If the Liturgy Does Not Compel You To Be a Better Person..

...then you fail in the service you are commanded to render to your fellows, (man, woman,; black, white, pink, tan; born, unborn, living, dead.)
If serving your fellows, does not compel you to a more profound and solemn worship of the Triune God, than you are failing in the service you are commanded to offer God.
The two greatest commandments in a nutshell.
More than worth your time.
Father Nix, (new to me.)

"Planned Murderhood and Liturgical Abuse"

(You thopught they were unrelated?)

When I was sidewalk counseling at an abortion clinic last Friday, it hit me that it’s good that there’s actually a few priests and bishops speaking out against Planned Parenthood, but there’s still something worse than abortion.
“For no crime is there heavier punishment to be feared from God than for the unholy or irreligious use [of the Holy Eucharist.]”—Council of Trent, De Euch v.i., 16th century.
This could either refer to sacrilegious Masses or sacrilegious reception of Holy Communion.
Of course, the interior state of a person who is receiving Holy Communion can never be judged by another, especially based on exterior indications.  However, a priest or a bishop who publicly tramples the rubrics of his rite commits a public act of sacrilege, calling down upon him “the heaviest punishment to be feared from God.”
Consider four frequently-broken rubrics found in a post-Vatican II document called Redemptionis Sacramentum:
1) “When Holy Mass is celebrated for a large crowd – for example, in large cities – care should be taken lest out of ignorance non-Catholics or even non-Christians come forward for Holy Communion, without taking into account the Church’s Magisterium in matters pertaining to doctrine and discipline. It is the duty of Pastors at an opportune moment to inform those present of the authenticity and the discipline that are strictly to be observed.”—Redemptionis Sacramentum 84
2) “The chalice should not be ministered to lay members of Christ’s faithful where there is such a large number of communicants that it is difficult to gauge the amount of wine for the Eucharist and there is a danger that more than a reasonable quantity of the Blood of Christ remain to be consumed at the end of the celebration.”—Redemptionis Sacramentum 102
3) “Only out of true necessity is there to be recourse to the assistance of extraordinary ministers in the celebration of the Liturgy.”—Redemptionis Sacramentum 151
4) “If there is a risk of profanation, then Holy Communion should not be given in the hand to the faithful.”—Redemptionis Sacramentum92....
We should return to my original topic:  What does obedience to Redemptionis Sacramentum have to do with ending abortion? Read Exodus 25 and Exodus 26.   The chapters contain God’s instructions to Moses regarding Divine Worship.  The Ark and the Tabernacle had to be fabricated exactly as God said—down to the centimeter.  In Exodus 25-26, following the “legalistic rules” of worship does indeed come before social justice.   Hence, in the New Covenant, for “no crime is there heavier punishment to be feared from God than for the unholy or irreligious use [of the Eucharist.]”—Trent.   Redemptionis Sacramentum is a lot easier to follow than the Trent, and yet it’s still being ignored by “conservative” pastors.  If we eschew the minimum of God’s request on worship, how can we ask Him to end abortion?
In fact, any priest or bishop who preaches the hard truths of marriage while not fulfilling the minimum found above in Redemptionis Sacramentum may be the very person Jesus spoke of when He said: “You load people with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers.”—Luke 11:46.  So-called “conservative” pastors are often the worst culprits in persecuting the few priests and laity who wish to hold to all of Redemptionis Sacramentum.   At least, I have to honor the “progressives” for their consistency:  They don’t hypocritically pretend to fight the Unborn Holocaust or this Liturgical Holocaust.  Some even have genuine zeal for their own pet-projects.
I don’t think we priests can sincerely ask God to end the Unborn Holocaust until we have collectively become obedient to Him in ending this Liturgical Holocaust.  It would cost us little more than short-lived popularity.  Until then, it may be costing unborn babies their lives.