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22 SUN	23 MON	24 TUE	25 WED	26 THU	27 FRI	28 SAT
S. Thomæ de Villanova Episcopi et Confessoris	S. Lini Papæ et Martyris	Beatæ Mariæ Virginis de Mercede	Feria	Ss. Cypriani et Justinæ Martyrum	S. Cosmæ et Damiani Martyrum	S. Wenceslai Ducis et Martyris
Duplex	Semi-duplex	Duplex majus	Ferial	Simplex	Semi–duplex	Semi-duplex
Dominica XVIII Post Pentecosten Ss. Mauritio et Sociis Mm	Ss. Euphemiæ, Luciæ et Geminiani Martyrum	UK: Beatæ Mariæ Virginis de Walsingaha

Misericordia Restituit

Carissimi

I greet you in the name of Our Lord Jesus Christ, who continually restores our souls with His boundless mercy.

As we reflect on the Gospel from the Eighteenth Sunday After Pentecost, we witness the profound power of Christ’s mercy in the healing of the paralytic. Jesus tells the man, “Thy sins are forgiven thee,” before He commands him to rise and walk. This passage reminds us that true healing begins with forgiveness, that the soul’s restoration is the greatest miracle of all.

The motto “Misericordia Restituit”—Mercy Restores—captures the essence of this Gospel. It is through God’s mercy that we are made whole, both spiritually and physically. Mercy doesn’t merely pardon our sins; it transforms and renews us, lifting us out of spiritual paralysis into the fullness of life in Christ. This theme is central to our faith, for it is the foundation of the sacraments of Confession and the Eucharist, where we experience God’s healing grace.

The paralytic’s story is our story. Like him, we often find ourselves weighed down by the burdens of sin, guilt, and despair. Yet, Christ extends His hand to each of us, inviting us to come to Him for healing. This healing is not just about physical ailments but about restoring the soul to the beauty of grace. In the sacrament of Confession, we hear those same words: “I absolve you from your sins.” These words of mercy restore our dignity as children of God.

As we ponder the meaning of “Mercy Restores,” we must remember that Christ’s mercy calls us to extend this same forgiveness to others. In a world filled with division, resentment, and spiritual brokenness, we are called to be instruments of healing. Just as we receive mercy, we are to offer it freely to those who have hurt us, knowing that forgiveness is the path to true freedom and peace.

Moreover, the Gospel compels us to bring others to Christ for healing. The friends of the paralytic lowered him through the roof so he could be in Christ’s presence. Likewise, we are called to bring our loved ones to Jesus, especially those who have drifted from the faith. Through prayer, fasting, and gentle invitation, we can help them experience the mercy that restores.

Let us, then, embrace this motto “Misericordia Restituit”—Mercy Restores—and live it out in our daily lives. May we turn to Christ with confidence, seeking His mercy in our own struggles and offering it to a world so desperately in need of healing. In doing so, we will not only be restored ourselves but will also become vessels of His mercy for others.

In the love of Christ, I remain,

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

The Eighteenth Sunday After Pentecost in the Tridentine Liturgy centers on the theme of divine mercy and restoration, as seen in the Gospel of the healing of the paralytic (Matthew 9:1-8). This powerful event reflects both Christ’s ability to forgive sins and His compassion in restoring physical health, embodying the theme of Misericordia Restituit—mercy restores.

The Propers of the Mass for the Eighteenth Sunday After Pentecost in the Traditional Latin Rite, especially the Introit, Collect, and Communion antiphons, guide us in meditating on God’s mercy and restoration.

The Introit, taken from Ecclesiasticus 36:18 and Psalm 121:1, invokes God’s mercy and assistance: “Give peace, O Lord, to them that wait for Thee.” This opening prayer sets the tone for the theme of divine mercy, inviting us to place ourselves in the hands of the Lord, who alone can give true peace. Dom Prosper Guéranger emphasizes that this peace, which we ask for, is not merely a worldly peace but a profound spiritual peace that comes from being restored to friendship with God.

The Collect reinforces this call for mercy by asking God to keep His Church safe and sound, free from harm and error, through His “perpetual mercy.” Here, the Church acknowledges her own frailty and the need for God’s sustaining grace. Fr. Pius Parsch comments that the Collect expresses the Church’s trust in God’s fatherly care, calling upon His mercy not just as a response to sin but as a constant shield against the dangers of the world.

In the Epistle from 1 Corinthians 1:4-8, St. Paul thanks God for the grace given to the Corinthian community. Fr. Gabriel of St. Mary Magdalene reflects on this passage, noting that God’s grace, particularly in the form of mercy, enriches the soul, making it more receptive to further gifts of the Holy Spirit. This deepening relationship with God’s mercy leads to greater unity with Him and prepares us to persevere until the end, when Christ will fully restore all things.

The Gradual and Alleluia, drawn from Psalm 121:1 and Psalm 101:17, focus on the theme of God hearing the prayers of the faithful and building up His Church. Fr. Leonard Goffine sees these verses as an expression of confidence in God’s merciful attention to the cries of His people. This mercy is not distant or abstract but close and personal, drawing us into deeper communion with God.

In the Gospel reading of the paralytic’s healing (Matthew 9:1-8), Christ first forgives the man’s sins, demonstrating the priority of spiritual restoration. The words, “Be of good heart, son, thy sins are forgiven thee,” reflect Christ’s focus on the healing of the soul before addressing the body. Guéranger points out that this passage illustrates the sacrament of Confession, where Christ continues to heal us through the Church. The miracle’s public nature also signifies that God’s mercy is available to all, not limited to individual cases but extended to the entire community of believers.

Fr. Pius Parsch reflects similarly, noting that the physical healing of the paralytic serves as a visible sign of the deeper spiritual restoration that Christ offers. For Parsch, the restoration of the soul is central to understanding the nature of divine mercy. The sacrament of Confession plays a pivotal role, as it is through the absolution of sins that God’s mercy is made manifest, healing the wounds of sin.

Fr. Leonard Goffine in The Church’s Year draws attention to the role of faith in receiving God’s mercy. The paralytic’s friends had faith that Christ could heal, and it was this faith that moved Christ to action. Goffine emphasizes that in our own lives, faith opens us up to receiving God’s mercy, and through prayer and Confession, we can experience the restorative power of Christ in both soul and body.

Fr. Gabriel of St. Mary Magdalene, in his spiritual reflections, sees the mercy of Christ as the ultimate expression of love that desires to restore fallen humanity to its original beauty. He writes that the act of healing in the Gospel is a perfect illustration of how Christ’s mercy works to restore the sinner to grace, lifting them out of the paralysis of sin and bringing them into new life. Fr. Gabriel emphasizes the need for humility in seeking God’s mercy, as it is only when we acknowledge our brokenness that we can be truly restored.

The Offertory and Secret prayers reflect on the offerings made by the faithful, asking God to receive them with mercy and transform them into the means of spiritual nourishment. Fr. Gabriel notes that the sacrificial elements represent not only our material gifts but our very selves, which God’s mercy will transform through the Eucharist.

Finally, the Communion antiphon from Psalm 95:8 invites the faithful to “Bring up your offerings, and come into His courts.” In this, we are reminded that receiving Christ in the Eucharist is the ultimate act of divine mercy, where we are restored and strengthened by His Body and Blood. Fr. Goffine explains that this Communion transforms us, infusing our souls with divine grace and uniting us more fully to the merciful heart of Christ.

The overall message of the liturgy, supported by these theological insights, is that divine mercy seeks to restore what sin has damaged. The paralytic in the Gospel becomes a symbol of all humanity, weighed down by the paralysis of sin but lifted up by the merciful love of Christ. Through the sacrament of Confession, the faithful are invited to experience this restoration firsthand, receiving not only the forgiveness of sins but also the grace to live anew in the Spirit.

Throughout the liturgy, the prayers and readings reflect a deep awareness of human frailty and sin, balanced by an even deeper trust in God’s restorative mercy. The entire structure of the Mass points to a dynamic process of healing and renewal, where God, in His infinite mercy, continually restores us to grace, strengthening us to persevere in our journey toward eternal life. The Mass for the Eighteenth Sunday After Pentecost thus becomes not just a celebration of God’s mercy but a call to live within that mercy, allowing it to restore every aspect of our lives.

Discussion Questions

For Family Discussions:

1. In what ways have we experienced God’s mercy restoring our lives or our relationships within the family? How can we be more open to receiving this mercy?
2. How can we, as a family, practice extending mercy to each other, especially during moments of conflict or misunderstanding?
3. Jesus forgave the paralytic’s sins before healing his body. How does this teach us about the importance of spiritual healing in our family life?

For Catechism Classes:

1. Why did Jesus prioritize the forgiveness of sins over physical healing in the Gospel?
2. What does this teach us about the power of God’s mercy?
3. How does the sacrament of Confession offer us the same mercy that Jesus showed to the paralytic?
4. What role does Confession play in restoring us to spiritual health?
5. What does St. Paul’s gratitude for grace in the Epistle teach us about the relationship between God’s mercy and our spiritual growth?

For Sunday School:

1. How did Jesus show His love and mercy to the paralytic in the Gospel story?
2. What can we learn from this about how Jesus loves us?
3. Why is it important to forgive others, even when they have hurt us?
4. How does Jesus help us do that through His mercy?
5. What is one way we can share God’s mercy with our friends and family this week?

For Youth Ministry:

1. How can we, as young people, embrace God’s mercy in a world that often prioritizes judgment or division?
2. How can mercy restore relationships with our peers?
3. The friends of the paralytic had faith that Jesus could heal him. How does having faith in God’s mercy help us when we face challenges?
4. What does the Eucharist teach us about receiving and sharing God’s mercy with others?
5. How can we live out that mercy in our daily lives?

For Personal Reflection:

1. In what areas of my life have I experienced spiritual paralysis?
2. How can I invite Christ’s mercy to restore me?
3. How does receiving God’s mercy in the sacrament of Confession help me to grow in holiness and overcome sin?
4. In what ways can I extend the mercy I’ve received from God to those who have wronged or hurt me?
5. How can I become a better instrument of God’s mercy in the world?

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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Mercy Restores: Evangelizing Family, Friends, and Non-Traditional Catholics

The theme of “Misericordia Restituit”—Mercy Restores—invites us to reflect deeply on the transformative power of God’s mercy in our lives and in our relationships with others. When it comes to evangelizing family, friends, and non-Traditional Catholics, this theme becomes particularly relevant. In our efforts to share the faith and bring others closer to Christ, we often encounter resistance, indifference, or misunderstanding. It is precisely in these moments that the power of mercy is most needed—both in our approach to others and in how we allow God’s mercy to restore and renew us along the way.

Evangelizing loved ones and those who have drifted from the faith is a deeply personal and often challenging task. It requires us to engage with them in a way that reflects Christ’s own compassion and patience. At the same time, it demands that we remain committed to the truth of the Gospel, seeking always to bring others into the fullness of life found in Christ and His Church. This delicate balance of truth and mercy is the foundation of effective evangelization.

Mercy, as taught by the Church, is not a passive or permissive force. It is the active work of God’s grace in the world, calling individuals to repentance, healing, and transformation. In this sense, mercy both confronts and heals sin. Pope Pius XI, in his encyclical Miserentissimus Redemptor (1928), speaks of Christ’s Sacred Heart as the wellspring of divine mercy, constantly pouring forth love for a wounded humanity. He reminds us that Christ’s love is not a love that leaves us in our sin but one that restores us to new life through repentance and reconciliation.

The theme of mercy is especially pertinent when evangelizing family members or friends who may have become estranged from the faith or who may have adopted more liberal or modernist interpretations of Catholicism. In these situations, it can be tempting to respond with frustration or to retreat into silence, feeling helpless in the face of their rejection or indifference. Yet the call to evangelize is fundamentally a call to love, and love requires patience, perseverance, and a readiness to forgive.

One of the key elements of evangelizing with mercy is the recognition that conversion is a process, not an event. Just as the paralytic in the Gospel of the Eighteenth Sunday After Pentecost was restored both physically and spiritually by Christ, so too must we approach evangelization with the understanding that God’s grace works gradually in the hearts of those we seek to reach. We must trust that God’s mercy is at work, even when we do not see immediate results.

Mercy in Magisterial Teaching

Before the Second Vatican Council, the Church’s magisterium placed a strong emphasis on the necessity of evangelization, particularly in the context of re-conversion and catechesis. Pope Pius X’s encyclical Acerbo Nimis (1905) highlights the need for clear instruction in the faith, particularly for those who have become indifferent or ignorant of the Church’s teachings. In this document, Pius X emphasizes the pastoral responsibility of clergy and laity alike to educate and evangelize, making it clear that the mercy of God is manifested in the Church’s mission to teach and bring the faithful into communion with Christ.

Pope Pius XI’s encyclical Quas Primas (1925) also speaks to the role of mercy in evangelization, particularly in the context of restoring society to the kingship of Christ. He argues that the world’s rejection of God’s law and the Church’s teachings is the root of societal ills, and only through the merciful reign of Christ can true peace and justice be restored. This restoration is not accomplished through coercion but through the Church’s merciful witness to the truth.

The magisterial teachings prior to Vatican II consistently stress that mercy must be paired with truth. Evangelization cannot simply be a matter of emotional appeal or humanitarian goodwill; it must always be grounded in the proclamation of the Gospel and the call to conversion. This is why the sacraments of Confession and the Eucharist are central to any evangelization effort—they are the means by which Christ’s mercy is concretely communicated to His people.

Practical Approaches to Evangelization: Mercy in Action

When evangelizing family members, friends, or non-Traditional Catholics, it is essential to lead with mercy, always keeping in mind that God’s grace is working in ways we may not see. This involves several practical attitudes and actions that can guide us in our efforts to share the faith.

First, we must approach others with humility and patience. Evangelizing a family member or friend is often emotionally charged because of the closeness of the relationship. It is easy to become frustrated when they do not respond as we hope, or when they challenge or reject the faith we hold dear. But just as Christ did not impose Himself on others, we too must be patient, allowing the Holy Spirit to work in His own time. Pope Pius XII, in his encyclical Mystici Corporis Christi (1943), speaks of the Church as the Mystical Body of Christ, in which every member plays a unique role. In the context of evangelization, this means recognizing that we are instruments of God’s mercy, but we are not the source of that mercy. It is God who ultimately brings about conversion.

Second, we must lead by example. One of the most effective ways to evangelize is by living a life that reflects the mercy of God. This means not only practicing our faith in visible ways but also showing kindness, compassion, and forgiveness to those around us. St. Francis of Assisi is often quoted as saying, “Preach the Gospel at all times; when necessary, use words.” While verbal proclamation of the Gospel is necessary, it must be accompanied by a life that embodies the love and mercy of Christ. For example, inviting a family member to Mass or a parish event can be a gentle way of reintroducing them to the faith, while also demonstrating that the faith is not just a set of doctrines but a lived reality.

Another practical approach is to engage in respectful dialogue. This is particularly important when evangelizing non-Traditional Catholics or those who may have adopted more modernist views. It is easy to fall into the trap of arguing or debating with someone who disagrees with Church teachings, but this often leads to further division rather than conversion. Instead, we should strive to listen with an open heart, acknowledging their concerns and gently offering the truth of the faith in a way that is compassionate and clear.

Contemporary Catholic evangelists like Scott Hahn and Dr. Edward Sri emphasize the importance of building relationships based on trust and mutual respect. In their writings, they stress that evangelization is not about winning arguments but about winning hearts. Hahn, in his conversion story Rome Sweet Home, highlights how his wife’s patient witness to the faith played a crucial role in his eventual conversion to Catholicism. Similarly, Dr. Edward Sri, in his book Who Am I to Judge?, speaks about the need to accompany others on their journey toward truth, offering them the mercy of Christ through our patience, kindness, and willingness to engage with their questions and doubts.

Prayer is also a powerful tool in evangelization. St. Monica, the mother of St. Augustine, is a prime example of the power of prayer in bringing about conversion. She spent years praying for her son’s return to the faith, and her persistent prayers were eventually answered when Augustine converted and became one of the Church’s greatest saints. When we pray for the conversion of others, we are entrusting them to God’s mercy, recognizing that He alone has the power to change hearts.

In addition to personal prayer, the sacraments play a vital role in evangelization. The sacrament of Confession is particularly important, as it is the sacrament in which we experience God’s mercy most directly. Encouraging a loved one to go to Confession, especially if they have been away from the Church for a long time, can be a powerful step toward their spiritual renewal. Likewise, the Eucharist is the source and summit of the Christian life, and bringing someone back to Mass and the reception of the Eucharist can be a transformative experience.

The writings of contemporary conservative Catholic theologians such as Ralph Martin also provide valuable insights into how to approach evangelization in the modern world. In his book The Fulfillment of All Desire, Martin emphasizes the importance of the interior life in evangelization, arguing that we cannot effectively share the faith unless we ourselves are rooted in prayer and union with God. This interior foundation allows us to approach others with a spirit of humility and love, rather than with an attitude of superiority or judgment.

Pope Benedict XVI, in his encyclical Deus Caritas Est, also offers a profound reflection on the relationship between mercy and evangelization. He writes that “God is love,” and it is this love that compels the Church to reach out to the world with the message of the Gospel. Love, Benedict argues, is not a mere sentiment but a commitment to the good of the other, even at great personal cost. In this sense, evangelization is an act of love, a willingness to share the truth of Christ with others, even when it is difficult or met with resistance.

In conclusion, the theme of Misericordia Restituit—Mercy Restores—is a powerful guiding principle for evangelizing family members, friends, and non-Traditional Catholics. Mercy is not a passive force but an active work of God’s grace, calling individuals to repentance, healing, and transformation. By approaching others with humility, patience, and love, we can become instruments of God’s mercy, helping to restore their relationship with Christ and His Church.

As we engage in this important work, let us remember that evangelization is not about transforming lives through the grace and mercy of Christ. It is about sharing the Good News with those closest to us, trusting in the power of God’s mercy to restore, heal, and renew. Whether we are evangelizing a family member who has drifted from the faith, a friend who is indifferent, or a non-Traditional Catholic struggling with modernist ideas, we are called to be channels of God’s mercy. This means leading with love, offering truth with compassion, and always entrusting the work of conversion to the Holy Spirit.

In our efforts to evangelize, we must remember that mercy is not a license for complacency but a call to transformation. It restores what has been broken and heals what has been wounded, drawing us deeper into communion with Christ and His Church. By living out the theme of Misericordia Restituit in our relationships, we can become true witnesses to the power of God’s mercy, helping others to experience the restoration and renewal that only Christ can bring.

The journey of evangelization is not easy, but it is one of the most important tasks entrusted to us as Christians. It requires patience, perseverance, and above all, a heart filled with the mercy of God. Let us pray for the courage to embrace this mission with love, trusting that, in the end, God’s mercy will restore all things in Christ.

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Life in the Spirit: Mercy Restores

In the heart of Christian living, particularly in contemporary society, lies a profound truth: Mercy restores. To live in the Spirit means to live in a constant state of openness to God’s mercy, which heals, transforms, and renews us. This reflection focuses on how mercy, rooted in God’s love, calls us to embrace both personal conversion and a commitment to extending mercy to others, especially in a world that often prefers judgment or division over forgiveness and reconciliation.

Mercy as the Foundation of Christian Life

The Gospel repeatedly presents mercy as the very heart of God’s relationship with humanity. Jesus’ mission was to reveal the boundless mercy of the Father, and His every act—from healing the sick to forgiving sins—illustrated that divine mercy is transformative. One of the most striking examples of this is found in the life of St. Mary Magdalene. Her conversion, after encountering Christ, shows that no one is beyond the reach of divine mercy. Jesus’ words to her, “Your sins are forgiven” (Luke 7:48), encapsulate this profound truth: mercy heals and restores us, calling us back into relationship with God.

St. Augustine of Hippo, who spent years seeking truth in philosophy and heresy before his conversion, experienced this restoration firsthand. In his Confessions, he famously writes, “Late have I loved You, O Beauty ever ancient, ever new.” Augustine’s life is a testament to the truth that mercy renews, even after a long period of estrangement from God. His eventual embrace of Christianity transformed him into one of the Church’s greatest theologians, showing that mercy does not merely pardon; it brings forth new life.

Saints as Witnesses of Restorative Mercy

The lives of the saints offer countless examples of mercy’s restorative power. One of the most striking is St. Maximilian Kolbe, who offered his life in place of another prisoner in the Nazi death camp at Auschwitz. Kolbe’s act of sacrificial love is a radical embodiment of mercy. It was not just an act of kindness but a profound witness to the life of the Spirit—a life that chooses love even in the face of suffering and death. Kolbe’s mercy restored hope in a place of despair, pointing to the ultimate mercy of Christ’s sacrifice on the Cross.

When we live in the Spirit, we extend God’s mercy to others, even those who have wronged us. St. Stephen, the first Christian martyr, exemplified this beautifully when, as he was being stoned to death, he echoed Christ’s words on the Cross: “Lord, do not hold this sin against them” (Acts 7:60). This act of mercy—praying for his persecutors even as they ended his life—demonstrates the transformative power of forgiveness. St. Stephen’s mercy reflected the mercy of Christ, offering restoration even to those who acted in violence and hatred. His prayer for his persecutors is not just an act of heroic virtue but a testimony to the depth of Christian love. In forgiving, Stephen mirrored the very heart of the Gospel, showing that even in suffering, mercy prevails.

Similarly, the life of St. Maria Goretti illustrates how mercy can restore not only the victim but also the perpetrator. Maria, a young girl, was brutally attacked and mortally wounded by Alessandro Serenelli, a young man who sought to violate her purity. As she lay dying, Maria forgave her attacker, expressing her hope that he would one day join her in heaven. This act of mercy not only restored Maria’s soul in grace, but it also set the stage for Alessandro’s eventual conversion. After spending years in prison, Alessandro repented of his crime, sought forgiveness, and lived a life of faith and penance after being deeply moved by Maria’s mercy. In her forgiveness, Maria revealed the power of mercy to transform even the hardest of hearts. Her act of mercy became the catalyst for her attacker’s spiritual restoration.

These examples remind us that mercy has a redemptive quality; it is not merely an act of pardon but an invitation to deeper conversion and healing. Living in the Spirit, we are called to extend mercy even when it costs us, trusting that God will work through it to bring about restoration.

The Theological Foundation of Mercy

Theologically, mercy is central to the Christian understanding of God. Pope Benedict XVI, in Deus Caritas Est, writes, “God is love,” and this love is most fully expressed in His mercy. God’s mercy seeks to restore us to our original dignity as His children. In Catholic theology, mercy does not ignore sin; it addresses it head-on by offering healing and forgiveness. This is evident in the sacraments, particularly in Confession, where we encounter God’s restorative mercy. Through Confession, our sins are not merely wiped away—they are healed, and we are restored to full communion with God.

Conservative Catholic theologians like Scott Hahn and Ralph Martin have written extensively about the covenantal nature of God’s mercy. Hahn explains that mercy is central to the covenant relationship between God and His people. In His covenant, God remains faithful even when His people are unfaithful. Mercy restores that broken relationship, calling individuals back to the fullness of life in Christ. Martin, in his book The Fulfillment of All Desire, speaks of the need for ongoing conversion in the Christian life, rooted in the mercy of God. He emphasizes that mercy is not a one-time event but a continuous offering from God, inviting us to deeper intimacy with Him.

Mercy in the Public Square: Engaging Contemporary Society

In contemporary society, where judgment and division often dominate, the Christian call to mercy is countercultural. Political commentators such as George Weigel and Robert P. George have often remarked that modern society tends to equate mercy with weakness or a lack of justice. However, mercy, properly understood, does not contradict justice—it fulfills it. St. Thomas Aquinas teaches that “mercy without justice is the mother of dissolution,” but “justice without mercy is cruelty.” Mercy goes beyond justice, healing the wounds that justice alone cannot heal.

Weigel, in particular, has argued that Catholics are called to bring the spirit of mercy into the public square, where discussions on politics and culture are often divisive and lacking in charity. He emphasizes that mercy, when applied to social and political issues, seeks the common good and promotes reconciliation rather than fostering conflict. This approach is not about abandoning truth but about addressing the deepest needs of society in a way that reflects the love of Christ.

In the context of today’s polarized political environment, mercy restores by fostering dialogue rather than deepening division. Living a life of mercy requires that we engage with the world in a way that respects the dignity of every person, even those with whom we disagree. This is particularly important in contemporary debates about human dignity, social justice, and morality, where the Church’s message of mercy must be heard clearly.

Mercy Restores in the Family and Evangelization

Mercy also plays a critical role in the family, especially in relationships strained by conflict or misunderstanding. Within the family, mercy restores unity, healing divisions caused by sin, resentment, or neglect. When we practice mercy in our homes—through forgiveness, patience, and love—we create an environment where God’s grace can flourish. This is especially important in evangelization, where many families are divided by differing levels of faith or religious practice.

St. Thérèse of Lisieux, with her “Little Way” of simple acts of love, offers a profound model of evangelization through mercy. She believed that small, seemingly insignificant acts of mercy could bring about great spiritual renewal. In the context of family life, this might mean offering forgiveness without expecting anything in return, or being patient with a family member who has drifted from the faith. Through such acts, we open the door for God’s mercy to work in their lives.

St. Monica, the mother of St. Augustine, exemplifies this patient, merciful approach to evangelization. For years, Monica prayed for her son’s conversion, trusting that God’s mercy would eventually draw him back to the faith. Her prayers were eventually answered when Augustine not only converted but became one of the greatest saints and theologians in Church history. Monica’s example reminds us that evangelization is often a long and difficult process, requiring perseverance and trust in God’s mercy.

In a world where many people feel alienated from the Church, mercy is often the most effective bridge back to faith. Pope Francis, in his emphasis on accompaniment, has repeatedly called for the Church to be a “field hospital,” healing the wounds of those who are far from God. This approach to evangelization emphasizes mercy over judgment, meeting people where they are and walking with them on their journey toward full communion with the Church.

In evangelizing friends, family members, and non-Traditional Catholics, mercy allows us to witness to the truth of the faith in a way that is compassionate and welcoming. Mercy does not mean compromising on the truth, but it does mean presenting that truth in a way that invites conversion rather than alienation.

Conclusion: Living in the Spirit of Restorative Mercy

Living in the Spirit means living a life shaped by mercy. Mercy restores individuals, families, communities, and societies by calling people back to the truth of God’s love and grace. The saints, from St. Stephen to St. Maria Goretti, show us that mercy is not merely an abstract idea but a way of life that transforms the world around us. Their examples challenge us to forgive even in the face of injustice and to trust in the power of God’s grace to bring about conversion and healing.

As we engage with a world that often seems divided and hostile, mercy is the path to reconciliation and peace. By living out the principle of Misericordia Restituit—Mercy Restores—we become witnesses to the power of God’s love, bringing healing to our broken world. In the public square, in our families, and in our personal relationships, mercy must be the guiding force, restoring what sin has broken and drawing all people back to the heart of Christ.

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A Sermon for Sunday: Revd Dr Robert Wilson

St. Thomas of Villanova/Eighteenth Sunday after Pentecost

Today we celebrate the Feast of St. Thomas of Villanova, as well as commemorating the Eighteenth Sunday after Pentecost. St. Thomas of Villanova was born in the town of Fuenllana in the diocese of Toledo in Spain in 1488. From an early age his life was marked by the charity towards others for which he later became famous. At the age of sixteen he entered the University of Alcala and later became a professor there. In 1516 he joined the Augustinian friars at Salamanca and was ordained a priest in 1516. He quickly established himself as a preacher and social reformer. Within his order he  became firstly prior of his local monastery, then Visitor General, and later Prior Provincial for Andalusia and Castile. He was offered the archbishopric of Granada but refused to accept it. In 1544 he was nominated Archbishop of Valencia. He refused to accept it until ordered to do so by his  superior. His elevation to the episcopate in no way changed his manner of life. He had no delusions of grandeur and lived simply. The diocese had not had direct pastoral government for the past century and St. Thomas sought to revitalise it and also continue his efforts to provide charitable relief for those in need. He died in 1555.

The Augustinian order to which St. Thomas of Villanova belonged has tended to receive less attention than the other great religious orders of the middle ages. They did not lead an enclosed life like the Benedictines and Cistercians, but they never achieved the same prominence and acclaim as the later orders of Franciscans and Dominicans (though the latter drew heavily on the Augustinian rule). The Augustinian order grew at around the same time as the Cistercians, but it served a very different purpose. Whereas the aim of the Cistercians was to return to the ethos of the original rule of St. Benedict by seeking to be more isolated form the world than the contemporary Benedictine order, the Augustinians looked back to the early Church and the life of St. Augustine of Hippo. He had devised a rule of life for the community who lived with him in North Africa. It was not a rule for an enclosed community, but rather for those who were still living in the world and desired to live lives of poverty, chastity and obedience. In the centuries that came after it had little influence. The Benedictine rule dominated through the long centuries after the collapse of the Roman Empire that were later called the Dark Ages.

In the eleventh and twelfth centuries there was a revival of urban life and consequently there was a need for a religious order that did not live an enclosed life like the Benedictines, but rather was appropriate to the new situation. The Cistercians sought to escape from this new world by withdrawing further into the wilderness, but the Augustinians sought to minister to the world in which they found themselves. Following the example of St. Augustine they lived in community and took vows, but there was far more flexibility and openness to the world around them than the Benedictines and Cistercians allowed. The Augustinians did not require the large endowments that the Benedictines needed to establish a monastery and in consequence they were less high maintenance. They were mostly based in towns because that was where their ministry was required, but the communities were usually sufficiently small that those of moderate means were able to endow them. They sought not so much to withdraw from the world as to redeem those who were in it, to pray and minister to them in sickness and in health.

The flexibility of the Augustinian rule meant that it was able to accommodate many different circumstances, and some communities were much stricter than others. It meant that it was more easily approachable for ordinary people than the Benedictines and Cistercians, and consequently the Augustinians were one of the most popular religious orders throughout the middle ages. It is true that in the thirteenth century they were being supplanted by the more spectacular achievements and personalities that belonged to the Franciscans and Dominicans, but they remained a popular order.

In seeking not to withdraw from the world, but rather to minster to and reform the world as he found it St. Thomas of Villanova was a model example of the charism of the Augustinian order. In making relief for those in need a central part of his ministry he was also following the example of Jesus, who, in his proclamation of the coming of Kingdom of God in his own person and ministry said that the Spirit of the Lord was upon him to preach good news to the poor. While the final coming of the Kingdom of God, when God’s will would be done on earth as it is in heaven, was still in the future, it was now being manifested in Jesus’ words and mighty words, and in the good news being preached to the poor.

Though the preaching of good news to the poor was part of Jesus’ proclamation of the Kingdom of God in his own person and ministry the Church in later centuries has at times been so preoccupied with focusing our attention on our final liberation from sin and death in the world to come that it has been tempted to neglect the relief of those in need in this world. People have sometimes been taught that there is no place for the actual liberation of the poor in this world because their faith should be something wholly spiritual and other worldly. The agonies and sufferings of those in need in this world are seen as of little significance, for all our energies should be devoted to looking forward to the glories of the age to come.

In reaction to this error of making our faith so wholly spiritual that the actual physical needs of those in this world are neglected, at other times there has been a tendency to become so focused on social reform of unjust structures that the need for our own personal salvation has been downplayed. But the problem with this approach is that the reason why there are corrupt and unjust structures in this world is precisely because of fallen human nature. If we only focus on social reform in this world, we may be tempted to forget that the problem lies not so much in man’s environment as in man. The problem with only devoting our attention to unjust structures is that, even if they are successfully reformed, they will still be imperfect because they are made up of fallen and sinful human beings. The final liberation from sin and death will only come in that new heaven and new earth, wherein dwelleth righteousness.

In contrast to the opposite errors of being either so spiritually minded that we pay no heed to social reform, or so preoccupied with physical liberation in this world that we lose sight of our ultimate goal in the world to come, Jesus’ proclamation of the coming of the Kingdom of God involved both the healing and restoration of those most in need and also redemption from the deeper bondage of sin and death. After all, he said that he had not come to abolish but to fulfil the Law and the Prophets. The Law of Moses was intended to cover the whole of life and it was designed for a people who had been redeemed from slavery in Egypt. When the prophets summoned the people to repent of their sin and turn to God they both denounced the unjust social structures of their age as well as exhorting the people to live holier lives. In proclaiming himself the anointed liberator of Isaiah Jesus brought the message of salvation to the whole person. He offered not simply good advice about social reform, but rather proclaimed the coming of the Kingdom of God. At the same time he did not neglect the concerns of those in need in this world.

The strength of the life and witness of St. Thomas of Villanova lies in his faithfulness to the central principles of Jesus’ proclamation of the Kingdom of God. He was devoted to preaching about the love of God, but was also fundamentally concerned with the love of neighbour and what better expression of this can there be than the relief of those most in need. That was a vital part of Christian ministry and discipleship then and it should still be the same today.

Let us therefore seek to help those most in need in our own time and place, but also remember that our ultimate liberation from the forces of sin and death that hold us in bondage in this world can only finally come in that new heaven and new earth, wherein dwelleth righteousness.

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Feasts this week

September 22: St. Thomas of Villanova, Bishop and Confessor – Known for his charitable works and deep humility, St. Thomas of Villanova was an Augustinian bishop dedicated to the care of the poor. His feast reminds us of the importance of selfless love and the call to serve others in imitation of Christ.

September 23: St. Linus, Pope and Martyr – The second pope after St. Peter, St. Linus is honored for his leadership of the early Church during a time of persecution. His martyrdom exemplifies unwavering faith and the courage to stand for truth even in the face of death.

September 24: Our Lady of Ransom – This feast commemorates the foundation of the Order of Our Lady of Ransom (the Mercedarians), established to rescue Christians enslaved by the Moors. It celebrates Mary’s intercession for the faithful and the Church’s mission of mercy.

September 25: St. Cleophas, Disciple – St. Cleophas is traditionally believed to be one of the disciples who encountered Christ on the road to Emmaus after His resurrection. His feast encourages us to recognize Christ’s presence in our lives, especially in the Eucharist.

September 26: Sts. Cyprian and Justina, Martyrs – St. Cyprian, a former magician, converted to Christianity and was martyred alongside St. Justina. Their witness highlights the transformative power of grace and the strength of faith in overcoming evil.

September 27: Sts. Cosmas and Damian, Martyrs – Twin brothers and physicians, Sts. Cosmas and Damian are remembered for offering medical care free of charge and for their martyrdom. Their feast emphasizes charity, selflessness, and the call to serve others without seeking worldly reward.

September 28: St. Wenceslaus, Duke and Martyr – St. Wenceslaus, a Bohemian duke, was known for his devout Christian faith and care for his people. He was martyred for his faith by his own brother. His feast day is a reminder of the cost of discipleship and the call to fidelity, even in the face of betrayal.

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Finding Light Amidst the Darkness: A Call to Faith and Resilience

In recent times, many believers are expressing their despair on social media, reflecting a profound theological and spiritual crisis. This article seeks to address these concerns and offer a path forward grounded in faith and resilience. In both the Church and the world at large, there is no shortage of evil and reasons for despondency. Political trends often oppose divine and natural law, and many of our spiritual leaders seem either inactive, complicit, or wholly misguided. The question we must confront is: How do we handle this negativity? Do we confront it with the power of Jesus’ name, or do we allow it to consume us, taking root like a destructive cancer?

A pertinent analogy can be drawn from Denethor in The Lord of the Rings. He gazed into the Palantir and saw only the inevitable defeat of good and the triumph of evil, falling into despair—just as the enemy intended. This scenario mirrors how many today perceive the Church and the world. Reflecting on this, the words from the Gospel of St John (12:35-36) during a recent traditional rite Mass come to mind: “Yet a little while the light is among you. Walk while you have the light, that darkness may not overtake you.” Even in times of deep darkness, we know where to find the light. Jesus implies that those who believe in the light become light themselves, a beacon in the darkness like a mighty Paschal candle.

Catholicism is fundamentally about union with Christ. The Church exists to facilitate this union, offering life from the Life and light from the Light. Despite corruption within the Church’s hierarchy at various points in history, the Church has endured through God’s grace, with Christ remaining ever-present among us. The Byzantine tradition reminds us, “Christ is among us! He is and ever shall be!” This abiding presence has always led to periods of renewal, often ignited by faithful reformers. Even though major changes often occur slowly, it is the fidelity of the faithful during the darkest times that carries the Church forward.

Currently, many voices argue that the Church faces an unprecedented crisis, worse than historical challenges like the Arian crisis or the Protestant Reformation. Some believe the Papacy is vacant or that recovery is impossible. Tradition-loving Catholics often feel marginalized and powerless. However, we must reject the notion that Satan has cornered God. At the end of the day, there are two alternatives: faith or nihilism. For the thinking individual, life’s purpose is to become a saint or to die trying. This conviction echoes Pascal’s Wager, choosing the promise of eternal life with Christ over the emptiness of worldly gains.

Historically, saints endured massive trials, often experiencing profound spiritual darkness. Their perseverance, even when they couldn’t see through the fog of despair, is what made them saints. This perseverance is a testament to their faith in God’s ultimate victory over evil. As St. John of the Cross wrote, “In the dark night of the soul, bright flows the river of God.” This sentiment reflects the profound spiritual truth that in our darkest moments, God’s grace shines brightest, guiding us through the night. St. Augustine also reminds us of the enduring presence of Christ in the Church: “The Church wavers not, though tempests beat against her; though the elements rage, she sinks not; because she is founded upon a rock, and the rock is Christ.”

Moreover, the words of St. Teresa of Avila offer encouragement: “Let nothing disturb you, let nothing frighten you. All things are passing; God never changes. Patience obtains all things. He who has God finds he lacks nothing; God alone suffices.” Pope Pius XII in his encyclical Mystici Corporis Christi stated, “The Church, the mystical Body of Christ, is an extension of the Incarnation. As Christ is divine, so the Church shares in this divinity and is safeguarded from error in faith and morals.” Pope Leo XIII, in his encyclical Rerum Novarum, emphasized the enduring nature of the Church amidst societal upheavals: “The Church of Christ is the true and sole teacher of virtue and guardian of morals. She is always, and in all places, the same; her authority extends to all times and to all places.” St. Cyprian of Carthage once said, “No one can have God as his Father who does not have the Church as his Mother.” This underscores the essential role of the Church in our spiritual lives, even amid its imperfections.

We are not immune to trials and crises, especially those who lead or are serious about discipleship. The question we must ask ourselves is whether we are nourishing our faith. As a priest once said, “Faith is like a muscle: it grows stronger when you exercise it, and weaker when you don’t.” A practical way to nourish faith is by reading the Gospels daily, getting to know Christ better. The transformative power of Scripture and prayer cannot be overstated; they provide the strength to see through life’s trials and the certainty that the world’s evils are temporary and conquerable.

In conclusion, we must support one another in faith, increasing our prayer and trust in God’s promises. Let us seek strength from the Sacred Heart of Jesus, fostering a community of love and resilience amidst the challenges of our age. Let us recall the words of St. Paul, who faced countless trials but remained steadfast: “I can do all things through Christ who strengthens me” (Philippians 4:13). This declaration of faith is our rallying cry, reminding us that, with Christ, we have the power to endure and overcome. By holding fast to our faith, we not only survive these challenging times but also become beacons of hope and light for others, leading them towards the ultimate truth and love found in Christ.

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CURRENT AFFAIRS

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Balancing Public Order and Religious Freedom: The Legal Debate Over UK Abortion Clinic Buffer Zones

The Labour government in the UK is preparing to introduce legislation that would prohibit any form of protest or activism near abortion facilities, a move that has drawn strong condemnation from the Catholic Bishops’ Conference of England and Wales. The Bishops warn that such legislation is a serious threat to fundamental rights, including freedom of speech, thought, conscience, and religion—rights that are vital for people of all faiths and none.

Bishop John Sherrington, the Lead Bishop for Life Issues, has voiced particular concern over section 9 of the Public Order Act 2023, which he says unfairly targets people of faith by criminalizing a wide range of activities near abortion clinics. The legislation, set to be enacted on 31 October, will create “buffer zones” extending 150 meters around abortion providers, within which any form of protest, including silent prayer, will be banned. Under the law, it will be illegal to “intentionally influence” anyone’s decision to seek an abortion within these zones, according to reports by The Daily Telegraph.

The legislation’s scope is broad, potentially making actions such as silent or audible prayer, peaceful presence, consensual communication, or even offers of support to women facing difficult decisions illegal if they are perceived as influencing someone’s access to abortion services. This has raised significant concerns among religious communities who view prayer and peaceful witnessing outside clinics as essential expressions of their faith.

Bishop Sherrington argues that the legislation is not only unnecessary but also disproportionate. He points out that existing laws already protect women from harassment and intimidation outside abortion facilities. Indeed, a Home Office review in 2018 concluded that there was no substantial evidence of harassment by those participating in pro-life vigils. Sherrington emphasizes that the new law discriminates against religious people by restricting their ability to manifest their beliefs in public, which he says is a fundamental part of religious freedom.

Religious freedom, Sherrington asserts, is not limited to private worship but includes the right to publicly express one’s faith through prayer, witness, and acts of charity, even in areas around abortion clinics. He contends that by criminalizing peaceful acts of witness, such as prayer, the legislation undermines the core principles of religious freedom that are foundational to a free and democratic society. He stresses that religious expression, including prayer outside of places like abortion clinics, is integral to the dignity and flourishing of individuals.

The Bishop also raised concerns about the practicality and enforcement of the legislation, particularly in regard to activities like private prayer. He believes that the law’s lack of clarity on what constitutes prohibited behavior could lead to arbitrary enforcement, infringing on individual rights beyond the confines of the designated “safe access zones.” For instance, it could be unclear whether even silent prayer, conducted privately without engaging anyone else, might be deemed illegal if done within the buffer zone.

Sherrington has repeatedly criticized the legislation since its proposal, noting that an amendment to the law, which would have protected silent prayer and consensual communication within these zones, was rejected by lawmakers. He also referenced the findings of the 2018 Home Office review, which had already determined that there were adequate laws in place to prevent the harassment of women outside clinics. He insists that participants in pro-life vigils typically engage in peaceful, prayerful activities and that evidence of harassment is minimal or nonexistent.

This debate has broader implications for the state’s role in regulating individual freedoms, particularly in public spaces. The Bishops have expressed concerns that the legislation represents a troubling overreach by the government, potentially setting a dangerous precedent for restricting individual freedoms in the future. Bishop Sherrington warned that the implications of this law could extend well beyond abortion clinics, posing serious questions about the extent of state power in regulating personal conduct in a free society.

Echoing these concerns, journalist and author Alex Klaushofer, in her Substack column on the rise of censorship in the UK, highlighted the significance of this legislation in terms of its impact on freedom of expression. Klaushofer, who has written extensively on authoritarianism, noted that this new form of regulation marks a shift in the state’s authority, moving into the domain of controlling private thought and expression. She argues that allowing the government to dictate what people can think or say, even in private, represents a dangerous form of censorship.

Klaushofer acknowledged that while efforts to control human expression are ultimately futile—since people’s creativity and emotionality cannot be permanently suppressed—societies can suffer greatly during periods when freedom of speech is curtailed. In such times, those who speak out often face persecution, and the rest of society experiences a stifling of expression and creativity.

The Catholic Bishops’ Conference, along with other critics, views the new legislation as an unnecessary step backward in the protection of religious and civic freedoms in England and Wales. They argue that by enacting so-called “safe access zones,” the UK government is creating a chilling effect on religious expression and peaceful protest, which are cornerstones of democratic engagement. Both religious leaders and commentators like Klaushofer warn that such measures could lead to a broader erosion of freedoms, with lasting consequences for society at large.

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Freedom of Religion: the legal position in the UK

The proposed legislation banning protests, including silent prayer, near abortion clinics in the UK is sparking intense debate, especially concerning its implications for freedom of religion. In the UK, the right to freedom of religion or belief is protected under both domestic and international law. However, critics of this legislation argue that it risks infringing upon these protections, raising questions about the balance between safeguarding individual rights and maintaining public order.

Legal Framework Protecting Religious Freedom in the UK

1. Human Rights Act 1998: One of the primary legal safeguards for religious freedom in the UK is the Human Rights Act 1998, which incorporates the European Convention on Human Rights (ECHR) into domestic law. Article 9 of the ECHR guarantees the right to freedom of thought, conscience, and religion. This right includes the freedom to manifest one’s religion or beliefs in public or private, in worship, teaching, practice, and observance. However, Article 9(2) allows for limitations on this right if they are “prescribed by law and necessary in a democratic society” for specific reasons, such as protecting public safety or the rights of others.The buffer zone legislation could be seen as a restriction on Article 9 rights, particularly concerning the manifestation of religious beliefs through prayer and peaceful protest outside abortion facilities. However, whether the restriction is deemed “necessary” or “proportionate” will likely be a focal point in legal challenges. While the government may argue that the law is aimed at protecting women from harassment, critics believe that the prohibition of silent prayer and peaceful presence crosses into unjustifiable territory.
2. Equality Act 2010: The Equality Act 2010 also provides protections against discrimination based on religion or belief. This means that individuals should not be treated unfairly due to their religious convictions, including those expressed in public. Critics argue that the new legislation disproportionately affects people of faith by limiting their ability to express their beliefs near abortion clinics. For many religious individuals, including those in the Catholic Church, participating in peaceful vigils or prayer outside such facilities is seen as an important expression of their faith.
3. Common Law and Judicial Precedents: In the UK, common law also plays a role in shaping the understanding of religious freedom. The courts have historically upheld the principle that religious freedom is not absolute and can be restricted when it conflicts with other rights or public interests. However, the courts have also ruled that restrictions must be proportionate to the goal they seek to achieve. For instance, in the case of R (Williamson) v Secretary of State for Education and Employment (2005), the UK’s Supreme Court ruled that religious freedom claims must be balanced against other societal interests but emphasized that such limitations should not unduly restrict the core essence of the right.The current buffer zone legislation could be tested under this legal precedent to determine whether banning religiously motivated activities, such as prayer, falls within acceptable legal limits or constitutes an excessive infringement on religious freedom.

Religious Freedom vs. Public Order: A Legal Dilemma

In introducing buffer zones around abortion clinics, the UK government is likely to justify the legislation under the banner of protecting public order and ensuring safe access to healthcare services for women. Under Article 9(2) of the ECHR, states are permitted to limit religious freedoms to protect the rights and freedoms of others. The government has argued that the legislation aims to protect women from potential harassment or undue influence at a vulnerable time.

However, critics, including the Catholic Bishops’ Conference, argue that this justification is flawed for several reasons:

1. Existing Legal Protections: They contend that laws already exist to prevent harassment or intimidation, including Public Space Protection Orders (PSPOs), which councils can use to target disruptive or harassing behavior. A 2018 Home Office review concluded that there was little evidence of widespread harassment by pro-life protesters, further calling into question the necessity of new legislation.
2. Disproportionate Impact: Religious groups argue that the legislation disproportionately affects people of faith, particularly those who wish to express their beliefs through peaceful acts such as prayer or offering support to vulnerable women. They view the blanket ban on all forms of protest, including silent prayer, as an excessive restriction that infringes on both freedom of religion and freedom of expression (Article 10 of the ECHR).
3. Vagueness and Enforceability: The lack of clarity around the types of behavior that will be prohibited under the buffer zone law raises concerns about arbitrary enforcement. Critics argue that silent prayer or peaceful presence could be criminalized without evidence that such activities pose a genuine threat to public order, undermining the principle of proportionality required under Article 9(2).
4. Religious Freedom in Public Life: The legislation’s critics point to the broader issue of religious freedom in public life. As Bishop John Sherrington and others have emphasized, religious freedom is not confined to private belief but includes the right to express and manifest one’s faith in the public sphere. Restricting religiously motivated acts like prayer near abortion clinics could set a dangerous precedent for limiting religious expression in other contexts.

Potential Legal Challenges

Should the legislation be enacted, it is likely to face legal challenges on the grounds that it violates both domestic and international protections for religious freedom. Legal arguments may focus on the proportionality of the law and whether it serves a legitimate aim in a way that minimally restricts fundamental rights.

The courts will likely have to consider whether the government’s interest in protecting access to abortion services justifies a blanket prohibition on all forms of protest, even peaceful and silent expressions of religious belief. They will also need to assess whether alternative measures, such as more targeted enforcement of existing laws, could achieve the same goal without infringing on fundamental rights.

In conclusion, while the UK government has the right to regulate public order and protect women from harassment, any such measures must be balanced against the rights of individuals to express their religious beliefs. The buffer zone legislation’s impact on freedom of religion, particularly for those who engage in peaceful prayer or witness outside abortion facilities, will likely remain a point of contention, both legally and socially, as the law takes effect.

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Mercy Restores: A Traditional Catholic Response to Abortion Clinic Buffer Zones Through the Lens of ‘Misericordia Restituit

In the face of the UK government’s proposed legislation banning protests, including silent prayer, near abortion clinics, traditional Catholics might find guidance in the theme of “Misericordia Restituit” (“Mercy Restores”). This theme highlights the restorative power of mercy, central to the Catholic understanding of the dignity of life and religious freedom. By focusing on mercy, traditional Catholics can engage both with the issue of abortion and the legal restrictions on religious expression, seeking a compassionate response rooted in the Church’s moral and theological framework.

Mercy Toward Women in Crisis Pregnancies

Catholic teaching emphasizes that mercy should be at the heart of responses to women facing crisis pregnancies. As highlighted in Evangelium Vitae (1995), Pope John Paul II calls for a culture of life that shows mercy both to the unborn and to women. Traditional Catholics see their presence outside abortion facilities as an act of mercy, offering prayer, support, and practical help to women in need. This reflects the deep Catholic commitment to the sanctity of life and the belief that every person, born and unborn, is created in the image and likeness of God.

Catholic social teaching, particularly as articulated in Gaudium et Spes, also calls for respect for the dignity of every human being. By offering practical and emotional support to women in difficult situations, traditional Catholics live out their faith as an expression of mercy, aiming to restore and heal relationships rather than cause division.

Mercy in Defense of Religious Freedom

The proposed buffer zone legislation threatens to restrict not only protests but also peaceful acts of prayer near abortion clinics. For traditional Catholics, this is a direct challenge to their religious duty to manifest their faith publicly. Christians are obligated to express their faith in public life, not just in private worship. For many, participating in pro-life vigils or engaging in peaceful prayer is a way of fulfilling this obligation and exercising their right to religious freedom.

In the UK, this religious freedom is enshrined in the Human Rights Act 1998, which incorporates Article 9 of the European Convention on Human Rights (ECHR). This article guarantees the right to freedom of thought, conscience, and religion, including the freedom to manifest these beliefs in public. However, the government’s proposed legislation could be seen as an unjustifiable restriction on these rights, particularly if it criminalizes activities like silent prayer or peaceful presence.

Conservative Catholic commentators such as George Weigel argue that religious freedom is essential for the flourishing of democracy. Weigel and others emphasize that secular authorities must respect the rights of religious individuals to express their beliefs in public. In the face of increasing secularism, traditional Catholics may see the buffer zone legislation as part of a broader trend toward marginalizing religious expression, particularly when it comes to pro-life issues.

By advocating for their rights in a spirit of mercy, Catholics can engage in peaceful dialogue with legislators and seek to uphold religious freedom for all. This approach, emphasizing reason and charity, allows traditional Catholics to defend their right to public prayer and peaceful witness without resorting to hostility or confrontation.

Restoring Society Through Acts of Mercy

The concept of “Misericordia Restituit” also calls Catholics to think about how they can restore society through acts of mercy. This includes advocating for the protection of life and the promotion of religious freedom in a way that seeks to heal the wounds of society. Traditional Catholics may view their pro-life witness and defense of religious freedom as part of a broader effort to restore moral clarity and compassion in the public sphere.

Catholic theologian Joseph Cardinal Ratzinger (later Pope Benedict XVI) often wrote about the importance of mercy in transforming both individuals and society. For traditional Catholics, the peaceful, prayerful presence outside abortion clinics represents an act of mercy that seeks to bring about change through love and charity, rather than through force or legal coercion.

By remaining committed to acts of mercy, Catholics can influence public discourse on issues like abortion and religious freedom in a way that respects the dignity of all involved. Their goal is not only to protect the unborn but also to restore society’s appreciation for the role of faith and moral values in the public square.

Responding Mercifully to Legal Injustice

If the buffer zone legislation is enacted, traditional Catholics may feel that their religious freedoms are being unjustly restricted. However, the theme of mercy calls for a response rooted in patience, prayer, and peaceful witness. Robert George, a conservative Catholic thinker, has frequently written about the importance of standing firm in the face of legal or cultural challenges while maintaining a spirit of charity and mercy.

Rather than responding with anger or hostility, traditional Catholics might focus on maintaining their witness through legal channels, peaceful protests, and public prayer. Their goal is to uphold the principle that religious freedom is fundamental to a free society and that mercy must guide their response to any perceived injustice.

Catholic or Christian Campaigns Supporting Religious Freedom in the UK

For Catholics concerned about the protection of religious freedom in the UK, there are several organizations and campaigns dedicated to defending these rights:

1. Christian Concern – A UK-based group that advocates for the protection of religious freedoms and the promotion of Christian values in the public sphere. They actively campaign on issues related to life, family, and freedom of speech.
2. The Society for the Protection of Unborn Children (SPUC) – A prominent pro-life organization in the UK that campaigns against abortion and euthanasia, while also defending religious freedoms and the rights of individuals to express pro-life views in public.
3. ADF UK (Alliance Defending Freedom UK) – A branch of the international legal organization focused on defending religious freedom, free speech, and the right to life. ADF UK often engages in legal battles to protect Christians’ rights to public witness and religious expression.
4. The Christian Institute – A non-denominational charity that campaigns for religious liberty and Christian values in public policy. The Christian Institute often provides legal assistance and advice to those whose religious freedoms are threatened by government legislation or social policies.
5. CARE (Christian Action Research and Education) – A UK-based Christian charity that advocates for life, family, and justice issues. CARE campaigns on behalf of religious freedoms and regularly engages in dialogue with lawmakers to promote policies that respect Christian values.
6. Evangelical Alliance – Representing thousands of churches across the UK, the Evangelical Alliance actively campaigns for the protection of religious freedoms and engages in political advocacy to ensure that Christians can continue to express their faith publicly.

By supporting or joining these organizations, traditional Catholics can take an active role in defending their religious freedoms in the UK. These groups provide a platform for legal advocacy, public awareness campaigns, and dialogue with government officials, helping to ensure that the right to religious expression remains protected even in the face of restrictive legislation.

In conclusion, the theme of “Misericordia Restituit” provides traditional Catholics with a framework for responding to the challenges posed by the proposed buffer zone legislation. Through acts of mercy, peaceful witness, and legal advocacy, Catholics can continue to uphold the sanctity of life and the fundamental right to religious freedom in a way that restores both individuals and society.

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Canceling Free Speech: Free Speech Union meeting shut down in Brighton

The Free Speech Union (FSU) event in Brighton last evening was abruptly halted after a disruption led to the venue’s decision to shut down the gathering. The event, part of the FSU’s “Regional Speakeasy” series, was organized to promote discussions on free speech, with speakers and participants engaging on the importance of maintaining this fundamental right in the UK. However, the meeting was cut short after the first speaker when the venue reportedly intervened due to objections raised about the topics being discussed​(The Free Speech Union)​(Visit Brighton).

Attendees expressed their disappointment and frustration over the sudden end to the event. According to reports, the FSU has taken action by filing a complaint with the police, citing concerns over the legitimacy of the disruption. The FSU argues that the interference was unnecessary and is indicative of a broader problem facing free speech in the UK, where controversial ideas are often silenced rather than debated openly.

This incident adds to an ongoing cultural debate around the boundaries of free speech, particularly in cities like Brighton, known for its progressive stance on social issues. The FSU, which has frequently raised concerns about what it perceives as increasing censorship in public spaces, sees this disruption as part of a worrying trend of limiting open discourse, particularly on politically sensitive issues. The organization continues to advocate for the protection of free speech, asserting that dialogue should not be shut down merely because it may offend some listeners​(Liberal Democrats).

The FSU’s Brighton meeting is the latest in a series of events that have faced challenges in the current climate of heightened sensitivity around public discussions. While supporters of these interventions argue that such measures prevent harm and protect vulnerable groups, critics, including the FSU, argue that they represent a threat to free and open debate. This incident is likely to further fuel the national conversation on the limits of free speech and the role of public venues in moderating controversial discussions.

The disruption of the Free Speech Union (FSU) meeting in Brighton mirrors several other instances where public events centered on controversial or sensitive topics have faced opposition, leading to their curtailment or cancellation. These instances reflect a growing trend where public discourse, particularly on contentious issues, is increasingly challenged by protests, venue decisions, or legal restrictions.

1. The Talk by Professor Kathleen Stock at Oxford University (2023): A prominent philosopher and gender-critical feminist, Kathleen Stock was invited to speak at Oxford University’s Union. However, her views on gender identity sparked significant protests, with activists accusing her of transphobia. The event was heavily protested, and although it ultimately went ahead, it did so under tight security, showcasing the growing tension around free speech in academic spaces​(TheOsceola).
2. The Jordan Peterson Event at Cambridge (2019): Canadian psychologist and author Jordan Peterson, known for his critiques of political correctness and identity politics, had an invitation to be a visiting fellow at Cambridge University rescinded after student protests. Critics accused Peterson of promoting harmful ideologies, leading to the withdrawal of the university’s offer. This incident exemplified how public pressure can limit access to platforms for controversial figures​(Tiger Illustrated).
3. The “No Outsiders” School Protests (2019): In Birmingham, UK, several schools were forced to suspend their “No Outsiders” curriculum, which focused on LGBT inclusivity, after protests from parents. These protests, largely from Muslim communities, argued that the teachings conflicted with their religious beliefs. This controversy highlighted the tension between progressive educational policies and freedom of speech in the public sphere, as well as the challenges in reconciling different community values​(Brighton and Hove News).
4. Julie Bindel’s Talk at Edinburgh University (2022): Feminist writer Julie Bindel, known for her views on gender identity and opposition to aspects of transgender activism, was scheduled to speak at Edinburgh University. However, her event was disrupted by protests from trans rights activists, who argued that her views were harmful to the transgender community. As with other events, the university faced a dilemma between supporting free speech and addressing concerns of harm to marginalized groups​(Visit Brighton).

These events, like the disruption in Brighton, underscore a broader pattern where discussions surrounding free speech, particularly on contentious issues such as gender, identity, and political ideology, are frequently met with opposition. Critics of these disruptions argue that they stifle open debate, while supporters maintain that they prevent harm and protect vulnerable groups from hate speech or discriminatory rhetoric.

This ongoing conflict illustrates the complexities of balancing free speech with the responsibility to protect individuals from harm, a debate that continues to shape public discourse in the UK and beyond.

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Assisted Dying and the Sanctity of Life: A Catholic Response to Starmer’s Legislative Push

Reports suggest that British Prime Minister Sir Keir Starmer is aiming to fast-track legislation to legalize “assisted dying” by Christmas. This push follows Labour MPs dominating the Private Member’s Bill ballot, a process that determines the priority of parliamentary bills. Starmer, who has previously expressed personal support for decriminalizing assisted dying, assured Dame Esther Rantzen, a campaigner and cancer patient, that time would be allocated to debate and vote on the matter soon.

The proposed legislation, if passed, would mark one of the most significant social changes in the UK since the 1967 Abortion Act. Advocates argue that it would provide terminally ill patients the autonomy to end their lives on their terms, while critics, especially from Catholic and other religious communities, warn of dire moral and societal consequences.

The Church’s Teachings on Euthanasia

The Catholic Church’s opposition to euthanasia and assisted suicide is deeply rooted in its teachings. In the 1956 encyclical “Haurietis Aquas,” Pope Pius XII explicitly reaffirmed the Church’s view on the sanctity of life, emphasizing that human life is a divine gift that must not be prematurely ended by human intervention. This view echoes the Church’s long-standing opposition to any act that deliberately ends human life, including euthanasia and assisted suicide.

The 1930 encyclical “Casti Connubii” by Pope Pius XI also reaffirms the Church’s uncompromising stance on the sanctity of life. While primarily addressing issues of marriage and procreation, it highlights that life, from conception to natural death, must be respected and protected. This includes a condemnation of acts that would purposefully end life, viewing them as intrinsically immoral.

These teachings align with the traditional Catholic understanding of the Fifth Commandment: “Thou shalt not kill.” Catholic moral theology, influenced by the works of St. Thomas Aquinas, argues that life is a fundamental good and must be preserved, rejecting any form of direct killing of the innocent, even to alleviate suffering. This theological perspective sees euthanasia and assisted suicide as serious violations of natural law.

Contemporary Catholic thinkers and commentators have continued to build on these teachings. Professor David Albert Jones, director of the Anscombe Bioethics Centre, an institute serving the Catholic Church in the UK and Ireland, has been a vocal critic of assisted suicide. He argues that the legalization of euthanasia in other countries, such as Belgium and Canada, has led to a dangerous “slippery slope” where protections for the vulnerable erode, leading to the expansion of euthanasia to non-terminal patients and even those suffering from mental illnesses. Jones highlights that in countries where euthanasia has been legalized, cases have risen dramatically, with many deaths occurring under ethically questionable circumstances​.

Catholic bioethicists point out that introducing assisted suicide could fundamentally alter the medical profession’s relationship with patients. The Hippocratic Oath, traditionally sworn by doctors, explicitly prohibits euthanasia, and legalizing assisted dying would compromise the integrity of this commitment.

Bishop Mark Davies of Shrewsbury is another prominent Catholic voice opposing the proposed law, describing it as part of a growing “culture of death,” a phrase originally coined by Pope John Paul II in his encyclical “Evangelium Vitae” (1995). Davies argues that legalizing assisted suicide could lead to societal pressures on the sick, elderly, and vulnerable, making them feel as though their lives are burdensome. This fear resonates with concerns raised by Pope Pius XII, who, during a 1957 address to medical professionals, warned that allowing physicians to take life would undermine the trust between doctor and patient.

Broader Implications for Society

For Catholics, this issue is not only about legal change but about the larger consequences for society’s moral fabric. As Catholic social teaching asserts, laws shape culture, and legalizing assisted suicide would reflect a shift away from viewing human life as sacred toward a more utilitarian ethic. The Church warns that such a shift could lead to the devaluation of life, particularly for the vulnerable, such as the elderly, disabled, and mentally ill, who might be coerced into choosing death to avoid being a “burden.”

Health Secretary Wes Streeting, though not Catholic, expressed similar concerns, stating that the inadequacies of palliative care in the UK might push individuals toward assisted suicide not out of free choice, but due to the lack of sufficient support and care.

Conclusion

The Catholic Church, through both its pre-Vatican II magisterial teachings and modern commentators, remains steadfast in its opposition to assisted dying. For Catholics, life is a divine gift that cannot be prematurely ended by human intervention. Legalizing assisted suicide would undermine this principle and potentially lead to broader societal consequences, including a weakening of care for the most vulnerable. The Church continues to call on lawmakers to resist these legislative pushes and to promote a culture of life that supports patients through suffering rather than eliminating those who suffer.

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Turning Sacred Spaces into Nightclubs: The Scandal of Commercializing England’s Cathedrals

When a group of Christians gathered outside Canterbury Cathedral on a chilly February evening this year, singing hymns and praying in protest against the so-called silent discos being hosted within the sacred space, they were met with dismissive responses. “It’s just a silent disco,” some said, attempting to justify the event as a means of attracting people to the Cathedral. Others, more practical, argued that the Cathedral needed the money. Catholics who objected were told it was none of their business.

Despite criticism and a petition gathering over 3,000 signatures, Canterbury Cathedral hosted another disco, this time on the Feast of the Assumption. Similar events have also been held in other historic cathedrals across the country. For instance, Peterborough Cathedral, where Catherine of Aragon is entombed, will host two club nights in November, including an “Ibiza Classics” event on All Souls Day—dropping the pretense of being “silent” entirely.

These events are not just about entertainment; they raise fundamental questions about the proper use of sacred spaces. In the UK, changing the use of a building generally requires “material change of use” permission, allowing the community to voice objections. However, the Church of England has made no such consultations before transforming these ancient spaces into venues for clubbing. This disregard for public opinion, particularly in light of the clear opposition to such events, amplifies the frustration many feel.

Manchester Cathedral has gone even further, marketing itself as a venue for concerts, brand launches, and even grand gala dinners. Earlier this year, it hosted a gothic rock band with lyrics that many would argue are not suitable for such a sacred space. This commercialization, critics suggest, is driven more by financial necessity than any attempt at preserving the spiritual dignity of these locations.

The Church of England faces dwindling congregations but holds valuable assets in its cathedrals, which are expensive to maintain. While finding alternative revenue streams is understandable, the use of these sacred spaces as nightclubs seems particularly egregious. These cathedrals are more than just historical landmarks—they hold a deep significance in England’s cultural and spiritual identity. As philosopher Roger Scruton noted, they represent a continuity through centuries of change, and for many, they are spaces where the prayers and faith of generations have accumulated.

For Catholics, these cathedrals hold even more sacred importance, with many having witnessed countless Masses and containing relics. To turn them into venues for loud, secular events strikes at the heart of their reverence. The events are not just financially driven; they also tap into a sense of rebellion, with some finding a thrill in using a sacred space for something so clearly inappropriate.

It’s clear that many feel the commercialization of these ancient cathedrals has gone too far. While there may be financial pressures, the transformation of these sacred spaces into nightclubs is a step too far for many. Perhaps it’s time to say: enough is enough.

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Commodification of Parenthood: A Catholic Response to Surrogacy, Family, and Moral Relativism

The recent case involving a homosexual couple seeking to cut the biological mother out of their child’s life through surrogacy raises significant ethical and theological concerns, particularly from a Catholic perspective rooted in both pre-Vatican II magisterial teachings and conservative theological thought. The case revolves around a gay couple, “X” and “Y,” who had a child through a surrogacy agreement, only to later break their contractual obligation to allow the biological mother, “G,” access to her son. They sought to eliminate her from the child’s life, which sparked a legal and moral battle, ultimately raising questions about the commodification of parenthood, the rights of children, and the natural law principles central to Catholic teaching.

Catholic Magisterial Teachings on Parenthood and Family

The Catholic Church’s position on the sanctity of life and the natural family is firmly rooted in its magisterial teachings. Documents such as Pope Pius XI’s “Casti Connubii” (1930) emphasize the sacred bond between parents and children, condemning any form of artificial interference that disrupts the natural order of procreation. The encyclical declares that the primary end of marriage is the procreation and education of children, placing great importance on the role of both mother and father in the upbringing of their children.

Similarly, “Humanae Vitae” (1968) by Pope Paul VI further underscores the Church’s condemnation of practices that sever the link between conjugal love and procreation, such as surrogacy. The encyclical stresses that human life is sacred and must be respected from the moment of conception, warning against the commodification of children and the reduction of parenthood to mere contractual arrangements. This reflects the Church’s defense of the natural law, which teaches that children have the right to be born to, and raised by, their biological parents whenever possible.

The Catechism of the Catholic Church (2376) also denounces surrogacy, stating that it is morally illicit as it violates the child’s right to be conceived, carried in the womb, and brought up by their biological parents. This teaching, rooted in natural law, reflects the Church’s understanding that motherhood is not a role that can be bought, sold, or erased through legal contracts.

Conservative Catholic Theologians on Surrogacy and Family

Conservative Catholic theologians like Joseph Cardinal Ratzinger (Pope Benedict XVI) have also consistently highlighted the dangers of surrogacy and artificial reproduction, viewing such practices as attacks on the family and the dignity of the child. Ratzinger, in his writings on family ethics, often pointed out that the family is the cornerstone of society and must be preserved in its natural form, grounded in the complementarity of the sexes. The attempt to erase the mother from the child’s life in the case of “X” and “Y” undermines this understanding of the family, reducing the child to a product of commercial transaction rather than a gift of conjugal love.

David Albert Jones, a leading Catholic bioethicist, has also voiced strong opposition to surrogacy, arguing that the commercialization of parenthood treats children as commodities and severs the natural ties between mother and child. He warns that cases like this reflect a growing trend in which biological parenthood is increasingly viewed as dispensable, leading to emotional and psychological harm for the child. Jones, along with many Catholic ethicists, emphasizes that a child’s right to know and be raised by their biological parents is fundamental to human dignity and social stability.

The Broader Societal Implications

The Church’s concern extends beyond the individual case to the broader implications for society. G.K. Chesterton, a renowned Catholic writer and social commentator, warned of the dangers of moral relativism and the abandonment of natural law principles in the name of progress. Chesterton often spoke about how the erosion of traditional family structures would ultimately lead to societal breakdown, a concern echoed in the legal push to commodify parenthood through practices like surrogacy.

Conservative Catholic philosophers like Peter Kreeft have also critiqued the modern world’s embrace of moral relativism, where personal desires override objective moral truths. Kreeft points out that the modern push for “rights” to parenthood, as exemplified by cases of surrogacy, ignores the natural rights of the child to be raised by both biological parents. He argues that moral relativism has led to the dismantling of traditional family structures, paving the way for practices that treat children as products to be bought and sold, rather than as human beings deserving of love and care.

Kreeft’s reflections align with the larger concerns raised by C.S. Lewis in The Poison of Subjectivism, where he warns that a society that rejects objective moral principles, particularly those grounded in natural law, risks moral and social collapse. The commodification of children and the eradication of natural parenthood, as seen in this case, represent a shift away from the moral absolutes that have long governed human relationships, particularly the family.

Conclusion: The Need for a Return to Natural Law

The case of “X” and “Y” attempting to erase the biological mother from their child’s life is emblematic of the larger ethical challenges posed by the commercialization of parenthood. From a Catholic perspective, the teachings of the Church, as well as the reflections of conservative theologians and social commentators, call for a return to the natural law principles that respect the dignity of both parents and children. The right of a child to know and be raised by their biological parents cannot be dismissed in favor of personal desires or contractual agreements.

The Church’s magisterial documents, along with the insights of theologians like Ratzinger, Jones, Kreeft, and Lewis, underscore the importance of preserving the integrity of the family as a natural institution ordained by God. As society moves further away from these principles, cases like this remind us of the profound consequences of commodifying human life and redefining parenthood. The future of the family, and by extension society, depends on a renewed commitment to the moral and natural law that has guided humanity for centuries.

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Controversial Catholic Ad Campaign: Targets Taxpayer-Funded Transgender Surgeries for Children

One of the most prominent Catholic advocacy groups in the U.S., CatholicVote, has launched a bold advertising campaign targeting Vice President Kamala Harris for her stance on taxpayer-funded sex-change surgeries for minors. The campaign, which began on September 16, 2024, is airing in key swing states—Pennsylvania, Wisconsin, Nevada, and Michigan—and is aimed primarily at Catholic voters and families with children.

According to a report from the New York Post, the ads explicitly criticize Harris for supporting gender-transition procedures for minors, describing graphic surgeries like double mastectomies, hysterectomies, and operations to alter male and female genitalia. The ads highlight Medicaid data to show the number of such procedures performed on minors in different states, positioning Harris as a supporter of these operations, funded by taxpayers.

The Harris-Biden administration has maintained that transgender surgeries for minors are permissible when approved by the child’s parents and doctors, while generally advocating that such procedures should be limited to adults. However, the administration continues to resist state-level and national efforts to ban gender-affirming care for minors. In a memo cited by The Advocate, White House Domestic Policy Council Director Neera Tanden emphasized the administration’s support for parental and medical authority over these decisions, without political interference.

Brian Burch, president of CatholicVote, stressed the size and scope of the transgender agenda, accusing Harris and her allies of endorsing what he described as “medical experiments on kids.” He criticized the Democratic administration for imposing the financial burden of these surgeries on taxpayers, calling the practice harmful to physically healthy minors.

CatholicVote defines itself as a lay-led organization independent of the U.S. Catholic Bishops, funded by members who uphold the teachings of the Catholic Church. The campaign marks part of a broader political discourse as the 2024 U.S. presidential race heats up, with figures like Robert F. Kennedy Jr. endorsing Donald Trump, citing concerns over what he calls a “war on our children,” aligning with CatholicVote’s stance against Harris’ policies.

This ad campaign highlights the increasing political and moral tensions surrounding transgender issues, especially within the context of religious beliefs and parental rights.

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RECOMMENDED BOOKS

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?

Why We’re Catholic: Our Reasons for Faith, Hope, and Love

Deliverance Prayers: For Use by the Laity

The Lives of Catholic Saints: Spiritual Experiences and Journeys

Understanding Catholicism: Explanations of the Catholic Church for Non-Catholic Christians and Fallen Away Catholics

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RECOMMENDED VIEWING

Why the Traditional Rite Is Beautiful — and Why Beauty Matters

From Public Service to Self-Service: David Starkey

Dangerous Change Afoot – A Threat to Everyone Could Be Snuck in at the Bar Standards Board

TOP BUSINESSWOMAN BERNIE SPOFFORTH SILENCED BY UK GOV FOR X POST

“All religions are a path to reach God”? Round-up of Francis’ latest

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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 diagnosed paraplegic from the waist down
Pray for Dr Janie Thomas recently deceased

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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Restore Justice for Rev. Dr. Bernard Randall: End the Church of England’s Unfair Blacklisting

Rev. Dr. Bernard Randall, a former Church of England chaplain, was dismissed after delivering a sermon upholding Christian teachings on marriage and advising against feeling pressured to accept any ideology. Despite being cleared by various authorities, he remains blacklisted by his diocese as a safeguarding risk, solely for his adherence to biblical teachings. Legal challenges have revealed serious errors in the Church’s handling of his case. Six months on, Bernard is still barred from ministry, forcing him to seek other work.

Read more and sign the petition to demand the Church of England stop this unjust punishment and restore his position.

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New Threat to Legalize Assisted Suicide in the UK

Only a few weeks into the new Parliament, a new threat to legalize assisted suicide has emerged. Lord Falconer’s Assisted Dying for Terminally Ill Adults Bill secured second place in the Lord’s ballot for private members’ bills. Concurrently, a similar bill is under debate on the Isle of Man and has been approved in principle in Jersey.

The most pressing concern is in Scotland, where Liam McArthur MSP introduced the Assisted Dying Scotland Bill on March 27, 2024. The Health, Social Care and Sport Committee at Holyrood is calling for evidence on this bill, and responses are crucial by August 16, 2024. This consultation will influence the Committee’s recommendation on whether the bill should proceed.

Ethical and Practical Concerns

Opponents of assisted suicide argue that legalizing such practices can lead to significant ethical and practical issues. According to Right to Life UK, concerns include the potential for abuse, pressure on vulnerable individuals, and the undermining of trust in medical professionals. There is also the argument that legalizing assisted suicide can create a slippery slope leading to the normalization of euthanasia.

The pro-assisted suicide lobby is expected to make persistent efforts to legalize assisted suicide in the coming months and years. It is vital for opponents to be prepared to respond to these attempts, starting with the current threat in Scotland.

Key Points:

• Terminology: “Assisted dying” is often used as a euphemism for assisted suicide and euthanasia. The UK proposals focus on assisted suicide, not euthanasia.
• Reasons for Assisted Suicide: Common reasons include fear of becoming a burden, loss of autonomy, and fear of future pain rather than current pain.
• Impact on Disabled People: Many disabled people and their advocacy groups oppose assisted suicide, fearing coercion and a reduction in their perceived value.
• Safeguards and Slippery Slope: Evidence from other countries shows that safeguards around assisted suicide often erode over time, leading to broader and potentially more dangerous practices.
• Effect on Suicide Rates: Legalizing assisted suicide has been associated with an increase in overall suicide rates.
• Palliative Care: Good palliative care can alleviate the primary reasons people seek assisted suicide. However, the availability and quality of palliative care can be undermined by the legalization of assisted suicide.
• Economic Pressures: There are concerns that financial pressures might lead to the promotion of assisted suicide as a cost-saving measure in healthcare systems.

Safeguarding risks

In Canada, since legalizing medically assisted death (MAiD) in 2016, the scope has expanded from terminally ill patients to include those with mental health conditions and marginalized individuals facing socio-economic pressures. Reports have shown cases where people seek assisted death due to poverty or inadequate housing rather than terminal illness.

Similarly, in the Netherlands and Belgium, initial restrictions on euthanasia have gradually loosened. For example, the number of dementia patients receiving euthanasia in the Netherlands has increased significantly, raising concerns about consent and the potential for abuse. Moreover, in Belgium, reports indicated a percentage of infant deaths involved active euthanasia by lethal injection, highlighting the risk of extending euthanasia practices to non-consenting or vulnerable populations.

These examples illustrate that once assisted suicide or euthanasia is legalized, the protections meant to safeguard vulnerable individuals often weaken, leading to broader applications that can endanger lives.

Increased Suicide Rates

Evidence from multiple studies indicates that legalizing assisted suicide is associated with an increase in overall suicide rates. Research analyzing the impact of assisted suicide laws in ten U.S. states showed a significant increase in total suicide rates following the legalization of assisted suicide. This increase was particularly notable among the elderly and women, with total suicide rates rising by about 18% overall and by 40% for women specifically​​​​.

Additionally, another study highlighted that legalizing assisted suicide might lower societal taboos against suicide, thereby potentially increasing the overall inclination towards suicide, not just assisted suicide​​. This is consistent with findings from European countries where the introduction of assisted suicide or euthanasia laws has not reduced non-assisted suicide rates but, in some cases, has led to an increase.

These findings suggest that rather than providing a safeguard, the legalization of assisted suicide may inadvertently contribute to higher rates of both assisted and unassisted suicides, challenging the notion that such laws offer a protective measure against suicide. This underscores the need for careful consideration of the broader societal impacts of legalizing assisted suicide.

How to Respond

Supporters in Scotland, and throughout the UK, are encouraged to respond to the consultation. It’s essential to use personal words rather than identical responses, as the Committee will disregard duplicates. Including professional expertise or personal stories can add weight to your response.

The pro-assisted suicide lobby is expected to make persistent efforts to legalize assisted suicide in the coming months and years. It is vital for opponents to be prepared to respond to these attempts, starting with the current threat in Scotland.

Please respond to this consultation by 16 August 2024.

There is a short survey and a more detailed call for evidence. SPUC (Society for the Protection of the Unborn Children) has produced a guide explaining both options and giving advice on how to respond to the questions.

Action Steps

1. Respond to the Consultation: The Committee’s decision will hinge on public feedback. Use the provided guide to craft a personalized response.
2. Who Should Respond: While responses from Scotland are crucial, input from across the UK is also important as the outcome in Scotland could influence decisions in Westminster.
3. What to Say: Draw from personal experience and professional expertise. Avoid identical responses to ensure your submission is considered.

The next few months are critical in the fight against the legalization of assisted suicide. Your participation can make a significant difference.

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Help Rescue the Freedom of Speech Act

In July, the UK’s Secretary of State for Education, Bridget Phillipson, issued a statement to the House of Commons indicating her intention to halt the commencement of the Higher Education (Freedom of Speech) Act “in order to consider options, including its repeal.”

It was fitting that the Labour Government would declare war on free speech in a written statement, posted quietly to the House of Commons website on a Friday – a good day for bad news, as any journalist will tell you – and unaccompanied by any opportunity for parliamentary debate or scrutiny.

The Freedom of Speech Act was a carefully crafted piece of legislation, properly debated in both Houses of Parliament, and designed to address the free speech crisis in universities. It aimed to strengthen the legal duty on English universities to uphold and promote freedom of speech and introduced enforcement mechanisms, such as a complaints scheme overseen by the higher education regulator, to ensure universities adhered to this duty.

Having received cross-party support during the last Parliament, its most important clauses were due to be commenced on 1st August.

However, because Rishi Sunak called an election before the Act had been fully implemented, this Government has seized its chance to derail it.

The FSU has sent a pre-action protocol letter to the Education Secretary, threatening a judicial review if she does not reverse her decision.

To increase the chances of rescuing this vital piece of legislation, it is also necessary to maintain pressure on MPs. The FSU has provided a campaigning tool (here) to write to your local MP, urging them to ask Ms Phillipson to think again.

Completing the form is a simple is a simple, fast process that can have a significant impact. A template is provided to assist, but personalisation is encouraged. Every voice matters, and it is vital that individuals make theirs heard.

The threat to judicially review Bridget Phillipson’s decision is the first legal action this Government is facing, and anything involving lawyers is expensive.

Donations to the Fighting Fund to help cover some of these costs are welcome. Contributions can be made through the provided link. The FSU appreciates all support in this matter.

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The Debate on Trans-Inclusive Conversion Therapy Bans

A recent case in Switzerland has highlighted the complexities and potential consequences of legislative measures related to conversion therapy. A 15-year-old Swiss girl was taken into state care after her parents refused to consent to a course of puberty blockers following a disputed diagnosis of gender dysphoria. This incident underscores the contentious nature of proposed legislative changes in the UK, as outlined in Sir Keir Starmer’s recent King’s Speech.

Labour’s Legislative Agenda

During the King’s Speech, Sir Keir Starmer presented his legislative programme for the current Parliamentary session, emphasizing Labour’s commitment to enacting a “full, trans-inclusive ban on conversion practices.” The proposal, while intended to protect vulnerable individuals from harmful conversion therapies, has raised significant concerns regarding free speech and the practical implications of such a ban.

Definitional Ambiguities

The term “conversion practices” remains ambiguously defined, leading to uncertainties about what actions and advice might be prohibited under the new law. This lack of clarity poses a risk to the freedoms enshrined in Articles 9 and 10 of the European Convention on Human Rights, which protect freedom of thought and expression, respectively. The potential for these rights to be compromised is a major point of contention among critics of the proposed ban.

Concerns from the Free Speech Union (FSU)

The Free Speech Union (FSU) has voiced fears that a hastily implemented, poorly defined ban could severely restrict the ability of parents, teachers, religious leaders, and health professionals to engage in open dialogue with gender-confused children. The concern is that advocating for a child to consider all options and reflect before undergoing irreversible medical procedures could be misconstrued as a form of conversion therapy, thus falling foul of the new legislation.

The Swiss Case as a Cautionary Tale

The situation in Switzerland serves as a stark warning. In some cantons, where conversion therapy is already banned, a couple lost custody of their 15-year-old daughter because they did not agree to her taking puberty blockers immediately following her gender dysphoria diagnosis. This incident illustrates the potential extreme outcomes of such bans, where parental rights and alternative medical opinions may be overridden by a rigid interpretation of “gender affirmative care.”

Defining “Conversion Therapy” and Its Implications

Defining “conversion therapy” in a broad and imprecise manner could inadvertently criminalize standard religious practices and pastoral care. For instance, traditional religious counseling that encourages individuals to embrace their birth gender or offers prayer and spiritual guidance could be misconstrued as conversion therapy. This could lead to legal repercussions for clergy and lay counselors practicing their faith. The ambiguity in the definition risks entangling religious expressions and pastoral care in legal disputes, infringing on religious freedoms and the rights of individuals to seek spiritual guidance.

Ministerial Consultation Response

Archbishop Jerome of the Old Roman Apostolate has expressed significant concerns over similar legislation proposed in the UK, highlighting that the lack of clarity in defining “conversion therapy” could inadvertently criminalize standard religious practices and pastoral care. He stresses the need for precise language to ensure that legitimate religious and moral guidance is not misinterpreted as coercive or harmful practices.

Legitimate Religious and Moral Guidance

Legitimate religious and moral guidance refers to the spiritual advice and support provided by religious leaders and communities based on their beliefs and teachings. This includes counseling individuals to adhere to their faith’s principles, praying for them, and offering moral direction. The concern is that without clear definitions, these standard practices could be wrongfully classified as conversion therapy, leading to legal challenges and restrictions on religious freedom.

The Need for a Balanced Approach

Critics argue that a balanced approach is essential. While protecting individuals from genuine harm is paramount, it is equally important to safeguard the right to free speech and to ensure that all treatment options can be openly discussed. The fear is that without clear, precise definitions and protections, well-meaning legislation could lead to unintended and severe consequences, such as those seen in the Swiss case.

PSHEbrighton: Local Support for Parents and Families

A Brighton family, with support from PSHEbrighton, is threatening legal action against Brighton & Hove City Council over its “Classroom to Clinic” guidance, which advises schools on supporting transgender pupils. The family argues that the guidance encourages schools to facilitate children’s gender changes without parental consent, infringing on parental rights and potentially leading to irreversible medical decisions without proper oversight. They are particularly concerned that the policy allows schools to keep parents in the dark about their child’s gender transition, bypassing necessary medical consultations and psychological evaluations.

PSHEbrighton, an organization co-founded by Archbishop Jerome to support parents and families in similar situations, backs the family’s stance. They emphasize the importance of parental involvement in such significant decisions and highlight the need for policies that protect both children’s well-being and parental rights. The family’s lawyer has warned that if the council does not retract the guidance, legal action will proceed on grounds of violating parental rights and failing to provide proper duty of care to the children. The council defends its policy as a means to support transgender students and promote inclusivity in schools, but the case underscores the ongoing tensions and legal complexities surrounding transgender rights and parental consent in educational settings.

Schools in England and Wales are facing potential lawsuits from parents over their use of a gender toolkit that advises on supporting transgender students. The legal opinion by Karon Monaghan KC, recognised as the UK’s leading Human Rights lawyer, suggests the toolkit produced by Brighton & Hove City Council but used widely by other local authorities, fails in safeguarding and Equality Act legislation. The toolkit, intended to foster inclusivity, includes guidelines on allowing students to change their names and pronouns and access facilities corresponding to their gender identity, often without parental consent. Critics argue that these guidelines bypass parental rights and medical oversight, potentially leading to irreversible decisions about children’s gender transitions.

Action for Concerned Citizens

Given these concerns, the FSU is encouraging its members and the general public to voice their apprehensions by contacting their MPs. The FSU has provided an automated campaigning tool to facilitate this process, emphasizing the need to protect free speech, especially in contexts that could have life-altering consequences.

Conclusion

As the debate around trans-inclusive conversion therapy bans continues, it is crucial to strike a careful balance that protects individuals from harm while preserving fundamental rights to free thought and expression. The case of the Swiss teen underscores the importance of getting this balance right, to ensure that legislative measures do not inadvertently cause more harm than good.

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Sir Keir Starmer must be reminded that free speech is a fundamental human right

The Prime Minister’s recent crackdown on free speech is extremely concerning. Since early August, we have witnessed the most significant attack on free expression in this country since Oliver Cromwell outlawed all theatrical performances in 1642.

In response to the civil unrest that spread across the UK following the tragic killing of three children in Southport, Sir Keir has attributed the surge in violence to ‘misinformation’ and ‘disinformation’ on social media. He has called on authorities to prosecute individuals for making supposedly inflammatory statements online.

As a consequence, one man has been sentenced to 18 months in prison for sharing something “offensive” that someone else posted on Facebook, another was imprisoned for three years for posting “anti-Establishment rhetoric,” and a third was jailed for 18 months for chanting “Who the f*** is Allah?”

Stephen Parkinson, the Director of Public Prosecutions, has even issued a warning that people who share footage of the riots online could face prosecution. “People might think they’re not doing anything harmful, but they are, and the consequences will be visited upon them,” he said.

This kind of threatening language is more characteristic of a repressive regime than the birthplace of parliamentary democracy. It has sparked widespread fear across the country, with hundreds of thousands now worried they could be imprisoned for posting something politically incorrect online.

This must end. We need to remind the Prime Minister, a former human rights lawyer, that free speech is the cornerstone of all other rights; without it, we cannot defend any of the others.

Here’s how you can take action: If you’re concerned about the Prime Minister’s attack on free speech, please use our campaign tool to write to your local MP using our template letter.

Completing the form is simple and straightforward.

Here’s how you can take action

If you’re concerned about the Prime Minister’s assault on free speech, please use the FSU campaigning tool to write to your local MP, using the template letter.

Completing the form is a simple, fast process that can have a significant impact. We’ve even provided a template to help, but feel free to personalise it. Your voice matters and it’s vital that you make it heard.

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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
4. Labour’s ‘conversion therapy’ ban will harm children, criminalise parents, and place restrictions on talking and praying
   • Summary: Labour has confirmed it will proceed with its pledged “trans-inclusive” ban on ‘conversion therapy’ and ‘conversion practices’. Announcing that work has begun on a ban, Sir Keir Starmer said it was “a promise that has lingered in the lobby of good intentions for far too long”. While the specifics of the ban remain unclear, it is important to note that harmful physical ‘conversion practices’ do not happen in the UK and are already illegal. Therefore, any ban on ‘conversion practices’ would primarily impact free speech, including consensual conversations, counselling, and even prayer.
   • 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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