w/c 14.vii.24

Ordo w/c 14.vii.24

14 SUN	15 MON	16 TUE	17 WED	18 THU	19 FRI	20 SAT
Dominica VIII Post Pentecosten	S. Bonaventuræ Episcopi et Confessoris	In Commemoratione Beatæ Mariæ Virgine de Monte Carmelo	S. Alexii Confessoris	S. Camilli de Lellis Confessoris	S. Vincentii a Paulo Confessoris	S. Hieronymi Emiliani Confessoris
S. Bonaventuræ Episcopi et Confessoris	S. Swithuni E&C S. Henrici Imperatoris.C		S. Osmundi E&C	Ss. Symphorosæ et Septem Filiorum Martyrum		S. Margaritæ, Virginis et Martyris

FALSIS PROPHETIS

Carissimi

As we gather to celebrate the Eighth Sunday after Pentecost in the traditional Latin Rite, I greet you with the peace and love of our Lord Jesus Christ. Today, our reflections turn once again to the important theme of false prophets, a topic we began to explore last week. Given the state of necessity in the Church today, where confusion and chaos threaten the unity of the Church and the peace and stability the Gospel should bring, it is imperative that we continue to address this issue with urgency and clarity.

Last Week’s Reflection on False Prophets

Last week, we discussed the reality of false prophets and how they can lead the faithful astray by distorting the message of the Gospel. We emphasized the importance of vigilance and discernment, recognizing false prophets by their fruits and staying grounded in the Word of God and the teachings of the Church. We were reminded that false prophets often present a comfortable version of Christianity that avoids the demands of true discipleship.

The Gospel: The Parable of the Dishonest Steward

This Sunday, we reflect on the Gospel reading from Luke 16:1-9, where Jesus tells the parable of the dishonest steward. The steward, accused of wasting his master’s goods, shrewdly reduces the debts of his master’s debtors to secure favor for himself after his dismissal. Our Lord commends the steward not for his dishonesty, but for his shrewdness and foresight in preparing for the future.

Connecting the Gospel with the Theme of False Prophets

The parable of the dishonest steward offers a profound lesson about prudence and the wise use of worldly resources. However, it also serves as a stark reminder of the importance of integrity and honesty, qualities that false prophets severely lack. Like the dishonest steward, false prophets manipulate and deceive for their gain, but unlike the steward, they do so with complete disregard for divine truth and the well-being of the faithful.

False prophets often appeal to our fleshly desires, promising an easy path filled with material wealth, success, and comfort. They distort the Gospel to make it more palatable, avoiding the difficult truths about sin, repentance, and the necessity of taking up our cross. By doing so, they lead us away from the true path of salvation, which requires living according to the Spirit.

The Epistle: Living According to the Spirit

This Sunday, the Epistle reading from Romans 8:12-17 calls us to live according to the Spirit and not according to the flesh. St. Paul writes, “For if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live” (Romans 8:13). This powerful message aligns perfectly with our ongoing discussion about false prophets, providing us with a roadmap to true Christian living.

St. Paul’s exhortation in the Epistle reminds us that living according to the flesh leads to death. This means that succumbing to the teachings of false prophets, who cater to our earthly desires, ultimately leads us away from eternal life. Instead, we are called to put to death the deeds of the body by the power of the Holy Spirit.

Living According to the Spirit

Living according to the Spirit means embracing the fullness of the Gospel, including its demands for holiness, self-denial, and love of neighbor. It means being guided by the Holy Spirit in all our actions, seeking to bear the fruits of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23).

As we strive to live according to the Spirit, we must be vigilant against the influences of false prophets. This involves constant prayer, study of the Scriptures, and participation in the sacramental life of the Church. By staying close to Christ and allowing the Holy Spirit to guide us, we can discern truth from falsehood and remain steadfast in our faith.

The Spirit of Adoption

St. Paul also speaks of the “Spirit of adoption” by which we cry, “Abba! Father!” (Romans 8:15). This beautiful image reminds us of our identity as children of God. As His children, we are called to live in a way that reflects our divine inheritance. This means rejecting the lies of false prophets and embracing the truth of the Gospel, even when it is challenging.

The Necessity of Addressing False Prophets Today

The urgency of addressing the issue of false prophets cannot be overstated in the current state of our Church. Confusion and chaos are sown by those who distort the truth, threatening the unity of the Church and the peace and stability that the Gospel is meant to bring. False teachings lead to division and weaken the Church’s witness to the world, making it all the more necessary for us to confront these challenges head-on.

A Call to Prayer and Unity

As we navigate these challenging times, let us commit ourselves to prayer for the guidance and protection of the Holy Spirit. Pray for our pastors, bishops, and all those in positions of authority within the Church, that they may lead with wisdom and integrity.

Let us also strive for unity within our communities, fostering an environment of love and mutual support. By standing together in faith and truth, we can resist the influence of false prophets and remain steadfast in our journey toward the Kingdom of God.

Conclusion

Dear brothers and sisters, as we continue to reflect on the dangers posed by false prophets, let us also embrace the call to live according to the Spirit. May we always seek the truth of the Gospel and bear good fruits in our lives, glorifying God in all that we do.

May the Blessed Virgin Mary, who is the Seat of Wisdom, intercede for us and guide us on the path of true discipleship. And may Almighty God bless you all, in the name of the Father, and of the Son, and of the Holy Spirit.

In Christ’s Love,

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Spiritual Reflection for the Eighth Sunday Post Pentecost in the Traditional Latin Rite

In today’s Gospel, we encounter the parable of the dishonest steward. Jesus tells this story to His disciples to illustrate profound truths about stewardship, wisdom, and our relationship with worldly wealth. The steward, facing imminent dismissal, shrewdly uses his master’s resources to secure his future. While his methods were dishonest, Jesus commends his shrewdness and foresight, prompting us to reflect on how we manage our own resources and live in alignment with the Spirit.

The parable challenges us to consider our own stewardship. Are we using the gifts and resources God has entrusted to us wisely and for His glory? The steward’s actions, though dishonest, show a keen awareness of his situation and a decisive plan for the future. In contrast, how often do we drift through life without intentionality, failing to prepare for our eternal future?

Living according to the Spirit involves a transformation of our priorities. Instead of being driven by material gain or temporary comforts, we are called to focus on eternal values. Jesus concludes the parable by teaching that no one can serve two masters. We cannot serve both God and wealth. This statement invites us to examine the allegiances of our hearts. What holds our primary loyalty—our possessions, ambitions, or God’s kingdom?

The Epistle reading from Romans deepens our understanding of living according to the Spirit. Paul writes, “So then, brothers and sisters, we are debtors, not to the flesh, to live according to the flesh—for if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live” (Romans 8:12-13). Paul emphasizes that we are not bound to our sinful nature but are empowered by the Spirit to live a new life. Paul continues, “For all who are led by the Spirit of God are children of God. For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, ‘Abba! Father!’ it is that very Spirit bearing witness with our spirit that we are children of God” (Romans 8:14-16). This passage reminds us of our identity as God’s children and heirs, co-heirs with Christ, and the incredible privilege and responsibility that comes with this status.

As children of God, we are called to live in a way that reflects our heavenly Father. This means embracing the values of His kingdom—love, generosity, integrity, and faithfulness. The dishonest steward, though shrewd, acted out of self-preservation. In contrast, we are called to act out of our identity in Christ, empowered by the Holy Spirit to live lives that glorify God.

The Mass Propers for this Sunday reinforce these themes. The Introit from Psalm 47:2 calls us to recognize God’s sovereignty and approach Him with joy. The Collect asks for the grace to always think and act rightly, acknowledging our dependence on God. The Gradual and Alleluia verses echo themes of God’s protection and our joyful response to His majesty. The Offertory and Communion verses highlight humility, trust in God, and the experience of His goodness.

In practical terms, living according to the Spirit means being intentional about our choices and actions. It involves reevaluating how we use our resources—our time, talents, and treasures. Are we investing in relationships, acts of kindness, and service to others? Are we generous with our resources, supporting those in need and advancing God’s work in the world? Are we honest and faithful in our dealings, even when no one is watching?

As we reflect on the parable of the dishonest steward and the teaching of Romans 8, let us ask the Holy Spirit to guide us in our stewardship. May we be wise and faithful stewards, using all that God has given us to build His kingdom. Let us remember that our true riches lie not in earthly wealth but in the treasures of heaven, where neither moth nor rust destroys, and where thieves do not break in and steal (Matthew 6:20).

Prayer:

Heavenly Father, we thank You for the lessons of Jesus’ parables and the teachings of the apostles. Help us to be wise and faithful stewards of all You have entrusted to us. Teach us to live according to the Spirit, prioritizing Your kingdom over worldly wealth. May our lives reflect Your love, generosity, integrity, and faithfulness. Guide our hearts to serve You alone and to invest in what truly matters. In Jesus’ name, we pray. Amen.

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.

1. Examining Our Stewardship and Priorities:
   • Reflecting on Resources: How can we, as a family, use our resources (time, money, talents) more wisely and for God’s glory? Can we think of any specific ways we might be wasteful or could be more intentional in our stewardship?
   • Serving Two Masters: What are some ways we might be trying to serve both God and worldly desires? How can we better prioritize our relationship with God in our daily lives?
2. Living According to the Spirit:
   • Spirit vs. Flesh: In Romans 8, Paul talks about living according to the Spirit rather than the flesh. What does this mean, and how can we recognize when we are living by the Spirit? Can you think of examples from your own life where you have had to choose between worldly desires and spiritual values? How did you handle those situations?
   • Faithfulness in Small Things: Jesus said that being faithful in little things is important. What are some “little things” in your daily life where you can show faithfulness and integrity? How can small acts of kindness and honesty make a big difference in our schools, communities, and families? Can you share any stories where you saw this happen?
3. Identity and Actions as Children of God:
   • Adoption into God’s Family: What does it mean to be adopted as children of God? How does this change the way we view ourselves and others? Meditate on the significance of being a child of God. How does this identity influence your thoughts, actions, and sense of purpose?
   • Shrewd Stewardship: Why does Jesus commend the shrewdness of the dishonest steward? What positive qualities can we learn from his example? Reflect on how you are currently using your resources. Are there areas where you can be more shrewd and intentional in your stewardship?
4. Integrating Spiritual Practices and Generosity:
   • Generosity and Humility: How can we practice generosity and humility in our interactions with others? Are there opportunities for us to serve or help someone in need this week?
   • Incorporating Prayer Themes: How can we incorporate the theme of living according to the Spirit into our family prayers this week? Reflect on today’s Collect prayer. How can you incorporate its plea for spiritual guidance and protection into your daily routine?
5. Supporting Each Other in Faith:
   • Supporting Parish Community: How can our family contribute to our parish community to help others discern truth and avoid deception?
   • Supporting Peers in Faith: How can we support our friends and family members in discerning truth and bearing good fruits?
6. Personal Reflection on Faith and Stewardship:
   • Self-Examination of Stewardship: Reflect on the stewardship of your own resources. Are they in line with the teachings of Christ? What changes can you make to be a better steward?
   • Discerning Spiritual Truths: How do you discern truth from falsehood in your spiritual and daily life? What resources or practices help you in this discernment?
7. Strength from the Eucharist: How does participating in the Eucharist strengthen you to live out your faith authentically and bear good fruits?
8. Addressing Modern Spiritual Challenges: Identify some modern challenges or temptations that threaten your spiritual integrity. How can you address and overcome these challenges?

By discussing these questions, we can deepen our understanding of the Gospel message, strengthen our commitment to living in truth, and find ways to compassionately engage with the world around us.

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CURRENT AFFAIRS

Navigating Catholic Content on Social Media: A Call for Discernment and Prudence

In an age where information is at our fingertips, social media has become a prominent platform for sharing and discussing religious beliefs, including Catholicism. While many commentators and content creators claim to represent authentic Catholic teachings, it is crucial for believers to exercise discernment. This is especially important when engaging with content from individuals lacking formal theological training, accreditation by the Church, or those identified as con artists, false prophets, or unapproved seers.

The Rise of Social Media Influencers in Catholicism

Social media has democratized the dissemination of information, allowing anyone with a platform to share their interpretations of Catholic doctrine. Some influencers and content creators provide authentic, orthodox teachings, and their work can be a valuable resource for faith formation. These individuals often have a deep personal devotion and may present Church teachings in a relatable and accessible manner.

However, alongside reliable sources, there exists a plethora of content from well-intentioned yet wholly unreliable commentators. These individuals, often without any formal theological education or Church accreditation, can unintentionally propagate misinformation or personal interpretations that diverge from official Church doctrine.

While many influencers provide valuable insights and faithfully represent Catholic teachings, it is crucial for followers to exercise discernment. Engaging critically with the content, verifying the credibility of the sources, and cross-referencing with established magisterial teachings can help ensure that the information aligns with authentic Church doctrine. Prudence and personal research are key to navigating the vast array of content available and safeguarding one’s faith from potential misinformation or personal biases.

In conclusion, Catholic social media influencers can play a significant role in faith formation and community building. However, the faithful are encouraged to approach this content with a discerning mind, prioritizing accredited sources and the teachings of the Magisterium to ensure they are grounded in true and orthodox Catholic doctrine.

The Danger of False Prophets and Unapproved Visionaries

The Catholic Church has a rigorous process for approving apparitions and visionary claims. Unapproved seers and visionaries can lead the faithful astray with messages that contradict established Church teachings. History has shown instances where individuals have claimed divine revelations or visions, only to be later debunked or disapproved by the Church. Such figures can sometimes gain substantial followings on social media, spreading confusion and potentially damaging the faith of their audience.

Similarly, known con artists and false prophets exploit the faithful’s desire for spiritual guidance, often for personal gain. These figures may use persuasive rhetoric and charismatic appeal to draw in followers, promoting doctrines that are not in line with Catholic teaching. These figures often claim to receive divine revelations or messages, but their teachings and prophecies have not been approved by the Catholic Church, and in some cases, they have been explicitly condemned. Here are some notable examples:

1. Maria Divine Mercy (Mary Carberry): An Irish woman who claimed to receive messages from Jesus and the Virgin Mary, which she published under the pseudonym Maria Divine Mercy. Her “Book of Truth” has been condemned by various bishops, including the Archbishop of Dublin, who warned the faithful against her messages, stating they contradict Church teachings and create confusion among the faithful​​.
2. Vassula Ryden: A Greek Orthodox laywoman who claims to receive messages from Jesus, which she publishes under the title “True Life in God.” The Vatican’s Congregation for the Doctrine of the Faith issued a notification in 1995, stating that her messages contain doctrinal errors and urging the faithful to exercise prudence and avoid her writings​​.
3. Christina Gallagher: An Irish housewife who claims to receive messages from the Virgin Mary and Jesus, predicting various apocalyptic events. Her claims have been met with skepticism, and the Bishop of her diocese, John Fleming, publicly stated that there is no evidence to support her visions and cautioned the faithful against following her teachings .
4. John Leary: An American who claims to receive daily messages from Jesus and Mary. The Diocese of Rochester investigated his claims and found them to be inconsistent with Catholic teaching. The diocese issued a statement advising the faithful that his messages are not to be considered authentic revelations from God .

These examples highlight the importance of prudence and critical evaluation when encountering claims of private revelations and prophecies. The Catholic Church’s process for approving apparitions and visionary claims is rigorous, ensuring that any approved messages are consistent with Church doctrine and beneficial for the faithful. Believers are encouraged to turn to accredited magisterial sources and approved Church teachings to safeguard their faith from misleading or false claims.

The Necessity of Prudence and Research

Given the mixed landscape of Catholic content on social media, it is essential for the faithful to practice prudence. One should critically evaluate the sources of information, looking for signs of credibility such as formal theological training, endorsement by recognized Church authorities, and alignment with the Catechism of the Catholic Church.

Engaging in personal research is equally important. Before accepting any teaching or revelation, one should cross-reference it with accredited magisterial sources, such as documents from the Vatican, statements from the bishops, and writings of the Church Fathers. Reliable Catholic educational institutions and websites can also provide trustworthy information.

Known Promoters of Heresy

Throughout the history of the Catholic Church, numerous individuals and movements have been identified as promoters of heresy, disseminating teachings that oppose established Church doctrine. Here are a few noteworthy examples from recent and contemporary history who you may hear referred to or extolled:

1. Hans Küng:
   • Background: Hans Küng was a Swiss Catholic priest, theologian, and prolific author. He was known for his critical views on Church doctrine, particularly regarding papal infallibility, which led to his censure by the Vatican.
   • Controversial Teachings: Küng openly challenged the doctrine of papal infallibility defined by the First Vatican Council and called for significant reforms in Church teachings and governance. His dissent from key aspects of Catholic doctrine led to the revocation of his license to teach Catholic theology in 1979 by the Congregation for the Doctrine of the Faith (CDF)​​​​.
2. Richard Rohr:
   • Background: Richard Rohr is an American Franciscan friar and author known for his work on spirituality and contemplative practices. He has a large following through his books and the Center for Action and Contemplation.
   • Controversial Teachings: Rohr’s teachings often emphasize panentheism, a belief that God interpenetrates every part of nature but also extends beyond it. Critics argue that this can blur the distinction between God and creation, which contradicts orthodox Catholic theology. Additionally, Rohr’s views on gender, sexuality, and universal salvation have been seen as inconsistent with Church teachings .
3. Matthew Fox:
   • Background: Originally a Dominican priest, Matthew Fox was expelled from the Order due to his controversial views and teachings. He later became an Episcopal priest.
   • Controversial Teachings: Fox is known for promoting “Creation Spirituality,” which critics argue undermines traditional Catholic doctrines such as original sin and the necessity of Christ’s redemptive sacrifice. His teachings incorporate elements of pantheism and have been described as aligning more with New Age beliefs than with traditional Christianity .
4. Teilhard de Chardin:
   • Background: Pierre Teilhard de Chardin was a French Jesuit priest, philosopher, and paleontologist. His writings on evolution and theology were controversial within the Church.
   • Controversial Teachings: Teilhard’s attempt to reconcile Christian theology with evolutionary theory led to views that were considered unorthodox by the Vatican. His concept of the “Omega Point,” where he envisioned the ultimate convergence of all creation with Christ, was seen as speculative and not fully aligned with Catholic dogma. His works were initially censured, although they have gained more acceptance in recent decades .
5. John Shelby Spong:
   • Background: Although not a Catholic, John Shelby Spong was an influential Episcopal bishop whose views have impacted broader Christian thought, including among some Catholics.
   • Controversial Teachings: Spong was known for his radical views on key Christian doctrines, including the Virgin Birth, the Resurrection, and the divinity of Christ. His writings and public statements have been widely criticized by orthodox Christians for promoting beliefs that are fundamentally at odds with traditional Christian doctrine .

Turning to Accredited Magisterial Sources

To ensure the verification of orthodoxy, it is recommended to refer to pre-Vatican II magisterial sources. These sources are considered by some to be free from modernist influences that may have affected post-Vatican II documents. Pre-Vatican II teachings, such as those found in the writings of the Church Fathers, the Council of Trent, and papal encyclicals prior to Vatican II, provide a robust foundation for understanding the unchanging doctrines of the Church. By cross-referencing contemporary interpretations with these traditional sources, believers can maintain a connection to the timeless truths of the Catholic faith.

In conclusion, while social media offers valuable opportunities for faith sharing and formation, it also requires careful navigation. By being discerning, doing thorough research, and relying on accredited magisterial sources, particularly those predating Vatican II for verifying orthodoxy, the faithful can ensure that their beliefs and practices are firmly rooted in authentic Catholic doctrine.

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The Schismatic Actions of Archbishop Carlo Maria Viganò: An Analysis

Many Catholics attached to Tradition are confused about how to interpret the excommunication of Archbishop Carlo Maria Viganò. Some mistakenly believe he was disciplined for doubting the validity of Pope Francis’s election, or for his recent his allegations of Bergoglio’s historical impropriety with seminarians, or his accusations of heresy. However, the central issue leading to Viganò’s excommunication is his explicit rejection of communion with Pope Francis and those in communion with him, quote: “and indeed I do not want – any ecclesial communion with them…” and “No Catholic worthy of the name can be in communion with this “Bergoglian church…” (Attendite Falsis Prophetis, June 20, 2024)

The Excommunication

The Vatican, through its Dicastery for the Doctrine of the Faith, has officially excommunicated Archbishop Carlo Maria Viganò for schism. The decision, concluded on July 4, 2024, comes after Viganò’s refusal to recognize Pope Francis, his rejection of the Second Vatican Council, and his public statements breaking communion with the Catholic Church. Viganò has been a vocal critic of Pope Francis, accusing him of heresy and mismanagement. Despite the Vatican’s summons, Viganò chose not to participate in the trial, viewing it as illegitimate. This excommunication is latae sententiae, meaning it is automatic and effective immediately, prohibiting Viganò from performing and receiving sacraments until he repents. The censure can only be lifted by the Apostolic See.

Of legitimate doctrinal criticism

It is permissible for Catholics to discuss doctrines and Church politics within the bounds of respect and ecclesial communion. Canon 212 §3 grants the faithful the right to express their concerns for the Church’s good. Lumen Gentium encourages the laity to share insights with pastors, while Humani Generis stresses that definitive papal teachings must not be questioned. St. Thomas Aquinas stated, “If the faith were endangered, a subject ought to rebuke his prelate even publicly” (ST II-II, Q. 33, Art. 4, ad 2). Pope Gregory XVI’s Mirari Vos condemns both extreme rejection and blind obedience, advocating for unity and endurance within the Church. These teachings highlight that respectful dialogue must preserve the Church’s unity and hierarchical structure.

Bishop Athanasius Schneider has been a vocal critic of certain aspects of the Second Vatican Council (Vatican II) and the new Catechism of the Catholic Church. He has called for a critical review of Vatican II documents, arguing that ambiguities in texts on religious liberty, ecumenism, and collegiality have caused doctrinal confusion. Schneider advocates for a thorough examination to ensure alignment with the Church’s traditional teachings. He also criticizes the new Catechism’s revisions on the death penalty, suggesting they reflect modernist tendencies that diverge from historic doctrine.

There are a growing number of Catholics questioning the legitimacy of Pope Francis’s papacy due to a variety of concerns. Some doubt the legitimacy of his election, citing allegations of coercion and campaigning during the 2013 conclave, as well as questions about the validity of Pope Benedict XVI’s resignation and canonical procedures. Additionally, some traditionalists view Francis’s teachings as heretical or questionable, particularly on issues like divorce, remarriage, and interfaith dialogue.

A specific group, known as Benevacantists or Beneplenists, believes that Pope Benedict XVI’s resignation was invalid due to coercion or improper conditions, making him the true Pope. This perspective is based on the idea that canonical requirements for a valid papal resignation were not met, thereby questioning the legitimacy of Pope Francis’s subsequent election.

Several cardinals and theologians have formally expressed their concerns regarding Pope Francis’s teaching. In 2016, Cardinals Raymond Burke, Walter Brandmüller, Carlo Caffarra, and Joachim Meisner submitted the “dubia,” seeking clarification on Amoris Laetitia and its implications for marriage and the Eucharist. They received no reply to their letter even after making it public, and since, two of the four cardinals have died.

Bishop Athanasius Schneider publicly criticized Pope Francis’s statement in the Abu Dhabi document that “the pluralism and the diversity of religions” are “willed by God,” arguing that while God permits multiple religions, He does not positively will them as He does the Catholic faith. Schneider emphasized this distinction to maintain the integrity of Catholic doctrine regarding the Church’s unique and salvific role. After meeting with Schneider, Pope Francis clarified that the phrase referred to God’s permissive will, not His active will, but no alteration was made to the document.

Additionally, in 2017, a group of 62 theologians and clergy issued a “filial correction,” accusing Pope Francis of spreading heretical ideas. In 2019, another group of Catholic scholars and clergy issued an open letter accusing him of heresy, particularly concerning his positions on the death penalty and interfaith relations. These interventions underscore the ongoing debates and concerns about doctrinal clarity and the direction of the Church under Pope Francis’s leadership.

Though Pope Francis has responded minimally to these interventions, they have been conducted with respect and charity. Cardinals and theologians have raised their concerns through formal and respectful channels, exemplified by the “dubia” submitted by four cardinals and the “filial correction” by theologians. Despite the lack of direct alterations to documents or explicit responses, the respectful nature of these interventions reflects a commitment to maintaining ecclesial unity and dialogue within the Church. This approach underscores a desire for clarity and adherence to traditional Catholic teachings while preserving the integrity of Church authority.

Of the Church’s Visibility

Archbishop Carlo Maria Viganò’s statements, such as “and indeed I do not want – any ecclesial communion with them…” and “No Catholic worthy of the name can be in communion with this ‘Bergoglian church…'” pose significant problems for the visibility of the Church. These remarks explicitly reject communion with Pope Francis and those in communion with him, which undermines the hierarchical and visible unity essential to the Church’s identity. Yet, the Archbishop claims, “… as Successor of the Apostles, to be in full communion with the Roman Catholic Apostolic Church…” (Attendite Falsis Prophetis, June 20, 2024), suggesting that there is another version of the Catholic Church from that visible and recognisable in the world today under Pope Francis.

To claim that the contemporary institutional Church is not a continuation of the Roman Catholic Apostolic Church itself, fundamentally misinterprets the Church’s very essence. Such an assertion strays from constructive theological discourse into the dangerous realm of schismatic rhetoric. While the reforms and modernizations introduced by the Second Vatican Council, and the progressive and modernist influences that have followed it, do indeed threaten the core elements that define the Catholic Church – the preservation of essential doctrines, and the guiding authority of the Magisterium – the unbroken line of succession from St. Peter and the visible communion of baptised Catholics remain intact.

The visibility of the Church is a fundamental aspect of Catholic ecclesiology, as emphasized by Pope Pius XII in his encyclical Mystici Corporis Christi. The encyclical states: “For this reason, the true Church of Jesus Christ, which is the Catholic Apostolic Roman Church, is a visible body; and it is by the visible bonds of faith, sacraments, and hierarchical unity that Catholics are united together.” This visibility is not merely symbolic but an essential characteristic of the Church as the Body of Christ. The Church’s unity and visibility are preserved through adherence to the Pope and bishops in communion with him, ensuring that the Church remains a tangible, incarnational presence in the world.

Pope Leo XIII, in Satis Cognitum, reinforces the necessity of visible unity within the Church, stating that those who depart from the Church’s visible structure leave the path of salvation. This underscores that the Church’s unity is not only spiritual but must also be visibly maintained. The writings of St. Augustine and St. Thomas Aquinas support this view by emphasizing the Church’s visible and universal nature, countering the Protestant notion of an exclusively spiritual and invisible Church. Augustine argues against the Donatist idea of an invisible Church, while Aquinas highlights the importance of visible unity in faith and charity under the leadership of the Pope.

Adding to this is Pope Boniface VIII’s Unam Sanctam, a landmark 1302 papal bull that declared the necessity of belonging to the visible Church for salvation. Boniface asserted that there is one holy Catholic and apostolic Church, and outside of it, there is no salvation. This further cements the Church’s visibility as integral to its mission and the salvation of its members. The theological basis of Unam Sanctam supports the idea that the Church, as the Body of Christ, is a visible institution with a clear hierarchical structure, necessary for the salvation of souls. This concept directly counters any notion of an invisible or purely spiritual church.

In accordance with magisterial teachings, the Church’s visibility serves as a manifestation of its identity as the Body of Christ, upheld through fidelity to the Pope and bishops in communion with him. Viganò’s rejection of communion directly contradicts these established norms, emphasizing the pivotal significance of tangible unity within the Church. His refusal to partake in communion with the Pope and his portrayal of communion as purely spiritual or historical undermines this fundamental principle.

Throughout history, despite periods of corruption, moral failings, and questionable actions by certain popes, the Church has maintained its visibility and continuity. The visibility of the Church is paramount as it mirrors the incarnational presence of Christ in the world, particularly as the Church Militant. The hierarchical framework of the Church, which includes the leadership of the Pope, ensures the preservation of this visible unity. By rejecting this framework, as Viganò has done, not only does he disrupt ecclesial unity, but he also contradicts the Church’s essence as a visible institution established by Christ. This schism poses a threat to the fragmentation of the Church, directly opposing its mission to be a unified, visible symbol of divine grace in the world.

Of questionable Popes

The following opinions have been variously referred to in the discussion about Archbishop Viganò’s stance concerning the alleged heresy of Pope Francis. Regrettably, many commentators have been less than thorough in addressing the nuances and complexities of Viganò’s position. Some have equated his stance to historical acts of schism without considering the legitimate concerns he and others have raised about doctrinal clarity and ecclesial authority. This has led to polarized interpretations, often missing the critical balance between maintaining Church unity and addressing potential doctrinal deviations.

Cajetan

Thomas, Cardinal Cajetan (Tommaso de Vio), was a prominent 16th-century theologian and significant figure during the Catholic Reformation. In his Commentary on Aquinas, II-II 39.1, Cajetan discusses the boundaries and limits of rejecting papal authority. He explains that if a person has a reasonable suspicion towards the Pope, and for that reason refuses not only his presence but also his direct judgment, while being prepared to accept non-suspect judges appointed by the Pope, he does not incur the crime of schism or any other vice.

Cajetan’s perspective is critical in understanding the difference between legitimate questioning and outright schism. He allows for the possibility that a Pope might govern tyrannically or be suspected of errors, but insists that the faithful should seek resolution through proper ecclesiastical channels rather than severing communion. Viganò’s outright rejection of any form of communion with Pope Francis and those appointed by him or communion with him, goes beyond Cajetan’s allowance for suspicion and enters the realm of schism, as it refuses any form of legitimate ecclesiastical judgment.

Bellarmine

St. Robert Bellarmine, a Jesuit theologian and Doctor of the Church, addressed the complex issue of a heretical pope in his work De Romano Pontifice. Bellarmine outlined five possible opinions regarding the situation:

1. The Pope Cannot Be a Heretic: This view holds that divine providence prevents the Pope from becoming a heretic.
2. The Pope Can Be a Heretic but Cannot Be Deposed: This opinion asserts that even if the Pope falls into heresy, he retains his office and cannot be removed.
3. The Pope Can Be Judged for Heresy: This view allows for the possibility of judging the Pope if he falls into heresy, but such judgment must come from the Church, not individuals.
4. The Pope Loses His Office Ipso Facto for Heresy: Bellarmine himself favored this opinion, arguing that a Pope who becomes a manifest heretic automatically ceases to be Pope and loses all jurisdiction.
5. The Church Can Depose a Heretical Pope: This final opinion suggests that the Church, particularly a general council, has the authority to depose a Pope who is a manifest heretic.

Bellarmine’s preferred opinion has influenced canonical thought but is not explicitly enshrined in the Code of Canon Law. Canon 194 §1, however, provides a related principle by stating that certain ecclesiastical offices are lost automatically upon certain conditions, including public defection from the faith. The practical application of this principle remains complex and involves significant theological and canonical interpretation, emphasizing the need for formal and authoritative ecclesiastical judgments in such grave matters.

Pope Martin V

Pope Martin V’s decree “Ad Evitanda Scandala,” issued during the Council of Constance in 1418, emphasizes the practical necessity of formal ecclesiastical processes in maintaining Church unity. The decree specifies that heretics retain their jurisdiction and can validly administer sacraments until they are formally and publicly denounced by a competent Church authority. This approach prevents individual judgments from causing unnecessary division and ensures that accusations of heresy and excommunication are handled transparently and justly, safeguarding the Church’s hierarchical order and visible unity. Viganò’s actions, in rejecting communion outright, contrast sharply with these canonical norms, highlighting the critical importance of visible unity within the Church.

These opinions underscore the importance of formal processes in addressing ecclesiastical censure, reinforcing that private judgment does not suffice to sever communion. Viganò’s actions, in bypassing these formal processes and rejecting communion outright, contrast sharply with the canonical norms established to preserve ecclesiastical order and unity. In short, while it is quite possible that Jorge Mario Bergoglio, aka Pope Francis, may be or have been a material, formal or pertinacious heretic, as Viganò alleges, he deserves the right to a fair trial and determination by a properly constituted and authorised tribunal or commission of the Church.

Comparison with Archbishop Lefebvre

Archbishop Marcel Lefebvre, despite his suspicions and criticisms of post-Vatican II reforms, never outright rejected communion with Rome or those in communion with the Pope. Lefebvre’s stance, even when he referred to a “New Church” or a “Conciliar Church,” always left room for reconciliation and acceptance of non-suspect judges appointed by the Pope. Lefebvre’s approach demonstrates a significant difference from Viganò, who categorically denies the possibility of any legitimate communion with those he deems part of the “Bergoglian church.”

The Society of Saint Pius X (SSPX) publicly denounced Archbishop Carlo Maria Viganò, criticizing his stance as divisive and contrary to their efforts to maintain unity within the Church. The SSPX, which has its own complicated relationship with the Vatican, expressed concern that Viganò’s positions, particularly his outright rejection of the current ecclesiastical authority, could lead to further fragmentation within the traditionalist Catholic community. They emphasized the importance of maintaining communion with the Pope and avoiding actions that could exacerbate divisions within the Church. Likewise, other similar Traditional Catholic apostolates, like the Servants of the Holy Family and the Old Romans maintain a similar polity and attitude as the SSPX with Rome.

Conclusion

The schismatic actions of Archbishop Carlo Maria Viganò have caused significant confusion among traditionalist Catholics. Contrary to the belief that his excommunication was due to his questioning of Pope Francis’s election or allegations of heresy, the central issue was Viganò’s explicit rejection of communion with Pope Francis and those in communion with him. This action fulfilled the canonical definition of schism under Canon 751, leading to his automatic excommunication.

Viganò’s excommunication underscores the importance of maintaining ecclesial unity and adhering to canonical processes. Schism, as defined by Canon 751, involves a refusal of submission to the Roman Pontiff or communion with Church members, which disrupts the hierarchical and visible unity essential to the Church’s identity. Canon 1364 further emphasizes the gravity of schism by prescribing automatic excommunication for those who commit this offense.

Pope Pius XII, in Mystici Corporis Christi, and Pope Leo XIII, in Satis Cognitum, highlight the necessity of visible unity within the Church. These teachings, along with the perspectives of St. Augustine, St. Thomas Aquinas, and the principles outlined in Pope Boniface VIII’s Unam Sanctam, emphasize that the Church’s unity is both spiritual and visible, maintained through adherence to the Pope and bishops in communion with him.

Viganò’s actions contrast sharply with these canonical norms, as his rejection of communion undermines the Church’s visible unity. Historical theological perspectives from Cardinal Cajetan and St. Robert Bellarmine further illustrate the balance between legitimate doctrinal questioning and the necessity of formal ecclesiastical processes to address issues of heresy or papal misconduct.

Despite minimal responses from Pope Francis to interventions, these have been conducted with respect and charity, reflecting a commitment to maintaining ecclesial unity and dialogue. The respectful nature of these interventions underscores the importance of clarity and adherence to traditional Catholic teachings while preserving the integrity of Church authority.

Some have suggested that Viganò is a contemporary Athanasius, a reference to St. Athanasius of Alexandria who stood against Arianism. However, the comparison is not entirely apt. While St. Athanasius defended orthodox doctrine during a time of widespread heresy, he remained in communion with the Church’s hierarchical structure. Viganò’s outright rejection of communion with the Pope and those in communion with him constitutes a schismatic act, contrasting with Athanasius’s commitment to Church unity even amidst doctrinal disputes.

In conclusion, Viganò’s excommunication highlights the critical importance of visible unity within the Church, adherence to canonical law, and the need for respectful dialogue and formal processes to address doctrinal and ecclesiastical concerns.

References

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Sedevacantism vs the Visible Church

Introduction

Sedevacantism presents a significant challenge to traditional Catholics, particularly in times of confusion and change. While it claims to uphold tradition, it ultimately undermines the unity and integrity of the Catholic Church. By misinterpreting Church teachings and rejecting legitimate ecclesiastical authority, Sedevacantism leads its followers into schism and spiritual isolation. This critique will explore the nature of Sedevacantism, contrasting it with the concept of the Visible Church, using pre-Vatican II magisterial documents and sources for a thorough examination.

Historical and Theological Misinterpretations

One can appreciate the concerns raised by Sedevacantists regarding the post-Vatican II era, particularly the documents Dignitatis Humanae on religious liberty and Unitatis Redintegratio on ecumenism. These documents are often cited as contradictions to pre-Vatican II teachings, such as Pope Pius IX’s Quanta Cura and its Syllabus of Errors, which condemned the notion of modern religious freedom, and Pope Pius XI’s Mortalium Animos, which condemned ecumenism.

The Catholic Church has always recognized that doctrine can develop over time without altering its core truths. John Henry Newman’s Essay on the Development of Christian Doctrine elucidates this concept, demonstrating that doctrines may evolve in understanding and expression while remaining true to their foundational principles. Vatican II’s teachings on religious liberty and ecumenism represent a contested development, claiming to address contemporary challenges while maintaining fidelity to the Church’s tradition.

In his apostolic letter Petrum et Paulum Apostolos (June 22, 1974), Paul VI reiterated the Council’s intent to update the presentation of the Church’s teachings without altering their substance, thereby confirming their doctrinal continuity with the Church’s tradition. While this may indeed be contested from a traditionalist perspective, it is not reason to call anybody a “heretic” or refuse communion with them.

Ecclesiological Concerns

Sedevacantism fundamentally disrupts the Church’s hierarchical structure by denying the legitimacy of the reigning pope and the bishops in communion with him. This stance contradicts the Catholic understanding of the Church as a visible, hierarchical institution founded by Christ, with the pope as the successor of St. Peter. The First Vatican Council’s Pastor Aeternus affirmed the pope’s role as the supreme pastor and teacher of all Christians, a role that Sedevacantists reject for the post-Vatican II popes.

Pre-Vatican II Magisterial Documents on the Visibility of the Church

Historically, the Church has faced significant internal conflicts and accusations of heresy, yet it has maintained doctrinal continuity and unity. The Council of Trent is a prime example, addressing major doctrinal and disciplinary issues while preserving core Catholic teachings. The visibility of the Church is a key doctrine, articulated in numerous pre-Vatican II documents:

1. “Mystici Corporis Christi” (1943) by Pope Pius XII: This encyclical emphasizes the Church as the Mystical Body of Christ, with a visible structure under the leadership of the Pope and the bishops. It underscores the importance of hierarchical unity and the visibility of the Church as essential to its mission.
2. “Satis Cognitum” (1896) by Pope Leo XIII: This encyclical asserts the Church’s visible unity, pointing to the necessity of being in communion with the Roman Pontiff for true membership in the Church.
3. “Aeterni Patris” (1879) by Pope Leo XIII: This document reiterates the importance of adhering to the teachings of the Church Fathers and the established traditions of the Church, further supporting the notion of a continuous and visible Church.

These documents, among others, highlight the essential nature of the Church’s visible and hierarchical structure, directly opposing the Sedevacantist position. Sedevacantism, rooted in selective readings and misunderstandings, fosters division and confusion.

Practical and Pastoral Implications

Sedevacantism can have severe practical and pastoral consequences. By rejecting the legitimacy of the current Church hierarchy, Sedevacantists often isolate themselves from the sacraments administered by priests and bishops in communion with the pope. This isolation deprives them of the graces necessary for spiritual growth and salvation.

Furthermore, the rigid and uncompromising stance of Sedevacantism can lead to radicalization. Followers may become entrenched in an echo chamber, reinforcing their beliefs and becoming increasingly hostile towards those who hold differing views. This radicalization can foster a divisive and intolerant mindset, contrary to the Catholic principles of charity and unity.

While it is advisable from a Traditional Catholic perspective to attend Traditional Chapels and maintain some distance from the new rite of Mass and other sacraments, in emergency and in necessity they remain arguably valid means for receiving God’s grace. However, it is obviously better for the sake of preserving faith and morals to attend traditional offerings of the liturgies and sacraments, if only to prevent souls from scandal and harm avoiding the modernist influences so prevalent in the contemporary Church.

The Visibility of the Church and Recognizing Heresy

The Catholic Church teaches that it is a visible, hierarchical institution. This visibility is crucial for the Church’s identity and mission. According to the magisterial teachings, the Church is identifiable through its marks: one, holy, catholic, and apostolic. The rejection of the papal office by Sedevacantists undermines this visibility, leading to fragmentation and confusion.

Recognizing and dealing with heresy has always been a nuanced process within the Church. The Church distinguishes between material heresy (holding incorrect beliefs unknowingly) and formal heresy (stubbornly persisting in false beliefs despite correction). Historically, the Church has sought to correct heretics through dialogue, councils, and official condemnations while maintaining the unity and integrity of the faith; not by the personal and private opinion of a single person.

The Position of Traditional Catholics

Traditional Catholics like the SSPX and Old Romans, provide an important contrast to Sedevacantism. While Traditional Catholics also express concerns about the reforms of Vatican II, particularly in areas of liturgy, religious liberty, and ecumenism, they do not reject the legitimacy of the post-Vatican II popes. Instead, maintaining a position of “recognize and resist,” acknowledging the pope’s authority but resisting what they view as problematic teachings or practices introduced since the Council.

Key Differences Between Sedevacantism and Traditional Catholics

1. Recognition of Papal Authority:
   • Sedevacantism: Rejects the legitimacy of all popes since Vatican II, claiming the Holy See is vacant.
   • Traditional Catholics: Recognizes the current and past popes since Vatican II as legitimate but criticizes and resists certain reforms and teachings they believe are harmful to the faith.
2. Approach to Vatican II:
   • Sedevacantism: Considers Vatican II and its documents to be heretical, thus invalidating the authority of those who promulgated them.
   • Traditional Catholics: Critiques specific documents and interpretations from Vatican II but seeks to remain within the Church, advocating for a return to traditional practices and teachings.
3. Ecclesiastical Status:
   • Sedevacantism: Operates completely outside the canonical structures of the Church, often creating parallel hierarchies and communities.
   • Traditional Catholics: While it they may have a complex relationship with the Vatican, including periods of strained communion, Traditional Catholics continue to seek regularization and operate with the aim of eventual full reintegration into the Church’s canonical structure.
4. Sacramental Theology:
   • Sedevacantism: Often questions the validity of sacraments administered by clergy in communion with post-Vatican II popes.
   • Traditional Catholics: Generally accept the validity of sacraments administered by the wider Church but insist on the traditional Latin liturgy and practices as more faithful to Catholic tradition.

Conclusion

Sedevacantism poses a significant threat to the unity and integrity of the Catholic Church by misinterpreting Church teachings, rejecting legitimate ecclesiastical authority, and fostering division. In contrast, Traditional Catholics, while also critical of certain post-Vatican II developments, maintain a position of recognizing the authority of the pope and seek to work within the Church to restore traditional practices.

Traditional Catholics are encouraged to seek continuity with authentic Church teachings, engage in personal research, and remain in full communion with the pope and the bishops. By doing so, they can navigate these confusing times with a firm grounding in the true teachings of the Catholic Church, preserving the unity and integrity of the Body of Christ. The Church’s history of enduring through internal conflicts and heresies provides assurance that, despite challenges, the gates of hell will not prevail against it (Matthew 16:18).

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FSU After the Cass Review: Lessons for Free Speech from the Tavistock and Beyond

FSU member close to fundraising target – please show your support

Thank you to everyone that has been donating to the legal crowdfunder for one of our members, who is suing the Liberal Democrat Party anonymously for the time being to avoid possible career reprisals.

Our member is going by the pseudonym ‘Amelia Sparrow’. She’s a 24-year-old woman who is passionate about women’s rights and believes that a person’s sex is an immutable biological fact.

Amelia is also an experienced Parliamentary staffer, having worked in numerous roles supporting MPs as a Parliamentary Intern, Constituency Caseworker and Parliamentary Assistant.

In January 2024, Amelia was sacked as a Parliamentary Researcher to a Liberal Democrat MP following an office conversation in which she praised the former SNP MP Joanna Cherry over her staunch, longstanding support for women’s rights. You can find out more about her case here.

Now she needs your help.

Amelia has submitted a claim to the employment tribunal arguing that she was discriminated against and harassed by the Liberal Democrat MP, as well as the Liberal Democrat Party, because of her gender critical beliefs.

While the FSU is continuing to assist our member at no cost, the case is at the stage where she needs your support to raise funds for legal representation at her preliminary Employment Tribunal hearing in October 2024. Our target for this stage of the proceedings is £10,000.

Thanks to the continuing generosity of our members and supporters, we’re over three quarters of the way towards targets, having secured £8,097 from 301 pledges since the crowdfunder launched on 1st June.

If you can, please show your support here. Let’s help this courageous and principled young woman fight for justice and stand up for the right of everyone to hold and express perfectly lawful beliefs in the workplace.

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A true leader in Europe: Viktor Orbán announces his vision for a stable Europe that defends Christian values

Hungarian Prime Minister Viktor Orbán recently articulated his vision for a stable Europe rooted in the defense of Christian values, as outlined during various speeches and interviews. Orbán emphasized the importance of preserving Christian traditions and maintaining national sovereignty against the pressures of globalization and liberal ideologies.

Orbán’s address at the National Conservatism Conference in Brussels was a significant event where he spoke extensively about the challenges facing Europe. He underscored the need for a cultural and ideological shift within the European Union (EU), advocating for policies that protect family values and national identities. His speech resonated with many attendees, reflecting a growing conservative and nationalist sentiment across Europe​​​​.

A core element of Orbán’s vision is the promotion of conservative education and intellectual resources. Initiatives such as the Mathias Corvinus Collegium (MCC) aim to instill conservative values in the next generation of Hungarian leaders. These efforts are part of a broader strategy to influence the European debate and counter the dominance of progressive and liberal ideologies within the EU​​.

Orbán also addressed the political landscape of Europe, predicting a shift to the right in the upcoming European Parliament elections. He highlighted the potential for conservative and nationalist parties to gain significant ground, positioning themselves as defenders of traditional values and national sovereignty. This political realignment, according to Orbán, is crucial for countering what he perceives as the EU’s overreach and the erosion of member states’ cultural and national identities​​. Full article here LifeSite News.

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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. 

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Feast of St. Bonaventure

St. Bonaventure, known as the “Seraphic Doctor,” is one of the most esteemed theologians and philosophers of the Middle Ages. His feast day, celebrated on July 14th in the Traditional Latin Rite, honors his contributions to the Church through his deep spirituality, theological writings, and leadership within the Franciscan Order. This reflection will delve into the history of St. Bonaventure’s life, his significant contributions to the Church, and the liturgical celebration of his feast.

Life and Contributions of St. Bonaventure

Early Life and Education

Born Giovanni di Fidanza around 1217 in Bagnoregio, Italy, Bonaventure’s life was marked by early signs of divine favor. According to tradition, he was miraculously cured of a serious illness as a child through the intercession of St. Francis of Assisi. This profound experience may have influenced his later decision to join the Franciscan Order.

Bonaventure pursued his studies in theology and philosophy at the University of Paris, where he encountered the scholastic tradition that deeply shaped his intellectual pursuits. He studied under Alexander of Hales and became a master of theology in 1253, the same year he began his teaching career at the university.

The Franciscan Order and Leadership

In 1257, Bonaventure was elected Minister General of the Franciscan Order, a position he held for 17 years. His leadership was pivotal in unifying the Order, which was experiencing internal strife between factions favoring a strict observance of poverty and those advocating a more moderate approach. Bonaventure’s diplomatic skills and spiritual wisdom helped navigate these conflicts, earning him respect and admiration within the Order.

Theological Contributions

Bonaventure’s theological works are renowned for their integration of scholastic rigor and mystical insight. His most significant contributions include:

• “Itinerarium Mentis in Deum” (The Journey of the Mind to God): This mystical treatise outlines the steps of the soul’s ascent to God, emphasizing the need for contemplation and divine illumination.
• “Commentary on the Sentences”: His comprehensive commentary on Peter Lombard’s “Sentences” reflects his deep engagement with contemporary theological debates and his synthesis of Augustinian and Franciscan thought.
• “Breviloquium” and “Hexaëmeron”: These works further demonstrate his ability to combine theological depth with practical spirituality.

Cardinal and Legacy

In 1273, Pope Gregory X appointed Bonaventure as a Cardinal and Bishop of Albano. He played a significant role in the Second Council of Lyons, where he worked towards the reunification of the Eastern and Western Churches. Bonaventure passed away on July 15, 1274, during the council, leaving a legacy of holiness, scholarship, and leadership.

St. Bonaventure, the Seraphic Doctor, remains a towering figure in the history of the Church, known for his theological brilliance, spiritual depth, and leadership within the Franciscan Order. His feast day on July 14th in the Traditional Latin Rite honors his enduring legacy and invites the faithful to reflect on his contributions to theology and spirituality. Through the liturgical celebration, the Church continues to draw inspiration from St. Bonaventure’s example, seeking to emulate his integration of scholarly pursuit and deep, mystical union with God. As we celebrate his feast, we are reminded of the profound impact that a life devoted to God can have on the world, encouraging us to seek wisdom, holiness, and unity within the Body of Christ.

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Feast of St. Alexius of Rome

History and Tradition

St. Alexius of Rome, also known as Alexis, is a saint whose life story and veneration are deeply rooted in Christian tradition, especially within the context of the early Roman Church. His feast day, celebrated on July 17, commemorates a life marked by humility, piety, and devotion.

Historical Background

St. Alexius is traditionally considered a Roman saint from the 5th century. His hagiography presents him as the son of a wealthy Roman nobleman. According to the most prevalent legend, on his wedding night, Alexius left his bride and his affluent life to embark on a pilgrimage to the East, seeking a life of poverty and anonymity in the service of God. He spent many years in Edessa (modern-day Şanlıurfa, Turkey), living off alms and dedicating his life to prayer and service.

Eventually, he returned to Rome, unrecognized by his family, and lived as a beggar beneath the stairs of his family’s home. Only after his death was his true identity revealed, through a note found on his body. This revelation led to widespread veneration, and his life was celebrated as an exemplar of self-denial and humility.

Hagiographical Accounts

The story of St. Alexius has been preserved through various hagiographical texts, which provide different details about his life and legacy. One of the earliest accounts is found in the “Menologion” of Symeon Metaphrastes, a 10th-century Byzantine hagiographer known for compiling and systematizing the lives of saints. Metaphrastes’ account contributed significantly to the spread of Alexius’ cult in both the Eastern and Western Christian traditions.

In the West, the “Legenda Aurea” (Golden Legend) by Jacobus de Voragine, a 13th-century Dominican friar, played a crucial role in popularizing the story of St. Alexius. This collection of hagiographies was widely read during the Middle Ages and influenced the liturgical and devotional practices associated with various saints, including Alexius.

Tradition and Devotion

The veneration of St. Alexius grew over the centuries, with numerous churches and chapels dedicated to his memory. In Rome, the Church of St. Alexius on the Aventine Hill became a major center of his cult. Pilgrims would visit the church to venerate his relics and seek his intercession.

Artistic depictions of St. Alexius often portray him as a beggar, holding a staff and a scroll, symbolizing his pilgrim journey and the revelation of his true identity. These images reinforced his narrative of humility and divine favor, inspiring the faithful to emulate his virtues.

Conclusion

The feast of St. Alexius of Rome, celebrated on July 17, is a significant event in the liturgical calendar of the Traditional Latin Rite. Through the historical accounts of his life, preserved by hagiographers, and the carefully crafted liturgical texts and rituals, the Church honors St. Alexius as a model of humility, poverty, and devotion. His story continues to inspire the faithful to seek a deeper relationship with God and to live lives marked by selflessness and service. The enduring veneration of St. Alexius demonstrates the timeless appeal of his example and the power of the liturgical tradition to connect the faithful with the saints of the past.

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Feast of St. Symphorosa and Her Seven Sons

Introduction

St. Symphorosa and her seven sons are honored as martyrs in the Catholic Church, celebrated for their unwavering faith and courage in the face of persecution. Their feast day, commemorated on July 18th in the Traditional Latin Rite, highlights their extraordinary witness to Christ and the ultimate sacrifice they made for their beliefs. This reflection explores the historical context of their martyrdom, their significant contributions to the early Church, and the liturgical celebration of their feast.

The Historical Context and Martyrdom

Early Life and Background

St. Symphorosa was the widow of St. Getulius, a Roman officer who was martyred for his Christian faith. Following her husband’s death, Symphorosa and her seven sons continued to live their faith boldly, despite the increasing hostility towards Christians in the Roman Empire.

The Persecution of Christians

During the reign of Emperor Hadrian (117-138 AD), Christians faced severe persecution as they were often blamed for various societal troubles and accused of defying the Roman gods. Hadrian’s desire to consolidate religious unity and loyalty to the Empire further fueled the persecution of Christians who refused to worship the Roman deities.

Martyrdom of St. Symphorosa and Her Seven Sons

St. Symphorosa and her sons were arrested for their faith. When they refused to renounce their beliefs and offer sacrifices to the Roman gods, they were subjected to brutal tortures. Symphorosa was beaten and drowned in the river, while her sons suffered various forms of torture before being executed. Their martyrdom is a poignant testament to their steadfast faith and courage.

Significance of Their Martyrdom

The martyrdom of St. Symphorosa and her seven sons holds significant importance in the history of the early Church. Their sacrifice exemplifies the profound commitment to Christ that characterized the early Christian martyrs. Their story inspired other Christians to remain faithful amidst persecution and contributed to the spread of Christianity throughout the Roman Empire.

Reflections on Their Legacy

St. Symphorosa and her seven sons exemplify the virtues of faith, courage, and steadfastness. Their story is a powerful reminder of the cost of discipleship and the call to witness to the truth of Christ, even unto death. Their martyrdom is a source of inspiration for all Christians, encouraging them to remain faithful in the face of trials and to trust in God’s ultimate justice and reward.

Their legacy continues to be honored in the Church, not only through the liturgical celebration of their feast but also through the veneration of their courage and faith. Their story is a testament to the strength that comes from a deep and abiding faith in God, serving as a model for all believers.

The feast of St. Symphorosa and her seven sons on July 18th in the Traditional Latin Rite commemorates their remarkable witness to the faith and their ultimate sacrifice. Their lives and martyrdom stand as enduring symbols of unwavering faith and courage in the face of persecution. As we celebrate their feast, we are called to reflect on their example and seek to emulate their steadfastness in our own lives. Through their intercession, may we be granted the grace to remain faithful in the face of adversity and to bear witness to the truth of Christ with courage and conviction. Their story inspires us to live lives marked by a deep commitment to our faith, trusting in God’s promises and the hope of eternal life.

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Subscription Recommendations

From music to podcasts, video blogs and social media channels, the following is this week’s recommended subscription:

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Book Recommendations

From theology to culture war there are some brilliant minds still publishing worthy, well-researched content heartily recommended to you for reading. These would make great additions to your own or another’s personal library, perhaps as a gift?

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Recommended Viewing

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REFLECTIONS

Life in the Spirit: Good stewards

Reflection

The Eighth Sunday after Pentecost in the Tridentine Rite invites us to reflect deeply on stewardship, discernment, and living a life led by the Holy Spirit. The liturgical texts and readings for this Sunday, enriched by the insights of Dom Prosper Guéranger, Pius Parsch, and Fr. Leonard Goffine, guide us toward a profound understanding of “Life in the Spirit.”

The Tridentine Mass, or the Traditional Latin Mass, offers a rich tapestry of prayers and readings that have nourished the spiritual lives of Christians for centuries. This Sunday falls during the period after Pentecost, a time dedicated to growing in the teachings of Christ and applying them to our daily lives. The Introit from Psalm 47:2 sets a tone of joyful praise, acknowledging God’s sovereignty and inviting us to approach Him with reverence and joy: “Clap your hands, all ye nations: shout unto God with the voice of joy. For the Lord is high, terrible: a great king over all the earth.”

The Epistle from Romans 8:12-17 is a profound meditation on the Christian life led by the Holy Spirit. St. Paul emphasizes the transformative power of the Spirit, calling us to live not according to the flesh but according to the Spirit, which brings life and freedom. This “spirit of adoption” elevates us from fear and bondage into a familial relationship with God, allowing us to address Him as “Abba, Father.” As heirs with Christ, we are reminded of our shared suffering and future glorification, providing hope and encouragement in our Christian journey.

The Gospel reading from Luke 16:1-9 presents the Parable of the Dishonest Steward. In this parable, Jesus tells the story of a steward who, facing dismissal, reduces the debts of his master’s debtors to secure his future. Despite his dishonesty, the master commends the steward for his prudence and foresight. Jesus uses this unexpected commendation to emphasize the need for His followers to be wise and prudent in their spiritual affairs. The parable teaches us the importance of using our earthly resources and opportunities to secure eternal dwellings, highlighting themes of prudence, stewardship, and an eternal perspective.

Dom Prosper Guéranger, in “The Liturgical Year,” draws a parallel between the steward’s prudent use of resources and the Christian’s responsibility to use earthly goods for spiritual gain. Guéranger emphasizes that everything we possess is ultimately God’s and should be used for His glory. He reflects on the ongoing battle between the flesh and the Spirit, encouraging believers to embrace the transformative power of the Holy Spirit, which enables them to overcome the deeds of the flesh and live in true freedom.

Pius Parsch offers practical applications of the readings, urging believers to be intentional in their use of resources and proactive in their spiritual lives. He emphasizes the new identity Christians have as children of God and the responsibilities that come with it. Parsch encourages the faithful to live in a manner that reflects their status as heirs of God, using their resources wisely to build the kingdom of God.

Fr. Leonard Goffine, in “The Church’s Year,” focuses on the moral and ethical lessons of the parable and the Epistle. He stresses the importance of prudence in spiritual matters and encourages believers to be proactive in their spiritual lives, using their resources and opportunities to grow in holiness and secure their place in heaven. Goffine also reflects on the concept of spiritual adoption, reminding the faithful of their responsibility to live as true children of God, which involves a commitment to living according to the Spirit.

The Collect for this Sunday encapsulates the themes of the readings: “Grant us, O Lord, we pray Thee, the spirit to think and do always such things as are right, that we, who cannot exist without Thee, may be able to live according to Thy will.” This prayer seeks divine assistance to live according to the Spirit and make wise use of our resources.

The Gradual from Psalm 30:3 and 70:1, and the Offertory from Psalm 17:28 and 32, further reinforce the themes of trust, humility, and reliance on God. The Communion verse from Psalm 33:9 invites us to experience God’s goodness and partake in the Eucharist with faith and hope.

Together, these reflections and liturgical elements guide us toward living a life in the Spirit. They challenge us to be prudent and intentional, using our resources for God’s glory and the good of others. Embracing our identity as children of God, empowered by the Holy Spirit, we are called to live lives of holiness and secure our eternal future. As we partake in the liturgy, may we be inspired to live according to the Spirit, recognizing our true identity and the transformative power of God’s grace.

Prayer

Holy Ghost, guide us in all our actions. Help us to discern the will of the Father and to apply the teachings of the Church in our lives. May we, through our faith and good works, bring others to the knowledge and salvation of Jesus Christ. Amen.

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A Sermon for Sunday: Revd Dr Robert Wilson

St. Bonaventure/Eighth Sunday after Pentecost

Today we celebrate the Feast of St. Bonaventure, as well as commemorating the Eighth Sunday after Pentecost. St. Bonaventure was a Franciscan who studied at the University of Paris under Alexander of Hales, and rose to become Minister General of the Franciscan order, as well as being a great scholastic theologian. He died during the attempt to reconcile the Western and Eastern Church at the Council of Lyons in 1274, and was commended on both sides for his learning and piety. St. Bonaventure is sometimes referred to as the second founder of the Franciscan order, in that he sought to reconcile the particular vocation of the Franciscan order with the world of learning and scholarship. St. Francis of Assisi had modelled his life and work and that of his order on the first followers of Jesus, who went out without purse and scrip among the villages and towns of Galilee preaching the Gospel and healing the sick. He emphasised a practical application of Christianity that repudiated the world of books and learning, as it repudiated all other earthly possessions.

St. Bonaventure sought to perpetuate the same Franciscan life of poverty and simplicity, but he sought to take it into the world of learning and scholarship in the universities (which is why he is sometimes referred to as the second founder of the Franciscan order). Some saw this as a betrayal of the distinctive Franciscan vocation since St. Francis himself had repudiated books and learning. Bonaventure argued in response that the friars could participate in the world of scholarship and learning so long as they did not own the books that they were using for their studies. Thus, it came about that the Franciscan friars, along with their Dominican counterparts, came to dominate the medieval universities. They did so not by abandoning their original vocation, but applying it in a new context.

In today’s Epistle St. Paul exhorts Timothy to hold fast to the faith he had been taught and to preach the Gospel in season and out of season. This did not mean that it could not be applied in new contexts, so long as the faith once delivered to the saints continued to be taught and upheld. In like manner, St. Bonaventure sought to apply the vocation of the Franciscan friars in a new context, that of the university, but he did so not by abandoning the Franciscan vocation, but by applying it in a new context.

The life of St. Bonaventure has close parallels with that of his contemporary, St. Thomas Aquinas. Both were born in Italy and later taught at the University of Paris. They died in the same year, 1274. St. Bonaventure is known as the seraphic doctor, whereas St. Thomas is known as the angelic doctor. Although they were both great scholastic theologians their approaches were actually very different. St. Thomas sought to appropriate the writings of Aristotle for Christian use in a way that had never been done previously. Though he did not in any way deny the fundamentally supernatural character of the Christian faith he sought also to do justice to the natural order and the conviction of Aristotle that sense experience was the path to knowledge. Hence, there was a place for the study of philosophy as a discipline as well as theology. By contrast, St. Bonaventure stood firmly in the Platonic tradition of St. Augustine. He did not believe that sense experience was the path to knowledge, but rather that all knowledge required the divine illumination of the human mind. Hence, philosophy was not an autonomous discipline and placing too much emphasis on the natural order in the way that Aristotle had done would lead people to neglect the fundamental principles of theology.

It is important to emphasise this difference today as it is often supposed that scholasticism involved the imposition of an alien rationalism into the Christian faith. It is said that the failing of scholasticism was that it came to view theology as an academic discipline and consequently had a tendency to separate theology from the life and liturgy of the Church. While this criticism can legitimately be made of some scholastic theologians it was certainly not true of others such as St. Bonaventure. He remained first and foremost a mystical theologian. He stood firmly in the tradition of Hugh of St. Victor and St. Bernard of Clairvaux in emphasising that all theology began and ended in prayer and contemplation rather than academic and philosophical speculation.

Perhaps his most famous treatise was on the Ascent of the Mind to God and it is worth quoting from this to gain an insight into St. Bonaventure’s mystical approach to theology. He invited the reader to “the groaning of prayer through the crucified Christ through whose blood we are purged of the uncleanness of sins; and I invite him first to prayer lest perchance he believe that it is enough for him to have reading without holiness, speculation without devotion, investigation without admiration, circumspection without exaltation, industry without piety, knowledge without charity, understanding without humility, study without divine grace, a mirror without divinely inspired wisdom… with the contention that the mirror that is offered to us from the outside means little or nothing unless the mirror of our mind has been cleansed and polished.

But since to this end nature avails nothing and industry very little, very little should be  granted to enquiry and much to devotion, little to outward speech and much to interior joy, little to the spoken and written word and the whole to the gift of God, that is, to the Holy Spirit, little or nothing to the creature and the whole to the creative essence, the Father and the Son and the Holy Spirit, addressing the Trinity in the words of Dionysius as follows: “O super essential Trinity, super God and super good director of the divine wisdom of Christians, direct us towards the supremely unknown and supremely bright and sublime peak of mystical knowledge. There the new and absolute and incorruptible mysteries of theology are hidden according to the super brilliant darkness of a secretly teaching silence, a darkness that illuminates an obscurity that is most manifest, in which everything is revealed, and which completely fulfils unseeing intellects with the splendours of unseen supreme goods.”

If you should enquire how these things may be, direct your question towards grace, not towards instruction, towards desire, not towards understanding, towards the groaning of prayer, not the inquiry of reading, towards the spouse, not the teacher, towards God, not man, towards darkness, not brightness; not towards the light, but towards that fire that completely inflames and leads to God by transporting devotions and most burning desires.

Let us therefore die and go forth in darkness. Let us still our cares and desires and our imaginings. Let us go with Christ crucified from “this world to the Father”, so that, when we have seen the Father, we may say with Philip: “It is enough for us”, and we may hear with Paul: “My grace is sufficient for thee”; and so that we may exalt with David and say: “My flesh and my heart have fainted away: thou art the God of my heart and the God that is my portion for ever. Blessed be the Lord for ever, and let all the people say: so be it, so be it.” Amen.”

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Praying for vocations

In our times of spiritual and moral challenges, the need for vocations to the Traditional Catholic priesthood and religious life is more pressing than ever. Traditional Catholic communities, which adhere closely to the liturgical and doctrinal practices predating the Second Vatican Council, offer a profound and timeless witness to the faith. These communities emphasize the Tridentine Mass, the rich traditions of the Church, and a deep commitment to orthodoxy and reverence in worship.

Praying for vocations to these communities is essential for several reasons:

SPIRITUAL LEADERSHIP AND GUIDANCE: The spiritual formation offered in traditional seminaries and religious houses is rigorous and deeply rooted in the Church’s intellectual and spiritual traditions. Priests and religious formed in this environment are well-prepared to provide strong spiritual leadership and guidance to the faithful. They play a crucial role in fostering spiritual growth, administering the sacraments with reverence, and leading souls to Christ.

PRESERVATION OF LITURGICAL HERITAGE: Traditional Catholic communities are guardians of the Church’s ancient liturgical heritage. The Tridentine Mass, also known as the Extraordinary Form of the Roman Rite, offers a deeply contemplative and reverent worship experience that has nourished countless saints. By praying for vocations, we support the continuity of this sacred tradition and ensure that future generations can experience the beauty and depth of traditional Catholic worship.

WITNESS TO ORTHODOXY: In an age of doctrinal confusion and moral relativism, traditional Catholic communities stand as beacons of orthodoxy. Their unwavering commitment to the timeless teachings of the Church provides a clear and steadfast witness to the truth. Praying for vocations helps sustain this witness and equips the Church with priests and religious who can boldly proclaim the faith without compromise.

Response to a Growing Demand

There is a growing interest and demand for traditional liturgy and spirituality among the faithful. Many young people, in particular, are drawn to the beauty and depth of traditional Catholic practices. By praying for vocations, we support the growth of these communities and respond to the spiritual needs and desires of many who seek a deeper connection with their faith.

Please pray for the new formation house proposed by Archbishop Vigano, and likewise our own effort to establish a formation house under my own aegis here in Brighton.

In conclusion, praying for vocations to the priesthood and religious life is essential for the Church, especially during times of crisis. It is a way to invite Christ to send more laborers to the harvest, honor the contributions of religious orders, and ask for their intercession in renewing the Church. By praying for vocations during this time, we are participating in the Church’s mission to spread the Gospel and to build a stronger, more vibrant faith community.

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PRACTICUM

The following are ways in which you may practically support the work of others for the betterment of our society and the plight of sufferers, the impoverished and defenceless.

Prayer Requests

Pray for vocations
Pray for traditional seminaries and the creation of formation houses
The Church – contending with the crisis of faith

Pray for Bishop Nioclas Kelly about to undergo hip surgery
Pray for Eileen Butler diagnosed with colon cancer that has spread to her liver
Pray for Fr Stanislaus Ybarra FMCD currently hospitalised with a serious infection
Pray for Dr Janie Thomas recently deceased

Become a Warrior Teacher

The Winning Mindset is an organization that recognizes the necessity for a more balanced and discerning approach to engaging with the information-rich world we inhabit. Their educational seminars are specifically designed to inspire individuals to think deeply and critically, fostering personal growth and development. By refining these skills, individuals can enhance their ability to counter popular arguments and challenge the prevailing mindset.

The Winning Mindset is an organization that recognizes the necessity for a more balanced and discerning approach to engaging with the information-rich world we inhabit. Their educational seminars are specifically designed to inspire individuals to think deeply and critically, fostering personal growth and development. By refining these skills, individuals can enhance their ability to counter popular arguments and challenge the prevailing mindset.

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Petitions

Current Public Petitions Regarding Relationships & Sex Education (RSE) in the UK

There are several public petitions related to Relationships and Sex Education (RSE) in the UK, reflecting various concerns and opinions on the subject. Here are some notable ones:

1. Strip Ruth Hunt of her peerage for her role in the gender medical scandal
   • Summary: There has been wide cross-party support for the Cass Review, which delivered stinging criticisms of NHS gender clinics and found that for most young people, a medical pathway is not the best way to treat gender-related distress. It also found there is little or no evidence about the long-term effects of puberty blockers and sex hormones for the under-18s.
   • Link: Change.Org
2. New RSHE guidance for schools MUST become law
   • Summary: Following the election, it will be the responsibility of the incoming government and the new Education Secretary to review this consultation and decide whether to uphold the guidance and whether it should be statutory – which means schools MUST follow it.
   • Link: CitizenGo
3. Stop divisive Progress Pride flag displays
   • Summary: Christian Concern is objecting to a massive display of Progress Pride flags planned for Regent Street in 2024. These divisive, gaudy displays are completely inappropriate for this historic, iconic street at the centre of London. They make everyone who doesn’t support the whole LGBTQ+ agenda feel unwelcome.
   • Link: CitizenGo

For more detailed information, you can refer to the specific petitions linked above and the GOV.UK website, which provides comprehensive guidance and updates on RSE policies.

Current Public Petitions Regarding Changes to the UK’s Abortion Laws

There are several active public petitions in the UK addressing proposed changes to abortion laws. These petitions reflect a wide range of perspectives on this highly contentious issue. Here are some of the notable petitions:

1. Remove references to ‘gender identity’ from relationships education guidance
   • Summary: This petition argues against the inclusion of gender identity in RSE guidance, citing concerns about political indoctrination and inconsistency with the Education Act.
   • Link: Remove references to ‘gender identity’
2. Review abortion laws to reduce the gestational limit
   • Summary: A cross-party group of MPs has proposed reducing the upper gestational limit for abortions from 24 weeks to 22 weeks. This petition supports the amendment, highlighting that medical advancements have increased the survival rate of babies born at 22 weeks.
   • Link: Right to Life UK
3. Ban sex-selective abortions
   • Summary: This petition seeks to make it explicitly illegal to perform abortions based on the sex of the fetus, addressing concerns that sex-selective abortions are occurring in the UK despite current legal ambiguities.
   • Link: Right to Life UK
4. Oppose decriminalisation of abortion
   • Summary: This petition opposes any move to decriminalise abortion in the UK, arguing that current laws provide necessary safeguards to ensure ethical medical practice and protect both women and unborn children.
   • Link: British Medical Association
5. End ‘DIY’ Abortion Services
   • Summary: This petition calls for the cessation of ‘DIY’ abortion services, arguing that they endanger women’s lives and lack proper medical supervision, thus advocating for stricter regulations.
   • Link: Right to Life UK
6. A General Election has been called for 4 July 2024
   • Summary: Please contact your MP now asking them to make it clear to their party leadership that abortion decriminalisation and assisted suicide should not be included in manifestoes. You can use our tool below.
   • Link: SPUC

Current Public Petitions Regarding Abortion Laws in the USA

1. Nebraska Right to Abortion Initiative (2024)
   • Summary: This initiative proposes an amendment to the Nebraska Constitution to establish a right to abortion until fetal viability, defined by the professional judgment of the treating healthcare practitioner.
   • Link: Ballotpedia
2. End Abortion in the USA
   • Summary: The Moral Outcry is a petition aimed at making abortion illegal in all 50 states in the USA. The petition was instrumental in the reversal of Roe v. Wade and continues to push for comprehensive abortion bans nationwide.
   • Link: The Moral Outcry

These petitions represent the diverse and often conflicting views on abortion laws in the UK, highlighting ongoing debates about gestational limits, sex-selective practices, and the broader legal framework surrounding abortion.

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Heavenly Father, we humbly beseech You to forgive the countless sins committed by mankind, for we have strayed far from Your commandments and fallen short of Your glory. Grant us Your boundless grace and strength to persevere in Your service, that we may walk in Your ways with steadfast hearts, ever seeking to do Your will. We place our trust in Your infinite mercy and ask for Your compassion and forgiveness…

Miserere nobis

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