Newsletter of the District
Return To The TRADITIONAL LATIN MASS
Autobiography of a Traditional Catholic Bishop
Bishop Salvador L. Lazo
Archdiocese of Tuguegarao is my home diocese. As a diocese it was
carved from the Diocese of Nueva Segovia in 1910 and elevated into
an Archdiocese in September 1974. The suffragan dioceses are:
their populations were:
4. Nueva Vizcaya
is the capital town of Cagayan province. Cagayan Valley is irrigated
by the Rio Grande also called Cagayan River, the longest River in
the archipelago.The South-Eastern part of Cagayan is known as the
Itawis District. The district is divided into three parts by the
Rio Chico, a tributary of Rio Grande. On the banks of the Chico
River are situated the towns of Tuao, Rizal, Piat, and Sto. Nino
or Faire where I saw the first light of day on May 1, 1917. Seven
children came to bless the union of my parents. I was the third
child. My parents – Fortunato and Emiliana Lazo – were financially
poor but rich in their love for God and for their fellowmen. My
father studied law and served as Justice of the Peace of our little
town. Every night my father led the family in reciting the holy
rosary and accompanied his family to Sunday Mass. My mother on the
other hand, enticed the pagan Igorots and Kalingas of the Cordillera
Mountains to barter their forest products like rattan and forest
root crops. In exchange, my mother give them laundry soap, matches,
small knives, and second-hand clothes. She regularly laundered the
dirty linens of the parish Church. In summer she invited the Kalingas
and Igorots to come to our house so that she could teach them the
Catechism. My mother passed away while giving birth to her seventh
child in 1926. Aunt Lorenza, her sister, took care of us in our
growing years. The family roots can be traced to the small town
of San Vicente, Ilocos Sur, located along the coast of the China
Sea of the Cordilleras. They moved to Cagayan due to political disturbances
caused by the Philippine Revolution at the end of the 19th
century and the beginning of the 20th century (1898-1909).
1934, the bishop of the Diocese of Tuguegarao was the Most Rev.
Constance Jurgens, CICM, DD, Dutchman, known for his holiness of
life, his apostolic zeal and Christlike charity to the poor. Having
finished my elementary grades in Sto. Nino Central School in 1933,
my father brought me to Tuguegarao to study at the Cagayan High
School because, in those days, Sto. Nino did not have a high school,
much less a Catholic secondary institution.
Lazo at the Eternal City with Fr. Morgan and Mr. Jerusalem, his
secretary in July 1996.
ARRANGEMENT was made for me to stay in the dormitory of the boys
living under the care of the bishop; Fr. Oscar Deltor CICM was the
prefect of discipline. At the end of the school year Bishop Jurgens
told me that he was going to send me to Christ the King Mission
Seminary in New Manila, Quezon City. That was in 1935. When I graduated
from the classical secondary in Christ the King Mission Seminary,
I went on to college. At the end of the academic year in March 1940,
the Very Rev. Herman Konding, SVD, Rector, informed me about the
death of my father. I went home but he was already buried when I
reached Sto. Nino.
1942 World War II broke out. Being a Dutchman, Bishop Jurgens was
rounded up with all the foreigners who were enemies of Japan. Japanese
Armed Forces sent them to the Concentration Camp in Los Banos, Laguna.
American Missionaries in Christ the King Mission Seminary joined
their fellowmen Americans either in the University of Sto. Tomas
Concentration Camp in Manila or in Los Banos. Christ the King Mission
Seminary was built along E. Rodriguez Avenue, a road through one
of the suburbs of Manila. The predictions, then, were that a division
of the American Liberation Forces under the command of General Douglas
MacArthur was going to enter Manila along E. Rodriguez Avenue. Considering
the imminent danger of a bloody encounter between Japanese Armed
forces defending Manila and the invading American army, the novices
were evacuated and sent to the Immaculate Conception Theology Seminary
in Vigan, Ilocos Sur. Rev. Father Ignatz Hetteger, SVD, was the
novice master but a young priest, Rev. Father Alois Lehberger, SVD,
was going to lead the trip which was made hazardous by the Kempetai
of the Japanese Armed Forces.
Lazo at the Ordinations on June 27, 1996 at Ecône.
the war, Cagayan was one of those territories occupied by the Japanese
Armed Forces. The Japanese soldiers frequently raided the towns
and barrios. Because of the unpredictable raids, life was miserable
and unstable. Food like rice and domestic animals and vegetables
were looted. They raped women and killed the men-folk suspected
of being guerrillas. One of the victims was my brother, Manuel,
who was a seminarian at the Immaculate Conception Seminary in Vigan.
ONE of the raids the soldiers caught Manuel. They then towed him
with some innocent people to Faire, Dungao Ferry twelve kilometers
away. At the ferry, they burned houses and while one of big houses
was on fire, the cruel Japanese shot Manuel to death. When their
victim was dying, his torturers threw him into one of the burning
houses. After the burning was over, those barbarians collected his
ashes and hurled them into the flowing waters of the Rio Grande.
VIGAN Theology Seminary – the novices of the Divine Word Missionaries
made their Perpetual Vows before Rev. Father Herman Konding, SVD,
the Rector. Although I was accepted in the balloting for the Perpetual
Vows, I decided not to make them. My membership of the Society of
the Divine Word Missionaries (Societas Verbo Divini) had
ended. This was in March I945.
St. Nicolas du Chardonnet, Paris on July 14, 1996
decision to leave the Society of the Divine Word necessitated that
I see Bishop Jurgens, of Tuguegarao, Cagayan. I applied for the
Diocese of Tuguegarao and the bishop accepted me. My next move was
to make arrangements with the Father Rector of the Immaculate Conception
Theology Seminary of Vigan, Ilocos Sur, so that I could continue
my theological studies. My remaining theological studies lasted
for two years. I finished my studies in March 1947. When Very Rev.
Father Rector Herman Konding, SVD, announced the graduating class,
I was included in the following list of graduates.
of Nueva Segovia
ORDAINING prelate was the Most Rev. Mariano Madriaga, DD., archbishop
of Lingayen, Dagupan. The ordination ceremony took place in St.
Paul’s Cathedral of Vigan, Ilocos Sur on March 22, 1947. When I
was ordained, there were no member of my family present. My only
living sister, Teresa, could not attend it due to communication
problem. Cagayan was so destroyed and was not yet rehabilitated.
The following day the newly ordained priests said their Tridentine
Latin Mass either in St. Paul’s Cathedral or in the Seminary chapel.
Our relatives, benefactors and friends filled the big St. Paul’s
Cathedral both at the ordination and for the Mass of thanksgiving
said by the newly ordained priests.
Excellency is seen here saying the True Mass at Our Lady of Victories
Church in Quezon City.
THE week following our ordination, we went to our home dioceses
for the CANTA MISA which were Masses of thanksgiving offered to
Godfor the gift of our priesthood, and to thank relatives, benefactors,
and friends for helping us in our studies. In the sermons the celebrants
usually thanked their families, relatives, benefactors, and friends
for the help they had contributed so that they could reach the altar
of God. When they addressed the congregation, they usually asked
for their continued support for the success of their ministry, for
their perseverance to the end of their lives so that they would
never betray their greatest friend and benefactor, Jesus Christ.
FIRST YEARS OF PRIESTHOOD
the CANTA MISA, the new priests were given a few weeks of
vacation so that they could visit their relatives, benefactors,
and friends. In my case, I had to go back to Bishop Jurgens to present
myself in order to start my pastoral ministry. Bishop Jurgens gave
me my first assignment. He sent me to be the assistant of Msgr.
Felix Domingo, the Vicar General, parish priest of St. Peter’s Cathedral.
In my visit, I saw that Bishop Jurgens, my benefactor, was sick
and his tuberculosis was worsening. He came out of the Concentration
Camp of the Japanese Armed Forces alive but a very sick man. On
May 13, 1950, he went home to God. Priest and faithful were saddened
at his death, as he was a holy man who showed apostolic zeal. He
was loved by all his flock especially the poor. My second parish
was San Jose, Baggao, Cagayan. San Jose and the surrounding barrios
were densely populated. So I thought of founding a secondary high
school. The institution was San Jose Academy.
MAY 1950, Bishop Alejandro Olalia, then the co-adjutor, took over
the government of Tuguegarao Diocese. As soon as Bishop Olalia was
installed, one of the first moves was the transfer of the minor
seminarians from Vigan minor seminary to Tuguegarao, the seat of
the Diocese. The minor seminary was called after the old Colegio
de San Jacinto de Tuguegarao – San Jacinto Minor Seminary which
was run by the Dominican Fathers. Dominicans closed the old Colegio
de San Jacinto de Tuguegarao for financial reasons. When the minor
seminarians arrived from Vigan, there was no building ready and
so they were temporarily housed at the bishop’s residence. The faculty
for the first operation were:
Rev. Fr. Telesforo Cordova
of Discipline: Rev. Fr. Salvador Lazo
of Studies: Rev. Fr. Salvador Lazo
Rev. Fr. Juan Quinto
Instructor: Rev. Fr. Jose Ingaran
Speaking Instructor: Rev. Fr. Domingo Mallo
RECTOR OF SEMINARY
THE end of the commencement exercises in 1951, a revamp was announced.
Bishop Olalia finally made his decision on who were to take care
of the administration. In June 1951, the assignments for coming
school year were published. Father Cordova became the parish priest
of a big parish in the diocese. Also the other priests in the faculty
were given different parishes. As the academic year in 1951 began,
I was designated as the Rector of the San Jacinto Minor Seminary.
I objected to it but the appointing authority would have none of
1954, in his fourth year as the Prelate of the Diocese of Tuguegarao,
Bishop Olalia was promoted to the See of the Archdiocese of Lipa.
As a result, a new bishop came to the Diocese as administrator.
This was Bishop Juan C. Sison of Nueva Segovia. As administrator
of Tuguegarao Diocese, he did not make major changes. He confirmed
me in my new responsibility as Rector of the San Jacinto Minor Seminary,
when I presented to him my resignation. He said: “Stay there until
I get someone to take over your office”.
in 1957, a new Bishop was preconized. The new bishop-elect was a
parish priest of Piat, Cagayan, whose Patron Saint is St. Dominic
de Guzman. Piat though is more known as the sanctuary of Our Lady
of Visitation. The bishop-elect was the Most Rev. Teodulfo S. Domingo.
the installation ceremonies, I went to him to tender my resignation
as Rector of the San Jacinto Minor Seminary. He did not accept it.
Instead he confirmed it. There was no alternative, so I tried to
be resigned to my responsibility. I faced the problems best as I
could. In every diocese there has to be a seminary, and the seminary
needs priests to run it. Therefore, I reflected on the policies
and the regulations to direct the institution.
1962, Pope John XXIII announced the Second Vatican Council. Bishop
Domingo, my bishop went to Rome as a delegate. On coming home for
the first time from Vatican II Council, we expected some bulletins,
newsletters, or flyers to update us on what was happening in the
Council. But there was none. I wondered why information on the Council
were not disseminated. At least nothing reached the Diocese of Tuguegarao.
In 1965, the Second Vatican Council came to an end. The delegates
came home and there was nothing for the clergy and people in Tuguegarao
Diocese in the way of information.
1967, Rev. Fr. Miguel Purugganan finished his studies in the Gregorian
University in Rome. Bishop Domingo removed me from the office of
Rector. Upon his arrival Fr. Purugganan took over the responsibility
of the San Jacinto Minor Seminary. Bishop Domingo assigned me as
Parish Priest of Lal-lo Cagayan. In 1967 the Lal-lo High School
was crowded with students. This made me conceive the idea of a secondary
school. After studying the project, I decided to submit my application
to the Department of Education for the Lyceum of Lal-lo. The Department
of education approved my application. In 1968-69, Lyceum of Lal-lo
started to operate.
1969, the Novus Ordo Missae came to the Diocese of Tuguegarao for
implementation. We were told to change the Tridentine Latin Mass
of St. Pius V. We wanted to know why and there was no explanation
given. Since we wanted to show our customary obedience to our ecclesiastical
superiors the order was implemented. ROMA LOCUTA, CAUSA FINITA.
We little thought that our submissiveness was taken advantage of.
The Latin Mass instituted by Jesus Christ was altered to a concoction
of Msgr. Annibale Bugnini, a Freemason. The innovators gave us a
counterfeit of the Latin Mass which is the Bugnini Mass. The manoeuvres
of the Masonic manipulators made us feel bitter the moment the deception
was unmasked. The reformers gave us poison instead of nourishing
1969, during my second year as parish priest of Lal-lo, I was preconized
Auxiliary Bishop of the Diocese of Tuguegarao. Bishop Domingo was
not in the Diocese then. He was in the United States visiting his
brother but was present for the Episcopal ordination which was presided
over by the Nuncio, the Most Rev. Carmine Rocco, DD. After my consecration,
I continued saying the Novus Ordo Missae. My brother Jose, then
a missionary priest of the Society of the Divine Word, (SVD) attended
my Episcopal consecration on February 3, I970. But on April 25,
he went home to God. As a newly consecrated bishop I attended his
burial mass in Christ the King Mission Church – he was buried in
the cemetery of the Society in New Manila.
VIGAN, there was a newly consecrated bishop, the Most Rev. Antonio
Buenafe who was designated Auxiliary bishop of Nueva Segovia. His
term however did not last long. A few days after his consecration
he boarded a bus, Times Transit, for Manila. There was a quarrel
among the passengers and the new bishop was shot by accident, in
that cross fire. The gunshot was fatal. My superiors assigned me
to take his place. Installation ceremonies in St. Paul’s Cathedral
were presided over by the Nuncio, Most Rev. Bruno Torpigliani, DD,
on August 1977. My stay in the Archdiocese of Nueva Segovia was
only three years. Towards the end of this stint, I was sent to go
to the Diocese of San Fernando of La Union because Bishop Victorino
C. Ligot was very seriously sick in Cardinal Santos Medical Center
in Metro Manila. Hearing this, I rushed to his bedside. He could
no longer speak as he was in a coma. Bishop Ligot finally died on
September 18, 1980.
Lazo and Pope John Paul II in 1980
the funeral Mass, Archbishop Bruno Torpigliani, DD, the Nuncio,
made me the administrator of the Diocese of San Fernando, La Union
and a few months later, I became its second residential bishop.
The Catholic leaders convened to decide on the date for my installation
as the second ordinary of the Diocese of San Fernando, La Union,
Philippines. The installation was done in the context of the Novus
Ordo Missae on March 9, 1981. I continued saying this New Rite until
I reached the age of retirement.
FEW days after the celebrations, I went to the Diocesan Curia. It
was not a building separate from the Cathedral. It was in the southern
most part of the Cathedral Rectory. Fr. Laxamana, the secretary,
welcomed me and then showed me around. In front of the Curia offices,
there is three-story building just finished through the efforts
of the late Bishop Victorino Ligot. The Philtrust Bank was renting
the ground floor. The third floor was occupied by the Insurance
companies. The second floor was reserved for Diocesan Minor Seminary
– the Heart of Jesus Minor Seminary – which was operated by the
diocesan priests. My second official visit was directed to the parishes
and the diocesan schools. My overall impression was that Bishop
Ligot served well the Diocese. I decided to build on his accomplishments.
GENERAL evaluation suggested that I first tackle the seminary problem.
The seminarians should have a separate building and lot. Consequently,
I took steps to look for a location where the Seminary building
could be constructed. Then applications for funding were made. In
a year, positive response was received from funding agencies abroad.
With this money, four hectares of land was bought in San Vicente,
San Fernando, La Union, a barrio near the sea. The cornerstone of
the administration building was blessed. And before long, the chapel
and the dormitory followed. Other buildings came later: the residence
of the bishop, convents for two communities of Sisters, and finally
the St. Joseph Pastoral Center.
having familiarized myself with the Curia set-up, I turned my attention
to the programs for the gatherings of the priests that is, the Recollections
and Pastoral Assemblies. In the study of the finances funds were
allocated for the sick priests and for the material and spiritual
welfare of the priests for the diocese. In the Diocese the following
apostolates received encouragements:
The Catechetical Instructions for all the Public schools given to
the care of the Pastorelle Sisters (Sisters of Jesus, the Good Shepherd)
The Diocesan Schools (under the care of the Bishop, through the
Diocesan Superintendent who was directly responsible to the Bishop).
St. Louis College is owned by CICM Missionaries (Congregation of
the Immaculate Heart of Mary).
The Biblical Apostolate.
The Perpetual Adoration of the Blessed Sacrament in some Parish
Churches and Chapels of Religious Sisters.
The Holy Name Society (for men)
Family Rosary (under the flagship of the Blue Army)
Apostleship of Prayer.
Catholic Women’s League.
Social Action for the poor through the Catholic Relief Services.
Knights of Columbus.
Children of Mary.
MARCH 1990, a very big earthquake shook the Island of Luzon. The
epicenter was only 50 kilometres from the southern border of the
Diocese of La Union. It had the strength of 7.8 Richter Scales.
The damage was very great and extensive: 8 Parish Churches, 5 school
buildings, and 5 rectories were partly or totally destroyed. Appeals
were made to the funding agencies in Germany. Through the funds
received, part of the damages were restored. But much of the damage
of the destructive tremor were never rehabilitated.
I992, my only sister Teresa retired from her teaching job, as a
college dean in a Zamboanga City, on retirement. She was also sick.
So she went to her doctor in the University of Santo Tomas Hospital,
Manila. Her physician diagnosed that her cancer was in an advanced
stage. I wanted a second opinion so I advised her to go to the Philippine
General Hospital, Manila. Doctors in the PGH confirmed the UST diagnosis.
She was living with us in Project 4, Quezon City. I decided that
she should go home to Zamboanga City where her in-laws were residing
so that they could help her and her only daughter Emily in case
she was going to die. If she were going to die she could be buried
beside Andres, her husband who went home to God many years ago.
She passed away on December 21st,1996. God rest her soul.
Lazo also visited Lourdes (the church is in the background)
during his tour to Europe to visit traditional centers in 1996.
MY thirteenth year as bishop of the Diocese, I reached my retirement
age. By Canon Law I was supposed to retire. I informed the nunciature
and requested for replacement. Soon enough the most Rev. Antonio
Tobias, Bishop of Pagadian Diocese in Mindanao was announced as
my successor. The new nuncio was invited by Bishop Tobias for the
installment. The Most Rev. Gian Vincenzo Moreni, D.D. came to grace
the occasion. As soon as the banquet was over I said goodbye to
His Excellency Bishop Tobias. I left the Diocese of San Fernando,
La Union, to go on my own for good. That was on July 16, 1993. THERE
were invitations that I should stay in the diocese on account of
my advanced age. An emerging community of Sisters reminded me: “You
are getting old. Stay with us we will take care of you”. Well, I
thanked them for their overtures. But there seemed to be a strong
beckoning to leave San Fernando Diocese of La Union. I knew there
were only few prospects for me outside the Diocese but somehow I
heeded the call of city life. I lived with my sister, Teresa, who
also had retired from the office of dean of a college in Zamboanga
City. Pooling our modest resources together we constructed a humble
residence and there we lived.
THE DECISIVE VISIT
PLACE chosen for the building of our humble residence was not far
from the Priory of the Society of St. Pius X. One night Mr. Antonio
Malaya, Jr., and four catechists of the Priory paid me a visit.
The four catechists were loaded with books. After the initial pleasantries,
I put a question to my visitors: “May I know why are you visiting
me”? They replied: “We want to know you”. I was happy
at the reply. Mr. Malaya extended his hands and said: “Glad to
know you”. The Catechists were Jade Liboro, Agnes Mendoza, Mitzie
Noche, Jonna Tabuada; they too held out their hands.
LESS than an hour of a lively conversation they announced that they
wanted to leave. On hearing this, one of the catechists inquired:
“Can we leave these books with you”? I was happy at the suggestion
and my rejoinder was: “I’ll be happy if you do so”. Leaving
the books on the chairs my visitors stood up and bade goodbye. I
was happy they left the books. I like to read. In fact one of the
things I missed as a bishop was to read for pleasure. Also I was
eager to update myself. As a bishop I had plenty to read. I read
the hand-outs from the Catholic Bishops’ Conference of the Philippines
(CBCP) so that I could submit credible reports.
was so puzzling to me was the fact that here was an international
conference of 2200 Catholic bishops and there were no bulletins,
nor flyers to give us an idea of what was happening in Vatican II.
It seemed that we were deliberately left in the dark. Was this an
act of premeditated strategy? Well, I didn’t know.
the Dominican Convent of Fanjeaux on July 12, 1996.
BOOKS WHICH “CONVERTED” A BISHOP
WHEN my visitors were gone I scanned the titles of the books. To
my joy they were the ones I wanted so much to read. Some of these
AA-1025, The Memoirs of an Anti-Apostle - Marie Carré, TAN.
The Kingship of Christ and The Conversion of the Jewish Nation –
Rev. Denis Fahey, C.S.SP.
Supernatural Life: Collections of Essay
Freemasonry and the Vatican -Visconte Leon de Poncins
Encyclicals: a) Humanum Genus - Pope Leo XIII b) Pascendi Gregis
- Pope St Pius X c) Mortalium Animos - Pope Pius XI b) Mediator
Dei - Pope Pius XII
Pope John XXIII Council – by Michael Davis, Angelus Press.
these books gave me a better idea of the crisis and confusion in
the Church today. It became clear to me who are the real enemies
of the Catholic Church. Father Denis Fahey pinpointed them when
he wrote: “The enemies of the Catholic Church are three. One
invisible, Satan, and two visible: a) Talmudic Judaism, and b) Freemasonry"
“That Judaism is the visible chief enemy of the Catholic Church,
is evident from the Church history, from words and deeds of individuals,
and groups and the teachings of the Talmud of which the Kabalah
constitute the basis of Judaism”.
“The third visible enemy of the Catholic Church is Freemasonry.
Many Christians are reluctant to say anything about the power and
control of Judeo-Masonry about its exercise in government, Church,
and society, for fear of offending Jewish Masonic friends and neighbours.
Many Masons are Christians who are ordinary good, patriotic citizens
who joined the Lodge for fraternal and social reasons. They are
not privy to the secret machinations of the upper echelons of Freemasonry.
Nevertheless it is the degree to which he renders a disservice to
his Christian religion – The first duty of any Mason is to obey
the mandate of the Master (not Christ but rather the Master of the
Lodge)” - from the jacket of the book advertised.
Sisters of the Disciples of the Cenacle (Si, Si, No, No editors)
and their chaplain, Msgr. F. Spadafora during Bishop Lazo’s visit
in Rome and Albano in 1996.
OF the books that surprised me was AA-1025, The Memoirs of an
Anti-Apostle, by Marie Carré. These memoirs of an anti-apostle
were about a communist who purposely entered the seminary for the
Catholic priesthood with the intent to subvert and destroy the Church
from within. This exposed the plan of the Masons to send and finance
bright boys to the seminary to study for the Catholic priesthood.
The project was started more than a hundred years before Vatican
II was convened. Some of these priests were already bishops when
Vatican II started, and ready for the Council.
Lazo in Bassein, India in 1997.
book that was very enlightening was Conspiracy Against Life.
The jacket makes this advertisement: In an all–out exposé, this
book shows how the United Nations is used as killing machine of
these conspirators (the Freemasons) to destroy the Roman Catholic
Church and society. It reveals how they dominate the world by controlling
all religious and politicians. Politics are manipulated by centralizing
banking trade and the military. Global religion is syncretized by
ranking Jesus, at the same rank as Allah, Vishnu, Buddha, and other
ancient religious leaders. They p roclaim the fallen Angel, Lucifer,
the highest of all gods from whom Freemasons receive power, inspiration
and knowledge. Their mission is to build a kingdom of material prosperity,
one world government – a new world order, under Satan’s reign.
is what I saw on the jackets of the books I received and read. I
found them very alarming. And I thought I should unmask them to
my friends no matter how frightening were the programs of the enemies
of the society and God.
HAD been always a puzzle to me that, in spite of the condemnation
of Freemasonry by Pope Leo XIII in his encyclical “Humanum Genus”
(and by thirteen other popes, as well, starting with Pope Clement
XII in 1738) there were Freemasons in the higher authorities of
the Church. The magazine “Si, si, no, no” related an instance
when a Nuncio had become a Mason, and not long afterwards was given
the red hat. What about the loyalties of these ecclesiastical
Masons? Reading the books disturbed me greatly as I was still then
saying the Novus Ordo Missae. To clear my doubts I read on. After
more than a year of searching for the truth, I began to make a decision
– I had to return to the Tradition of the Catholic Church and, along
with that, to the Tridentine Latin Mass.
CBCP’S COUNTER ATTACK
in this state of mind, once I came home from a visit at the Priory
of the Priests of the Society of St. Pius X, in Quezon City. I was
surprised that a visitor from Cardinal Sin, our Metropolitan Primate,
was waiting for me. We greeted each other almost simultaneously
“Good Morning, Father Pascual. Why this visit?” I inquired.
“I would like to go to confession” he replied, and went on talking.
“Monsignor, stop going to the priory because you are scandalising
Catholics by your bad example”. “Why do I scandalise Catholics?”
I wanted to know. And Father Pascual explained: “Don’t you know
that there is an ‘advisory’ from the Cardinal prohibiting the faithful
to attend the Masses of the priests of the priory? Besides, the
priests are the sons of Archbishop Marcel Lefebvre who was excommunicated
because he was a schismatic.” I tried to tell him that the Episcopal
consecration of the four bishops without papal mandate alone did
not make Archbishop Lefebvre schismatic. There are world renewed
Canonists who corroborate the opinion of Archbishop Lefebvre. The
canonists are Valdini, Lara, Capponi, and Guringer. They argued
that there was a necessity and, besides, Archbishop Lefebvre did
not establish a parallel Church. When I stopped talking, Fr. Pascual
reminded of his confession and then left as soon as he got his absolution.
Lazo joined the four bishops of the Society to consecrate Russia
to the Immaculate Heart on Aug. 22, 1997. Shown above is the moment
of the Consecration.
Diosdado Talamayan made his appeal to me in a letter mentioning
a possible subsidy in case I listen to his advice to obey the Holy
Father, Pope John Paul II. The Archbishop harped on obedience to
His Holiness. My response was that obedience must serve faith.
My perception is that post-conciliar reforms were Masonic inspired,
aimed to destroy the Catholic Religion. I don’t want to cooperate
in the diabolical extirpation of the Catholic Religion founded by
Jesus Christ for the eternal salvation of immortal souls, not for
their eternal damnation. Obedience to the Pope is not a problem
to me. I only want that the Pope fulfils all his duties as mandated
by Jesus Christ, that he really saves immortal souls for whom Our
Lord died on the cross on Mt. Calvary. I love the Pope. That is
why I pray daily for him so that he will be faithful to the will
of Jesus Christ whose Vicar he is. He must guard faithfully the
deposit of faith and interpret it as it was done by the faithful
Popes until Vatican II Council. That means no new theologies, no
new novelties. Only doctrines from the deposit of faith should be
explained and interpreted as Jesus Christ mandated. In other words,
my critics always remind me of the words: “Ubi Petrus, ibi Ecclesia”.
The Petrus is the Pope and he has the duty to be faithful
to Jesus Christ whose Vicar he is. It means that if the Petrus changes
a bit what Christ handed down to us through the apostles, the Pope
loses the moral right to expect from us our obedience. Our fidelity
to the Pope is dependent upon his fidelity to Jesus Christ, the
Son of God. The Pope’s loyalty to the deposit of faith spells
my loyalty to the Vicar of Christ.
the letter of Archbishop Talamayan:
Excellency The Most Reverend SALVADOR L. LAZO, D.D
Bishop Emeritus of San Fernando (La Union)
10A - M. Gregorio Street
Project 4, 1109 Quezon City
after the July meeting of the CBCP, I tried my best to get
in touch with you. You were abroad. Soon after it was my turn
to go abroad, and on my return I repeatedly tried to contact
you without much success. I would have preferred to take up
the matter I am writing about you personally, but the urgency
of my mission and my own personal regard for you make it necessary
that I write you now.
Cardinal Sanchez of the Congregation on the Clergy and your
brother-bishops in the CBCP have separately asked me to talk
to you about your apparent association with the so called
“Pope Pius X” movement which has for its aim the reverse of
the liturgical reforms of the Second Vatican Council and a
return to Tridentine norms. You and I of course know that
this movement goes back in someway to Archbishop Lefebvre
who has been declared by the Holy See to be in schism.
always held you in the highest esteem, and even now I look
up to your wisdom, prudence and to your undeniable accomplishments.
You have been in many ways my inspiration in the priesthood
as well as in the episcopacy. I know it is furthest from your
intentions to do wrong, in any way whatsoever, to the Church
which you have faithfully served all these years.
and I both share the faith that no matter what we might individually
believe of think, it is to the Church, and to the apostolic
authority of Peter’s successor that the Lord Jesus gave the
power to bind and to lose. This same Church which has profited
abundantly from your many years of committed service now binds
us to the reforms she has instituted inspired by the Spirit
of God. Whatever may be your noble intentions, your brother
bishops and the authorities of the Church believe that your
continued association with a schismatic group is hurting the
Church. They beg you then to dissociate yourself from this
movement as expeditiously and as unequivocally as possible.
me to assure you that your brother-bishops do not have condemnation
or ridicule for you in their hearts, but only love and deepest
concern. They have asked me to convey this to you. In fact,
Cardinal Sin is making you the formal offer of an assignment
in the Archdiocese of Manila.
known you for so long, Your Excellency, that I do not doubt
that the goodness that is in your heart and the sincere love
you have for Christ’s Body, His Pilgrim people, will prompt
you to give this request of your brother-bishops and our Roman
authorities your immediate and favorable response.
give me your latest phone number, so that I can call you up
more frequently to find out from you how I may be of help.
be assured of the continued esteem of the Cagayanos for you,
who hold you dearly in their memory, and of my personal regard.
+ DIOSDADO A. TALAMAYAN. D.D
Archbishop of Tuguegarao
CARDINAL SANCHEZ, D.D.
Prefect, Congregation of the Clergy
Most Reverend GIAN VINCENZO MORENI, D.D
Taft Avenue, Manila
CARDINAL SIN, D.D.
Arzobispado de Manila Manila ARCHBISHOP OSCAR CRUZ
Catholic Bishops Conference of the Philippines
is another letter, from Archbishop Gordoncillo:
6 June 1998
Rev. Salvador L. Lazo, D.D
10A - M. Gregorio Street
Proj. 4, Quezon City 1109
Your Excellency: Bishop Lazo,
been receiving papers and articles from outside the Philippines
with your name used as the sender, although the stamps, in
many cases, are U.S or Canada. Being a friend Bishop to your
Excellency I am a bit disturbed that your good self is being
used by them and taken advantage of.
literatures are about and sent from the group of Rev. Fr.
Grunner, while others concern the schismatic group of Archbishop
Lefebvre. I hope you will not take this letter of mine as
an intrusion or a meddling into your life. If I write you
this it is because being brothers in the Apostolic Ministry
I care for your good and your good name – remember our brotherhood
in the PRH?
remember that we have the Apostolic Ordination and therefore
let us be always united with the Apostolic anointing of all
the Bishops of the Catholic Church. Hence let us always live
and remain united and one with the Catholic Church which is
entrusted by Our Lord to our Holy Father, Pope John Paul II.
I am sure you still remember the phrase we used to cite and
quote during our Theology days: “Ubi Petrus, Ibi Ecclesia.”
Especially now that we are getting older I am already on my
way to the 70’s – the more we should cling to the faith that
Jesus entrusted to His Church: the Boat that He gave to Peter
you sever all connections with the aforementioned groups.
We are not condemning anybody … they are God’s children too
and God will take care of them some other way. But as successors
of the Apostles let us hold unto the Church and follow the
lead of the Holy Father … and this until death!
not correcting you … I am just reminding us (you and me) that
we have to remain faithful and loyal to the Church and the
Pope we love.
my fraternal regards and humble prayers, I remain.
Fraternally yours in Christ our Lord,
(sgd) Abp. Onie G. (Gordoncillo)
EXTRAORDINARY DUTIES OF LAY PEOPLE
of not being in communion with the Church militant, lay people will
answer with St. Joan of Arc. “Yes I unite but I serve God first”
(Dieu premier servi). Accused of being disobedient to the pope,
they explain that “the Holy Ghost was promised to the successors
of Peter, not that they make known new doctrine by His revelation,
but rather that, with His assistance, they might religiously and
faithfully explain the Revelation or deposit of faith that was handed
down through the apostles; and the power of the pope is not unlimited,
not only can he not change anything which is of divine institution
(to suppress Episcopal jurisdiction, for instance) but he is enjoined,
through natural law, not to sow confusion in the flock of Christ.
(Dictionnaire de Théologie Catholique, Vol II co1.2039-2040/
cfr. page 19: Is Tradition excommunicated?, by Angelus Press)
AUGUSTINE, St. Cyprian, Cajetan, St. Robert Bellarmine, St. Thomas
Aquinas, all teach that in a danger of the faith and of public scandal
“particularly in doctrinal matters, it is not only lawful but
right to resist publicly the hierarchy and the Pontiff himself.”
St. Thomas writes: “Take note that if there were a danger for
the faith, subordinates would be bound to reprove their prelates,
even publicly” (II-II, q.33, ad 2m). Cajetan adds: “One must
resist the pope who openly destroys the Church”.
“I RETURNED TO TRADITION”
in August 1995, after prolonged reflection and prayer, I decided
to approach Rev. Fr. Paul Morgan, local superior of the Society
of St. Pius X, in the Philippines. I confided to him my plan to
return to the traditional Latin Mass. Father Morgan received my
confidence with joy and assigned Rev. Fr. Thomas Blute to assist
me to re-learn the Latin Mass. But why did I want to go back to
the Tridentine Mass and stop saying the new Mass which I had been
saying for about twenty seven years? The following are the considerations
which strengthened me in my resolve.
THE CHURCH HAS SPOKEN...
In the letter, “Super quibusdam” (September 29, 1351), Pope
Clement VI taught: “The Roman Pontiff regarding the administration
of the sacraments of the Church, can tolerate and even permit different
rites of the Church of Christ, always without violating those which
pertain to the integrity and necessary part of the sacraments”.
The Council of Trent, session XXI, Chapter 2: “The Council declares
furthermore that this power has always been in the Church, that
in the administration of the Sacraments, without violating their
substance, she may determine or change whatever she may judge to
be more expedient for the benefit of those who receive them or for
the veneration of the Sacrament, according to the variety of circumstances,
times and places.”
Pope St. Pius X in the letter Ex quo non (Dec. 26, 1910); “It
is well known that to the Church there belongs no right whatsoever
to innovate anything touching on the substance of the Sacraments”.
And finally, on Nov. 30, 1947, Pope Pius XII issued the Apostolic
constitution “Sacramentum Ordinis” which reiterates and clarifies
the same principle as the Council of Trent teaches, that “the
seven sacraments of the new law have all been instituted by Jesus
Christ Our Lord, and the Church has no power over the ‘substance
of the sacraments’, that is over the things which, as the sources
of revelation, witness, CHRIST THE LORD HIMSELF decreed to be preserved
in a sacramental sign.” (DzS. 3857)
THE FORM GIVEN BY CHRIST FOR THE CONSECRATION OF THE PRECIOUS BLOOD
HAS BEEN TAMPERED WITH.
THE confecting the sacrament two things must be distinguished –
the substance and the ceremonies. The ceremonies may change, but
the substance never changes. The substance is the MATTER AND THE
THE Eucharist the matter is twofold; likewise the form is twofold.
The matter is bread and wine. The form for the BREAD: THIS IS MY
BODY. The form for the WINE: THIS IS THE CHALICE OF MY BLOOD; OF
THE NEW AND ETERNAL TESTAMENT, THE MYSTERY OF FAITH, WHICH SHALL
BE SHED FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS.
THE NOVUS ORDO MISSAE, The last clause is different. It says: which
shall be shed for you and FOR ALL unto the remission of sins. With
this change, the form for the consecration of the wine is altered
from “for many” to “for all”. This change touches
the essential words given by JESUS CHRIST. This change may invalidate
the consecration of the Precious Blood by changing the intention
of the celebrant (see the theological study called The Ottaviani
Intervention). This form leads to the heresy of universal salvation.
Through Christ’s death on the cross on Mt. Calvary, He redeemed
all. But because not all men do all that are necessary for salvation,
therefore not all are saved, hence, the form “for all” leads
to that heresy.
Lazo with the Society priests in Australia during his visit in May
QUESTION of the validity of the new consecration was answered long
before it was even asked, because it is the unalterable teaching
of the Magisterium that not even the Church Herself, that is “no
Pope, no bishop, not even a council - has the right or the power
to innovate anything touching on the substance of the sacraments”.
To do this is to change the very words JESUS CHRIST has given. Otherwise
Christ’s promise will not be true. “He who eats my flesh and
drinks my blood has everlasting life and I will raise him up on
the last day.”
MATTER and the form have no power in themselves to give grace. The
power depends entirely on the will of God, who has promised this
grace. The realisation of the promise depends on certain things
and words so that if they are not there, the sacrament is not fulfilled.
Let us quote from the FATHERS....
AUGUSTINE: “The word is joined to the element, and it becomes
AMBROSE: “When it is time to confect the Blessed Sacrament, the
priest does not use his own words; instead, he pronounces the words
of Our Lord. It is the words of Our Lord that confect the Sacrament.”
THE TRADITIONAL LATIN MASS, OBSTACLE TO ECUMENISM, IS SCRAPPED
ANCIENT Mass was scrapped because of Ecumenism. Ecumenism Ecumenism
aims at unity with all religions, especially Protestantism. But
the old Mass contained many Catholic dogmas which Protestants denied.
Therefore the Mass instituted by Jesus Christ was changed for the
Mass which was a concoction of Fr. Annibale Bugnini, a Freemason.
Six Protestant ministers who assisted him saw to it that all the
Catholic dogmas offensive to Protestant ears were deleted. Prayers
stressing the idea of sacrifice were dropped, and the Protestant
practices like the offertory procession and the prayer of the faithful
were introduced. This way the Traditional Latin Mass was Protestantized.
And the result? Many Catholics were and still are, converted to
Protestantism. This is the fruit of ecumenism.
NOVUS ORDO MISSAE
do we say about the Novus Ordo Missae? The music is often Rock
‘n Roll, often accompanied by guitars. Then, there are irreverent
dances by the laity and the priests and the imitation of the TV
presentations. With all these the sense of the sacred is minimised,
if not altogether cancelled. All these bring to us the nostalgia
of the Plain Chant, the official Church Music. The memory of the
“Missa de Angelis” on Sundays, the solemn melodies of the
“Magnificat” at Vespers and the angelic tune of the “Salve
Regina” at Compline. Then there is the awe-inspiring “Veni
Creator” that begins every solemn occasion in the life of the
Church. And the “Pange Lingua” and “Tantum Ergo” at
the solemn exposition of the Blessed Sacrament. Nor do we forget
the “Requiem Mass” of the dead with its “Libera Me”
for the absolution. We should not forget the solemn “Te Deum”,
the hymn of thanksgiving that usually terminates every great feast
of the Liturgical Year.
about the sermons and homilies of the Novus Ordo Missae? Our preachers
talk about the social problems of the country, like the eruptions
of Mt. Pinatubo in Central Luzon; they comment on the construction
of the dam in Casecnan, in the Caraballo Mountains, the denudations
of our forests, like those in Mt. Apo in Mindanao, the NAMFREL performances
both in the local and national elections and the destructive flood
of Ormoc City. They also question the death penalty law, the scams
committed by the government officials and by the peace officers,
the members of the Philippine National Police (PNP) and the military.
Indeed, the flock is not fed with the bread of eternal truths of
salvation or the explanation of the Gospel of that Sunday to feed
the flock hungry for the word of God.
CATHOLIC DOCTRINE ON TRADITIONAL LATIN MASS
Council of Trent (1545-1563) defined the unchanging Catholic
Doctrine on the Holy Sacrifice of the Mass. Essentially it has three
1) The first
reality, Transubstantiation, is real. It is the will of God. Therefore
Divine Eucharistic Presence in the Sacred Host is real.
2) The second
reality is that the Holy Mass is a sacrifice, which is the renewal
of the sacrifice on Mt. Calvary. The Holy Mass is first and foremost
a sacrifice of forgiveness and expiation of sins. It is also a sacrifice
of praise and thanksgiving. Furthermore, the Holy Mass is a communion
at the sacrifice just celebrated.
3) The third
reality is the role of the priest. His role is essential and exclusive.
He offers the sacrifice and he does this alone, for he alone has
received the sacrament of Holy Orders. Because of his ordination
to the holy priesthood, he alone has the power to consecrate the
Body and Blood of Jesus Christ, the Son of God.
1. A sacrament
is visible sign, instituted by Jesus Christ to give grace. The Holy
Eucharist is one of the seven sacraments.
2. The Novus
Ordo Missae was not instituted by Jesus Christ. It was a concoction
of Fr. Annibale Bugnini and six Protestant ministers helped him
in fabricating it. Therefore the Novus Ordo Missae is the work of
men only. They did not have the power to give to their work the
power that Christ gave to His. Hence, the Bugnini Mass is spiritually
barren. It cannot sanctify like the Mass instituted by Jesus Christ.
3. Jesus Christ
did not give to Pope Paul VI the power to institute a sacrament.
Consequently Pope Paul VI by his slipshod approval could not give
to the Novus Ordo Missae the sacramental power which Jesus Christ
has given to the Mass He instituted at the Last Supper.
of these considerations, I was happy to return to the traditional
Mass, the Mass of my ordination. On August 22, 1995, the feast of
the Immaculate Heart of Mary, after twenty-seven years celebrating
the new rite, I offered the Tridentine Latin Holy Mass, the Mass
of all time. I was happy for the unique privilege. And gratitude
filled my heart deeply to be able again to offer the Holy Mass that
is acceptable to the holy and triune God, God, the Father, God the
Son, and God the Holy Ghost.
Superior General of the Society and Bishop Lazo. At this time, His
Excellency was already studying the Tridentine Mass with Fr. Blute.
Also shown in the picture are (standing from left) Fr. Onoda, Fr.
Morgan (the Philippine Superior at that time), Fr. Blute and Fr.
Mary, the Mother of God, St. Joseph, Saint Anthony, my Patron Saint,
St. Michael, my guardian angel, assist me as a priest and bishop
to be faithful to Jesus Christ, my Lord and King to the end of my
IN 1995, Bishop Bernard Fellay, Superior General of the Society
of St. Pius X, invited me through Rev. Father Paul Morgan, the Society’s
local Superior, to the priestly ordinations at Ecône, Switzerland,
that were to take place in June 1996. I wrote to the Superior General
that I could not give a positive answer on two counts: First, I
was not financially able and second, as I was already almost an
octogenarian, someone had to accompany me as my attendant. Bishop
Fellay wrote back and assured me that he would provide free plane
tickets for the two of us. Thus, in June 1996, accompanied by Rev.
Father Paul Morgan and Mr. Dominador Jerusalem, my attendant and
secretary, I boarded a plane of Singapore Airlines which landed
us in Zurich, Switzerland. From Zurich, we took the train to Martigny,
the nearest station to Ecône. From there we motored to the International
Seminary of the Society of St. Pius X, in Ecône, two days before
THE ordination day the ceremonies were unfolded in an improvised
chapel on a meadow nearby so that the thousands of relatives, guests
and friends could be accommodated. There were many sisters, priests
and five bishops, i.e., the four bishops of the Society – Bishop
Fellay, Bishop Williamson, Bishop de Mallerais, Bishop Gallereta,
and myself. We all imposed our hands on the ordinands. The priests
did the same. After the ordination rites, there was a banquet at
the end of which I was asked to say a few words. Later on, Rev.
Father Peter Scott, the district superior of the US, approached
me and said: “Your Excellency, you speak English, so you could come
to the US and tell us how you came back to Tradition”. The following
day, Fr. Scott gave me the schedule of the communities and parishes
where I was expected to narrate the story of my return to Tradition.
leaving Europe, Father Morgan proposed that we go to France to visit
the shrine of Our Lady of La Salette in Southern France, the Shrine
of Our Lady of Lourdes, Shrine of the Miraculous Medal, at La Rue
du Bac in Paris, of St. John Marie Vianney and the most famous of
all, Our Lady of Fatima in Portugal. Before proceeding to Fatima,
we were welcomed at the house of Mr. John Morgan, Father Morgan’s
brother. He cooked for us a delicious meal. We spent the night in
a Traditional Capuchin Monastery where I was asked to give a conference
to the Friars on how I got back to Tradition after twenty seven
years in the Novus Ordo Missae. While waiting for the car the following
day, Brother Didacus told us that their Monastery was formerly a
Masonic lodge and the Masons had their regular assembly in the building
before the Capuchin Monks bought the facility for their use. As
soon as the car arrived we motored to the airport of Lyon. From
there we flew to Lisbon. Three days were spent in Fatima and we
returned to Paris for the plane that landed us in Singapore. After
a few days in this city, we flew to Kuala Lumpur. On the third day,
our host took us to Malacca to see the place where St. Francis Xavier
was buried for over one year. In the afternoon we motored back to
Kuala Lumpur. From this City, we boarded the plane for Manila via
IN the Philippines, I found out that I was scheduled to address
several groups of people who wanted to know why I rejected the New
Rite of the Mass. They found it strange that the New Mass was imposed
by the Catholic Bishops and yet I, a bishop of the CBCP, was opposing
the hierarchy. My explanation was needed and I welcomed these occasions
to enlighten my people why there was a crisis and such confusion
in the Catholic Church today. For ignorance is rampant not only
among the lay Catholics but also among the priests. I myself did
not know what happened at the Second Vatican Council before I retired
from the governance of the diocese of San Fernando of La Union,
in 1993. It took me about two years to update myself and to realise
that there was a conspiracy on the part of the enemies of the Catholic
Church. Martin Luther has said: “Destroy the Catholic Mass and
you will destroy the Catholic Religion.”
God give give us the grace to persevere to the end faithful to Catholic
Tradition and to the Traditional Latin Mass because only those who
persevere will receive the crown of victory.
Salvador L. Lazo
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