w/c 29.ix.24

Ordo w/c 29.ix.24

29 SUN	30 MON	01 TUE	02 WED	03 THU	04 FRI	28 SAT
In Dedicatione S. Michaëlis Archangelis	S. Hieronymi Presbyteris Confessoris et Ecclesiæ Doctoris	S. Remigii Episcopi Confessoris	Ss. Angelorum Custodum	S. Theresiæ a Jesu Infante Virginis	S. Francisci Confessoris	Ss. Placidi et Sociorum Martyrum
Duplex I	Duplex	Simplex	Duplex majus	Duplex	Duplex majus	Simplex
Dominica XIX Post Pentecosten				UK: S. Thomæ de Cantilupe, Episcopi et Confessoris

Parati Simus

Carissimi

On this feast of the dedication of St. Michael the Archangel, we reflect on the motto Parati Simus—Let us be prepared—and the themes of the Nineteenth Sunday After Pentecost. This is especially relevant during the contemporary crisis of faith in the world and the Church, where traditional Catholics face growing challenges to remain steadfast in truth and holiness. In these times, we must call upon the example and intercession of St. Michael, the great defender of the Church, as we seek to navigate spiritual battles with courage, faith, and humility.

The Nineteenth Sunday’s Gospel reminds us of the parable of the wedding feast, in which the unprepared guest is cast out for not wearing the appropriate garment. This is not just a story of negligence but a parable for our time. The wedding garment represents the state of grace, the readiness of the soul to meet God, and the active participation in the life of virtue and the sacraments. In our own day, many souls are not ready for this banquet—they are distracted, led astray by the world, or indifferent to their spiritual state. We are living in an era where the faith is under constant attack, both from external secularism and internal confusion within the Church.

St. Michael the Archangel, whose name means “Who is like God,” stood against the rebellious angels with unwavering loyalty to God. Today, we face different battles, but the spiritual warfare remains the same. We are surrounded by voices that question God’s truth, dilute the teachings of the Church, and promote a culture that often contradicts the Gospel. St. Michael’s readiness for battle, his strength, and his defense of truth remind us that we too must remain ready to defend the faith.

In light of these challenges, the traditional Catholic must adopt an attitude of vigilance, preparation, and unwavering faith. To be “prepared,” as our motto reminds us, we must prioritize the life of grace above all else. This means frequent reception of the sacraments, especially Confession and the Eucharist, daily prayer, and a life of virtue. We must also remain rooted in the teachings of the Church, holding fast to the timeless truths of the faith even when they are questioned or disregarded.

Pope St. Pius X, a champion of traditional Catholicism, warned against the dangers of modernism, which he called “the synthesis of all heresies.” Today, we face a resurgence of similar errors that seek to undermine the Church’s authority and reinterpret doctrine according to the whims of the age. St. Michael’s strength can inspire us to combat these errors with truth, charity, and the example of a holy life.

In our homes, parishes, and communities, we must foster an environment of spiritual readiness. St. Michael’s example calls us to be both warriors and witnesses—defenders of the truth but also models of Christian love and mercy. In a world that often values comfort over conviction, we must be willing to stand up for the faith, even when it is difficult.

As traditional Catholics, we must also seek unity within the Church, supporting our priests and bishops, praying for the sanctification of the clergy, and standing firm in our commitment to the teachings passed down through the centuries. This is not a time for division, but for renewed commitment to the Gospel and to the mission of the Church.

In conclusion, on this feast of St. Michael, let us recommit ourselves to the path of holiness, recognizing that we are in a spiritual battle that requires both vigilance and trust in God’s mercy. Through the intercession of St. Michael, may we remain ever prepared for the final banquet in Heaven, clothed in the garment of grace, ready to meet our Lord.

May St. Michael defend us in battle and may God’s grace restore us to the fullness of life.

In the love of Christ, I remain,

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Spiritual Reflection on the Feast of the Dedication of St. Michael the Archangel: Spiritual Readiness

The Feast of the Dedication of St. Michael the Archangel invites us to reflect on the themes of spiritual readiness and the role of angels in the divine plan, particularly through the lens of the Tridentine Liturgy. The Mass propers for this feast draw from Scripture and tradition, celebrating St. Michael’s victory over evil and his role as protector of the Church.

Introit and Role of Angels

The Introit of the Mass, taken from Psalm 102, begins with the call, “Benedicite Dominum, omnes Angeli ejus” (“Bless the Lord, all ye His angels”), setting the tone for the liturgy. This Psalm, as interpreted by the Fathers of the Church, emphasizes the angelic hierarchy’s role in praising God and executing His commands. St. Michael is seen as the leader of this heavenly army, ready to wage war against the forces of darkness. St. Jerome comments that the angels, particularly St. Michael, act as protectors for those who are spiritually ready to resist sin, ensuring their safety in the midst of spiritual warfare.

Dom Prosper Guéranger reflects on the importance of this Introit, pointing out that the invocation of St. Michael at the start of the Mass represents the Church’s ongoing battle against evil. For Guéranger, St. Michael’s victory over Satan mirrors the Christian’s call to resist sin and remain spiritually vigilant, invoking the protection of the angels through prayer and the sacraments.

Gradual and Alleluia: Spiritual Battle

The Gradual from Psalm 91 reminds us of God’s protection over His people: “He shall give His angels charge over thee, to keep thee in all thy ways.” St. Augustine and the Fathers of the Church saw in this Psalm a powerful reminder of the angelic ministry to believers, ensuring they remain steadfast in the faith. The Alleluia highlights St. Michael’s intercession, urging us to remain prepared for spiritual combat under his leadership.

Fr. Leonard Goffine reflects on the Gradual as a reminder that our spiritual readiness is not only our own effort but is supported by divine assistance. The angels, led by St. Michael, are charged with guiding us through temptations and guarding us against the snares of the evil one. Goffine suggests that this passage calls us to cooperate with grace, remaining vigilant in prayer and frequenting the sacraments, where we receive the strength to remain spiritually ready.

Epistle and Gospel: The Heavenly Banquet

The Epistle from Revelation 1:1-5a introduces us to the heavenly liturgy, where St. Michael’s role is again emphasized as the leader of God’s army. St. Gregory the Great’s exegesis on the Book of Revelation connects this vision of St. Michael to the ultimate victory of Christ over Satan and the powers of darkness. St. Michael’s leadership of the heavenly hosts prefigures the final judgment when all will be called to account for their readiness to follow God.

The Gospel of Matthew (18:1-10) presents Christ’s teaching on the care the angels have over children and the humble in spirit. St. Michael, as the guardian of the faithful, exemplifies this vigilance. St. John Chrysostom comments on this Gospel passage, noting that the angels, particularly St. Michael, protect those who remain humble and childlike in their trust in God. The readiness to serve God with humility and trust is the key to spiritual preparedness.

Fr. Pius Parsch reflects on this Gospel in the context of spiritual readiness, urging the faithful to approach the spiritual life with humility and vigilance. He reminds us that St. Michael, though a powerful warrior, is also a model of humble obedience to God’s will. Parsch encourages the faithful to imitate St. Michael’s readiness by submitting to God’s grace, trusting in His guidance, and remaining faithful in the face of trial.

Offertory and Communion: Sacramental Readiness

The Offertory antiphon, “An angel stood at the altar of the temple,” reflects the image of St. Michael in the heavenly liturgy, standing before God and interceding on behalf of the faithful. This is a reminder that our participation in the Mass is a foretaste of the heavenly banquet, and our spiritual readiness is crucial in approaching the altar worthily. The Fathers of the Church, particularly St. Ambrose, interpreted this image of the angel at the altar as a representation of Christ’s mediation, with St. Michael serving as a powerful intercessor for those who are spiritually prepared.

Fr. Gabriel of St. Mary Magdalene reflects on the Communion antiphon, “Bless the Lord, all ye His hosts,” reminding us that the Eucharist is the supreme act of spiritual readiness, where we encounter Christ Himself. He emphasizes that receiving the Eucharist in a state of grace is the pinnacle of spiritual preparedness, as it unites us with the divine life and strengthens us for the spiritual battles ahead.

Conclusion: St. Michael and Spiritual Readiness

The Feast of the Dedication of St. Michael the Archangel is a powerful reminder of the need for spiritual readiness in the Christian life. Through the Mass propers and the insights of the Fathers and liturgical commentators, we are called to live in a state of vigilance, trusting in the intercession of St. Michael and the angels, and preparing our souls through prayer, humility, and the sacraments.

As Dom Prosper Guéranger concludes, the role of St. Michael is to lead the Church in spiritual warfare, ensuring that we remain ready for the final victory in Christ. We are invited to invoke St. Michael’s protection, to strive for spiritual purity, and to trust in God’s grace to help us stand firm in faith. Let us echo the prayer of the Church: “St. Michael the Archangel, defend us in battle, be our protection against the wickedness and snares of the devil.”

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

The Nineteenth Sunday After Pentecost in the Tridentine Liturgy centers on the theme of spiritual readiness, a theme clearly portrayed in the Gospel parable of the wedding feast (Matthew 22:1-14). The man who arrives without a proper wedding garment serves as a stark reminder of the necessity to remain in a state of grace, prepared to meet God at all times.

Dom Prosper Guéranger, reflecting on this parable, emphasizes the importance of maintaining a “wedding garment” of grace, symbolizing the soul’s readiness for heaven. He writes that this parable illustrates the universal invitation to salvation, but not all respond appropriately. Many hear the call of God but fail to live in accordance with His commandments, and thus, they are unprepared for the eternal banquet.

Fr. Leonard Goffine adds that the “wedding garment” represents the soul adorned with sanctifying grace. The man without it is one who presumes upon God’s mercy but does not take the necessary steps to live a holy life. Goffine encourages frequent participation in the sacraments, especially Confession and the Eucharist, to remain spiritually vigilant.

Fr. Pius Parsch speaks of this Gospel as a call to constant conversion. He reflects on how the invitation to the feast is extended to all, but it requires a proper response—one of repentance, humility, and transformation. The garment symbolizes our preparedness to receive the Eucharist and ultimately, eternal life.

Fr. Gabriel of St. Mary Magdalene highlights the need for vigilance in the spiritual life. He emphasizes that spiritual readiness is not a passive state but requires an active, ongoing effort to live according to God’s will. He notes that just as the man in the Gospel was unprepared for the feast, we too must ensure that our souls are constantly ready, adorned with the virtues and sanctifying grace necessary to stand before God.

The Tridentine Liturgy of this Sunday, particularly through the Gospel and these reflections, calls us to remain spiritually vigilant. The parable is a reminder that salvation is offered to all, but we must be ready to receive it. This readiness involves a daily commitment to prayer, virtue, and the sacraments, ensuring that our souls are in a state of grace, prepared for the final invitation to the heavenly banquet. The teachings of Dom Prosper Guéranger, Fr. Leonard Goffine, Fr. Pius Parsch, and Fr. Gabriel of St. Mary Magdalene all underscore the urgency of this spiritual readiness, urging us to live in a state of grace, always prepared to meet our Lord.

Discussion Questions

For Family Discussions:

1. How can our family live with the constant readiness that Jesus asks for in the parable of the wedding feast?
2. What are some daily habits we can adopt as a family to prepare our hearts for God’s call?
3. How can St. Michael the Archangel’s strength inspire us to be spiritually vigilant as a family?
4. What can we do to help one another stay spiritually prepared, especially when faced with challenges?

For Catechism Classes:

1. What does the wedding garment symbolize, and how does it apply to our spiritual lives today?
2. How can we prepare ourselves to meet Jesus in the sacraments, like the Eucharist and Confession?
3. In what ways can we call upon St. Michael to protect us in our spiritual journey?
4. Why is it important to stay ready for spiritual battles, and how can we use St. Michael’s example to defend our faith?

For Sunday School:

1. What does it mean to be invited to Jesus’ feast, and how can we be sure we are ready for that invitation?
2. How can we practice being spiritually prepared, like wearing the “wedding garment” in the parable?
3. Who is St. Michael the Archangel, and how does he help protect us from harm?
4. How can we pray to St. Michael for strength when we face challenges in our lives?

For Youth Ministry:

1. What does being spiritually prepared look like for young people today, and how can we cultivate that readiness?
2. How does the story of the wedding feast challenge us to take our faith more seriously?
3. How can St. Michael the Archangel inspire us to stand firm in our beliefs, even in the face of opposition?
4. What practical steps can we take to stay strong in our faith and spiritually ready for life’s challenges?

For Personal Reflection:

1. Am I living in spiritual readiness, like the wedding guests prepared for the feast? If not, what can I do to be more prepared?
2. How can I make space for God’s grace in my life, ensuring that I am spiritually clothed in the “wedding garment” of grace?
3. Where in my life do I need to call upon St. Michael’s protection and guidance, and how can I invite him into my daily spiritual practice?
4. What are some ways I can strengthen my spiritual readiness to respond to God’s call, whether in moments of peace or trial?

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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Parati Simus: Evangelizing Family, Friends, and Non-Traditional Catholics

Evangelizing those closest to us—family, friends, and especially non-Traditional Catholics—can be one of the most spiritually demanding yet rewarding tasks. It requires a heart rooted in love, patience, and a life of spiritual readiness. The call to be spiritually prepared, reflected in the parable of the wedding feast from Matthew 22:1-14, becomes a powerful metaphor for evangelization. Just as the wedding guest without the proper garment was cast out, we must ensure our souls are always clothed with the “garment of grace” to be fit for God’s invitation. In evangelization, this means not only being prepared ourselves but also leading others to understand the importance of being spiritually ready to meet Christ, either through the sacraments or a renewed relationship with the Church.

The Foundation of Spiritual Readiness in Evangelization

Evangelization starts with personal conversion and a state of readiness. As St. Paul says in 2 Timothy 4:2, we must be “ready in season and out of season” to proclaim the Gospel. This readiness comes from living a life that is constantly attuned to the Holy Spirit, embracing the sacraments, and engaging in a deep prayer life. When we are spiritually grounded, we become credible witnesses to others. If our lives reflect the peace and joy of Christ, those around us will naturally be drawn to ask, “What is the source of your hope?”

The challenge, however, often lies in evangelizing non-Traditional Catholics—those who may have grown up in the faith but have drifted toward modernist or secular ideologies. These individuals may reject certain doctrines, or they may only practice their faith occasionally. Reaching out to them requires a spirit of patience and understanding, but it also requires spiritual readiness. Without being grounded in prayer and grace, we risk falling into frustration or becoming discouraged when our efforts don’t bear immediate fruit.

Fr. Gabriel of St. Mary Magdalene emphasizes the necessity of approaching evangelization with deep humility and readiness, acknowledging that our efforts are only fruitful through God’s grace. He writes that “we must rely on God, knowing that it is He who moves hearts.” This means that before engaging in evangelization, we must first prepare our own hearts through the sacraments—especially Confession and the Eucharist. When we are in a state of grace, we are better equipped to be instruments of God’s mercy and truth.

Approaching Non-Traditional Catholics: A Path of Mercy and Understanding

Many non-Traditional Catholics may feel disconnected from the Church due to misunderstandings of its teachings, personal grievances, or cultural influences. Here, the example of St. Michael the Archangel can inspire us to stand firm in the truth while simultaneously exercising mercy. St. Michael’s role as defender of the faith and protector against evil reminds us that we, too, are called to defend the truths of the Church, but to do so with compassion.

Dom Prosper Guéranger reminds us that St. Michael’s fight is not merely a battle of might, but a defense of divine truth against the lies of the enemy. In the same way, when we engage with those who have strayed from the faith, we must do so from a place of love, not confrontation. We are called to be “warriors” in the spiritual sense, presenting the truth clearly but with great charity.

The goal is not to win arguments but to win souls. When evangelizing, it is essential to avoid a defensive or combative posture. Instead, we should listen deeply, understand the concerns or hesitations of those we are speaking to, and gently guide them back to the heart of the Church. St. Francis de Sales wisely said, “You catch more flies with honey than with vinegar.” This means that while truth is essential, it must always be presented with kindness and understanding, creating an openness to conversion.

Spiritual Readiness in Practice: Living the Faith Authentically

Fr. Pius Parsch teaches that readiness in the spiritual life is not passive but involves an active participation in grace. The sacraments, prayer, and a life oriented toward virtue are the pillars of this readiness. Just as the guest without the wedding garment was not prepared, we must ensure that our souls are “clothed” in grace through frequent Confession and the reception of Holy Communion. Only then can we bring others into the banquet.

Living the faith authentically is one of the most effective forms of evangelization. When those we love see us living out our Catholic faith with integrity, humility, and joy, they may be more open to exploring it themselves. This is especially true in family settings, where our actions often speak louder than our words. Regular family prayer, attending Mass together, and fostering an environment of love and patience can create a space where the faith can take root, especially in the hearts of younger family members who may have become disillusioned with the Church.

Overcoming Obstacles: Trusting in Divine Providence

Evangelization is often met with resistance, whether it comes from hardened hearts, cultural pressures, or personal wounds. Fr. Leonard Goffine, in The Church’s Year, encourages us to persevere in these moments by trusting in divine providence. Evangelization is not a short-term mission but often a long journey that requires patience. It is essential to remember that we plant seeds, but it is God who gives the increase (1 Corinthians 3:7).

This truth is particularly evident in the lives of the saints, many of whom faced tremendous obstacles in their evangelization efforts. St. Monica prayed for years for the conversion of her son, St. Augustine, before her prayers were answered. Her persistence in prayer and readiness to trust in God’s timing serves as a powerful reminder for us when we feel disheartened by slow progress.

We must also remember the importance of St. Michael’s protection in this spiritual work. Fr. Pius Parsch emphasizes the necessity of calling upon the angels, particularly St. Michael, to defend us in our efforts. Evangelization is a spiritual battle, and we cannot fight it alone. Asking for St. Michael’s intercession can fortify us against discouragement, spiritual attack, and the temptation to give up.

Conclusion: Spiritual Readiness as the Key to Evangelization

In conclusion, spiritual readiness is the foundation for successful evangelization. Whether we are reaching out to family, friends, or non-Traditional Catholics, we must be spiritually prepared by living in a state of grace, grounding ourselves in prayer, and trusting in God’s providence. Evangelization is not a task we undertake alone; it is God’s work, and we are His instruments.

Through the intercession of St. Michael the Archangel and the example of the saints, may we remain spiritually ready to bring the light of Christ to all those we encounter, trusting in the power of God’s grace to restore even the most distant hearts to Him. Let us always remember the call of the Gospel and the motto Parati Simus—Let us be prepared—so that when the Lord calls, we are ready to answer, and we help others to do the same.

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Life in the Spirit: Spiritual Readiness

Living a life in the Spirit demands an ongoing state of spiritual readiness, a theme central to Christian discipleship. Spiritual readiness is the vigilant, prayerful, and intentional practice of staying attuned to God’s call. It’s about remaining in a state of grace, constantly prepared for whatever God may ask of us, whether in moments of joy, trials, or unexpected events.

The Gospel calls us to be ever-prepared, symbolized in the parable of the wedding feast (Matthew 22:1-14). Here, Christ teaches that we must always be dressed in the “wedding garment” of grace, ready for the final invitation to the heavenly banquet. But this readiness is not only about the end of our lives; it is an everyday practice of living in the Spirit—engaging in prayer, frequenting the sacraments, and aligning ourselves with God’s will.

The Need for Vigilance and Prayer

Spiritual readiness starts with vigilance. In a world filled with distractions, temptations, and sin, it’s easy to become complacent. Yet, Scripture consistently urges us to stay awake spiritually. In Matthew 25:13, Jesus says, “Watch therefore, for you know neither the day nor the hour.” This message echoes through the teachings of the Church Fathers and saints, who emphasize that our readiness is not passive waiting but an active engagement with grace.

St. Paul’s exhortation in Ephesians 6:11 to “put on the armor of God” underscores the need for spiritual vigilance. Our readiness is fortified through prayer—daily communion with God that allows us to hear His voice, discern His will, and remain steadfast in moments of difficulty. The saints teach us that prayer is the lifeline of spiritual readiness, keeping us in a continuous state of openness to God’s grace.

Sacramental Life and Grace

Frequent participation in the sacraments, particularly Confession and the Eucharist, is key to maintaining spiritual readiness. Confession cleanses our souls and restores us to grace, while the Eucharist strengthens and nourishes us for the spiritual journey. As St. John Vianney teaches, “The soul hungers for God, and nothing but God can satiate it.” To remain spiritually ready, we must nourish ourselves with the sacraments, which are God’s tangible ways of sustaining us on the path to holiness.

In the parable of the wedding feast, the guest without a wedding garment represents the soul not properly prepared to meet Christ. The “wedding garment” is the state of grace, which we receive and preserve through the sacraments. It is not enough to simply be invited to the feast (called to faith); we must respond to this invitation with a life clothed in virtue and grace.

The Role of Humility and Repentance

True spiritual readiness also requires humility. St. Augustine reminds us that humility is the foundation of all virtue. It is through humble self-awareness that we recognize our need for God and our dependence on His mercy. Repentance, born of humility, is key to spiritual growth. In repentance, we acknowledge our weaknesses and return to God, continually realigning ourselves with His will.

Fr. Gabriel of St. Mary Magdalene teaches that spiritual readiness is not about perfection but a heart that is always open to conversion. Even in our failings, God’s mercy draws us back. This openness to repentance keeps us spiritually prepared, ready to respond to the call of grace at every moment.

Spiritual Readiness in the Face of Trials

Living in the Spirit means being prepared for both the joys and trials of life. The saints, who often faced great suffering, teach us that spiritual readiness equips us to handle life’s difficulties with grace and faith. St. Thérèse of Lisieux wrote, “I can suffer, yes, but all the while I will sing.” This joyful resilience is born of a heart that is ready for God’s will, no matter the cost.

In our contemporary world, many trials challenge our faith. From personal hardships to societal pressures, we must be spiritually equipped to remain faithful. St. Michael the Archangel, whose feast reminds us of spiritual warfare, is a model of readiness. St. Michael leads the heavenly army in the fight against Satan, and his example calls us to stand firm against the spiritual battles we face. We invoke his protection, knowing that we are not alone in our struggles, but guided and defended by heavenly forces.

Evangelizing with Spiritual Readiness

Spiritual readiness is also essential for effective evangelization. We are all called to share the Gospel, but to do so fruitfully, we must first be prepared in our own spiritual lives. As St. Peter instructs, “Always be prepared to make a defense to anyone who asks you for a reason for the hope that is in you” (1 Peter 3:15). This readiness to share the faith stems from living it authentically.

Evangelization begins with our example. When we live in a state of grace, with peace and joy, those around us will be drawn to Christ through us. This is especially true when evangelizing family and friends, who may be resistant or indifferent to the faith. Living in spiritual readiness allows us to respond to their questions and doubts with patience, love, and wisdom.

Fr. Leonard Goffine writes that evangelization requires a deep reliance on the Holy Spirit. We cannot convince anyone to come to faith on our own; rather, it is God’s grace working through us that bears fruit. Our role is to remain spiritually prepared, attentive to the promptings of the Spirit, and open to being instruments of His grace.

Conclusion: Remaining Ready for Christ

Living in the Spirit and maintaining spiritual readiness are the foundation of the Christian life. Through vigilance, prayer, participation in the sacraments, and humble repentance, we remain ready to meet Christ, whether in the daily moments of life or at the end of time. Spiritual readiness is not a state of anxiety but a peaceful preparation, trusting in God’s mercy and grace to sustain us.

As we face both the trials and joys of life, let us remember the words of Jesus: “Behold, I am with you always, to the end of the age” (Matthew 28:20). With this assurance, we can live in readiness, filled with the peace and joy of the Holy Spirit, and prepared for whatever God asks of us.

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A Sermon for Sunday: Revd Dr Robert Wilson

St. Michael and All Angels/Nineteenth Sunday after Pentecost

Today we celebrate the Feast of St. Michael and All Angels, as well as commemorating the Nineteenth Sunday after Pentecost.

But what are angels and what is their distinctive role? Angels are spirits without bodies of any kind. St. John of Damascus states that God is “maker and creator of the angels, who brought them into being from having no existence; forming them in his own image with a bodiless nature, as a spirit, or immaterial fire… An angel then, is an intellectual being, ever in movement, possessing free will, bodiless, ministering to God, by grace having an immortal nature, the form and limit of whose being the creator alone knoweth.” Their spiritual nature does not imply that they are everywhere present, or that they know all things, for they are creatures rather than the creator. Some of the angels fell into sin, the most powerful of these being Satan, the chief of the angels who fell. The cause of their fall is usually held to be pride. However, the angels most commonly referred to in the Bible are those who remained in the service of God. It is usually held that they are in different ranks, namely seraphim, cherubim, thrones, dominions, powers, authorities, princedoms, archangels, angels. There has been much speculation from the early days of the Church about the respective roles of angels in their different ranks. However, the explanations given by many justifying a clear cut distinction between the different offices do not appear to be satisfactory. For instance, it has been held that some angels are mainly preoccupied with the contemplation of God, while others with ministrations to men. But in the Book of Isaiah the seraphim are represented as not only worshipping God, but in also ministering to men (Isaiah 6). In St. Luke’s Gospel the archangel Gabriel is said to stand in the presence of God, but also ministers to men (Luke 1). It is therefore best to avoid excessive speculation about the different roles of different ranks of angels. There is a danger of falling into the elaborate systems of the Gnostic heresy, since those who believed in salvation by esoteric knowledge were often preoccupied with devising speculative systems based on different ranks of angels.

While excessive speculation about the nature of angelic ranks is best avoided, there are three archangels whose names are clearly given in the Bible, St. Michael, St. Gabriel and St. Raphael. Both St. Michael and St. Gabriel are referred to in the New Testament, while St. Raphael appears in the Book of Tobit. The Book of Tobit also refers to seven angels of different rank. An even greater number of names are mentioned in later Jewish writings, such as the Book of Enoch. However, all these names, with the exception of Michael, Gabriel and Raphael were rejected in Western Councils in the eighth century, which is why among the angels we only celebrate the feasts of Michael, Gabriel and Raphael.

In the Bible the angels are described as worshipping God in the books of Job, Isaiah and Revelation. The Epistle to the Hebrews states that the angels are ministering spirits sent forth to do service for the sake of them that shall inherit salvation. They not only minister in the service of God, but also work for men. They give help in prayer, as referred to in the Book of Revelation where an angel is described as adding incense to the prayers of the saints ascending before God (Revelation 8). They give succour in life, as when in the Acts of the Apostles, St. Peter is delivered through the instrumentality of an angel (Acts 12). They give care after death, as in the parable of Dives and Lazarus, when the beggar died and was carried away by the angels in Abraham’s bosom (Luke 16). For the purpose of helping men, guardian angels are assigned to each person. Thus, little children are not to be despised because their angels in heaven always behold the face of God who is in heaven (Matthew 18). It is usually held that guardian angels are assigned to every human being, not only the baptised. The angels also have work to perform on the day of judgement, and in carrying out the war against the dark forces that seem so powerful in this world.

It is this latter role that is especially associated with St. Michael. In the Book of Daniel St. Michael is portrayed as the protector of God’s people, the faithful remnant of Israel (Daniel 10). The faithful are assured that, despite the apparent success of the dark forces that seem to rule this world, good will triumph into the end. The word apocalypse means unveiling, and in the Book of Daniel it is revealed that there are supernatural forces of both good and evil behind the events of human history. It is not simply a matter of political and economic forces driving events, for battles in this world mirror battles in the heavenly world.

However, since the coming of the Saviour into the world, the Kingdom of God is not simply a matter of future expectation, for in an important sense the time of salvation has already begun. In his ministry Jesus said that he saw Satan fall like lightening from heaven, an event in the heavenly world that paralleled the defeat of the forces of evil in Jesus’ words and works, especially his exorcisms (Luke 10). His death and resurrection meant that the principalities and powers had been in principle defeated, and the prince of this world had been driven out (John 12). Hence, in the Book of Revelation, when St. Michael is portrayed as fighting against the forces of evil (Revelation 12) it is also made clear that this is a battle that has already in principle been won. But since the new heaven and the new earth are still to come there is still need to seek the intercession of St. Michael against the dark forces that still seem so powerful in this world.

This is especially important at this present time, when we seem to be living in times of great tribulation. The rulers of this world are trying to use the present crisis to further their own delusions of power and control. We must not despair, but rather seek to see the world in a deeper perspective. Jesus did not promise his followers prosperity, but rather that in this world they would experience tribulation. But he also said that he had overcome the world and that he brought a peace which this world cannot give. This crisis will surely pass and the forces of evil will self-destruct in the end. Let us seek the intercession of St. Michael and pray for grace to persevere.

Holy Michael, archangel, defend us in the day of battle, be our safeguard against the wickedness and snares of the devil. May God rebuke him, we humbly pray, and do thou, prince of the heavenly host, by the power of God cast down to hell Satan and all the wicked spirits who wander through this world for the ruin of souls.

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St. Michael the Archangel: Defender, Warrior, and Protector

St. Michael the Archangel stands as one of the most revered figures in Christian tradition, occupying a special place in Scripture, history, and theological writings. His name, “Michael” in Hebrew (Mi-kha-El), means “Who is like God?”—a rhetorical question that underscores his singular role in the heavenly hierarchy and his ultimate loyalty to God. St. Michael is celebrated as a protector, warrior, and the guardian of souls, particularly in times of spiritual conflict.

This article will explore the figure of St. Michael through the lenses of Scripture, historical sources, writings of the saints, theological reflections, patristic exegesis, and mystical traditions.

St. Michael in Scripture: The Heavenly Warrior

St. Michael appears prominently in three key Scriptural passages: the Book of Daniel, the Epistle of Jude, and the Book of Revelation. These appearances establish him as a warrior who defends God’s people, a protector against evil, and a key figure in the eschatological battle between good and evil.

1. Book of Daniel (Daniel 10:13, 21; 12:1): Michael is described as the protector of Israel. In Daniel 12:1, he is called “the great prince who stands watch over your people,” foretelling a time of great tribulation but also a future deliverance. Michael’s role here is to defend and guide the faithful, symbolizing the strength of divine intervention in times of turmoil.
2. Epistle of Jude (Jude 1:9): In this brief but critical reference, St. Michael is depicted in a confrontation with Satan over the body of Moses. This episode emphasizes his role in spiritual warfare and his authority as a guardian of souls. Jude’s account highlights St. Michael’s humility, as he does not directly rebuke Satan but instead says, “The Lord rebuke you!” This humility reflects Michael’s dependence on God’s power, even in battle.
3. Revelation 12:7-9: Perhaps the most iconic depiction of St. Michael occurs in the Book of Revelation, where he leads the heavenly army in a cosmic battle against Satan and the rebellious angels. This dramatic scene represents Michael as the heavenly general, casting out Satan from heaven and securing the victory of good over evil. This victory over Satan is not just symbolic but represents the ongoing spiritual battle in which St. Michael continues to fight on behalf of the Church.

Historical and Patristic Sources: Early Veneration

The veneration of St. Michael is ancient, with his prominence increasing in both Eastern and Western Christianity. The early Church Fathers, theologians, and spiritual writers emphasized his role in both personal and cosmic spiritual battles.

• St. Basil the Great (4th century) identified Michael as one of the chief angels, standing at the head of the heavenly army. In his homilies, St. Basil emphasizes that Michael serves as a model of obedience and loyalty to God, underscoring his role in defending the faithful from spiritual harm.
• St. Gregory the Great (6th century), in his Dialogues, associated St. Michael with divine protection and healing. He believed that Michael’s role extended beyond spiritual warfare, encompassing the protection of the faithful and the Church against physical dangers as well. This was a theme taken up by subsequent Western tradition, especially in times of plague or military conflict, when St. Michael was invoked as a heavenly protector.
• St. Thomas Aquinas (13th century) reflects on St. Michael’s nature in his Summa Theologica. Aquinas places Michael as a seraph, the highest order of angels, distinguished by his burning love for God. For Aquinas, Michael’s unique role is tied to his fidelity to God’s justice and power. Aquinas also sees Michael as a key intercessor for humanity, particularly in the moment of death, when spiritual combat for the soul is at its most intense.
• St. Bonaventure, another influential theologian, saw St. Michael as a mediator for the faithful, not just in times of physical danger but also as an intercessor at the moment of judgment.

Medieval and Mystical Traditions

In the Middle Ages, St. Michael became an important figure in the popular religious imagination. His role expanded to include guiding souls to heaven after death, a theme deeply explored in medieval art and spirituality.

• The Vision of Pope Gregory I: According to tradition, St. Michael appeared to Pope Gregory I during a plague in Rome, sheathing his sword to signal the end of the pestilence. This led to the famous construction of Castel Sant’Angelo in Rome, with St. Michael placed atop the fortress as a protector of the city. This vision firmly embedded Michael in the hearts of the faithful as a healer and defender.
• St. Michael and Purgatory: In many mystical traditions, St. Michael is seen as a guide for souls to heaven, particularly after death. Medieval mystics like St. Gertrude the Great and St. Bridget of Sweden had visions of St. Michael aiding souls in purgatory, a role he continues to hold in the prayers of the Church, especially in the Offertory of the Traditional Latin Requiem Mass: “May Michael, the standard-bearer, lead them into holy light.”
• The Mont Saint-Michel: In the 8th century, St. Michael appeared to St. Aubert, the bishop of Avranches, instructing him to build an abbey on the rocky islet of Mont Saint-Michel in France. This abbey became a famous pilgrimage site, reinforcing Michael’s role as a defender of Christendom.

St. Michael in Liturgy and Devotion

St. Michael is honored in the liturgy, especially in the Tridentine Rite, where his name is invoked in the Canon of the Mass. The feast of St. Michael and All Angels on September 29, often referred to as Michaelmas, celebrates his role as protector of the Church and defender of the faithful.

In the Breviary, St. Michael’s prayerful intercession is sought regularly, especially in times of spiritual warfare. The Prayer to St. Michael the Archangel, composed by Pope Leo XIII in 1886, reflects this ongoing need for Michael’s protection. According to tradition, after experiencing a vision of a great demonic battle against the Church, Pope Leo XIII wrote this prayer, urging Catholics to seek St. Michael’s protection against the snares of the devil.

The prayer:
“St. Michael the Archangel, defend us in battle; be our protection against the wickedness and snares of the devil. May God rebuke him, we humbly pray; and do thou, O Prince of the Heavenly Host, by the power of God, cast into hell Satan and all the evil spirits who prowl about the world seeking the ruin of souls. Amen.”

Theological Significance and Contemporary Relevance

Theologically, St. Michael represents the triumph of God’s justice over evil. His battle with Satan in Revelation 12 is symbolic of the cosmic struggle between good and evil, a battle that continues in the hearts and souls of individuals and in the Church’s mission on earth. The Catechism of the Catholic Church (CCC 334-336) speaks of the constant presence of angels in the lives of the faithful, with St. Michael playing a prominent role as protector and guide.

For modern Catholics, St. Michael’s relevance remains powerful, especially in an age of moral relativism and spiritual confusion. His unwavering defense of God’s glory and his role in casting out Satan serve as an inspiration to resist temptation and remain firm in faith.

Conclusion

St. Michael the Archangel, from his appearances in Scripture to his ongoing presence in the prayers and devotion of the Church, stands as a model of spiritual readiness, humility, and strength. As the leader of the heavenly hosts, he is a powerful intercessor for the Church, and his example encourages all the faithful to engage in the spiritual battle with confidence in God’s victory. As we invoke his protection and reflect on his role, we are reminded of the importance of living a life dedicated to God, prepared to fight against evil and defend the truth of the Gospel.

St. Michael the Archangel, defend us in battle!

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Feasts this week

September 29: Feast of St. Michael the Archangel: This feast honors St. Michael as the leader of the heavenly hosts in the spiritual battle against Satan and the forces of evil. St. Michael is a protector of the Church and an advocate for souls, both in this life and at the hour of death. His prominent role in the Book of Revelation, leading the battle against Satan (Revelation 12:7-9), has solidified his place as a guardian and defender. The feast, also known as Michaelmas, invites the faithful to reflect on spiritual warfare and to invoke St. Michael’s protection against evil in their own lives.

September 30: St. Jerome, Confessor and Doctor of the Church: (c. 347–420), celebrated for his translation of the Bible into Latin (the Vulgate), is one of the greatest biblical scholars of the Church. Known for his intense dedication to Scripture, St. Jerome spent years in the wilderness studying the texts. He famously said, “Ignorance of Scripture is ignorance of Christ,” emphasizing the importance of understanding God’s Word. His writings and teachings have had a profound influence on the Church, especially in the development of biblical exegesis and theology.

October 1: St. Remigius, Bishop and Confessor: (c. 437–533), the Bishop of Reims, is most known for converting and baptizing Clovis I, the first Catholic King of the Franks. This pivotal event not only helped establish Christianity in France but also solidified the future of Western Christianity during a time of political instability. Remigius’ missionary efforts contributed significantly to the spread of the faith in Europe. His feast celebrates the evangelization of the Franks and his enduring impact on the growth of the Church in France.

October 2: Holy Guardian Angels: This feast honors the guardian angels, whom God appoints to watch over every individual. Based on passages such as Matthew 18:10, the Church teaches that angels act as protectors and guides, interceding for souls and aiding them in times of need. The role of guardian angels is to keep us on the path to salvation, defending us from physical and spiritual harm. This feast encourages deeper devotion to our personal guardian angels and reminds us to seek their guidance and protection in our daily lives.

October 3: St. Teresa of the Child Jesus (St. Thérèse of Lisieux), Virgin: (1873–1897), known as the “Little Flower,” is one of the most beloved saints in modern times. A Carmelite nun, her spirituality—often called the “Little Way”—focused on doing small acts of love with great faith. Despite her short life, St. Thérèse’s profound writings, especially her autobiography Story of a Soul, have deeply influenced Catholic spirituality. Her life exemplifies the beauty of simplicity, humility, and trust in God. Declared a Doctor of the Church, St. Thérèse continues to inspire people worldwide with her message of holiness in everyday life.

October 4: St. Francis of Assisi, Confessor: (1181/2–1226), the founder of the Franciscan Order, is one of the most revered figures in Christian history. Known for his radical embrace of poverty, his love for all creation, and his profound imitation of Christ, St. Francis left a lasting legacy in the Church. He experienced the stigmata, the wounds of Christ, and his Canticle of the Sun reflects his deep love for God’s creation. His feast is a day of prayer for peace, care for the poor, and appreciation for the beauty of creation, often marked by the blessing of animals in his honor.

October 5: Ss. Placidus & Companion Martyrs: This feast commemorates St. Placidus and his companions, who were martyred in the 6th century. Placidus, a disciple of St. Benedict, was sent by his mentor to establish a Benedictine community in Sicily. Along with several fellow monks, Placidus was martyred by pirates who raided the monastery. The courage and faith of Placidus and his companions in the face of death serve as an enduring witness to the strength of Christian martyrdom and the spread of monasticism. Their feast calls the faithful to reflect on the sacrifice required of discipleship and the unwavering commitment to Christ, even unto death.

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Finding Light Amidst the Darkness: St. Thérèse of Lisieux & St. Francis of Assisi

St. Thérèse of Lisieux and St. Francis of Assisi are two towering figures in Catholic spirituality, each offering timeless examples of holiness and radical love for God that resonate deeply with traditional Catholics today. Both saints lived in times of great upheaval within the Church and society, yet their spiritual paths—rooted in simplicity, humility, and a profound love for Christ—speak to the challenges of faith in every age, including the contemporary crisis in the Church.

1. Simplicity and Humility:

St. Thérèse of Lisieux is best known for her “Little Way,” a path to holiness through small, everyday acts of love and faith, with a focus on humility and childlike trust in God. Similarly, St. Francis of Assisi embraced radical simplicity, giving up his wealth and status to live as a humble servant of God. Both saints rejected worldly success and ambition, instead finding spiritual greatness in hiddenness, service, and trust in God’s providence.

2. Radical Detachment from the World:

St. Francis’ life of radical poverty—giving up all material possessions to rely completely on God—parallels St. Thérèse’s interior detachment, in which she gave up her desires for extraordinary deeds and fame, choosing instead to remain obscure and hidden in her Carmelite convent. Their detachment from the world allowed them to focus entirely on spiritual growth and intimacy with God, a model for traditional Catholics today who feel weighed down by materialism and secularism.

3. Trust in God’s Mercy and Providence:

Both St. Thérèse and St. Francis emphasize total trust in God’s mercy and providence, regardless of the circumstances. Thérèse’s approach of spiritual childhood—complete dependence on God’s grace—echoes St. Francis’ unwavering trust in God’s care, even as he embraced extreme poverty. In a time of crisis in the Church, their example encourages Catholics to place their faith in God’s plan, trusting that He remains at work even in times of confusion or suffering.

4. Embrace of Suffering as Redemptive:

Suffering played a key role in both saints’ spiritual lives. St. Thérèse accepted her physical suffering from tuberculosis as a way of uniting herself with Christ’s passion, offering it for the salvation of souls. St. Francis, marked by the stigmata, saw suffering as a path to deeper union with Christ. For Catholics facing personal or ecclesial trials, these saints model how suffering, offered in love, can become a source of grace and renewal, both personally and for the wider Church.

5. Love for the Church and Mission of Renewal:

Both St. Thérèse and St. Francis dedicated their lives to renewing the Church. St. Francis received the divine command to “rebuild My Church,” which he undertook both literally and spiritually, fostering a renewal of simplicity, poverty, and devotion. St. Thérèse, though cloistered in a convent, saw her mission as one of prayer and sacrifice for the salvation of souls and the flourishing of the Church. In today’s Church crisis, their examples encourage Catholics to focus on personal holiness and renewal from within, trusting that such efforts contribute to the larger mission of strengthening the Church.

6. Simplicity in Faith and Creation:

Both saints are known for their profound simplicity. St. Thérèse’s spirituality was centered on small, unnoticed acts of love, while St. Francis was renowned for his deep connection with creation and nature, seeing all creatures as reflections of God’s glory. Traditional Catholics may take from these examples a renewed sense of simplicity in worship and faith, focusing on the essentials of the Gospel and appreciating the beauty of God’s creation as a way to glorify Him.

Encouragement for Traditional Catholics Facing the Contemporary Crisis in the Church

In the face of modern crises within the Church, both St. Thérèse and St. Francis offer powerful encouragement and models for responding with faith, hope, and love.

1. Perseverance in Vocation and Personal Holiness: St. Thérèse shows that fidelity to one’s vocation, no matter how hidden or seemingly insignificant, is a powerful witness to God. Traditional Catholics facing the challenges of modernity can take heart from her example, knowing that personal sanctity and perseverance in one’s state of life contribute meaningfully to the renewal of the Church.
2. Trust in God Amid Confusion: Both saints remind Catholics to trust deeply in God’s mercy, even when the Church or the world seems to be in turmoil. St. Francis’ abandonment of worldly security and St. Thérèse’s childlike trust in God’s providence are reminders that, despite appearances, God is in control, and His love will guide and protect the faithful.
3. Offering Suffering for the Church’s Renewal: In times of crisis, Catholics can follow the examples of St. Thérèse and St. Francis by offering their sufferings—whether personal, communal, or ecclesial—for the purification and sanctification of the Church. Their lives teach that suffering, united with Christ’s passion, is not wasted but becomes a source of spiritual power for renewal.
4. Small Acts of Love and Faith: St. Thérèse’s “Little Way” and St. Francis’ humble acts of service show that great changes in the Church begin with small, consistent acts of love and faith. In times of frustration or uncertainty, Catholics are reminded to focus on the small, everyday opportunities for virtue, knowing that these are what build the foundation for lasting spiritual renewal.
5. Renewal from Within: Both saints called for renewal from within the Church rather than from external reform alone. St. Francis’ mission to “rebuild My Church” started with his own radical conversion, while St. Thérèse’s hidden life of prayer was offered for the good of the entire Church. Their lives encourage Catholics to seek deep, interior renewal in their own lives as the path to helping the Church as a whole navigate through its challenges.

Conclusion

St. Thérèse of Lisieux and St. Francis of Assisi offer traditional Catholics profound examples of how to live faithfully amid contemporary challenges. Their spirituality, grounded in humility, trust, and love for God, provides a blueprint for responding to crises in the Church with perseverance and hope. Their lives remind Catholics that holiness is possible in every circumstance, and that personal sanctity and small acts of love contribute to the wider renewal of the Church. Through their examples, Catholics are called to embrace simplicity, trust in God’s providence, and offer their sufferings for the good of the Church, trusting in God’s ultimate plan for His people.ge. 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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Recognize and Resist: Upholding Catholic Truth Amidst Papal Confusion

The question, “Is the Pope a Catholic?” once served as rhetorical humor, a self-evident affirmation of the pope’s fidelity to the Catholic faith. In light of recent statements by Pope Francis, however, this question has taken on new gravity. His remarks on inter-religious dialogue, such as his claim that “all religions are a way to arrive at God,” have caused significant confusion among traditional Catholics. These statements, far from upholding the perennial teachings of the Church, seem to signal an unsettling shift toward religious relativism, raising concerns about whether they are consistent with authentic Catholic doctrine.

The Pope’s Remarks and the Traditional Catholic Response

Pope Francis’ statement that “all religions are a way to arrive at God” and his likening of different religions to “languages that express the divine” echoes the pluralistic and relativistic trends that have plagued the Church in the modern era. These remarks are particularly troubling in light of Scripture and pre-Vatican II magisterial teaching. Christ’s words in John 14:6—”I am the way, and the truth, and the life. No one comes to the Father except through Me”—are not simply metaphorical but an absolute, unambiguous statement of His exclusive role as the only path to salvation. To suggest that all religions can equally lead to God contradicts this foundational Christian truth.

The Church’s Traditional Teaching on Religious Exclusivity

The magisterial teaching of the Church has always affirmed the exclusivity of Christ’s salvific mission and the unique role of the Catholic Church as the Ark of Salvation. In Mortalium Animos (1928), Pope Pius XI warned against the dangers of religious indifferentism, stating:

“For since they hold the false opinion that all religions are more or less good and praiseworthy… they conclude that they can, without harm, promote the unification of all religions… Certainly such attempts can nowise be approved by Catholics, founded as they are upon that false opinion which considers all religions to be more or less good and praiseworthy… Those who hold this opinion are not only in error, but also distort the idea of true religion, and thus reject it, little by little, in favor of naturalism and atheism.” (Mortalium Animos, 2)

Pope Pius XI’s teaching directly counters Pope Francis’ suggestion that all religions are paths to God. It is clear that the Church has always rejected the idea that religions are equally valid. Christ established one Church, built upon the rock of Peter (cf. Matthew 16:18), and commissioned the apostles to baptize all nations (cf. Matthew 28:19-20). The Church, as the Mystical Body of Christ, is unique in her mission and exclusive in the fullness of truth she offers.

Furthermore, Dominus Iesus (2000), though post-Vatican II, echoes the pre-conciliar position by reaffirming the Church’s traditional teaching against religious pluralism, stating:

“The Church’s constant missionary proclamation is endangered today by relativistic theories which seek to justify religious pluralism, not only de facto but also de iure (or in principle).” (Dominus Iesus, 4)

Pope Francis’ words, which seem to embrace these relativistic theories, stand in stark contrast to this magisterial teaching.

The Uniqueness of Christ and the Danger of Relativism

Scripture emphasizes the radical uniqueness of Christ as the Son of God and Savior of the world. St. Peter’s proclamation in Acts 4:12 that “there is no other name under heaven given among men by which we must be saved” affirms the exclusive role of Christ in salvation. The early Church Fathers, such as St. Cyprian, also upheld this truth, famously stating, “Extra Ecclesiam nulla salus” (Outside the Church, there is no salvation). This reflects the Church’s understanding that while elements of truth may exist in other religions, they do not offer the fullness of truth that resides in the Catholic Church alone.

Pope Francis’ remarks, by implying that other religions offer equally valid paths to God, undermine this foundational doctrine. His statements align more with modern anthropological views of religion as a human construct, rather than the revealed truth that the Catholic faith represents. This is a direct affront to the integrity of the Gospel message, which, as C.S. Lewis famously pointed out in Mere Christianity, cannot be reduced to a simple moral teaching or one path among many. Jesus’ claim to be God is an all-or-nothing proposition: He is either who He says He is—the Son of God—or He is not.

The Role of the Pope and the Limits of Obedience

For traditional Catholics, the Pope is the Vicar of Christ, the visible head of the Church on earth, entrusted with safeguarding the deposit of faith. However, the papacy is not above the faith; it serves the faith. As Pope Leo XIII taught in Satis Cognitum:

“Nothing of the things appointed by Christ and the Apostles may be altered, even though it were approved by the consent of all peoples, and the will of God must stand forever.” (Satis Cognitum, 9)

This principle is crucial in understanding the proper response to Pope Francis’ troubling statements. Catholics are not bound to follow erroneous teachings, even if they come from the Pope. In fact, the Church has always recognized that it is possible for popes to err in matters of prudence or in their personal opinions. The doctrine of papal infallibility, defined at the First Vatican Council, applies only in very specific circumstances when the pope speaks ex cathedra on matters of faith and morals. It does not extend to every statement or action of a pope.

Recognize and Resist: The Proper Response

In light of Pope Francis’ continued promotion of ideas that seem to contradict traditional Catholic doctrine, many Catholics have been tempted by sedevacantism—the belief that the current pope is not a legitimate pope. However, this position is not only extreme but also theologically unsound. The papacy, despite its current crisis, remains a divinely instituted office, and rejecting its legitimacy outright undermines the very structure of the Church.

The proper response, then, is the “Recognize and Resist” position. Traditional Catholics must recognize Pope Francis as the legitimate successor of Peter while resisting his errors and any teachings that conflict with the Church’s magisterial tradition. As St. Robert Bellarmine, Doctor of the Church, explains:

“Just as it is lawful to resist the pope who attacks the body, it is also lawful to resist the one who attacks souls or who disturbs the civil order, or, above all, who tries to destroy the Church. I say that it is lawful to resist him by not doing what he orders and by impeding the execution of his will.” (De Romano Pontifice, II.29)

This balanced approach allows Catholics to maintain fidelity to the Church and her teachings without falling into the error of sedevacantism. It acknowledges the unique authority of the pope while upholding the higher authority of Tradition and the Magisterium.

Conclusion

Pope Francis’ remarks on inter-religious dialogue have caused significant confusion among traditional Catholics, as they seem to promote religious relativism and contradict the Church’s perennial teaching. However, the Catholic Church, grounded in Scripture and Tradition, affirms the unique role of Christ and the Church in the salvation of souls. Catholics are called to remain steadfast in the truth, even when it appears that the pope himself has deviated from it. The “Recognize and Resist” position offers the most faithful and balanced response to the current crisis, affirming the legitimacy of the papacy while resisting any teachings that undermine the Catholic faith.

In these troubled times, Catholics must cling to the words of St. Paul: “But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed” (Galatians 1:8). This reminds us that fidelity to the truth of the Gospel must take precedence, even when confronted with confusion from within the Church’s own hierarchy.

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Coma patients: Challenging the ‘prolonged disorder of consciousness’ euthanasia narrative

It is a grave and perverse tendency in human society to prey upon the most vulnerable, particularly those who cannot defend themselves, such as patients suffering from severe brain injuries. These patients, often rendered unconscious due to trauma from accidents or cardiac events, face difficult prognoses that frequently result in admission to intensive care units. In such cases, crucial decisions about their care, often involving the withdrawal of life-sustaining treatments, are made by others who may lack a full understanding of their condition or the hope of recovery. This has placed a dangerous target on comatose individuals, with some medical and legal authorities classifying them as “brain dead” prematurely and unjustly.

The Secular Approach to Brain Injury

Severe brain injury can lead to comatose states that may last for months, after which judgments about the patient’s chances of recovery are made. These decisions, made by doctors, courts, or other representatives, often involve subjective assessments of whether further treatment is “in the patient’s best interest.” The tendency in modern medical practice, exacerbated by the high costs of intensive care, is to determine whether providing continued treatment is “futile.” This mindset frequently leads to an arbitrary application of rules regarding the withdrawal of treatment, including basic necessities such as hydration and nutrition.

The 2020 National Clinical Guidelines for “Prolonged Disorder of Consciousness” (PDOC), developed by a working group in the UK, have introduced further dangers. The guidelines allow the diagnosis of PDOC to be made after a patient has been in a coma for just one month. From there, the guidelines assert that decisions should be made based on the perceived “quality of life” that the patient might value, rather than on whether the patient may emerge from the coma. This effectively permits doctors and courts to withdraw fluids and nutrition, condemning the patient to death, making PDOC a potential death sentence.

The Moral and Scientific Case Against Premature Diagnosis

However, recent scientific studies discredit this hasty determination. Research demonstrates that many patients recover from comatose states over time, often showing cognitive function through specialized tests such as functional magnetic resonance imaging (MRI) or electroencephalography (EEG). A 2009 study by Katz et al. found that patients who recover to a minimally conscious state within two months of coma onset have a 50% chance of being independent at home within one year. Moreover, new research by Bodien et al. (2024) shows that a quarter of comatose patients—who have been in a coma for an average of 10 months and who demonstrate no observable responses—still possess cognitive function detectable through advanced imaging techniques.

These findings indicate that many patients previously classified as “brain dead” or lacking consciousness are, in fact, “locked in,” meaning they have cognitive awareness but are unable to physically express it. This challenges the moral and medical foundations of PDOC diagnoses and underscores the need for more objective measures of brain activity before making any decisions about the withdrawal of life-sustaining care. Given this evidence, the only ethical way forward is to employ advanced technologies such as MRI or EEG to detect hidden cognitive function before making life-or-death decisions.

The Church’s Teachings on Life and Euthanasia

From a Catholic perspective, the Church has long held that euthanasia, in any form, is morally indefensible. The withdrawal of basic sustenance, including fluids and nutrition, is not simply a medical decision but an act of killing by omission. Pope Pius XII, in his 1957 Address to an International Congress of Anesthesiologists, affirmed the obligation to preserve life, stating:

“Natural reason and Christian morality declare that man has the right and the duty to preserve his life and health, and therefore that it is forbidden to kill oneself deliberately. But natural law and the moral law, while allowing the employment of the latest scientific methods for saving life, do not impose the use of extraordinary means which are costly or difficult.”

In the same speech, Pius XII clarified that while extraordinary means may be withheld, basic care—such as food, water, and necessary medical care—can never be denied.

Pope Pius XII’s teaching provides clarity in a world increasingly confused about what constitutes ethical medical care. The Church teaches that all patients, regardless of their condition or duration of coma, must be treated with dignity, nursed, and cared for. The provision of food and hydration, even through artificial means, is a moral obligation and a non-negotiable aspect of human dignity. As Pope John Paul II emphasized in Evangelium Vitae (1995), “I confirm that euthanasia is a grave violation of the law of God, since it is the deliberate and morally unacceptable killing of a human person” (Evangelium Vitae, 65).

The Recognize and Resist Position in Medical Ethics

Conservative Catholic theologians and commentators consistently argue that medical ethics must be rooted in the dignity of human life, and the Recognize and Resist position applies even in matters of bioethics. In this view, we recognize the advances of modern medicine and its capacity to heal and prolong life. However, we must resist the secular mindset that prioritizes cost and convenience over the sanctity of life. The Church has always affirmed the value of suffering when united with Christ and taught that life must be protected from conception to natural death.

Fr. Thomas Crean, OP, a traditional theologian, has pointed out the dangers of “utilitarianism” in modern medical practice, which evaluates a person’s worth based on their ability to function or contribute to society. This stands in direct contrast to the Catholic understanding that every human soul, regardless of physical or cognitive state, has inherent dignity and worth. The human person is made in the image and likeness of God (cf. Genesis 1:27), and this truth must shape all medical decisions, especially in cases of vulnerability.

Conclusion: The Church’s Call for Long-Term Care and Support

The Church’s response to the growing trend of prematurely withdrawing care from comatose patients must be one of strong resistance. Patients in prolonged comas are among the most vulnerable in our society and must be defended, as Christ defends the weak and the helpless. As traditional Catholic teaching has always held, life is sacred, and no one—neither doctor nor court—has the right to arbitrarily determine when that life should end.

As Pope Pius XII taught, “It is not permitted for physicians or others to take the initiative of terminating a human life; the right to dispose of human life, even the life of a dying person, belongs solely to the Creator.” The Church must, therefore, actively advocate for the establishment of long-term care facilities and rehabilitation programs for patients with severe brain injuries, ensuring that they receive the care, nourishment, and dignity they deserve.

In conclusion, the Recognize and Resist position in Catholic bioethics calls for Catholics to recognize the advances of medical technology, while resisting any ethical framework that treats human life as disposable. We must always uphold the dignity of every person, ensuring that no patient is deprived of the basic necessities of life, including food and water, even when they are unable to speak for themselves.

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Reclaiming Britain’s Identity: Ant Middleton Calls for a Return to Christian Values

At the Reform UK party conference in Birmingham on September 23, 2024, television personality Ant Middleton passionately argued that British identity is rooted in Christian values, and emphasized the need for the nation to reassert those principles. Introduced by David Bull, a former TV presenter who identifies as Christian, Middleton shared his perspective on the importance of national identity and the role of Christianity in shaping the cultural and moral foundation of Britain.

Middleton, best known for his role on the reality show SAS: Who Dares Wins, drew a striking analogy between the rigorous identity-building process on his show and what he believes is needed for the nation. “I do a TV show where I strip individuals down so they can rediscover their identity, and then I build them back up,” he explained. “How do I do that? I bring them into a camp. I close the border. And who comes in? Only those who benefit the individuals and, by extension, the group.”

This metaphor, applied to national borders, resonated deeply with the audience, who responded with enthusiastic applause. Middleton continued, emphasizing his concerns over immigration: “We haven’t got a secure camp because we don’t know who’s coming in. They’re certainly not benefiting the environment, they’re certainly not adhering to the rules and regulations, and they’re certainly not benefiting us as a nation.”

Without directly naming the contentious immigration debate, Middleton’s analogy was clear: he believes Britain needs stricter border controls and that the influx of people who do not share or uphold British values weakens the nation’s fabric. He quickly added a disclaimer, saying, “Interpret that as you will, let’s say that’s the border. I don’t want to get into too much trouble and be cancelled again.” This remark referenced past controversies that led to his departure from SAS: Who Dares Wins.

British Identity and Christian Values

Middleton’s core argument, however, was centered on British identity, which he firmly believes is built upon Christian values. “British history, this country, is born on the values of Christianity,” he said. “Those values have worked for centuries and centuries to get us to where we are today.”

Middleton’s statement underscores a recurring theme in conservative circles: that the moral and cultural backbone of Britain has been shaped by its Christian heritage. Christian values—such as personal responsibility, the sanctity of life, charity, and the rule of law—have influenced British institutions, governance, and societal norms for centuries. He stressed that these values provided stability, moral clarity, and a shared sense of purpose for the nation.

A Call for a Return to Tradition

Middleton’s emphasis on Christianity as the bedrock of British identity taps into broader concerns among traditionalists and conservatives who feel that Britain has strayed from its roots. As secularism, multiculturalism, and relativism have gained influence in public discourse, many believe that the abandonment of Christian values has led to a cultural vacuum, where British identity is increasingly diluted and fragmented.

Middleton’s reference to border control and societal cohesion ties into the broader argument that Britain needs to preserve its cultural and religious heritage. For Middleton and those who share his views, protecting national identity goes hand in hand with preserving the values that have sustained the country for centuries. By promoting Christian values, they believe Britain can restore a sense of unity and direction.

Past Controversies and Cancellations

Middleton’s remarks were delivered against the backdrop of previous controversies that have surrounded his public statements. In 2020, Channel 4 cut ties with him, citing concerns over his “personal conduct,” specifically in relation to comments he made about the Black Lives Matter movement and COVID-19. Middleton had expressed views critical of both, which drew significant public criticism and media backlash.

Despite the fallout, Middleton has continued to speak openly about his beliefs, including his staunch defense of traditional values and personal responsibility. His comments at the Reform UK conference signal that he remains unapologetic about his views, even if they are at odds with mainstream cultural narratives.

The Christian Roots of Britain’s National Identity

Middleton’s reference to Christian values taps into a deep historical truth about Britain. From the time of its conversion to Christianity, starting with St. Augustine’s mission to England in 597 AD, the Christian faith has played a defining role in shaping British law, education, and social norms. The Magna Carta, often hailed as a foundational document of British liberties, was signed under the auspices of Christian principles of justice and the rule of law. Over the centuries, British monarchs, lawmakers, and societal leaders have drawn on the teachings of Christianity to develop a system of governance that prioritizes individual rights, charity, and justice.

Pope Leo XIII, in his encyclical Immortale Dei (1885), stated, “It is impossible for the most true God, who is truth itself, the highest good and the best of all, to approve of all sects who profess false teachings which contradict each other and the truth.” This sentiment echoes Middleton’s argument that not all worldviews and values can coexist harmoniously, especially if they conflict with Britain’s Christian roots.

Similarly, G.K. Chesterton, a prominent Catholic thinker, famously remarked, “The Christian ideal has not been tried and found wanting. It has been found difficult; and left untried.” Middleton’s assertion that Christian values have shaped Britain for centuries aligns with this idea—these values have provided a moral compass, but modern society has, in many ways, chosen to abandon them.

Conclusion: A Call to Reaffirm Christian Values

Middleton’s speech at the Reform UK conference was not just a call to address border security or societal cohesion. It was a broader appeal for Britain to return to the Christian values that he believes have guided the nation for centuries. He argues that these values—responsibility, moral clarity, respect for tradition, and care for one’s countrymen—are essential for restoring the nation’s identity and strength.

At a time when Britain faces challenges related to immigration, cultural integration, and national identity, Middleton’s message resonates with those who fear that the country’s Christian heritage is being eroded. His comments suggest that in order to rebuild a secure, unified, and prosperous nation, Britain must first recover the values that made it strong in the first place. And for Middleton, those values are unequivocally Christian.

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The Rise of Conservative Values in Generation Z and Its Implications for Traditional Catholicism

Over recent years, a growing trend has emerged that challenges the commonly held assumption that Generation Z (born between the mid-1990s and early 2010s) is overwhelmingly progressive. While it is true that Gen Z is often at the forefront of social justice movements, climate activism, and other progressive causes, a significant portion of this generation is veering towards conservatism. This shift is most apparent in young Catholics, particularly seminarians, who are embracing traditional values with a vigor that gives hope to Traditional Catholics.

This movement toward conservatism and traditionalism signals a broader reaction against the liberal ideologies that have dominated much of the public and religious discourse over the past few decades. With increasing numbers of young people seeking stability and meaning in tradition, this development holds profound implications for the future of both the Catholic Church and the conservative movement at large.

Generation Z’s Conservative Leanings

Though Gen Z is often associated with progressive ideologies, particularly on issues such as climate change, racial justice, and LGBTQ+ rights, an undercurrent of conservatism has emerged within certain segments of this generation. Some studies indicate that many young people are becoming disillusioned with the promises of liberalism, which have often focused on individualism and personal autonomy but have led to rising rates of anxiety, loneliness, and a perceived lack of purpose among young people. This dissatisfaction with modern liberal values has driven some members of Gen Z to seek alternative worldviews rooted in tradition, authority, and community.

Mary Harrington, a columnist for UnHerd, notes that many young people see conservatism as a form of rebellion against the progressive ideologies with which they were raised. As Harrington observes, liberal values have permeated almost every aspect of Gen Z’s upbringing, but instead of finding liberation, many young people feel trapped by the very ideologies that were supposed to free them. For some, adopting conservative values, including those espoused by the Catholic Church, offers an antidote to the disillusionment they feel. Research conducted by the think tank Onward supports this, showing that 60% of British Gen Z members support the idea of strong leadership, even if it bypasses traditional democratic structures​(New Statesman).

In the U.S., a similar trend can be observed. According to a 2023 report by The Catholic Project, younger Catholic priests and seminarians are overwhelmingly conservative in both their theological and political views. More than half of the priests ordained after 2010 identify as conservative or orthodox, while none of the priests ordained after 2020 described themselves as progressive​(National Catholic Reporter). This represents a dramatic shift from the post-Vatican II era, where the majority of newly ordained priests identified as progressive.

The Traditional Latin Mass and its Resurgence

One of the clearest indicators of Gen Z’s embrace of traditional Catholicism is the resurgence of the Traditional Latin Mass (TLM), also known as the Tridentine Mass. For decades, the TLM was largely sidelined in favor of the Novus Ordo Mass, introduced after the reforms of the Second Vatican Council. However, recent years have seen a remarkable revival in the popularity of the TLM, particularly among younger Catholics. Surveys show that families who regularly attend the TLM have higher birth rates than their Novus Ordo counterparts and are far more likely to adhere to traditional Church teachings on issues such as abortion and same-sex marriage​(The European Conservative).

The resurgence of the TLM among Gen Z Catholics is notable for several reasons. First, it reflects a desire for stability and continuity in the face of the rapidly changing and often chaotic modern world. The solemnity, beauty, and reverence of the traditional liturgy stand in stark contrast to the often casual, modernized atmosphere of many Novus Ordo Masses. For young Catholics, the TLM provides a sense of transcendence and connection to the Church’s ancient traditions. This return to tradition is more than just a matter of aesthetics; it reflects a deeper hunger for spiritual depth and moral clarity.

Young Priests: Conservative and Orthodox

The growing interest in the TLM coincides with a broader shift among young seminarians and priests. As mentioned earlier, a significant portion of newly ordained priests identifies as conservative or orthodox in their theological views. This shift is particularly notable given that the post-Vatican II era was marked by liberal reforms and a more progressive approach to Catholic teachings and liturgy.

Young priests today are more likely to adhere to the Church’s traditional teachings on issues such as marriage, family, and sexuality. This is partly a reaction against the perceived liberalization of the Church following Vatican II, which many young seminarians feel has diluted the faith and contributed to a decline in religious observance. Mass attendance has dropped sharply in many Western countries since the 1960s, and a 2019 Pew Research study found that only one-third of U.S. Catholics believe in the Church’s teaching on transubstantiation, the doctrine that the bread and wine consecrated during the Mass become the literal body and blood of Christ​(The European Conservative).

For young priests, the embrace of traditional orthodoxy is not merely a matter of personal preference but is seen as essential to revitalizing the Church. Many feel that the Church’s future lies in a return to its roots, emphasizing the objective truths of the faith and rejecting the moral relativism that has crept into some sectors of the Church over the past several decades. As one young seminarian put it, “The Church needs priests who are willing to stand up for the truth, even when it is difficult. We cannot compromise on our beliefs just to fit in with the world.”

The Broader Conservative Movement in Gen Z

Beyond the Catholic Church, Gen Z’s embrace of conservatism is part of a broader trend in which young people are rejecting the liberal values that have dominated the cultural landscape for decades. This conservative shift is particularly evident among young men, many of whom feel alienated by the progressive narratives surrounding gender, identity, and family. As Stephen White, executive director of The Catholic Project, has noted, young conservatives are often motivated by a desire to restore trust and credibility to institutions that have been damaged by scandal and corruption​(National Catholic Reporter).

This desire for stability and moral clarity is reflected in the political views of many young conservatives. Studies show that Gen Z is more likely than previous generations to support strong leadership and express skepticism about progressive policies, particularly on issues related to family, gender, and religious freedom. For these young people, conservatism offers a sense of order and purpose that they feel is lacking in the liberal ideologies with which they were raised.

A Hope for Traditional Catholicism

For traditional Catholics, the conservative leanings of Generation Z offer hope for the future of the Church. The rise of conservative young priests and the growing popularity of the TLM suggest that the next generation of Catholics will be more aligned with the Church’s traditional teachings and practices. This trend also signals a pushback against the more progressive elements within the Church, which many traditional Catholics feel have strayed too far from the Church’s core teachings.

However, this resurgence is not without its challenges. Pope Francis, who is often seen as a progressive figure within the Church, has made efforts to curtail the spread of the TLM through documents such as Traditionis Custodes. This has created tension between the Vatican and traditionalist Catholics, many of whom feel that their desire for orthodoxy and reverence in worship is being stifled. Despite these obstacles, the demand for the TLM and traditional practices continues to grow, particularly among younger Catholics. This suggests that the movement toward tradition is not merely a passing trend but a deep and abiding hunger for spiritual depth and stability.

Conclusion

The conservative shift within Generation Z, particularly among young Catholics and seminarians, offers a promising future for traditional Catholicism. As more young people seek alternatives to the liberal ideologies of their upbringing, they are increasingly drawn to the timeless truths of the Catholic faith and the beauty of its traditional practices. While challenges remain, particularly in the face of resistance from some Church authorities, the rise of conservative young priests and the resurgence of the TLM suggest that the Church is poised for a renewal grounded in its ancient traditions. For traditional Catholics, this represents a beacon of hope in an uncertain and often hostile world.

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Reclaiming the Faith: Engaging Catholic Youth with Tradition to Counter Modernist Influence

The crisis of faith among young Catholics, particularly those under 24 years old, has been a topic of grave concern for traditional Catholics. The Pew Research Center’s findings from 2009 reveal that nearly 80% of Catholics who leave the Faith do so before the age of 24. This alarming trend calls for a renewed focus on evangelizing and catechizing young people, not just with any materials, but with those firmly grounded in traditional Catholic teachings, untainted by modernist influences that have diluted the Faith in recent decades.

The Failure of Modernist Influences

A significant factor contributing to the exodus of young Catholics is the pervasive modernism that has infiltrated much of the Church’s catechesis and liturgy since the Second Vatican Council. Many young Catholics have been exposed to watered-down versions of the Faith that emphasize subjective experience, relativism, and inclusivity over the doctrinal clarity and moral absolutes of traditional Catholicism. This modernist approach has not only confused young minds but has also failed to inspire a deep, abiding commitment to the Church’s teachings. As Pope St. Pius X warned in Pascendi Dominici Gregis (1907), modernism is the “synthesis of all heresies,” and its influence can be seen in much of the catechetical material used today, which tends to prioritize humanism over divine revelation.

Young Catholics who attend university are especially vulnerable to these modernist currents. In many cases, Catholic chaplaincies and societies on campus are led by well-meaning but theologically liberal individuals who offer a version of the Faith that is more concerned with social justice and inclusivity than with the Church’s magisterial teachings. This leads to an environment where students may feel connected to a superficial sense of Catholic identity but are deprived of the richness of the Church’s tradition, including its focus on sin, grace, salvation, and the sacraments.

The Need for Traditional Catholic Catechesis

For the Church to successfully retain young people, particularly those in university environments, it must focus on providing them with traditional catechetical materials that present the Faith in its fullness. This includes offering students access to the Traditional Latin Mass (TLM), the catechism as understood before the Second Vatican Council, and materials that emphasize the importance of Catholic doctrine, morality, and liturgical reverence.

Many young Catholics are drawn to the TLM precisely because it represents an escape from the banality and informality of modern liturgical practices. The TLM, with its sense of reverence, mystery, and transcendence, offers a powerful counter to the secularization and relativism that dominate modern society. As more young Catholics discover the beauty and depth of traditional liturgy, they begin to see the Catholic Faith not as a mere cultural or social identity, but as a profound encounter with the divine. This encounter is what inspires true discipleship.

Strengthening Catholic Communities on Campus

Traditional Catholic outreach on university campuses must prioritize the creation of strong, orthodox communities that are free from the influence of modernist ideologies. While many Catholic chaplaincies today may offer watered-down versions of the Faith, there are growing efforts to establish traditional Catholic communities that emphasize doctrinal orthodoxy and liturgical fidelity. These communities provide a space where young Catholics can learn the truths of the Faith without the confusion of modernist teachings.

One promising example of this is the growth of organizations like FOCUS (Fellowship of Catholic University Students) in the U.S., which has been highly successful in building communities based on traditional Catholic teachings. FOCUS missionaries emphasize personal holiness, the importance of the sacraments, and the need for doctrinal clarity. Although FOCUS operates within the broader framework of the Church, it has managed to avoid much of the modernist influence that plagues other university chaplaincies. The organization’s “win, build, send” model—focused on forming disciples who are rooted in Christ and who can evangelize others—follows Christ’s own strategy and has borne much fruit.

In Europe, organizations like the Catholic Student Network (CSN) in England and Wales are similarly working to create environments where young Catholics can grow in their Faith through traditional practices and teachings. The CSN helps students form Catholic societies on campus that offer not just social events, but also opportunities for Eucharistic adoration, confession, and catechesis rooted in traditional Catholicism.

Traditional Catholic Media and Catechesis

Another crucial element in reaching young Catholics is the use of traditional Catholic media that offers clear, unambiguous teachings on the Faith. Many students, particularly those studying at secular universities, may not have access to strong Catholic communities in person, but they can still be reached through high-quality Catholic media.

Called to More, an Irish Catholic media company, is one example of a traditional Catholic apostolate that has had great success in reaching young people online. Their Living Faith series, presented by Fr. Columba Jordan CFR, is specifically designed for university-age Catholics and provides a five-week journey that leads students from the fringes of the Faith into a deeper relationship with Christ. Unlike many other Catholic media resources, which tend to water down the Faith in an effort to be more palatable to modern sensibilities, Living Faith presents the truth with clarity and charity, emphasizing the importance of personal holiness, the sacraments, and fidelity to the Church’s teachings.

In an age when so much Catholic content is influenced by modernism, resources like Living Faith are a welcome alternative for young Catholics who are seeking something deeper than the “soft” catechesis they have often received. Traditional Catholic media can serve as a powerful tool for evangelization, offering young Catholics the doctrinal clarity they need to remain rooted in their Faith, even in the face of secular pressures.

Conclusion: The Future of Catholic Youth Engagement

The future of the Catholic Church depends largely on its ability to engage with young people in a way that is faithful to its traditions and free from the influence of modernism. The current crisis, in which 80% of young Catholics leave the Faith before the age of 24, is a direct result of decades of watered-down catechesis and modernist liturgical practices. To reverse this trend, the Church must focus on providing young people with traditional, orthodox materials that present the Faith in its fullness.

By strengthening traditional Catholic communities on university campuses, offering students access to the Traditional Latin Mass, and utilizing media resources that are free from modernist influence, the Church can begin to reclaim the hearts and minds of its young people. The future of the Church depends on it. If the Church fails to provide young Catholics with the truth of the Faith, free from compromise, it risks losing them to the secular ideologies that dominate modern society. But if it can provide them with the depth and beauty of traditional Catholicism, the Church will not only retain its youth but will raise up a new generation of faithful, orthodox Catholics who are ready to evangelize the world.

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New Report By The Family Education Trust Reveals 3 in 10 Schools Are Covering ‘Toxic Masculinity’

A recent report from the Family Education Trust (FET) has highlighted that nearly 30% of English schools are teaching the concept of “toxic masculinity” in Relationships, Sex, and Health Education (RSHE) classes. This controversial ideology, which suggests that certain masculine traits are inherently harmful or “toxic,” has sparked debate about its appropriateness in the school curriculum. The report also reveals that 5% of schools are teaching that boys and men possess traits that are fundamentally negative for society, while 4% of schools are instructing that young men as a category are inherently flawed.

The report raises concerns that contested ideas surrounding masculinity are entering the classroom in a similar manner to gender ideology, another highly debated topic within RSHE. These findings are particularly concerning for many who believe that such teachings are detrimental to boys and young men. Instead of addressing the real challenges that boys face in modern society, such as academic underachievement or mental health issues, the concept of toxic masculinity places blame on boys themselves. Critics argue that this ideology pathologizes natural male behavior, rather than encouraging young men to develop into responsible, virtuous individuals.

One of the report’s key advocates, former MP Nick Fletcher, expressed concerns about how the phrase “toxic masculinity” unfairly vilifies men and boys. He emphasized that society must critique ideologies that divide men and women rather than promoting unity and mutual respect. Lottie Moore, the author of the report, also cautioned against schools teaching divisive ideas that focus on group identity instead of fostering individual growth and equality of opportunity for all children.

What is also troubling is that in 7% of schools teaching toxic masculinity, parents are not being informed about these lessons, and 8% of schools are partnering with external providers to deliver these programs. This lack of transparency adds another layer of concern for parents who believe they should have a say in the moral and ethical education their children receive.

The debate over toxic masculinity in schools highlights the need for a more balanced approach to teaching about gender and relationships—one that encourages respect and personal responsibility in both boys and girls without resorting to divisive or reductive labels. The FET report serves as a call for educators and policymakers to reevaluate how masculinity is portrayed in RSHE curricula, ensuring that boys are not unfairly targeted or burdened with negative stereotypes.

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Incardinations in Cebu: Three priests join the Old Roman Apostolate in the Philippines

On September 24, 2024, a momentous event took place at the San Vicente Mission Chapel, located along the National Highway in Barangay Sangi, Lower Calajoan, Minglanilla, in the province of Cebu. Three priests, Rev. Fr. Andrew Lanutan, Rev. Prudencio Sabruero, and Rev. Jerome Taupan, were formally incardinated into the Old Roman Apostolate. This significant occasion marked a deepening of their commitment to serving the faithful and continuing the mission of the traditional apostolic church.

What is Incardination?

Incardination is a canonical process whereby a priest becomes formally attached to a specific diocese, jurisdiction, or religious community. This relationship binds the priest to the bishop or superior under whose authority he serves. In this case, the incardination of these three priests into the Old Roman Apostolate signifies their full integration and commitment to the ministry and mission of this historic branch of the Catholic Church.

The Old Roman Apostolate: A Legacy of Tradition

The Old Roman Apostolate is a continuation of the ancient traditions of the Catholic Church, maintaining the pre-Vatican II liturgy and doctrines. It emphasizes adherence to the traditions handed down through the ages, preserving the Tridentine Mass (also known as the Traditional Latin Mass), and upholding orthodox teachings while maintaining a strong pastoral outreach.

For Rev. Fr. Lanutan, Rev. Sabruero, and Rev. Taupan, joining the Old Roman Apostolate reflects their desire to be part of a movement dedicated to maintaining the timeless beauty of traditional worship and the orthodox faith, while serving the spiritual needs of their community.

The Importance of Incardination into the Apostolate

The formal incardination of these priests brings not only personal significance to their priestly vocation but also strengthens the Old Roman Apostolate’s presence and mission in Cebu and the surrounding regions. By aligning themselves with this apostolic ministry, they commit to:

• Pastoral Care: Providing spiritual leadership and guidance to the faithful in their parishes and communities, celebrating the sacraments according to traditional rites, and fostering devotion to the faith.
• Liturgical Integrity: Preserving the sacredness of the Traditional Latin Mass and upholding the rites and customs of the Catholic Church.
• Mission and Evangelization: Expanding the mission of the Old Roman Apostolate, particularly in Cebu, where they will continue to share the message of the Gospel in both word and deed.

The Ceremony at San Vicente Mission Chapel

The San Vicente Mission Chapel in Minglanilla was the fitting venue for this sacred event. The chapel, known for its deep spiritual atmosphere and vibrant local congregation, provided the ideal setting for the solemnity of the incardination ceremony. Surrounded by the faithful, friends, and family, the three priests publicly affirmed their commitment to the Old Roman Apostolate and were officially welcomed into its fold.

A New Chapter in Ministry

For Rev. Andrew Lanutan, Rev. Prudencio Sabruero, and Rev. Jerome Taupan, this day marked the beginning of a new chapter in their priestly ministry. By joining the Old Roman Apostolate, they not only embrace the ancient traditions of the Church but also step into a leadership role in ensuring that the rich spiritual heritage of Catholicism continues to thrive in the modern world.

Their incardination is a symbol of hope and renewal for the Church, as they bring their talents, dedication, and deep faith to this new phase of service. The faithful of Cebu and beyond can look forward to a vibrant future of pastoral care, spiritual guidance, and the preservation of tradition under their leadership.

Conclusion

The incardination of Fathers Andrew Lanutan, Prudencio Sabruero, and Jerome Taupan into the Old Roman Apostolate at the San Vicente Mission Chapel in Minglanilla is a testament to their unwavering commitment to the Church’s mission. As they embark on this journey, their integration into the Old Roman Apostolate will strengthen both the apostolate itself and the communities they serve, ensuring that the beauty of the traditional faith continues to shine forth in the modern world.

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Medjugorje Apparitions: A Theological Analysis of Skepticism and Vatican Caution

Introduction

Since 1981, Medjugorje, a small town in Bosnia-Herzegovina, has been at the center of global attention due to the alleged Marian apparitions witnessed by six local children. These apparitions have attracted millions of pilgrims from around the world, resulting in profound spiritual experiences, conversions, and healings. However, the Catholic Church, while acknowledging the positive spiritual fruits arising from Medjugorje, remains cautious and has not authenticated the apparitions as supernatural. This article delves into the reasons for serious skepticism about the Medjugorje apparitions, drawing on Vatican statements, theological insights, and the perspectives of Catholic scholars and commentators.

1. Vatican’s Cautious Approach: Recognizing Spiritual Fruits, Not Supernatural Origin

Despite Medjugorje becoming a major pilgrimage site, the Vatican has yet to declare the apparitions as authentic. Instead, in a 2024 statement by the Dicastery for the Doctrine of the Faith (DDF), the Vatican emphasized that it recognizes the spiritual benefits of devotion to Medjugorje, without affirming the supernatural nature of the alleged Marian appearances. According to the DDF, the decision was based on “abundant spiritual fruits” observed at the site, including conversions, renewed faith, and healings. However, the Vatican stressed that this approval “does not imply a declaration of the supernatural character” of the phenomenon​(Vatican News)​(Angelus News).

This distinction between spiritual benefits and supernatural authenticity is significant. The Church encourages pilgrimages to Medjugorje but advises caution, especially regarding the alleged visionaries and their ongoing claims of daily apparitions. Pilgrims are urged to focus on their encounter with the Blessed Virgin Mary rather than the purported visionaries​(Angelus News). The Vatican’s nuanced stance reflects a careful balancing act—acknowledging the spiritual impact without granting full credence to the supernatural claims.

2. The Ruini Report: A Divided Commission on the Apparitions

In 2010, under Pope Benedict XVI, the Vatican formed a commission headed by Cardinal Camillo Ruini to investigate the Medjugorje phenomenon. The commission’s report, submitted in 2014, provided a detailed evaluation of the apparitions, dividing the phenomenon into two phases: the “original” apparitions of 1981 and the subsequent ongoing visions.

The Ruini report concluded that the first seven apparitions, occurring between June 24 and July 3, 1981, might be considered supernatural, as they were marked by a sense of awe, simplicity, and faith among the young visionaries​(Vatican News). However, the commission expressed doubts about the ongoing apparitions, noting that they lacked the same spiritual and theological integrity. The visionaries’ claims of daily apparitions over several decades raised concerns about their authenticity and consistency. The commission recommended further caution regarding these later claims​(Church Times).

3. Local Bishops’ Skepticism and Rejection

While the Vatican has taken a measured approach, the local bishops of the Diocese of Mostar-Duvno, where Medjugorje is located, have consistently expressed skepticism about the apparitions. The former Bishop of Mostar, Pavao Žanić, and his successor, Bishop Ratko Perić, have both been vocal in their rejection of the alleged visions, arguing that they are not supernatural.

Bishop Perić has pointed to inconsistencies in the visionaries’ testimonies, theological errors in some of the messages attributed to the Virgin Mary, and evidence of manipulation and human error. In a 2017 statement, Bishop Perić reiterated his belief that “there have been no apparitions of Our Lady in Medjugorje” and that the events are the result of psychological and emotional experiences rather than genuine supernatural phenomena​(Church Times).

The local bishops’ position is significant because, according to Catholic tradition, the local ordinary (the diocesan bishop) plays a crucial role in discerning the authenticity of alleged apparitions. Their consistent rejection of the Medjugorje apparitions has added weight to the skepticism surrounding the phenomenon.

4. Questionable Theological Content in the Messages

Another critical reason for skepticism lies in the theological content of some of the messages attributed to the Virgin Mary in Medjugorje. While many of the messages align with Catholic teachings on conversion, prayer, and peace, others have raised concerns among theologians and Church authorities.

One area of concern is the repeated use of phrases like “my plan” or “my project” by the alleged apparitions, which some theologians argue could confuse the faithful regarding the role of Christ in salvation. The Church teaches that Christ is the sole mediator between God and humanity, and any suggestion that Mary has her own independent “plan” for salvation could undermine this central doctrine​(Crux)​(Angelus News).

Moreover, some messages contain detailed instructions for local pastors and parish structures, which has been criticized as an overreach. The Vatican has warned against any interpretation of these messages that might suggest that Mary is attempting to substitute herself for the ordinary ecclesial structures of the Church​(Angelus News). This theological ambiguity has led some theologians to question the authenticity of the apparitions.

5. The Role of the Visionaries: Credibility and Ongoing Apparitions

The credibility of the Medjugorje visionaries has also been a point of contention. The six original visionaries, who were between the ages of 10 and 17 when the apparitions began, have continued to claim regular apparitions of the Virgin Mary, sometimes on a daily basis. This prolonged period of alleged apparitions—over 40 years—has raised eyebrows among theologians and Church officials.

While the early experiences of the visionaries were marked by a sense of awe and simplicity, their ongoing claims have been scrutinized for potential inconsistencies and contradictions. Some observers have noted that the visionaries have received financial benefits from their association with Medjugorje, which has become a major pilgrimage destination​(Church Times). This has led to concerns about the potential for personal gain influencing the ongoing claims of apparitions.

Pope Francis himself has expressed skepticism about the visionaries’ ongoing claims. In a 2017 interview, the Pope distinguished between the original apparitions and the subsequent ones, saying, “I personally am more suspicious. I prefer the Madonna as Mother, our Mother, and not the head of a telegraph office who sends messages every day”​(America Magazine).

6. Theological Commentary: Perspectives from Catholic Scholars

Many Catholic theologians and scholars have weighed in on the Medjugorje phenomenon, offering a range of perspectives. Some, like Father Benedict Groeschel, a well-known Catholic author and psychologist, have expressed cautious support for the spiritual fruits of Medjugorje while maintaining a wait-and-see approach regarding the authenticity of the apparitions.

On the other hand, more critical voices have emerged from theologians like Father Manfred Hauke, a professor of dogmatic theology and Mariology. Father Hauke has raised concerns about the theological inconsistencies in the Medjugorje messages and the potential for psychological manipulation. In his view, the sheer number of alleged apparitions—over 42,000—raises serious doubts about their supernatural origin. He argues that authentic Marian apparitions are typically marked by a clear and limited number of occurrences, as seen in Fatima and Lourdes​(Church Times).

Catholic commentator Donal Anthony Foley, author of Medjugorje Revisited: 30 Years of Visions or Religious Fraud?, has also critiqued the phenomenon. Foley points to discrepancies in the visionaries’ accounts, the involvement of controversial Franciscan priests in promoting the apparitions, and the lack of formal Church approval as reasons for skepticism​(Church Times).

7. The Church’s Prudential Judgment: Emphasizing Pastoral Care

Despite these concerns, the Vatican’s approach to Medjugorje has been marked by a focus on pastoral care rather than doctrinal pronouncements. The Church recognizes the profound spiritual impact that Medjugorje has had on millions of pilgrims, including many conversions, reconciliations, and healings. In its 2024 statement, the DDF emphasized that the Church’s role is to guide the faithful in discerning the spiritual benefits of Medjugorje without making a definitive ruling on the supernatural origin of the apparitions​(Vatican News).

This pastoral focus is reflected in the Vatican’s appointment of an Apostolic Visitor to Medjugorje, tasked with overseeing the spiritual care of pilgrims. The Apostolic Visitor’s role is strictly pastoral and does not involve any judgment on the authenticity of the apparitions. This emphasis on pastoral care allows the Church to support the spiritual growth of pilgrims while maintaining a cautious approach to the alleged supernatural events​(Angelus News).

Conclusion: A Phenomenon Worthy of Discernment

The Medjugorje apparitions remain one of the most debated topics in contemporary Catholicism. While the Vatican acknowledges the positive spiritual fruits associated with the phenomenon, it has refrained from declaring the apparitions as authentic. Theological concerns about the content of the messages, doubts about the visionaries’ credibility, and the skepticism of local bishops all contribute to a complex picture.

For Catholics seeking to engage with Medjugorje, the Church offers a balanced path: recognizing the potential for spiritual growth while urging discernment and caution. As the Vatican’s statement makes clear, devotion to Medjugorje is permitted, but belief in the apparitions themselves is not required. Ultimately, the Medjugorje phenomenon invites the faithful to focus on the core message of the Gospel—conversion, prayer, and peace—while leaving the final judgment of the apparitions to the wisdom of the Church.

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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?

Medjugorje – The first seven days

The Strange Death of Europe: Immigration, Identity, Islam

Tommy Robinson Enemy of the State

The New Puritans: How the Religion of Social Justice Captured the Western World

Why the West is Best: A Muslim Apostate’s Defense of Liberal Democracy

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RECOMMENDED VIEWING

The Anti-Woke Expert: “We Are Witnessing The Fall Of The UK & The USA!” – Konstantin Kisin

Belfast Speakeasy

The WOKE Gave Our Country to ISLAMISTS – Tommy Robinson

“It’s Frightening!” Former-Muslim Historian Reveals Truth About Islam

St. Vincent’s Church Consecration, Kansas City, MO – 9/26/2024

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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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