros for everybody
that's worried we're not doingtaffy intros, we're still going
to.
I it's just I we I think we dohave to be a little cautious how
we go about it because um yeah,like I you the idea of like
somebody coming in and checkingout our show for the first time
(01:04:25):
and coming across something likewe did, like uh I you know we'll
we'll we'll explain it on theother side with some of the more
offensive stuff was, and thenwe'll get into we'll talk about
Pope Leo, we'll talk about thesecomments Pope Leo made.
Um, yeah, it looks likeTrading's uh got a little life
left in them, maybe now withLeo.
SPEAKER_02 (01:04:45):
Do you want the um the King of the Hill or the
Kevin James one?
SPEAKER_03 (01:04:51):
Do the Kevin James one.
The reason I didn't want tostart with the Kevin James one
with Father Ripper tonight isbecause we did the Kevin James
joke the last time he was on,and I don't want it to just be
the Kevin James thing everysingle time he comes on.
It's like okay.
Let me we'll go with the KevinJames one.
If you guys uh if you guysaren't subscribed, please
(01:05:11):
subscribe to locals.
That's where we have all ourfun.
Um and uh yeah, I got I got somestuff we could talk about over
there.
SPEAKER_02 (01:05:20):
Okay, so it was just fun time loading the video now,
so give it 15 seconds.
SPEAKER_03 (01:05:25):
Um let me see what else we got.
We got um oh, I forgot to get tothe other questions.
Oh crap.
Sorry for my uh for my friendsthat asked me to ask stuff.
Um, yeah, I want to get into uhthe Charlotte thing.
SPEAKER_02 (01:05:44):
Um and then I wanna so when we were together this
weekend, oh we have stories totell.
That's right.
But but walking on the steps ofthe cathedral, you and Nicole
were about to tell us how gayMinnesota was compared to New
York, but you never actually gotaround to that story.
SPEAKER_03 (01:06:03):
Holy cow, not even that.
There was like that.
We have we have stories to tell.
That's right.
We saw each other, there's abunch of stuff we could talk
about.
Beef tongue.
Tried beef tongue for the firsttime, yeah.
Okay, I have the video ready, sothis is gonna be over to locals.
If you guys are not subscribed,you're losing out, you're
missing out on the best part ofthe show.
Let me share the locals.
Uh share the locals here realquick.
(01:06:26):
Pay for the Kevin James storyagain with a rip off.
You love it and you know it.
What is locals?
Locals is is the after show.
We do an after show.
So every every if you guys arejust checking us out for the
first time, we do a two-hourshow on Tuesday and Thursday
night.
We do an hour on YouTube, andthen we jump over to locals for
the second hour.
(01:06:46):
And uh, we do a little bit ofbehind the scenes stuff.
And wait, Kevin James isCatholic.
Um, yeah, we'll get into we'llget into uh Enoch too.
We'll see how how he got us ourinterview.
And okay, you ready or what?
Ready?
Yeah, I'm ready.
(01:07:07):
All right, let's go.
We'll see you guys on the otherside.
SPEAKER_00 (01:07:47):
What first alerted me to Kevin James being Catholic
was this picture I saw in X ofhim as an altar server in a
traditional Latin Mass, withFather Chad Ripager serving as
the priest.
We've also seen photos from a2019 Catholic retreat with Kevin
James, Chad Ripager, Scott Hahn,and a whole host of other
attendees, both clergy andlaity.
SPEAKER_03 (01:08:07):
I gotta say the Tappy intro this week wasn't the
greatest, and I didn't make himredo it, and we'll play it on
locals.
He did he did tell us he wasgonna be too busy today to
actually so like we'll get KevinJames on, and then everybody
will want to talk to us.
That's how it's gonna go.
Kevin James is Catholic?
(01:08:27):
I just heard that.
It's so crazy.
Somebody just mentioned thatKevin James is Catholic, and I
can't I can't get over it.
It's wild.
Why are you gonna tell me likeRob Schneider's Catholic too or
something?
Rob Schneider's Catholic?
By the way, I couldn't be moreconfused myself right now.
Okay, Father Ripper returns to the morning Babylon.
Um, we only have one hour withFather tonight, so we're gonna
try and jump right into stuff.
But Rob, you have uh you have anad read, right?
You have to do real quick.
SPEAKER_02 (00:39):
Uh yeah.
So uh Requisant Sellers, uh he'sgonna say I'm mispronouncing it.
Uh they are um they are oursponsor once again, and they
have a special Christ the kingsale going on right now.
Um for 20% off, you use code RexTrelorum um at checkout for 20%
(01:01):
off.
And you can go torequisonsellers.com and we also
have uh somewhere here we have aQR code you can scan too.
SPEAKER_03 (01:10):
So you know what you you know what we should tell
them.
We should tell them to come upwith a more complicated um uh
code word to get their discount.
Yep, like if they could come upwith something a little more
difficult to spell, they mightdo better in sales.
So, guys, you gotta be kiddingme with Rex Colorum.
SPEAKER_02 (01:27):
They asked if it was okay or if I wanted them to do
based again.
I'm like, uh, we'll just usethis.
SPEAKER_03 (01:32):
Um, okay, so father ripper girl.
Is it ripper or ripper?
I have to settle this.
Uh, it's a hard G, so it'sRipper Gur.
I've been saying it correctlyall these years, as everybody
tells me I mispronounce it.
So, um, okay, so I uh Robin Iwanted to get you on because
we've been seeing um a lot ofcraziness in the culture lately,
(01:53):
and specifically in the pastlike six weeks, starting with
the the shooting in Minnesota,um, and what uh the shooting on
the on the Catholic school andsome of the imagery that came
from that shooter's manifestoand the the um imagery on the on
the on the guns and the bulletsand stuff.
(02:15):
And uh we were talking about howuh a lot of these um people that
have been committing thesethings are part of these like
trans anarchist groups, and so Idon't know if you Rob, what are
those what are those groupsactually called?
SPEAKER_02 (02:30):
So I mean there's there's like the Antifa sort
that um that the Charlie Kirkshooter was in, like the the
John Brown Guns Club, theDemocrat Socialists of America,
kind of your um your evolvedversions of the old um communist
groups, but then you also havethese these more kind of satanic
(02:53):
uh aligned accelerationistgroups like the order of nine
angles, and I always get itwrong, it's either 746 or 764.
Um, but all these like all thesesorts of groups that were so
many of these violent shootershave have been in recently.
Um, the the Colorado shootingthat happened the same day as
(03:13):
Charlie Kirk, the shooter therewas uh in these the order of
like nine uh angles group andand stuff as well, too.
SPEAKER_03 (03:20):
So yeah, we were just kind of wondering if there
was any kind of just because Idon't I I I know everybody's
gonna try to associate theCharlie Kirk shooter being like
demonically possessed, and Idon't think you could say that,
but the kid in Minnesota in inMinneapolis, there seemed to be
like when we watched thosevideos, that kid really did seem
(03:41):
to have some kind of demonicpossession going on.
Did you catch any of thosevideos?
SPEAKER_04 (03:46):
Uh I did a few of them.
Um I think that uh okay, solet's just back up just a little
bit.
One of the patterns that you'lltend to see with people like
this, there's there's actuallytwo things that you see.
The first is that uh demons canstart working on somebody,
(04:06):
especially like if somebodystarts watching pornography or
something like that, the demonscan get their foot in the door
and then they start chiselingaway at the person through
diabolic obsession.
And I think that's um, you know,if you look at the guy that shot
Charlie Kirk, it looks like thathe got involved in certain
things, and then there was thisquick deviation, which is a
pattern that we regularly see,not when people are in it's in
(04:29):
addition to people beingpossessed, but also people being
diabolically obsessed.
And I'm not suggesting that henecessarily is, it's hard to
know without actually sittingdown and talking to him and
praying over him.
But what happens is the demonsstart picking at the person, and
then they psychologically workthe person into a state where
when it comes time to actuallykill themselves or kill somebody
(04:49):
else, the demon doesn't have todo a whole lot of work because
in fact, he doesn't want to do awhole lot of work, he wants to
get you worked up so that youmake the choice so that it's
fully voluntary, and then youare the one that's culpable for
having actually done that.
Although they will sometimesdrive it as well.
So um it it's not it and whenthey get to that stage, we call
(05:13):
it little demon big drama.
You can the demons can drive itto such a point where they don't
have to do a whole lot of work,they just have to go boop, and
then uh then what happens isonce once the person um gets uh
to that state, the demon onlyhas to do just a minor
suggestion, and then phone,they'll go off and do some
really bad stuff because they'veworked themselves into that
(05:34):
state or allowed themselves toget worked into that state.
There's a second component thatwe're actually seeing with some
of these guys, and you see thisactually not just with Charlie
Kirk's, but you see this withsome of the other guys, and that
is did either any of you guysever listen to that conference I
did called MalformedConsciences?
No, I didn't catch that.
Probably.
Yeah, so basically, this is thestructure of how this works.
(05:57):
What happens is St.
Thomas talks about it in thecontext of question uh 153,
article five of the of the um ofthe secunda secunda of the Summa
Theologia.
And in there he talks about howthe person starts out thinking
that fornication is immoral,right?
Or that certain things ofimpurity are immoral.
But then Bessie Sue walks in andshe's so beautiful.
(06:19):
He she the guy comes and says,Okay, in this one instance, I'll
do it.
But then as he keeps fallingover the course of time, so he
goes from thinking it's immoralto actually thinking that uh you
know it's actually not bad, toactually it's not it's it's
actually good, and then once itbecomes good, then anybody who
attacks it or tells them youcan't does it, they become the
(06:42):
evil people, and so that's theprogression you tend to see.
Now, we saw that in our ownculture, we actually saw that in
our own culture in regard tofornication itself.
The greatest generation was theones that were fornicating
behind the scenes, and nobodyknew that we're talking too much
about it.
There's all sorts of indicatorsof that, but that's why they
didn't stop the boomers fromopenly doing it.
(07:03):
So the boomers said, free love,this is all great, la da da.
And then uh, you know, in the90s and after it became de
rigueur or it became uh theconventional wisdom that you
should live together before youever consider even getting
marriage.
And so people suggest, hey, youshouldn't be doing this, okay.
The same thing, that samepattern happened in relationship
(07:23):
to stuff like homosexuality,with transgenderism, with all
this stuff.
And so by the time we've gottentill now, these people still
have that we still have thenatural inclination, even when
our conscience is malformed likethat or goes off like that, we
still have an inclination tojudge that things are right and
wrong, but we end up judging thewrong things are right and the
right things are wrong, andthat's where that's where we're
(07:46):
actually at in the state ofthings right now.
So the with between the demons,uh between people's condition uh
intellectual depravity,intellectual formation getting
to that point, and then thedemons being in the mix, that's
why we're seeing this stuff.
That's my take on it.
SPEAKER_03 (08:02):
So, okay, so now on top of that, we just watched the
whole the whole Charlie Kirkthing go down, and then a
million different stories arecoming out, and we're seeing so
many of us are watching content,and this one's saying this
doesn't add up, and you youstart getting all these
conspiracy theories coming out,and uh for me specifically, like
(08:24):
I am in a I am in a uh such astate of cynicism at this point
from everything they did to usfrom COVID up until now, and
then every single event, I'mjust skeptical of every single
narrative the government putforth to us.
Like, what should someone likeme who has no because it seems
to me like this is actually thepoint of what they're doing,
(08:46):
like this fog of war, fifthgenerational warfare thing where
they just want to leave peoplein this perpetual state of
untrust, like distrust of everyauthority figure.
SPEAKER_02 (08:57):
It basically like saps your will to act, is what
it seems, because you don't knowwhat's real, what's not real,
and it it just seems so likediabolic in nature that that um,
for instance, like after theCharlie Kirk, there seemed to be
a a will to action of some sortto to you know somehow correct
the issues that that are goingon in our society yet.
(09:19):
But within now two, two and ahalf weeks, that that will seems
to have evaporated because ofall the disinfort
disinformation, misinformationstuff out there.
No one knows what to believe orwhat to trust.
SPEAKER_04 (09:34):
Yeah, I mean there's two components to it.
The first is is that when thatwhen we come up against an uh an
institution or an agency in thegovernment or or even in the
news media where there's thischronic lying.
We they're caught over and overagain.
Appetitively, it gets to thepoint where we get burned, and
(09:55):
so we're just we get cynical,which is actually more
repetitive than intellectual.
The intellectual componentshould be doing what we would
always do intellectually, isbecause it is possible that they
actually tell something that'strue.
I actually talk about this in mybook Shock Talk, where there was
this one story where this womanjumps off a bridge and kills
herself because of this, and yetwhen you the place I saw it was
(10:19):
in the National Inquirer, and itwas absolutely 100% true.
Now, the National Inquirer iscompletely unreliable, right?
So it but what it does is itconditions people to
intellectually stop analyzingthings in relationship to what
they can know uh as truth andthe degrees of certitude.
In other words, when the likewhen the news media tells us
(10:41):
something, you know, like and Itook this basic approach to
what's going on in Ukraine anduh Russian war.
Um, I mean, the more I read andmore I'm getting a better sense
of it.
But in the end, the two agenciesthat have been habitually lying
to us are the ones telling uswhat's going on over there.
Okay, so that tells me there's awar probably going on, there's
probably stuff going on, who'swinning and who's not, and who's
(11:02):
all that.
I don't have certitude becausethe the sources I can't trust.
Now, that doesn't mean that umuh and because the sources
themselves are unreliable.
So, what does this actuallymean?
It means that um what they'rereally trying to do is get
people to the point wherethey're following this distrust
(11:22):
to such a degree that it it thatintellectually, even when the
truth is is then finally told tothem, they don't believe it.
And so, and then and then fromthere they can continue to
manipulate people because aslong as you have intellectual
clarity, so what is it, what isour approach to it?
It has to be well, truth is theadequation of intellect with
thing, and that and so we haveto always try and go back to
(11:44):
what's the reality of thissituation.
If I don't have immediateconnection to the reality, then
whatever and whatever is themedium of that information
determines the degree ofcertitude that I have.
So, okay, there might besomething going on, but in the
end I don't know.
I'll, you know, if it'ssomething that's important, I'll
take invest investigate and lookand get to a certain degree, but
I'll try and achieve theknowledge to it to the degree
(12:05):
that I can.
Um, and that means that I alsodon't necessarily dismiss every
single source, I just have toverify everything, is what it
really boils down to.
SPEAKER_01 (12:13):
Can I ask a question, Father?
SPEAKER_04 (12:15):
Yeah.
SPEAKER_01 (12:16):
Um, I believe it was it was Rahmanuel who coined the
phrase, never let a crisis go towaste.
Of course, we all know at thevery end where everything is
headed with the Antichrist, um,you know, all events off
obviously point to one end umthroughout world history.
Uh don't let uh anything go towaste.
(12:38):
How much of that do you thinkthe enemy plans a lot of the the
trauma yet that then comes outwith the solution?
And how is that connected to thedemons do that as well in our in
our intellect?
I'm sort of asking what thecorrelation between the two.
SPEAKER_04 (12:55):
Oh, yeah, they do.
The demons do this all the time.
In fact, it's a diabolic tactic.
In fact, it was it was it wasbasically the demons that taught
it to the communists and taughtit to the uh, I mean, not
necessarily by actualdivination, but by suggestion,
and even to Sololinsky, whereyou create the problem and then
you step in as if you're thesolution to the problem.
And the the thing is, is thatpart of that is that you see
(13:16):
this where it's um uh, and thisis something which I started
noticing the pattern with Obamawas the same pattern that I
actually saw in cases ofpossession, where it's just one
bomb after another, and younever get you once you start to
get to the point where you thinkyou're gonna recover from this
and get a semblance of normalcy,they drop the next bomb and it
just keeps so it's constantlykeeping you um off kilter, and
(13:39):
you can't really get anysemblance of normalcy.
And then from there, then theycan step in and say, See, if you
would just do what we tell you,then this would all stop, right?
And so that's that it comes fromthe diabolic, but that's just
the that's what it tells us isthat we're we're living in the
middle of a communist playbook,literally, right now, as this
(14:00):
stuff just keeps happening.
SPEAKER_02 (14:02):
When we see similar things like that happen in the
church, I mean, does that tellus that those same forces are at
work in the church as they arein politics?
SPEAKER_04 (14:16):
Well, I mean, if the if the sources that have been uh
if the sources are actuallyaccurate, yeah, we do know that
these these same types of thingshave been going on in the church
actually um since the uh thisthe 30s, 40s, and 50s.
I mean, they've been actuallygoing on.
There is a, you know, if youactually look at what happened
(14:37):
in the 60s and 70s, that was umin the church.
Um, I think for me that thesituation in the church is a
much more complex thing.
Um, there's very good evidence,uh, at least of Bella Dodd, who
gave congressional testimoniesto be believed, is that the
communists infiltrated thechurch.
The Freemasons had been openlytalking about infiltrating the
(15:00):
church.
And then on top of that, you hadthe moral collapse in the 30s,
40s, and 50s.
And this is why in 1960, theCongregation for Religious um
puts out a letter, InstituteReligious Orum, saying stop
ordaining the homosexuals andpedophiles.
So that had already infiltrated.
(15:21):
So now what we have is in thechurch, it seems to me, is that
um it's a much it's morecomplex, but you still see those
same dynamics that are actuallyhappening.
It's the same, it's the same,it's the same playbook.
I I also gave a conference if ifpeople want to listen to where I
talk about what we're seeing inthe world always is predated as
(15:42):
happening in the church 10 to 20years before that.
It's already been happening inthe church, and so what we're
seeing in the world has alreadybeen happening in the church,
and so as a result of that,that's why the graces aren't uh
flowing to the world, and that'swhy we're that we see the
specific things.
In fact, I show that thespecific problems in the church
result in those exact samespecific problems happening in
(16:04):
the world.
SPEAKER_03 (16:05):
I went back and listened to your uh generational
spirits conference today, and II was listening to you you
basically started the lostgeneration, and you talk about
how it all started with likethis effeminacy that kind of
crept in, where um the earliergenerations would suffer but
(16:28):
never talk about it, and then asyou got on, then you'd start
getting uh the later generationswould then nonstop be
complaining about it.
And by the time you get to themillennials, it's narcissism
that's crept in.
And this this talk you gave likeseven years ago.
Um, and now that we've had alittle bit of time to see Gen Z
play out, do you have any otherinsights about Gen Z?
(16:50):
I know I know you made a a very,very accurate prediction towards
the end of that.
And I listening to it thismorning, it was like seven years
ago.
I was like, wow, that kind ofcame to fruition, didn't it?
SPEAKER_04 (17:02):
Yeah, the prediction I said is is that the um the the
sixth generation, which isactually from the lost
generation, the sixthgeneration, which is Gen Z,
would actually be involved inthe occult.
So um what we saw, what we'reseeing now among that generation
is a bifurcation of thatgeneration, a pretty serious
bifurcation.
So that you see people in thatgeneration, uh there's a
(17:25):
percentage of them that are thatare actually involved in the
occult.
In fact, even the Satanists whohave said that their recruiting
efforts in that generation islike uh it's they have like a
15-fold increase in the numberof people coming in from that
generation than they did in thepast, something to that effect.
But then the um, but then butthen the other part of that is
(17:46):
is people realizing, okay, waita minute, uh, this is all evil.
I mean, because if people actaccording to natural virtue,
they see this evil stuffhappening, they're like, that's
not right.
And then so then we're seeingum, which I didn't really
necessarily see, um, which isbecause I just saw that given
way the generations weredeclining, that uh the occult
(18:07):
activity was going to be thepart, they're gonna be pagans,
basically.
And then um actually worshipingdemons, etc., which some which
percent which a large percentageof them are, and then the other
percentage though is then nowconverting to uh converting to
Christianity or trying to live aCatholic, a Catholic, or a
Christian faith, and so thatbifurcation is something I
didn't see, but I did see thethe first part of the occult
(18:29):
activity.
SPEAKER_03 (18:30):
It's like the it's it's basically like religion was
inevitable, and they tried tothey tried to push this
materialist worldview for solong, and now we're actually
seeing the ends of that, whichthere is no such thing as just a
materialist worldview, rationlike the the enlightenment is
falling apart, and you're seeingthe the younger generation is
(18:53):
going for like this some kind ofspirituality, whether that's
these pagan things, which is whythey're always trying to like um
make like trans sacred.
You see, they put halos aroundGeorge Floyd and stuff like
that.
Like it's it's it's like thisinstinct, and even what you're
seeing happen with Charlie Kirk,where you're seeing how how
(19:17):
intuitive Catholicism is, likethey want to put his image on
coins and they want to they wantto venerate him as as we would a
Catholic saint, but they theyhave no category for it almost.
Um, and then the but then youalso have the other side of
that, which is the some of theyounger generation is not just
going for Christianity ingeneral, they're going for
(19:38):
traditional forms ofChristianity, right?
They're like they want somethingtranscendent, so they're they
are going to orthodoxy orthey're going to traditional
Catholicism, and you you kind ofhave a hierarchy in place right
now from that time period you'retalking about before, the 70s
and the 80s, and they're so outof sync with what's going on in
(20:00):
the culture right now that theycan't see these kids want
something the culture can'toffer them.
Like they're all so desensitizedfrom their stupid screens and
the digital world, so they wantto go find something
transcendent, and the hierarchyis just trying to take that.
I don't understand what theiractual motivations could
possibly be.
SPEAKER_04 (20:19):
Well, actually, for me, the the the hierarchy is uh
there's two components to it.
The first is many of the people,not all of them, but many of the
people in the hierarchy were thefrom the very generation and
part of the very generation thatsaid, you know, that rebelled
against authority.
(20:39):
They just categorically theythey didn't follow liturgical
laws, they didn't follow theirbishops, they didn't do
everything, they rejected, theywere dissenting on everything.
And then when they got intopositions of power, now they're
just dictatorial.
But the point is that um thatwas the generation that did
that.
And then what did they do?
That's what they taught theyounger generation, and then now
they're mystified that theyounger generation is like,
(21:00):
well, well, I don't want tolisten to you then.
I don't have to listen to you,even though you're the
authority.
I don't have to listen to you.
I'm gonna go do my own thing.
So they created this veryproblem that they actually uh
that they actually had done.
But the other side of it, Ithink too has to do with the
fact that they um they theycan't understand um because the
(21:21):
the the boomer generation, whichwe were kind of talking about
before, but the boomergeneration is um their
generational spirit isindocility through intemperance,
and so as a result of that,they're very much mired down in
this world.
And so when they see a youngergeneration not wanting a liturgy
that doesn't give them that umuh that it doesn't indulge their
(21:44):
appetites or doesn't appeal tothem or doesn't, you know, it
doesn't speak to them per se.
They want to just they just wantto worship God or what have you,
they don't quite actuallyunderstand that.
And I think the other part of itis too is that then this is the
third part, uh, a third part Ishould say.
The natural law, St.
Thomas says, that the naturallaw commands all of the virtues.
(22:05):
Now, that basically means thatthe natural law envisions and
encompasses all the virtues.
So one of the virtues is thevirtue of justice by which we
render someone their due.
And the sub virtue to that isthe virtue of religion in
relationship to God.
These kids still have aninclination to religion.
This is why they're still put,this is why these people with
malformed consciences areputting the halos on.
But on the other hand, thepeople that are trying to
(22:27):
actually truly seek the good,that's why they're actually
going to something that had thatwill fulfill that inclination of
the natural law.
And what they're finding is isthat what was ushered in by the
generations before us whobasically wanted to throw off
everything that was traditionaland all of that, um, they're
they're um they wanted to getrid of it, but the younger kids,
(22:49):
they never had it, they neverhad that fulfillment, so now
they're seeking it.
SPEAKER_03 (22:53):
Yeah, it's uh it's I mean, for anybody like my age
and younger, I mean, I think I'mon the older end of that
spectrum now, like you know, anolder millennial, but there was
something about being likebrought up in the happy clappy
um the world of novosordocatholicism that you just to get
something a little more seriouswas such a snap into reality,
(23:18):
right?
Like um it was this feeling ofman, I have been robbed of my
birthright, and to finally beexposed to something like that
was such a culture shock.
And I I I see it as I mean, Isee there's a there's a bishop
in man, I forgot where it was,maybe, maybe Pittsburgh or
Philadelphia, one of the bishopstalking about how you know he's
(23:40):
going to put put this wholeproject forth to try and get
kids to come back to mass whohaven't been to mass.
And it's like you see thishunger amongst the younger
generation for somethingspectacular and transcendent.
And they just the connection, itjust isn't there for them.
And I I don't know.
I try to, I try to um, I try togive as much charity to them as
(24:03):
I can, but it's just bizarre tome that they don't they don't
see what's they don't see thatthe younger generation is the
reason there's so many convertsto Catholicism right now, and
this younger generation iscoming in, is because they don't
want like the the the thing thatthe culture offers them.
They want something so likecounter-cultural.
(24:24):
And for us, countercultural istradition, it's a it's a weird
thing.
SPEAKER_04 (24:28):
Yeah, well, and I think it really just boils down
to is one of the reasons whythat we saw mass exodus from the
church is um uh the reason wesaw mass exodus from the church
originally is precisely becauseof the fact that uh people's
natural inclinations foractually serving God and
worshiping God were not beingproperly fulfilled.
(24:50):
They just up and left.
If you're gonna present to me aliturgy or you're gonna present
to me a way of living a Catholiclife or a way of living a
Christian life, which is justgoing to appeal to my emotions
and make me feel good, well,then that what you're telling me
is that the primary principle isfeeling good.
Well, I can get that fromwatching porn or something else,
(25:11):
yeah.
And and so the kids went thatdirection, or a lot of them got
sucked in, or it was it was kindof that period where people or
or the world itself, eventechnology, can provide you
stuff that's far moreentertaining than than what's
gonna be in that, and so but butthat is like everything else,
though.
You know, once you you know, ifyou if you sit down and you eat
(25:31):
an entire box of chocolate atthe end of it, you're just like
eh, right?
Well, that's where the kids areat.
They want something else that'sactually going to fulfill them
on an ongoing and on a deeperlevel rather than just making
them feel good.
SPEAKER_03 (25:43):
What what do you think?
Because I I think a lot ofpeople have this nostalgic view
of what a trad looks like, andyou know, they kind of look back
to the you know, you have youhave the the the trad that's
been presented to to everybody,especially through like
podcasting and things like that,where they have the the pipe and
(26:05):
the suit and things like that,but there's something like uh
inauthentic about that.
Like, how how can we bring thison to our children and make it
authentic?
Like, what what do you think thetrad culture should look like?
Is it any different from what itlooked like in the past?
Because the world is verydifferent now, right?
It's not the same world it wasback in the 50s and 60s before
(26:28):
the council.
So, like, I'm trying to figureout like what a future
permission to not wear a suit.
SPEAKER_04 (26:34):
Well, that especially, but like an
authentic presentation oftraditional tradition not to
wear a dress at mask.
Um, okay, so here's the basicpoint of being a traditionalist,
and this is where people andactually, this is and it should
we talk about traditionalism,but ultimately this is just
Catholic.
(26:54):
It basically means that weaccept the principles and
teachings that have been taughtfrom the time of Christ on,
developed, and perfected intheir understanding through the
course of centuries by thesaints and by the theologians
and by the church and itsdeclarations, etc.
We accept all those principlesand teachings from the
(27:15):
tradition.
That's what we receive.
The problem with the quotegreatest generation is that
there was a theological idea,actually was a philosophical
idea, which um actually camefrom Hegel, which is you know,
you go from the thesis to theantithesis to the synthesis, and
you can never go back to theoriginal thesis, right?
So that generation actuallybelieved that in the passing of
(27:38):
the tradition, it was impossibleto pass on the tradition intact
without modifying it throughthis process to the next
generation, and that eachgeneration changed the tradition
and passed it on to those afterthem.
That that flooded their mind.
That's why they don't think youcan ever go back.
Well, the question isn't goingback to living, you know, like
(28:00):
living like the Amish or um, youknow, walking around with uh
grease in our hair like they didin the 50s and things of that
sort.
That's not what we're actuallytalking about.
Although, if you want to dothat, that's fine.
The point being is this is thatit's it's the it's the uh it's
the belief in those principlesand the adherence to the
tradition and the and theteachings and the principles of
(28:22):
the tradition, and then applyingthem in our own concrete life.
The definition of prudence isapplying um the principles of
right action in the concretecircumstances, and so we have to
know how to apply thoseprinciples of what the church
has always taught and pass it onintact without a change.
(28:43):
That's why St.
Paul says, I passed on what wasgiven to me, right?
Not me changing it, but I passedon what was given to me.
And then we live that, what weaccept it and we live it.
And that basically means themoral principles, the spiritual
principles, and all thosethings.
And they're just going to be uhthose principles are gonna be
there's two kinds of principles,there's those that apply
(29:04):
everywhere in all circumstances,like do good and avoid evil.
But then there's certainprinciples that are applied
mediating the circumstances, andit's our current living
circumstances that tell us okay,this means that because I live
in the modern world, then I'mgonna have to apply these
principles of prudence in thisway and these circumstances, and
not try and apply it like theydid in the 1950s, because the
(29:24):
circumstances are different.
It doesn't, and by the way, the50s had its own sets of
problems, but the point being isthat it's a matter of applying
the right principles, bothspiritual and theological and uh
moral, in our current livingsituation.
God put us here, he wants to usto apply them, and so that's
what we need to do.
SPEAKER_03 (29:45):
We're we're uh we're in a time like the especially
since the election of Leo, likebeen trying to just make sense
of everything we went throughthe past 10 years, and then we
had uh Pope Leo kind of came outwith a squishy statement on.
On the Supage situation today.
And I I kind of like, especiallylistening to your generational
(30:07):
spirits talk today, I kind ofequate that with like boomer
Catholicism, what Leo did today.
Like Leo, I don't think Leo wastrying to, I think he was just
afraid to offend.
And it kind of reminded me oflike the person who's at like,
don't bring politics andreligion up at the dinner table
because it might cause us astir.
And I that's kind of how I'mmaking sense of you know the
(30:30):
past two pontificates.
And I I don't see how to seethings unless we are in the
passion of the church right now.
Like, and and I I mean like theactual passion of the church,
where when you see Christ at thepillar after he scourged, you
would never think that's themessiah, but that is the
(30:50):
messiah.
And like it's kind of tricky toconvince people that the church
being presented to us by thehierarchy is the church right
now, but it is the church.
Do you have an apocalyptic viewof what's going on right now?
Do you think we're just in kindof a type of something and then
we're gonna come through thisand something else to come
after?
SPEAKER_04 (31:10):
Well, I mean, we are going through a passion of the
church in a sense, right?
I mean, obviously, and right,like for example, the fact that
the church is being stripped ofits property, it's just like
Christ was stripped.
Um, you know, the fact thatthere was this intellectual
suffering that the churchactually went through, which is
basically the heresy ofmodernism.
I think there's all sorts ofcomparisons, not that those are
necessarily the only ones, butthere's, I think, comparisons.
(31:32):
So I do think that we are goingthrough a time that is very uh,
very difficult and very roughfor the church.
Um, I also um I mean peopledisagree with me here and there,
but it seems to me that our ladyat La Salette already laid it
out.
She said, look, you're gonna gothrough a chastisement.
And I think what we're seeingnow is the spiritual precursors
(31:53):
to that, before the realphysical spanking starts, right?
Which is, I think, is is iscoming.
But um, but then it's after thatthat she said, and then there'll
be 25 years of good harvest, andthen the man of perdition
arrives.
So she already laid out thetimeline and uh at La Salette.
So I think we're about to gothrough some very horrific
(32:14):
things.
And I also think that um thechurch herself is going to um
continue to decline umsignificantly, frankly.
I think it's gonna continue todecline until we're actually all
spanked.
And then after that, I think OurLady will finally have the reign
of the Immaculate Heart of Mary.
(32:35):
Her the graces will finally flowand people will finally um,
people will finally actuallyhave clarity.
Because it's only through gracethat they're gonna have clarity.
And this is the thing that Iwhen I look at the um when I
look at a lot of the people inthe hierarchy and I see that
they don't talk with clarity,they don't talk with conviction
or authority, as they used totalk about how Christ talked
(32:58):
with authority.
Basically, what does that mean?
It means somebody who actuallyhad the right to speak on a
particular topic and they did itwith conviction.
You just don't see that.
It's all because of the factthat they don't have the grace
to do so.
Um, because without it, withoutthat grace, I just don't see
people doing it.
SPEAKER_01 (33:13):
I got a question, Father.
You mentioned the hierarchy andneeded to do what they need to
do.
Uh, we saw very recently youalso talked about Gen Z being
more into the occult, and we sawrecently um increase of asking
witches for curses.
Uh, do you think that thesethese curses that these witches
are putting through uh wouldhave less effect if the
hierarchy did what they weresupposed to do?
(33:34):
Is there is there a correlationthere?
SPEAKER_04 (33:36):
Um no, not necessarily, because um the uh
the efficacy of a curse is basedprimarily on two components.
It's the same thing thatdetermines merit in relationship
to our own prayers.
First, if in relationship tomerit, you have to be in the
state of grace.
So how whole you are determineshow efficacious your prayer is
gonna be.
(33:56):
And then the nature of theactual prayer that you say.
Those are the two primarycomponents uh that are gonna
determine it.
And it's so in the case of thewitches, it's how evil the
person is, that is how muchthey're in the camp of the
diabolic, knowingly.
And then that's why this I'vetalked about this in the past,
but there's three tiers ofwitches.
(34:18):
There's the low-level witches,they just dabble, they're not
very efficacious, and there'sthe middle tier, they have some
kind of a success, but it's thetop tier that when they do their
stuff, because the witchcrafthas been in their families
literally for hundreds of years.
These people know this stuff.
Um, because I've come across acouple of them and I've come
across a couple of theirwritings.
(34:39):
These people know this almostthe same type of material that I
know as an exorcist.
They know they're getting demonsinvolved, they know how this
stuff actually works, and sothose people don't get involved
for um curses for hire becausethey know that they can become
subject to the curse themselves.
That's why they don't getinvolved in it.
Okay, so all that being said, Ithink that um in relationship to
(34:59):
Charles Charlie Kirk, I thinkthe demons were involved, but I
don't I'm I'm personally don'tthink we have the certitude,
because God uh none nothing thatsomebody does on the side of
good, even in relationship toour own prayers, that if we
pray, whether God answers it ornot is entirely at the do at his
discretion, um, even though hegenerally listens to us.
(35:21):
But on the side of the evil,it's also the same thing.
It's uh it's based on hispermissive will of God.
And so I don't think that umbecause it's because God
determines how much influencethe demons can actually have and
when they can actually influencepeople.
And so when I looked at thewhole Charlie Kirk thing, I saw
I saw diabolic, but as to theoverall structure of the evil,
(35:43):
not necessarily in the curseactually driving this particular
individual to do a specificthing, even though I think
demons could have driven him tothat point.
The point being is that um uhI'm not I don't think we have
certitude that the curses thatthese witches did actually
caused the problem.
I think it's it could be oneelement, it could have been, it
(36:07):
might have been the actualcause, but we just don't have
certitude, and um I tend to kindof doubt it.
And I'm one of these guys thatdeals with demons every day, so
it's not like I don't do thatstuff.
SPEAKER_03 (36:17):
Do you do you think there's a correlation between
the church um no longerperforming Eucharistic
processions and like our granduh liturgies and things like
that?
And like so after the council,the church kind of stops doing
those things, uh adoration kindof slows down.
(36:37):
Do you think the church stoppingthose things has allowed the
demonic on in the world to justkind of run like run rough shot
over the world because becausethe church herself is no longer
performing her her ritual dutieslike they were before?
SPEAKER_04 (36:53):
Yeah, I think so.
I think that's exactly thecause.
And the resulting factor of thatis that lay people are less
holy, and so when they pray andwhen they're praying and doing
certain things, there's just theefficacy of their prayer just
isn't as strong as it used tobe.
SPEAKER_03 (37:06):
Yeah.
Um, before we get to superchats, we're going to get to
super chats.
I want to ask you kind of apersonal question here.
Um, so Rob and I do this show uhtwo times a week, and um like
we're trying to keep it likelighthearted and have like fun
conversations and stuff, butI've gotten two fraternal
(37:28):
corrections in the past coupleof weeks.
Um, one of them was from afamily member, and another was
from somebody I care very muchabout their opinion, but they
knowing where the line isbetween humor and going too far
when doing a show like thisbecause I'm so desensitized from
like part of my job is to lookon the internet for stuff to
(37:50):
talk about, and I'm constantlyscrolling on Twitter and things
like that.
And this there's kind of likethis irony poisoning in the air
right now, from especially likethe younger generation's humor
that will, you know, we werestarting our show off with a
funny video, and I got hadsomebody reach out to me and
say, uh, you know, this you wenttoo far with this, this was an
inappropriate joke, and like Idon't want to turn people off
(38:13):
that might stumble across ourshow for the first time, and
then that's kind of what theysee when we do delve into deeper
things like we're having to talkabout tonight.
Like, I I don't how do we dealwith just the desensitization
and knowing where the line is?
And I don't know if you kind ofget, I mean, I don't it's not a
podcast question.
SPEAKER_04 (38:31):
Obviously, something that just has to do with basic
modesty.
You just have to make sure theproper decorum is observed, even
when you're joking.
I mean, if you think jokes andplaying videos that are funny
can be legitimate as well.
The other thing that you have tobe careful of, and it's a sin
against justice, which isderision, where you're deriding
people through that.
So, and this is something which,you know, even as an exorcist
when you're dealing with demons,you have to you can't call them
(38:54):
names because then then youstart lowering yourself.
You can't deride them becausethen you start lowering yourself
to their kinds of behavior.
So you just have to kind ofavoid those things.
So as long as it's in congruitywith modesty and things of that
sort, I don't think it's anissue.
SPEAKER_03 (39:08):
Yeah, it's like uh, I mean, I you know, the the
comment court gesture at thefoot of the cross was thrown at
me.
And uh it's like I know we'retalking about serious things,
but I'm trying we we wanna wewanna make sure that people
don't lose their their joy ofbeing Catholic, right?
But then there is there isbecause a lot of a lot of the
media we all consume lately, andfor the past decade specifically
(39:31):
with Francis was just so likeeverything was so negative.
It was like, oh, this scandalhappened, this scandal happened,
this scandal happened.
So it really is this thing whereRob and I are trying to thread
this element of like havinghumor and not crossing that
line, but also still bringingChrist to people.
I mean, we I I Rob uh Rob askedme to be godfather to his son,
(39:54):
and I went out to to um uhMinnesota this past weekend, and
we got to meet a couple ofpeople who like we're very
touched by what Rob and I do.
And it's it's like I know kindof what we're doing is
important, but it's just it'sjust a it's a difficult thing to
to to make sure you're stillbringing the light of Christ to
people, but be normal and notcross the line, but still be
(40:14):
humorous.
It's it's a it's a tricky thingthat we're trying to do here.
SPEAKER_04 (40:17):
Yeah, not trying to be overly basically what you're
telling me is is that in orderto be online and not get
yourself in trouble, you have tohave a certain level of virtue,
yeah.
In all virtues, in all theareas, right?
Because humor does play a properrole in people who are
humorless.
I mean, even the saints, likeSaint Philip Neary said he
wouldn't even consider someonefor his religious order if they
didn't have a sense of humor, hejust kicked them out, right?
(40:40):
So there does have to be acertain sense of humor because
the because it's actually inhumor that you can actually see
the truth of it because um humoris based in incongruity between
what we know it should be andwhat we've seen, and that's uh
and so it's based in the truthif it's true humor, and so this
it can actually play a role, um,and it can also lighten things
(41:01):
up a little bit when it gets tooheavy.
It's just that you have to youyou just have to be careful that
it doesn't detract from yourfrom your gravitas, you know,
from your seriousness.
SPEAKER_03 (41:10):
Yeah.
Um all right, Rob, let's jump tosome super chats.
We only got Father for another20 minutes.
Before we do that, local show.
SPEAKER_02 (41:16):
Before we do that, what do we want to let uh Ian Ok
talk about his newest album?
SPEAKER_04 (41:21):
You have a new album?
SPEAKER_01 (41:24):
Yeah, yes, I do, Father.
Actually, I uh I um I use yourname on one of the first track,
the intro track.
Uh I'll send it to you.
Is it in vain?
I'll send it to you after this.
No, no, of course not.
Uh yeah, it's it it's on um it'son it's everywhere to be
streamed.
But if if if half of the peoplethat are watching right now go
on iTunes and download it, Ithink that'll propel me up to
(41:47):
the top 10.
We'll get back into the chartsbecause we got to the top 20 and
iTunes and the um against allthese partisans.
I'm one of the very fewCatholics that actually hits the
charts when this comes out,thanks to you guys.
So yeah, if you guys want to godownload it, please do.
It's uh it's it's an entireapologetics album, 11 tracks.
I think a fair case can be made.
SPEAKER_03 (42:04):
It's a mortal thing if you guys don't download this
album.
SPEAKER_02 (42:08):
And there the joke maybe goes right.
SPEAKER_03 (42:12):
No tappy, you're not fired, I promise.
We're still gonna use tappingvideos.
All right, Rob, what do we goton the uh super chat line?
SPEAKER_02 (42:18):
Okay, um, let's see here.
Um, so someone did pay uh$19.99.
They're the email that um thatwas sent to me here.
So give me a second here.
SPEAKER_03 (42:30):
Um, Rob's pulling that up.
Um, what is this?
Let's see, bro.
Sorry I missed you.
Minnesota nephew got baptizedand was nuts with all our kids
together.
If I'm in New York, Minnesotaagain, I'll hit you up.
Uh, what do we got here?
Uh for Father.
I heard Aquinas' view on heavenis that you can't have any
inordinate attachments, or elseyou'll need purgatory.
(42:50):
Is doing and growing in prayer,the sacraments and virtue sure
means to order our attachmentsin a right manner.
SPEAKER_04 (42:57):
Uh yes, uh, because technically speaking, the only
thing that you can have anyattachment to in heaven is God.
Even all the and even all theother people that are in heaven
and all the things that are inheaven to which we take joy in
and we have delight in, it'sbecause we see God in them.
So ultimately it's it's onlyabout God.
And so if we have any attachmentto any creature, um, now there's
(43:21):
two kinds of attachments.
There's uh there are orderlyattachments to creatures.
For example, people who aremarried in the beginning stages,
there should be some level ofattachment, unless you're
perfect spiritually when you getmarried, which most people
aren't.
People go through the naturalattachments, but eventually
those should cede to havebecoming perfectly detached so
that you can actually love theperson purely from charity's
(43:43):
sake, um, rather than just anatural love.
So, um, which I talk about in acouple of different places.
But um, so in heaven, that'scorrect.
In the end, even the uh thelower faculties, our emotions,
but then also our wills have tohave perfect rectitude.
And that rectitude can come onlyif they these things are ordered
(44:05):
to God in some uh they'reordered to God.
And so if there's anything thatis uh inordinate in relationship
to it, it's time to spend timein purgatory.
SPEAKER_03 (44:14):
Yeah, I think a lot of Catholics get this um this
idea of as long as I stay in astate of grace, I'm good, I'll
make it to purgatory and I'lldeal with it there.
But I don't think any of usshould be striving for
purgatory.
SPEAKER_04 (44:25):
So yeah, no, you should be striving for heaven.
SPEAKER_03 (44:28):
Yeah.
Uh Rob, you got the email pulledup?
SPEAKER_02 (44:30):
Yeah.
So it says in the deliveranceprayer book, uh, Father Ripper
addressed prayers that can beprayed to remove any demonic
activity that would keep familymembers from converting and come
into the church.
He said this prayer was vital,especially if you wanted them to
receive last rites.
Where can these prayers be foundin the deliverance prayer book?
SPEAKER_04 (44:51):
Uh, the principle, well, there's the one is
consecration of exterior goodsto the Blessed Virgin Mary.
Consecrate the person, or alsothe uh that you want to convert
or that you want to come backinto the church or what have
you.
But then the other um prayer isjust it's called the Latin form
of the binding prayer, but youcan just use the English
translation for it.
And then what you do is you justuse that, um, which I think is
on page 13 or thereabout orsomething like that.
(45:13):
Uh, I know that the umconsecration of exterior goods
is on page 44.
But if you look at that uh thatprayer um and you just put it,
you know, you just say, anyspirit that's keeping my father,
for example, my father from umseeing a priest or from coming
back into the church, I bind youin the name of Jesus, etc.
And then you say the prayer.
So if you start saying that on asomewhat regular basis, people
(45:35):
have had phenomenal success.
SPEAKER_03 (45:37):
Okay.
Um, does one uh have to worryabout spirits from the sixth
commandment attached afterconfessing and repenting from
those sins?
SPEAKER_04 (45:46):
Uh okay.
So there are two aspects.
This is actually a really goodquestion.
Um, there are two uh aspects ofsin.
The one is the culpability,which is in the will.
So the blame, which is in thewill.
And so when you go toconfession, that when you let's
(46:07):
just back up and talk a littlebit about sin.
When you commit a sin, your willchooses the sin, which means it
attaches itself or can it it umfixes itself to the evil that's
actually present, right?
And so it binds itself to thatin the process of the choice.
When you go to absolution, whichliterally means to dissolve the
(46:27):
bonds of, it dissolves that bondof the blame in relationship to
that attachment that your willnow has to that.
It doesn't mean here I'm nottalking about attachments in the
second you still have residualinclinations in the will.
It's called malice as a resultof that.
But but here we're talking aboutit absolves the bond of the sin.
Okay.
That um, and if you're verypenitent and that type of thing,
(46:51):
it can also remove what's calledthe temporal punishment due to
sin.
These are the effects of thesin.
Every time you commit a sin,there's a series of cascading
effects in your faculties.
So, for example, if you if youcommitted a sin against the
sixth commandment, not only doesyour will choose it, but now
you've you move the lowerfaculties to take delight in it,
and now they have theseinclinations, and this is why
(47:11):
people struggle in relationshipto those things.
But then also, you if you if youlike, for example, if you did
certain things in relationshipto the uh if that you opened up
the door to the diabolic, theyget their foot in the door, the
confession may or may notabsolve that bond that the demon
actually has in relationship toyou.
He can still be attached to youas a result of that, be as a
temporal punishment due to sin.
(47:32):
We see this actually playingitself out.
Uh, Dr.
Dan Schneider's just about tocome out with a phenomenally
good book where he traces thisthrough all of scripture and
through the fathers of thechurch and how this actually
plays itself out.
So there's this effect of sin.
So when you go to confession, inmost cases, you're gonna have to
work on breaking those otherattachments or breaking those
things in relationship to those.
In other words, you havetemporal punishment due to sin
(47:54):
and you've got to make up forit.
That's part of the reason whyyou do penance.
SPEAKER_03 (47:57):
Well, you uh, you before we get on the next
question, you uh you gave a talkone time and you were talking
about how um uh pornography andsexual impurity is something
like traders really strugglewith.
And then Trent Horn came outwith a video about uh saying how
like this was the dark secret ofthe trad movement.
(48:18):
And I'm like, I was so mad athim when he did that because I'm
I'm saying, like, yeah, yeah, Ido think that definitely is a
thing in the trad movement thatmen are struggling with.
And I think when you weretalking about it, you were
basically like convicting yourown, right?
Like talking amongst your own,and it's like we gotta make sure
I worry about my own.
And there was this this the wayhe worded it made it seem like
(48:42):
that sin only exists in the tradmovement.
SPEAKER_04 (48:44):
And I'm like, well, he's obviously never heard
confessions, in fact, you know,in in you know, in in having
heard conf new new rightconference confessions of new
right people, even though Ialways give the old right
formula, you hear new rightpeople and old right formula.
You you hear it both, but um, mypoint was to point out is that
the the trads suffer from this,it's not something that's just
(49:07):
isolated them, but the new rightpeople suffer from it.
The other thing is too is thattrads actually confess it.
That's that's what that's what Ia lot of the new right people
don't think it's that big of asin, or they're even told by
priests, oh, it's not a bigdeal, don't worry about it,
right?
And so they they don't evenconfess it.
SPEAKER_03 (49:21):
Yeah, yeah, that was that was what I took away from
it.
I said, Well, maybe the darksecret in in in the you know in
your typical parish is thatconfession isn't talked about
enough, and maybe sin isn'ttalked about enough, and maybe
that's the problem here that youknow these things need to be
discussed more.
Uh, this is this is aninteresting one.
Why do popes make so many baddecisions when they have
hundreds of thousands of massessaid for them daily?
(49:43):
Also, why did what did Christ?
Really, that one is kind ofobvious because we're all
fallen, but I you might have abetter answer.
But what what what what didChrist mean by the gates of hell
will not prevail?
It seems like a goalpost change.
SPEAKER_04 (49:55):
Um, well, theologically, when they say
that the gates of hell will notprevail against it, it means
that all of the essentialelements of the church will
always remain intact until theend.
You will always have a visiblehierarchy, you will always have
a visible church, you willalways have um uh you know a
pope in each generation, youwill always have um, you know, a
hierarchy, you will always havethe church sanctifying people in
(50:18):
the sacraments, etc.
Those things will always bepresent, and that's what it
means when they just wait, itwill not, and it also means that
it will not fall into error inthe sense of the Pope will never
formally or infallibly definesomething.
If he uses his infallibility,he's not gonna fall into error.
So there's that element too.
(50:39):
So that's that's basically whatit means.
It doesn't mean that there we'renot gonna, I mean, I don't
understand why people are sofind this situation such rocket
science.
Because look at look at SaintPeter.
You know, Christ had to tellhim, hey, you love me three
times to get him to makerestitution for the fact that he
denied him.
Um, and then you also had um uhthe all the other apostles uh
(51:02):
fled and abandoned him.
You had um the uh, you know, sothere they it wasn't until and
this is what most people don'trealize is that it wasn't until
um uh Pentecost that theapostles were confirmed in grace
and could didn't sin after that.
So up until then, they were justand so Christ allowed these
(51:22):
things specifically to happen.
He actually even allows Peter toinitially uh not so much fall
into error but not judge thetruth of the situation regarding
circumcision until St.
Paul comes in, and then once heactually uses his office, then
he makes the right decision.
So everything we're seeingplaying itself out now played
itself out in scripture.
SPEAKER_03 (51:43):
I mean, we've seen Yeah, you see it, see the see
everything typologically.
Um, this is an interesting one.
Um, so our friend Mike Pantileuh he's got tattoos all over
him, and when he was leavingmass, he goes to an FSSP parish.
I think his priest pulled himaside and you know got on him,
got on him for his tattoos andthen decommissioned his tattoos.
What what is can only anexorcist decommission a tattoo?
(52:06):
Should people decommission theirtattoos if they have them?
Like, what is that?
SPEAKER_04 (52:10):
What what is there anything we can yeah?
Any priest can decommission atattoo.
Any priest can.
Um, they can actually contact meif they want to.
We're uh we're gonna probablyput it out at some point, but
it's basically it's a modifiedform of the uh reconciliation of
a church that's been violated,it's a modified form of that
because your body is a temple toour Lord, so it's uh it's kind
(52:31):
of a uh um a overcoming theviolation that's actually
occurred.
Should they actually do it?
Yes, they should.
I always take a lot of heat forthe whole tattoo question, but
the fact of the matter is isthat um both as to uh
historically see today,everybody's doing it, so they
don't think it's an issue.
And then of course you have thecatechism come out and says,
Well, you know, as long as it'snot what if you actually look at
(52:53):
the tradition of the church, um,you know, from up until the 50s,
it was very clear that the onlypeople who pierced and tattooed
were people of ill repute.
Or I mean you just didn't dothat type of thing because it
was considered mutilation.
And again, I always get peoplesaying, Oh, it's not mutilation,
it's not it.
Look at we're not talking aboutit's it's it's mutilation comes
from the mutar, which means tochange, you're changing
(53:15):
something about it.
Okay, so all that being said,too.
If you actually look at thisthing at the microscopic level,
it's pretty ugly.
But anyway, the uh that allbeing said, they should actually
decommission their tattoos froman exorcist point of view.
The primary thing that we see isthat demons view a tattoo as
their brand.
If they were the ones thatincited you to get it, it's
their brand on you.
(53:35):
So if you decommission it, it'sit's it they consider it almost
like theft taking something fromthem, and they will fight.
Some of the most brutal timesI've seen people suffer is when
we've decommissioned tattoos.
SPEAKER_03 (53:49):
What about the Jerusalem cross that people will
go on will get when they went toJerusalem on pilgrimage?
Like they're during theCrusades, I think they would get
them.
That that's how long thattradition's been around, where
they would get the Jerusalemcross on their forearm or
something like that.
Is that yeah?
SPEAKER_04 (54:04):
There was yeah, and there's other there's other
instances too, because peoplehave actually brought them up.
It it's um the fact that theseparticular things were not uh
paid attention to or toleratedin the church doesn't
necessarily mean that they werein congruity with the proper
theology.
Yeah, okay.
SPEAKER_03 (54:21):
So um uh somebody's asking if it's is there value in
saying the rosary in Latin frommemory if I'm not fluent.
I still read meditations onmysteries in English and love
the prayers in Latin, butsometimes I feel more removed
from the meaning.
SPEAKER_04 (54:34):
Uh yes, in the sense of um the uh I mean, obviously
the principal thing that youwant to have is devotion in
relationship to any of thosevocal prayers.
So it's devotion is the primarything.
So if if you find that you'regonna be more devout saying it
in English, um then you'reprobably it's probably gonna be
more efficacious.
However, objectively speaking,here we're talking objectively
(54:56):
speaking, um, saying the um therosary in Latin is actually
gonna be more efficaciousbecause of the fact that Latin
is a sacred language.
SPEAKER_03 (55:06):
I always uh kind of like if I have if I had
difficulty meditating on themysteries, because sometimes I I
pray my rosary when I'm drivinginto work, and sometimes I can't
do the best mental prayer.
But for me, saying the rosarywas always about having a
relationship with our lady.
Like that, that was always theimportant part of it.
Even if I my mental prayerwasn't the greatest during the
(55:29):
rosary, it was more just abouthaving like a deep relationship
with our lady and having thathelp me fall deeper in love with
her.
SPEAKER_04 (55:36):
Yeah, and there's different levels actually in
relationship to the rosary,right?
I mean, you can you can you canyou can basically be focusing on
the Hail Mary as you're sayingit, but the idea is you're
actually supposed to be ummeditating on the specific
mysteries, and then the HailMary that's being said in the
background isn't necessarilywhere your focus is, and that's
kind of the higher form.
So I find saying the rosary inLatin actually easier to put to
(55:58):
focus on the more the mysteriesrather than English because
English tends to distract me alittle bit more than the Latin
does.
Oh, that's interesting, yeah.
SPEAKER_03 (56:05):
Um, can you recommend um any uh your
favorite source for people justgetting into mental prayer?
SPEAKER_04 (56:12):
Uh the easiest thing that you can probably do is you
can actually download it online.
Is there's a thing on mentalprayer by St.
Francis de Sales online.
You can read it, it's like uh13, 17 pages around there,
depending on how you print itout.
Uh, if you're looking forsomething more extensive, the
ways of mental prayer by La Hodithat's put out by Tan.
SPEAKER_03 (56:29):
Okay.
Um, and what do you think aboutEastern Orthodox exorcisms?
Uh, you mean the Orthodox?
SPEAKER_04 (56:38):
Well, okay.
So there are it, it's verysimilar, it's a little bit
different from Protestants.
Okay, so Christ said, By my nameyou'll cast out demons, right?
But he did not say, By my nameyou'll cast out all demons.
Now, what that basically meansis is that the efficacy of an
exorcism is based on threethings.
(57:00):
The first is the prayer itself,what prayer are you saying?
It's gonna have the prayeritself is gonna have a force of
its own in relationship to it,and that's why the Protestants
using Christ's name can have acertain amount of success.
They don't have there's timeswhen we would get people showing
up on our doorstep that areProtestants who their Protestant
ministers couldn't get thedemons out of them, right?
SPEAKER_03 (57:18):
And so and the original exorcist movie was
based on a Lutheran whoeventually had to go to a
Catholic priest, yeah, exactly.
SPEAKER_04 (57:26):
The second component is um the person who actually
does the exorcism.
So uh the holier the priest is,the faster it's gonna actually
occur as a general rule, butalso um the uh the fact that
he's a priest itself has a forceof its own.
And the one of the ways I'veseen this the most marked is
every time I've seen a bishop doan exorcism, it's on a
(57:49):
completely different level thanwhen you see a priest doing it,
right?
Yeah, and then the third part isthe actual uh jurisdiction of
the church, the authority of thechurch.
And this is why sometimes theProtestants have to come to us.
So the Eastern Orthodox, um,they wouldn't have the uh
jurisdiction, they do havejurisdiction to hear confessions
because um Paul VI gave it tohim, which I don't think he
should have.
That's my own personal opinion.
(58:10):
But he uh um but they don't havethe jurisdiction to actually be
doing the because they don'thave um they only have material
apostolic succession, not formalapostolic succession.
And so as a result, they don'thave um the jurisdiction passing
from generation to generation,so they don't have that side of
it.
So I think that they havethey're more efficacious than
the Protestants, but um not asefficacious as the Roman or as
(58:33):
the Catholics who are in unionwith Rome.
SPEAKER_03 (58:36):
Um how do you charitably decline a wedding
invitation to a Catholic gettingmarried outside the church?
SPEAKER_04 (58:42):
Um just tell them, look, I'm not gonna participate
in your uh future fornicationand sin and sort of.
SPEAKER_03 (58:52):
I've had success with with like my in-laws and
stuff by just saying, look, Idon't make the rules of the
church, but I'm a loyal son ofthe church.
I I just I have to follow, youknow, I'm I'm I'm a son under
authority and I have to do whatI'm told.
SPEAKER_04 (59:06):
Yeah, I think so.
I think that's one of the bestways.
The biggest problem that youfind in this area is they can go
to any priest who will say, Oh,yeah, you should go for charity
sake.
You know, that's where theproblems always begin.
Um, whereas the church has beenvery clear, no, you can't even
have um passive participation inthose.
So um uh in fact, there's anarticle by I don't know if
you've seen it, it's calledWorship with Non-Catholics by
(59:27):
Craig Allen.
And he actually wrote this thingbecause he got sick and tired of
being asked about this question,right?
So um, but in there the churchsays, No, you can't you can't go
to them.
So, but as far as the excusegoes, I think it's just on a on
an ad hoc basis.
But other than that, in the end,I think they got to do exactly
that, Anthony.
I think in the end, that's whatthey gotta do.
SPEAKER_03 (59:48):
Um, we guys, no more super chats because we got to
get father out of here.
Um, okay, so there's two more Iwant to definitely get to.
This one uh does the hierarchystructure exist within siblings,
older to younger siblings, orare each equal?
Does it matter which?
Sex of the individual, oldestson, etc.
SPEAKER_04 (01:00:03):
Um, according to the natural law, as it was
understood um from the verybeginning, you actually see this
playing itself out even inscripture, is that the oldest
son had uh certain rights orclaim to certain rights um by
the natural law.
So and then it goes from it goesdown the sun.
(01:00:24):
So then it goes sons, and thenthe daughters uh um are separate
from that.
So it the first son is the onethat always had was considered
to have this.
Is one of the reasons why, forexample, if a woman's um father
died, uh it's the oldest son, ifhe's of age, whose obligation it
is to protect her honor and sayyes or no to who that this
(01:00:45):
proper suitor.
So it does actually follow thataccording to the natural law.
SPEAKER_03 (01:00:50):
Um, and then this one for sure.
I wanted to ask, man, we couldprobably do a whole show on
this.
What are your thoughts onHolzhower's seven epochs of the
is it seven epochs, right?
Of the church, yeah.
SPEAKER_04 (01:00:59):
Yeah.
Um, you know an entire episodeon that.
Yeah, I I yeah, those, yeah.
I'll I'll just I just I havewell, first of all, I haven't
studied as closely as I wouldlike to to be able to speak
intelligently on it.
But second of all, I tend not toum follow those things too
(01:01:20):
closely.
SPEAKER_03 (01:01:21):
Well, what do you yeah, what do you what do you
make of um of apparitionchasing?
Like, do you see a danger inthat?
Because that's also something II I see a lot of Catholics doing
where they they just they wantto uh you know uh analyze every
single apparition ever, and youknow, and then you kind of get
(01:01:42):
into this apocalyptic mindset wealways see uh, you know, you
studying every event.
Like that is that is thatcuriosity that that people are
dealing with there.
SPEAKER_04 (01:01:51):
Yeah, historically the authors always said that was
a result of a um a lack offaith, right?
I mean, because ultimately wealready have a general sense of
what's gonna happen becauseChrist told us, but we should
also have faith that Christthinks that there are certain
things that we don't need to seethese things, these supernatural
these because what they'rereally doing is they're trying
to pursue something in asupernatural, supernatural life
(01:02:12):
in some fashion, rather thanjust leaving the ordinary grind
that a Catholic should leave inorder to become holy.
And so I think that that's infact, if you if you it's what's
kind of ironic is if you see alot of the saints that had a lot
of these apparitions, theydidn't go around looking for
them, right?
They just they just wanted tolive their life, and so um, but
I do think that that's it'sactually very problematic.
(01:02:33):
I think it is rooted incuriosity a lot of it, but I
think a lot of it is also just alack of faith because they want
certain they want a security orcertitude in relationship to
what they believe and thesatisfaction they get in that
certitude when they hear thesethings.
SPEAKER_03 (01:02:48):
All right, we're gonna let you go, Father.
Um, for anybody wondering, likeEnoch gets us these Father
Rippiger interviews, so like hewe are forever in debt to him
for uh introducing us to Fatherand convincing him to come on.
Um, yeah, Father, we love whenyou come on, man.
Everybody always loves to get tohear from you, and you've been
pretty silent for the pastcouple of months.
SPEAKER_04 (01:03:08):
So it was great to I see you making a couple, I saw
you do a couple of interviews Icaught, especially I had a
family emergency I had to tendto for quite a while, and it's
starting to taper off.
So now I got more time, and soyou'll see me start, you'll
still see me start being outthere again.
SPEAKER_03 (01:03:22):
If uh if you have anything uh you ever want to
promote, please give us a shout.
We'll always help you withanything.
We appreciate you coming on.
Um, we're gonna stay on forlocals.
We'll let you go.
Enoch, you're gonna stickaround, right?
Sure.
Okay, father, thank you so much.
SPEAKER_04 (01:03:35):
And we will want a blessing before I leave.
Yes, please.
Yes, please.
Benedict De Omnipotentis, Patreset Phili, at Spirit Chancellor
Superfo, Sitman at Semper.
Amen.
All right, God bless you.
Thank you, gentlemen.
Thank you.
Thank you, Father.
SPEAKER_03 (01:03:48):
Um, okay, we're gonna head over to locals.
Um, if you guys are not localsubscribers, please come over
there.
SPEAKER_02 (01:03:55):
That's where you want us to give me give me a
minute, I can get taffy's uh youguys want to play taffy locals,
yeah.
SPEAKER_03 (01:04:03):
So that's what I kind of want to talk about over
there.
Like, um we're still gonna dotaffy intros for everybody
that's worried we're not doingtaffy intros, we're still going
to.
I it's just I we I think we dohave to be a little cautious how
we go about it because um yeah,like I you the idea of like
somebody coming in and checkingout our show for the first time
(01:04:25):
and coming across something likewe did, like uh I you know we'll
we'll we'll explain it on theother side with some of the more
offensive stuff was, and thenwe'll get into we'll talk about
Pope Leo, we'll talk about thesecomments Pope Leo made.
Um, yeah, it looks likeTrading's uh got a little life
left in them, maybe now withLeo.
SPEAKER_02 (01:04:45):
Do you want the um the King of the Hill or the
Kevin James one?
SPEAKER_03 (01:04:51):
Do the Kevin James one.
The reason I didn't want tostart with the Kevin James one
with Father Ripper tonight isbecause we did the Kevin James
joke the last time he was on,and I don't want it to just be
the Kevin James thing everysingle time he comes on.
It's like okay.
Let me we'll go with the KevinJames one.
If you guys uh if you guysaren't subscribed, please
(01:05:11):
subscribe to locals.
That's where we have all ourfun.
Um and uh yeah, I got I got somestuff we could talk about over
there.
SPEAKER_02 (01:05:20):
Okay, so it was just fun time loading the video now,
so give it 15 seconds.
SPEAKER_03 (01:05:25):
Um let me see what else we got.
We got um oh, I forgot to get tothe other questions.
Oh crap.
Sorry for my uh for my friendsthat asked me to ask stuff.
Um, yeah, I want to get into uhthe Charlotte thing.
SPEAKER_02 (01:05:44):
Um and then I wanna so when we were together this
weekend, oh we have stories totell.
That's right.
But but walking on the steps ofthe cathedral, you and Nicole
were about to tell us how gayMinnesota was compared to New
York, but you never actually gotaround to that story.
SPEAKER_03 (01:06:03):
Holy cow, not even that.
There was like that.
We have we have stories to tell.
That's right.
We saw each other, there's abunch of stuff we could talk
about.
Beef tongue.
Tried beef tongue for the firsttime, yeah.
Okay, I have the video ready, sothis is gonna be over to locals.
If you guys are not subscribed,you're losing out, you're
missing out on the best part ofthe show.
Let me share the locals.
Uh share the locals here realquick.
(01:06:26):
Pay for the Kevin James storyagain with a rip off.
You love it and you know it.
What is locals?
Locals is is the after show.
We do an after show.
So every every if you guys arejust checking us out for the
first time, we do a two-hourshow on Tuesday and Thursday
night.
We do an hour on YouTube, andthen we jump over to locals for
the second hour.
(01:06:46):
And uh, we do a little bit ofbehind the scenes stuff.
And wait, Kevin James isCatholic.
Um, yeah, we'll get into we'llget into uh Enoch too.
We'll see how how he got us ourinterview.
And okay, you ready or what?
Ready?
Yeah, I'm ready.
(01:07:07):
All right, let's go.
We'll see you guys on the otherside.
SPEAKER_00 (01:07:47):
What first alerted me to Kevin James being Catholic
was this picture I saw in X ofhim as an altar server in a
traditional Latin Mass, withFather Chad Ripager serving as
the priest.
We've also seen photos from a2019 Catholic retreat with Kevin
James, Chad Ripager, Scott Hahn,and a whole host of other
attendees, both clergy andlaity.
SPEAKER_03 (01:08:07):
I gotta say the Tappy intro this week wasn't the
greatest, and I didn't make himredo it, and we'll play it on
locals.
He did he did tell us he wasgonna be too busy today to
actually so like we'll get KevinJames on, and then everybody
will want to talk to us.
That's how it's gonna go.
Kevin James is Catholic?
(01:08:27):
I just heard that.
It's so crazy.
Somebody just mentioned thatKevin James is Catholic, and I
can't I can't get over it.
It's wild.
Why are you gonna tell me likeRob Schneider's Catholic too or
something?
Rob Schneider's Catholic?
By the way, I couldn't be moreconfused myself right now.
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