An ad hoc journal/newsletter providing informative news and thoughtful reflections
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w/c 23.vi.24

Ordo w/c 23.vi.24

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Dominica V Post Pentecosten	In Nativitate S. Joannis Baptistæ	S. Gulielmi Abbatis	Ss. Joannis et Pauli Martyrum	B. Mariæ Virg. de Perpetuo Succursu	S. Irenæi Episcopi et Martyris	SS. Apostolorum Petri et Pauli

For the week ahead

REGNUM CHRISTI

Carissimi

As we approach national elections, it is imperative to reflect on our calling to manifest the Social Reign of Jesus Christ in society. This task involves integrating our faith into our decisions, including our politAs we approach national elections, it is imperative to reflect on our calling to manifest the Social Reign of Jesus Christ in society. This task involves integrating our faith into our decisions, including our political choices. Guided by scripture, tradition, and Church teachings, we must discern how best to align our votes with the principles of Christ’s sovereignty.

Our Lord Jesus Christ proclaimed, “All power is given to me in heaven and in earth” (Matthew 28:18). This authority encompasses all social and communal dimensions of life. St. Paul reminds us, “And he is before all, and by him all things consist” (Colossians 1:17). To effect the Social Reign of Christ, begin with your own life:

Prayer and Sacraments: Cultivate a deep prayer life and frequent reception of the sacraments. As Pope Pius XI stated in Quas Primas, “He must reign in our hearts.”
Christian Virtues: Live out the virtues of charity, justice, and humility in all interactions, reflecting Christ’s love.

When weighing political party policies, Catholics should consider the following:

Preservation of Life: Support candidates and policies that protect life from conception to natural death. Pope John Paul II in Evangelium Vitae emphasized the sanctity of life.
Family Values: Choose those who advocate for the traditional family structure and uphold marriage as a union between a man and a woman.
Social Justice: Consider the Church’s teaching on social justice. The Compendium of the Social Doctrine of the Church urges us to promote the common good and justice (Pontifical Council for Justice and Peace, 2004).
Religious Freedom: Ensure that candidates respect and promote religious liberty, allowing the Church to freely fulfill her mission.

Extend Christ’s reign by influencing your community:

Witnessing Faith: Share your faith with others through words and actions, as St. Peter urges, “But sanctify the Lord Christ in your hearts, being ready always to satisfy everyone that asketh you a reason of that hope which is in you” (1 Peter 3:15).
Engagement in Public Life: Support policies and leaders that align with Christian values, ensuring the laws reflect Christ’s teachings.

Pope Pius XI, in his encyclical Quas Primas, highlighted the all-encompassing nature of the empire of our Redeemer, stating that it embraces all men (QP 18). This powerful statement emphasizes the universal reach and inclusivity of the message of redemption and salvation. The Pope’s words serve as a reminder that the love and grace of Christ extend to every individual, regardless of their background, nationality, or social status.

In a world often divided by differences and conflicts, this message of unity and acceptance is particularly relevant and inspiring. It calls upon believers to recognize the inherent dignity and worth of every human being, as all are part of the vast empire of our Redeemer. This profound truth invites us to embrace a spirit of compassion, understanding, and solidarity with our fellow human beings, fostering a sense of unity and harmony in our communities and beyond.

Furthermore, the teachings of the Second Vatican Council’s Gaudium et Spes emphasize the Church’s role in renewal and transformation. The Church, connected to Christ, acts as a catalyst for positive change, aiming to create a society reflecting God’s values. These words remind us of the importance of unity and inclusivity in a divided world. Embracing diversity allows us to appreciate the beauty and richness each individual brings.

Pope Pius XI’s words and the teachings of Gaudium et Spes remain relevant today, reminding us of Christ’s universal love and the need to embrace humanity’s diversity. We are called to be agents of change, guided by love, unity, and inclusivity, working towards societal renewal and transformation.

By embracing the Social Reign of Jesus Christ, we fulfill our role as His disciples, transforming our lives and, by extension, the world around us. Let us be steadfast in our mission, confident in His promise: “Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you” (Matthew 6:33).

May the Holy Spirit guide you in all your deliberations and decisions.

In Christ’s Love,

Gospel: Matthew 5:20-24

In today’s Gospel, Jesus teaches about the importance of reconciliation and the spirit of the law, urging us to be reconciled with our brothers and sisters before offering our gifts at the altar.

Reflection

This passage highlights the significance of internal righteousness and the spirit of love and reconciliation, principles that are fundamental to the Social Reign of Jesus Christ.

Righteousness and the Law:
- Theme: Jesus calls us to a higher standard of righteousness that exceeds mere legalism, focusing on the spirit rather than just the letter of the law.
- Traditional Perspective: As emphasized by Dom Prosper Guéranger, true adherence to the law requires internal conversion and genuine love for one’s neighbor. Societal laws should reflect Christ’s teachings, promoting justice and moral integrity.
Reconciliation and Peace:
- Theme: Jesus emphasizes the importance of reconciliation, urging us to seek peace with others before offering worship.
- Traditional Perspective: In his writings, Cardinal Henry Edward Manning highlights that societal peace begins with individual reconciliation and charity. For Christ’s social reign, it is essential to foster communities that prioritize forgiveness and harmony.
Internal Conversion:
- Theme: True righteousness involves internal conversion and aligning one’s heart with the values of the Gospel.
- Traditional Perspective: Pope Leo XIII in “Rerum Novarum” teaches that societal structures must encourage personal virtue and the moral development of individuals, reflecting Christ’s call to internal righteousness.
Social Implications of the Gospel:
- Theme: The principles of reconciliation and internal righteousness have broad social implications, urging us to build a society based on justice, peace, and love.
- Traditional Perspective: Pope Pius XI in “Quas Primas” asserts that recognizing Christ’s kingship in societal structures promotes a culture that values justice, moral integrity, and the common good.

Application

In our daily lives and societal structures, we must embody the teachings of Christ, fostering a world that honors the Social Reign of Jesus Christ. This involves:

Promoting Righteousness: Ensuring that our laws and policies encourage moral integrity and justice.
Fostering Reconciliation: Building communities that prioritize peace, forgiveness, and harmony.
Encouraging Internal Conversion: Promoting personal virtue and moral development in societal norms.
Implementing Gospel Values: Creating a culture that reflects the principles of justice, peace, and love as taught by Christ.

Let us pray for the grace to live out these principles, trusting in Jesus’ teachings and responding to His call with a heart of reconciliation and love. May our efforts contribute to a society that truly reflects the reign of Christ in every dimension.

Traditional Magisterial Quotes

Rerum Novarum (Pope Leo XIII, 1891): “The law, therefore, should favor ownership, and its policy should be to induce as many as possible of the people to become owners.”
Quas Primas (Pope Pius XI, 1925): “For not only private individuals but also rulers and princes are bound to give public honor and obedience to Christ.”
Divini Redemptoris (Pope Pius XI, 1937): “The right ordering of economic life cannot be left to the free play of market forces.”

This reflection emphasizes the call to build a society that upholds the dignity of every human being and aligns with the teachings of Christ and the Church, as articulated by pre-Vatican II magisterial teachings and traditional Catholic authors.

Discussion Questions

These are suggested for families to discuss over Sunday lunch or meal times in the week; or by pastors to stimulate discussion in catechism class; or for Sunday School or Youth ministry teachers to discuss with students; or individual Catholics for personal reflection.

Gospel: Matthew 5:20-24

Righteousness and the Law:
- How does Jesus’ teaching on exceeding the righteousness of the scribes and Pharisees relate to the concept of the social reign of Jesus Christ?
- In what ways can our legal and societal systems be reformed to better reflect the spirit of Christ’s teachings?
Reconciliation and Peace:
- Why does Jesus emphasize reconciliation with others before offering gifts at the altar?
- How can principles of forgiveness and reconciliation be integrated into societal structures to promote peace and harmony?
Internal Conversion:
- What does internal conversion mean in the context of Jesus’ teachings, and why is it important?
- How can promoting personal virtue and moral integrity contribute to the social reign of Jesus Christ in our communities?
Social Implications of the Gospel:
- How do the principles of reconciliation and internal righteousness influence our approach to social justice and community development?
- What practical steps can we take to build a society that reflects the justice, peace, and love of Christ’s kingdom?
Catholic Social Teaching in Action:
- How can the teachings of “Rerum Novarum” and “Quas Primas” be applied to contemporary social issues to promote the common good?
- What role does recognizing Christ’s kingship play in shaping policies and practices that uphold human dignity and justice?
Personal Application:
- Reflect on a time when seeking reconciliation with someone led to personal or communal peace. How can this experience inform your approach to conflicts in society?
- In what ways can you contribute to creating a culture of internal conversion and righteousness within your local community?

These questions aim to foster a deeper understanding of the Gospel passage and its application to Catholic social teaching, encouraging discussions on how to align societal structures with the teachings of Christ and the Church.

Introduction

The concept of the Social Reign of Jesus Christ is a theological and philosophical framework that emphasizes the sovereignty of Jesus Christ over all aspects of society, including political, cultural, and personal life. This doctrine asserts that Christ’s teachings and the Church’s moral guidance should permeate societal institutions and influence governance, law, and culture.

Theological Foundation

The concept of Christ’s social kingship is profoundly embedded in Catholic theology. This doctrine emphasizes that Christ’s reign should influence every aspect of individual and societal life. Pope Pius XI, in his encyclical Quas Primas (1925), articulated this vision, establishing the Feast of Christ the King. He stated, “He must reign in our minds, which should assent with perfect submission and firm belief to revealed truths and to the doctrines of Christ. He must reign in our wills, which should obey the laws and precepts of God. He must reign in our hearts, which should spurn natural desires and love God above all things, and cleave to Him alone.”

St. Augustine, in his seminal work City of God, presents a dichotomy between the earthly city (Civitas Terrena) and the heavenly city (Civitas Dei). He argues that true peace and justice are found only under the reign of Christ, asserting that the City of God is governed by divine love and eternal truth. Augustine writes, “There, instead of law, we have truth; instead of judges, we have the blessedness of eternal life” (City of God, Book XIX). His work underscores the transformative power of divine justice and the ultimate fulfillment found in God’s kingdom.

Aquinas built upon Augustine’s foundation, emphasizing the harmony between divine law and human law. In his Summa Theologica, he asserts that human laws should reflect divine reason, which is immutable and eternal. Aquinas states, “The end of the divine government is that men should adhere to God, and this adherence to God is effected by charity” (Summa Theologica, I-II, Q. 99, Art. 1). Aquinas’ philosophy supports the view that societal laws must align with the principles of natural law, which are grounded in God’s eternal law.

Maritain, a prominent 20th-century Catholic philosopher, further developed the natural law tradition. In Man and the State, he argued for a society governed by Christian values and natural law. Maritain believed that political authority should serve the common good and be informed by Christian ethics. He wrote, “The temporal order must be regulated in accordance with the principles of natural law and Christian teaching” (Maritain, Man and the State, University of Chicago Press, 1951). His vision of integral humanism seeks to harmonize spiritual and temporal realms.

De Lubac, a 20th-century French Jesuit theologian, emphasized the sacramental nature of the Church’s mission. In The Splendour of the Church, he described the Church as the sacrament of Christ’s kingdom on earth. De Lubac wrote, “The Church is the sacrament of Christ’s kingdom already present in mystery” (The Splendour of the Church, 1956). His theology underscores the Church’s role in manifesting Christ’s reign through its sacramental life and mission.

Pope Benedict XVI, in his encyclical Deus Caritas Est, highlighted the centrality of love in the Social Reign of Christ. He emphasized that charity is essential to the Church’s mission and societal transformation. Benedict XVI wrote, “The love of God is fundamental for our lives, and it raises important questions about who God is and who we are” (Deus Caritas Est, 2005, para. 1). His teachings call for a society infused with divine love, reflecting Christ’s sovereignty through acts of charity and justice.

By integrating these teachings, Catholics are called to influence their surroundings positively, ensuring that Christ’s kingship is recognized not only in personal spirituality but also in public life and governance.

Philosophical Context

Philosophically, the concept of Christ’s social kingship is supported by the principles of natural law, as articulated by St. Thomas Aquinas in Summa Theologica. Aquinas argued that human laws should reflect the eternal law of God, aligning temporal governance with divine order. He stated, “Human law has the nature of law in so far as it partakes of right reason. And it is clear that in this respect it is derived from the eternal law. In so far as it deviates from right reason, it is called an unjust law, and has the nature, not of law but of violence” (Summa Theologica I-II, Q. 93, Art. 3).

The natural law tradition asserts that moral principles are inherent in human nature and can be discerned through reason. This idea was further developed by later philosophers and theologians. Jacques Maritain, a 20th-century Catholic philosopher, emphasized the role of natural law in his work Man and the State. He argued that “the temporal order must be regulated in accordance with the principles of natural law and of Christian teaching, and the social reign of Christ must be recognized in order to secure true human progress” (Maritain, Man and the State, University of Chicago Press, 1951).

Additionally, John Finnis, a contemporary natural law theorist, builds upon Aquinas’s ideas in his book Natural Law and Natural Rights. Finnis explains that “the first principles of practical reason…indicate the basic forms of human flourishing and the basic requirements of practical reasonableness” (Finnis, Natural Law and Natural Rights, Oxford University Press, 1980). This perspective supports the view that laws and policies should aim to promote the common good, grounded in a moral order reflective of Christ’s kingship.

Magisterial Documents

The magisterium has consistently upheld the notion of Christ’s social reign, emphasizing its importance in both personal and public life. In Quas Primas, Pope Pius XI emphasized the need for Christ’s sovereignty in societal structures to combat secularism. He stated, “He must reign in our minds, which should assent with perfect submission and firm belief to revealed truths and to the doctrines of Christ. He must reign in our wills, which should obey the laws and precepts of God. He must reign in our hearts, which should spurn natural desires and love God above all things, and cleave to Him alone” (Quas Primas, 1925).

Pope Leo XIII, in Immortale Dei (1885), stressed the importance of Christian principles in public life, asserting, “The Church… holds that it is unlawful to follow one line of conduct in private life and another in public, thus showing two faces, whereas truth forbids the existence of a double standard of morality” (Immortale Dei, 1885). This encyclical underscores the Church’s teaching that true morality and justice cannot be compartmentalized but must permeate every aspect of life.

The Second Vatican Council further affirmed this principle in Gaudium et Spes, highlighting the Church’s role in guiding societal transformation: “The Church… serves as a leaven and as a kind of soul for human society as it is to be renewed in Christ and transformed into God’s family” (Gaudium et Spes, 1965, para. 40). This document reflects the continuity of magisterial teaching on the integral role of Christ’s reign in shaping human society.

Additionally, Pope John Paul II in Evangelium Vitae (1995) reaffirmed the sanctity of life and the need for laws that protect human dignity: “The Gospel of life is at the heart of Jesus’ message… It is to be preached with dauntless fidelity as ‘good news’ to the people of every age and culture” (Evangelium Vitae, 1995, para. 1). He emphasized that the Gospel’s moral teachings should influence public policies to uphold the dignity and value of every human life.

Application in Society

The application of this doctrine can be seen in the advocacy for laws and policies that align with Christian moral teachings. For instance, the promotion of family values, the protection of life from conception to natural death, and the upholding of social justice principles are all seen as manifestations of Christ’s social reign. The Church’s social doctrine, as outlined in the Compendium of the Social Doctrine of the Church, reflects this holistic approach to integrating faith into public life.

Conclusion

The Social Reign of Jesus Christ is a comprehensive doctrine that calls for the integration of Christ’s teachings into every facet of societal life. Grounded in both theological and philosophical traditions, it emphasizes the need for laws and policies to reflect Christian moral principles. Through magisterial teachings and scholarly contributions, the Church continues to advocate for a society where Christ’s sovereignty is recognized and His teachings are lived out in public and private spheres.

References

Pius XI. Quas Primas. 1925.
Augustine of Hippo, City of God
Thomas Aquinas, Summa Theologica
Jacques Maritain, Man and the State, University of Chicago Press, 1951
Henri de Lubac, The Splendour of the Church, 1956
Benedict XVI, Deus Caritas Est, 2005
Pontifical Council for Justice and Peace. Compendium of the Social Doctrine of the Church. 2004.

CURRENT AFFAIRS

Viganò on trial: why?

The Vatican’s Dicastery for the Doctrine of the Faith (DDF) has charged Archbishop Carlo Maria Viganò with the canonical crime of schism. The charges are based on his public statements rejecting Pope Francis’s legitimacy and the Second Vatican Council’s doctrines. Viganò, who served as apostolic nuncio to the U.S. from 2011 to 2016, called the accusations an “honour” and believes the sentence has already been prepared. The Vatican has not commented on the proceedings, but Cardinal Pietro Parolin emphasized that Viganò must answer for his actions.

The Vatican’s decision to charge Archbishop Carlo Maria Viganò with the canonical crime of schism has sparked significant debate among traditional Catholic commentators. Viganò, a prominent critic of Pope Francis and the Second Vatican Council, has been accused of rejecting the legitimacy of the Pope and promoting division within the Church. This development has elicited a range of reactions from traditionalist circles, reflecting broader tensions within Catholicism regarding doctrine, authority, and reform.

Support for Viganò’s Actions

Among the staunch supporters of Archbishop Viganò, he is seen as a courageous figure who dares to speak out against what they perceive as deep-seated corruption and doctrinal errors within the Church. These supporters, including many traditional Catholic commentators, applaud Viganò’s direct and often blunt criticisms of the Church’s handling of clerical sexual abuse and other scandals. They argue that his forthrightness is a necessary antidote to the perceived silence and inaction of many Church leaders. For instance, Viganò’s explicit naming of homosexuality as a root cause of the clerical abuse crisis resonates with traditionalists who feel that this issue is often downplayed or ignored by the Church hierarchy.

Archbishop Carlo Maria Viganò’s exposé on Theodore McCarrick, released in August 2018, accused several high-ranking Church officials, including Pope Francis, of covering up McCarrick’s sexual misconduct. Viganò claimed that McCarrick had been sanctioned by Pope Benedict XVI around 2009 or 2010, which included restrictions on public ministry and a requirement to lead a life of prayer and penance. Viganò alleged that these sanctions were not enforced under Pope Francis, allowing McCarrick to continue his influential role within the Church despite his history of abuse. This letter was particularly controversial as it called for Pope Francis to resign, asserting that the Pope was complicit in covering up McCarrick’s abuses. Viganò also implicated several other senior Church officials, such as Cardinal Pietro Parolin and Cardinal Donald Wuerl, accusing them of knowing about McCarrick’s misconduct and failing to take appropriate action.

Archbishop Carlo Maria Viganò has accused Pope Francis of promoting what he calls a “homosexual agenda” within the Catholic Church. Viganò alleges that Pope Francis has been complicit in a network of homosexual clergy that, according to Viganò, has infiltrated the Church’s hierarchy. He criticizes the Pope for allegedly appointing and protecting bishops and cardinals who are either openly supportive of homosexual relationships or are themselves involved in such relationships. Viganò claims this agenda is part of a broader effort to normalize homosexuality within the Church, which he argues contradicts traditional Catholic teachings on sexuality and morality. He has specifically condemned what he sees as the Pope’s failure to address the root causes of clerical sexual abuse, attributing much of the crisis to the presence of homosexual clergy within the Church.

Moreover, Viganò has been vocal about his belief that the Second Vatican Council introduced errors into the Church, blaming Pope Francis for perpetuating these issues. He claims that the Council’s decrees on religious liberty and interreligious dialogue contradict traditional Catholic teachings and views Pope Francis as an active promoter of these problematic elements. Viganò also criticizes the Pope’s administrative actions, accusing him of creating a climate of fear and retaliation against traditionalists within the Church. He alleges that the Pope and his close advisors have marginalized and silenced bishops and priests who adhere to traditional Catholic practices and beliefs. These criticisms have sparked significant controversy, with some seeing Viganò as a necessary whistleblower and others viewing him as a divisive figure undermining Church unity.

Recently, Archbishop Carlo Maria Viganò has accused Pope Francis of committing the same abuses as former Cardinal Theodore McCarrick, specifically alleging that Francis engaged in misconduct with seminarians during his time as Master of Novices of the Society of Jesus in Argentina. Viganò further asserts that Pope Francis’s administration has protected and promoted corrupt clergy members, aiming to normalize homosexuality and related abuses within the Church. This includes supporting figures like Fr. James Martin, S.J., and appointing known homosexual clergy, which Viganò argues reflects a broader agenda to infiltrate and corrupt the clergy.

Criticism of the Vatican’s Process

Critics of the Vatican’s handling of Archbishop Viganò’s case argue that the process lacks transparency and fairness, contending that the charges against him are part of a broader strategy to silence dissent within the Church, particularly among those who adhere to traditionalist views. The timing of the trial has raised suspicions, especially following Viganò’s recent accusations against Pope Francis, alleging misconduct similar to that of former Cardinal McCarrick. Critics assert that the expedited canonical trial appears to be an act of intimidation against bishops and communities supporting traditional Catholic teachings and practices. This perspective is further fueled by a broader distrust of Pope Francis’s administration and its perceived efforts to marginalize traditionalist voices and suppress opposition.

This situation draws parallels to the case of Archbishop Marcel Lefebvre, who was also swiftly and controversially sanctioned by the Vatican. Lefebvre, a staunch critic of the Second Vatican Council, was excommunicated in 1988 after consecrating bishops without papal approval, an act deemed schismatic by the Church. Critics argue that both Viganò and Lefebvre faced accelerated processes aimed at quelling traditionalist dissent and maintaining the post-Vatican II status quo. The expedited nature of Viganò’s trial, much like Lefebvre’s, is seen by some as a tactic to avoid prolonged debate and ensure swift action against perceived threats to the Church’s current direction. This perceived pattern of dealing with traditionalist figures through rapid and severe canonical measures contributes to the broader narrative of an ongoing struggle within the Church between progressive and traditionalist factions.

Skepticism About Viganò’s Claims

Not all traditionalist commentators unreservedly support Viganò. Some express skepticism about the timing and motives behind his allegations, particularly his claims of a deep state within the Church and his harsh critique of Pope Francis. These commentators worry that Viganò’s approach, which often involves public and dramatic accusations, might cause more harm than good by deepening divisions within the Church. For instance, the timing of Viganò’s public letters and statements, often coinciding with significant Church events, has led some to question whether his actions are motivated more by a desire to disrupt than to reform. Additionally, Viganò has faced criticism for not providing substantial evidence or more detailed information to support his severe accusations against Pope Francis regarding homosexual acts with seminarians. This lack of concrete evidence raises further doubts among some traditionalists about the credibility and intentions behind his claims.

Concerns About Canonical Legitimacy

There are also concerns about the canonical implications of Viganò’s actions and statements. Some traditionalists worry that his outright rejection of Pope Francis’s legitimacy and the Second Vatican Council could indeed constitute schism, which would have serious consequences for both Viganò and his followers. The charge of schism is particularly grave, as it implies a formal break with the Church’s authority and teachings. Traditionalist commentators who focus on canonical law and Church doctrine are concerned that Viganò’s stance, if not carefully reconsidered, might lead to a formal rupture within the Church.

Archbishop Viganò’s position on Pope Francis’s election centers on the belief that the conclave that elected Francis was manipulated by a group of progressive cardinals, sometimes referred to as the “St. Gallen Mafia.” Viganò asserts that this manipulation invalidates the election, rendering Pope Francis’s acceptance of the papacy illegitimate. He compares this to a marriage annulment tribunal, where a marriage is declared null if it is proven that one party never intended to enter into a true marital union. Similarly, he argues that if Francis accepted the papacy with the intention of promoting heresy, his election is null and void.

From the viewpoint of those who acknowledge the current legitimacy of Francis’s papacy, Viganò’s position would indeed be considered schismatic. It is similar to the perspective of Sedevacantists who claim that papal conclaves since the passing of Pope Pius XII (or sometimes Pope John XXIII), particularly the post-conciliar popes, have been invalid. This is because the prescribed definition of schism in canon law is seen as “the refusal to submit to the Supreme Pontiff or to maintain communion with the members of the Church subject to him” (Canon 751, 1983 CIC). Consequently, anyone who definitively rejects the authority of a reigning pontiff is liable to be accused of schism.

Despite the multitude of individuals expressing their viewpoints on the legitimacy of Francis’s pontificate, it is crucial to differentiate between holding an opinion and acting upon it. By aligning himself with his assertion, Viganò’s actions have the potential to be seen as schismatic. While old Romans, the Society of St Pius X, and other traditional Catholics criticize and harbour reservations about Pope Francis’s papacy, they still acknowledge him as the Pope, believing that only a successor in the Holy See can judge the validity of his papacy, for “Prima Sedes a nemine iudicatur,” (Canon 1404, 1983 CIC, “The First See is judged by no one”). Despite the respected opinions of notable theologians and canonists that Sedevacantists may reference, the Church has never adopted or devised a process for judging the occupant of the See of Rome. The only historical precedent is of a pontiff being judged posthumously by his successor*.

The Broader Implications

The case of Archbishop Viganò highlights the deep and ongoing rifts within the Catholic Church regarding issues of doctrine, authority, and reform. It reflects broader debates over the legacy of the Second Vatican Council and the direction of the Church under Pope Francis. For traditionalists, Viganò represents both a champion of orthodoxy and a controversial figure whose methods and rhetoric are subject to debate. His case underscores the challenges the Church faces in balancing the need for unity with the imperative to address internal dissent and calls for reform.

In conclusion, the charges against Archbishop Viganò have elicited a complex and multifaceted response from traditional Catholic commentators. While many support his outspoken critique of the Church’s leadership and doctrinal direction, others are cautious about the potential consequences of his actions. This controversy reflects the broader tensions within the Church as it navigates the challenges of maintaining doctrinal integrity and institutional unity in a rapidly changing world.

*Indeed, the only historical precedent of a pontiff being judged posthumously involves Pope Formosus. His successor, Pope Stephen VI (VII), conducted the infamous “Cadaver Synod” (Synodus Horrenda) in 897. During this synod, the corpse of Pope Formosus was exhumed, put on trial, found guilty of perjury and other charges, and his papal acts were annulled. This dramatic and unusual event underscores the principle that living popes are considered above judgment, with this instance being an exception applied posthumously.

The Rise of Populism in Recent European Union Elections: Implications for Traditional Catholics and Alignment with Integralism

Overview of Populism in Europe

In recent European Union elections, populist parties have gained significant traction across various member states. Populism is defined as a political approach that champions the rights and interests of the common people against the perceived elite or establishment. It spans a spectrum of ideologies, from right-wing nationalism to left-wing economic populism, often emphasizing national sovereignty and cultural identity.

Media Definition of Populism: Populism is typically seen as a political movement that claims to represent the common people, often in opposition to the elite. It combines elements from both the left and the right, generally opposing large business and financial interests while sometimes being hostile to established liberal, socialist, and labor parties.

Populist Politicians’ Self-Definition: Populist politicians often define themselves as defenders of the common people against a corrupt elite. They emphasize national interests, cultural preservation, and direct democracy, arguing for policies that they believe protect ordinary citizens from globalization and bureaucratic overreach.

Key Factors Driving Populism

Economic Discontent: Economic disparities and dissatisfaction with the EU’s handling of financial crises have driven many voters towards populist parties. Regions facing economic hardship have particularly gravitated towards these parties, which promise economic reform and protectionism.
Migration Concerns: Issues related to immigration have significantly influenced the rise of populism. Populist parties frequently campaign on promises of stricter immigration controls and policies that prioritize the interests of native citizens.
Cultural Identity: Populist movements often emphasize the preservation of national identity and cultural heritage, appealing to voters who feel that globalization and EU policies threaten their traditional values.
Handling of the COVID-19 Pandemic: The COVID-19 pandemic and the perceived mishandling by established political elites have amplified populist sentiments. Many people felt that their needs and concerns were overlooked during the crisis, leading to increased support for populist parties that promised to prioritize the well-being of ordinary citizens and address their grievances directly.

Implications for Traditional Catholics

Preservation of Christian Values: Many populist parties advocate for the preservation of Christian cultural heritage, aligning with Traditional Catholics’ desire to maintain and promote Christian values in public life. For example, Italy’s Lega and Hungary’s Fidesz have promoted policies that protect Christian symbols and traditions.
Support for Family Policies: Populist parties often support pro-family policies, such as opposing abortion and endorsing traditional family structures. This stance resonates with Traditional Catholics who prioritize family values and seek to uphold traditional family norms.
National Sovereignty and Religious Freedom: The emphasis on national sovereignty by populist parties can appeal to Traditional Catholics concerned about religious freedoms potentially being compromised by broader EU regulations. Protecting the rights of local churches and religious institutions to operate according to their beliefs is a key aspect of this appeal.
Opposition to Secularization: Populist movements frequently position themselves against increasing secularization. Traditional Catholics, who advocate for the public role of religion, may support populist agendas that resist secular pressures and promote the visibility of religious practices and symbols in public life.

False Equivalence

Populism is often conflated with fascism or extreme right-wing nationalism due to several overlapping characteristics, such as strong nationalistic rhetoric and opposition to perceived elites. However, this conflation is misleading. While some populist movements do exhibit nationalist tendencies, populism as a political approach can also be found on the left and center of the political spectrum, focusing on economic inequality, social justice, and anti-corruption measures. Populism’s core principle is the defense of the common people against elite domination, which can manifest in diverse political ideologies and strategies.

How Populism Aligns with Integralism

Populism and Integralism share certain ideological intersections, especially in their emphasis on community values and resistance to liberal individualism, but they differ fundamentally in their approach to governance and the role of religion in society.

Integralism is a political theory advocating for the integration of Catholic social teaching into public policy and governance. It seeks a society where political decisions are informed by and aligned with Catholic doctrine, emphasizing the importance of moral and religious principles in public life. Integralists support a cooperative relationship between the Church and state, with the state upholding and promoting the moral teachings of the Church.

Points of Convergence

Community and Tradition: Both populism and integralism value the role of community and tradition. Populists often appeal to the preservation of national identity and cultural heritage, while integralists emphasize the importance of Catholic traditions and community values.
Resistance to Liberalism: Both ideologies critique modern liberalism, particularly its emphasis on individual autonomy and secularism. Populists argue that liberal elites are disconnected from the needs of the people, while integralists contend that liberal secularism undermines moral and religious values in society.
Moral Order: There is a shared emphasis on establishing a moral order. Populists may advocate for policies that reflect the cultural and moral preferences of the majority, while integralists seek to ensure that public policy is consistent with Catholic moral teachings.

Points of Divergence

Role of Religion: The primary divergence lies in the role of religion in governance. Integralism explicitly calls for the integration of Catholic doctrine into state policies, advocating for a symbiotic relationship between the Church and state. Populism, however, does not necessarily prescribe a specific religious framework and can be secular or multi-religious, depending on the context and leadership.
Governance and Authority: Integralism supports a structured, hierarchical model of governance influenced by the Church, whereas populism often promotes a more fluid and charismatic style of leadership that directly engages with the populace.
Scope and Focus: Integralism has a clear focus on aligning public policy with religious teachings, particularly Catholicism. Populism, by contrast, is broader and more flexible, potentially aligning with various religious or secular ideologies depending on the specific populist movement.

Conclusion

The rise of populism in recent European Union elections presents various implications for Traditional Catholics. The focus on preserving Christian values, supporting family policies, advocating for national sovereignty, and opposing secularization can be seen as aligning with their priorities. However, it is crucial for Traditional Catholics to critically assess these movements to ensure that their broader political agendas align with the ethical and moral teachings of the Catholic Church.

Populism and integralism, while sharing common ground in their critique of liberalism and emphasis on community values, differ in their foundational principles and approaches to governance. Traditional Catholics must navigate these differences carefully to advocate for a society that upholds their values while ensuring the ethical integration of these principles into public life.

SPUC needs YOUR help!

With a General Election fast approaching, it is crucial for pro-life individuals to use their vote to elect pro-life MPs. SPUC – the Society for the Protection of Unborn Children – has consistently encouraged supporters to investigate the voting records and intentions of individual parliamentary candidates in their constituency. This information is then made available to help voters decide whom to support.

This year, SPUC has simplified the process with a new webtool that allows users to email all the candidates in their constituency simultaneously. By entering a postcode, users can identify their candidates and send a template email provided by SPUC.

Contact your candidate

The email poses two questions:

Would you vote to support or oppose decriminalising abortion, i.e., legalising abortion on demand and up to birth?
Would you vote to support or oppose any move to legalise assisted suicide?

SPUC will publish the responses on their website as they are received. Supporters are encouraged to ask their candidates these questions and send any responses to political@spuc.org.uk. The website also displays the voting records on life issues of previous MPs who are standing again. Contacting candidates is essential to determine their voting intentions and to share that information with others.

“The Bishop of Rome: Servant of Unity” – further reflections

Catholic theological and ecumenical scholars have provided insightful commentary on Pope Francis’ new document, “The Bishop of Rome: Servant of Unity.” Released on June 13, 2024, this document has sparked significant discussion within the ecumenical community.

Cardinal Kurt Koch, Prefect of the Dicastery for the Promotion of Christian Unity, praised the document for emphasizing the Pope’s role as a “servant of unity” and highlighting a synodal approach to papal primacy. He noted that the document aims to integrate suggestions from various Christian communities to foster a more inclusive ministry recognized by all Christians.

Archbishop Donald Bolen, who has a long history in Anglican-Catholic relations, acknowledged the document’s potential to build on decades of dialogue. He emphasized that the bishops’ experiences of shared prayer and dialogue reveal a “real but incomplete communion.” Bolen stressed the importance of living out this communion in ecclesial lives and taking concrete steps toward unity.

Revd Dr. Jamie Hawkey, Canon Theologian of Westminster Abbey, appreciated the document’s emphasis on synodality and the renewed understanding of the papal ministry as a service to unity, which aligns with ongoing Anglican-Catholic dialogues. He noted that such initiatives are crucial for fostering mutual understanding and cooperation among different Christian traditions. He also emphasized that the document’s approach reflects a significant step towards addressing historical divisions and building a more inclusive Christian witness in the world.

Dr. Pantelis Kalaitzidis, Director of the Volos Academy for Theological Studies, noted the document’s potential to further mutual understanding and respect between the two traditions. He emphasized that Pope Francis’ consistent gestures of humility and calls for unity resonate positively within many Orthodox circles, even though there remain pockets of resistance due to historical grievances and theological differences.

From the perspective of the Dicastery for the Promotion of Christian Unity, the document is seen as a continuation of efforts to promote ecumenism. It underscores the Catholic Church’s commitment to addressing historical divisions and building bridges with other Christian denominations. The Dicastery highlighted that the proposals in the document are designed to make the Pope’s ministry more receptive to the needs and aspirations of various Christian communities.

Additionally, theological scholars have recognized the document’s emphasis on love and service as foundational to Christian unity. During the Ecumenical Vespers at the conclusion of the Week of Prayer for Christian Unity, Pope Francis highlighted that true unity comes through prayerful, selfless service, urging Christians to avoid division and embrace a synodal spirit.

Dr. Peter Kwasniewski: He expressed concerns that the document may further blur the lines between Catholic doctrines and those of other Christian denominations. Kwasniewski emphasized the need to maintain clear theological boundaries while engaging in ecumenical dialogue, warning against compromising essential Catholic teachings. He also reminded commentators to remember the document is for study and not magisterial.

Dr Timothy Gordon: Gordon acknowledged the document’s effort to promote unity but criticized its approach as overly accommodating. He argued that while unity is a noble goal, it should not come at the expense of doctrinal integrity. He suggested that the document might inadvertently encourage relativism within the Church.

Dr. Taylor Marshall: Marshall offered a critical perspective, stating that the document’s emphasis on synodality and ecumenism could lead to confusion among the faithful regarding the unique role of the Pope. He stressed the importance of upholding traditional Catholic teachings and expressed concern about potential misinterpretations of the document’s intentions.

Dr. Anthony Stein: Stein highlighted the historical context of the document, noting its continuity with previous efforts by Pope John Paul II and Benedict XVI to engage in ecumenical dialogue. However, he cautioned that the document must be carefully interpreted to avoid diluting Catholic doctrine.

Dr Roberto de Mattei: De Mattei provided a historical analysis, comparing the document to past ecumenical efforts and emphasizing the need for a balanced approach. He pointed out that true ecumenism should not lead to doctrinal compromises but rather encourage mutual understanding and respect while maintaining the distinctiveness of Catholic teachings.

These commentators reflect a range of perspectives, from supportive yet cautious to critical, highlighting the complex and often contentious nature of ecumenical dialogue within the Catholic Church.

Overall, “The Bishop of Rome: Servant of Unity” is seen as a significant step towards enhancing the role of the Pope as a unifying figure in Christianity, promoting deeper ecumenical dialogue, and fostering a more inclusive and synodal Church.

The Enemy Within: Vital Immanence

Introduction

The concept of “vital immanence,” as articulated by thinkers like Pierre Teilhard de Chardin, presents a vision of life that integrates physical vitality with spiritual and intellectual fulfillment. While this idea may initially appear harmonious with Christian ideals, a deeper analysis reveals significant divergences from traditional Catholic teachings. Furthermore, the influence of Modernism on contemporary Catholic theology presents a threat to the faithful’s understanding of core doctrines. This essay will critique the concept of vital immanence and the infiltration of Modernist thought from a traditional Catholic perspective, drawing on theological reflections and magisterial documents.

Defining Vital Immanence

Vital immanence refers to the inherent excellence or superior quality of life that transcends mere biological existence. It suggests that true fulfillment involves nurturing all aspects of one’s being—physical vitality, intellectual engagement, and spiritual depth. The notion encompasses the idea of transcendence, where individuals evolve through personal growth and spiritual development towards greater complexity and consciousness.

The Philosophical Foundations of Vital Immanence

Teilhard de Chardin’s Influence

Pierre Teilhard de Chardin’s philosophy is pivotal in understanding vital immanence. His concept of the Omega Point envisions a future state of maximum complexity and consciousness, towards which he believed the universe is evolving. Teilhard’s integration of evolution with spirituality suggests that human beings are on a continuous journey toward divine convergence. In his work “The Phenomenon of Man,” Teilhard articulates this vision, emphasizing the evolutionary process as inherently spiritual.

However, traditional Catholic theology critiques Teilhard’s ideas for veering towards pantheism and undermining the transcendent nature of God. Pope Pius XII’s encyclical Humani Generis (1950) cautions against “dangerous trends” in contemporary theology that deviate from orthodox teachings. The encyclical implicitly critiques Teilhard by warning against theories that minimize the force and value of Sacred Scripture: “Some through the exaggerated historicism of the new exegesis, seek to minimize the force and value of the Sacred Scriptures” (Humani Generis, 23).

Existential and Humanistic Psychology

Vital immanence also finds resonance in existential and humanistic psychology, particularly in the works of Abraham Maslow and Carl Rogers. These psychologists emphasize self-actualization and the fulfillment of one’s potential as key components of a meaningful life. Maslow’s hierarchy of needs, for instance, culminates in self-actualization, representing the pinnacle of personal development.

Traditional Catholic teaching, however, views human fulfillment through the lens of divine grace and the ultimate goal of union with God. The Catechism of the Catholic Church states: “The ultimate end of the whole divine economy is the entry of God’s creatures into the perfect unity of the Blessed Trinity” (Catechism of the Catholic Church, 260). This highlights that true fulfillment is not achieved through self-actualization alone but through a relationship with God.

Theological and Magisterial Critique

Anthropocentrism and Vital Immanence

The emphasis on human potential and evolution in vital immanence often comes at the expense of recognizing the necessity of divine grace. This anthropocentric view can overshadow the theocentric focus central to Catholic theology. Pope St. Pius X’s encyclical Pascendi Dominici Gregis (1907) criticizes modernist tendencies that elevate human reasoning and evolution over divine revelation: “Modernists… construct their system without any regard for the divine mysteries. These they reduce to the condition of a mere theory, set up by human ingenuity” (Pascendi Dominici Gregis, 9).

Salvation and Vital Immanence

Vital immanence’s focus on personal growth may lead to the belief that human efforts alone can achieve ultimate fulfillment. This contradicts the Catholic understanding of salvation as a gratuitous gift of God’s grace. The Council of Trent declared the necessity of grace for salvation: “If anyone says that man can be justified before God by his own works, whether done by his own natural powers or through the teaching of the law, without divine grace through Jesus Christ, let him be anathema” (Council of Trent, Session VI, Canon 1).

Ecclesiology and Vital Immanence

Traditional Catholic ecclesiology emphasizes the Church’s role as the mediator of God’s grace through the sacraments. The focus on individual self-actualization in vital immanence can undermine the communal and sacramental nature of salvation. Pope Leo XIII, in his encyclical Mystici Corporis Christi (1943), describes the Church as the Mystical Body of Christ, wherein all members are united in a spiritual and sacramental communion: “The Church, which, in a spirit of profound humility, calls herself in her prayers and her documents a servant, a mother, a teacher” (Mystici Corporis Christi, 14). This communal aspect is essential in understanding salvation and sanctification within the Catholic tradition.

Influence of Modernism in Contemporary Catholic Theology

Modernism, characterized by a tendency to reinterpret traditional doctrines in the light of contemporary thought, has significantly influenced contemporary Catholic theology. This infiltration poses a threat to the faithful’s understanding of core doctrines and the integrity of the faith.

Modernism’s Doctrinal Relativism

Modernism often leads to doctrinal relativism, where absolute truths are replaced by subjective interpretations. This approach undermines the authority of the Church and the objective nature of its teachings. Pope Pius X, in Pascendi Dominici Gregis, condemned Modernism for its relativistic tendencies: “It puts at the disposal of the faithful the same freedom and the same rights that are enjoyed by those who belong to the highest ranks of the clergy” (Pascendi Dominici Gregis, 34).

Erosion of Traditional Doctrines

The influence of Modernism has led to the erosion of traditional doctrines, particularly in areas such as Christology, Mariology, and ecclesiology. For example, the reinterpretation of the divinity of Christ and the role of the Blessed Virgin Mary often results in a diminished understanding of their significance in salvation history.

Pope Pius XII, in his encyclical Mystici Corporis Christi, reaffirms the traditional understanding of Christ’s divinity and the role of Mary in the Church: “For as a necessary consequence of the hypostatic union, Christ’s human will is necessarily, and in the very act of its own willing, in conformance with the divine will” (Mystici Corporis Christi, 62).

Individualism vs. Common Good

The pursuit of vital immanence often emphasizes individual achievement and self-fulfillment, which can conflict with the Catholic principle of the common good. The social teachings of the Church stress the importance of working towards the common good, which involves the well-being of all members of society. Pope Leo XIII’s encyclical Rerum Novarum (1891) articulates the Church’s commitment to social justice and the common good: “The law, therefore, should favor ownership, and its policy should be to induce as many as possible of the people to become owners” (Rerum Novarum, 46).

Moral Relativism

Vital immanence’s flexible and often subjective approach to personal growth can lead to moral relativism, where individual preferences determine moral standards. This is at odds with the objective moral order upheld by the Catholic Church. Pope Pius XI’s encyclical Casti Connubii (1930) reaffirms the Church’s stance on objective moral truths: “Let no one be persuaded that our pastoral solicitude and the motives for it have been lessened. The immutability of the natural law is the foundation upon which we base our stand” (Casti Connubii, 56).

Conclusion

The concept of vital immanence, while appealing in its holistic approach to human development, presents several challenges from a traditional Catholic perspective. Its emphasis on human potential, evolution, and self-actualization can overshadow the centrality of divine grace and the communal nature of salvation. By prioritizing individual fulfillment over the common good and objective moral standards, vital immanence diverges from core Catholic teachings. Furthermore, the influence of Modernism in contemporary Catholic theology undermines the integrity of the faith and the faithful’s understanding of essential doctrines. As such, vital immanence represents an “enemy within” that subtly erodes the foundational principles of the Catholic faith.

References

Pierre Teilhard de Chardin was a French Jesuit priest, paleontologist, and philosopher who sought to reconcile Christian theology with evolutionary theory, most notably through his concept of the Omega Point, which posits that the universe is evolving towards a state of maximum complexity and divine convergence. His influential works, such as “The Phenomenon of Man,” present a vision of evolution as a process infused with spiritual significance. However, his ideas have been controversial within the Catholic Church, facing censure for leaning towards pantheism and for potentially undermining traditional doctrines, as highlighted by critiques in Pope Pius XII’s encyclical Humani Generis which cautions against theological deviations from orthodox teachings. Despite the controversy, Teilhard’s thoughts have sparked significant dialogue on the intersection of faith and science and influenced discussions during the Second Vatican Council. His legacy continues to inspire debates on integrating modern scientific understanding with spiritual and theological perspectives.

Teilhard de Chardin, P. (1955). The Phenomenon of Man. New York: Harper & Brothers.
Catechism of the Catholic Church. (1992). Vatican: Libreria Editrice Vaticana.
Council of Trent. (1545-1563). Decrees and Canons.
Leo XIII, Pope. (1891). Rerum Novarum. Vatican.
Leo XIII, Pope. (1943). Mystici Corporis Christi. Vatican.
Pius XI, Pope. (1930). Casti Connubii. Vatican.
Pius X, Pope. (1907). Pascendi Dominici Gregis. Vatican.
Pius XII, Pope. (1950). Humani Generis. Vatican.

Quarendi Summum Bonum

A pastoral epistle addressing the crucial role of Catholics in the upcoming UK general election and the USA presidential election. It emphasizes the necessity of voting with an informed conscience rooted in Catholic faith, focusing on both the common good and the supreme good of eternal salvation. The epistle urges Catholics to engage thoughtfully in the political process, discerning policies that truly align with their faith and sometimes practicing “tough love” for the sake of others’ spiritual well-being. Citing pre-Vatican II documents and emphasizing the need for prudence, it encourages the faithful to uphold Christian values in their voting choices, aiming to transform society according to the principles of love, truth, and the Gospel.

Quaerendi-Summum-Bonum-28.v.24-1 Download

**Who is a heretic, schismatic or apostate?**

Introduction

The terms heresy, apostasy, and schism are significant in Catholic theology and canon law, carrying serious implications for those accused. Understanding these terms and their correct application is crucial to avoid false or malicious accusations. This examination aims to clarify these terms, their canonical definitions, and the correct application to individuals, ensuring that people are not falsely accused. Furthermore, it emphasizes the necessity for charity in all dealings, especially with those we disagree with, to foster a better appreciation for and understanding of Catholic Tradition.

Definitions and Canonical Context

Heresy: Canon Law defines heresy as: “Heresy is the obstinate denial or obstinate doubt after the reception of baptism of some truth which is to be believed by divine and Catholic faith.” (Canon 751, 1983 Code; Canon 1325 §2, 1917 Code) Heresy involves a willful and persistent rejection of established Church doctrines post-baptism. It is not merely a disagreement or misunderstanding but an active, deliberate stance against a core belief of the Catholic faith.

Apostasy: Apostasy is described as: “Apostasy is the total repudiation of the Christian faith.” (Canon 751, 1983 Code; Canon 1325 §2, 1917 Code) This signifies a complete abandonment of Christianity, as opposed to the rejection of specific doctrines. It involves a total severance from the faith, often characterized by conversion to another religion or a wholesale denial of Christian belief.

Schism: Schism is defined as: “Schism is the refusal of submission to the Supreme Pontiff or of communion with the members of the Church subject to him.” (Canon 751, 1983 Code) Schismatics reject the Pope’s authority and the unity of the Church. Unlike heresy, which pertains to doctrine, schism pertains to ecclesial structure and governance.

Formal Accusation and Judgment

A Catholic is not formally considered a heretic, apostate, or schismatic until a competent ecclesiastical authority declares it. This differentiation is crucial to prevent rash judgments. Dr. Edward Peters, Canon Lawyer, emphasizes the necessity of due process within the Church’s legal system. Informal labeling by laypersons or clergy lacks the canonical authority required for such serious charges. He highlights that the canonical process involves:

Investigation: Thorough examination of the alleged actions or statements.
Formal Charges: If warranted, formal charges are brought forward by ecclesiastical authority.
Defense: The accused has the right to defend themselves against the charges.
Judgment: A competent ecclesiastical court or authority makes a formal judgment.

Dr. Ladislas Orsy, SJ, Canon Lawyer discusses the importance of safeguarding the rights of the accused within ecclesiastical procedures. He argues that the processes outlined in Canon Law are designed to ensure fairness and protect against unjust accusations.

Relevance

It is of utmost importance for traditional Catholics, especially those who adhere to the teachings and practices of Catholic Tradition, to have a deep understanding and exercise prudence when it comes to the usage of certain terms. This is crucial not only to convince more Catholics to embrace and follow the cause and witness of Catholic Tradition, but also to bring about the establishment of the social reign of Our Lord Jesus Christ.

It is considered both unethical and defamatory to make false accusations against someone by labeling them as a heretic, schismatic, or apostate unless there has been an official and public declaration from a competent ecclesiastical tribunal or authority. Such accusations can cause significant personal and communal harm, leading to unnecessary divisions and misunderstandings. This principle is particularly crucial in the contemporary Church, where the complexities of modern theological and social issues necessitate careful, charitable dialogue and discernment. Unfounded accusations can damage reputations, foster mistrust, and undermine the Church’s mission to promote unity and truth.

Context

Among traditional Catholics, it is not uncommon to encounter the casual use of these terms without caution or substantiation when referring to individuals, groups, or the hierarchy. It is crucial to differentiate between individuals who have been officially declared heretics, schismatics, or apostates and the presence of heretical, schismatic, or apostate beliefs, actions, or behaviors that have not undergone formal adjudication. Although there are many individuals within the Church today whose conduct, writings, or speeches could be described as heretical, schismatic, or apostate, it is important to note when they have not received formal declarations to that effect from the Church.

It is entirely possible and within our capabilities to identify and recognize alternative, controversial, or rebellious viewpoints, and actively participate in discussions surrounding them. This involves maintaining a clear differentiation between the exploration of ideas and the act of making accusations. By doing so, we can foster an environment that encourages open dialogue and the exchange of diverse perspectives without resorting to personal attacks or unfounded allegations.

Practicum

It is important to approach these conversations with an open mind and a willingness to listen, even if the ideas being discussed challenge our own beliefs or values. Through respectful and constructive engagement, we can broaden our understanding of different viewpoints and potentially find common ground or new insights that may have otherwise been overlooked. We may indeed discover new avenues for apologetics or arguments for Tradition that we had not perceived before.

In many instances, we tend to make assumptions about the level of knowledge possessed by our counterpart during discussions, while simultaneously underestimating their understanding or misinterpreting their intentions. When engaging with non-traditional Catholics, our objective should be to convincingly present our viewpoint and convey the truth regarding contentious matters that impact the Church, such as the liturgy and the significance and quality of modern catechesis, with charity, not assuming what our opponent may or may not know and being prepared to explain points or perspectives we take for granted.

The phrase “You catch more flies with honey than with vinegar” means that you are more likely to achieve your goals or persuade others by being kind and gentle rather than being harsh or confrontational. This sentiment is particularly relevant when addressing disagreements within the Church or any community, where fostering understanding and unity is more effectively achieved through compassion and positive engagement rather than through criticism and negativity. This approach not only aligns with ethical behavior but also promotes a more harmonious and cooperative environment.

A more charitable approach should not be regarded as “soft” or indicative of weakness; rather, it demonstrates significant virtue and self-discipline. Remaining calm and personable during challenging dialogues requires a higher level of effort and emotional control. It involves patience, empathy, and a genuine commitment to understanding the perspectives of others. By fostering a respectful and open atmosphere, individuals are more likely to build constructive relationships and reach meaningful resolutions. This approach aligns with the Christian principles of love and humility, ultimately leading to more effective and harmonious outcomes.

Conclusion

It must be the endeavor of traditional Catholic apologists to persuade or convert other Catholics to our perspective and understanding of the Catholic faith. This mission is not merely about winning arguments or asserting theological superiority but about guiding fellow Catholics towards a deeper, more authentic relationship with the Church’s rich traditions. Through patient dialogue, compassionate engagement, and clear articulation of doctrine, traditional apologists can foster a greater appreciation for the faith’s historical and theological foundations, promoting unity and continuity within the Catholic community. This effort, grounded in charity and truth, is essential for the vitality and integrity of the Church’s witness in the modern world and bringing about true unity within the Church.

UK March For Life 2024: Pro-Life Health Summit

An exciting announcement about the morning of March for Life UK . . .

In the morning of March for Life on Saturday 7^th September we will be hosting a ‘Pro-life Health Summit’ in central London where we will be looking in greater detail at our theme ‘Abortion isn’t Healthcare’ and what this really means with regards to all those involved in abortion.

When abortion is spoken of in secular media the truth of what it is is often obfuscated by a euphemism such as ‘Reproductive healthcare’. This makes us think of the vital life-affirming or even life-saving work of many involved in the medical profession but behind this term lies something much darker.

It is clear to see how abortion isn’t healthcare for preborn children whose lives are ended by an abortion but sometimes what is less obvious is how this negatively impacts women who experience an abortion or multiple abortions, men who have supported abortions or health workers who been involved in the abortion industry. During this summit we will hear from various medical professionals as well as those who’ve worked in the abortion industry who will help us understand more fully how physically, mentally and psychologically abortion is not healthcare.

The event will run from 10.30am – 12.30pm in The Emmanuel Centre, 9-23 Marsham Street, London SW1P 3DW. There’s no need to book for this, just come along and the room will be filled on a first come, first served basis.

FIND OUT MORE HERE

June, Month of Humility Not Pride

Introduction

Dr. Jordan Peterson is a globally renowned psychologist, author, and public intellectual known for his critiques of political correctness and advocacy for personal responsibility. His relationship with Christianity and Catholicism has been evolving, especially influenced by his wife Tammy’s miraculous conversion to Catholicism, which has profoundly impacted his views on faith and spirituality. Peterson often engages with Christian themes in his work, exploring the intersection of psychology, philosophy, and religious belief, and highlighting the importance of tradition and moral order in society.

Dr. Jordan Peterson’s recent critique of LGBTQ Pride, articulated during a discussion on Fox News, asserts that “Pride is not a virtue” and highlights the potential narcissism associated with Pride celebrations. From a traditional Catholic perspective, these assertions intersect with key teachings on social mores, sexual intimacy, personal holiness, and the cardinal virtues. This essay explores Peterson’s comments in light of Catholic doctrine, particularly focusing on the month of June, which is dedicated to the Sacred Heart of Jesus, and how the concept of LGBTQ Pride is seen as antithetical to this devotion.

Pride as a Cardinal Sin

Peterson stated in the interview, “the first thing I would say is that you you should be very careful what you name things, and Pride is not a virtue, and I’ve brought that up with people before, and their objection always is, well they don’t really mean Pride, people are just trying to affirm their own identities… and you know fair enough, I suppose to some degree, but that was the name that was chosen, and that’s the name that’s stuck, and pride is a cardinal sin and there’s a reason for that. And the reason is, is that Pride means something like stubborn refusal to change when evidence of error is accruing, and it’s not a good thing, there’s a real tinge of narcissism sexual narcissism about the whole Pride spectacle…”

In traditional Catholic teaching, pride is considered the first of the seven deadly sins. According to St. Thomas Aquinas, pride is the “inordinate desire for one’s own excellence,” and it disrupts the proper order of humility towards God (Summa Theologica, II-II, Q. 162, Art. 1). Aquinas explains that pride leads to other sins because it rejects submission to God’s will and order.