“The restoration of the Divine Kingship of Our Lord cannot be attained, however, without first restoring the Catholic priesthood, on which depend the survival of the Holy Sacrifice of the Mass, the Most Holy Eucharist, and the sacramental grace by which souls are sanctified. And just as a body cannot subsist without a heart, so too the Catholic Church cannot live without the priesthood, through which the Eucharistic Sacrifice, the beating heart of the Mystical Body, is perpetuated on our altars.
As proof of this supernatural reality, we can see the pitiful state in which the Church finds herself today, a victim of the distortion of the priesthood and the falsification of the Mass: the disastrous collapse of priestly and religious vocations on the one hand, and on the other, the deformation of young people in the few surviving seminaries, which are now corrupt doctrinally and morally. Since the great reform of the Council of Trent we had witnessed a revival of religious orders and clergy, helped in this by a wise discipline that forged saints. Since the so-called “conciliar reform,” we have seen churches, seminaries, convents and Catholic schools emptied. Out of the eagerness to please the world, to follow fashions, and not to seem reactionary, the postconciliar Church has been reduced to insignificance, after having deprived the faithful and clergy of that priceless patrimony that has proved valid and effective over the centuries. It is difficult not to see in the Second Vatican Council the blatant contradiction of two thousand years of faith.
The providential work of Archbishop Marcel Lefebvre, beginning with the immediate postconciliar period, had the indisputable merit, on the one hand, of denouncing the estrangement from the immutable lex credendi, and on the other of understanding the threat to which the priesthood was exposed with the introduction of the reformed liturgy and with it the disturbing changes to the rite of conferring Holy Orders. The priests of the new church became “presidents of the assembly” and their ministerial role was progressively silenced and forgotten, precisely because there was no longer to be an alter Christus who sacrificed the Immaculate Host on the altar to the Eternal Father, but rather a mere delegate of the people who presided over a fraternal agape around a table. For this there was no longer any need for a High Priest, a King, a Prophet. This is why the kingdom of Christ must be restored also and first of all in the bosom of the Church, recognizing that for sixty years now the modernist Hierarchy has methodically erased and denied any reference to the doctrine of the social kingship of Christ reaffirmed only a few decades earlier – in 1925 – by Pius XI. On the other hand, the Innovators could have achieved very little if they had not taken steps to eliminate this obstacle to the laicization of society and, paradoxically, of the Church itself. By now it is evident: Christ the King and Priest is the stumbling block of conciliar neomodernism and even more so of the last ten years of the ‘Bergoglian pontificate.'”