Exorcist Fr. Ripperger Details The Importance of the Eucharist in Spiritual Warfare
Summary
In this episode of the John Henry Weston Show, Father Chad Ripperger joins us to talk about the lack of belief in the Eucharist, exorcism, and the role of demons in the Catholic faith.
Transcript
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There was one case that would take me literally days to get this demon to the surface because he
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was so ensconced. And once I switched, and I couldn't get him to the surface very easily,
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once I used that ritual, as soon as the Blessed Sacrament is exposed in front of the demon,
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and he has to look at it, this guy would come up to the surface almost immediately.
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Hello, my friends, and welcome to this episode of the John Henry Weston Show. We've got a real
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treat for you, and I know that practically all of you know this guest already. His name is Father
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Chad Ripperger. He is, as you know, an exorcist, probably one of the most well-known exorcists
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in the world. And exorcism really is a dangerous field precisely because it is so real. We've
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talked with other exorcists, with exorcist assistants, and as you've seen, it's very, very real. But on
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this show, we're going to talk about the Eucharist, about the lack of belief in the Eucharist. And we
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just had in Indiana the big culmination of a Eucharistic Congress after a year of trying to
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work on getting people to believe once again in the real presence of Jesus in the Holy Eucharist.
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After the bishops found that in polling from Pew from a few years ago, that it's around nearly 90%
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of Catholics who don't believe. And so we're going to see what significance that has from an exorcist's
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point of view. You're going to want to stay tuned to this episode. Mighty nations stumble, world war
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threatens. There's destruction on the battlefield and also in the womb. And all this is happening
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lifefunder.com slash Christ is King. So good to be with you, Father. Thank you for having me. And
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let's begin as we always do with the sign of the cross. And if you wouldn't mind leading us in that,
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Father. Sure. In the name of the Father and of the Son and of the Holy Spirit. Amen. So there are a few
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people who are not going to know about you, who you are. So if you could, please give us a little snippet
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of who is Father Chad Ripperger. Well, I was originally ordained for the Fraternity of St. Peter,
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but then Bishop Slattery asked for me to be released to start a society of priests that does
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exclusively exorcism work. I had been doing it for some time before then, exorcism work. And so then
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after he retired, Bishop Aquila, Archbishop Aquila asked us to move it to, he invited us to move it to
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the Archdiocese of Denver. And so we've founded the society there. It's called the Society of the
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Most Sorrowful Mother. I'm so superior of it. And we are semi-contemplative. We pray three to four
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hours a day. And the only thing we do other than pray is exorcism work. So I do do interviews like
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this. I do do some writing and things like that, but that's just in conjunction with the actual work
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that we do. So that's generally what I, what my status is at the moment. Beautiful. And it's very
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much needed. So the Eucharist. This is an area where some people might say is extrinsic to what
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you do. So what are you talking to an exorcist about the Eucharist for? However, if the Eucharist
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is Jesus Christ and is the source and summit of our faith, which means everything we're doing here on
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earth, that's got to be the central focus point of attack for Satan. So I'd love to hear your take
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on that, Father. You mean as far as the Eucharist goes, as far in its, in its relationship to my work
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or as in relation to your work? In relation to your work, yes, but also in relation to the focus that
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the devil would have on the Eucharist itself. Well, what's kind of interesting is there's a couple
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of things I think that are, that your listeners would probably find interesting. Obviously the demons
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actually heard Christ talk about what the Eucharist actually was when he was talking
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about it. So they actually have the knowledge of what it is. St. Thomas says that they don't
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actually have the virtue of faith once they fell, but they do have something which is kind of
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interesting. So they, they know this from what Christ said, this is what it is. And so they'll
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often attack. One of the things we see is we see, but not just people who are possessed, but even
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people who aren't, they'll actually attack people on their, in the process of receiving communion or
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on the way up to going to communion. Because I've had people say to me, you know, things like,
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well, you know, I'm fine during mass. And then when I go up to go communion, I get all these just
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impure thoughts or all these weird thoughts that goes through my mind. And one time when I actually
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had Beelzebub on the ropes, I asked him, is that you doing that? And he said, because he was afflicting
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the particular person I was working with. And he says, yeah, that's me. So, so he does give you an
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indicator that they, they see the importance of it, but there's another side to it that people may not be
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aware of. And that's the fact that the demons actually, because their knowledge is infused by
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God, they actually can, they know the substance of a thing, or they see the substance of a thing
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intellectually. So when the Eucharist actually changes during the consecration from being bred
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to actually being the body and blood of our Lord, what happens is, is that they can't see the divinity
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of Christ, nor can they see the hypostatic union, and they can't see the soul of Christ, because if they
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saw the soul, they would see the hypostatic union. Once it's consecrated, what they see is the actual
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substance of what it actually is. So they actually see the blood of our Lord or our, or the body of
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our Lord. And so this actually came out during a session during one of our exorcisms, where the
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woman actually saw what the demon actually saw. And when she went to receive Holy Communion, she could,
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she said when she looked in the chalice, even though the species of the, of the precious blood at that
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time was actually a white wine, she actually saw blood in the chalice. So she saw what he saw.
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So they know, they know that there is, they don't necessarily have full faith in the fact that this
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is God, et cetera, but they, they know that Christ revealed that they know that this, so they know
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that this is actually the case. And so there, for them, they know that this is the source from which
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all the other graces flow. And so they know that this is one of the key things in relationship to a
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person's spiritual life. This is one of the reasons why they tend to do a couple of things.
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They either afflict people to make it difficult so that their reception is not done very devoutly or
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with concentration or attention and things of that sort. But then the other thing is too, is they'll
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also drive people receiving in the state of mortal sin, because they know clearly, perfectly what the
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church is teaching is on that particular aspect of things. And so they want people to commit to
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sacrilege in relationship to that, because that empowers them.
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One of the things that happens, not only as you go to Holy Communion, but after you receive,
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often your thoughts are filled with like other things. When you try to say your Thanksgiving,
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because I believe the teaching of the church is that Jesus is truly present with you, body,
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blood, soul, and divinity for about 15 minutes. And it's often also at that time where you're
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completely distracted. So in your experience, is that too one of the times in which the devil
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Yeah, because they know, okay, so according to the theologians, the actual time in which you receive
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the sacramental grace at the time of receiving the blessed sacrament. So let's just back up.
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Every single sacrament actually has particular sacramental graces that are ordered towards
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the fulfillment of that towards which that sacrament is ordered. So since, for example,
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so when you receive the baptism, when you're baptized, you receive the actual graces, the actual
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graces, in addition to sanctifying grace, you receive the actual graces, which are ordered towards
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the fulfillment of your baptismal promises. Well, in the case of the Eucharist, it's actually towards
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the living of the Christian life. And so that is actually done. They say that according to the
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theologians, that the time in which you receive the sanctifying, or the actual grace, sorry,
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the sanctifying graces and the actual graces is at the time in which you actually receive or consume
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it. It's at the moment of consuming it. However, because it's still present in you, there's an
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elevated way to the merit of your prayers during that time is actually elevated. And so the demons know
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that because you can actually receive additional graces because of the fact that God is still
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present in you. And so it increases the merit of your act. That's why they tend to attack people
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during that time is to reduce the merit and efficacy of the person's prayers during that time frame.
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Hmm. Unreal. So a coalition was put together called the Real Presence Coalition, a coalition of Catholic
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groups, and they did a survey of some 15,000 people to ask the faithful, what do you think
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causes this lack of belief in the Eucharist? And what do you think might help? And they've gotten,
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I believe, over 15,000 responses right now. And one of them has to do with posture,
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the suggestion to receive kneeling and receive on the tongue, as opposed to standing and receiving on the
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hand. Is there an element that the demons care about with regard to the method of reception of
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Holy Communion? Yes, I should say this. It hasn't come out in any particular cases that I've actually
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been aware of. However, they will always tend towards doing or get people, they'll tend to incline people
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to do those things which are going to be less suitable to the action or the reality of what
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you're actually doing on an external level. So they want you to do things externally that don't tend to
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fit what you're actually doing internally, because they want that disparity, because then it's less
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meritorious in the eyes of God. It's actually, I actually wrote in one of my books, they kind of
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talk about how this symmetry plays an important point in relationship to the liturgy in general,
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but this is actually true, even in this particular case. So what we have found is, is that whenever,
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because of, I say the traditional Latin mass, that whenever people receive the communion,
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kneeling when they're in, when they're possessed, they tend to find that doing those particular things
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are more difficult for them to do, which is an indicator that it's more difficult for the demons,
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because the person's experiencing the demons revulsion or, or hatred, or not wanting
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this to be done, kind of a flight, he wants to get away from it. And so they'll experience those
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particular kinds of things. Historically, the church actually did have communion in the hand in
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the very beginning of parts of the church. And then after, by the middle of the fourth, fifth century,
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it pretty much did away with it because of the fact that it realized that it was more suitable
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for the lay people to receive in a kneeling posture, because, you know, before Christ,
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every knee shall bow. So if this is Christ, well, then you should receive it. It's more suitable
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to receive it kneeling. And then, of course, on the tongue, and this is something that most people
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are unaware of, is the fact that in the old rite of baptism, it's no longer the case in the new rite
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of baptism, but in the old rite of baptism, there's a part of the baptism in which exercise salt is taken
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and placed on the tongue of the child or the person being baptized. And when the priest does that,
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the line that he says is, may this be a foretaste of the heavenly food. And what's happening is,
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is the exercise salt is exercising the tongue to make it a suitable organ of reception for the
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Eucharist. And so there's that direct connection already at the time of baptism, even when it's a
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child to prepare the tongue for reception. Whereas in the case of the hands of the person,
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unless they're a priest, which are consecrated, and so there's a certain suitability to that,
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the hands have not been properly prepared for that particular thing. And so as any kind of
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liturgical gesture or any kind of liturgical ritual, and so as a result of that, it's more suitable to
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receive it on the tongue. And so the demons don't want that to occur because of the fact that it's
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more suitable. I've spoken with Bishop Athanasius Schneider quite a bit about the reception of
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Holy Communion in hand. And he was particularly concerned about the particles of our Lord being left
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on the hands and then swept on the floor. And he talked about, we've been, he said,
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trampling our Lord under our feet for 50 years. And what, what are your thoughts about that, Father?
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There's two components to it. The first is that St. Thomas Aquinas, and from that point on, it was
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kind of became a talking point of dogmatic theology, where he said that the, once the demensive quantity
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of the species of the bread gets to the point where it's not recognizable by a human being
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as bread, then our Lord's presence ceases to exist in that. And that became the accepted position.
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I realized that, that there was a couple of catechisms in the fifties that actually said,
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regardless of how small, but that's not actually exactly correct. It's when, if they can't recognize
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it as bread, then it's not the body and blood of our Lord. So I don't think that the amount of
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sacrilege is occurring that people think is occurring, but that being said, there are times
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when the particles are sufficiently large enough. And so that is actually happening. And I, even
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priests who say the new right admit that this is, this is a particular issue that has to be addressed
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because of the fact that there are particles that are large enough to be recognized as bread,
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that the species of bread and therefore our Lord's presence is still there. And so, and that, you
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know, what's kind of ironic is, is that historically they didn't even have, you know, when I was growing
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up in the 1960s, every so often they, this is when they first started putting carpet in churches.
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And every so often you'd, you'd see inside the sanctuary, you'd see like a section of the carpet
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that had been cut out and like a replacement piece had been put there. And that was because the host had
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been dropped in that particular carpet. And so they had to literally cut it out and burn it in
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order to make sure that there was no sacrilege that actually ended up occurring. And so we went
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from being so super careful to that. And even, um, in the old, right, you know, if the host is dropped,
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you have to do the purification of the location in order to make sure that there's no particles that
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remain. And so there's a, um, a great care about that. And then of course, there's all sorts of,
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um, precautions that are done in the old, right, where there's the patent of the thing and then
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the priest and it's done on the tongue. And so there's less, there's far less like, uh, ability
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for that type of thing to actually end up occurring. And so that's one of the reasons that the church
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had always done this to safeguard, to make sure that that was done. And then the other side of
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it is, um, the, but in the new, right, there's a lot, there's the safeguards aren't as much as in
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place. And so I think that that type of thing is happening. I would agree with Bishop Snyder that that
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is occurring and that it's something that the church eventually needs. Actually, it would be
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nice if it addressed it immediately, but I don't think it will. One of the big controversies around
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the Eucharist, and it's particularly cropped up now because in America, you know, you have a Catholic
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for president, um, and you had Nancy Pelosi before, but with Joe Biden, you have a Catholic who is
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obviously pro-abortion, obviously pro-homosexual, against the teaching of the church in so many areas,
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and yet receiving Holy Communion, faithfully going to mass every Sunday. And then the reports come
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that he was there and he received Holy Communion at the parish that he normally goes to. And what
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are, what are Catholics to make of that? And, and what does that do in the realm of the demonic?
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Is there some kind of, um, connection there? You said earlier that they, that they encourage
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such sacrilegious communions. That's right. Yeah. Is that not what we're seeing here?
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Objectively speaking. Yes. I mean, ultimately we don't know the interior state. However,
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the church says when it comes to the reception of communion or the priest actually giving out
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communion, it's not just based upon the person's interior disposition, because when a priest is
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giving out communion, he doesn't necessarily know that it has to do with the person. If the person's
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a public manifest sinner, then in that particular case, he, he has an obligation to deny the person
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communion because of the fact it's not just because of the scandal, but it's also because
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of the fact that based upon the externals, this person, uh, until they make external, um,
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reparation for that. In other words, so for example, if you have a politician who is supporting
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abortion and they make that publicly known, well, then they have to publicly repudiate that
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before historically the church would say, okay, now you can come back to the sacraments because of
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the fact that, um, it, it causes public scandal, but also you have to make restitution proportionate
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in relationship to these things. So in relationship to that, I think that the demons would, uh,
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like those types of things. Again, nothing's ever come up in session, but I think they would like
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those particular kinds of things being done by politicians or by people who, um, are public
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manifest sinners in that regard. Um, it doesn't matter what their subjective state is here. Again,
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we're talking about objectively speaking, this is what's occurring that you have somebody who's
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doing something that objectively speaking is grave matter, and then they're coming to communion. And
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so there's, um, uh, uh, it, it, it has all the appearance of sacrilege and it has also the, um,
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it causes scandal. And so the demons would like those particular kinds of things. Now the scandal
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part, I think is particularly important because those two things together and other things, but those
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two things together, um, where you have, um, communion in the hand, um, where the people are
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handling the communion and also you have Eucharistic ministers giving out communion, are these things
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sinful? Well, technically speaking, no, but that's not the issue. I mean, historically they would have
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been, um, during a certain timeframe because the church had forbidden it. And so it was sacrilegious
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to do it because of the, of the matter of obedience, but the, what's happened, but now what's
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happened is because it's permitted. The problem is, is that when people see, um, someone whose
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hands aren't consecrated and anybody is anybody and everybody can give up and give out communion
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and anybody can, and everybody's receiving communion on the hand, there's no precautions
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being taken. So the lack of precautions and the fact that it, it's kind of normalized or kind of
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reduced down into who can give it so that there's less importance given to who can give it and who
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can't, what happens is, is that reduces people's perception of the reality of Christ's presence.
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Because if this is Christ and this is God, the one who maintains the entire universe in existence
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and who just by a single thought could annihilate everybody and everything, right? This is, and
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that's, you know, this is, that's what we're actually talking about here. Then the way we have
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to handle that thing has to be, the way we handle it is going to teach people. It's going to form
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in people's minds, the nobility, the mag, uh, the majesty and the magnificence of Christ in the
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Eucharist or not. And if you stop, if you start doing those things, then over the course of time,
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it's going to start making people think, well, this isn't that important because if it was that
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important, well, then the priest would be doing it, et cetera. And people are going to accuse me of
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clericalism. So be it. But the fact of the matter is, is this is just psychologically how people work.
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It's the same. Okay. So you've got that reduction and we don't give this thing that in much importance
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and we're not looking at it and we're not handling it in a way where we recognize that real profound
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reverence has to be approached in relationship to this thing. We're just kind of, anybody can handle
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it, et cetera. But we go from that. And then we have politicians that are receiving Holy Communion
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and not just politicians. It's in parishes. A lot of times scandal arises when people who are public
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manifest sinners are going up receiving communion and the priest isn't doing anything about it.
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You know, like for example, people who are in public illicit marriages and things of that sort.
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And so you'll have those kinds of people when they're coming up. What that does is that it does
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two things. One is that in the minds of people, it nullifies the teachings of St. Paul, that if you
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receive Holy Communion in the state of mortal sin, you are guilty of the same. In other words,
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they don't see this as a grave sacrilege that the priest is just doing it and not thinking a thing
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of it or people are just going up. So again, it reduces people's perceptions of the reality of
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Christ being there because if he was really there, we would be approaching it in a fundamentally
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different way. And so I think those two things together and other things actually are reducing
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people's perception of this, of what the Eucharist actually is. And so over the course of time,
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because this has been going on for 40 or 50 years, it's because this reduction of the reverence
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and the care and concern we've taken in relationship to how the Eucharist is given out and then also
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to whom may receive it and who not, et cetera. If people actually saw the priest denying certain
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politicians, for example, that are pro-abortion communion, what would happen was people would say,
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okay, the church is serious about his teaching that this is God. But when they're not, well,
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then they're just like, well, how serious are they? And how serious are they that, you know,
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because anybody, or they'll just drop the Eucharist and then they just pick it back up and nobody does
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anything. Over the course of time, this is going to erode people's perception that this is actually
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God because if it's God, then we should have a certain fear of the Lord and the handling of it.
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What are some of the other areas that you've seen that you think are reducing belief in the
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Blessed Sacrament, but also ways in which we could actually bring reverence for or belief in the
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true presence of Christ in the Blessed Sacrament back?
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Well, I think that there's two parts to it. The first is that the church needs to do something
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about the reverence in which priests have regarding the offering of mass because of the fact that a lot
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of priests are just very sloppy, how they handle the Eucharist is very sloppy. They don't, you know,
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even, and of course, you've heard stories about, you know, things like after mass, they just pour the
00:23:39.260
precious blood down this aquarium and things of this sort. I think those things are kind of waning a
00:23:43.720
little bit. I suppose they do happen here and there. I also think the fact that they, so I think
00:23:50.240
liturgically they need to get reverence straightened kind of out, but then I also think that, and then
00:23:57.600
also requiring the people to go back to the receiving of Holy Communion at the altar rail, I think would be
00:24:03.220
important because I think that a lot of people don't seem to understand is that it's called an altar
00:24:09.420
rail for a reason. It's not just because it demarks the area where the altar is. That's not the actual
00:24:15.940
real reason for it. The reason for the altar rail is the fact that the, in every sacrifice, there's three
00:24:23.140
components, the offertory, the slaying of the victim, and the receiving of the communion. You have to
00:24:28.880
consume the victim, right? So we see this in the priest's sacrifice. He does the offertory during mass, and
00:24:34.080
then he, the canon of the mass, the actual consecration is the slaying of the victim
00:24:37.920
sacramentally. And you even see this even in Christ's own sacrifice. But then, of course, then
00:24:43.560
there's the consuming of the Eucharist. Well, what the priest offers, the lay people cannot cause
00:24:49.860
bread to turn into wine. And so they have the priest, whereas the priest does that, and so his sacrifice
00:24:57.060
is different. This is why Benedict required the change in the prayer, may your sacrifice and mine be
00:25:03.940
acceptable to God the Father Almighty. This was done intentionally to make sure there was a
00:25:08.600
distinction between the sacrifice which the priest was giving and then sacrifice which the lay people
00:25:12.960
were doing. Well, the sacrifice that the lay people do is to offer up their sacrifice in union with the
00:25:18.900
sacrifice of the priest, okay? So they're attending mass, they're offering up their prayer sufferings and
00:25:24.620
good works in union with the priest who's offering this mass, and that initial offertory, and then the
00:25:29.800
slaying of the victim is their willingness to die to themselves in relationship to whatever the will
00:25:34.120
of God is. But the consummation is done at the altar rail. So the altar rail is technically speaking
00:25:40.880
the altar of sacrifice of the laity. And so it's where they complete their sacrifice there. Well, when you
00:25:48.340
strip all that stuff out, and if you were to put that stuff back in, and if you were to have people
00:25:53.960
kneeling, and all that was put back into place, it creates a psychological perspective on the individual
00:26:01.260
that this is truly a sacrifice, this is truly our Lord, and that this is truly what we need to be
00:26:06.400
doing to treat Him in a way that is dignified in a manner that is worthy of Him. Beautiful.
00:26:12.180
We need, indeed, need to bring it back. The U.S. bishops just made and tried with the Eucharistic
00:26:21.780
Congress to do some of that. They had Eucharistic processions, they had adoration times. In fact,
00:26:29.460
the adoration times at the church, at the Congress in Indiana, it was full, actually. It was amazing
00:26:36.600
to see literally thousands of people adoring our Lord in a crowded, crowded church, everybody kneeling
00:26:43.320
down and praying to our Lord. So let's speak about the power of Jesus exposed in the monstrance in
00:26:50.360
the church. And for all those listeners who might wonder about that, I'm speaking about when the
00:26:54.900
consecrated host, we believe, in the Catholic Church, is Jesus, is visible, and being held in
00:27:01.020
a golden holder called a monstrance. So let's speak about the power of our Lord's presence exposed in
00:27:07.460
the monstrance. And I've heard that there's been, you know, sort of blessings done in that way with
00:27:13.100
the monstrance that have caused great healings and things like that. Can you speak to that as an
00:27:18.280
exorcist? What have you seen? There is in the, I believe it's either in the Ritual of Milan or the
00:27:25.000
Melkline Ritual. It's in one of those two. I'm pretty sure it's the Melkline Ritual. It's called
00:27:31.380
exorcism done before, in front of a Blessed Sacrament, Quorum Santisum. So it's done in front of
00:27:35.740
the Blessed Sacrament. And what we have found as exorcists is that when you do the solemn exposition of
00:27:43.140
the Blessed Sacrament, and then you begin the session and you do that ritual, or just, even if
00:27:48.180
you're not doing that ritual, but just to have the Blessed Sacrament exposed, the impact it has
00:27:55.500
on the particular demon is significant. There are cases where we, it took us, there was one case that
00:28:01.260
would take me literally days to get this demon to the surface because he was so ensconced. And once I
00:28:09.080
switched and I couldn't get him to the surface very easily, once I used that ritual, as soon as the
00:28:14.220
Blessed Sacrament is exposed in front of the demon, and he has to look at it, he, this guy would come up
00:28:21.700
to the surface almost immediately. And so, and they all, they all talk about, and even the, we, so we use
00:28:28.480
it quite a bit now in relationship to our exorcisms where we expose the Blessed Sacrament and then
00:28:34.420
up on the altar, and then we come down, and then the exorcism is done in the body of the Church.
00:28:39.380
And what we have found is, is that, and this is reported to us primarily by the people who are
00:28:44.340
possessed, is that it's much harder for the demon to sustain the exorcism with the Blessed Sacrament
00:28:53.560
Hmm. Beautiful. So, Father, any final thoughts for us with regard to the demonic as it pertains to
00:29:01.480
the Eucharist, and the need for people to come back to true belief in Jesus, Jesus' true presence?
00:29:09.580
Well, as an exorcist, we have noticed that how deep a person's devotion is to the Eucharist has
00:29:17.660
having a direct impact on how rapidly even that they can actually be liberated. And also, I think
00:29:25.240
that, and so, and I, you know, it's interesting because right before you receive Holy Communion,
00:29:32.240
you know, the priest says, we say that my soul may be healed, so that Christ himself is the source of
00:29:38.300
all healing. And so, I think that people fail to realize how much the Eucharist can heal people's
00:29:45.700
moral and spiritual difficulties and problems, and some even, in some cases, psychological, although not
00:29:51.760
all. But it also, I think that the importance primarily has to do with the fact that this is
00:29:58.080
God, that this is, that this is what the Church has always taught, Christ himself taught it. And as a
00:30:04.960
result of that, if, if, if it is, which I think it's actually correct, what Vatican II said, it's the
00:30:12.300
source and summit, that the Eucharist is the source and summit. Why? Because it's actually God. It's the
00:30:17.200
second person of the Trinity, and by circumcession, the doctrine of circumcession, it's the whole
00:30:21.760
Trinity, actually, present. So, it's the body, blood, soul, and divinity of Christ. This is what
00:30:27.600
our goal ultimately is. It's to be in heaven with Christ, to be able to see him. Now, we don't
00:30:32.540
necessarily see him in the Blessed Sacrament, but we do see him in the sense of knowing and believing
00:30:37.020
that he is present in the Eucharist by faith. And so, once people have a greater love
00:30:43.400
and appreciation and true belief that this is really the body and blood, soul, and divinity
00:30:50.400
of Christ, then it basically, from that flows everything else in relationship to, not just
00:30:57.260
the grace into the person's life, but in relationship to what the Church teachings are, and all of
00:31:01.960
that. So, it's, it really is the, the, the key doctrine. This is actually one of the reasons
00:31:08.660
why, historically, the Eucharist was called the mystery of faith. You know, the fact that Christ
00:31:15.220
has died and Christ will come again is a mystery of faith, but Christ, that is the, in the Eucharist,
00:31:21.080
is the mystery of faith. And if we don't believe in the mystery of faith, then pretty much everything
00:31:27.700
else that we believe in is to not. And I think this is one of the reasons why we need to really
00:31:33.560
refocus. The Church needs to really start preaching this, again, and making clear to people, this is
00:31:39.440
truly what we are, and we need to start treating him in the Eucharist as if he was.
00:31:43.760
Indeed. Indeed. Father, if you wouldn't mind ending us off with your blessing, please.
00:31:49.820
Benediccio Dei Omnipotentes, Patris et Filii, et Spiritus Sancti, et Super Vos, et Manit Semper. Amen.
00:31:56.700
Amen. Amen. Thank you so very much, Father. God bless you, and God bless all of you.