w/c 23/02/25

ORDO

Dies	23 SUN	24 MON	25 TUE	26 WED	27 THU	28 FRI	01 SAT	02 SUN
Officium	Dominica in Sexagesima	S. Matthiæ Apostoli	S. Petri Damiani Ep&Conf. et Ecclesiæ Doctoris	Feria IV infra Hebd Sexagesimæ	Feria V infra Hebd Sexagesimæ	Feria VI infra Hebd Sexagesimæ	Sanctæ Mariæ Sabbato	Dominica in Quinquagesima
CLASSIS	Semiduplex	Duplex II	Duplex	Feria	Feria	Feria	Votiva	Semiduplex
Color	Purpura	Rubeum	Albus	Purpura	Purpura	Purpura	Albus	Purpura
MISSA	Exsúrge	Mihi autem	In médio	Exsúrge	Exsúrge	Exsúrge	Salve, sancta	Esto mihi
Orationes	2a. A cunctis 3a. Contra persecutores			2a. A cunctis 3a. Contra persecutores	2a. A cunctis 3a. Contra persecutores	2a. A cunctis 3a. Contra persecutores	2a. Ad Spiritum Sanctum 3a. Ecclésiæ tuæ	2a. A cunctis 3a. Contra persecutores
NOTAE	no Gl. Cr. Pref. Trinitate	Gl. Cr. Pref. Apostolis	Gl. Cr. Pref. Communis	no Gl. Pref. Communis	no Gl. Pref. Communis	no Gl. Pref. Communis	Gl. Pref. B.M.V.	no Gl. Cr. Pref. Trinitate
Nota Bene				vel Requiem/Votiva	vel Requiem/Votiva	vel Requiem/Votiva	UK: S. DAVID Patron Cambriæ, Duplex, Missa Statuit	UK: Commem. S. Ceddæ Ep et Conf.

Certamen pro Animabus!

The phrase “Certamen pro animabus”—”The battle for souls”—captures the essence of Sexagesima Sunday with striking precision. This day in the pre-Lenten cycle is not simply a moment of quiet reflection or passive preparation; it is an urgent summons to spiritual warfare.

From the Primus

HE ✠Jerome OSJV, Titular Archbishop of Selsey

Carissimi, Beloved in Christ,

The Church, in her wisdom, prepares us in this season of Septuagesima for the great combat of Lent. This Sunday, Sexagesima, places before us the parable of the sower, where Our Lord speaks of the different kinds of soil that receive the seed of His word. It is a warning for us today: how do we receive the truth? Do we let it take deep root, or do we allow the world, the flesh, and the devil to choke it?

The Word of God Under Attack
The crisis in the Church today is not merely a problem of bad leadership or weak discipline. It is a crisis of faith. Modern man no longer accepts the Word of God as something divine and unchanging. Like the seed that falls by the wayside, many today have lost the faith almost as soon as they received it. The world, filled with its distractions and false promises, has stolen it away.

Others receive the faith with joy, but without deep roots. They cling to the faith only in times of comfort. But when persecution, trials, or hardship come, they fall away. How many Catholics today—when faced with ridicule or the pressures of the modern world—compromise the faith or abandon it altogether? They are the rocky soil.

Then there are those whose faith is choked by thorns—the thorns of worldliness, materialism, and ambition. Even among traditional Catholics, we see this danger: the temptation to make the faith secondary to worldly success, comfort, or social approval. How many who profess to love tradition secretly long for a place at the table of the modern world?

But Our Lord speaks also of the good soil—those who hear the Word, keep it, and bear fruit through perseverance. These are the souls who do not bend with every wind, who do not let the world dictate their beliefs, and who remain faithful despite every hardship. This is what we must be.

Modernism: The Great Thief of the Word
If the parable of the sower describes individual souls, it also describes the Church in our time. The faith has been stolen from many, trampled underfoot by the enemies of Christ. The soil of modern Catholicism is weak, shallow, filled with weeds of compromise and false ecumenism. Modernism—the synthesis of all heresies—has robbed countless souls of the supernatural faith, replacing it with humanist slogans and sentimental religion.

For decades now, we have seen the true seed of the Gospel replaced with error. Instead of a Church that preaches conversion, we hear only of dialogue. Instead of the Cross, we are given empty humanitarianism. Instead of preparing souls for Heaven, many clergy now preach only about this world. It is a Church afraid to speak the truth, lest it offend the powerful. But the Word of God is not subject to men. “Heaven and earth shall pass away, but My Words shall not pass away” (Matt. 24:35).

The Call to Persevere
What, then, is our duty? If we wish to be the good soil, we must make ourselves ready for battle. Faith does not survive in lukewarm souls. It must be defended, cultivated, and nourished. This means:

• Daily prayer and the sacraments, without which we cannot grow in grace.
• Study of the Faith, so that we do not become ignorant and weak in the face of deception.
• Mortification and penance, especially as we prepare for Lent. Without self-denial, the thorns of worldliness will suffocate our faith.
• Firm resistance to modern errors, even when this means suffering or persecution. The enemy seeks to silence those who hold fast to Tradition, but we must stand firm.

Sexagesima reminds us that faith is not automatic. It requires labour, suffering, and perseverance. It must be fought for.

Victory Belongs to Christ
Despite all the evils we see in the Church and in the world, we must never lose hope. Christ Himself tells us that the seed will bear fruit in good soil. We must not be discouraged by the widespread apostasy, nor by the failures of those who should be our shepherds. God’s victory is assured. Our task is to remain faithful, to cultivate the soil of our souls, and to help bring others to the truth.

May Our Lady, the most faithful of all disciples, protect us in this battle. May she make our souls good soil, that we may bear fruit a hundredfold for the glory of Christ the King.e when the Master calls, but working diligently, that we may receive from His hand the reward of eternal life.

Semper in Christo. 🔝

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Liturgical Notes

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The Gesima Season: a liturgical overview

Introduction
Gesima is a preparatory season in the traditional Roman Rite, marking the transition from the joyful time of Epiphanytide to the penitential discipline of Lent. It begins on Dominica in Septuagesima (the Sunday approximately seventy days before Easter) and includes Sexagesima (sixty days before) and Quinquagesima (fifty days before) Sundays. Instituted in its present form by Pope St. Gregory the Great (†604), Septuagesima serves as a solemn call to spiritual vigilance, emphasizing themes of exile, toil, and the necessity of grace.

Liturgical Characteristics

1. Penitential Aspects – Although not yet a time of obligatory fasting, the liturgical tone shifts noticeably:
   • The Gloria in excelsis is omitted at Mass, except on feasts.
   • The Alleluia is solemnly suppressed after First Vespers of Septuagesima Sunday (on Saturday evening) and is replaced by the Tract in the Mass.
   • The Ite missa est at the end of Mass is replaced by Benedicamos Domino, except on feasts.
   • Violet vestments are used, signifying penance and preparation.
   • The Breviary follows the changes of a penitential season, omitting Alleluia in the Divine Office.
2. Scriptural Themes and Proper Texts – The Mass propers and readings reflect key moments of salvation history:
   • The Introit of Septuagesima Sunday (Circumdederunt me – Ps. 17:5-7) recalls man’s fallen state and dependence on God’s mercy.
   • The Epistles, primarily from St. Paul, stress the necessity of perseverance in grace and the Christian’s spiritual warfare (e.g., 1 Cor. 9:24-27, 2 Cor. 11:19-33).
   • The Gospels highlight divine justice and mercy, with parables such as the Laborers in the Vineyard (Matt. 20:1-16).
   • The Graduals are plaintive, and the use of the Tract foreshadows the coming Lenten austerity.
3. The Divine Office – The suppression of Alleluia extends beyond the Mass:
   • At the conclusion of First Vespers on Septuagesima Eve, a ceremonial farewell to Alleluia occurs. Traditionally, monks would chant Benedicamus Domino, alleluia, alleluia for the last time, replacing it thereafter with Laus tibi, Domine, Rex aeternae gloriae.
   • The hymns and psalmody continue in the usual order but take on a more somber character.
   • The responsories and versicles reflect themes of suffering, exile, and the longing for redemption.
4. Burying the Alleluia – the custom in some places, a banner or board was created that said “Alleluia” in beautiful letters. A ceremony would be conducted after the liturgy where a hole was dug in the parish garden to bury the Alleluia, only to be uncovered again at Easter.

Historical Development
The institution of Septuagesima is attributed to Pope St. Gregory the Great, who formalized its observance to prepare the faithful for Lent. The practice developed in response to earlier Eastern and Western customs of extending Lenten preparation beyond the traditional forty days. Throughout the Middle Ages, it was universally observed in the Roman Church and remained part of the liturgical calendar until the post-Conciliar reforms of 1969, which suppressed it in the Novus Ordo Missae. However, it remains an integral part of the Usus Antiquior, the Dominican Rite, and other Western liturgical traditions, including certain usages of the Anglican Ordinariate.

Spiritual Significance
Septuagesima serves as a time of interior recollection and preparation, calling the faithful to:

• Recognize the effects of original sin and the necessity of grace.
• Begin a gradual ascetic discipline in anticipation of Lent.
• Meditate on the justice and mercy of God, recalling the exile of Adam, the sufferings of Israel, and the labor required for salvation.

Conclusion
Septuagesima is a vital season of transition, bridging the festal joy of Christmastide with the penitential rigor of Lent. By fostering a spirit of detachment from the world and an increased reliance on divine grace, it invites the faithful to enter into the mystery of Christ’s Passion with greater fervor and understanding. 🔝

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Sexagesima Sunday: The Struggle of the Church and the Soul

Sexagesima Sunday, the second station on the road to Lent, unfolds before us as a solemn meditation on the reality of struggle—both the struggle of the Church in the world and the struggle of the soul in the life of grace. While Septuagesima Sunday confronted us with the stark consequences of original sin, casting us out of Eden and into a valley of tears, Sexagesima presses the lesson further, showing us that to reclaim what was lost, we must engage in a battle against the flesh, the world, and the devil. The liturgy of the day exhorts us to perseverance, humility, and trust in the sufficiency of divine grace, echoing the words of St. Paul: “My grace is sufficient for thee: for power is made perfect in infirmity.”¹

Dom Prosper Guéranger, with his customary clarity, reminds us that the Church, like a loving mother, does not immediately impose upon her children the full severity of Lenten discipline, but rather leads them gradually, preparing their minds and hearts for the spiritual combat that lies ahead. “The pre-Lenten season is a time of spiritual sowing,” he writes, “in which the divine cultivator prepares the soil of our hearts for the rigorous labour of Lent.”² The violet vestments of the priest, the omission of the Gloria, the plaintive strains of the Gradual and Tract—all signal the transition from the joys of Christmas to the austerities of Lent.

The Introit, drawn from Psalm 43, sets the tone: “Arise, O Lord, why dost Thou sleep? Arise, and cast us not off forever! Why dost Thou turn away Thy face, and forget our tribulation?”³ This is no mere rhetorical flourish, but the cry of the Church in times of persecution, the cry of the faithful soul assailed by temptation. Fr. Pius Parsch sees in this opening invocation a powerful statement of our dependence upon God: “Man, left to his own devices, is powerless against the forces of sin and error. It is only by calling upon the Lord that he can hope to stand firm.”⁴

The Example of St. Paul: Endurance in Suffering
The Epistle (2 Cor. 11:19–33; 12:1–9) presents us with the towering figure of St. Paul, who recounts the many sufferings he has endured for the sake of the Gospel—scourgings, shipwrecks, betrayals, hunger, and thirst—not with complaint, but with a certain holy defiance. “If I must needs glory, I will glory of the things that concern my infirmity.” Here is the paradox of the Christian life: strength is found in weakness, power in surrender, victory in apparent defeat. The lesson is unmistakable—our salvation is worked out not in comfort, but in affliction; not in self-sufficiency, but in the humble recognition of our need for grace.

Fr. Leonard Goffine, in his Liturgical Year, expands on this: “The trials of the just are permitted by God not as punishments, but as means of purification. He chastises those whom He loves, so that, emptied of all self-reliance, they may be filled with His power.”⁵ St. Paul is not merely an example of human fortitude, but rather a model of divine fortitude manifest in human weakness. His example reminds us that suffering is not to be feared or shunned but embraced as a means of sanctification. The Christian is not called to an easy life, but to a life of struggle and endurance.

The Parable of the Sower: Preparing the Soul for Lent
The Gospel for this Sunday (Luke 8:4–15) presents us with the well-known Parable of the Sower. Our Lord, the divine Sower, scatters the seed of His word, but the reception it meets with varies. Some falls by the wayside, snatched away by the devil; some upon rocky ground, springing up with enthusiasm but withering in time of trial; some among thorns, choked by the cares and pleasures of the world. But some falls upon good soil, taking root and bearing fruit.

Guéranger sees in this parable a direct challenge to every Christian: “What soil shall we be? What reception shall we give to the Word of God? Shall it take root in our souls, or shall it be lost amid distractions and dissipations?”⁶ This passage is chosen deliberately at this stage of the liturgical year. The great fast of Lent will soon be upon us; we will be called to acts of penance, to deeper prayer, to renunciation. But will these practices bear fruit? Will we enter into Lent merely as a seasonal obligation, a temporary interruption of routine, or will we till the soil of our hearts, breaking up the hardened clods of worldliness and vanity so that the divine seed may take root?

Fr. Parsch warns against the superficiality of religious observance: “It is easy to take up penance as an external practice, but unless the heart is truly converted, these observances are of little avail.”⁷

The Call to Vigilance and Perseverance
The entire liturgy of Sexagesima is a call to vigilance. The Gradual and Tract continue the theme of supplication, pleading for divine aid: “O Lord, our enemies have trodden down Thy sanctuary: look down, O Lord, upon our affliction.” The Offertory and Secret further reinforce the need for divine assistance, acknowledging that the offerings of the faithful, however small, are made acceptable only through God’s grace. The Communion verse, drawn from Psalm 42, expresses the longing of the soul for union with God: “I will go unto the altar of God, to God who giveth joy to my youth.” The Church places these words upon our lips as a reminder that the Eucharist is the ultimate source of strength for the spiritual struggle.

Conclusion: The Christian Life is Warfare
Sexagesima Sunday teaches us that to follow Christ is to enter into battle, that the path of salvation is strewn with difficulties, that we will encounter opposition from within and without. It teaches us that faith is not a passive adherence to doctrine, but an active engagement in the life of grace. It teaches us that suffering, far from being meaningless, is the means by which God perfects His saints. And above all, it teaches us that our hope is not in ourselves, but in Him who says: “My grace is sufficient for thee.”

The Church, in her wisdom, does not ask us to enter Lent unprepared. She gives us this time of pre-Lent as a school of discipline, a training ground for the soul. Sexagesima Sunday, with its stark realism, its call to perseverance, its insistent plea for grace, is a necessary stage in this preparation. As we hear the parable of the Sower, let us take to heart its warning and its promise. Let us be that good soil, receptive to the divine word, ready to bear fruit in patience.

In the words of Dom Guéranger: “The world is a battlefield, and every Christian is a soldier. Let him, then, put on the armour of God, and prepare for the fight.”⁸ 🔝

¹ 2 Corinthians 12:9.
² Dom Prosper Guéranger, The Liturgical Year, Vol. IV, Sexagesima Sunday.
³ Psalm 43:23–24.
⁴ Fr. Pius Parsch, The Church’s Year of Grace, Vol. II, Sexagesima Sunday.
⁵ Fr. Leonard Goffine, The Church’s Liturgical Year: Instructions on the Epistles and Gospels, Sexagesima Sunday.
⁶ Dom Prosper Guéranger, The Liturgical Year, Vol. IV, Sexagesima Sunday.
⁷ Fr. Pius Parsch, The Church’s Year of Grace, Vol. II, Sexagesima Sunday.
⁸ Dom Prosper Guéranger, The Liturgical Year, Vol. IV, Sexagesima Sunday.

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“Certamen pro Animabus” as a Motto for Sexagesima Sunday

The phrase “Certamen pro animabus”—”The battle for souls”—captures the essence of Sexagesima Sunday with striking precision. This day in the pre-Lenten cycle is not simply a moment of quiet reflection or passive preparation; it is an urgent summons to spiritual warfare. The Church, in her wisdom, does not ease us into Lent with comforting platitudes but instead confronts us with the realities of suffering, perseverance, and the necessity of divine grace in the fight for eternal salvation.

The entire structure of the Sexagesima liturgy breathes the air of combat. The Introit, from Psalm 43, opens with a cry to God amid tribulation: “Arise, O Lord, why dost Thou sleep? Arise, and cast us not off forever!” This is the plea of the Church Militant, the body of Christ struggling against the world, the flesh, and the devil. It reminds us that the Christian life is not a comfortable repose but a warfare in which souls are at stake.

St. Paul: The Model Warrior
If there is a figure in Sacred Scripture who embodies “Certamen pro animabus”, it is surely St. Paul, whose life was a continual battle for souls. The Epistle for Sexagesima (2 Cor. 11:19–33; 12:1–9) is one of the most vivid descriptions of apostolic suffering in the New Testament. St. Paul recounts his trials—imprisonments, shipwrecks, beatings, hunger, and perils of every kind—not with despair, but with a triumphant spirit. He does not seek pity; rather, he glories in these tribulations because they are the marks of a true soldier of Christ.

“If I must needs glory, I will glory of the things that concern my infirmity.” Here is the paradox of the spiritual combat: it is not waged with human strength but with divine grace. “My grace is sufficient for thee: for power is made perfect in infirmity.” This is the fundamental lesson of Sexagesima—victory in the spiritual battle comes not from self-reliance, but from a total dependence on God.

Dom Prosper Guéranger, in his commentary on this passage, remarks: “The Church places before us today the heroism of St. Paul, that we may understand what it means to fight the good fight. The soldier of Christ does not ask for relief, but for perseverance; he does not flee from suffering, but embraces it as the instrument of his sanctification.”¹

The Gospel: The Battle for Fertile Ground
The Gospel for Sexagesima (Luke 8:4–15) presents the Parable of the Sower, in which Christ describes the different kinds of soil upon which the divine seed falls. This, too, is a scene of spiritual warfare. The Word of God is sown liberally, but not all souls will receive it fruitfully. Some are snatched away by the devil, some are scorched by trials, and some are choked by the cares of the world. Only the good soil, prepared through grace and spiritual discipline, will bear fruit.

Fr. Pius Parsch observes: “This parable is a call to vigilance. The battle for souls begins in the heart of each man. The devil, knowing that his time is short, does not wait for Lent; he begins his assault in this season of preparation, hoping to find us distracted, complacent, or unprepared.”²

It is not enough simply to receive the Word of God—we must guard it, cultivate it, and protect it from the enemies of the soul. This is the essence of spiritual combat. The Christian must recognize that his interior life is a battlefield, and Sexagesima Sunday exhorts him to take up arms.

The Church Militant: Always at War
The Church on earth has long been called the Church Militant, precisely because she is engaged in an ongoing battle for souls. This battle is waged on many fronts:

• Against the devil, who seeks to snatch away the seeds of faith.
• Against the flesh, which resists the discipline of grace.
• Against the world, which distracts and entices with false promises.

St. Ignatius of Loyola, in his Spiritual Exercises, presents a vision of the Two Standards: on one side, the banner of Christ, calling men to humility, suffering, and the pursuit of heavenly glory; on the other, the banner of Satan, offering riches, pleasures, and power. The Christian must choose his allegiance.

Sexagesima Sunday, by presenting both St. Paul’s sufferings and Christ’s parable of the Sower, asks us a fundamental question: are we engaged in this battle for souls, or are we passive spectators?

Lenten Preparation: The Discipline of the Warrior
If the motto of Sexagesima is “Certamen pro animabus,” then it follows that Lent is our time of military training. Just as a soldier does not enter battle unprepared, so too must the Christian discipline himself through fasting, prayer, and self-denial.

Fr. Leonard Goffine emphasizes: “Many begin Lent with great enthusiasm but fall away at the first difficulty. This is because they have not prepared themselves beforehand. Pre-Lent is the time to fortify the soul, to recognize the nature of the struggle, and to commit oneself fully to the battle ahead.”³

This is precisely why the Church gives us this pre-Lenten season. She does not thrust us suddenly into the full rigor of fasting, but she gradually leads us into it, warning us of what lies ahead. Sexagesima is the call to arms.

The Soldier’s Resolve
The great spiritual masters all emphasize that the Christian life is not for the fainthearted. Our Lord Himself warns us that “the kingdom of heaven suffereth violence, and the violent bear it away.” (Matt. 11:12). This is the language of struggle, of certamen pro animabus—a war fought in every age, in every heart, for the salvation of souls.

If we were to summarize the lessons of Sexagesima Sunday in three points, they would be:

1. We are in a battle. There is no neutrality in the spiritual life. Either we fight for our salvation, or we drift toward ruin.
2. Victory depends on grace. Human strength is not enough. Like St. Paul, we must recognize our weakness and place our trust entirely in God.
3. Lent is our training ground. We must not enter it unprepared. Now is the time to examine our hearts, to cultivate the good soil, and to put on the armor of Christ.

Dom Guéranger concludes: “The world is a battlefield, and every Christian is a soldier. Let him, then, put on the armor of God, and prepare for the fight.”⁴

Let us, then, embrace Sexagesima Sunday as our battle cry. The time for complacency is over. The Church calls us to arms. The fight for souls has begun. 🔝

¹ 2 Corinthians 12:9.
² Fr. Pius Parsch, The Church’s Year of Grace, Vol. II, Sexagesima Sunday.
³ Fr. Leonard Goffine, The Church’s Liturgical Year: Instructions on the Epistles and Gospels, Sexagesima Sunday.
⁴ Dom Prosper Guéranger, The Liturgical Year, Vol. IV, Sexagesima Sunday.

A sermon for Sunday

by the Revd Dr Robert Wilson PhD (Cantab), Old Roman Apostolate UK

Sexagesima

O God, who seest that we put not our trust in anything that we do; mercifully grant that by the protection of the doctor of the Gentiles we may be defended against adversity.

Today is Sexagesima Sunday and we continue our preparation for Lent. The Collect begins with a recognition that God sees our human weakness and infirmity and that our attempts to put our trust in our own strength are ultimately futile. It then asks for the intercession of the doctor of the Gentiles (St. Paul) that we may be defended from all adversity. The Collect especially asks for the intercession of St. Paul since today’s stational Mass in Rome took place in the basilica of St. Paul without the Walls. The collect therefore sums up with the brevity that is one of the chief glories of the ancient Roman rite one of the fundamental themes of St. Paul’s preaching, that we cannot put our trust in anything that we do, but are rather dependent on God’s mercy to be defended against adversity.

It is easy enough to say this in theory, but much more difficult in practice. St. Paul had to discover this for himself as we hear today from one of the most personal passages in his epistles. He speaks of a critical period in his life in which everything seemed to be going wrong and his personal integrity had been questioned. It seems that he was not by temperament a modest man and consequently took any criticism very personally. But he had gradually realised that herein lay the fundamental message of the Gospel, that divine power was made perfect in weakness. It is in those moments of our lives when all hope seems to have gone and our human pride is most wounded that we can learn to glory not in our strengths, but in our weakness, that the power of Christ may be strengthened in us. It is then that we can truly learn that it is not we who live, but Christ who lives in us.

Several centuries later one of the greatest minds of antiquity learnt the same message. St. Augustine of Hippo was a man whose thought was saturated with classical literature, rhetoric and philosophy. He had left his native North Africa to pursue a career in Rome. Though enrolled as a catechumen as a child he thought the Christian faith too unsophisticated to be taken seriously. He had first embraced the Manichean belief that the material world was evil and it was necessary to escape it to embrace a pure spiritual reality. He gradually lost faith in Manicheanism and adopted the Platonic philosophy that evil is a privation of goodness in the same way as darkness is the absence of light. But though he found Platonism a superior philosophy to the Manicheans, at the end of the day it still only provided good advice rather than good news. Some people might have profound insights into philosophy but still remain in bondage to their sins. While human beings had a choice between good and evil in practice they chose the evil rather than the good. St. Augustine could even speak of the human race as under a “necessity of sin”, not in the sense of being unable to choose between the right path and the wrong path, but because in practice, for all our seemingly high ideals and good intentions, we end up choosing the wrong path. Human pride prevents us from going back and learning from our mistakes and choosing the right path. The message that the Word was made flesh and dwelt among us and has redeemed us from our sins was something that Augustine did not find in the books of the Platonists. It was this distinctive affirmation of the Christian faith that rendered it unique among all the religions and philosophies of the world, and led Augustine to embrace it.

This was why St. Augustine reacted so strongly against Pelagius, a British monk who had moved to Rome and was a man of austere life and high moral standards. Pelagius was horrified by a statement in St. Augustine’s Confessions (his spiritual autobiography), “Grant what thou commandest and commandest what thou wilt.” Pelagius thought that Augustine was undermining the most fundamental principles of morality. He believed that God has given us free will to choose between good and evil, and that evil is punished and virtue rewarded. By contrast, St. Augustine clearly saw (he knew this from his own experience) that Pelagius had fundamentally underestimated the depth of man’s spiritual crisis before God. Though the human race was still in principle free to choose the right path, in practice human beings always chose the wrong path. We have no power of ourselves to help ourselves and it is only divine grace, the love of God that is poured into our hearts by the Holy Spirit, that enables us to think, will and do that which is good. St. Augustine later wrote that he had struggled to uphold the freedom of the will but in the end grace had prevailed. He had learnt, like St. Paul, not to put his trust in his own strength, but in divine grace.

The emphasis on divine grace and on human weakness would be the main theme of religion in the centuries that followed. People looked to the Christian faith and the sacraments, the outward and visible signs of inward and invisible grace, to guide and strengthen them through all the trials and tribulations in this life. It was this faith that formed the basis of our civilisation. But gradually, beginning with the Renaissance and culminating with the Enlightenment a new found confidence in human reason and achievement emerged. People came to repudiate the Christian belief in our salvation by divine grace as having held the human race back from a new age of enlightenment that was now dawning. The application of reason would solve all our problems and finally Christianity would be replaced by a civilised but non- religious humanity. The philosophers of the Enlightenment despised the message of St. Paul and St. Augustine for painting a pessimistic view of human nature.

More recently, we have entered what is commonly called a post-modern age. We have lost the faith of the modern age in human reason, but have not regained faith in God. Instead of the optimism of the age of Enlightenment the prevailing mood is one of despairing resignation. We are now taught that each person should not seek the truth, but rather create his or her own truth. Many see this as a moment of liberation, but in reality we have created for ourselves a new bondage in which we are enslaved to our own devices and desires. We need to hear again the message of today’s Collect to put not our trust in anything that we do and learn anew what St. Paul and St. Augustine had to discover, namely that we cannot redeem ourselves by our own efforts. The human heart is deceitful above all things and desperately corrupt and we can so easily deceive ourselves, whether with the Enlightenment faith in human reason or with the post-modern belief in our unlimited right to follow our own devices and desires. The truth of the matter is that the world is fundamentally the same as it ever was. There are still wars and rumours of wars, earthquakes, pestilences and dramatic changes in the climate. We are not wiser than our forebears and cannot ultimately save ourselves from ourselves. It is only divine grace that can save us, for without it we are unable to think, will and do that which is good. It is in the service of God that our perfect freedom is to be found, for the true liberty, as St. Augustine saw, is that which enables us to do good.

Let us make the words of today’s collect our own. Let us acknowledge that we cannot put our trust in anything that we do, but pray rather for divine grace to defend us against all adversity amidst all the trials and tribulations of this life. 🔝

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Feasts this week

February 23 – Sexagesima Sunday is the second Sunday before Lent, marking a further step in the Septuagesima Season, a time of spiritual preparation for the penitential season of Lent. The liturgical color is violet, and the Gloria is omitted, emphasizing a tone of penitence. The Alleluia is also suppressed, replaced by the Tract, signifying the Church’s mourning over sin and anticipation of Christ’s Passion.

The Epistle is taken from 2 Corinthians 11:19–33; 12:1–9, in which St. Paul recounts his sufferings for the sake of the Gospel, highlighting the paradox that God’s strength is made perfect in human weakness: “My grace is sufficient for thee: for power is made perfect in infirmity.” (2 Corinthians 12:9)

The Gospel (Luke 8:4–15) presents the Parable of the Sower, in which Christ describes how different types of soil represent different responses to the Word of God. This parable urges the faithful to prepare their hearts to receive divine grace so that they may bear spiritual fruit.

Sexagesima Sunday continues the theme of suffering and perseverance, teaching that the Christian life is a struggle, but one that leads to eternal reward for those who remain faithful.

February 24 – St. Matthias, Apostle was chosen by the Apostles to replace Judas Iscariot, as recorded in Acts 1:15–26. His election was guided by divine providence, showing that the apostolic office is not a personal privilege but a sacred duty entrusted by Christ. Though little is known of his later life, tradition holds that he preached in Judea and Ethiopia before suffering martyrdom by stoning and beheading. His feast highlights the importance of fidelity to God’s calling and the apostolic succession, by which the Church continues the mission of Christ.

The Mass of St. Matthias includes the Gospel from Matthew 11:25-30, where Christ praises His Father for revealing divine truths to the humble, emphasizing that apostleship is not about human wisdom but about divine election and grace.

February 25 – Feria As a ferial day, February 25 does not have a specific feast assigned to it. The Mass of the preceding Sunday is often repeated unless a Votive Mass or Requiem Mass is offered. This day serves as an opportunity for private devotion, reflection, and penitence, especially as Lent approaches.

February 26 – St. Alexander, Pope and Martyr, and Companions (†115) governed the Church during the early 2nd century, suffering martyrdom under Emperor Hadrian. He is traditionally credited with introducing the use of holy water and the addition of the words “Qui pridie” to the Canon of the Mass. The companions martyred with him include two Roman priests, Eventius and Theodulus, and St. Hermes, a Roman official converted to Christianity. Their witness reminds the faithful of the persecuted early Church and the courage required to remain steadfast in faith.

February 27 – St. Gabriel of Our Lady of Sorrows, Confessor (†1862) was an Italian Passionist cleric, known for his deep devotion to the Sorrowful Virgin and his exemplary holiness in youth. Born Francesco Possenti, he renounced worldly ambitions to embrace religious life, seeking perfection in humility and self-denial. He died at the age of 24, yet his reputation for sanctity spread rapidly. His life of sacrifice and Marian devotion serves as an inspiration for young people, calling them to embrace the Cross with love.

February 28 – Feria Another ferial day, allowing for private prayer, spiritual reading, and acts of charity as preparation for Lent intensifies. The faithful are encouraged to meditate on the themes of conversion and penance, setting their hearts on the discipline required in the upcoming season.

March 1 – St. David, Bishop and Confessor (†589), the patron saint of Wales, was a monastic founder and Archbishop of Menevia (now St. David’s). He led a life of austere penance, emphasizing prayer, fasting, and manual labour. His last recorded words were: “Be joyful, keep the faith, and do the little things.” His feast remains especially significant in Wales, where he is venerated as a national hero and spiritual father.

March 2 – Quinquagesima Sunday is the Sunday before Ash Wednesday, marking the final stage of preparation for Lent. The name “Quinquagesima” means “fiftieth”, referring to its approximate distance from Easter.

The Epistle (1 Corinthians 13:1–13) is St. Paul’s famous discourse on charity (agape), emphasizing that without love, all spiritual gifts are meaningless. This passage serves as an introduction to the true spirit of Lent, which is not merely about external mortifications but about growing in love of God and neighbour.

The Gospel (Luke 18:31–43) recounts Christ’s third prophecy of His Passion, preparing His disciples for the suffering to come. It also includes the healing of the blind man near Jericho, symbolizing the need for spiritual sight as we enter Lent.

Quinquagesima Sunday serves as a solemn reminder that the journey toward Easter and Resurrection must pass through the Cross. The faithful are called to enter Lent with a spirit of penance, love, and unwavering trust in God.

✠ Deus vult! 🔝

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The Seven Sundays Devotion to St. Joseph

The Seven Sundays Devotion to St. Joseph is a traditional Catholic devotion honouring the foster father of Jesus and the spouse of the Blessed Virgin Mary. It is observed on the seven Sundays leading up to the Solemnity of St. Joseph on March 19. Each Sunday is dedicated to meditating on one of the Seven Sorrows and Joys of St. Joseph, reflecting on key moments of his life as recorded in the Gospels.

Origins of the Devotion

This devotion is believed to have originated in the 16th century but became especially popular in the 19th century through the efforts of the Servites and various religious congregations promoting devotion to St. Joseph. Tradition holds that two Franciscan fathers were saved from a shipwreck after praying to St. Joseph, who appeared to them and encouraged them to spread this devotion in gratitude.

How to Practice the Devotion

The devotion consists of:

1. Reciting special prayers reflecting on each sorrow and joy.
2. Reading and meditating on the corresponding Gospel passage.
3. Praying to St. Joseph for particular graces, especially for a holy death, protection of families, and purity of heart.
4. Receiving Holy Communion on these Sundays, if possible.

The Seven Sorrows and Joys of St. Joseph

Each Sunday, the faithful meditate on one sorrow and one joy from St. Joseph’s life:

1. First Sunday
   • Sorrow: The doubt of St. Joseph regarding Mary’s pregnancy (Matt. 1:19)
   • Joy: The angel’s revelation of the divine nature of Christ (Matt. 1:20)
2. Second Sunday
   • Sorrow: The poverty of Jesus’ birth in Bethlehem (Luke 2:7)
   • Joy: The adoration of the shepherds and Magi (Luke 2:10-11)
3. Third Sunday
   • Sorrow: The prophecy of Simeon about the suffering of Jesus and Mary (Luke 2:25-35)
   • Joy: The privilege of raising the Messiah (Luke 2:39-40)
4. Fourth Sunday
   • Sorrow: The flight into Egypt to escape Herod’s persecution (Matt. 2:14)
   • Joy: The safety of the Holy Family in Egypt (Matt. 2:15)
5. Fifth Sunday
   • Sorrow: The loss of the Child Jesus in Jerusalem (Luke 2:45)
   • Joy: Finding Him in the Temple teaching the doctors of the Law (Luke 2:46)
6. Sixth Sunday
   • Sorrow: The daily hardships of providing for the Holy Family (Matt. 2:23)
   • Joy: The holiness and obedience of Jesus (Luke 2:51)
7. Seventh Sunday
   • Sorrow: The death of St. Joseph (Tradition)
   • Joy: Dying in the arms of Jesus and Mary and entering eternal rest (Tradition)

Spiritual Benefits of the Devotion

The Seven Sundays Devotion is particularly recommended for:

• Families seeking St. Joseph’s protection.
• Workers looking to model their labor after St. Joseph’s diligence.
• Fathers and husbands who desire to emulate St. Joseph’s virtues.
• Those preparing for death, as St. Joseph is the patron of a happy death.

This devotion is a powerful way to foster greater love for St. Joseph, deepen one’s understanding of his role in salvation history, and seek his intercession for temporal and spiritual needs. 🔝

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A Primer on Venial and Mortal Sins

Understanding the distinction between venial and mortal sins is essential for a properly formed Catholic conscience. This distinction is rooted in Sacred Scripture, Sacred Tradition, and the authoritative teaching of the Church.

1. Definition of Sin
Sin is an offense against God, a failure in genuine love for Him and our neighbour, caused by a perverse attachment to created things. It wounds human nature and damages relationships, whether personal or communal.

• St. Augustine defines sin as “a word, deed, or desire contrary to the eternal law.” (Contra Faustum, 22.27)
• St. John Chrysostom teaches that “nothing is more grievous than sin, and nothing is more harmful to the soul than corruption through transgression.” (Homilies on the Gospel of Matthew, Homily 24.4)
• St. Basil the Great states that “sin is the misuse of the faculties given us by God for doing good, a use contrary to His commandments.” (Homily on Psalm 1)
• The Catechism of the Catholic Church (CCC) states: “Sin is an offense against God; it rises up against Him in disobedience contrary to the obedience of Christ.” (CCC 1849)

2. Mortal Sin

A. Definition
A mortal sin is a grave violation of God’s law that results in the loss of sanctifying grace, severing one’s relationship with God. It merits eternal damnation if left unrepented.

B. Conditions for Mortal Sin
For a sin to be mortal, three conditions must be met (CCC 1857):

1. Grave Matter – The act itself is serious and contrary to divine law (e.g., murder, adultery, blasphemy).
2. Full Knowledge – The person knows that the act is sinful and understands its gravity.
3. Deliberate Consent – The person freely chooses to commit the act.

If any of these three conditions are missing, the sin is not mortal but venial.

C. Consequences of Mortal Sin

• Loss of sanctifying grace, which is necessary for salvation.
• Separation from God and the Church.
• If unrepented, it leads to eternal damnation (Hell) (CCC 1861).
• Sacramental confession is required to be restored to grace.

The Didache, one of the earliest Christian texts, warns: “There are two ways, one of life and one of death, and there is a great difference between the two ways… But the second commandment of the Teaching is this: You shall not murder, you shall not commit adultery… You shall not commit fornication, you shall not steal, you shall not practice magic…” (Didache 1-2).

D. Examples of Mortal Sins

• Idolatry, heresy, apostasy
• Murder, abortion, euthanasia
• Adultery, fornication, sodomy, pornography
• Perjury, theft of significant value, blasphemy

These are explicitly condemned in Sacred Scripture (cf. 1 Cor 6:9-10; Gal 5:19-21).

St. Cyprian of Carthage warns: “He who does not keep the commandments of Christ, being found transgressor, shall be punished with eternal death.” (On the Unity of the Church, 15)

3. Venial Sin

A. Definition
A venial sin is a lesser offense against God’s law that does not destroy sanctifying grace but weakens it. While it does not merit eternal punishment, it disposes the soul to graver sin.

B. When Does a Sin Become Venial?

• The matter is not grave (e.g., minor lies, impatience).
• The sinner lacks full knowledge of its sinfulness.
• The sinner does not give full consent, acting out of weakness rather than deliberate choice.

C. Consequences of Venial Sin

• Weakens the soul’s resistance to temptation.
• Dulls the conscience and fosters spiritual lukewarmness.
• Can lead to mortal sin if habitual.
• Does not necessitate sacramental confession but is still encouraged.

D. Examples of Venial Sins

• Small acts of unkindness or impatience
• Gossip that does not gravely damage another’s reputation
• Neglecting some small spiritual duties
• Minor disobedience

St. Jerome states: “Even if a man falls into small sins, let him not despair; for even these little sins, when they multiply, become a great sea, and they drown the soul.” (Commentary on Ezekiel, 18:27)

4. The Path to Forgiveness

A. For Mortal Sins

• Sacramental Confession (with true contrition and firm amendment) is necessary (John 20:22-23).
• If in danger of death with no priest available, an act of perfect contrition (sorrow for sin out of love for God) can restore grace, with the intent to confess as soon as possible.

B. For Venial Sins

• Can be forgiven through prayer, acts of charity, receiving the Eucharist, and acts of contrition (Roman Catechism, Part II).
• Regular confession is highly encouraged to strengthen the soul.

St. John Cassian explains: “Daily sins should be removed daily, lest in the end they become mortal.” (Conferences, 23.11)

5. The Importance of Avoiding Sin
Even venial sins should be avoided, as they weaken the soul and can lead to mortal sin. The Church urges Catholics to grow in virtue, practice examination of conscience, and make frequent use of the sacraments.

As St. Augustine warns:
“Do not despise venial sins because they seem small; fear them because they are many.” (Sermon 183)

As St. Teresa of Ávila cautions:
“There is no such thing as a small sin if it is deliberate.”

St. Gregory the Great states: “Just as a man who neglects minor wounds allows them to fester, so too does he who disregards venial sins pave the way for mortal ones.” (Moralium, 25.10)

Let every Christian strive to live a life of holiness, mindful that our actions either draw us closer to God or further from Him.

Conclusion
Mortal sin kills the soul and requires confession to restore grace, while venial sin wounds the soul but does not sever it from God. Both must be taken seriously, and the faithful must seek God’s grace through the sacraments, prayer, and a life of virtue. 🔝

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A Primer on Traditional Fasting and Abstinence During Lent

The Purpose of Fasting and Abstinence
Fasting and abstinence in Lent are penitential disciplines meant to unite the faithful with Christ’s forty days in the desert. These practices mortify the flesh, encourage self-discipline, and deepen spiritual focus. Before the 1917 Code of Canon Law, Lenten fasting was much stricter than today, with rules varying by region and monastic tradition.

The Traditional Rules of Lenten Fasting
Before the 20th century, the standard Lenten fast required the faithful to eat only one full meal per day, taken in the afternoon (post-None, around 3 PM). Two smaller meals, called collations, were permitted, provided they did not add up to a full meal.

Meat was completely forbidden throughout Lent, including Sundays. In stricter observances, dairy and eggs were also prohibited, particularly among monastics and in regions with Eastern influences. Fish, shellfish, vegetables, grains, and legumes were permitted. Olive oil was sometimes restricted, depending on local custom.

Days of Fast and Abstinence During Lent

• Ash Wednesday – Fast and complete abstinence (no meat, dairy, or eggs in stricter practice).
• All weekdays of Lent (Monday–Saturday) – Fast and partial abstinence (no meat; dairy and eggs prohibited in some traditions).
• Sundays of Lent – No fasting, but abstinence from meat remains. The meal schedule is more relaxed.
• Ember Days (Wednesday, Friday, and Saturday after the First Sunday of Lent) – Stricter fast and complete abstinence from meat, dairy, and eggs in some regions.
• Fridays of Lent – Strict abstinence from meat; in some places, a stricter fast was observed.
• Holy Week – The fast intensifies, particularly on Spy Wednesday (traditionally a stricter fast in some places), Good Friday (strict fast and abstinence), and Holy Saturday (fasting until the Easter Vigil).

How to Observe Fasting and Abstinence
A typical day under the traditional Lenten fast follows this pattern:

• Morning Collation: A small portion of bread or fruit with water or herbal tea.
• Main Meal (Post-None): A simple meal of fish or legumes with vegetables and bread.
• Evening Collation: A light snack such as porridge, a piece of fruit, or a small serving of soup.

Strict observers avoided excess seasoning, luxurious ingredients, and any indulgence that could undermine the penitential spirit. Some monastic communities further reduced food intake in Holy Week, eating only bread, salt, and water on Good Friday.

Spiritual Aspects of Fasting
Fasting is not only about food restriction but also about spiritual discipline. It should be accompanied by increased prayer, almsgiving, and self-denial. The faithful are encouraged to attend daily Mass, pray the Rosary, meditate on the Passion, and practice silence and recollection.

Adapting Traditional Lenten Fasting for Today

Maintaining the Spirit of Traditional Fasting
While modern Church discipline has relaxed fasting rules, the traditional Lenten fast can still be observed by those who wish to maintain the penitential rigor of past centuries. The key is to follow the one full meal, two collations rule, abstain from meat daily, and, where possible, avoid dairy and eggs.

For those in active work or with health conditions, slight adjustments can be made while keeping the penitential spirit. The goal is not starvation but self-discipline, detachment from worldly comforts, and deeper prayer.

Practical Adjustments for a Modern Observance

1. Meal Timing: Traditionally, the main meal was taken in the afternoon (post-None). If necessary, it can be moved to midday, especially for those with physically demanding work.
2. Simple Foods: Choose plain, nourishing meals without unnecessary seasonings or sauces. Favor grains, legumes, root vegetables, and simple fish dishes over processed foods.
3. Oil and Dairy: In strict observance, avoid animal products like milk, butter, and cheese. If this is too difficult, use olive oil sparingly.
4. Bread and Water Days: Some penitents choose to eat only bread and water on Wednesdays and Fridays, recalling Christ’s Passion.
5. Reduction of Meals in Holy Week: Gradually decrease food intake from Palm Sunday to Good Friday, consuming only bread and soup on Good Friday itself.

Modern Meal Plan Example for a Traditional Fast

• Morning Collation: A small portion of rye bread with herbal tea or water.
• Main Meal (Post-None or Midday): Lentil soup, a slice of black bread, and boiled vegetables.
• Evening Collation: A handful of nuts or a bowl of plain barley porridge.

Spiritual Practices to Accompany Fasting

• Daily Mass if possible, or Spiritual Communion
• The Divine Office (at least Lauds, None, and Vespers)
• The Rosary, especially the Sorrowful Mysteries
• Stations of the Cross on Fridays
• Lectio Divina on Christ’s Passion
• Acts of Charity and Almsgiving 🔝

Adapting Traditional Lenten Fasting for Laypersons with Family and Work Obligations

Balancing Fasting with Daily Responsibilities
For laypeople with work, family, and health considerations, maintaining a traditional fast while fulfilling daily duties requires prudence. The goal is penance without harming productivity or health. A practical approach is to observe the spirit of the traditional fast while adjusting meal timing and portions as needed.

Key Principles for Lay Observance

1. Follow the One Meal, Two Collations Rule – The full meal can be taken at midday or in the evening, depending on work schedules. The collations should be small and simple.
2. No Meat Throughout Lent – Abstain daily from meat, as was traditional. If needed, allow dairy or eggs on non-Fridays, especially for growing children or those needing extra nutrition.
3. Eat Simply, Not Luxuriously – Favor grains, legumes, root vegetables, and fish over rich or processed foods. Avoid excessive seasoning, sugar, or desserts.
4. Plan Meals for Family Compatibility – Prepare simple, meatless meals that the whole family can eat, without requiring separate dishes for fasting members.

Daily Adapted Meal Plan for Working Laypeople

• Morning Collation: Whole grain toast with almond butter; herbal tea or black coffee
• Main Meal (Midday or Evening): Lentil soup, boiled potatoes with olive oil, rye bread
• Evening Collation: A handful of nuts, a banana, or a small bowl of porridge

If work demands high energy, increase portion sizes slightly while keeping meals simple. For those who need dairy, add plain yogurt or a boiled egg in moderation.

Practical Adjustments for Parents and Caregivers

• Cook One Meal for the Family – Prepare a base meal (e.g., vegetable soup) and allow children or non-fasting members to add cheese, eggs, or meat as needed.
• Use Leftovers Wisely – Save time by making large batches of soup, beans, or rice that can be reheated.
• Meal Prep on Sundays – Prepare staple fasting foods (lentils, barley, roasted vegetables) ahead of time to avoid daily cooking stress.

Adapting the Fast for Physically Demanding Jobs

• Shift the main meal to midday for better energy.
• Increase legumes and whole grains for sustained fullness.
• Drink herbal teas or broth between meals to maintain hydration.

Spiritual Adaptations for Laypersons

• Morning Offering & Angelus – Simple daily prayers before work and meals.
• Rosary while Commuting or Cooking – Use practical moments for devotion.
• Stations of the Cross on Fridays – Even if brief, meditate on Christ’s suffering.
• Family Night Prayers – Encourage evening devotions with children. 🔝

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CURRENT AFFAIRS

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Pope Francis’s Health: Let us pray

As of February 21, 2025, Pope Francis, aged 88, remains hospitalized at Rome’s Gemelli Hospital due to double pneumonia, a serious condition for someone of his age and medical history. While the Vatican has reported some signs of improvement, concerns remain about his ability to fully recover and continue leading the Church.

Ailing Health and Past Weaknesses
Pope Francis’s declining health is not a new concern. Having had part of one lung removed due to pleurisy in his youth, he has been prone to respiratory illnesses throughout his life¹. His frequent hospitalizations in recent years—whether for intestinal surgery, respiratory infections, or mobility issues—have demonstrated his increasing frailty².

Despite his recent improvement, his hospitalization and limited capacity to fulfill his duties raise questions about whether his governance of the Church can continue effectively³.

Speculation on Resignation: A Modernist Precedent?
Amidst concerns over his health, some cardinals have raised the possibility of resignation. Cardinal Gianfranco Ravasi suggested that if Pope Francis were to lose the ability to govern effectively, he could step down⁴.

However, this raises a serious theological and historical issue. The papacy has always been understood as a lifelong office, with the pope serving until death⁵. The resignation of Benedict XVI in 2013 introduced a modernist novelty into the Church, one that many traditional Catholics regard as problematic, leading to ambiguities and confusion regarding the nature of the papal office⁶.

Pope Francis has previously dismissed resignation as an option, stating that he does not favor the idea of retired popes becoming a norm⁷. However, given his involvement in modernist trends, a resignation cannot be entirely ruled out.

Swiss Guard Preparing for His Funeral?
Reports from Vatican insiders suggest that the Swiss Guard have begun rehearsing funeral protocols in anticipation of a potential papal death⁸. While the Vatican downplays these preparations as routine, the timing is notable. The Church always prepares for papal succession, but such visible preparations suggest that Pope Francis’s condition may be more serious than officially stated⁹.

This raises further questions about the governance of the Church in a time of crisis. If Pope Francis were to die suddenly, the next papal conclave would be a decisive moment for the future of the Church.

The Future of the Papacy: A Battle Between Modernism and Tradition
Should Pope Francis resign or pass away, his successor will be instrumental in determining the future course of the Church. For over a decade, Francis has appointed a majority of the College of Cardinals, ensuring that his modernist agenda is well-represented¹⁰. However, the continued rise of traditional Catholicism—especially among young priests, seminarians, and laity—means that the next pope could face a serious crisis of legitimacy if he continues down the modernist path¹¹.

The next conclave will thus be a spiritual battleground:

• Will the Church continue down the road of doctrinal confusion, synodalism, and secular compromise?
• Or will there be a restoration of tradition, clarity, and authentic Catholic governance?

The crisis of authority brought about by Vatican II and its aftermath has already led many Catholics to question the direction of the post-conciliar papacy¹². The looming possibility of a papal transition only underscores the urgency of a return to orthodoxy.

Conclusion: Prayers for the Church, Not Just the Pope
While Catholics are called to pray for Pope Francis’s recovery, traditional Catholics recognize that the deeper concern is the state of the Church itself. His pontificate has been marked by ambiguities, departures from tradition, and compromises with the world¹³.

If his illness leads to a new conclave, it will be an opportunity for the Holy Ghost to restore the papacy to its rightful role as the guardian of the faith, not an agent of modernist reform. The faithful must pray fervently that, whether through divine intervention or the normal course of events, the Church will be guided back to her traditional moorings. 🔝

1. “Pope Francis: Health Issues from a Young Age,” Catholic News Service, February 2025.
2. “Pope Francis’s Declining Health and Recurrent Hospitalizations,” National Catholic Register, February 2025.
3. “Vatican Officials Express Concern Over Pope’s Ability to Govern,” La Stampa, February 2025.
4. “Cardinal Ravasi Discusses Potential Resignation of Pope Francis,” The Times, February 2025.
5. “The Papacy as a Lifelong Office: A Historical Perspective,” The Remnant, January 2025.
6. “Benedict XVI’s Resignation and the Crisis of the Papal Office,” Traditionis Custodes Review, December 2024.
7. “Pope Francis on Resignation: A Personal or Doctrinal Decision?” Crux, November 2024.
8. “Swiss Guard Rehearses Funeral Protocols Amid Pope’s Illness,” Vatican News, February 2025.
9. “Vatican Insiders: Pope’s Condition May Be More Serious,” Reuters, February 2025.
10. “Francis’s Cardinals: The Future of the Church in a Modernist Direction?” The Pillar, January 2025.
11. “Traditional Catholicism on the Rise Among the Young,” First Things, December 2024.
12. “Vatican II’s Legacy and the Crisis of Authority,” Latin Mass Magazine, January 2025.
13. “A Pontificate of Ambiguity: The Doctrinal Concerns of Traditional Catholics,” LifeSiteNews, January 2025.

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Free Speech in the UK: Reinforcing JD Vance’s Concerns

U.S. Vice President JD Vance recently criticized the United Kingdom’s approach to free speech, highlighting instances where individuals have faced legal repercussions for expressing certain views. While some have dismissed his comments as overstatements, a closer examination of recent events suggests substantial merit to his concerns. From the criminalization of silent prayer to the suppression of public discourse, the UK’s trajectory raises serious questions about the limits of permissible speech and the increasing use of legal mechanisms to enforce ideological conformity.

Criminalization of Thought and Expression
One of the most striking examples of thought policing in the UK is the case of Adam Smith-Connor, a British Army veteran fined for silently praying across the street from an abortion clinic in Bournemouth. Smith-Connor’s personal and private reflection was directed toward his own son, whom he had aborted years earlier—a deeply personal moment of grief and repentance. Despite his quiet and non-disruptive posture, Smith-Connor was convicted in October 2024 for breaching a Public Space Protection Order (PSPO) and was ordered to pay £9,000 in prosecution costs¹. This case is emblematic of a widening crackdown on pro-life expression, where even silent, internal prayer is now deemed a public offense.

Similar to Smith-Connor’s case is the ongoing persecution of Isabel Vaughan-Spruce, a pro-life volunteer who has now been arrested three separate times for engaging in silent prayer near an abortion clinic. In December 2022, Vaughan-Spruce was arrested for silently praying in her mind outside a Birmingham abortion facility. In March 2023, she was arrested a second time, even though her first case had been dismissed². In February 2025, she was once again approached by police and told that her mere presence could cause ‘harassment, alarm, and distress’, effectively criminalizing her beliefs rather than her actions³. In August 2024, West Midlands Police compensated her £13,000 for the wrongful arrests in 2022 and 2023, yet this did not prevent further police harassment⁴. These cases demonstrate an alarming expansion of state control over individual conscience and religious expression.

Another high-profile case is that of Kristie Higgs, a school pastoral assistant who was dismissed simply for sharing Facebook posts expressing Christian views on relationships and sex education. Higgs was fired from Farmor’s School in Gloucestershire after parents complained about her private social media posts, despite there being no evidence of workplace misconduct. After a six-year legal battle, in February 2025, the Court of Appeal ruled her dismissal “unlawfully discriminatory”, affirming her right to express her religious beliefs publicly⁵. However, her experience highlights a broader climate of intolerance toward those who dissent from progressive gender and sexuality policies.

A Growing Crackdown on Gender-Critical Beliefs
The UK has also seen a surge in legal cases involving individuals who express gender-critical views—that is, the belief that biological sex is immutable. Legal disputes involving gender-critical beliefs rose from just one case in 2020 to six in 2021–2022, and by early 2024, at least 19 cases were ongoing⁶.

The most landmark case was that of Maya Forstater, who won a tribunal ruling in 2021 affirming that gender-critical views are protected under the Equality Act 2010. Yet, individuals continue to lose jobs, face public harassment, and engage in costly legal battles over these views, suggesting that practical free speech remains highly conditional⁷.

Similarly, in January 2024, academic Jo Phoenix won a tribunal case against the Open University, where she had been ostracized and constructively dismissed for expressing concerns about the inclusion of biological males in female-only spaces⁸. These cases indicate that, despite legal protections, individuals who voice gender-critical perspectives face institutional hostility and severe professional consequences.

Judicial Responses to the Southport Riots
The judicial aftermath of the Southport riots has been marked by swift and severe legal action, reflecting the government’s determination to punish those involved in the unrest. However, questions of judicial proportionality have arisen, particularly concerning heavy-handed sentencing and discrepancies in legal responses.

Several cases illustrate the severity of judicial punishment. Derek Drummond, a 58-year-old man, was sentenced to three years in prison for punching a police officer during the riots⁹. Joseph Corey, aged 20, received a three-year sentence for throwing bricks at officers and stealing a riot shield¹⁰. Brian Spencer, 40, was jailed for two years and six months after being filmed taunting police, despite himself being injured during the riot¹¹. Andrew McIntyre, 39, received a seven-and-a-half-year sentence for inciting violence on social media, an unusually harsh punishment compared to similar offenses¹².

The Rise of Two-Tier Policing
A significant element of JD Vance’s critique is the accusation of two-tier policing, where different political groups are policed unequally. During pro-Palestine protests (Oct–Dec 2023), around 300 protesters were arrested in London, many for carrying placards deemed offensive¹³. In contrast, progressive protests—such as climate demonstrations—have received far less aggressive policing.

Public figures, including Elon Musk, have criticized Prime Minister Keir Starmer for what they call “selective enforcement” of the law¹⁴. While Starmer and Home Office officials dismiss these claims as right-wing extremism, the disparity in how different groups are treated remains a key public concern.

Conclusion: A Broader Trend of Suppression?
The criminalization of silent prayer, aggressive policing of gender-critical speech, selective law enforcement, and harsh legal responses to public dissent all point to a disturbing shift in the UK’s approach to free speech.

While the government insists that these measures protect public order, critics argue that they suppress dissent, enforce ideological conformity, and create a chilling effect on political and religious expression.

The Key Question
If the UK government criminalizes silent prayer, withholds crucial public information, and enforces laws selectively, what form of free expression remains truly safe? 🔝

¹ CPS Report on Adam Smith-Connor Case
² The Guardian, “UK Prosecutions of Pro-Life Activists”
³ ADF International, “Silent Prayer Arrested Again”
⁴ BBC News, “West Midlands Police Settle with Pro-Life Activist”
⁵ The Times, “Kristie Higgs Wins Appeal in Religious Discrimination Case”
⁶ Sex Matters, “Gender-Critical Cases in UK Tribunals”
⁷ Employment Appeal Tribunal, “Forstater v CGD Europe”
⁸ The Guardian, “Jo Phoenix Wins Open University Case”
⁹ The Telegraph, “Sentencing in Southport Riot Cases”
¹⁰ Merseyside Police Report on Southport Prosecutions
¹¹ The Scottish Sun, “Rioter Jailed for Taunting Police”
¹² Times of India, “Social Media Incitement Leads to UK Prison Sentence”
¹³ Met Police, “Pro-Palestine Protests: Arrest Statistics”
¹⁴ Elon Musk via X, “Two-Tier Policing in UK”

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The State of Free Speech in Europe: Challenges and Restrictions

Freedom of speech is a fundamental right enshrined in European constitutions and international agreements, such as the European Convention on Human Rights (ECHR). However, the reality on the ground is far more complex. Across the continent, governments impose legal restrictions, tech platforms enforce heavy censorship, and dissenting voices face increasing criminalization. While these measures are often justified in the name of public safety, hate speech prevention, and misinformation control, critics argue they are eroding true freedom of expression.

Criminalization of Political Dissent
In Germany, freedom of expression is constitutionally protected but increasingly constrained by laws designed to combat extremism and misinformation. The Network Enforcement Act (NetzDG), introduced in 2017, compels social media platforms to remove “clearly illegal” content within 24 hours or face heavy fines. Critics argue that this law has led to widespread over-censorship and disproportionately affects right-wing and nationalist voices. In 2023, AfD politician Björn Höcke was convicted for using a banned Nazi-era slogan, despite claiming it was a historical reference. More recently, U.S. Vice President JD Vance criticized Germany for what he called the “criminalization of speech,” arguing that European policies increasingly resemble an “Orwellian” approach to dissent¹. While the German government insists these measures protect democracy, opponents argue that restrictions are applied selectively, with leniency toward left-wing extremism while cracking down on populist and nationalist rhetoric².

Censorship of Digital Platforms
In France, the arrest of Telegram CEO Pavel Durov in August 2024 sparked outrage among free speech advocates. French authorities accused Durov of failing to curb illegal content, including child exploitation and money laundering, on his platform. However, critics, including Elon Musk and Edward Snowden, saw the arrest as a politically motivated attempt to pressure Telegram into greater censorship compliance. Telegram has long been one of the few platforms allowing open debate on controversial topics such as COVID-19 policies, migration, and government corruption. Many believe that its refusal to implement strict content moderation policies, similar to those enforced by larger Western tech companies, made it a target for European governments seeking greater control over online discourse³.

Hate Speech Laws and the Suppression of Debate
In the United Kingdom, hate speech laws are increasingly used to silence public debate on transgender issues and gender ideology. In 2023, a teacher named Kevin Lister was fired for refusing to use a student’s preferred pronouns⁴. In 2024, feminist activist Kellie-Jay Keen, also known as Posie Parker, was harassed and nearly arrested for publicly challenging transgender ideology. Meanwhile, the newly passed Online Safety Bill expands the government’s power to force tech companies to censor “harmful but legal” speech, a vague classification that critics say allows for broad suppression of dissenting views⁵. Laws originally designed to protect minorities are now frequently weaponized against ideological opponents, making it legally risky to express even mainstream conservative opinions.

Suppression of Religious and Conservative Speech
Religious conservatives and pro-life activists have also come under increased legal scrutiny in Spain and Italy. In Spain, a Catholic bishop was fined for preaching that homosexuality is sinful, a statement that was deemed hate speech under LGBTQ+ protection laws⁶. In Italy, pro-life activist Pietro Guerini was arrested in 2023 for praying outside an abortion clinic. Vatican officials have criticized these legal actions, arguing that they represent a direct attack on religious freedom. They warn that Europe’s growing secularism is not only sidelining religious beliefs but actively punishing those who publicly adhere to traditional Christian teachings⁷.

Criminalization of Historical Debate
Laws restricting historical revisionism continue to spark controversy, particularly in France and Germany. In 2023, French historian Vincent Reynouard was arrested and sentenced for publishing alternative interpretations of World War II history. While both France and Germany have strict laws prohibiting Holocaust denial, critics argue that these measures set a dangerous precedent where governments decide which versions of history are legally permissible. Meanwhile, left-wing historical revisionism, such as renaming streets and removing statues to reflect modern ideological positions, is permitted and even encouraged. This double standard raises concerns about whether history is being shaped by political agendas rather than scholarly debate⁸.

The Shrinking Space for Free Expression
Despite Europe’s strong legal foundations for free speech, the reality is that expression is increasingly constrained by hate speech laws, government pressure on tech platforms, restrictions on religious beliefs, and the criminalization of historical discourse. These measures disproportionately affect conservative, nationalist, and religious voices, while left-leaning ideologies face far less scrutiny. Many European governments now classify “harmful speech” as criminal even when it does not incite violence, enabling selective punishment based on political and ideological biases.

As Europe continues down this path, the central question remains: who gets to define what is harmful or hateful? The broad and inconsistent application of speech restrictions suggests that free expression is no longer a universal right but a privilege granted only to those who align with the dominant political and cultural narratives. If these trends persist, Europe risks abandoning the very democratic principles it claims to protect. 🔝

1. “JD Vance rips ‘Orwellian’ German prosecutors for ‘criminalizing speech,’ says it will hamper Europe-US relations,” New York Post, February 17, 2025.
2. “Scholz rebukes Vance, defends Europe’s stance on hate speech and far right,” Reuters, February 15, 2025.
3. “Why the Arrest of Telegram’s Pavel Durov Is Sparking Outrage,” TIME, August 2024.
4. The Telegraph, 2024, report on UK gender speech restrictions.
5. BBC News, 2024, coverage of the Online Safety Bill.
6. The Guardian, 2023, Spain’s legal action against religious speech.
7. Vatican News, 2024, Italian pro-life arrests.
8. Le Monde, 2023, on Vincent Reynouard’s historical revisionism case.

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From Rock Opera to Theological Controversy: The Casting of a Female Jesus in Jesus Christ Superstar

The Casting of Cynthia Erivo as Jesus
Cynthia Erivo, a British actress and singer, has been cast as Jesus Christ in an upcoming production of Jesus Christ Superstar at the Hollywood Bowl, scheduled for performances from August 1 to August 3, 2025[¹]. Directed by Tony Award winner Sergio Trujillo and musically directed by Stephen Oremus, this production marks a significant moment as Erivo becomes the first woman to portray Jesus in a high-profile staging of the rock opera[²].

Erivo, previously known for her roles in The Color Purple and Wicked, has expressed enthusiasm for the role. She is also no stranger to Jesus Christ Superstar, having played Mary Magdalene in an all-female concept album Jesus Christ Superstar: She Is Risen in 2020[³]. The decision to cast a woman in the role has sparked both praise and criticism, with some viewing it as an inclusive artistic choice and others seeing it as a controversial departure from tradition[⁴].

The Theological Incompatibility of a Female Christ
From a Traditional Catholic standpoint, the portrayal of Jesus Christ by a woman is not merely a creative decision but a serious theological misrepresentation. Christ, the Incarnate Word, assumed a specific human nature—male—by divine providence. His masculinity is essential, not incidental, to His mission as the New Adam (cf. 1 Cor. 15:45), the High Priest (cf. Heb. 4:14), and the Bridegroom of the Church (cf. Eph. 5:25-32).

A female portrayal of Jesus distorts these realities, reducing Him to a mere symbolic figure rather than the God-Man who definitively entered history. Furthermore, Christ’s role as High Priest follows the Old Testament priesthood, which was always reserved for men—a divine precedent that the Church has maintained in her sacramental theology[⁵]. The attempt to present Jesus in a female form undermines the theological significance of the Incarnation.

This distortion aligns with a deeper theological error, one that has plagued Christianity from its earliest days: the separation of Christ from His flesh. As physicist and theologian, Monsignor Lorenzo Albacete warned:

“From the very beginning the greatest enemy of Christianity has been the attempt to separate Christ from the flesh. How can I distinguish a good spirit and a bad spirit? It’s very simple according to St John: everything that affirms Christ in the flesh is of God; everything that ruptures Christ from the flesh comes from the anti-Christ (see 1 John 4:1-3). Everything that detaches the spiritual from the physical is not only unchristian, it’s anti-Christian. It’s attempting to destroy Christianity at its very foundations.”

The feminization of Christ in a theatrical production participates in this error, detaching the reality of the Incarnation from the flesh that Christ assumed.

The Modernist Agenda and Theological Revisionism
The casting of a woman as Jesus reflects a broader trend in modernist theology that seeks to reinterpret Scripture and Tradition through contemporary ideological lenses. Feminist theology, in particular, has long attempted to challenge the masculinity of Christ, arguing for a gender-neutral or even female representation of God.

However, the Church has consistently rejected such reinterpretations. Pope St. John Paul II, in his apostolic letter Ordinatio Sacerdotalis, affirmed that the Church has no authority to ordain women as priests because Christ chose men specifically for the priesthood[⁶]. If the Church cannot alter this divinely instituted reality, then neither can theatrical productions seeking to adapt Christ’s image for modern inclusivity.

This trend is dangerous because it undermines the historical and theological reality of Christ, suggests that His masculinity was incidental rather than intentional, and confuses the faithful regarding the nature of the Incarnation. It also aligns with broader cultural shifts that seek to blur the distinctions between men and women, especially in religious and leadership roles.

Jesus Christ Superstar: A Secularized Christ
Even apart from the controversy over casting, Jesus Christ Superstar has long been problematic from a Traditional Catholic perspective. Written by Andrew Lloyd Webber and Tim Rice, the rock opera presents a humanized and often ambiguous depiction of Christ, emphasizing His emotional struggles rather than His divine mission.

Key theological concerns with the musical include:

• A diminished emphasis on Christ’s divinity, portraying Him more as a tragic revolutionary than the Son of God.
• A sympathetic portrayal of Judas, subtly undermining the Gospel’s presentation of him as a traitor condemned by his own despair.
• An ambiguous ending, as the musical does not explicitly depict the Resurrection, leaving Christ’s triumph over death uncertain[⁷].

These elements already render the musical a flawed portrayal of Christ. The decision to cast a woman in the lead role only amplifies these theological distortions, turning Jesus Christ Superstar into a vehicle for secular reinterpretation rather than an artistic reflection of Gospel truth.

The Broader Cultural Shift and the Response of Traditional Catholics
Casting a woman as Jesus is not merely an artistic choice; it is part of a broader cultural trend that seeks to erode traditional Christian doctrines on gender, authority, and priesthood. This decision reflects an agenda that:

• Attempts to erase the theological significance of gender, particularly in leadership roles within the Church.
• Promotes feminist revisionism, which challenges the all-male priesthood and reinterprets Christ’s masculinity.
• Seeks to reshape Christian narratives to align with secular ideologies, making religion conform to cultural trends rather than preserving its sacred identity.

For Traditional Catholics, this moment should serve as a call to reaffirm the truths of the Faith. Instead of reacting with mere outrage, the response should be:

• Catechesis: Teaching the faithful about the theological importance of Christ’s masculinity and the meaning of the Incarnation.
• Liturgical fidelity: Upholding reverent worship that respects the priesthood and Christ’s sacred identity.
• Cultural engagement: Encouraging Catholic artists and writers to produce works that authentically represent the Gospel rather than accommodate secular distortions.

Conclusion
The casting of Cynthia Erivo as Jesus in Jesus Christ Superstar represents a significant step in the secularization and distortion of Christian truth in modern culture. While some view it as a bold artistic move, it ultimately challenges the integrity of Christ’s image as revealed in Scripture and Tradition.

As Monsignor Lorenzo Albacete warned, the greatest threat to Christianity is the separation of Christ from the flesh. This controversy underscores the ongoing need for Traditional Catholics to defend theological truth against modernist reinterpretations. The faithful must remain vigilant, ensuring that the reality of the Incarnation is not sacrificed for the sake of inclusivity or artistic experimentation. 🔝

1. People.com, Cynthia Erivo Cast as Jesus in Hollywood Bowl Production of Jesus Christ Superstar (2025).
2. The Sun, Cynthia Erivo Sparks Outrage as First Female Jesus in Jesus Christ Superstar (2025).
3. Gay Times, Cynthia Erivo Played Mary Magdalene in All-Female Jesus Christ Superstar (2020).
4. Entertainment Weekly, Mixed Reactions to Cynthia Erivo’s Casting as Jesus (2025).
5. Pope Pius XII, Mediator Dei, on the significance of the priesthood and Christ’s role as High Priest.
6. Pope St. John Paul II, Ordinatio Sacerdotalis, reaffirming the Church’s teaching on the all-male priesthood.
7. Catholic News Agency, Theological Critique of Jesus Christ Superstar (2018).

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The Civil Rights Movement and Authentic Catholic Social Justice vs. DEI

The Civil Rights Movement: A Just Cause Consistent with Catholic Social Teaching
The Civil Rights Movement of the 1950s and 1960s was fundamentally rooted in the pursuit of equal treatment under the law, advocating for an end to racial segregation and discrimination. This aligns closely with Catholic Social Teaching (CST), which affirms the intrinsic dignity of every human being, made in the image and likeness of God.¹

Key CST principles embodied by the Civil Rights Movement include:

• The Dignity of the Human Person – Every human being possesses inherent worth and should not be treated differently based on race.²
• The Common Good – Society must be structured in a way that allows every person the opportunity to flourish without unjust barriers.³
• Solidarity – There is a moral duty to support the oppressed and work for justice.⁴
• Subsidiarity – The movement sought to empower local communities rather than impose top-down social engineering.⁵

The movement focused on equality of opportunity, ensuring all individuals had fair access to education, employment, and public life, regardless of race. It did not demand enforced equality of outcome but rather an end to unjust barriers that restricted people’s ability to succeed based on merit and individual effort.

Why DEI Contradicts Catholic Social Justice
Diversity, Equity, and Inclusion (DEI) initiatives claim to address social injustice but depart significantly from authentic Catholic social teaching. Rather than promoting equal dignity and opportunity, DEI programs enforce identity-based policies, ideological conformity, and outcome-driven mandates, all of which undermine true justice.

Key errors of DEI from a Catholic perspective include:

• Equity vs. Equality – Catholic teaching supports equality of opportunity but rejects the DEI notion of equity, which seeks equal outcomes regardless of individual effort, merit, or vocation. Forced redistribution of success through quotas or preferences violates justice.⁶
• Preferential Treatment Based on Identity – DEI frequently justifies “positive discrimination”, which violates true fairness by favoring individuals not on merit but on race, gender, or other external factors. Catholic teaching rejects collectivist approaches that categorize people into groups instead of recognizing their individual dignity.⁷
• Coercion and Conformity – DEI policies often mandate ideological submission, particularly in areas such as gender ideology, compelling individuals to affirm positions contrary to Catholic doctrine. CST upholds freedom of conscience, whereas DEI imposes strict ideological compliance.⁸
• Marxist Foundations – Many DEI programs are influenced by Critical Race Theory (CRT) and neo-Marxist ideologies, which divide society into “oppressors” and “oppressed,” fostering resentment and division rather than unity.⁹

As noted in the Washington Examiner, “DEI is, in many ways, the opposite of both the Civil Rights Act and the Civil Rights Movement that gave rise to it.”¹⁰

The Scandinavian Case Study: The Failure of Equity
Scandinavian countries, known for their progressive social policies, provide a clear example of why equality of outcome is unnatural and unattainable.

• Despite extensive policies aimed at gender parity, natural differences in interests and choices persist. Research shows that men and women freely choose different career paths, leading to occupational disparities despite equal opportunity.¹¹
• Norway’s gender pay gap remains largely unchanged, even after decades of social engineering. A government report found that men still earn, on average, 13% more than women, even when accounting for qualifications and roles.¹²
• The “Nordic paradox” demonstrates that when individuals have full freedom, they often make traditional choices, contradicting the DEI assumption that disparities are solely due to discrimination.¹³

These examples refute the DEI claim that all disparities result from oppression, showing that human diversity in interests, aptitudes, and callings naturally leads to different outcomes, even in the most egalitarian societies.

A Catholic Alternative to DEI
Rather than DEI, Catholics should advocate for true justice and charity, rooted in:

• Equal Opportunity – Ensuring all individuals have access to opportunities without unjust discrimination.
• Merit and Personal Responsibility – Recognizing that individuals, not groups, are responsible for their choices and achievements.
• True Diversity in the Body of Christ – Emphasizing the diversity of gifts and talents given by God rather than reducing people to race or gender categories.¹⁴
• Authentic Inclusion Rooted in Truth – Upholding human dignity while rejecting false inclusivity that contradicts Catholic moral teaching (e.g., gender ideology).¹⁵

Conclusion
The Civil Rights Movement was a just cause, grounded in Catholic principles of human dignity, justice, and equal opportunity. It sought to remove barriers to fairness while maintaining the truth that people should be treated as individuals, not as members of racial or social groups.

DEI, by contrast, distorts justice by replacing merit with quotas, promoting identity politics, and enforcing ideological conformity. It seeks to impose equal outcomes rather than uphold equal opportunity, fostering division and resentment rather than true justice.

Catholics must reject the false equity of DEI and instead work for authentic justice—one that upholds truth, moral order, and the dignity of all people as individuals created in the image of God. 🔝

1. Pope Pius XI, Divini Redemptoris, §29
2. Pope Leo XIII, Rerum Novarum, §25
3. Pope Pius XI, Quadragesimo Anno, §57
4. Pope Pius XII, Summi Pontificatus, §46
5. Pope Pius XI, Quadragesimo Anno, §79
6. Pope Leo XIII, Rerum Novarum, §3
7. Pope Pius XI, Quadragesimo Anno, §88
8. Pope Pius XII, Libertas Praestantissimum, §42
9. Pope Pius XI, Divini Redemptoris, §9
10. Washington Examiner, “The Civil Rights Act is Nothing Like DEI”
11. Jordan Peterson, The Gender Scandal: Part One (Scandinavia) and Part Two (Canada)
12. AP News, Norwegian Government Report on Gender Pay Gap, 2023
13. Peterson, ibid.
14. 1 Corinthians 12:4-6
15. Pope Pius XII, Humani Generis, §30

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The Old Roman Apostolate Forum: A Living Faith, A Thriving Community

In an age where the Faith is increasingly challenged by modernist errors, secular pressures, and widespread confusion, it is vital for Catholics to have a secure and structured space where they can connect, learn, and support one another. The Old Roman Apostolate is committed to preserving and propagating the timeless truths of Catholic Tradition, and to further this mission, we are pleased to introduce the Old Roman Apostolate Forum, now available at www.oldroman.live.

The name “oldroman.live” was chosen deliberately, for our Faith is not simply a historical artifact or a relic of the past. It is a living and thriving reality, carried forward by those who remain steadfast in the Sacred Tradition of Holy Mother Church. This forum is an extension of that unbroken continuity, offering a space where Catholics can deepen their knowledge, strengthen their resolve, and engage in meaningful discussions about the Faith.

Why Join the Forum?
The Old Roman Apostolate Forum is more than just a discussion board—it is a hub for learning, evangelization, and fraternal support, where clergy and laity alike can grow in their understanding of Catholic Tradition and actively participate in the restoration of the Church’s sacred mission.

• Fraternal Community
  In an increasingly hostile world, where Traditional Catholics are often marginalized, this forum serves as a safe haven for like-minded faithful to come together, share their experiences, and support one another in the Faith.
• Doctrinal & Liturgical Formation
  The forum offers dedicated spaces for catechesis, theological discussion, and practical liturgical instruction, ensuring that both clergy and laity can deepen their knowledge and defend the Faith with confidence.
• Official Apostolate Communications
  By joining the forum, you will have direct access to pastoral letters, mission updates, and Apostolate announcements, keeping you informed about the latest developments in our mission.
• Evangelization & Outreach
  The forum is also a valuable resource for inquirers and seekers who are drawn to the uncompromised Catholic Faith but may need guidance and support. This is a unique opportunity for all members to engage in evangelization, helping others find their way to the fullness of the Faith.
• Practical Catholic Resources
  Members will have access to homilies, study materials, traditional prayers, catechetical guides, and devotional resources, all designed to enrich the spiritual life of clergy and laity alike.

Transferring Resources from Selsey.org
To further strengthen the Apostolate’s mission, many of the resources currently available on selsey.org will be transferred to the forum. This will allow for greater interaction, discussion, and engagement, ensuring that these materials continue to be accessible and beneficial to those who seek them. The forum will serve as a dynamic repository of Traditional Catholic teaching, where faithful Catholics can ask questions, share insights, and grow in their understanding of the Church’s unchanging doctrine.

A Call to Action: Join the Conversation!
If you are seeking authentic Catholic community, reliable catechesis, and a space to engage with fellow believers, then the Old Roman Apostolate Forum is for you. By joining, you are not just signing up for a discussion board—you are becoming part of a living, thriving apostolate dedicated to preserving the Faith and supporting fellow Catholics in their spiritual journey.

I invite you to register today at www.oldroman.live and take part in the conversation. Encourage your fellow Catholics—family, friends, and parishioners—to join as well. Together, we can stand firm in the Faith, share in fraternity, and strengthen the Church for generations to come.

“Stand firm and hold fast to the traditions which you were taught.” (2 Thess. 2:15)

Join us today at www.oldroman.live and be part of this living faith! 🔝

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Government Funding Cuts Threaten England’s Historic Churches and Cathedrals

The Cathedral of St John the Baptist in Norwich, England’s second-largest Catholic cathedral, is facing urgent structural deterioration, necessitating immediate restoration efforts. Recently added to Historic England’s Heritage At Risk register, the cathedral has been awarded a £57,000 grant to address critical issues, particularly roof leaks and a failing drainage system. Cathedral manager Charley Purves emphasized that while the funding is an important first step, a more extensive restoration effort is required to ensure the long-term survival of the building¹.

Several factors have contributed to the cathedral’s current state of disrepair. Climate change has significantly increased rainfall, overwhelming its Victorian-era drainage system, leading to persistent leaks. Additionally, past maintenance efforts have been found to be inadequate, with poor-quality materials exacerbating existing structural weaknesses. Natural aging has also played a role, as the fragile nature of historic stonework requires specialized restoration techniques².

The case of St John the Baptist is part of a wider crisis affecting historic churches and cathedrals across England, as government funding for repairs has been drastically reduced. The Listed Places of Worship Grant Scheme (LPWGS)—which allows churches to reclaim VAT on repairs—is facing a major funding cut. The government has allocated only £23 million for 2025/26, a significant reduction from the £42 million granted this year. Furthermore, for the first time in 24 years, a £25,000 cap per building will be imposed, limiting the financial assistance available for larger restoration projects³.

The Church of England has voiced serious concerns regarding these cuts. The Bishop of Bristol, Viv Faull, and the Bishop of Ramsbury, Andrew Rumsey, have stated that the reduced funding and new financial cap will pose substantial challenges to the restoration and preservation of England’s religious heritage. Many historic churches depend on this grant for long-term repair planning, and the new restrictions will limit their ability to undertake necessary restoration work⁴.

The Heritage Alliance, which represents organizations such as English Heritage and the National Trust, has echoed these concerns, warning that this reduction in funding could have severe consequences for long-term preservation efforts. The newly introduced cap is expected to significantly restrict the scale of restoration projects that many churches and cathedrals require⁵.

Political reactions to these funding changes have been mixed. Labour MP Marsha de Cordova, serving as the Second Church Estates Commissioner, has called for a permanent resolution, emphasizing the necessity of a long-term funding solution to maintain some of the country’s most historically significant religious buildings⁶. In defense of the funding cuts, Heritage Minister Sir Chris Bryant pointed out that although £42 million was made available in the past year, only £29 million was actually claimed. He also highlighted that 94 percent of applications were for amounts under £25,000, with the majority of claims related to projects costing less than £5,000. These statistics suggest that while many repair efforts are relatively small-scale, the loss of funding for larger projects could still have a profound impact⁷.

Despite these assurances, the future of the LPWGS remains uncertain beyond March 2026, leaving many churches in a precarious position. The financial strain on these institutions underscores the importance of sustainable funding solutions to preserve England’s rich architectural and cultural heritage. The reduction in funding has also drawn criticism from the Conservative Party. Shadow Culture Secretary Stuart Andrew has accused Labour of delaying plans to slash the scheme’s funding for months, leaving churches uncertain about how to finance essential repairs⁸.

This funding reduction is part of a broader trend affecting historic religious buildings across England. Many of these structures, integral to the nation’s heritage, are facing financial challenges that jeopardize their preservation. Peterborough Cathedral, for example, a historic edifice dating back to the 12th century, has launched an emergency appeal to raise £300,000 by the end of March in order to prevent financial collapse. Despite efforts to diversify revenue streams through events and rentals, the cathedral is struggling with rising maintenance costs, staff wages, and utility expenses⁹.

With rising restoration costs and declining government support, England’s historic churches and cathedrals face an uncertain future. While some funding remains, the new caps and reductions will likely hinder major restoration efforts, increasing the risk of further closures and structural failures. Without sustained investment and public support, many of England’s most significant religious buildings may face permanent decline, despite their architectural and cultural importance. 🔝

¹ Premier Christian News, “England’s Second-Largest Catholic Cathedral Requires Urgent Repairs”
² Ibid.
³ Premier Christian News, “Church of England Concerned Over Government’s Reduced Funding for Listed Places of Worship”
⁴ Ibid.
⁵ The Times, “Who Will Save Our Crumbling Churches? Not This Government”
⁶ Premier Christian News, “Church of England Concerned Over Government’s Reduced Funding for Listed Places of Worship”
⁷ Ibid.
⁸ Ibid.
⁹ The Guardian, “Peterborough Cathedral Faces Financial Ruin Without Emergency Appeal”

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Christian Families and Schools Challenge UK Government’s VAT Policy in High Court

A coalition of Christian families and independent schools in the UK has launched a legal challenge against the government’s decision to impose a 20% Value Added Tax (VAT) on private and independent school fees. The case, now before the High Court, argues that the policy disproportionately impacts faith-based education and violates fundamental rights, including religious freedom and non-discrimination. The plaintiffs contend that by making private education more expensive, the government is unfairly restricting parents’ ability to choose an education that aligns with their religious beliefs and values.

The imposition of VAT on school fees is being challenged on the grounds that it is discriminatory and violates human rights protections under the European Convention on Human Rights. The plaintiffs argue that it disproportionately affects religious institutions by making faith-based education unaffordable for many families. They claim it infringes on parental rights to choose an education that aligns with their religious convictions, a right explicitly protected under Article 2 of Protocol 1 of the European Convention on Human Rights¹. Furthermore, they argue that the policy violates freedom of religion under Article 9, which guarantees religious liberty, by restricting access to schools that integrate religious teachings into their curricula².

The legal challenge is spearheaded by the Christian Legal Centre, which is representing several Christian schools. Among these are Emmanuel School (Derby), Branch Christian School (Yorkshire), The King’s School (Hampshire), and **Wyclif Independent Christian School (South Wales)**³. These schools emphasize that the majority of their students come from working- and middle-class families, not the wealthy elite. For many of these families, sending their children to a Christian school is a significant financial sacrifice, often requiring them to forgo other luxuries or take on additional work. The schools argue that the introduction of VAT will make private education prohibitively expensive for many of these families, forcing them to withdraw their children from schools that align with their faith and values. In some cases, schools warn that they may be forced to close entirely if a substantial number of families can no longer afford the fees⁴.

The UK government, however, has defended the VAT policy, arguing that it is a necessary measure to raise additional revenue for the state education sector. Officials estimate that the VAT on private school fees will generate approximately £1.5 billion annually by 2025-26⁵. The government claims that these funds will be used to hire more teachers, reduce class sizes, and enhance resources in public schools, ultimately improving the overall quality of education for all students. Additionally, the government projects that up to 37,000 students may transition from private schools to state schools as a result of the VAT increase⁶, which it argues will promote a more balanced and equitable education system. Ministers maintain that the policy is about fairness, ensuring that private schools, which are often perceived as benefiting from tax advantages, contribute more to the broader education system⁷.

Beyond the Christian families and schools involved in this legal challenge, the Independent Schools Council (ISC) has also launched a separate legal action against the government, arguing that the VAT policy will have widespread negative effects across the independent education sector. Many independent schools have expressed concerns that the tax will place additional financial pressure on families, making private education less accessible⁸. Some schools warn that the additional costs could lead to job losses for teachers and staff, as schools struggle to maintain operations with declining enrollments⁹. There is also concern that some smaller, less financially secure independent schools may be forced to close if they lose too many students due to the increased cost¹⁰.

The High Court is scheduled to hear the case in April 2025, and the outcome could have significant implications for the future of private education in the UK. If the legal challenge is successful, the court could rule that the VAT policy is unlawful and force the government to withdraw or modify the tax, potentially exempting faith-based schools¹¹. Alternatively, the court may uphold the policy, leading to a significant shift in the independent school sector, with some schools closing and others having to restructure their financial models to accommodate the new costs.

For Christian families and educators, the case is about more than just school fees—it is about preserving the right to educate children in accordance with their faith. Many parents argue that they are not seeking special treatment but simply the ability to continue providing their children with an education that aligns with their deeply held religious beliefs¹². The case has sparked wider discussions about the role of private education in British society, the rights of religious communities, and the extent to which the government can intervene in matters of parental choice and religious freedom¹³. 🔝

1. European Court of Human Rights, Protocol to the Convention for the Protection of Human Rights and Fundamental Freedoms, Article 2
2. European Court of Human Rights, European Convention on Human Rights, Article 9
3. Premier Christian News, Christian Families Challenge VAT on School Fees, January 2025
4. Christian Concern, Education Freedom at Stake as Christians Launch Legal Action, February 2025
5. The Independent, Private School VAT Tax Raid to Fund Public Education, December 2024
6. UK Department for Education, Impact Assessment of VAT on Private Schools, November 2024
7. The Times, Labour’s Private School Tax to Raise £1.5bn Annually, October 2024
8. The Guardian, Independent Schools to Take Legal Action Against Planned VAT on Fees, January 2025
9. The PIE News, Private Schools Brace for VAT Impact, January 2025
10. The Telegraph, Smaller Private Schools Face Closure Over VAT Hike, December 2024
11. The Times, Legal Experts Weigh in on VAT School Fees Case, January 2025
12. The Spectator, Parental Rights and Religious Freedom at Risk, February 2025
13. Reuters, UK Divided Over Private Education Tax Plans, September 2024

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The Church of England’s Theatre of Tears: An Institution Addicted to Performance Over Substance

The Church of England has once again staged one of its now-familiar performances—an emotional outburst, a standing ovation, and a round of self-congratulatory back-patting—this time courtesy of the Bishop of London, Dame Sarah Mullally.

With the dramatic flair of a seasoned actor, Mullally addressed the General Synod, lamenting the plight of women in church leadership. She teared up, turned away from the podium, and was promptly met with rapturous applause. Some Synod members, caught up in the well-choreographed moment, even gave her a standing ovation. Naturally, Archbishop of York Stephen Cottrell was on hand to provide the obligatory gesture of emotional support, patting her on the shoulder in a display of performative solidarity.

But what was this tearful speech actually about? The great theological crisis of our time? The salvation of souls? The moral rot within the Church? No—none of the above. The grand issue over which Mullally wept was the gender composition of the Crown Nominations Commission (CNC), the committee responsible for selecting the next Archbishop of Canterbury¹.

Mullally’s complaint? That women remain “underrepresented” and experience “institutional barriers” and “microaggressions” within the church’s appointment process². In other words, the same tired rhetoric that now defines every CofE discussion—an endless cycle of grievances over identity politics, framed as urgent moral issues while the church itself collapses into irrelevance.

Identity Politics Over Doctrine
This latest episode is symptomatic of the Church of England’s real disease: it has abandoned serious theological discourse in favor of bureaucratic social activism. Mullally’s appeal was not about doctrine, not about evangelization, not even about the church’s catastrophic loss of moral authority following scandal after scandal. No, it was about ensuring more women sit on a bureaucratic committee³.

This is the state of the Church of England in 2025: a hierarchy obsessed with identity quotas while failing to halt its own accelerating demise. The Church hemorrhages worshippers every year⁴, its moral authority is in tatters, and it is increasingly indistinguishable from a left-wing NGO with vestments. Yet rather than addressing this existential crisis, its leaders engage in performative weeping over committee seats.

A Well-Worn Script
Mullally’s speech followed a now painfully predictable formula:

1. Deliver an impassioned speech about ‘marginalization.’
2. Become visibly emotional to amplify the sense of urgency.
3. Receive a standing ovation from an audience eager to signal their own virtue.
4. Reassure the audience that this is not performative, even though it clearly is.
5. End with a vague call to ‘do something,’ which will result in nothing.

It’s the same formula that has been used time and time again within the CofE. It allows church leaders to feign moral seriousness while ensuring that nothing actually changes—except for the slow, inevitable decline of the institution itself.

Empty Gestures and the Illusion of Change
Mullally urged the Synod: “Don’t just wear the blue ribbon—do something about it.” But what does “doing something” even mean in this context? Will this sudden outpouring of emotion result in more souls saved? More faithful returning to church? More doctrinal clarity? Of course not. “Doing something” in this instance means more committee reshuffling, more gender quotas, more bureaucratic tinkering—all while the church continues to hemorrhage credibility.

Meanwhile, real crises are unfolding within the Church of England. Only weeks ago, the denomination was rocked by a damning report exposing the abuse cover-up involving the late John Smyth, revealing systematic failures to protect victims⁵. The scandal has left the institution reeling, with even mainstream media describing it as an “existential crisis.” Some have even called for Archbishop Justin Welby’s resignation⁶.

But rather than addressing these fundamental failures of moral leadership, the General Synod prefers to focus on microaggressions. The Church’s leadership seems far more comfortable playing the politics of representation than confronting the real rot at its core.

The CofE’s Solution? Less Democracy, More Central Control
Even the proposed reforms in the wake of this spectacle reveal the Church of England’s true priorities. The latest plan to “fix” its leadership crisis? Eliminating secret ballots for bishop selections and giving archbishops a casting vote to prevent deadlocks⁷. In other words, the CofE’s response to its dysfunction is to make sure fewer people can vote freely and to concentrate power in the hands of its already deeply compromised hierarchy.

This is how the Church of England operates: it talks about fairness and representation while actively making its own structures more opaque and authoritarian. The same leaders who demand quotas for women on committees will happily manipulate the rules to maintain their own power, all while claiming the moral high ground.

An Institution in Freefall
As church attendance plummets, as confidence in its leadership collapses, and as its moral authority is eroded by scandal, the Church of England responds in the only way it knows how: with empty gestures, emotional theatrics, and self-serving bureaucracy.

Rather than grappling with its failure to preach the Gospel, rather than confronting the secularization that is rapidly making it irrelevant, and rather than addressing the deep theological confusion that has left it rudderless, the Church of England has chosen to focus its energy on the gender composition of a committee.

It is a strategy of total institutional self-destruction. The more it panders to the demands of identity politics, the more it alienates what remains of its traditional base. The more it prioritizes bureaucratic virtue-signaling, the more it ensures that nobody will take it seriously as a religious institution.

And as the Church of England continues to tear itself apart over the latest internal grievance, the pews will keep emptying, the scandals will continue to mount, and the very people who still believe in its mission will look elsewhere for spiritual leadership. 🔝

1. The Times, Secret ballots scrapped in new plan to select bishops, 2024.
2. General Synod Speech by Bishop Sarah Mullally, February 2025.
3. The Guardian, Church of England faces pressure over gender imbalance in leadership, 2024.
4. Church of England Statistics, Attendance Report 2024, showing a 20% decline over the last decade.
5. The Guardian, John Smyth abuse report triggers existential crisis in Church of England, November 2024.
6. The Telegraph, Calls for Archbishop Welby to resign after abuse scandal fallout, 2024.
7. The Times, Church of England scraps secret ballots in bid to increase transparency, 2024.

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MPs Seek to Abolish Parliamentary Prayers, Citing Inclusivity and Modernity

A cross-party coalition of MPs has called for an end to the centuries-old tradition of opening parliamentary sessions with Anglican prayers, arguing that the practice is outdated and fails to reflect the diversity of modern Britain. Their proposal, submitted to the Commons Modernisation Committee, has reignited debates over the role of religious traditions in Parliament and whether the institution should maintain its longstanding ties to the Church of England.

Historical Context of Parliamentary Prayers
The practice of beginning parliamentary sittings with prayers dates back to at least 1558 and became firmly established by 1567¹. The current format likely originated during the reign of King Charles II in the 17th century². Conducted by a Church of England chaplain, these prayers are officially considered the first business of the day³.

A unique tradition accompanies the prayers: MPs stand facing the wall behind them, a practice thought to have emerged because kneeling was impractical while wearing swords⁴. However, in the modern parliamentary setting, the significance of this tradition has diminished, and its relevance is increasingly questioned.

Motion for Change: A Push for Secularism in Parliament
The latest challenge to this practice comes from a group of nine MPs from Labour, the Liberal Democrats, the Green Party, and the Scottish National Party (SNP). The group, led by Labour MP Neil Duncan-Jordan, has written to the Commons Modernisation Committee, arguing that the inclusion of Anglican prayers as formal parliamentary business grants an unfair privilege to the Church of England⁵.

Their letter states: “Given that 46% of MPs took a secular affirmation or swore on a non-Christian text, we believe that the continued use of this procedure is now out of date and needs replacing. With such a diverse Parliament, we need to make it clear that MPs of all religions and beliefs are equally welcome and valued.”⁶

Describing the prayers as an “imposition,” the MPs argue that they are no longer compatible with the principle of freedom of religion or belief. They claim that removing the practice would be a step toward “modernity, equality, and freedom of conscience.”

The proposal also highlights the changing religious landscape of the UK. According to the most recent census data, less than half of the population now identifies as Christian, and a growing proportion of Britons have no religious affiliation⁷. The MPs argue that Parliament, as a representative institution, should reflect this shift.

Criticism of the Current Practice
Beyond concerns about religious privilege, critics of parliamentary prayers point to the practical implications of the tradition. One of the most contentious aspects is the ability of MPs attending prayers to place a “prayer card” on their seat, thereby reserving it for the entire day’s proceedings⁸.

This system, opponents argue, disadvantages MPs who choose not to participate, making it harder for them to secure a seat on busy days and limiting their chances of speaking in debates⁹. Some MPs see this as an implicit form of coercion, where non-religious or non-Christian members feel pressure to attend prayers simply to gain a strategic advantage in the chamber¹⁰.

Poole MP Neil Duncan-Jordan, a signatory of the motion, told The Mirror that parliamentary prayers are “outdated and outmoded,” adding: “The practice isn’t compatible with a modern workplace. Today’s Parliament is made up of people from all sorts of religious backgrounds, and we should reflect that.”¹¹

The Role of the Church of England in Parliament
This latest challenge to parliamentary prayers forms part of a broader debate about the Church of England’s role in public life. As the established church, the Church of England retains significant privileges, including its bishops’ automatic right to sit in the House of Lords (the “Lords Spiritual”) and its historical influence over national ceremonies and public institutions¹².

Secularist campaigners argue that these privileges are increasingly difficult to justify in an era of declining religious adherence. The National Secular Society and Humanists UK have both supported the MPs’ motion, stating that it represents an important step toward a more inclusive and neutral parliamentary system¹³.

Conversely, defenders of the tradition argue that the prayers provide a moment of quiet reflection before the often-contentious business of government begins. Some MPs, including those of faith, believe that while the practice may be rooted in Christianity, it serves a broader purpose of contemplation and unity rather than religious observance¹⁴.

Commons Speaker Sir Lindsay Hoyle has previously told the National Secular Society that he sees “no harm in a moment’s private reflection for Members before they begin Chamber business.”¹⁵

Previous Efforts and the Road Ahead
This is not the first attempt to challenge parliamentary prayers. In 2019, Conservative MP Crispin Blunt tabled an Early Day Motion seeking to remove them, describing them as incompatible with a society that respects both freedom of and from religion¹⁶. However, that motion failed to gain significant traction.

The current push, however, comes at a time when the debate over the role of religion in British public life is intensifying. If the Commons Modernisation Committee takes up the proposal, it could lead to the most significant reform of parliamentary procedures in decades.

The key questions now facing Parliament are:

• Should parliamentary prayers be replaced with a moment of silent reflection open to all beliefs?
• Should MPs’ ability to reserve seats by attending prayers be abolished to ensure fairness?
• Does the Church of England’s privileged status within Parliament need further reconsideration?

As the debate unfolds, MPs will have to weigh tradition against the evolving religious and cultural makeup of the UK, as well as the principles of fairness, equality, and freedom of belief.

For now, Anglican prayers remain a fixture of parliamentary proceedings—but for how much longer remains to be seen. 🔝

¹ Parliament UK, History of Prayers in Parliament
² Ibid.
³ Ibid.
⁴ Parliamentary Archives
⁵ Humanists UK, MPs Call for End to Parliamentary Prayers, 2025
⁶ Letter to the Commons Modernisation Committee, 2025
⁷ UK Census 2021
⁸ House of Commons Procedures Guide
⁹ Ibid.
¹⁰ National Secular Society, Parliamentary Prayers and Religious Privilege
¹¹ The Mirror, Interview with Neil Duncan-Jordan, 2025
¹² House of Lords, Lords Spiritual and Their Role
¹³ National Secular Society and Humanists UK Statements, 2025
¹⁴ Parliamentary Debate on Religious Traditions, 2024
¹⁵ National Secular Society Interview with Speaker Lindsay Hoyle, 2023
¹⁶ Early Day Motion No. 2019-234, House of Commons

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Tribunal Upholds Anglican School’s Dismissal of Catholic Teacher Over Religious Views

An employment tribunal has upheld the dismissal of Ben Dybowski, a Catholic teaching assistant at The Bishop of Llandaff Church in Wales High School, for expressing views on same-sex marriage, abortion, and Sharia law during a diversity training session. The tribunal ruled that the school was within its rights to regulate expressions of belief in accordance with its values.

Incident Overview
In March 2023, during a staff training session led by Diverse Cymru Training, Dybowski questioned whether expressing his personal beliefs—specifically, that marriage is between a man and a woman, that life begins at conception, and his criticisms of certain aspects of Sharia law—could be considered discriminatory. The diversity trainer responded that while he was entitled to his beliefs, expressing them in certain contexts might be regarded as discrimination.¹

Subsequent Actions
Following concerns raised by staff, headteacher Marc Belli met with Dybowski, who acknowledged sharing similar views on social media. He was reminded of the school’s social media guidelines and Education Workforce Council (EWC) regulations, which emphasize that public expression of such views could potentially harm students or staff, particularly within the school’s diverse community. Despite this, reports indicated that Dybowski continued to engage in discussions about his views with both colleagues and students.²

Tribunal Findings
In its ruling, the tribunal determined that while Dybowski’s beliefs on marriage and abortion are protected under the Equality Act 2010, his criticisms of Sharia law were considered opinions rather than protected beliefs. The tribunal found that the Anglican school was justified in exercising control over how beliefs were expressed within the school, given the power imbalance between teachers and students and the presence of potentially vulnerable pupils.

Judge Samantha Moore ruled: “The claimant has a right to hold his beliefs and to manifest them, but he is under the same prohibitions as the rest of society to not discriminate or harass others.”

She further upheld the school’s stance, stating: “The Bishop of Llandaff Church in Wales High School was entitled to exercise a degree of control over how beliefs were manifested within the school environment, in accordance with the school’s values, given the potential power imbalance between teachers and pupils and in the context of potentially vulnerable students.”³

Appeal Intentions
Dybowski has expressed his intention to appeal the tribunal’s decision, arguing that the ruling sets a dangerous precedent regarding freedom of speech and religious expression within educational institutions. He claims that his dismissal effectively penalizes him for adhering to Catholic doctrine on marriage and the sanctity of life.⁴

Implications
This case highlights the ongoing debate over religious expression in the workplace, particularly in education. It underscores the challenges schools face in balancing religious freedom with inclusivity and safeguarding policies. The ruling suggests that while religious beliefs are protected, how and where they are expressed within professional settings remains subject to institutional oversight. 🔝

1. Sky News, “Teacher fired over comments on abortion and Sharia law not unfairly dismissed, tribunal finds,” Sky News, February 2025. Available at: news.sky.com.
2. Ibid.
3. Ibid.
4. Christian Post, “UK Tribunal Rules Against Catholic Teacher Fired for Sharing Opinions,” Christian Post, February 2025. Available at: christianpost.com.

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Western Left-Wing Support for Zelensky: A Paradox of Pragmatism and Hypocrisy – is Trump right?

Since the beginning of Russia’s full-scale invasion of Ukraine in 2022, Western governments—particularly those led by left-leaning parties—have been among the strongest supporters of President Volodymyr Zelensky. The Biden administration in the U.S., Justin Trudeau’s government in Canada, and European leaders such as Olaf Scholz, Emmanuel Macron, and Ursula von der Leyen have all provided unwavering diplomatic, military, and financial backing to Ukraine, framing the war as a struggle between democracy and autocracy. However, this steadfast support stands in stark contradiction to their usual political principles, which prioritize anti-nationalism, democratic integrity, and opposition to far-right extremism and authoritarian governance. Zelensky’s presidency, particularly in wartime, has been marked by the suppression of opposition, the integration of ultranationalist and far-right elements into Ukraine’s military, and a lack of transparency regarding the vast sums of foreign aid he has received. If any other world leader engaged in these practices, they would likely face severe condemnation from the same left-wing governments that now praise Zelensky as a heroic defender of democracy.

A glaring contradiction is the West’s tolerance of Zelensky’s increasingly authoritarian measures. Early in the war, he banned 11 opposition parties, including the Opposition Platform – For Life (OPFL), which represented a significant segment of Ukrainian voters¹. This move was justified on the grounds that these parties had ties to Russia, yet no democratic safeguards were put in place to ensure that genuine political opposition could still function. Even leaders who had been critical of Russian influence, such as Viktor Medvedchuk, were arrested and charged with treason². Similarly, opposition media outlets were shut down³, effectively eliminating internal criticism of the government. If a European leader or a Western head of state had taken such actions against political opponents under the pretense of wartime necessity, it is unlikely they would be embraced as defenders of democracy. Instead, there would be calls for censure, sanctions, and concerns about creeping authoritarianism. The fact that left-wing governments in the West have ignored or even justified these actions reveals a stark double standard, wherein democracy is selectively upheld based on geopolitical convenience rather than principle.

Another troubling aspect of Zelensky’s governance is his government’s relationship with far-right and nationalist militias, particularly the Azov Battalion. Initially formed as an ultranationalist paramilitary group with known connections to white nationalist ideology, Azov has since been integrated into the Ukrainian National Guard, effectively making it a state-sanctioned military force⁴. While some claim that Azov has moved away from its extremist roots, its continued influence in Ukrainian military affairs raises uncomfortable questions—especially after reports that Zelensky replaced Ukraine’s Joint Forces Commander in June 2024 due to pressure from Azov fighters⁵. Moreover, Zelensky’s own security detail has been photographed wearing Nazi-associated insignia⁶, further fueling concerns about the extent to which ultranationalist elements have infiltrated state institutions. These developments stand in stark contrast to the usual rhetoric of Western left-wing leaders, who have spent years condemning the rise of the far right in Europe and North America. Yet in Ukraine, they not only ignore these realities but continue funneling weapons and financial aid into a system that has clearly absorbed extremist elements.

Financial mismanagement and possible corruption in Ukraine’s use of Western aid present another major issue that left-wing governments are deliberately overlooking. The sheer volume of money flowing into Ukraine—over $380 billion since 2022⁷—has created an accountability nightmare. In 2024, the Pentagon admitted to $8.2 billion in accounting errors⁸ related to military aid sent to Ukraine, raising serious doubts about whether funds and equipment were reaching their intended recipients. Furthermore, reports of aid being misused or misallocated have emerged, yet Western governments have largely downplayed these concerns to maintain the political narrative of unwavering support for Ukraine⁹. At the same time, Ukraine remains one of the most corruption-prone countries in Europe¹⁰, with a long history of oligarchic influence over political and economic affairs. While some anti-corruption measures have been introduced, there is little transparency regarding how tens of billions of dollars are being spent, and Western taxpayers are given no meaningful accountability regarding where their money is going. If a non-aligned country—or even a NATO ally—were to receive such enormous sums with such little oversight, Western leaders and media would be calling for immediate investigations. In Ukraine’s case, however, such concerns are brushed aside, suggesting that ideological convenience has overtaken any real commitment to financial responsibility.

The discrepancy between Western support for Ukraine and its actual democratic practices became even more evident in February 2025, when Zelensky called for the creation of a unified European army at the Munich Security Conference¹¹. Declaring that “Europe’s future must depend only on Europeans”, he argued that the continent should not rely on American security guarantees. This marked a significant shift in rhetoric, as Ukraine—still highly dependent on U.S. military aid—was now calling for European strategic independence, signaling growing impatience with Western political maneuvering. However, this call also highlights a deeper hypocrisy: how can Zelensky, who has suppressed opposition parties and independent media, credibly advocate for a pan-European military force supposedly defending democratic values?

In the same conference, U.S. Vice President JD Vance delivered a scathing critique of European leaders, arguing that they were more focused on suppressing free speech and ignoring the failures of mass migration than addressing real security concerns¹². His speech, which drew shock and alienation from European politicians, underscored a widening divide between the U.S. and Europe over the future of Ukraine and transatlantic relations. Many European leaders now see Washington’s shifting priorities as a direct threat to the Ukrainian war effort, further complicating the situation. While the Biden administration and other left-wing leaders in the West have framed the war as a battle for democracy, figures like Vance are openly questioning whether Ukraine itself meets the democratic standards that justify such extensive support.

In the end, the continued support of left-wing Western governments for Zelensky despite his anti-democratic policies, nationalist alliances, and financial opacity is a striking example of political expediency overriding ideological consistency. Their approach may seem justifiable in the short term, but it undermines their credibility, alienates skeptical voters, and risks creating an even bigger political problem in the future. If the war drags on or ends without a clear Ukrainian victory, these governments will have to answer for why they turned a blind eye to the very authoritarian and nationalist tendencies they claim to oppose elsewhere in the world. 🔝

Key Evidence Supporting the Assertion that Zelensky is a Covert Ukrainian Nationalist

The legal actions taken by President Volodymyr Zelensky’s administration against political opponents before the full-scale war, alongside broader measures targeting pro-Russian entities, can be examined for indicators of far-right behavior and nationalist ideology. While Zelensky himself does not publicly identify with far-right nationalism, certain policies and political alignments raise questions about the ideological trajectory of his government.

1. Crackdown on Political Opposition
   • Banning of Opposition Parties: The suspension and eventual banning of 11 political parties, including Opposition Platform—For Life (OPFL), removed the largest pro-Russian political force in Ukraine¹³.
   • Arrest of Key Political Figures: High-profile opponents such as Viktor Medvedchuk (Putin ally) and Petro Poroshenko (Zelensky’s predecessor) were charged with treason and had their assets seized^{14, 15}.
   • A Pattern of Political Suppression: While these actions were framed as security measures, eliminating electoral competition is a classic nationalist strategy.
2. Militarization & Use of Nationalist Battalions
   • Expansion of the Azov Brigade: Originally a far-right paramilitary group, the Azov Battalion was officially integrated into the Ukrainian National Guard. Under Zelensky, it has received Western military support despite its neo-Nazi origins¹⁶.
   • Nationalist Symbolism in the Armed Forces: Reports confirm that Ukrainian soldiers and officials continue to wear Nazi insignia and white nationalist symbols, reinforcing the far-right influences in the military¹⁷.
   • Promotion of Military Culture: The Ukrainian government has glorified nationalist paramilitaries, presenting them as defenders of Ukraine’s sovereignty against Russia, despite documented extremism in their ranks¹⁸.
3. Cultural and Linguistic Nationalism
   • Aggressive “De-Russification” Policies: Laws restricting the Russian language in education, media, and administration have effectively marginalized the large Russian-speaking population in Ukraine¹⁹.
   • Banning Russian Books, Music, and Art: Zelensky’s administration has outlawed Russian cultural products, portraying this as a necessary cultural purge to solidify Ukrainian national identity²⁰.
   • Crackdown on the Ukrainian Orthodox Church (Moscow Patriarchate): The government has raided churches, arrested clergy, and confiscated religious property belonging to the Moscow-affiliated UOC, forcing religious transition to the state-backed Orthodox Church of Ukraine (OCU)²¹.
   • State-Controlled National Identity: These policies resemble those seen in nationalist regimes that prioritize cultural homogeneity and suppress minority identities.
4. Centralization of Power & Suspension of Elections
   • Indefinite Postponement of Elections: Martial law has been used to delay elections, consolidating Zelensky’s personal power while the war continues²².
   • Control of Media & Information: Ukrainian authorities have restricted opposition media and centralized wartime messaging, ensuring that only pro-government narratives dominate the public sphere²³.
   • Suppression of Political Pluralism: The longer democratic processes are suspended, the more Ukraine’s government resembles an authoritarian-nationalist system.

Conclusion: Zelensky as a Covert Ukrainian Nationalist
While Zelensky rose to power as a centrist reformer, his policies and actions indicate a covert shift towards Ukrainian nationalism. By suppressing opposition, militarizing nationalist groups, enforcing cultural homogenization, and consolidating power, he has embraced a nationalist governing strategy—whether out of necessity or ideological conviction. Although he does not explicitly use far-right rhetoric, his administration’s behavior mirrors the methods of nationalist states seeking to cement a singular national identity. 🔝

1. ¹ “Zelensky Bans 11 Opposition Parties in Ukraine,” BBC News, March 20, 2022.
2. ² “Viktor Medvedchuk Arrested in Ukraine on Treason Charges,” The Guardian, April 12, 2022.
3. ³ “Ukraine Shuts Down Opposition Media Amidst War Effort,” Deutsche Welle, May 10, 2022.
4. ⁴ “The Azov Battalion: From Paramilitary to National Guard,” Al Jazeera, August 15, 2023.
5. ⁵ “Zelensky Replaces Joint Forces Commander Amid Azov Pressure,” World Socialist Web Site, June 29, 2024.
6. ⁶ “Zelensky’s Guard Spotted with Nazi Insignia,” Al Mayadeen, September 18, 2023.
7. ⁷ “Total Foreign Aid to Ukraine Since 2022,” Council on Foreign Relations, January 2025.
8. ⁸ “Pentagon Identifies $8.2 Billion in Misallocated Ukraine Aid,” Reuters, July 25, 2024.
9. ⁹ “Corruption Concerns Over Ukraine Aid Grow,” Politico Europe, December 20, 2024.
10. ¹⁰ “Ukraine’s Corruption Challenges Persist Despite Reforms,” Transparency International, February 2025.
11. ¹¹ “Zelensky Calls for a European Army,” AP News, February 15, 2025.
12. ¹² “JD Vance Criticizes Europe at Munich Security Conference,” Financial Times, February 16, 2025.
13. BBC, “Ukraine bans pro-Russian political parties,” 2022
14. Reuters, “Ukraine places pro-Russian politician Medvedchuk under house arrest,” 2021
15. The Guardian, “Former Ukraine president Poroshenko faces treason case,” 2022
16. Foreign Policy, “US lifts ban on Azov Brigade receiving military aid,” 2024
17. The Intercept, “Nazi symbols in Ukraine’s military draw scrutiny,” 2023
18. The Washington Post, “Azov Battalion: From controversial origins to Ukraine’s national guard,” 2023
19. France 24, “Ukraine’s language law: A step towards European integration or Russophobia?” 2021
20. Reuters, “Ukraine bans Russian books and music,” 2022
21. Financial Times, “Ukraine cracks down on Moscow-linked Orthodox Church,” 2023
22. The Guardian, “Will Ukraine hold elections? Martial law postpones vote,” 2024
23. New York Times, “Zelensky consolidates power amid war,” 2023

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ARC Conference 2025: A Turning Point for Christian Civilization or a Missed Opportunity for Catholic Leadership?

The Alliance for Responsible Citizenship (ARC) Conference 2025, held from February 17th to 19th at London’s ExCeL Centre, gathered over 4,000 participants from across the political, religious, and intellectual spectrum. This included conservative politicians, academics, business leaders, and cultural commentators dedicated to discussing the trajectory of Western civilization and the role of Christian moral principles in its renewal. The event sought to offer an alternative vision to the prevailing secular and progressive ideologies, advocating instead for a return to traditional values, personal responsibility, and a moral foundation rooted in Judeo-Christian ethics.[¹]

From a Traditional Catholic perspective, this event is significant for several reasons. The discussions surrounding moral order, family values, and the preservation of Western civilization resonate strongly with Catholic social teaching and Thomistic philosophy. However, given the broad ideological spectrum of participants, it also raises critical questions regarding the depth of its alignment with authentic Catholic doctrine and the potential risk of faith being reduced to a cultural or political tool rather than upheld as the foundation of truth.

Key Themes and Catholic Alignment

Christian Values as a Foundation for Civilization
One of the dominant themes of the ARC Conference 2025 was the reclamation of Christian values as an essential component for societal flourishing. Speakers emphasized that secularism, radical individualism, and moral relativism have led to cultural decline and instability.[²] Traditional Catholics would agree that any hope for societal renewal must begin with a return to God and the acknowledgment that authentic human freedom is only possible when grounded in divine law.

A key figure at the event was Bishop Robert Barron, who, while often associated with a more conciliatory and mainstream approach to Catholic evangelization, nevertheless contributed significantly to the discussion by articulating a Thomistic vision of moral order. Drawing from St. Thomas Aquinas, he argued that freedom must be ordered toward truth and virtue, rather than being an unrestrained pursuit of personal desires.[³] This message aligns closely with the Catholic understanding that true liberty is found in submission to God’s will and the objective moral order.

Furthermore, the natural law tradition, a cornerstone of Catholic moral theology, was implicitly referenced throughout the conference, particularly in discussions on the sanctity of marriage, the importance of stable families, and the need for objective moral standards in governance.[⁴]

The Restoration of the Family as a Societal Pillar
A major concern addressed at the conference was the erosion of the family unit, which many speakers identified as a core cause of the moral and social decline in the West. Traditional Catholics understand that the family is the domestic church, established by God as the fundamental unit of society. Thus, calls for a renewed emphasis on marriage between a man and a woman, the protection of children from ideological manipulation, and the rejection of gender ideology are entirely in line with Catholic teaching.[⁵]

Notably, speakers such as Jordan Peterson and Ayaan Hirsi Ali underscored the necessity of revitalizing the family as an institution to counteract the destabilizing effects of modern liberal ideologies.[⁶] Hirsi Ali’s recent shift toward embracing Christian values as a bulwark against secular decadence is particularly striking. However, from a Catholic perspective, while cultural Christianity may offer temporary moral stability, it cannot replace authentic faith and the necessity of conversion.

For Traditional Catholics, the fight to defend the family is not merely a matter of social conservatism but of divine mandate. The family, as instituted by God, is a reflection of the Holy Trinity, and any attempt to redefine or deconstruct it is a direct assault on the created order. The ARC Conference’s recognition of this crisis is commendable, but without an explicitly sacramental vision of marriage and family, it risks reducing these principles to mere political talking points rather than upholding them as sacred realities.

Christianity and Public Life: Engagement or Instrumentalization?
The conference also explored the role of Christianity in shaping public discourse, with some arguing that a renewed embrace of Christian principles could provide the moral compass needed for political and economic stability.[⁷] Traditional Catholics would welcome such discussions, particularly as they affirm the necessity of Christendom rather than a purely secular order. However, this raises an important question:

• Is Christianity being promoted as a cultural force or as a supernatural reality?

While many speakers passionately defended the Christian moral framework, few emphasized the necessity of conversion, the sacraments, and the authority of the Church. This is a common issue within broader conservative movements that seek to use Christianity as a tool for social cohesion while neglecting its spiritual and theological foundations. For Catholics, particularly Traditional Catholics, the Gospel is not merely a cultural inheritance—it is the means of salvation. Any effort to restore Christian civilization must begin with evangelization and the return of individuals to the One True Faith.

The involvement of figures like Douglas Murray, a noted critic of radical secularism but still an agnostic, highlights this tension.[⁸] While Murray often praises the moral legacy of Christianity, he has not embraced its supernatural claims. This underscores the broader challenge for Traditional Catholics: How can we engage in such discussions without reducing Christianity to a sociopolitical construct?

Challenges and Concerns for Traditional Catholics
While the ARC Conference 2025 represented a significant moment in the global pushback against secularism, Traditional Catholics must also approach such movements with discernment. Some key concerns include:

• The Risk of Ecumenical Ambiguity: While the participation of Catholic leaders like Bishop Barron is noteworthy, the conference was not explicitly Catholic, and the blending of Protestant, secular conservative, and even vaguely spiritual voices may dilute the clarity of Catholic teaching.[⁹]
• The Politicization of Christianity: The alignment of Christian principles with specific political movements can be a double-edged sword. While engagement is necessary, faith must not be subordinated to ideological agendas that may shift over time.
• The Need for Authentic Catholic Leadership: While there was some Catholic presence, traditional Catholic voices were largely absent. Figures like Cardinal Sarah or Bishop Athanasius Schneider, who speak more directly about the Kingship of Christ and the necessity of Catholic orthodoxy, were not prominently featured.[¹⁰]

Conclusion: A Step in the Right Direction, But Not Enough
The ARC Conference 2025 made important strides in reaffirming the significance of Christian values in the modern world. Its discussions on family, morality, and civilization resonate strongly with Catholic social teaching, and the involvement of figures like Bishop Barron signals a willingness to engage with these debates from a Catholic perspective.

However, for Traditional Catholics, true societal renewal can only occur through the full restoration of the Catholic faith—not just as a cultural foundation, but as the one, true, divinely established means of salvation. The ARC Conference represents a hopeful yet incomplete effort, which must ultimately be transcended by a deeper commitment to Christ, the sacraments, and the Social Kingship of Christ.

If conferences like ARC truly seek to restore Western civilization, they must look beyond mere conservatism and recognize that only in Christ and His Church lies the path to true renewal. 🔝

¹ Financial Times: ARC Conference 2025 Overview
² Catholic Arena: ARC Conference Recap
³ ARC Forum Speaker List
⁴ Ibid.
⁵ Jordan Peterson on Family Values
⁶ Ayaan Hirsi Ali’s Shift to Christianity
⁷ ARC Conference Official Website
⁸ Ibid.
⁹ Douglas Murray’s Views on Christianity
¹⁰ Ibid.

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A Unique Opportunity for the Old Roman Apostolate: Engaging Generation Z’s Spiritual Curiosity

A series of recent studies suggest that Generation Z—often perceived as detached from institutional religion—retains a strong interest in Jesus Christ and trusts faith-based organizations to address societal challenges¹². These findings present a critical opportunity for the Old Roman Apostolate (ORA) to engage with young people who are seeking authentic spirituality, moral clarity, and meaningful social action.

Who Are Generation Z?
Generation Z (Gen Z) refers to individuals born roughly between 1997 and 2012. They are the first generation to grow up entirely in the digital age, shaped by the rapid rise of the internet, smartphones, and social media. Unlike previous generations, Gen Z is known for:

• Skepticism toward institutions – including governments, corporations, and traditional religious structures.
• Strong social consciousness – with high engagement in issues like mental health, climate change, and social justice.
• Individualism and pragmatism – preferring authenticity over authority and practical solutions over ideology.
• Spiritual curiosity without institutional commitment – while less affiliated with organized religion, many express interest in Jesus Christ, spirituality, and faith-based social initiatives.

For the Old Roman Apostolate, Gen Z represents both a challenge and an opportunity—a generation that questions authority but seeks truth, rejects institutional corruption but yearns for authenticity, and is open to faith but resistant to modernist distortions.

By offering traditional Catholic teaching uncompromised by modernist errors while addressing the social concerns of young people, the ORA can become a powerful force in re-evangelizing a generation searching for truth.

A Surprising Interest in Christ Among Generation Z
A recent Barna Group study found that 77% of U.S. teenagers want to know more about Jesus Christ¹. Among them, 52% described themselves as “very motivated” and another 25% as “somewhat motivated” to deepen their understanding of the faith¹.

Conversely, only 16% of respondents showed disinterest, and just 10% were fully disengaged, challenging the assumption that Gen Z is entirely lost to secularism¹.

These statistics suggest that, despite cultural shifts away from institutional Christianity, young people remain spiritually curious. The challenge is that many do not trust contemporary church structures to provide authentic teaching. This is where the ORA stands uniquely positioned—offering a consistent, unchanging Catholic faith rooted in Sacred Tradition and Apostolic Succession.

The Role of Faith-Based Organizations in Addressing Social Issues
A parallel UK study, commissioned by the Universal Church of the Kingdom of God (UCKG), found that three in four British Gen Z respondents believe faith-based organizations should work alongside governments to address pressing social concerns².

This study identified mental health (33%), homelessness (31%), and youth crime (21%) as the top societal concerns of young people². Notably, 44% of respondents expressed greater trust in faith-based organizations than in secular charities, and another 42% saw them as equally trustworthy².

These findings validate the ORA’s historic mission:

• Promoting the perennial moral and social teachings of the Church in response to contemporary crises.
• Offering real, tangible support to the suffering through apostolates that address the spiritual and material needs of the poor, homeless, and vulnerable.
• Providing pastoral care for mental health, recognizing the growing crisis among young people while rejecting secular therapeutic models that undermine the Catholic understanding of human nature and grace.

The ORA’s Unique Position in Reaching Gen Z
Unlike many contemporary ecclesial institutions that have compromised doctrine to remain “relevant,” the Old Roman Apostolate maintains the integrity of Catholic tradition while demonstrating its timeless relevance.

Why is this critical?

• Young people are looking for something real, not watered-down modernist theology.
• They want clarity in moral teaching, not ambiguity and doctrinal confusion.
• They are drawn to authentic spirituality, which the ORA provides through the Traditional Latin Mass, the Sacraments, and unwavering catechesis.
• They trust faith-based organizations to lead societal change more than they trust secular institutions².

This perfectly aligns with the ORA’s mission: to provide an uncompromising, traditional Catholic alternative that engages young people where they are, offering a clear path to Christ, rooted in the perennial wisdom of the Church.

A Call to Action: Seizing the Moment
Commenting on these findings, Josh Green, leader of the GenZeal project (which works on youth faith engagement), stated³: “There’s a change happening in our nation, so don’t for one second think about giving up. I also hope we are inspired to call young people deeper. When we give young people an opportunity to wholeheartedly follow Jesus, the evidence shows they’re ready to rise to a high bar.”

This is precisely the ORA’s call to action:

1. Expand catechetical outreach: Use digital platforms, traditional media, and in-person instruction to engage young people eager to learn more about Christ.
2. Establish visible apostolates that address real societal needs—especially in mental health support, homelessness, and at-risk youth programs—demonstrating the practical impact of Catholic faith.
3. Offer clear moral and doctrinal teaching that young people can trust, rejecting modernist distortions and ambiguity.
4. Restore authentic Catholic worship, recognizing that the beauty and reverence of the Traditional Latin Mass is a powerful evangelistic tool.

Conclusion: A Providential Opportunity
The findings from both the Barna survey (U.S.) and the UCKG study (UK) confirm that, while traditional religious structures may be in decline, young people remain deeply interested in Jesus Christ and trust faith-based organizations to lead societal change¹².

The Old Roman Apostolate stands uniquely positioned to respond to this spiritual hunger by offering an unchanging, uncorrupted Catholic faith. By prioritizing authenticity, doctrinal clarity, social action, and reverent worship, the ORA can bridge the gap between spiritual curiosity and true conversion, leading a new generation back to Christ and His Church³. 🔝

¹ Barna Group, Teen Motivations for Learning About Jesus, February 2025.
² UCKG, Faith and the Future: Faith-Based Organizations and Gen Z, January 2025.
³ Josh Green, GenZeal Project Interview, Premier Christian News, February 2025.

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Archbishop Mathew’s Prayer for Catholic Unity
Almighty and everlasting God, Whose only begotten Son, Jesus Christ the Good Shepherd, has said, “Other sheep I have that are not of this fold; them also I must bring, and they shall hear My voice, and there shall be one fold and one shepherd”; let Thy rich and abundant blessing rest upon the Old Roman Apostolate, to the end that it may serve Thy purpose by gathering in the lost and straying sheep. Enlighten, sanctify, and quicken it by the indwelling of the Holy Ghost, that suspicions and prejudices may be disarmed, and the other sheep being brought to hear and to know the voice of their true Shepherd thereby, all may be brought into full and perfect unity in the one fold of Thy Holy Catholic Church, under the wise and loving keeping of Thy Vicar, through the same Jesus Christ, Thy Son, who with Thee and the Holy Ghost, liveth and reigneth God, world without end. Amen.

🔝

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