w/c 16/03/25

ORDO

Dies	16 SUN	17 MON	18 TUE	19 WED	20 THU	21 FRI	22 SAT	23 SUN
Officium	Dominica II in Quadragesima	S. Patricii Episcopi et Confessoris	S. Cyrilli Episcopi Hierosolymitani Confessoris et Ecclesiæ Doctoris	S. Joseph Sponsi B.M.V. Confessoris	Feria V infra Hebd II in Quadr.	S. Benedicti Abbatis	Sabbato infra Hebd II in Quadr.	Dominica III in Quadragesima
CLASSIS	Semiduplex Dominica I	Duplex	Duplex	Duplex I	Feria major	Duplex majus	Feria major	Semiduplex Dominica I
Color*	Purpura	Albus	Albus	Albus	Purpura	Purpura	Purpura	Purpura
MISSA	Reminíscere	Státuit	In médio	Justus	Deus, in adjutórium	Os justi	Lex Dómini	Oculi mei
Orationes	2a. A cunctis 3a. Pro vivis et mortuis	2a. Feria II infra Hebd II in Quadr.	2a. Feria III infra Hebd II in Quadr.	2a. Feria IV infra Hebd II in Quadr.	2a. A cunctis 3a. Pro vivis et mortuis	2a. Feria VI infra Hebd II in Quadr.	2a. A cunctis 3a. Pro vivis et mortuis	2a. A cunctis 3a. Pro vivis et mortuis
NOTAE	no Gl. Cr. Pref. Quadragesima	Gl. Pref. Quadragesima	Gl. Cr. Pref. Quadragesima	Gl. Cr. Pref. Quadragesima	no Gl. Pref. Quadragesima	Gl. Pref. Quadragesima	no Gl. Pref. Quadragesima	no Gl. Cr. Pref. Quadragesima
Nota Bene		Proprium Ultimum Evangelium**	Proprium Ultimum Evangelium**	Proprium Ultimum Evangelium**		Proprium Ultimum Evangelium**

Per Crucem, Gloriam!

“Through the Cross, Glory” expresses the fundamental truth that suffering precedes exaltation, as revealed in the Transfiguration, where Christ grants His disciples a vision of divine glory to strengthen them for His coming Passion. The Second Sunday and week of Lent call the faithful to embrace prayer, penance, and purification with renewed resolve, trusting that perseverance in the Cross leads to the promise of resurrection and eternal glory.🔝

From the Primus

HE ✠Jerome OSJV, Titular Archbishop of Selsey

Carissimi, Beloved in Christ,

As we journey through this holy season of Lent, the Church, in her maternal wisdom, places before us the great mystery of the Transfiguration of Our Lord. This vision of Christ’s glory, revealed to Peter, James, and John upon Mount Tabor, is not a mere foretaste of heaven but a profound lesson for every Christian: only through the Cross can we attain the glory of the Resurrection. This truth, so often forgotten or resisted in our age, is the path set before us by Christ Himself.

A Vision Given for Strength
The Apostles, still weak in faith, would soon behold their Master suffering and dying in agony upon Calvary. Knowing this, Christ in His mercy grants them this vision—not to shield them from the coming trial, but to prepare them to endure it. The Church, guided by divine wisdom, presents this Gospel to us in the midst of Lent to fortify our souls. We too are called to behold Christ in His glory—not to remain in that vision, but to descend the mountain, take up our cross, and follow Him to Jerusalem.

The lections of today’s Mass confirm this calling. St. Paul exhorts us to sanctification, reminding us that the Christian life demands purity, self-denial, and separation from the corruption of the world. The Propers plead for God’s mercy, recognizing our frailty but also the strength given by grace. The Preface of Lent speaks of this holy season as a time in which we are armed “against the temptations of the enemy”—for the battle is not only against sin, but against the spirit of the age which seeks to lead souls away from the hard but saving path of the Cross.

The Crisis in the Church: A Rejection of the Cross
It is no secret that we live in a time of great trial, a time of crisis within the Church itself. We see confusion, disorder, and a profound loss of faith in many quarters. How has this come about? At its root, this crisis is a rejection of the Cross. The world seeks an easy Christianity—one without sacrifice, without discipline, without truth. It preaches a false mercy, detached from repentance, a false unity, indifferent to doctrine, and a false joy, empty of supernatural hope.

Too often, even within the Church, we see an attempt to remain on Mount Tabor, desiring the glory of Christ without His suffering. There are those who, like St. Peter in his moment of misunderstanding, cry out, “Lord, it is good for us to be here!”—but who shrink away when the voice of the Father proclaims: “This is My beloved Son: hear ye Him.” To hear Christ is to hear His call to penance, to fidelity, to perseverance amidst trial. It is to reject the spirit of compromise that so afflicts our times, where doctrine is softened, discipline is neglected, and the mission of the Church is confused with worldly concerns.

Our Lord did not promise an easy path. He did not preach comfort, but conversion. He did not call us to build a kingdom in this world, but to prepare for the next. If the Church suffers today, it is because too many have sought to remove the Cross from Christianity—forgetting that without it, there is no glory, no Resurrection, no salvation.

Perseverance in the True Faith
In this hour of trial, let us take courage from the Gospel of today. Christ is transfigured before His Apostles to remind them that, though the road to Calvary is dark, it leads to the light of Easter morning. The Church, though battered, will never be destroyed. She remains the Bride of Christ, and just as He was glorified after suffering, so too will she be purified through the trials she now endures.

We must not be discouraged. We must not despair. Instead, let us resolve to stand firm in the faith of our fathers, to cling to the perennial teaching of the Church, and to embrace the Cross with confidence. The path may be steep, but the glory of Christ awaits those who persevere.

This Lent, let us renew our commitment to the life of grace, deepening our prayer, embracing penance, and remaining steadfast in the fullness of Catholic truth. Let us not seek a Christianity without sacrifice, but rather embrace the Cross, knowing that through it, we too will one day share in the eternal glory of Our Lord.

May the Blessed Virgin Mary, who stood at the foot of the Cross and now reigns in glory, intercede for us and strengthen us in our fidelity. And may Almighty God grant us the grace to live by the words of our motto:

“Per Crucem, Gloriam”—Through the Cross, Glory. and the refuge of sinners, intercede for us. May St. Michael, the great warrior of God, defend us. And may we, at the end of this Lent, emerge from our trials stronger, purer, and more conformed to the image of our Redeemer.

With my paternal blessing,

Semper in Christo. 🔝

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Liturgical Notes

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The first day of Lent is Ash Wednesday, but the first week of Lent is that which follows the First Sunday, and, liturgically, the Season commences only at the Vespers of the Saturday before that day; in consequence of this there are no special Office Hymns for Ash Wednesday and the three following days, those common to the days of the week being used until Saturday evening, when the Office Hymn at Vespers, and daily until the Eve of Passion Sunday, will be Audi, benigne Conditor. At Matins during the same period the Office Hymn should be Ex more docti mystica.

As in Gesima, the colour of the season is violet. The Te Deum is not said at Matins, nor the Gloria in excelsis at Mass, except on feast days. During Lent, the Altars and other parts of the Church should be adorned in a simple manner. Flowers on the Altars should be used only when the Office is that of a Festival. On Sundays in Lent the Deacon and Sub-deacon use folded Chasubles or serve in albis, i.e., the Deacon in Amice, Alb, Girdle, Maniple and Stole, and the Sub-deacon in Amice, Alb, Girdle, and Maniple (except on Mid-Lent see below).

In the Office at the end of the response to Deus in adjutorium instead of Alleluia the following is said, Laus tibi, Domine, rex aeternae gloriae. In no case is the word Alleluia used at all until the first Easter Mass on Holy Saturday. On all days (except in the ferial Masses of Tuesday, Thursday and Saturday), even feasts, a Tract takes the place of the Alleluia and its verse after the Gradual.

On Ash Wednesday and the days of Holy Week no Feast can be kept. All Octaves end on Ash Wednesday, as on December 16th (vide p. 6), and no Feast can be observed with an Octave until after Low Sunday. Likewise, throughout Lent, private Votive Masses and private Requiem Masses are not allowed. A private Requiem Mass is, however, allowed on the first free day of each week (except in Holy Week).

The First Sunday in Lent, Passion Sunday, and Palm Sunday are Sundays of the first class, and it is impossible to observe any other Feast on these days. The 2nd, 3rd and 4th Sundays are Sundays of the second class, and only give way to a Double Feast of the first class, e.g., that of the Patron or Dedication of the Church. All the weekdays in Lent are Greater Ferias (feria major) and, if a Festival be celebrated on one of them, the Feria must be commemorated by its orations and it’s gospel recited in place of the Prologue to St John’s gospel.

At the end of Mass the deacon (or celebrant) says Benedicamus Domino (“Let us bless the Lord”) instead of Ite missa est, the response remains Deo gratias (“Thanks be to God”). This is because in ancient times the faithful did not leave after Mass but remained to break fast (breakfast) together.

From Ash Wednesday to the Wednesday of Holy Week there is a special prayer called Oratio super populum added in ferial Masses after the post-Communion prayers. At a sung Mass, the celebrant sings Oremus, and the deacon turning to the people sings Humiliate capita vestra Deo, and the Celebrant, turned to the altar, sings the prayer in the simple ferial tone. In Low Masses, the celebrant says Oremus and Humiliate, etc, bowing towards the cross.

Mid-Lent, Laetare Sunday the fourth of the season, rosy-coloured vestments are used, the deacon and subdeacon wear dalmatic and tunicle respectively, the altar is decorated as for Sundays outside Lent, and the organ is played (as for Rorate Sunday in mid-Advent).

The Organ, if required at all, should be used only to accompany singing during Lent, except on the 4th Sunday and on Solemn Feast Days, and if used it should be employed as little, and as quietly, as possible. According to ancient custom, in Holy Week the Organ was used, at the Solemn Celebration of the Holy Eucharist on Maundy Thursday, till the end of the Gloria in Excelsis and also, on Holy Saturday at the Gloria in Excelsis and for the remainder of that liturgy. 🔝

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The History and Spiritual Importance of Lent

Origins and Historical Development of Lent
The season of Lent, as we observe it today, has its roots in the early Church’s practices of fasting and penance, particularly in preparation for Easter. Dom Prosper Guéranger OSB, in The Liturgical Year, traces its origins to the apostolic period, when fasting was already an essential part of Christian discipline. However, it was in the fourth century that the Church formalized the forty-day period of Lent, inspired by the fasts of Moses (Exodus 34:28), Elijah (1 Kings 19:8), and most significantly, Our Lord Jesus Christ, who fasted for forty days in the desert (Matthew 4:2).

Fr Pius Parsch, in The Church’s Year of Grace, explains that early Christians initially observed Lent with varied durations of fasting, but by the time of the Council of Nicaea (325 AD), a forty-day Lent was recognized universally. Over the centuries, Lenten discipline evolved: strict fasting (one meal per day, taken in the evening) was later mitigated to allow some sustenance, and abstinence from meat was gradually relaxed in various regions.

Fr Leonard Goffine, in The Church’s Year, emphasizes that the practice of Lent was not merely a matter of external discipline but was deeply tied to the call for conversion. He notes that the penitential customs—fasting, prayer, and almsgiving—were always understood as a means of interior purification, aligning the Christian soul more closely with Christ’s suffering and resurrection.

Spiritual Importance of Lent
The spiritual significance of Lent is deeply rooted in the Church’s understanding of the necessity of penance and renewal. Dom Benedict Baur OSB, in The Light of the World, reminds us that Lent is a period of spiritual warfare. Just as Christ battled temptation in the desert, the faithful are called to engage in a struggle against sin, detaching themselves from worldly distractions to focus entirely on God.

Fr Gabriel of St Mary Magdalen OCD, in Divine Intimacy, presents Lent as a time of ascent to Calvary, where the soul, through penance, mortification, and deeper prayer, is purified in preparation for Easter. He emphasizes that true penance must go beyond external observance; it must touch the heart, leading to a sincere desire for holiness and transformation in Christ. He writes that fasting is not merely an external deprivation but a means to free the soul from the tyranny of the flesh, making room for a more profound union with God.

The Three Pillars of Lent: Fasting, Prayer, and Almsgiving
Each of the great liturgical commentators highlights the three traditional practices of Lent:

1. Fasting – Fr Pius Parsch explains that fasting is not an end in itself but a means of self-discipline, drawing one away from excessive attachment to bodily comforts and directing the soul toward God.
2. Prayer – Dom Benedict Baur stresses that Lent is a time of deeper prayer, particularly meditative and contemplative, drawing the faithful closer to the mystery of Christ’s passion.
3. Almsgiving – Fr Leonard Goffine insists that charity and acts of mercy must accompany penance, as true conversion requires love for neighbor and the works of mercy as an expression of faith.

Conclusion: Lent as a Path to Resurrection
The commentators agree that the purpose of Lent is not simply to endure hardship but to prepare the soul for the triumph of Easter. Dom Prosper Guéranger describes Lent as the “spiritual springtime,” a time of renewal, purification, and grace. Fr Gabriel of St Mary Magdalen reminds us that, just as Christ endured the Cross for the joy of the Resurrection, the faithful, too, must see Lent as a journey through suffering toward the glorious victory of Christ.

Lent, therefore, is not a mere ritual obligation but a privileged time of grace, calling each soul to deeper conversion, purification, and union with God. 🔝

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Dom Prosper Guéranger OSB (1805–1875)
A Benedictine monk and liturgical scholar, Dom Prosper Guéranger was the founder of Solesmes Abbey and played a key role in the Liturgical Movement. His monumental work, The Liturgical Year, is a 15-volume exposition of the liturgical calendar, providing historical, theological, and devotional insights. He was a strong advocate for the restoration of Gregorian Chant and the Roman Rite.

Fr Pius Parsch (1884–1954)
An Austrian priest of the Canons Regular of St Augustine, Fr Pius Parsch was a pioneer of the 20th-century Liturgical Movement. His works, particularly The Church’s Year of Grace, aimed at making the liturgy more accessible to the faithful, promoting active participation and a deeper understanding of the Church’s seasons and feasts.

Fr Leonard Goffine (1648–1719)
A German Catholic priest of the Norbertine Order, Fr Goffine is best known for The Church’s Year, a widely used devotional and catechetical work that explains the Sunday Gospels, feasts, and Catholic practices. His writings were intended to help the laity grow in their understanding of the Faith and the liturgy.

Dom Benedict Baur OSB (1877–1963)
A German Benedictine monk and abbot, Dom Baur was a prominent spiritual writer, particularly in the realm of monastic spirituality and ascetical theology. His works, including The Light of the World and Frequent Confession, emphasize the interior life, the practice of virtue, and the transformative power of the sacraments.

Fr Gabriel of St Mary Magdalen OCD (1893–1953)
A Discalced Carmelite priest and spiritual writer, Fr Gabriel is best known for Divine Intimacy, a daily devotional book that provides Carmelite spiritual direction, drawing from St Teresa of Avila and St John of the Cross. His writings focus on deepening one’s prayer life, practicing detachment, and achieving union with God through interior recollection and mortification.

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The Second Sunday of Lent: Reminíscere Sunday

The Second Sunday of Lent in the Traditional Roman Rite presents a rich interplay of themes that unify the liturgy’s orations, Propers, and lections. The Transfiguration of Christ serves as the central mystery of the day, offering a moment of supernatural revelation that strengthens the faithful amid the penitential journey of Lent. The liturgy weaves together themes of divine glory, the necessity of suffering before exaltation, and the call to sanctification through purification and grace.

The Foretaste of Glory and the Strengthening of Faith
The Introit, Reminiscere miserationum tuarum, Domine (“Remember, O Lord, Thy tender mercies”), immediately establishes the dominant theme of divine mercy and guidance. The faithful, walking the arduous path of Lent, cry out for God’s assistance, seeking sustenance for the soul in the trials of penitential discipline. The Collect intensifies this petition, beseeching the Almighty to “look upon the devotion of Thy people” and “stretch forth the right hand of Thy majesty to protect us.” This prayer acknowledges the fragility of human perseverance and the need for divine aid, aligning with the Gospel’s revelation of Christ’s divinity—a vision meant to strengthen the Apostles before the coming Passion.

The Epistle, from 1 Thessalonians 4:1-7, exhorts the faithful to sanctification and the rejection of impurity. This passage reflects a central Lenten exhortation: the transformation of the soul must not be merely external but interior, a purification that aligns the Christian life with God’s will. The Church, through this reading, instructs the faithful that true participation in divine glory necessitates a life of virtue and self-denial. The call to abstain from uncleanness resonates with the Lenten call to conversion and mortification, preparing the soul to receive the fuller revelation of God’s glory, just as the Apostles were prepared on Mount Tabor.

The Transfiguration: The Cross as the Path to Glory
The Gospel of the Transfiguration (Matthew 17:1-9) stands as the pivotal moment of the liturgy for the Second Sunday of Lent, revealing Christ’s divine nature to His closest disciples. Christ, ascending Mount Tabor with Peter, James, and John, is transfigured before them—His face shining like the sun and His garments gleaming in dazzling whiteness. The vision is momentary but profoundly significant. The Church presents this passage within Lent to remind the faithful that the vision of glory is given to strengthen the soul for suffering. Just as the Apostles would soon witness Christ’s Passion and Death, the faithful are called to endure the mortifications of Lent with the confidence that glory follows suffering. The Gradual, Tribulationem et dolorem inveni (“I found trouble and sorrow”), expresses the trials of this world, yet the Tract, Confitemini Domino (“Give glory to the Lord, for He is good”), transitions the tone towards hope, affirming the goodness of God’s providence.

Fr Pius Parsch, in his reflections on the liturgy, draws special attention to the unique repetition of this Gospel on both Saturday and Sunday. He notes that in the ancient Roman lectionary, the Transfiguration was originally read only on the Saturday of the Ember Days of Lent, a day traditionally devoted to fasting, prayer, and the ordination of clergy. The Ember Saturday Gospel, therefore, served as a strengthening vision for those preparing to take on the burdens of the priesthood, just as it had been for the Apostles before their mission. In time, however, the Church transferred this Gospel also to the Second Sunday of Lent, extending its message to all the faithful.

Parsch interprets this liturgical repetition as an intentional reinforcement of the doctrine that the Cross is the necessary path to glory. By situating the Transfiguration both within the penitential context of the Ember fast and in the Sunday Mass for all believers, the Church underscores the universal truth that divine exaltation follows suffering and fidelity. The Apostles are granted this vision not to remain in it—St. Peter’s misguided desire to build tents is gently corrected by Christ—but to be fortified for the trials ahead. Similarly, the faithful must take to heart the lesson that moments of grace and spiritual consolation are given not as an end in themselves but as a preparation for enduring trials with faith.

The presence of Moses and Elijah in the Gospel further confirms this connection between suffering and glory. Moses, the great lawgiver, and Elijah, the chief prophet, together represent the entire Old Testament economy, which is brought to fulfillment in Christ. Their conversation with Christ, as reported in Luke’s account (Luke 9:31), centers on His coming Passion and Death in Jerusalem—explicitly linking the Transfiguration to the Cross. Parsch points out that this theological reality is mirrored in the liturgical placement of the Gospel itself: positioned between the First Sunday of Lent (the Temptation of Christ in the desert) and the Third Sunday of Lent (which emphasizes Christ’s power over sin and Satan), the Transfiguration functions as an interlude of divine assurance.

Sanctification, Purification, and the Role of Grace
The liturgy continues to develop the theme of purification through the Offertory Antiphon, Meditabor in mandatis tuis (“I will meditate on Thy commandments”), echoing the Epistle’s call to sanctification. The Communion Antiphon, Intellige clamorem meum (“Understand my cry, O Lord”), reinforces the need for God’s intervention in the soul’s struggles, a plea for grace to complete the Lenten journey. The Postcommunion Prayer, Tui nos, Domine, sacramenti libatio sancta restauret (“May the partaking of this holy Sacrament restore us, O Lord”), explicitly links participation in the Eucharist to the strengthening of the soul. Just as the Apostles were fortified by the vision of Christ’s glory, so too are the faithful fortified by the reception of the Body and Blood of Christ, sustaining them for the trials ahead.

The Station Church and Marian Mediation
The Station Church for this Sunday is St. Mary in Domnica, an ancient Roman basilica dedicated to the Blessed Virgin. The choice of this Marian station reinforces the theme of Mary’s mediation in the journey of faith. The Blessed Virgin, who pondered the mysteries of Christ in her heart, is the model of prayerful contemplation and perfect discipleship. Just as she endured suffering before her Assumption into glory, the faithful are reminded that perseverance in the trials of Lent will be met with divine exaltation. Her maternal intercession is implicitly invoked, supporting the faithful in their Lenten pilgrimage.

Conclusion: The Liturgy as a Foretaste of the Resurrection
The Second Sunday of Lent in the Traditional Roman Rite thus serves as both an encouragement and a summons to perseverance. The liturgy presents a foretaste of the Resurrection, reassuring the faithful that the suffering of Lent is not an end in itself, but a path to sanctification and eternal glory. The orations implore divine assistance, recognizing human frailty; the Propers articulate the contrast between suffering and hope; and the lections reveal the necessity of interior purification to share in Christ’s glorification.

Through the Transfiguration, the faithful are reminded that, though the path to Calvary must be walked, it is not without purpose. The Church, in her wisdom, places this Gospel before the faithful to illuminate the road ahead, offering the light of Christ’s divine radiance as a beacon of hope, strength, and ultimate triumph. 🔝

Missalettes (Quadragesima)

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“Per Crucem, Gloriam” a Motto for the second week of Lent

The motto “Per Crucem, Gloriam” expresses the central paradox of the Christian life: that true glory is attained only through suffering, and exaltation comes only after humility and sacrifice. This principle, which Christ Himself demonstrates throughout His earthly ministry, is nowhere more vividly revealed than in the Transfiguration—the Gospel given for the Second Sunday of Lent.

The Transfiguration is not merely a miraculous event; it is a divine teaching. Christ reveals His heavenly glory to Peter, James, and John, not as an end in itself, but as a preparation for the greater mystery that lies ahead: His Passion and Death. The Apostles, still weak in faith, are given this vision so that when they later see Him humiliated, scourged, and crucified, they may remember who He truly is and remain steadfast.

Thus, the Transfiguration and the Passion are inseparably linked. Tabor and Calvary belong together—the glory seen on the mountain is a foretaste of the Resurrection, but it cannot be separated from the suffering of the Cross. The divine message to the Apostles, and to all of us, is clear: “Per Crucem, Gloriam”—through the Cross, Glory.

The Motto in the Liturgy of the Second Sunday of Lent
The entire liturgy of this Sunday reflects this same theme.

• The Collect asks God to “look upon the devotion of Thy people” and to “stretch forth the right hand of Thy majesty to protect us,” acknowledging that divine strength is needed for the trials of Lent.
• The Epistle (1 Thess. 4:1-7) exhorts the faithful to purity and sanctification, reinforcing that the Christian path is one of discipline, not indulgence.
• The Gradual and Tract transition from sorrow to hope, mirroring the movement from suffering to glory.
• The Gospel (Matthew 17:1-9) presents Christ in His radiant glory, but immediately after, He commands His disciples to remain silent about the vision until “the Son of Man be risen from the dead”—implying that before they may speak of His glory, they must first endure the scandal of His Passion.

Thus, the Church, in her wisdom, places this Gospel in the second week of Lent, not at Easter, to remind us that our own path to holiness follows the same pattern as Christ’s. We must pass through the trials of purification and mortification before we can share in the joy of resurrection.

Living “Per Crucem, Gloriam” in the Second Week of Lent
For the faithful, the second week of Lent is a time to renew our commitment to the Cross. The excitement of beginning Lent may be waning, and the temptations to laxity may increase. But Christ’s revelation at the Transfiguration reminds us why we persevere:

• The prayer and penance we embrace are not empty rituals but means of transformation.
• The sufferings and sacrifices of daily life are not meaningless burdens but part of our sanctification.
• The temptations and struggles we face must not discourage us, for victory is promised to those who endure.

The Church encourages us to take up our Lenten discipline with greater resolve, knowing that every hardship accepted in faith draws us nearer to the glory for which we were created.

As the Second Sunday of Lent teaches, we must not cling to spiritual comforts like St. Peter’s desire to build tents and remain on Mount Tabor. Instead, we must descend the mountain and walk with Christ toward the Cross, trusting that glory will come in God’s time and in God’s way.

Thus, in this week, let us firmly embrace the Lenten call to prayer, penance, and purification, keeping before our eyes the promise of “Per Crucem, Gloriam”—Through the Cross, Glory.🔝

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Spiritual Reflection for the Second Sunday of Lent

“Per Crucem, Gloriam” – Through the Cross, Glory

The journey of Lent is one of ascent, much like the climb to Mount Tabor where Christ revealed His divine glory. The Transfiguration was not given as an escape from suffering but as a strengthening vision for the trials ahead. Peter, overwhelmed by the brilliance of Christ’s radiance, desired to remain there, to build tents and prolong the moment of glory. But Christ, knowing that His mission led to Calvary, gently redirected His disciples toward the path they must walk—one that leads first through the agony of the Cross before reaching the triumph of Resurrection.

We too, in our own spiritual journey, may long for consolation, for moments of peace in prayer, for reassurance that our sacrifices bear fruit. But Lent reminds us that true transformation comes not from seeking comfort, but from embracing the Cross. The discipline of prayer, fasting, and almsgiving strips away our attachments, revealing the extent of our dependence on God. Like the Apostles, we are being prepared—not for a life of ease, but for perseverance in faith when trials come.

This Sunday teaches us that we cannot separate glory from suffering. The light of Tabor must illuminate the way to Calvary. If we follow Christ, we must follow Him in both—trusting that our daily crosses, accepted with love, are shaping us for the glory He has prepared for us. In this second week of Lent, let us descend from the mountain strengthened, renewed in our commitment to bear our own cross, knowing that through it, we will share in His glory. Per Crucem, Gloriam.🔝

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A sermon for Sunday

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

Second Sunday in Lent

For God hath not called us unto uncleanness, but unto sanctification: in Christ Jesus our Lord

In today’s epistle we hear St. Paul’s exhortation to the Thessalonians that they should live by the faith that they professed. Their lives should be in contrast to the idolatry of the pagans that surrounded them. “For this is the will of God, your sanctification: that you should abstain from fornication, that every one of you should know how to possess his vessel in sanctification and honour; not in the passion of lust, like the Gentiles that know not God.” They were not called to uncleanness, but rather to sanctification in Christ Jesus.

But what was the context in which St. Paul wrote these words? St. Paul had founded the Church at Thessalonica during the course of the second of his great missionary journeys as recorded in the Acts of the Apostles. Though there was a sizeable Jewish community in Thessalonica, St. Paul was most successful in converting Gentiles. It is likely that many of these Gentile converts were previously “God fearers” who had been accustomed to attend the synagogue and respected Judaism, but were still pagans and had not become circumcised Jews. St. Paul’s message that it was not necessary for Gentiles to become circumcised Jews in order to be heirs of the promises of God to Abraham would have appealed especially to the Gentile God fearers who respected Judaism and attended services in the synagogue, but were not prepared to become circumcised Jews. St. Paul had secured the support of St. Peter, St. James and St. John at the Council of Jerusalem that it was not necessary for Gentiles to become circumcised Jews in order to be members of the Body of Christ (Acts 15). Baptism alone was necessary, as well as the renunciation of idolatry. Hence, St. Paul reminded his Thessalonian converts that they had “turned unto God from idols, to worship the true and living God, even Jesus, whom he raised from the dead and delivers us from the wrath to come” (1 Thessalonians 1). This message had so disturbed the civil authorities in Thessalonica that St. Paul was asked to leave the city (Acts 17). He was accused of preaching another king, one called Jesus. It was clearly recognised that to claim that Jesus Christ is Lord and King was to say that the Roman Emperor, Caesar, was not the true lord. Such a claim was seen as a threat to the stability of the empire and it would be the reason why for the next few centuries so many Christians became martyrs, witnesses that there was another king, one called Jesus.

After leaving Thessalonica St. Paul moved on to Athens, where he had little success, and then on to Corinth. He was very concerned that the Thessalonians would remain faithful to the Gospel that they had received and had sent St. Timothy to exhort them to this end. When St. Timothy returned with good news about the Church in Thessalonica St. Paul wrote from Corinth in thanksgiving for the faithfulness of the Thessalonians. Hence, as with his later epistle to the Philippians, the tone of this letter is on the whole positive, for there was much cause for thanksgiving. However, there were still some underlying concerns and it was to these that St. Paul turns his attention in the latter part of his epistle. Though the Thessalonians were not required to become circumcised Jews they were to totally renounce idolatry. They were not to live as Gentiles who knew not God, but were rather to live by the faith of the true and living God, the God of Israel and the world, who had revealed himself in Jesus. This was something that was easier said than done. For the whole ancient world outside Judaism was saturated by paganism. It was not simply a matter of the pagan world recognising many gods rather than only one God, for belief affected the whole of life. Many of the pagan cults were of an openly sensual and promiscuous nature and this was not thought to be in any way ethically wrong. Hence, St. Paul exhorts the Thessalonians that they need to either practice lifelong marriage or celibacy. They should abstain from fornication because they were now called to holiness. The area of sexual morality was one of the main areas where their lives should be in contrast to the laxity of the pagan world around them.

It is important to emphasise this point today because it is now conventional to suppose that there is something old fashioned and outdated about the Christian doctrine of marriage and sexual morality. It is said that this ethic is too primitive and unenlightened for people today. Twenty first century western man is said to have come of age and no longer needs to take any notice of the outmoded restrictions of another age. Indeed, this attitude is now common even within the Church itself and sermons are rarely preached on sexual morality for fear of seeming too counter cultural. But the truth of the matter is that the authentic Christian faith has always been counter cultural. It was so in the earliest days of the Church, when the faithful were exhorted by St. Paul to renounce idolatry and live by precepts that set them apart from the paganism that surrounded them, and it is true today. In fact, what people now see as a more enlightened and progressive approach to sexual ethics is merely the modern resurgence of ancient paganism. The modern pagan cults may not have the same names as their ancient counterparts, but they are clearly flourishing in the world of entertainment, of advertising and the media. It has produced a world of what has been described as private prosperity and public squalor, in which people know the price of everything and the value of nothing.

But since we are today surrounded by this pagan culture, how can we possibly separate ourselves from it? This is not something we can do by our own strength. We can only rely on divine grace, the love of God that has been poured into our hearts through the Holy Spirit. This is what the season of Lent in particular is about, a period of time of abstaining from the false values of the pagan world that surround us in order to deepen the seriousness of our Christian discipleship. We will then be strengthened in order to withstand the temptations of the world, the flesh and the devil not only during Lent, but during the whole of our lives.

A good way to start to do this is to make our own the words of today’s Collect,

O God, who seest that we have no power whatever from ourselves; keep us both outwardly in our bodies and inwardly in our souls; that we may be defended from all adversities which may happen to the body, and from all evil thoughts which may hurt the soul.

Let us pray for grace to strengthen us to deepen the seriousness of our Christian discipleship in our own time and place.🔝

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Feasts this week March 16–22

The liturgical calendar of the Traditional Roman Rite maintains a rich cycle of feasts and commemorations even during the penitential season of Lent. From March 16th to March 22nd, the Church continues its Lenten observance while honoring several saints and feasts, each offering spiritual lessons that deepen the faithful’s preparation for Easter.

March 17 – St. Patrick, Bishop and Confessor (c. 385–461), the Apostle of Ireland, is a significant celebration, particularly in regions with a strong Irish Catholic presence. Born in Roman Britain, Patrick was kidnapped by pirates and enslaved in Ireland before escaping and later returning as a missionary. His legendary preaching and miracles, including the use of the shamrock to explain the Holy Trinity, led to the conversion of the Irish people. His feast, though of simple rank in the universal calendar, is often celebrated with solemnity where local devotion prevails.

Even during Lent, the feast of a confessor-bishop such as Patrick provides a joyful reprieve, reminding the faithful that penance serves the greater purpose of bringing souls to Christ, as St. Patrick’s mission so powerfully demonstrated.

March 18 – St. Cyril of Jerusalem, Bishop, Confessor, and Doctor of the Church (c. 313–386), one of the early Fathers and a great defender of orthodox doctrine, particularly regarding the Divinity of Christ and the Holy Sacraments. He is best known for his Catechetical Lectures, which guided catechumens in preparation for baptism—a fitting theme for Lent, the season of preparation for new converts entering the Church at Easter.

His writings on the Holy Eucharist and his defense of the Nicene Creed against Arian heresy remain pillars of Catholic teaching. As Lent calls the faithful to deepen their understanding of faith and commit more fully to Christ, St. Cyril’s feast is an encouragement to study and defend Catholic truth.

March 19 – St. Joseph, Spouse of the Blessed Virgin Mary, Confessor is the highest-ranking feast in this period and stands as a moment of great devotion amid Lent. St. Joseph, the Guardian of the Redeemer and Patron of the Universal Church, is honored with a first-class feast, taking precedence over the Lenten ferial Mass.

As the silent yet powerful protector of the Holy Family, St. Joseph is a model of humility, obedience, and fatherly care. The Church calls upon him as Patron of a Happy Death, recognizing his unique grace of dying in the presence of Jesus and Mary. In the context of Lent, his feast reminds the faithful that true holiness is found in quiet fidelity to God’s will, especially in trials and suffering.

The traditional devotions associated with his feast include the recitation of the Litany of St. Joseph, the Seven Sorrows and Joys, and, where practiced, the St. Joseph’s Table, a custom of providing food for the poor in honor of his intercession.

March 20 – Feria of Lent (Commemoration of St. Photina, the Samaritan Woman) a Lenten Feria, though some traditions commemorate St. Photina, the Samaritan woman at the well, whom Christ encounters in John 4. This Gospel passage, read in many pre-Vatican II Lenten catecheses, underscores the theme of conversion and living water, pointing to the grace of Baptism and the renewal of the soul through penitence.

March 21 – St. Benedict, Abbot of Nursia (c. 480–543), the Patriarch of Western Monasticism, is of special importance. As the founder of the Benedictine Order, he shaped the spiritual and intellectual life of Europe through his Rule of St. Benedict, which emphasized prayer, work, and obedience—principles deeply connected to the Lenten season.

Monasteries following his rule became centers of preservation for the Faith during times of chaos, much as Lent calls the faithful to withdraw from worldly distractions and renew their commitment to prayer and asceticism. The St. Benedict Medal, often associated with spiritual protection, remains one of the most powerful sacramentals of the Church.

March 22 – Feria of Lent (Commemoration of St. Catharine of Sweden, Virgin) Another Lenten Feria, March 22nd may also include a commemoration of St. Catharine of Sweden (1331–1381), a daughter of St. Bridget of Sweden. Renowned for her virtue and dedication to religious life, she provides an example of chastity and mortification, virtues central to Lenten discipline.

Conclusion: A Week of Strength and Purification
This week in the Tridentine calendar blends the themes of penitence and purification with the glorious witness of the saints. The great figures commemorated—St. Patrick, St. Cyril, St. Joseph, and St. Benedict—remind us that our Lenten observance is not merely about self-denial but about growing in faith, fidelity, and spiritual strength. The presence of high-ranking feasts, particularly St. Joseph’s, provides spiritual refreshment, ensuring that our discipline is always oriented toward the joy of Easter.

In this sacred season, let us take inspiration from these saints, striving to embrace the Cross, deepen our faith, and follow Christ more faithfully, knowing that through the Cross comes Glory—Per Crucem, Gloriam.

✠ 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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Lenten Embertide in the Tridentine Liturgy

As we progress through the holy season of Lent, the Church calls us to deeper penance and renewal through the observance of the Lenten Embertide, a period of fasting, prayer, and supplication that falls on Wednesday, Friday, and Saturday of the First Week of Lent. These Ember Days, known traditionally as the Quatuor Tempora, are ancient in origin, tracing their roots to early Christian practice and linked to the natural rhythm of the seasons. The Lenten Embertide, in particular, carries a penitential character, inviting the faithful to sanctify their Lenten discipline by intensifying their mortifications, reflecting on their dependence upon God, and praying for holy priests to serve His Church.

Drawing upon the insights of Dom Prosper Guéranger, Fr. Pius Parsch, Fr. Leonard Goffine, Dom Benedict Baur, and Fr. Gabriel of St. Mary Magdalene, we can discern the profound theological and spiritual significance of the Lenten Ember Days within the traditional liturgy.

The Historical and Liturgical Significance
Dom Prosper Guéranger, OSB, in The Liturgical Year, notes that the Ember Days originated as a means of sanctifying the agricultural seasons, offering thanksgiving for God’s providence, and imploring His continued blessings. In time, they were also associated with the ordination of clergy, and the faithful were exhorted to fast and pray for those about to receive Holy Orders on Ember Saturday.

The Lenten Embertide, occurring at the very outset of Lent, reinforces the penitential spirit of the season. It is the first sustained period of fasting after Ash Wednesday, and through its rigorous observance, the Church recalls the practice of Moses, Elijah, and Our Lord Himself, who all fasted for forty days before undertaking great missions. The Ember Days thus serve as a reminder that true renewal—both personal and ecclesial—can only come through purification, penance, and the grace of God.

The Scripture Readings: Penance and Renewal
The Ember Days of Lent are marked by multiple lessons at Mass, a remnant of the ancient vigils that prepared catechumens for baptism and ordinands for the priesthood. Fr. Pius Parsch, in The Church’s Year of Grace, highlights that these readings trace a path of purification, prayer, and spiritual renewal.

• Wednesday‘s liturgy (Leviticus 19:1-2, 11-19 and Matthew 15:1-20) focuses on the moral requirements of true holiness. The reading from Leviticus emphasizes the call to sanctity (“Be holy, for I the Lord your God am holy”), while the Gospel warns against externalism in religion, reminding the faithful that purity of heart is what matters before God.
• Friday presents a lesson from Ezekiel 18:20-28, which sets forth God’s justice and mercy, emphasizing that true repentance leads to life, while the refusal to repent leads to death. The Gospel (John 5:1-15) recounts the healing of the paralytic at the pool of Bethesda, a striking image of Christ’s power to restore the soul weakened by sin.
• Saturday‘s Mass, the most solemn of the three, is a vigil with five prophetic lessons, each showing how God calls His people to conversion and foreshadowing the salvation brought by Christ. Fr. Parsch notes that this Mass, linked with priestly ordinations, underscores the necessity of sanctified clergy, who must themselves be purified in order to lead the faithful to holiness.

The Embertide Fast: A Deeper Lenten Mortification
Fr. Leonard Goffine, in The Church’s Year, reminds us that the fasting of the Ember Days is a heightened discipline, distinct from the general Lenten fast. Traditionally, these days were observed with total abstinence from flesh meat and only one full meal. This intensified form of fasting was meant to sanctify the body and the soul, offering a sacrifice pleasing to God.

The Lenten Ember fast reminds us that Lent is not merely a time of passive endurance but of active mortification. Dom Benedict Baur, OSB, in The Light of the World, emphasizes that fasting, properly undertaken, disposes the soul to prayer, detaches it from earthly concerns, and sharpens its hunger for God. The bodily discipline of Embertide, therefore, is not an end in itself, but a means by which the soul is cleared of distractions and made more receptive to divine grace.

The Connection to the Priesthood and the Church’s Renewal
One of the most ancient purposes of the Ember Days, as Dom Guéranger and Fr. Parsch observe, was the ordination of clergy. This tradition continues, as the Church prays fervently for those to be ordained on Ember Saturday. The importance of holy, virtuous priests cannot be overstated, for they are the ones who offer the Holy Sacrifice, absolve sins, and shepherd souls to salvation.

Fr. Gabriel of St. Mary Magdalene, OCD, in Divine Intimacy, reflects on the Ember Days as a time of praying for the renewal of the Church through a purified priesthood. The world’s crises—whether in past ages or our own—have always been linked to the sanctity or corruption of the clergy. Just as the faithful fast for their own purification, they also offer sacrifices that God may raise up priests who are zealous, courageous, and faithful to their mission.

The liturgy of Ember Saturday, with its multiple readings and fervent prayers, reminds us that the Church is always in need of renewal—and true renewal always begins with penance, prayer, and holy priests.

The Lenten Embertide as a Call to Deeper Holiness
The Lenten Embertide, then, is more than an ancient custom; it is a spiritual necessity. It invites us to:

• Sanctify our Lenten fast by embracing bodily mortification more fervently.
• Examine our hearts, ensuring that our repentance is not merely external but truly interior.
• Pray for the sanctification of priests, recognizing that without holy priests, there can be no sanctified Church.
• Imitate Christ in the desert, rejecting temptation and choosing fidelity to God.

In an age when fasting is often neglected, when discipline is weakened, and when the priesthood is under attack—both from without and from within—the Lenten Ember Days stand as a clarion call to return to the ancient and unchanging wisdom of Holy Mother Church.

May we, like Christ in the wilderness, fast with devotion, pray with fervor, and emerge victorious over sin. And may we, through our sacrifices, obtain the grace of holy and courageous priests, who will lead the Church in fidelity to her divine mission.

Conclusion: A Time of Purification and Hope
The Lenten Ember Days remind us that true renewal is always preceded by purification. Just as the Israelites wandered in the desert before reaching the Promised Land, just as Christ fasted before beginning His public ministry, so too must the Church undergo periods of penance before experiencing new outpourings of grace.

Through these holy days, let us embrace the wisdom of our forefathers, sanctifying ourselves and the Church by fasting, prayer, and intercession. For in embracing penance, we prepare ourselves for the triumph of grace, knowing that through mortification, through purification, through fidelity, the Church will always emerge victorious.

May Our Lady, the Mother of Priests, intercede for us, that the sacrifices of this Embertide may bear fruit in our lives and in the life of the Church. 🔝

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Maintaining Resolve in Lenten Discipline: A Psychological, Philosophical, and Theological Approach

Lent is a sacred season of prayer, fasting, and almsgiving, calling Christians to deeper spiritual discipline. However, maintaining resolve throughout these forty days can be challenging. Insights from psychology, philosophy, and Catholic theology provide a comprehensive understanding of willpower and self-control, offering practical strategies to persevere in Lenten commitments.

The Nature of Willpower and Its Challenges

Willpower as a Limited Resource
Psychologists have observed that self-control functions like a muscle—it can be strengthened through practice but also fatigued with excessive use. This is known as ego depletion, the theory that exerting self-control in one area may weaken resolve in others¹. For instance, if one is fasting and also trying to avoid unnecessary distractions, an overwhelming sense of fatigue may set in, increasing the likelihood of giving in to temptation.

St. Augustine reminds us that grace is necessary to strengthen the will: “The grace of God is essential for the accomplishment of anything good, and without it, we can do nothing.”² Thus, Lent is not about relying solely on human willpower but about opening oneself to divine assistance.

Lenten Application:

• Plan for Weak Moments: Recognizing that willpower has limits, prepare for moments of weakness by scheduling prayer and accountability check-ins.
• Strengthen Over Time: Instead of taking on extreme disciplines from the start, build up fasting, prayer, and almsgiving gradually.

Delayed Gratification and Spiritual Growth
Studies, such as the famous Stanford marshmallow experiment, show that those who can delay gratification tend to experience better long-term outcomes³. In a Lenten context, resisting immediate pleasures (such as food, entertainment, or idle talk) fosters discipline that extends beyond Lent.

St. John Chrysostom encourages us: “Fasting is the support of the soul: it gives us wings to ascend on high, and to enjoy the highest contemplation!”⁴ This means that self-denial is not just about resisting pleasure but about preparing the soul for deeper union with God.

Lenten Application:

• View Fasting as Training for Holiness: Rather than merely “giving something up,” focus on what you are gaining spiritually—a stronger relationship with God.
• Use Spiritual Motivation: When struggling, recall Christ’s 40 days in the wilderness (Matthew 4:1-11) as an example of endurance.

The Growth Mindset in Lenten Discipline
Research on growth mindset suggests that those who see challenges as opportunities for improvement are more likely to persist in self-discipline⁵. Similarly, Catholic spiritual tradition views struggles in Lent as chances to deepen dependence on God.

St. Francis de Sales offers encouragement: “Have patience with all things, but first of all with yourself.”⁶ He reminds us that even when we fall short, we should not abandon our efforts but rise again with renewed trust in God’s mercy.

Lenten Application:

• Embrace Setbacks as Lessons: If you fail in your commitment, do not abandon it entirely. Instead, reflect, adjust, and begin again with renewed effort.
• View Discipline as a Habit: The more consistently you pray and fast, the easier it becomes to maintain resolve.

The Catholic Understanding of the Will and Self-Denial

The Role of the Will in Moral Life
Catholic teaching holds that the will is a faculty of the soul, responsible for choosing between good and evil. St. Thomas Aquinas emphasized that free will, aided by grace, is essential for virtue⁷. However, due to concupiscence (the inclination to sin), the will is weakened and requires training through discipline⁸.

St. Augustine teaches: “Our will is turned this way and that, and it cannot be made firm except by being bound by the chain of love.”⁹ Lent, therefore, is about redirecting the will toward God through love and sacrifice.

Lenten Application:

• Strengthen the Will Through Habitual Virtue: The more one exercises temperance (self-restraint), the easier it becomes to resist temptation.
• Rely on Grace, Not Just Willpower: True perseverance in Lenten discipline requires cooperation with God’s grace (Philippians 4:13: “I can do all things through Christ who strengthens me.”).

Fasting and Mortification as Tools for Strengthening the Will
The Church has long taught that fasting is a weapon against temptation. St. Paul himself declared: “I chastise my body and bring it into subjection” (1 Corinthians 9:27). Traditional Catholic asceticism—including the practices of St. Benedict and the Desert Fathers—demonstrates how mortification strengthens the will and detaches the soul from earthly distractions¹⁰.

St. Josemaría Escrivá encourages perseverance: “To defend his purity, St. Francis of Assisi rolled in the snow, St. Benedict threw himself into a thorn bush, St. Bernard plunged into an icy pond… You—what have you done?”¹¹

Lenten Application:

• Approach Fasting as Spiritual Training: Rather than focusing solely on food, apply the discipline to other areas—speech, entertainment, and personal habits.
• Use the Sacraments to Reinforce Discipline: Frequent Confession and the Eucharist provide supernatural strength to remain steadfast.

Conclusion: Completing the Psychological Insights with Catholic Wisdom
Psychological research and philosophical perspectives provide useful insights into willpower and self-discipline, but Catholic tradition completes the picture by rooting human effort in grace. Lent is not merely about self-improvement but about spiritual transformation.

By integrating prayer, fasting, and almsgiving with an understanding of how willpower functions, Catholics can maintain their Lenten commitments, growing in virtue and holiness. Ultimately, the goal is not just to persevere through forty days but to carry these habits forward, shaping a life of deeper faith and devotion to Christ. 🔝

1. Baumeister, Roy et al. Willpower: Rediscovering the Greatest Human Strength (New York: Penguin, 2011).
2. Augustine of Hippo, Sermon 158, 7.
3. Mischel, Walter. The Marshmallow Test: Understanding Self-Control and How To Master It (New York: Little, Brown and Co., 2014).
4. John Chrysostom, Homilies on the Statues, Homily III.
5. Dweck, Carol. Mindset: The New Psychology of Success (New York: Random House, 2006).
6. Francis de Sales, Introduction to the Devout Life, Part III, Ch. 9.
7. Aquinas, Thomas. Summa Theologica, I-II, q. 6-21.
8. Catechism of the Catholic Church, 1731-1733.
9. Augustine of Hippo, Confessions, Book 8, Chapter 11.
10. Benedict of Nursia, The Rule of St. Benedict.
11. Josemaría Escrivá, The Way, 143.

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A Guide to Examining Your Conscience: Recognizing Venial Sin and Repenting of It

Growth in holiness requires vigilance over our thoughts, words, and deeds. While mortal sins are grave offenses that sever our relationship with God, venial sins gradually weaken our spiritual life, making us more susceptible to greater faults. Many overlook venial sins because they do not immediately destroy sanctifying grace, but left unchecked, they can lead to spiritual complacency. This guide will help you recognize venial sin, understand its effects, and take practical steps toward repentance and spiritual renewal.

What is Venial Sin?
Sin, by its very nature, offends God and harms our soul. However, not all sin is equally severe. The Church distinguishes between mortal sin, which leads to spiritual death, and venial sin, which weakens our soul but does not cut us off entirely from God’s grace. Understanding this distinction is essential to our spiritual life because while venial sins may seem small, their cumulative effect can lead to serious spiritual harm.

Venial sins are offenses that either involve lesser moral matters or lack full knowledge and full consent when committed. They do not separate us entirely from God but diminish the fervor of our charity and weaken our will against temptation. Regularly committing venial sins without repentance can lead to carelessness in the spiritual life and make us more prone to falling into mortal sin. Recognizing venial sin and striving to overcome it is necessary for growing in virtue and deepening our relationship with God.

How to Recognize Venial Sin
Identifying venial sins requires self-awareness and an honest examination of our thoughts, words, and actions. While mortal sin is obvious due to its grave nature, venial sins are often more subtle. They may appear insignificant, yet their repeated commission creates habits that distance us from God. Many venial sins arise from carelessness, self-centeredness, or a failure to practice virtue in daily life.

Characteristics of Venial Sin:

• The sin involves a lesser moral matter (e.g., impatience, minor dishonesty).
• If the matter is grave, the sin is venial only if done without full knowledge or full consent.
• It does not entirely turn the soul away from God but hinders spiritual growth.

Common Venial Sins:

• Speaking harshly or uncharitably without grave damage.
• Entertaining minor impure thoughts or glances.
• Complaining excessively or failing in patience.
• Neglecting small duties or responsibilities.
• Being distracted in prayer through negligence.
• Failing to be as generous as possible in helping others.

Although venial sins do not condemn the soul to hell, they must not be ignored. Allowing them to go unchecked can lead to deeper vices and spiritual indifference. By remaining vigilant and striving for self-mastery, we fortify our soul against greater moral failings and become more attuned to God’s grace.

Why We Must Repent of Venial Sins
Some may wonder why it is necessary to be concerned with venial sins if they do not cut us off from God. The answer is simple: venial sins are not harmless. Every sin, no matter how small, is an act of disobedience that weakens the soul’s ability to love God fully. Just as small cracks in a foundation can lead to a building’s collapse, repeated venial sins erode the strength of our will and make us more susceptible to mortal sin.

The Effects of Venial Sin:

• Weakens the Will – The more we give in to small sins, the harder it becomes to resist temptation.
• Dulls Our Love for God – Sin diminishes our fervor for prayer, charity, and the pursuit of holiness.
• Leads to Spiritual Complacency – Frequent venial sin can lead to a lukewarm faith and indifference toward serious sin.
• Reduces Our Merits – Though we remain in a state of grace, venial sin diminishes the supernatural rewards we would otherwise earn.

While venial sin does not destroy our soul, it hinders our path to sanctity. The saints were not only careful to avoid mortal sin but also vigilant in avoiding even the smallest imperfections. We too should strive to cleanse our soul of all that keeps us from fully loving God.

Steps for Examining Your Conscience
A thorough examination of conscience is a necessary practice for recognizing our faults and growing in virtue. This practice allows us to become aware of our weaknesses, recognize patterns of sin, and take steps toward repentance. A daily review of our actions helps us develop a habit of self-awareness and accountability before God.

How to Examine Your Conscience Effectively:

1. Prayer for Illumination – Begin by asking the Holy Spirit to reveal your sins and grant you true sorrow.
2. Review Your Day – Reflect on your thoughts, words, and actions, considering moments where you may have failed in virtue.
3. Use the Ten Commandments & Beatitudes – Measure your actions against God’s moral law and the example of Christ.
4. Consider Your Duties – Have you been faithful in your responsibilities at home, work, or in your vocation?

Making an examination of conscience a regular habit allows us to see patterns in our spiritual life and correct our faults before they become ingrained. It also prepares us for a more fruitful Confession and helps us avoid repeating the same sins.

Repenting of Venial Sin
Recognizing venial sins is not enough; we must take active steps to repent and amend our lives. The process of repentance includes contrition, sacramental confession (when appropriate), acts of penance, and a renewed commitment to virtue.

Ways to Repent of Venial Sins:

• Act of Contrition – A sincere prayer expressing sorrow to God suffices to forgive venial sins.
• Sacramental Confession – While not strictly necessary for venial sins, regular Confession strengthens the soul against temptation.
• Prayer and Penance – Offering small sacrifices or extra prayers helps repair the damage done by sin.
• Acts of Charity – The Scriptures teach that “love covers a multitude of sins” (1 Peter 4:8).
• Frequent Reception of the Eucharist – The Holy Eucharist remits venial sins and strengthens us against future failings.

A sincere desire to grow in holiness means not tolerating even the smallest faults. By repenting of venial sins daily, we draw closer to God and strengthen our resolve to avoid future sin.

Conclusion
While venial sin does not result in the loss of sanctifying grace, it is not to be taken lightly. Small sins, when ignored, lead to greater sins and spiritual weakness. By making a habit of examining our conscience, repenting of our faults, and seeking grace through the sacraments, we grow in virtue and deepen our union with Christ.

The path to holiness is a daily battle against sin, both great and small. By striving to root out even venial sins from our lives, we draw ever closer to the perfection Christ calls us to and prepare our souls for eternal union with Him. 🔝

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Hosting Mass at Home: A Guide for the Old Roman Apostolate

Hosting the Holy Sacrifice of the Mass in one’s home is not merely an act of hospitality but a profound participation in the missionary work of the Church. The first Christians gathered in homes to celebrate the Eucharist out of necessity, and their hosts—Lydia, Aquila, Priscilla, and others—became essential to the Church’s life and growth. For the Old Roman Apostolate, where public places of worship may be unavailable, a home can serve as a true domus ecclesiae, a house of the Church, provided it is treated with the reverence due to a sacred place. This tradition is rooted in the early Church, as St. Paul writes, “Greet also the church that meets at their house” (Rom. 16:5)¹.

To host the Mass is to assume a sacred trust. The home is not a mere location for a private devotion but an extension of the Church’s sanctuary. It must be prepared and maintained accordingly. If Mass will be offered only occasionally, the space should be arranged with care each time. If the home will serve as a regular place of worship, it must be sanctified in daily life, ensuring that the dignity of the liturgy is not compromised by its other uses. The faithfulness and discipline of the host will determine whether the home is truly a fitting place for the Sacrifice of the Mass. As the Catechism of the Catholic Church affirms, “The Eucharist is the source and summit of the Christian life” (CCC 1344)².

Preparing the Altar and Sacred Space
The altar is the heart of the sacred space. A suitable table may be used, but it must be covered with an altar cloth and arranged with reverence. A crucifix should stand at the center, with two candles placed upon the altar or on either side. If possible, a small reredos or backdrop should distinguish the area from ordinary household settings. An altar stone containing relics should be used whenever possible, or a portable one provided by the priest. Sacred furnishings such as a missal stand, chalice, paten, cruets, and a bell should be prepared in advance. These items must be handled with care and stored in a dignified manner when not in use. The importance of maintaining a sacred environment for the Mass is reflected in Canon 932 of the Code of Canon Law, which specifies that the Eucharist is to be celebrated in a sacred place to ensure the reverence of the rite³.

If the Mass is offered regularly in a home, the space must be safeguarded from profanation. It is not enough to set up an altar before Mass and clear it away afterward without thought. The area where the altar stands should not be used casually. If the dining table serves as the altar, there must be a clear distinction between its sacred and profane use. It should never be treated lightly, and certainly not used for anything irreverent. Ideally, the altar space should be reserved for prayer and devotion even outside of Mass. If this is not possible, at the very least, a time of silence and thanksgiving should follow the liturgy before returning the space to domestic use. The faithful should be aware that this is not an ordinary gathering but a true participation in the mystery of the Eucharist, and their behavior should reflect this understanding.

Preparing the Congregation
The congregation must also be prepared. Those who attend should dress modestly and approach the Mass with proper reverence. Silence before and after Mass should be strictly observed. Attendees should kneel, stand, and respond as they would in a church, recognizing that they are in the presence of Christ’s Sacrifice. Holy Communion should be received kneeling and on the tongue. If there are newcomers unfamiliar with the traditional liturgy, they should be guided in advance to understand its solemnity. This is particularly important if the Mass is serving a missionary purpose, as those who attend must recognize that this is not simply a devotional meeting but the Church’s public act of worship. St. Justin Martyr in his First Apology (67) recounts how early Christians gathered “in one place” for the reading of the Scriptures and the celebration of the Eucharist, exemplifying how such gatherings were central to their faith⁶.

Safeguarding the Sacredness of the Space
The role of the host is not only to provide a space but to ensure that the home reflects the dignity of a place where Christ is offered upon the altar. This may involve setting aside an area for the storage of sacred items, ensuring that the linens, vestments, and vessels are handled with care, and fostering an atmosphere of prayer in the home. If Mass is frequent, a small oratory may be established, allowing for prayer outside of Mass and reinforcing the sacred nature of the space.

After Mass, a time of thanksgiving should be observed before transitioning to any social gathering. Conversation should remain edifying and respectful of the sacredness of what has just taken place. If there is to be a meal, it should be conducted with the spirit of Christian charity, mindful that the home has been sanctified by the Lord’s presence. If the priest is available, the opportunity for confession or additional blessings should be encouraged. The Congregation for Divine Worship and the Discipline of the Sacraments reminds the faithful that “the home where the Eucharist is celebrated must be treated as a place of sacred reverence”⁷.

The Missionary Role of the Host
Hosting the Mass in one’s home is a profound responsibility. Those who do so take on the role of missionary hosts, much like the early Christians who sustained the Church in times of hardship. This is not an ordinary gathering, nor should it ever be treated as one. A home where Mass is celebrated regularly becomes a beacon of faith in its community, and its hosts must live accordingly, ensuring that their home is always a place of holiness. By embracing this duty with reverence and devotion, the host becomes a true custodian of the Church’s presence, helping to sustain the work of the Old Roman Apostolate in a world where the traditional faith is increasingly needed. As St. Thomas Aquinas teaches, “The Church designates places for the celebration of the Sacrifice of the Mass to ensure that it is done in a manner worthy of the sacredness of the Eucharist”⁸.

By following these guidelines, the host becomes not just a caretaker of a space but a witness to the faith. The home, sanctified by the celebration of the Mass, stands as a testament to the Church’s enduring mission. Through the faithful observance of these practices, one becomes part of the living tradition of the Church, perpetuating the reverence and dignity of the Eucharistic celebration wherever it may be offered. 🔝

1. St. Paul’s Epistle to the Romans 16:5: “Greet also the church that meets at their house.” This passage reflects the early Christian practice of gathering in homes for worship, a tradition that continues in some parts of the Church today.
2. Catechism of the Catholic Church, §1344: “The Church has always held the Eucharist to be the source and summit of the Christian life.” This section highlights the importance of the Eucharist as central to the life of the Church, even when celebrated outside traditional church buildings.
3. Code of Canon Law, Canon 932 §1: “The Most Holy Eucharist is to be celebrated in a sacred place, and for this reason it is forbidden to celebrate Mass in places where the faithful cannot reverently participate in the sacred rites.” This canon reinforces the sacredness of the Mass and the necessity of respecting its environment, even in non-traditional locations.
4. Second Vatican Council, Sacrosanctum Concilium, §122: “The Eucharist is the source and summit of the Christian life, and it should be celebrated with due solemnity and reverence, whether in a church or in other locations of necessity.” This passage underscores the importance of maintaining proper reverence for the Mass, regardless of the location.
5. The Roman Missal, 1962 edition: The traditional liturgy followed by the Old Roman Apostolate, particularly the rubrics related to the celebration of Mass, including the use of a proper altar, sacred vessels, and altar linens.
6. St. Justin Martyr, First Apology, 67: “On the day we call the day of the sun, all who live in cities or in the country gather in one place, and the memoirs of the apostles or the writings of the prophets are read.” St. Justin Martyr’s description of early Christian worship provides insight into the practice of gathering in homes for the celebration of the Eucharist.
7. Congregation for Divine Worship and the Discipline of the Sacraments, Instruction on the Worship of the Eucharist in the Home, §10: “The home where the Eucharist is celebrated must be treated as a place of sacred reverence, with due respect for the altar and the Eucharistic celebration.”
8. St. Thomas Aquinas, Summa Theologiae, III, q. 83, a. 4: “The Church designates places for the celebration of the Sacrifice of the Mass to ensure that it is done in a manner worthy of the sacredness of the Eucharist.” This theological understanding emphasizes the importance of the sacred setting for Mass.

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CURRENT AFFAIRS

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The Persecution of Christians in Syria: A Crisis Escalating

Introduction
The persecution of Christians in Syria has intensified following the fall of President Bashar al-Assad in December 2024. With Islamist groups such as Hayat Tahrir al-Sham (HTS) gaining control, the country has witnessed an alarming surge in sectarian violence, targeted killings, and forced displacement of religious minorities, particularly Christians. Reports indicate that entire Christian communities have been driven from their homes, churches destroyed, and individuals executed for refusing to convert to Islam. The deteriorating situation has led international observers and religious leaders to warn that Christianity in Syria could face total eradication within a decade¹.

Since the change in power, Syria has become a hostile environment for religious minorities, with jihadist factions imposing extreme Islamic laws and targeting non-Muslims. The situation has worsened in cities such as Baniyas, Latakia, Maaloula, and Deir ez-Zor, where sectarian massacres have taken place, churches have been looted or destroyed, and Christians have been forced to flee or face execution². In December 2024, Islamist militants in Suqaylabiyah burned down a Christmas tree, an act that sparked international outrage³. Reports from human rights organizations indicate that Christian families who remain in Syria live in constant fear, as targeted attacks on their communities have become a common occurrence⁴.

Sectarian Massacres and Targeted Killings
One of the most brutal incidents occurred in Baniyas, where over 1,000 civilians were massacred in what has been described as one of the worst sectarian killings in modern Syrian history⁵. According to eyewitnesses, jihadist groups linked to the new regime carried out mass executions, publicly posting videos online showcasing the killings, torture, and destruction of Christian homes⁶. Survivors claim that those who refused to convert to Islam were immediately executed⁷.

Similar massacres have been reported in the coastal region of Latakia, where armed groups have systematically targeted Christian villages and neighborhoods⁸. The Syrian Observatory for Human Rights has reported that at least 745 civilians have been murdered in recent jihadist offensives, many of them Christians and Alawites who were deemed enemies of the new Islamist government⁹.

Destruction of Churches and Religious Heritage
The destruction of Christian religious heritage has been another major aspect of the persecution. In Maaloula, a historic Christian town where residents still speak Aramaic, there have been reports of churches being looted and vandalized, Christian homes marked for attack, and families being forced to flee¹⁰. In Deir ez-Zor, where the Christian population was once vibrant, only a handful of elderly believers remain, as most of the community has either fled the country or been displaced¹¹.

Wadi al-Nasara, a historically Christian region, has seen businesses forced to close, with church leaders warning that any remaining Christian presence may soon disappear entirely¹². Meanwhile, in Suqaylabiyah, extremists set fire to a Christmas tree in December 2024, a symbolic act meant to intimidate the already diminishing Christian population¹³.

Dramatic Population Decline
Before the Syrian civil war, Christians made up approximately 10% of the Syrian population. Today, that number has fallen to less than 2%, with most Christians either internally displaced or having fled the country altogether¹⁴.

Areas that were once centers of Christian life and worship have been depopulated, and many fear that Christianity in Syria is on the brink of extinction¹⁵. Reports from survivors and religious leaders describe a deliberate campaign to erase Christian identity, with jihadist groups systematically eliminating any Christian presence from the regions they control¹⁶.

Western and International Response
Western nations have condemned the violence, but no concrete action has been taken to protect Christian communities in Syria¹⁷. Religious leaders in exile have repeatedly warned that unless serious efforts are made to intervene and provide protection, the remaining Christian population in Syria may not survive the coming years¹⁸.

The United Nations has acknowledged the crisis, but no decisive measures have been implemented to stop the ethnic cleansing of Christians¹⁹.

Conclusion
As the situation continues to deteriorate, Syrian Christians remain trapped in a nightmare of persecution, fear, and displacement. Many of those who have managed to escape warn that unless immediate action is taken, Christianity may vanish from Syria entirely within a decade²⁰. The violence, destruction, and forced exodus of Syria’s Christian population stand as a grim reminder of what happens when the world remains silent in the face of religious persecution. 🔝

¹ GB News: “Syria news: Christians massacred as jihadist launches killing spree”
² Persecution.org: “Sectarian violence in Syria swells, concerning rights observers”
³ New York Post: “Outrageous Christmas act sparks global fury”
⁴ Open Doors UK: “More than 1,500 people killed in explosion of violence in Syria”
⁵ Ibid.
⁶ AP News: “A Syrian man barely escaped a wave of sectarian killings. His brothers did not”
⁷ Ibid.
⁸ The Australian: “Christianity under greater threat in ‘liberated’ Syria”
⁹ Ibid.
¹⁰ Le Monde: “Syria’s Christians, a disappearing community”
¹¹ Ibid.
¹² Wall Street Journal: “Syria’s Christians prepare for holiday with hope—and fear”
¹³ New York Post
¹⁴ Le Monde
¹⁵ Ibid.
¹⁶ The Guardian: “US-based Syrian Christians eye new regime with mixture of hope and fear”
¹⁷ Ibid.
¹⁸ AP News
¹⁹ Open Doors UK
²⁰ GB News

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The British Foreign Office Report on Christian Persecution: A Crisis of Genocidal Proportions

Introduction
In 2019, the British Foreign and Commonwealth Office (FCO) commissioned an independent review to assess the global persecution of Christians. The report, led by the Bishop of Truro, Philip Mounstephen, found that the scale and severity of Christian persecution worldwide were reaching genocidal levels¹. The study, formally titled the Independent Review into the Global Persecution of Christians, was ordered by then-Foreign Secretary Jeremy Hunt, who admitted that the issue had been “overlooked for too long”².

The report concluded that Christians are the most persecuted religious group in the world, with millions facing discrimination, violence, and displacement³. In some regions, the nature and intensity of persecution met the United Nations’ definition of genocide, requiring urgent international intervention⁴.

Scope of Christian Persecution
The review examined persecution in multiple regions, identifying the Middle East, Africa, and Asia as hotspots for anti-Christian violence and oppression⁵.

Christian persecution has increased globally, with the number of affected countries rising from 125 in 2015 to 144 in 2018⁶. In some areas, persecution is so extreme that it has led to the mass exodus of Christians, particularly in the Middle East, where ancient Christian communities are at risk of extinction⁷. Tactics of persecution vary by region, including state-sponsored repression, violent extremism, forced conversions, imprisonment, and executions⁸.

Middle East and North Africa: A Christian Exodus
The report noted that Christian persecution in the Middle East and North Africa has reached catastrophic levels, with some governments and jihadist groups actively targeting Christian communities for elimination⁹. Iraq’s Christian population has fallen by over 80% since 2003, largely due to ISIS-led massacres, forced conversions, and targeted assassinations¹⁰. In Syria, the number of Christians has plummeted from 1.5 million to fewer than 300,000, largely due to Islamic State terror campaigns and ongoing sectarian violence¹¹. Egypt’s Coptic Christian community has suffered regular attacks, including church bombings, bus ambushes, and targeted assassinations by Islamist groups¹².

Africa: Islamist Insurgencies and Religious Cleansing
Militant Islamist groups such as Boko Haram in Nigeria and Al-Shabaab in Somalia have conducted mass killings, kidnappings, and village raids against Christian populations¹³. In Nigeria, at least 3,731 Christians were murdered in 2018 alone, largely at the hands of Boko Haram and Fulani jihadists¹⁴. Somalia, Libya, and Sudan impose harsh anti-Christian laws, with apostasy punishable by death and government-backed persecution of Christian converts¹⁵.

Asia: State Repression and Religious Extremism
The persecution of Christians in Asia-Pacific nations such as North Korea, China, India, and Pakistan has escalated dramatically. In North Korea, Christians face execution or life imprisonment simply for owning a Bible¹⁶. China has intensified its crackdown on Christianity, shutting down house churches and imprisoning pastors¹⁷. India’s Hindu nationalist movements have incited mob violence, lynchings, and forced conversions against Christian minorities¹⁸. Pakistan’s blasphemy laws continue to be used as weapons against Christians, often leading to wrongful imprisonment and mob killings¹⁹.

Genocidal Acts Against Christians
One of the most striking conclusions of the report was that Christian persecution in some areas meets the legal definition of genocide²⁰. The UN Convention on Genocide (1948) defines genocide as: “Acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group.”

The review found that ISIS in Iraq and Syria carried out systematic genocide against Christians, including mass executions, sex slavery, forced conversions, and destruction of religious sites²¹. In Nigeria, militant Islamist groups have carried out large-scale massacres and burned entire Christian villages, forcing survivors into refugee camps²². In North Korea and China, state-sponsored repression of Christians could qualify as genocidal under international law²³. The report recommended that the UK government officially recognize these crimes as genocide and press for international prosecution of perpetrators²⁴.

UK Government Response
Following the publication of the report, then-Foreign Secretary Jeremy Hunt acknowledged that Christian persecution had not received the attention it deserved and admitted the UK had been “asleep on the watch”²⁵. He committed to making religious freedom a core part of British foreign policy and pledged to act on the report’s recommendations.

The UK government accepted all recommendations, including: appointing a Special Envoy on Freedom of Religion and Belief²⁶, ensuring asylum policies reflect the realities of Christian persecution²⁷, pressuring governments that fail to protect religious minorities²⁸, and working with the UN to recognize Christian persecution as genocide²⁹. However, follow-up reviews indicate slow implementation of these commitments, with little concrete action taken to protect persecuted Christians globally³⁰.

International Reaction and Ongoing Challenges
The report sparked debate over the lack of response from Western governments regarding Christian persecution³¹. While international human rights groups welcomed the findings, some critics argued that the UK’s response has been inadequate³². The United States had already recognized the genocide of Christians in Iraq and Syria, but the UK government has yet to officially classify any Christian persecution case as genocide³³. As persecution continues to rise, advocates insist that the UK and its allies must take decisive action to protect vulnerable Christian communities before it is too late³⁴.

Conclusion
The British Foreign Office’s commissioned report on Christian persecution was a landmark study confirming that Christians are the most persecuted religious group in the world and that some suffer persecution amounting to genocide³⁵. The findings revealed a global crisis affecting millions, with Christian communities in the Middle East and Africa facing systematic extermination³⁶.

Despite government pledges, Christian persecution has continued to escalate, and many of the report’s recommendations remain unimplemented³⁷. The report remains one of the most significant acknowledgments of Christian persecution by a Western government, yet it has not resulted in meaningful international action³⁸. As Christian communities face violence, destruction, and forced exile, the world must decide whether it will intervene or remain silent in the face of religious genocide³⁹.🔝

¹ Bishop of Truro’s Independent Review into Persecution of Christians – UK Government
² The Guardian: “Christian persecution at genocidal levels, says report”
³ House of Commons Library Report on Religious Persecution
⁴ Christian Institute: “Christian persecution amounts to genocide, report reveals”
⁵ Open Doors UK: “World Watch List 2024”
⁶ House of Commons Library
⁷ The Guardian
⁸ Bishop of Truro’s Review
⁹ Open Doors UK
¹⁰ Barnabas Fund: “Iraq’s Christian Population Plummets”
¹¹ World Watch Monitor: “Syria’s Christians targeted amid war”
¹² AP News: “Egypt’s Christians under attack”
¹³ Christian Today: “Boko Haram continues slaughter of Christians”
¹⁴ The Australian: “Christianity under greater threat in ‘liberated’ Syria”
¹⁵ Christian Post: “Christians sentenced to death for apostasy”
¹⁶ Open Doors UK: “North Korea – The Worst Persecutor of Christians”
¹⁷ BBC News: “China’s crackdown on Christianity”
¹⁸ Asia News: “Hindu nationalist violence against Christians”
¹⁹ BBC: “Pakistan’s blasphemy laws and Christian persecution”
²⁰ UK Government Report
²¹ Fox News: “ISIS Genocide against Christians”
²² The Guardian: “Nigerian Christians targeted in killings”
²³ Amnesty International: “North Korea religious repression”
²⁴ Christian Solidarity Worldwide: “Calls for UK recognition of Christian genocide”
²⁵ The Independent: “Jeremy Hunt admits UK ‘asleep on the watch’ on Christian persecution”
²⁶ UK Government
²⁷ The Telegraph: “UK asylum policy failing persecuted Christians”
²⁸ Daily Mail: “UK diplomatic failures on Christian persecution”
²⁹ UNHCR: “Christians fleeing persecution”
³⁰ CSW
³¹ The Spectator: “Why won’t the West act on Christian persecution?”
³² The Guardian
³³ Foreign Policy: “Why UK fails to recognize Christian genocide”
³⁴ Barnabas Fund
³⁵ Open Doors UK
³⁶ The Guardian
³⁷ Christian Post
³⁸ BBC
³⁹ The Guardian

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Demos II: The Anonymous Cardinal’s Critique of Pope Francis and the Future of the Church

Background and Context
In March 2024, an anonymous letter titled The Vatican Tomorrow was published under the pseudonym “Demos II.” The document, attributed to a cardinal and allegedly reflecting consultations with other Church leaders, presents a stark critique of Pope Francis’s leadership. It follows a similar letter from March 2022, The Vatican Today, authored by the late Cardinal George Pell under the pseudonym “Demos.”

The letter outlines what the author sees as grave deficiencies in the governance of the Church under Pope Francis and proposes priorities for the next pontificate. The document has sparked considerable discussion among Catholic commentators, with some viewing it as a necessary wake-up call and others as an unwarranted attack on the pope.

Key Criticisms of Pope Francis’s Leadership

1. Governance Style
   • The letter describes Pope Francis’s leadership as “autocratic” and “vindictive,” claiming that he has fostered an atmosphere where even respectful disagreement is met with reprisal.
   • It alleges that Francis governs impulsively, frequently disregards established canonical norms, and relies excessively on motu proprio decrees.
2. Doctrinal Ambiguity
   • Demos II criticizes what it calls a pattern of ambiguity in matters of faith and morals, arguing that this has led to widespread confusion among clergy and laity.
   • The letter suggests that the pope has encouraged a relativistic approach to doctrine, particularly in areas such as sexual ethics, marriage, and interfaith relations.
3. Canonical Practices and Church Governance
   • The document argues that the pope has marginalized the College of Cardinals and other traditional governing bodies of the Church.
   • It warns that the unchecked power of the pontiff, exercised in ways that ignore established traditions, could leave a lasting destabilizing effect on the Church’s leadership structures.

Proposed Priorities for the Next Pope
The letter does not merely criticize but also offers a vision for the future, listing seven priorities for the next pontificate:

1. Reaffirmation of Core Doctrines
   • The letter insists on a clear and unapologetic proclamation that salvation comes only through Jesus Christ.
   • It calls for an unambiguous rejection of moral relativism, especially regarding sexual ethics and marriage.
2. Balanced View of God’s Nature
   • According to Demos II, the Church must restore the understanding that God is both merciful and just, countering the modern emphasis on mercy that downplays divine justice.
3. Human Nature and Identity
   • The letter strongly reaffirms the Church’s teachings on human nature, particularly in the face of contemporary challenges like transgender ideology and transhumanism.
   • It emphasizes the God-given reality of human identity, rejecting what it calls “self-creationism” in modern gender ideologies.
4. Objective Truths and Divine Revelation
   • It asserts that truth is not subjective but grounded in divine revelation and natural law.
   • The next pope, it argues, must resist cultural pressures that seek to redefine moral and theological truths.
5. Scriptural Reliability
   • The document emphasizes that Scripture remains the unchanging Word of God and that its authority must not be undermined by modern reinterpretations that contradict Church tradition.
6. Missionary Mandate
   • The letter calls for a renewed commitment to evangelization and a rejection of interreligious approaches that downplay the necessity of conversion to Christianity.
   • It specifically criticizes the Francis-era emphasis on interfaith dialogue that, in its view, has led to theological compromises.
7. Restoration of Church Governance
   • Demos II urges a return to more collegial governance, in which the pope respects the authority of bishops and cardinals rather than ruling unilaterally.
   • The author proposes reforms that would ensure the curia and the episcopate regain their proper role in decision-making.

Anonymity and Reaction
The author of The Vatican Tomorrow remains anonymous, citing fear of reprisals within a Vatican where, according to the letter, “candor is not welcome, and its consequences can be unpleasant.” This echoes the concerns of Demos I (Cardinal Pell), who had also used anonymity before posthumously being revealed as the author of the previous letter.

The reaction to Demos II has been mixed:

• Supporters see it as an essential call to restore doctrinal clarity and traditional governance.
• Critics argue that it represents a divisive attempt to undermine Pope Francis’s authority.

While there has been no official Vatican response, discussions about Demos II continue among Catholic leaders, especially as speculation grows about the next conclave. Given that 80% of the cardinal-electors were appointed by Pope Francis, his influence over the selection of his successor remains significant.

Conclusion
The Demos II letter signals deep discontent among certain high-ranking prelates regarding the current direction of the Church. Whether it will influence the next conclave or be dismissed as an anonymous dissenting voice remains to be seen. However, it undoubtedly reflects the ongoing tensions between traditionalists and progressives in the Catholic Church as it navigates the post-Francis era.🔝

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Cardinal Robert W. McElroy Installed as Archbishop of Washington

Installation Ceremony
Cardinal Robert W. McElroy was installed as the eighth Archbishop of Washington on March 11, 2025, during a solemn Mass at the Basilica of the National Shrine of the Immaculate Conception. The ceremony was attended by approximately 3,500 individuals, including clergy, religious, and lay faithful from the archdiocese and beyond.

In his homily, Cardinal McElroy emphasized themes of hope, mercy, and the inherent dignity of every person. He highlighted the contrast between God’s vision of humanity and the divisions present in society, stating: “Divisions of race, gender, ideology, and nationality flourish in the world of politics, religion, family life, and education. The poor and the migrant are daily dispossessed, and the dignity of the unborn is denied.”¹ He called upon the Church to view every conflict through the eyes of God, promoting unity and compassion.

The installation Mass reflected the rich diversity of the Archdiocese of Washington, incorporating readings and prayers in multiple languages, including English, Spanish, Tagalog, Quechua, American Sign Language, Chinese, Haitian Creole, and Igbo. This multilingual approach underscored Cardinal McElroy’s commitment to inclusivity and recognition of the various cultural communities within the archdiocese.²

Cardinal McElroy’s appointment by Pope Francis on January 6, 2025, was seen as aligning with the Pope’s vision for a more inclusive and compassionate Church. Known for his advocacy on behalf of migrants, support for the LGBTQ+ community, and emphasis on social justice issues, Cardinal McElroy’s leadership is anticipated to bring a renewed focus on these areas within the archdiocese.³

The ceremony was attended by prominent figures from various sectors, reflecting the archdiocese’s significant presence in the nation’s capital. Notable attendees included former Speaker of the House Nancy Pelosi, U.S. Representative Anna Eshoo, former U.S. Ambassador to the Holy See Callista Gingrich, former Republican National Committee Chair Michael Steele, and former Maryland House Delegate Mark Shriver.⁴

As he begins his tenure, Cardinal McElroy faces the challenge of navigating the archdiocese through a period marked by political polarization and social upheaval. His leadership is expected to emphasize pastoral care, social justice, and the promotion of unity within the diverse Catholic community of Washington, D.C.

Biographical Background
Cardinal Robert Walter McElroy was born on February 5, 1954, in San Francisco, California. Raised in a devout Catholic family, McElroy pursued an extensive academic journey. He earned a Bachelor of Arts in History from Harvard University in 1975, followed by a Master’s degree in American History from Stanford University in 1976. He later attended St. Patrick’s Seminary in Menlo Park, California, obtaining a Master of Divinity in 1979. Furthering his theological studies, McElroy achieved a Licentiate in Sacred Theology from the Jesuit School of Theology at Berkeley in 1985 and a Doctorate in Moral Theology from the Pontifical Gregorian University in Rome in 1986. Additionally, he completed a Ph.D. in Political Science at Stanford University in 1989.⁵

Ordained as a priest for the Archdiocese of San Francisco on April 12, 1980, McElroy served in various capacities, including as parochial vicar at St. Cecilia Parish in San Francisco and as secretary to Archbishop John R. Quinn from 1982 to 1985. He was appointed vicar general of the archdiocese in 1995 and served as pastor of St. Gregory Parish in San Mateo from 1996 to 2010.⁶

On July 6, 2010, Pope Benedict XVI appointed McElroy as Auxiliary Bishop of San Francisco, assigning him the titular see of Gemellae in Byzacena. He was consecrated on September 7, 2010. Subsequently, on March 3, 2015, Pope Francis named him Bishop of San Diego, where he was installed on April 15, 2015. During his tenure in San Diego, McElroy was recognized for his commitment to social justice issues, including immigration reform, poverty alleviation, and environmental stewardship.⁷

In recognition of his service and alignment with the Church’s mission under Pope Francis, McElroy was elevated to the College of Cardinals on August 27, 2022, becoming the Cardinal-Priest of San Frumenzio ai Prati Fiscali. This elevation underscored his influential role in shaping the Church’s approach to contemporary social issues.⁸

His appointment as Archbishop of Washington places him at the helm of one of the most prominent archdioceses in the United States, encompassing the nation’s capital and serving a diverse Catholic population. His episcopal motto, Dignitatis Humanae, reflects his enduring dedication to upholding the dignity of every human person.⁹

Controversies

Stance on the Traditional Latin Mass
McElroy has demonstrated alignment with Pope Francis’ directives concerning the Traditional Latin Mass (TLM). Following the release of Traditionis Custodes in July 2021, he implemented measures in the Diocese of San Diego to restrict its celebration.¹⁰ While allowing St. Anne’s, a personal parish of the Priestly Fraternity of St. Peter, to continue offering the TLM, he discontinued it at territorial parishes such as St. Mary’s and St. Margaret’s, displacing many faithful.¹¹

Stance on LGBTQ+ Issues
McElroy has called for a pastoral approach that emphasizes the “privileged place” of conscience and suggests that sexual activity is not at the core of the hierarchy of truths.¹² He has advocated for greater inclusion of LGBTQ+ individuals within the Church, a stance that has drawn criticism from more conservative Catholic circles.

Communion for Politicians Supporting Abortion Rights
McElroy has opposed the denial of Communion to Catholic politicians who support abortion rights, emphasizing the importance of pastoral care and cautioning against using the Eucharist as a political tool.¹³

Response to the McCarrick Scandal
In 2016, McElroy met with Richard Sipe, a psychotherapist and expert on clerical sexual abuse, who alleged misconduct by several clerics, including Cardinal Theodore McCarrick.¹⁴ McElroy requested corroborating evidence, which Sipe was unable to provide due to confidentiality constraints. When allegations against McCarrick became public in 2018, McElroy acknowledged his prior interactions with Sipe but noted the lack of concrete evidence at the time.

Opposition to Immigration Policies
McElroy has been a vocal critic of stringent immigration policies, including plans to construct a border wall between the U.S. and Mexico.¹⁵ He described the wall as “ineffective and grotesque,” asserting that it inflames ethnic and cultural divisions.

Conclusion
Cardinal McElroy’s appointment to Washington is a deeply divisive choice, highlighting the widening gap between progressive and traditional Catholicism. His prioritization of modernist theological perspectives, suppression of the Traditional Latin Mass, and alignment with progressive social agendas starkly contrast with the Church’s perennial teachings. His advocacy for LGBTQ+ inclusion, Eucharistic reception for divorced and civilly remarried Catholics, and opposition to denying Communion to pro-abortion politicians reflect a shift toward a subjective moral theology that many view as undermining doctrinal clarity.

Liturgically, his strict enforcement of Traditionis Custodes alienated many traditional Catholics, reinforcing perceptions of an intentional suppression of the Church’s historical patrimony. His focus on social justice issues—immigration, climate change, and economic reform—while downplaying religious freedom, abortion, and gender ideology, further exacerbates polarization.

As Washington’s new archbishop, McElroy inherits an archdiocese already fractured by declining Mass attendance, mistrust in leadership, and ideological division. Rather than fostering unity, his tenure is likely to deepen existing rifts, particularly between those embracing modernist reforms and those committed to preserving traditional Catholic identity. His leadership in Washington signals another chapter in the ongoing struggle for the future of the Church in America.🔝

¹ National Catholic Reporter, “Cardinal McElroy Installation Homily,” March 11, 2025.
² Catholic Review, “McElroy’s Installation Mass Highlights Diversity,” March 12, 2025.
³ AP News, “Pope Names McElroy as Washington Archbishop,” January 6, 2025.
⁴ NCR, “Prominent Figures at McElroy’s Installation,” March 11, 2025.
⁵ Jesuit School of Theology, “Academic Background of Cardinal McElroy.”
⁶ Archdiocese of San Francisco, “Episcopal Ordination History.”
⁷ Catholic News Service, “McElroy’s Tenure in San Diego.”
⁸ Vatican News, “Cardinal Elevations under Pope Francis,” August 2022.
⁹ Pontifical Yearbook, “Cardinal McElroy’s Motto.”
¹⁰ Traditionis Custodes Implementation in San Diego, 2021.
¹¹ Catholic Herald, “TLM Restrictions and Parish Closures.”
¹² America Magazine, “McElroy on LGBTQ+ Inclusion.”
¹³ Catholic Register, “Communion and Catholic Politicians.”
¹⁴ Richard Sipe Report on Clerical Misconduct.
¹⁵ McElroy’s Statements on Immigration Policy, 2019.

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US Supreme Court to Rule on Laws Requiring Therapists to Affirm Gender Identity

Background of the Case: Chiles v. Salazar
The U.S. Supreme Court has agreed to hear Chiles v. Salazar, a landmark case that could have profound implications for therapists’ ability to question or challenge a child’s self-declared gender identity. At the center of the case is Kaley Chiles, a Christian licensed counselor in Colorado, who is challenging the state’s 2019 law banning so-called “conversion therapy” for minors.

Initially, the term “conversion therapy” was associated with widely discredited and unethical practices such as electroshock therapy and aversion techniques aimed at changing sexual orientation. However, in recent years, the definition has expanded significantly, particularly in relation to gender identity. Today, under many such laws, if a therapist does not immediately affirm a child’s belief that they are “born in the wrong body,” they could be accused of engaging in prohibited conversion therapy.

Colorado’s law prohibits licensed mental health professionals from engaging in any practice aimed at changing a minor’s gender identity. While the law exempts religious counselors engaged in ministry, it still applies to those who hold state licenses, even if they personally believe that gender confusion should be explored rather than immediately affirmed. Chiles, represented by the conservative legal group Alliance Defending Freedom (ADF), argues that this law effectively censors certain viewpoints and compels speech, violating the First Amendment rights to free speech and religious freedom¹.

The Central Legal Questions
The Supreme Court’s decision to hear Chiles v. Salazar suggests that the justices are willing to reconsider the legality of conversion therapy bans—at least in the context of gender identity. The core constitutional issues at stake include:

1. Free Speech: Does Colorado’s law regulate professional conduct (which the state can legislate) or does it impermissibly regulate speech based on viewpoint, violating the First Amendment?²
2. Religious Liberty: Does the law infringe on the free exercise of religion by prohibiting counselors from offering therapy consistent with their religious beliefs?³
3. Parental Rights: Can the state dictate what kind of therapy parents can seek for their children when dealing with gender distress?⁴
4. Medical Ethics: Should states enforce the “gender-affirmative model” of care, which requires therapists to immediately affirm a child’s self-declared gender, or should therapists have the right to explore alternative approaches such as “watchful waiting”?⁵

Legal scholars note that the case could set a precedent for how far the government can go in regulating licensed professionals’ speech, particularly in politically sensitive areas such as gender identity.

Implications for Therapists and Mental Health Care
In recent years, the “gender-affirmative model” has become dominant in many Western countries, largely due to lobbying from transgender activist groups and medical associations. Under this model, therapists are expected to affirm a young person’s self-declared gender without questioning the underlying causes of their distress⁶.

This approach contrasts with the more traditional “watchful waiting” model, which acknowledges that many children who experience gender confusion eventually desist and come to accept their biological sex⁷. A growing number of clinicians and researchers have raised concerns that immediate affirmation can lead vulnerable young people down an irreversible medical pathway involving puberty blockers, cross-sex hormones, and surgeries⁸.

If the Supreme Court sides with Chiles, states that have passed similar laws could be forced to revise or repeal them. This could allow therapists greater freedom to discuss gender identity issues without fear of professional sanction. On the other hand, if the Court upholds Colorado’s ban, more states may feel emboldened to pass stricter laws mandating affirmation, effectively limiting therapeutic options for gender-dysphoric children and their families⁹.

Wider Political and Legal Context in the US
The Supreme Court’s decision to hear this case comes amidst an increasing number of legal challenges to gender-identity policies across the United States.

• Several Republican-led states, such as Florida and Texas, have sought to ban medicalized gender transitions for minors, arguing that children lack the maturity to make life-altering decisions about hormones and surgeries¹⁰.
• Meanwhile, Democrat-led states such as California and New York have gone in the opposite direction, enacting laws that not only ban so-called conversion therapy but also classify parental reluctance to affirm a child’s gender identity as a form of abuse¹¹.
• American courts have been divided on the issue. Some have upheld conversion therapy bans, while others have raised concerns about free speech violations. This legal uncertainty likely contributed to the Supreme Court’s decision to grant certiorari (review) in Chiles v. Salazar.

A ruling in favor of Chiles could be a major victory for therapists who believe in a more exploratory approach to treating gender distress, while a ruling against her could further entrench the gender-affirmative model in law.

Similar Debate in the UK
The controversy surrounding conversion therapy bans is not confined to the United States. In the United Kingdom, the Labour Party has pledged to introduce a “full, trans-inclusive ban on conversion practices”, raising alarm among clinicians and parents concerned about restrictions on therapeutic practices¹².

• In February 2024, the House of Lords introduced a bill that aims to criminalize conversion therapy for both sexual orientation and gender identity. Critics argue that the law could inadvertently criminalize legitimate therapeutic discussions by forcing therapists to affirm a child’s gender self-identification¹³.
• The UK’s National Health Service (NHS), however, has recently moved in the opposite direction by banning puberty blockers for children, acknowledging that there is insufficient evidence to support their long-term safety and efficacy¹⁴.
• Labour has also reportedly backtracked on plans to make it easier for people to legally change gender, suggesting that the issue remains politically contentious even within progressive circles¹⁵.

While Labour’s proposed ban remains under discussion, the UK government has faced growing pressure from clinicians and detransitioners who argue that mandatory affirmation can lead to harmful and irreversible medical interventions. The outcome of Chiles v. Salazar in the US could influence how this debate unfolds in Britain.

Global Implications
The Supreme Court’s ruling in Chiles v. Salazar could have far-reaching consequences beyond the US and UK. Countries such as Canada, Australia, and New Zealand have already passed sweeping conversion therapy bans, which often include gender identity alongside sexual orientation¹⁶.

A decision that finds these laws unconstitutional in the United States could embolden opposition to similar policies worldwide. Conversely, if the Court upholds the bans, it may encourage other governments to enact more stringent regulations mandating gender affirmation in therapy.

Conclusion
Chiles v. Salazar is shaping up to be one of the most consequential free speech and medical ethics cases of the decade. At stake is whether therapists in the US (and potentially beyond) will be legally required to affirm a child’s gender self-identification or whether they will retain the freedom to explore alternative approaches without fear of punishment.

The ruling, expected later this year, will not only affect the legal landscape for therapy and counseling but could also set a major precedent for how Western societies handle the growing complexities of gender identity in children and adolescents.🔝

¹ Chiles v. Salazar, Supreme Court docket, 2024.
² SCOTUSblog, “Case Preview: Chiles v. Salazar,” 2024.
³ First Liberty Institute, “Religious Liberty and Professional Speech in Therapy,” 2024.
⁴ The Heritage Foundation, “Parental Rights in Gender Therapy,” 2024.
⁵ The American College of Pediatricians, “Gender Affirmation vs. Watchful Waiting,” 2023.
⁶ British Medical Journal, “Rising Concerns About Affirmative Care,” 2023.
⁷ National Health Service UK, “Puberty Blockers Review,” 2024.
⁸ Society for Evidence-Based Gender Medicine, “Long-Term Risks of Hormonal Interventions,” 2023.
⁹ Alliance Defending Freedom, “Legal Challenge to Therapy Bans,” 2024.
¹⁰ The Washington Examiner, “State-Level Bans on Gender Medicalization,” 2024.
¹¹ New York Times, “Gender Identity Laws in Blue States,” 2024.
¹² Labour Party Manifesto, “LGBTQ+ Rights and Therapy Ban,” 2024.
¹³ House of Lords Research Briefing, “Conversion Therapy Bill,” 2024.
¹⁴ BBC News, “NHS Bans Puberty Blockers,” 2024.
¹⁵ The Times, “Labour Backtracks on Gender Reform,” 2024.
¹⁶ Canadian Parliament Reports, “Gender Identity Therapy Laws,” 2023.

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How Gender Ideology Corrupts Mental Health: A Crisis in Psychological and Medical Ethics

In recent years, gender ideology has radically reshaped mental health practices, distorting the principles of psychology, psychiatry, and medical ethics. What was once a nuanced approach to gender dysphoria—one that carefully explored psychological distress, personal identity, and underlying mental health conditions—has been replaced by a medicalized and ideological framework that prioritizes immediate affirmation over comprehensive care. As a result, mental health professionals have been coerced into rubber-stamping medical transition rather than helping patients understand their emotions, experiences, and personal struggles.

Critics of this shift include Dr. Stephen B. Levine, a clinical professor of psychiatry at Case Western Reserve University, who has decades of experience studying human sexuality and gender identity. Levine warns that gender medicine has abandoned scientific rigor in favor of ideological conformity, subjecting vulnerable patients to irreversible medical interventions without sufficient research into their long-term consequences¹.

James Esses, a former criminal barrister who retrained as a psychotherapist, experienced firsthand the intolerance of dissent within the mental health field. When he questioned the affirmation model and advocated for exploratory therapy over immediate medical transition, he was expelled from his training program without warning². His case exemplifies a broader problem: the silencing of mental health professionals who dare to question the dominant gender-affirming paradigm.

Investigative journalist Eliza Mondegreen has documented how gender ideology has not only reshaped mental health practices but also fueled a culture of secrecy, misinformation, and suppression of evidence. Her reporting reveals that many gender clinicians privately express doubts about medical transition while publicly promoting it as a safe and necessary treatment³. Mondegreen’s work has exposed how dissenting voices within the field are stifled and how scientific findings that contradict the gender-affirmative model are buried or ignored⁴.

The corruption of mental health by gender ideology is not just theoretical—it has real-world consequences for patients, families, and healthcare providers. From the suppression of psychotherapy to the reckless medicalization of identity struggles, this crisis demands urgent attention and a return to ethical, evidence-based medical and psychological practices.

The Suppression of Psychotherapy and the Rise of Medicalization
Psychotherapy has long been the cornerstone of mental health treatment, helping individuals explore personal distress, identity confusion, and emotional struggles in a supportive environment. Traditionally, when a person expressed discomfort with their gender, clinicians would engage in exploratory therapy, a process that sought to uncover the deeper origins of their distress—whether related to family dynamics, past trauma, social pressure, or mental health conditions such as anxiety and depression.

However, in the past two decades, this approach has been systematically dismantled and replaced with immediate affirmation⁵. Rather than guiding patients through an introspective process, mental health professionals are now expected to validate gender identity without questioning its origins.

James Esses, who has seen this shift firsthand, has repeatedly warned that the therapeutic process is being dismantled in favor of medicalization. He describes this as: “A fundamental betrayal of ethical psychotherapy. Instead of supporting individuals in understanding their emotions and experiences, we are rushing them into irreversible medical decisions without proper consideration.”⁶

Dr. Stephen Levine shares this concern, emphasizing that gender dysphoria is often a symptom of deeper psychological issues rather than a fixed, innate identity. He argues that patients deserve a full psychological evaluation before being pushed toward irreversible treatments⁷.

Eliza Mondegreen, who has analyzed online transgender communities and gender clinics, has documented how gender clinicians face extreme pressure to affirm gender identity without question⁸.

The WPATH Leaks: Confirming the Fears of Critics
In 2024, internal communications from the World Professional Association for Transgender Health (WPATH) were leaked, confirming what critics like Levine, Esses, and Mondegreen have long suspected: gender medicine is based more on ideology than on science⁹.

The WPATH files, published by Environmental Progress, reveal shocking details about the lack of evidence, ethical concerns, and secrecy within the field of gender medicine:

• Admissions That Medical Transition is Experimental – WPATH members acknowledged that many gender-affirming treatments lack a strong scientific foundation, meaning clinicians are essentially experimenting on patients without proper oversight¹⁰.
• Concerns Over Informed Consent – Internal discussions showed that even WPATH doctors questioned whether minors and some adults truly understood the lifelong consequences of transition¹¹.
• Treatment of Highly Vulnerable Patients – The files revealed that many gender clinics knowingly provided hormones and surgeries to patients with severe mental health issues, unstable housing, or cognitive impairments, raising serious ethical red flags¹².

Mondegreen, in particular, has written extensively about how gender clinics have intentionally withheld research that contradicts the affirmative model. In her article “Why are Gender Clinicians Withholding Research?”, she exposes how studies that fail to support gender-affirming care are often hidden or dismissed¹³.

Conclusion: Restoring Ethical Standards in Gender Medicine
The combined perspectives of Levine, Esses, and Mondegreen provide a compelling argument for reforming gender medicine and restoring ethical standards in mental health care. Their work exposes a disturbing trend:

1. Mental health professionals are no longer allowed to conduct proper psychotherapy when it comes to gender dysphoria.
2. Patients are being pushed toward irreversible medical interventions without fully understanding the risks.
3. Clinicians who raise ethical concerns face professional repercussions, and scientific research that contradicts the affirmation model is suppressed.

This crisis in mental health demands urgent action. If we are to restore integrity to gender medicine, we must:

• Reinstate exploratory therapy as the first-line treatment for gender distress.
• Hold gender clinics accountable for misleading claims and lack of transparency.
• Ensure true informed consent by fully explaining the risks of medical transition.
• Challenge the suppression of dissenting voices within psychology and medicine.

The suppression of psychotherapy, the coercion of clinicians, and the secrecy of gender medicine represent a profound ethical failure. As Levine, Esses, and Mondegreen have shown, the medicalization of gender identity is not based on sound science but on ideological commitments that override patient well-being. The revelations from the WPATH files confirm that this ideology has infiltrated the highest levels of medical decision-making, creating a system that prioritizes gender identity over ethical medical practice.

It is time for mental health professionals, policymakers, and the public to demand accountability, restore scientific integrity, and ensure that all individuals receive care that is truly in their best interest—not dictated by ideological conformity, but by evidence-based medicine and ethical psychological care.🔝

1. Dr. Stephen B. Levine, Interview with Benjamin Boyce, 2025.
2. James Esses, How Trans Ideology Came for Therapy, The Spectator, 2022.
3. Eliza Mondegreen, The Secret Life of Gender Clinicians, UnHerd, 2023.
4. Ibid.
5. Levine, Interview with Benjamin Boyce.
6. Esses, How Trans Ideology Came for Therapy.
7. Levine, Interview with Benjamin Boyce.
8. Mondegreen, The Secret Life of Gender Clinicians.
9. Environmental Progress, WPATH Leaks, 2024.
10. Ibid.
11. Ibid.
12. CAN-SG Report on WPATH Files, 2024.
13. Mondegreen, Why Are Gender Clinicians Withholding Research?, UnHerd, 2024.

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Cardinal Fernández’s Lecture on Gender-Affirming Surgery: A Controversial Debate in Catholic Theology

Acknowledgment of Suffering and Doctrinal Questions
Cardinal Víctor Manuel Fernández, head of the Vatican’s Dicastery for the Doctrine of the Faith, recently addressed a theological conference at the Cologne School of Catholic Theology, where he spoke on the topic of gender-affirming surgeries. His remarks have sparked significant controversy, drawing both progressive and conservative reactions. While some see his statements as a compassionate recognition of the suffering experienced by individuals with gender dysphoria, conservative theologians and Catholic leaders have expressed concern that his approach introduces doctrinal ambiguity and risks weakening the Church’s moral authority.

In his lecture, Cardinal Fernández acknowledged the profound distress that individuals with severe gender dysphoria experience, even noting that such distress can lead to an unbearable existence or suicide¹. He argued that in exceptional cases, such suffering must be evaluated with care and compassion. This aspect of his speech has been interpreted by some as a softening of the Vatican’s stance, raising questions about whether the Church might ever allow for gender-affirming surgeries under extreme circumstances².

Conservative theologians, however, warn that any suggestion of “exceptional cases” introduces a level of ambiguity that could be misused to challenge the Church’s teaching on the immutability of biological sex. Catholic doctrine holds that human beings are created male and female, and that any attempt to alter this reality is fundamentally opposed to God’s design. Fernández’s remarks, they argue, risk being interpreted as an endorsement of gender transitions, even if that was not his explicit intention³.

Critique of “Gender Ideology”
Cardinal Fernández also reinforced the Vatican’s broader critique of what it calls “gender ideology,” which the Church sees as a cultural and philosophical movement seeking to separate gender from biological sex. He described the desire to change one’s gender identity as a “claim to omnipotence,” suggesting that it reflects an attempt to assert personal will over God’s creative order⁴. This aligns with the Vatican’s 2024 document Dignitas Infinita (“Infinite Dignity”), which condemned gender-affirming surgeries as violations of human dignity⁵.

Despite this reaffirmation of Church teaching, conservative scholars argue that Fernández’s lecture failed to clearly reject all forms of gender transition. While he maintained that seeking to become a “different person” through surgery is generally unacceptable, his reference to exceptional cases leaves room for misinterpretation. Critics argue that the Church’s position must be stated unequivocally to prevent any confusion that could be exploited by those seeking to change doctrinal teaching⁶.

Perceived Contradictions in Vatican Policy
A key concern among conservative theologians is what they perceive as a growing contradiction between doctrinal statements and pastoral actions within the Vatican. While Pope Francis has consistently denounced gender ideology, he has also personally met with transgender individuals and encouraged their inclusion in the Church⁷. Similarly, Fernández’s remarks suggest a pastoral openness that, while framed within doctrinal limits, may not be entirely aligned with the Vatican’s official condemnation of gender-affirming procedures⁸.

Some conservative critics argue that this tension between pastoral sensitivity and doctrinal clarity risks sending mixed signals to the faithful. They contend that while the Church must be compassionate toward individuals experiencing gender dysphoria, it must also stand firm in defending the truth about human nature as revealed by God. Any perceived leniency, they warn, could lead to doctrinal erosion, particularly at a time when Catholic teaching on gender is already being challenged in various parts of the world⁹.

The Suicide Debate: Pre- vs. Post-Transition Mental Health Risks
One of the key narratives often used to justify gender-affirming surgeries is the claim that denying access to transition care leads to an increased risk of suicide. However, conservative scholars argue that attributing mental health challenges solely to the availability or absence of gender-affirming treatments oversimplifies a multifaceted issue.

Pre-Transition Suicidality and the Debate Over “Affirm or Die”
Many advocates of gender transition argue that withholding gender-affirming care contributes to high rates of suicidality among transgender individuals. Studies have indicated that transgender people experience elevated rates of depression, anxiety, and suicidal ideation compared to the general population. A 2014 study by the Williams Institute found that 41% of transgender people had attempted suicide, with higher rates among those who had faced discrimination or rejection¹⁰.

However, a growing body of evidence suggests that gender-affirming treatments are not a guaranteed solution to these issues. While some studies indicate that transgender individuals who receive medical interventions report temporary relief from distress, others highlight that even after surgery, rates of suicidality and psychiatric morbidity remain significantly higher than those of the general population¹¹.

Post-Operative Suicidality and Long-Term Outcomes
A widely cited 2011 Swedish study, which followed 324 individuals who had undergone gender-reassignment surgery, found that these individuals had “considerably higher risks for mortality, suicidal behavior, and psychiatric morbidity than the general population.” The study noted that while surgery might alleviate immediate gender dysphoria, it did not function as a long-term solution for underlying mental health issues¹².

This raises important theological and ethical questions. If gender-affirming surgery does not substantially reduce long-term risks of suicide and psychological distress, is it truly a compassionate medical intervention? Conservative critics argue that the push for transition surgeries as a life-saving measure is misleading and that greater focus should be placed on addressing co-occurring mental health conditions through therapy, social support, and spiritual care.

The Risk of Doctrinal Drift
One of the strongest criticisms from traditional Catholic circles is that Fernández’s remarks reflect a broader trend within the Vatican toward doctrinal flexibility on moral issues. Some have compared this discussion to the debates surrounding Amoris Laetitia, Pope Francis’s 2016 exhortation that opened the door to Communion for divorced and remarried Catholics in certain cases¹³. Just as that document was interpreted by some as a departure from past teaching, conservatives fear that Fernández’s comments on gender-affirming surgery could be the first step toward a more permissive stance on gender identity¹⁴.

This concern is compounded by the growing pressure from secular and progressive Catholic groups who argue that the Church’s teaching on gender must evolve. By leaving room for “exceptional cases,” critics argue, Fernández has introduced a level of uncertainty that could pave the way for theological reinterpretation¹⁵.

Conclusion
Cardinal Fernández’s lecture has revealed deep tensions within the Church regarding its stance on gender identity. While he reaffirmed many of the Vatican’s established teachings, his acknowledgment of the suffering faced by transgender individuals and his call for careful pastoral discernment have raised significant theological and doctrinal questions.

For conservative Catholics, the issue is not merely one of pastoral care, but of doctrinal integrity. They argue that any ambiguity in Church teaching on gender identity risks eroding core Catholic beliefs about human nature and creation. In their view, the Church must stand firm in its rejection of gender-affirming surgeries while finding ways to support those who struggle with gender dysphoria in a manner that does not compromise doctrinal truth.

As the debate over gender identity continues to intensify both within and outside the Church, Fernández’s lecture has become a flashpoint in the larger struggle over the future of Catholic teaching in the modern world. Whether his remarks will be seen as a moment of clarity or as the beginning of a shift in Vatican policy remains to be seen.🔝

1. United States Conference of Catholic Bishops (USCCB), “Cardinal: Dignity Lies at Heart of Church’s Stance on Gender,” February 2025.
2. National Catholic Reporter, “Vatican’s Condemnation of Trans Surgery: New Theologians Discuss,” February 2025.
3. Catholic News Agency, “Vatican Doctrine Chief Warns Against ‘Claim to Omnipotence’ of Gender Ideology,” March 2025.
4. Le Monde, “Vatican Condemns Sex Change, Surrogacy, and Gender Theory in New Document,” April 2024.
5. The Advocate, “Catholic Church Appears to Soften—A Bit—on Opposition to Gender-Affirming Care,” March 2025.
6. PBS NewsHour, “Vatican Characterizes Gender-Affirming Surgery, Surrogacy as Violations of Human Dignity,” March 2025.
7. Them.us, “The Vatican May Have Ever So Slightly Softened Its Stance on Trans People,” March 2025.
8. National Catholic Register, “Critics Say Vatican’s Gender Policy is Unclear,” March 2025.
9. CNN International, “Vatican Clarifies Its Position on Gender-Affirming Surgery, Calling for Compassion,” March 2025.
10. Williams Institute, “Suicide Risk in Transgender Populations,” 2014.
11. American Journal of Psychiatry, “Mental Health Outcomes After Gender-Affirming Surgeries: A Reassessment,” 2021.
12. Swedish Longitudinal Study on Gender Reassignment, 2011.
13. First Things, “Doctrinal Drift: The Vatican and the Danger of Compromise,” March 2025.
14. The Catholic Thing, “Cardinal Fernández’s Lecture: A Dangerous Step Toward Theological Reinterpretation?” March 2025.
15. Crux, “Vatican’s Debate Over Gender Identity Echoes Past Divisions on Communion for the Divorced,” March 2025.

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Journalist Jonathan Sacerdoti Disinvited from UWC Atlantic Amid Student Protests

Background
Jonathan Sacerdoti, a British journalist known for his work on antisemitism and Middle Eastern affairs, was recently invited to speak at UWC Atlantic, an elite international school in Wales. The school, founded by German-Jewish educator Kurt Hahn, has a reputation for fostering open discussion and global perspectives.

Sacerdoti was scheduled to speak on journalism, media bias, and antisemitism, but his invitation was rescinded at the last moment due to student opposition. According to reports, some students expressed concerns that his presence would be “distressing” and inappropriate, leading the school administration to cancel the talk¹.

The Controversy

• Sacerdoti had participated in multiple planning discussions with the school in advance to ensure the content of his talk would be constructive and educational².
• However, objections from students—allegedly on ideological grounds—led to the administration retracting the invitation³.
• The school offered him an alternative: to deliver his talk via a pre-recorded video instead of speaking directly to students⁴.
• Sacerdoti declined the offer, arguing that a pre-recorded format would prevent open dialogue and real-time engagement, which are essential in tackling complex issues like antisemitism and media ethics⁵.

Public Reaction
The cancellation has sparked widespread criticism, particularly given UWC Atlantic’s historic mission of fostering intellectual freedom and open debate. Many commentators and journalists have expressed concern over what they see as an increasing trend of educational institutions succumbing to ideological pressure and stifling free speech.

• Sacerdoti’s Response: He took to social media to express his disappointment, noting that the decision appeared to be driven by a small but vocal group of students⁶.
• Criticism from Media Figures: Several public figures, including British journalists and activists, criticized the school’s decision, arguing that it undermines academic freedom and promotes cancel culture in education⁷.
• Reaction from Jewish Groups: Some organizations fighting antisemitism have pointed out the irony of a school founded by a Jewish refugee from Nazi Germany silencing a Jewish speaker on issues related to antisemitism⁸.

The School’s Position
UWC Atlantic has not publicly explained its decision, but sources suggest that administrators were concerned about potential backlash from students. The school is known for its progressive approach, but critics argue that its handling of this incident reflects a growing intolerance for dissenting viewpoints within academic institutions⁹.

Broader Implications
This incident is part of a larger debate on freedom of speech in education, particularly in elite institutions where student activism is increasingly shaping administrative decisions. Many argue that allowing students to dictate who can or cannot speak on campus sets a dangerous precedent for intellectual inquiry¹⁰.

Conclusion
The disinvitation of Jonathan Sacerdoti from UWC Atlantic has raised serious questions about academic freedom, ideological influence in education, and the limits of open discussion in schools. While some students may have found his views uncomfortable, many believe that engaging with difficult topics through debate and discussion is a fundamental part of education.

This case will likely continue to be a talking point in discussions on cancel culture, free speech, and the role of student activism in shaping institutional decisions.🔝

1. The Times, “School founded by refugee from Nazi Germany drops Jewish speaker,” March 12, 2025.
2. Jonathan Sacerdoti, Social Media Statement on UWC Atlantic Talk, March 11, 2025.
3. PressReader, “Jewish journalist disinvited from elite school over student protests,” March 13, 2025.
4. The Times, Ibid.
5. Jonathan Sacerdoti, X (formerly Twitter) post, March 11, 2025.
6. PressReader, Ibid.
7. James J. Marlow, X (formerly Twitter) post, March 12, 2025.
8. Fiona Sharpe, X (formerly Twitter) post, March 12, 2025.
9. The Times, Ibid.
10. PressReader, Ibid.

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Police Interference in Court Reporting: Press Freedom at Risk?

A British police force has attempted to restrict media coverage of evidence presented in open court, raising fresh concerns about press freedom and the principle of open justice.

Hertfordshire Police and the Clifford Trial
Last week, Hertfordshire Police contacted newspapers and journalists, urging them to comply with a voluntary press advisory issued during the trial of Kyle Clifford, a former soldier convicted of the rape and murder of his ex-girlfriend Louise Hunt, as well as the murders of her sister Hannah and their mother Carol¹.

The case was widely covered in British media due to its brutality, and new details revealed in court—including Clifford’s obsession with misogynistic online content, including videos by Andrew Tate—added to public interest². However, the victims’ family sought to prevent the publication of specific details from the proceedings, citing privacy concerns³.

IPSO and the Advisory Notice
The family’s request was made to the Independent Press Standards Organisation (IPSO), the self-regulatory body for most national newspapers in Britain. In response, IPSO issued a privacy notice, advising journalists to avoid reporting certain elements of the case—particularly CCTV footage from the victims’ home and images of Louise Hunt with Kyle Clifford⁴.

Such notices are meant to provide guidance, not legal restrictions. They do not carry legal force and are not enforceable by police or the courts. The decision to follow such advice is left to individual newspapers and journalists.

Police Overreach: Blurring Law Enforcement and Press Regulation
Despite the advisory nature of the notice, Hertfordshire Police took it further, treating it as though it had legal weight. The force emailed newspapers directly, instructing them not to publish certain details and to ensure they were complying with IPSO’s advisory⁵.

This move has been widely criticized, with concerns raised about the police exceeding their authority and interfering with press freedom. Journalists and legal experts argue that police involvement in press regulation threatens open justice, as court proceedings are meant to be publicly accessible unless specific legal restrictions (such as reporting bans imposed by a judge) are in place⁶.

Legal and Ethical Concerns
Critics argue that press freedom and open justice are fundamental principles of British law. Court cases are held in public so that justice is seen to be done, and the media plays a key role in informing the public about legal proceedings.

For police to pressure journalists into censoring aspects of a trial—even if motivated by concerns for the victims’ family—sets a dangerous precedent. If such actions were normalized, it could lead to a chilling effect, where reporters feel pressured to self-censor or avoid certain topics altogether⁷.

Hertfordshire Police Defends Its Actions
A spokesperson for Hertfordshire Constabulary defended the emails, stating that their intention was not to restrict media reporting but simply to remind journalists of the IPSO notice. The spokesperson particularly highlighted concerns about the publication of images of Kyle Clifford with Louise Hunt, which IPSO had advised against printing⁸.

However, this response has done little to reassure press freedom advocates, who argue that police involvement in advisory notices creates confusion between voluntary compliance and law enforcement pressure⁹.

The Broader Debate: Privacy vs. Open Justice
This case has reignited the ongoing debate between the right to privacy and the need for open justice. While the victims’ families deserve respect and consideration, open court reporting ensures that the justice system remains transparent and accountable.

If police forces continue to intervene in media coverage, even under the guise of “reminders,” there is concern that this could become a slippery slope, where law enforcement agencies take a more active role in restricting public information—something that runs counter to the principles of a free press¹⁰.

Conclusion: A Dangerous Precedent?
The actions of Hertfordshire Police in this case have sparked widespread concerns about media independence and the boundaries of police authority. While sensitivity to victims and their families is crucial, press freedom cannot be undermined by unofficial censorship tactics.

The case highlights the need for clearer guidelines on how police forces engage with the media—ensuring that their role remains strictly in law enforcement, not in press regulation.🔝

¹ “Crossbow killer convicted of raping his ex-partner during attack near London in which 3 women died,” Associated Press, March 6, 2025.
² “Kyle Clifford watched Andrew Tate videos before triple murder,” The Guardian, March 6, 2025.
³ “Police tell media not to report evidence from Kyle Clifford trial,” The Telegraph, March 7, 2025.
⁴ Ibid.
⁵ Ibid.
⁶ “Former soldier found guilty of raping ex-partner before murdering her,” The Guardian, March 6, 2025.
⁷ “Police tell media not to report evidence from Kyle Clifford trial,” The Telegraph, March 7, 2025.
⁸ Ibid.
⁹ Ibid.
¹⁰ “Crossbow killer convicted of raping his ex-partner during attack near London in which 3 women died,” Associated Press, March 6, 2025.

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Police ‘Marking Their Own Homework’ Over Allison Pearson Investigation, Critics Say

Police have been accused of “marking their own homework” after a review into Essex Police’s handling of an investigation into journalist Allison Pearson not only cleared the force of wrongdoing but also concluded that the incident should have been recorded as a non-crime hate incident (NCHI).

The decision has reignited the debate over police involvement in social media disputes and the chilling effect of NCHI records on free speech, with critics questioning why police resources are being used to investigate what was ultimately deemed lawful expression.

The Investigation
Pearson, an award-winning Telegraph columnist and member of the Free Speech Union (FSU), was visited at her home by officers on Remembrance Sunday 2024. She was informed that she was under investigation for allegedly stirring up racial hatred over a social media post she had published and quickly deleted a year earlier.

The post, which criticized the Metropolitan Police for allegedly associating with “Jew haters”, included an image of individuals holding a Pakistan Tehreek-e-Insaf (PTI) party flag. However, the image was not linked to any pro-Palestinian rally, as Pearson had initially suggested¹.

Despite this, the Crown Prosecution Service (CPS) swiftly dropped the case just four days later, ruling that there was no realistic prospect of conviction². Essex Police subsequently decided not to record the matter as an NCHI, categorizing the complaint as “trivial, irrational or malicious.”

NPCC Review Overrules Essex Police Decision
A review conducted by the National Police Chiefs’ Council (NPCC) has now challenged Essex Police’s decision, concluding that the force was wrong not to record Pearson’s actions as an NCHI³.

The report stated: “We did not feel the circumstances of this complaint met the criteria for exclusion … Our view was that if the circumstances are applied (without consideration of the crime) to the authorised professional practice and Home Office Code of Practice on non-crime hate incidents, we feel that the report would not be deemed to be trivial, irrational or malicious.”

“We think the circumstances meet the requirements of the national standard for incident recording for a non-crime incident.”

Pearson Hits Back: ‘Police Marking Their Own Homework’
Reacting to the findings, Pearson dismissed the review as an exercise in police self-justification⁴. “It is hardly surprising that the police, having marked their own homework, declare themselves to have done nothing wrong.”

Pearson also criticized the NPCC’s praise for the officer who visited her, describing him as having acted in an “exemplary” and “polite” manner. “That is a deflection from serious questions about why the law wasn’t followed and why common sense wasn’t applied.” She has since announced legal action against Essex Police, calling the investigation “shocking and utterly wrong”⁵.

Free Speech Union and Politicians Condemn Police Priorities
Lord Young, Director of the Free Speech Union (FSU), condemned the decision, saying the police were wasting their time investigating “non-crimes” when serious crimes go unpunished⁶. “It’s disappointing that the NPCC thinks Allison’s year-old tweet, which she deleted almost immediately, should have been recorded as an NCHI… “According to the most recent data, Essex Police only solved 13.5% of crimes in 2023. Why are they spending time investigating Allison’s tweets when they should be policing our streets?”

Shadow Home Secretary Chris Philp also weighed in, arguing that police should not be prioritizing social media disputes over real crime. “Police should not be harassing journalists. Incidents such as this, where there is no realistic prospect of imminent criminality, should not be investigated or recorded as NCHIs… That infringes free speech and wastes police time.”

What Are Non-Crime Hate Incidents?
Non-crime hate incidents (NCHIs) were introduced in 2014 by the **College of Policing’s Hate Crime Operational Guidance (HCOG)**⁷. They are defined as any incident perceived by the victim or bystanders to be motivated by hostility or prejudice based on a protected characteristic (e.g., race, religion, gender identity).

The controversial part of the guidance states: “The victim does not have to justify or provide evidence of their belief, and police officers or staff should not directly challenge this perception. Evidence of hostility is not required.” This effectively allows subjective perception to override objective evidence, leading to what critics call “performative offence-taking” and an overreach into lawful speech.

Since 2014, police forces in England and Wales have recorded more than 250,000 NCHIs, an average of 66 per day⁸. “Little wonder,” critics argue, “that police don’t have time to investigate actual crimes.” For example, between 2015 and 2021, police failed to identify a suspect in 964,197 burglary cases, while simultaneously recording thousands of NCHIs.

NCHIs and Background Checks: The Chilling Effect
Under Section 113B(4) of the Police Act 1997, chief constables have the discretion to disclose NCHI records during background checks for job applicants⁹. While the frequency of such disclosures is unclear, legal experts warn of a serious chilling effect.

Lord Macdonald KC, former Director of Public Prosecutions, has described the system as deeply flawed: “NCHIs have consequences. They are not anonymized. They sit forever against the names of the alleged perpetrators without any real investigation or right of appeal… We need hardly imagine what an HR manager would make of a job applicant with a police history of hate.”

FSU to the Rescue?

The Free Speech Union (FSU) has been campaigning to get NCHI records deleted and has helped several individuals successfully challenge them¹⁰.

FSU members can access their guide on how to challenge NCHIs.

Conclusion
The Pearson case has become a flashpoint in the ongoing debate over policing, free speech, and the use of NCHIs. With mounting criticism from journalists, politicians, and legal experts, pressure is growing on the Home Office and the College of Policing to reform or abolish the NCHI system.

For now, Allison Pearson’s fight continues—both in the court of public opinion and in the courts themselves.🔝

1. The Guardian, March 6, 2025.
2. The Telegraph, March 6, 2025.
3. Daily Mail, March 6, 2025.
4. The Telegraph, March 6, 2025.
5. Daily Mail, March 6, 2025.
6. Free Speech Union, March 6, 2025.
7. College of Policing, Hate Crime Operational Guidance, 2014.
8. The Times, March 6, 2025.
9. Police Act 1997, Section 113B(4).
10. Free Speech Union, March 6, 2025.

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Retired Pastor Faces Prosecution for Preaching Near Abortion Clinic in Northern Ireland

A 76-year-old retired pastor, Clive Johnston, is facing prosecution under Northern Ireland’s abortion buffer zone laws for conducting an open-air Christian service near Coleraine’s Causeway Hospital on July 7, 2024. Authorities have accused him of breaching the Abortion Services (Safe Access Zones) Act (Northern Ireland) 2023, which criminalizes activities deemed as influencing individuals accessing abortion services within designated buffer zones.

The Allegations Against Pastor Johnston
Pastor Johnston, who is a former Baptist minister, preached from John 3:16 and played hymns on a ukulele during his Sunday service. At no point did he mention abortion, and he was standing on public land, across a dual carriageway from the hospital. Despite this, he has been charged with attempting to influence people attending the hospital, which includes those seeking abortion services¹.

Authorities are relying on Northern Ireland’s buffer zone law, which forbids any act of influence, harassment, or protest within a 100-250 meter radius of an abortion facility². The law was introduced in 2023 with the stated aim of protecting women and staff from potential harassment when accessing abortion services.

Under the legislation, it is a criminal offense to:

• Attempt to influence a person attending an abortion facility².
• Record or monitor people entering or leaving².
• Cause harassment, alarm, or distress to anyone seeking abortion services².

However, critics argue that Pastor Johnston’s service did not target abortion patients and was instead a general act of Christian worship³.

Legal and Public Reactions
The case has drawn strong criticism from Christian groups and free speech advocates. The Christian Institute, which is supporting Johnston’s legal defense, has condemned the prosecution, calling it an outrageous attack on religious freedom and free speech³.

Simon Calvert, the Deputy Director of The Christian Institute, stated: “This is a clear and troubling overreach by the authorities. Preaching the Gospel on public land, without any reference to abortion, should not be a criminal act. This prosecution demonstrates how dangerous and broad these buffer zone laws are.”³

Other free speech advocates warn that prosecuting a Christian minister for a religious service could set a dangerous precedent, potentially criminalizing religious gatherings in public spaces if they happen to fall within a buffer zone³.

Pastor Johnston himself has expressed shock at the charges, stating: “I simply preached the message of Jesus Christ as I have done for many years. I did not protest abortion, nor did I address anyone going into the hospital.”³

Despite this, the Public Prosecution Service (PPS) of Northern Ireland has moved forward with the case, arguing that any public speech within the buffer zone could be interpreted as influence, regardless of intent³.

Implications and Next Steps

• Legal Proceedings: The case will be heard in Coleraine Magistrates’ Court on March 21, 2025, with a full trial expected later in the year⁴.
• Potential Penalties: If convicted, Pastor Johnston could face a criminal record and thousands of pounds in fines⁴.
• Broader Impact: The case could set a legal precedent in Northern Ireland and beyond, determining whether religious expression in public spaces is subject to abortion buffer zone restrictions⁴.

The controversy highlights the tension between laws designed to protect abortion access and fundamental freedoms of speech and religion. If Johnston is convicted, it may embolden authorities to further restrict religious expression in public spaces where abortion services are available.

Christian organizations and legal experts are closely watching the case, as its outcome could affect how buffer zones are enforced across the UK and potentially lead to broader limitations on public religious gatherings.🔝

¹ The Christian Institute, Retired pastor could be fined thousands for preaching the Gospel in abortion buffer zone, March 2025.
² Abortion Services (Safe Access Zones) Act (Northern Ireland) 2023.
³ The Christian Institute, Abortion buffer zones: PSNI and PPS overstepping the mark by prosecuting retired pastor for open-air Sunday service, March 2025.
⁴ News Letter, Pastor facing court over breach of abortion protest buffer zones says he is overwhelmed by support from around the world, March 2025.

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Free Speech Victory for Christian Preacher After Prosecution for Criticizing Islam is Dismissed

A significant free speech case in the UK concluded with a victory for Christian preacher Karandeep Mamman after Wolverhampton Crown Court dismissed charges against him related to his public preaching on Islam. The case, widely seen as a test of religious freedom and the right to critique other faiths, highlights ongoing concerns about the balance between free speech and public order laws in the UK.

Background of the Case
Karandeep Mamman, a 33-year-old Christian street preacher, was arrested and prosecuted for alleged religiously aggravated harassment, alarm, and distress under section 28 of the Crime and Disorder Act 1998. The charges were brought against him following an incident on January 14, 2023, in Walsall town centre, where he was preaching about Christianity and critiquing Islamic teachings.

During his public sermon, Mr. Mamman made several statements about Islam, including:

• That Islam teaches a “wrong Jesus” by denying His divinity and presenting Him only as a prophet.
• That the Qur’an does not describe the true Jesus Christ of Christianity.
• That Muhammad, according to Islamic teachings, promoted violence against non-Muslims¹.

His preaching drew the attention of a group of 20 to 30 individuals, some of whom formed a circle around him and reacted aggressively to his statements. The situation escalated when members of the group allegedly issued threats against Mr. Mamman, with some reportedly shouting that they would “cut his throat”².

The confrontation was captured on CCTV footage, which also showed members of the crowd physically assaulting the preacher and destroying a sign he was holding. The sign featured biblical teachings and a crossed-out rainbow symbol, indicating opposition to homosexual practice, which may have further provoked hostility from onlookers³.

Arrest and Legal Proceedings
Despite being the victim of intimidation and physical aggression, Mr. Mamman was the one arrested and charged. Police invited him for a voluntary interview before formally charging him, a move that led to widespread criticism from free speech advocates. The charges, based on claims of inciting religious hatred and causing distress, raised concerns about selective policing and the suppression of Christian voices in public discourse⁴.

However, as the case proceeded to Wolverhampton Crown Court, the prosecution failed to provide sufficient evidence. The Crown Prosecution Service ultimately offered no evidence to substantiate the allegations against Mr. Mamman. As a result, Mr. Recorder G Kelly entered a formal not guilty verdict, bringing the case to an end⁵.

Reaction and Implications
Following his legal victory, Mr. Mamman, supported by the Christian Legal Centre, reaffirmed his commitment to preaching in public and defending free speech. He criticized the authorities for prosecuting him rather than taking action against those who physically assaulted him.

“I was attacked for preaching the gospel. The police and authorities should have protected me. Instead, they prosecuted me,” he said. “This is a clear example of the authorities being more concerned with appeasing certain groups than upholding fundamental rights”⁶.

The Christian Legal Centre, which provided legal support for Mr. Mamman, argued that the case illustrated the growing trend of restrictions on Christian expression in the UK. Andrea Williams, the chief executive of the Christian Legal Centre, stated:
“This is a major free speech victory, but it should never have come to this. A Christian preacher was physically attacked, threatened with death, and yet it was he who was prosecuted. This case highlights the growing hostility towards Christian street preachers and the authorities’ willingness to silence them while failing to take action against those who threaten them”⁷.

The case has sparked wider discussions about the right to religious criticism in public spaces. Critics argue that UK law enforcement is increasingly hesitant to take action against aggressive responses to Christian preaching, especially when those responses come from members of minority communities.

Legal and Cultural Context
The UK has seen a number of cases in recent years where Christian street preachers have faced legal action for expressing views that challenge secular or Islamic perspectives. Similar cases have involved preachers being arrested for quoting Bible verses on homosexuality, criticizing other religions, or simply discussing Christian doctrine in public.

The law under which Mr. Mamman was charged—section 28 of the Crime and Disorder Act 1998—has been used in various cases concerning hate speech. However, legal experts argue that the threshold for “religiously aggravated harassment” should be applied consistently and fairly, rather than being used to silence individuals who engage in religious debate⁸.

Free speech advocates contend that criticism of religious ideas should be protected, as long as it does not incite violence. They warn that restricting the ability to critique Islam while allowing criticism of Christianity sets a dangerous precedent⁹.

Conclusion
Mr. Mamman’s legal victory represents an important moment for free speech and religious liberty in the UK. His case underscores the challenges faced by Christian preachers who wish to engage in public discourse without fear of prosecution or violence. While the dismissal of charges is a positive outcome, the case raises serious concerns about the willingness of authorities to protect Christian voices in an increasingly pluralistic society.🔝

For those interested in the incident, video footage of the confrontation can be viewed here¹⁰.

1. Christian Concern, “Free Speech Win for Christian Preacher Prosecuted for Criticising Islam,” March 10, 2025.
2. Ibid.
3. Ibid.
4. Ibid.
5. Ibid.
6. Ibid.
7. Ibid.
8. Christian Today, “Christian Preacher Cleared of Charges After Free Speech Battle,” March 2025.
9. Harbingers Daily, “Court Throws Out Case Against Christian Preacher Arrested for Criticizing Islam,” March 2025.
10. Christian preacher Karandeep Mamman harassed by Islamic mob.

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A Response to the Article: “Why Communion on the Tongue, Kneeling, Must Be Restored”

The article from EPISTLES makes a strong and necessary case for the return of traditional practices in the reception of Holy Communion. It rightly identifies the connection between external reverence and interior faith, a relationship that has been increasingly undermined in modern liturgical practice. However, modernist responses to such arguments, while conceding the legitimacy of kneeling and receiving on the tongue, ultimately reduce it to a matter of personal choice rather than recognizing it as the most fitting and theologically sound practice. This reductionist approach reflects a broader crisis in contemporary Catholic worship, where external actions are divorced from doctrinal realities, leading to widespread confusion and desacralization.

The Historical Argument: Misuse of Early Christian Practice
A frequent justification for Communion in the hand is the appeal to historical precedent—namely, that the early Christians received in the hand, and therefore, the modern reintroduction of the practice is a legitimate return to tradition. However, this argument is both misleading and incomplete.

While early Christians did receive in the hand, the manner of reception was vastly different from today’s practice. St. Cyril of Jerusalem instructed the faithful to form their hands into a “throne” to receive the Body of Christ, but he also required them to purify their hands beforehand and consume the Eucharist immediately to ensure no fragment was lost¹. Over time, as the Church deepened its understanding of the Eucharist and sought to prevent profanation, reception on the tongue became the universal norm².

The modern practice of Communion in the hand bears little resemblance to its ancient counterpart. Today, the faithful are not required to purify their hands, and particles of the Host are frequently lost. The return to Communion in the hand, far from being a legitimate revival of early Christian discipline, is in reality a rupture from centuries of Eucharistic tradition³.

The Problem of Liturgical Uniformity Over Reverence
Another argument used to justify standing for Communion is the need for uniformity in liturgical posture. It is claimed that a common posture fosters communal participation and prevents division. While external unity is important, this argument has been used to suppress legitimate acts of reverence.

Throughout history, kneeling has been the universal posture of adoration, humility, and worship⁴. The claim that standing is equally reverent ignores the fact that posture carries meaning. While standing is appropriate in some contexts, it is more neutral and can easily become casual or perfunctory. Kneeling, on the other hand, is inherently an act of humility and devotion.

The suppression of kneeling in many dioceses, despite clear instructions from Rome that the faithful have the right to kneel, reveals a deeper ideological agenda. If standing were truly an equivalent act of reverence, there would be no need to discourage those who kneel. The insistence on standing is not about maintaining unity—it is about reshaping the faithful’s perception of the Eucharist, subtly moving away from the understanding of the Real Presence toward a more Protestantized notion of Communion as a mere communal meal⁵.

The False Dichotomy Between Internal Disposition and External Acts
A central tenet of modernist argumentation is that what ultimately matters is the interior disposition of the communicant, rather than the external manner of reception. While interior faith is essential, this argument fails to recognize that external actions shape and reinforce internal belief.

This false dichotomy between interior faith and external reverence is a hallmark of post-Conciliar theology, which has led to a rupture between lex orandi (the way we pray) and lex credendi (the way we believe)⁶. The reality is that human beings are both body and soul; our actions influence our beliefs. If we receive the Eucharist in a casual manner, our faith in the Real Presence will inevitably weaken.

This is not speculation; it is confirmed by empirical data. Polls consistently show a dramatic decline in belief in the Real Presence, particularly following the widespread introduction of Communion in the hand and standing for reception⁷. When the Eucharist is treated as ordinary bread, people begin to perceive it as such. If posture and manner of reception did not matter, why did the Church insist upon kneeling and receiving on the tongue for over a millennium⁸?

The Restoration of Reverence is Not Optional
Thus, the article from EPISTLES is correct in calling for the restoration of kneeling and receiving on the tongue, not merely as an option but as the most appropriate and reverent response to the mystery of the Eucharist. This is not about nostalgia, personal preference, or rigid traditionalism; it is about fidelity to the faith and the necessity of preserving sacred tradition. The widespread loss of faith in the Eucharist is not accidental—it is a direct consequence of treating the Sacrament with less reverence than it deserves.

If we truly believe in the Real Presence, our actions must reflect that belief. The return to kneeling and receiving on the tongue is not simply one possible way to receive—it is the right way, the way that aligns most fully with the Church’s historical and theological understanding of the Eucharist as the true Body, Blood, Soul, and Divinity of Our Lord⁹. Anything less risks reducing the reception of Holy Communion to an ordinary and routine act rather than the most profound encounter with Christ that a Catholic can have.

The choice before us is clear: either we restore reverence to the Eucharist, or we continue down the path of desacralization and loss of faith. The manner of reception is not a peripheral issue—it is central to how we express, protect, and deepen our belief in the Eucharist. The call to restore Communion on the tongue while kneeling is not a reactionary impulse but a necessary step toward recovering the sacred and ensuring that future generations of Catholics truly understand what it means to receive the Body of Christ.🔝

¹ St. Cyril of Jerusalem, Catechetical Lectures, Mystagogic 5, 21.
² Pope St. Gregory the Great, Epistles, Book 9, Letter 12.
³ Council of Rouen (650 AD), which explicitly forbade Communion in the hand to prevent profanation.
⁴ Pope Benedict XVI, Sacramentum Caritatis, 2007.
⁵ Congregation for Divine Worship and the Discipline of the Sacraments, Instruction Redemptionis Sacramentum, 2004.
⁶ Pope Pius XII, Mediator Dei, 1947.
⁷ Pew Research Center, “What Americans Know About Religion,” 2019, which found that only 31% of U.S. Catholics believe in transubstantiation.
⁸ Council of Trent, Session XIII, Chapter 8: “The great reverence due to this Holy Sacrament.”
⁹ St. Thomas Aquinas, Summa Theologiae, III, q. 82, a. 3: “Out of reverence towards this Sacrament, nothing touches it but what is consecrated.”

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Larry Sanger’s Conversion to Christianity: A Philosophical Journey from Skepticism to Faith

Biographical Background
Larry Sanger, born on July 16, 1968, in Bellevue, Washington, is an American philosopher, internet entrepreneur, and co-founder of Wikipedia. Raised in Anchorage, Alaska, Sanger showed an early interest in knowledge and inquiry. He pursued a B.A. in Philosophy from Reed College in 1991, followed by a Ph.D. in Philosophy from Ohio State University in 2000. His academic work focused on epistemology, ethics, and early modern philosophy¹.

Although Sanger is best known for co-founding Wikipedia in 2001, he later distanced himself from the project, criticizing its decentralized editorial process and ideological bias². Over the years, he remained involved in various online knowledge projects, including Citizendium and Everipedia, while continuing to write and speak about issues related to information integrity and digital freedom³.

Early Religious Upbringing and Departure from Faith
Sanger was raised in a conservative Lutheran family, specifically within the Lutheran Church–Missouri Synod (LCMS). His early exposure to Christianity was through Sunday school and church attendance, and he was initially receptive to the teachings of his faith. However, at the age of 16, his family stopped attending church regularly, which coincided with his deepening intellectual curiosity. Like many young intellectuals, Sanger began questioning the foundations of religious belief, eventually adopting agnosticism⁴.

His journey into skepticism was fueled by his immersion in philosophy and critical thought, which led him to doubt the rational justification for religious belief. Throughout his university years and professional career, he remained skeptical, aligning himself with secular, rationalist perspectives⁵. His work in epistemology—a field dedicated to understanding the nature and limits of human knowledge—reinforced his view that faith lacked sufficient justification. For decades, he identified as an agnostic or weak atheist, focusing his intellectual pursuits on logic, science, and philosophy rather than religious belief⁶.

The Beginning of a Spiritual Reawakening
Sanger’s re-evaluation of Christianity did not happen suddenly but emerged gradually over several years. The seeds of his rediscovery of faith were planted around 2019, when he began experiencing a profound sense of emptiness and intellectual dissatisfaction. He felt that despite his extensive philosophical knowledge and engagement in digital knowledge projects, something fundamental was missing from his life⁷.

His doubts about secularism grew in response to broader cultural and societal changes, particularly the decline of objective truth and the rise of ideological conformity in modern discourse. As someone dedicated to the preservation of knowledge and open inquiry, Sanger began to see postmodern relativism as a serious intellectual and moral crisis⁸. This realization led him to reconsider traditional metaphysical and ethical frameworks, including Christianity.

Another catalyst was his personal search for meaning and purpose. While his professional achievements were significant, he found himself yearning for a deeper understanding of life, morality, and human destiny⁹. Like many intellectual converts before him—such as C.S. Lewis and Alvin Plantinga—he began to re-examine the philosophical arguments for God’s existence.

The Role of Philosophy in His Conversion
As a philosopher, Sanger approached the question of God’s existence and Christianity’s truth claims through rational inquiry rather than mere emotional experience. He engaged deeply with classical philosophical arguments for theism, including:

• The Cosmological Argument (the idea that the universe’s existence requires a first cause or necessary being)¹⁰.
• The Moral Argument (the existence of objective moral values implies a moral lawgiver)¹¹.
• The Argument from Reason (rational thought itself presupposes an ordered, purposeful reality)¹².

These philosophical considerations, combined with historical evidence for Christianity, led him to conclude that belief in God was not only rationally defensible but also intellectually necessary. He was particularly influenced by Christian apologists and philosophers, including:

• Thomas Aquinas (who synthesized reason and faith)¹³.
• C.S. Lewis (who presented Christianity as both intellectually and morally compelling)¹⁴.
• William Lane Craig (who defended the historical reliability of Jesus’ resurrection)¹⁵.

Sanger’s journey was also shaped by reading the Bible anew. He had previously dismissed scripture as a collection of ancient religious texts with limited philosophical value, but he now found profound wisdom and coherence in its teachings¹⁶.

The Moment of Faith
By 2020, Sanger had transitioned from skeptical theism to Christian belief, though he initially kept his faith private. His conversion was not a dramatic emotional experience, but rather an intellectual and spiritual awakening that unfolded through reason, study, and contemplation. He described being initially surprised by his own belief in Jesus Christ, as he had long assumed that Christianity was an outdated, irrational worldview¹⁷.

He started to pray regularly and engage with Christian communities, further strengthening his faith. His return to Christian belief was not merely an abstract philosophical position—it became a personal commitment to following Christ¹⁸.

Why He Made His Faith Public
For a time, Sanger remained quiet about his conversion, reflecting on how best to articulate his faith in a way that aligned with his intellectual rigor. He wanted to ensure that his testimony was coherent, defensible, and sincere. However, by early 2025, he felt compelled to publicly share his journey, leading him to publish his essay, “How a Skeptical Philosopher Becomes a Christian”¹⁹. In this essay, he outlined:

• His intellectual struggles with atheism and agnosticism.
• The philosophical and historical reasons that led him to accept Christianity.
• The personal fulfillment and meaning he found in Christ.

His decision to speak openly about his faith was motivated by a desire to engage in honest discussions about religion and reason, especially in a world increasingly hostile to Christian truth claims²⁰.

Conclusion: A Rational and Faithful Commitment
Larry Sanger’s conversion to Christianity represents a significant intellectual and personal transformation. Unlike those who convert based on emotional experiences alone, Sanger’s journey was marked by deep philosophical inquiry and rational reflection. His story is a testament to the idea that faith and reason are not opposites, but allies.

His rediscovery of Christianity highlights:

1. The importance of philosophical and historical evidence in religious belief.
2. The limitations of secularism and relativism in providing meaning and moral clarity.
3. The enduring relevance of Christian doctrine in addressing the deepest questions of existence.

By returning to Christianity, Sanger joins a long tradition of intellectual converts who found in Christ not only ultimate truth but also personal salvation. His journey serves as an inspiration for skeptics, intellectuals, and truth-seekers alike.🔝

1. Wikipedia, “Larry Sanger,” (2024).
2. Ibid.
3. Christian Daily, “Wikipedia Co-founder Larry Sanger Shares His Faith Journey,” (2025).
4. Sanger, Larry, “How a Skeptical Philosopher Becomes a Christian,” (2025).
5. Ibid.
6. Fox News, “Wikipedia Co-founder Larry Sanger Converts to Christianity,” (2025). 7-20. Ibid.

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Former Philippine President Rodrigo Duterte Arrested, Catholic Church Backs ICC Prosecution

Duterte’s Arrest and ICC Charges
Former Philippine President Rodrigo Duterte was arrested on March 11, 2025, at Ninoy Aquino International Airport in Manila upon his return from Hong Kong. His arrest follows an International Criminal Court (ICC) warrant issued over alleged crimes against humanity, primarily concerning the thousands of extrajudicial killings that took place under his administration’s “war on drugs” from 2016 to 2022¹.

Duterte was immediately transferred to The Hague, Netherlands, where he appeared via video link before the ICC, becoming the first former Asian leader to be detained by the court on such charges². His case is expected to set a global precedent regarding the accountability of state leaders for human rights violations.

Catholic Church’s Longstanding Opposition to Duterte’s Drug War
The Catholic Church in the Philippines has been one of the most consistent critics of Duterte’s anti-drug campaign. Since its inception, Catholic bishops, clergy, and human rights advocates have denounced the widespread killings, which reportedly claimed over 27,000 lives, many of them extrajudicially³.

Following Duterte’s arrest, the Philippine Catholic hierarchy strongly endorsed the ICC’s legal actions. Bishop Jose Colin Bagaforo, president of Caritas Philippines, called the development a “crucial move toward justice” and urged Duterte to fully cooperate with the ICC⁴.

Similarly, the Justice, Peace, and Integrity of Creation Commission of the Conference of Major Superiors in the Philippines (CMSP) released a statement declaring that “true peace emerges when past wrongs are acknowledged and those responsible are held accountable”⁵. They called on the Philippine government to support the ICC investigation and ensure that all individuals involved in Duterte’s policies, including law enforcement officials, politicians, and policy enablers, are held to account.

Key Role of Catholic Leaders in the Push for Justice
Among the most vocal opponents of Duterte’s policies was Cardinal Pablo Virgilio David, Archbishop of Kalookan, who consistently criticized the brutality of the drug war. His diocese was one of the most affected areas, where many killings took place. Cardinal David described the arrest of Duterte as “a pivotal moment in the pursuit of justice” and an opportunity for the country to reckon with its history⁶.

Duterte’s legal troubles have also been aided by Catholic-backed human rights organizations that have documented killings, disappearances, and abuses linked to his administration. Priests, forensic experts, and legal advocates played an essential role in compiling evidence that helped strengthen the ICC case⁷.

The Path Ahead: Duterte’s Trial and Philippine Politics
Duterte had previously withdrawn the Philippines from the ICC in 2019 in an attempt to evade prosecution. However, his successor, President Ferdinand “Bongbong” Marcos Jr., has chosen not to interfere with the ICC’s actions, effectively allowing the warrant to be enforced⁸. This has shocked Duterte’s supporters, many of whom expected political protection for the former president.

The ICC trial is set to begin later in 2025, and its outcome could redefine international legal accountability for state leaders. Meanwhile, the Catholic Church remains steadfast in advocating for justice and ensuring that victims of Duterte’s drug war receive proper redress.🔝

¹⁾ “Rodrigo Duterte, the strongman brought to book,” Financial Times, March 2025.
²⁾ “Rodrigo Duterte in ICC custody after arrival in the Netherlands,” The Guardian, March 12, 2025.
³⁾ “Philippine Catholic Leaders Hail Duterte Arrest as Step Toward Justice,” Crux Now, March 2025.
⁴⁾ “Bishop Bagaforo: Duterte’s Arrest a Step Toward Justice,” AP News, March 2025.
⁵⁾ “CMSP Calls for Accountability Following Duterte’s Arrest,” AP News, March 2025.
⁶⁾ “Cardinal Pablo Virgilio David Reacts to Duterte’s Arrest,” The Guardian, March 2025.
⁷⁾ “The Senator, the Priest, and the Forensic Pathologist Behind Duterte’s ICC Case,” The Guardian, March 14, 2025.
⁸⁾ “Marcos Administration Allows ICC to Proceed Against Duterte,” Reuters, March 2025.

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U.S. Watchdog Launches Database on Clergy Accused of Sexual Abuse in the Philippines, Stirring Church Debates

Introduction
A major U.S.-based watchdog organization, BishopAccountability.org, has launched a publicly accessible database documenting Catholic clergymen with ties to the Philippines who have been accused of sexually abusing minors. Released in January 2025, the database identifies 82 priests and bishops, marking a significant effort to bring transparency to cases that have often remained unresolved due to legal and institutional barriers.

This initiative has sparked intense debate within the Philippine Catholic Church, as well as in political and legal circles. While victims’ advocates hail it as a step toward justice, some Church officials have questioned its fairness, citing concerns over due process and the risk of false accusations.

Scope of the Database
The database compiled by BishopAccountability.org focuses on clergy members who have faced allegations of abuse within the Philippines or while serving abroad. It categorizes cases into three groups:

• Filipino priests accused of abusing minors within the Philippines.
• Filipino priests accused of sexual abuse while serving in foreign dioceses.
• Foreign clergy members who served in the Philippines and were later accused elsewhere.

Some of the allegations date back more than 20 years, yet many cases never resulted in criminal convictions, primarily due to delays in legal proceedings, out-of-court settlements, or reluctance among victims to come forward. Among the 82 clergy members identified, at least seven bishops have been named, adding further scrutiny to Church leadership¹⁾.

Criticism of the Church’s Handling of Abuse Cases
Anne Barrett Doyle, co-director of BishopAccountability.org, has strongly criticized Philippine bishops, arguing that their failure to take decisive action against accused clergy amounts to complicity. She has called for:

• Full legal investigations into Church officials who allegedly failed to report or acted to cover up abuse.
• Government intervention to ensure transparency and justice for victims.
• Public accountability from bishops and religious superiors regarding past cases³⁾.

Barrett Doyle stated that “for too long, the Filipino Church has avoided the level of scrutiny seen in the U.S. and Europe. This database seeks to correct that by giving victims a voice and holding Church authorities accountable.”

Catholic Church’s Response and Internal Safeguards
In reaction to the database’s publication, Cardinal Pablo Virgilio David, president of the Catholic Bishops’ Conference of the Philippines (CBCP), reaffirmed that the Church is committed to ensuring justice for victims. He highlighted the creation of the Office for the Safeguarding of Minors and Vulnerable Adults, which mandates:

• The appointment of personnel in each diocese to handle abuse complaints.
• Mandatory reporting mechanisms for allegations of sexual misconduct.
• Collaboration with law enforcement to ensure accountability⁴⁾.

However, Church officials have also raised concerns about the watchdog database, questioning whether it adequately differentiates between credible accusations and unproven claims. Some bishops have pointed out that many of the cases listed in the database were either dismissed or never resulted in formal charges.

Divided Reactions in the Philippines
The launch of the database has sparked a national conversation about sexual abuse within the Catholic Church. While many human rights advocates and legal experts have praised the initiative, some Church supporters argue that it unfairly singles out Catholic clergy when similar abuses have also occurred in other religious institutions and secular organizations.

Some Catholic groups have urged the government to treat all allegations fairly, ensuring that the rights of both victims and accused clergy are protected. Others, particularly victims’ rights organizations, insist that more aggressive action is needed to prosecute perpetrators and hold the Church accountable.

Legal and Political Implications
The Philippine legal system has long struggled with prosecuting clergy abuse cases, due to factors such as:

• Political influence of the Catholic Church in Philippine society.
• Weak enforcement of child protection laws against powerful institutions.
• Fear of reprisal among victims, who often face social and familial pressure not to report abuse.

The release of this database may increase pressure on the Philippine government and judicial system to implement stronger measures against clergy accused of abuse. Some lawmakers have even called for special tribunals to handle Church-related abuse cases.

The Path Forward: Balancing Justice and Due Process
As this issue continues to unfold, the Philippine Catholic Church faces the delicate challenge of balancing justice for victims with ensuring due process for accused clergy. The long-term impact of the database will largely depend on:

1. How the Church responds—whether it embraces reform or resists external scrutiny.
2. Government action—whether authorities will actively investigate cases listed in the database.
3. Public sentiment—whether Filipino Catholics will demand greater accountability from their leaders.

The debate surrounding the database highlights the ongoing struggle between transparency, justice, and institutional reputation within the Catholic Church in the Philippines.🔝

¹⁾ “US watchdog launches database on Catholic priests accused of sex abuse of minors in the Philippines,” AP News, January 2025.
²⁾ “Philippine Church Faces Scrutiny as Database Highlights Clergy Abuse Cases,” Reuters, January 2025.
³⁾ “BishopAccountability.org Calls for Investigation into Philippine Church Officials,” AP News, January 2025.
⁴⁾ “Cardinal Pablo Virgilio David on Church’s Response to Abuse Allegations,” Catholic News Agency, January 2025.

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Isang Maikli Ngunit Kumpletonh Gabay Sa Pa-aayuno At Pag-aabstinensya

Narito ang isang munting gabay para sa ating pag-aayuno at pag-aabstinensya sa panahon ng Cuaresma (at iba pang panahon sa ating kalendaryo).

Tandaan lamang na ang ating dahilan sa pag-aayuno at pag-aabstinensya ay upang maakapag-sakripisyo tayo at makiisa sa pagsasakripisyo ng ating Panginoon.

Tandaan lamang din po natin na ang hindi pagsunod sa mga alituntuning ito sa mga araw na itinakda ay mabigat na kasalanan na nararapat ikumpisal at ikahingi ng tawad sa ating Panginoon. 🔝

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Practical Guidance for Observing the Traditional Catholic Fast

The Purpose of Fasting
The discipline of fasting is not merely a historical curiosity or an obsolete practice from a bygone era. It is, rather, an essential element of the Christian life, a means of mastering the passions, atoning for sin, and disposing the soul to deeper prayer and contemplation. Our Lord Himself declared that certain evils can only be overcome through “prayer and fasting” (Matt. 17:20), and the saints throughout history have attested to its spiritual efficacy. The traditional Lenten fast, practiced for well over a thousand years, offers a concrete framework for bodily discipline that strengthens the soul in its pursuit of holiness.

For those who wish to restore this ancient practice in their own lives, careful preparation is essential. The transition from modern eating habits to the rigor of traditional fasting requires both a proper mindset and practical strategies. What follows is a detailed guide to implementing the traditional fast in daily life.

Gradual Preparation: The Gesima Transition
Because fasting is a discipline that affects both body and soul, it should not be undertaken in an abrupt or careless manner. The Church, in Her wisdom, historically provided a preparatory period—the Gesima Sundays—to ease the faithful into the rigors of Lent. One should begin by reducing food intake incrementally, avoiding excessive indulgence in the days leading up to Ash Wednesday. Practical steps include:

• Eliminating snacks and unnecessary meals. The traditional fast allows for only one full meal and two collations; therefore, reducing unnecessary eating before Lent will make the transition smoother.
• Adopting abstinence on Wednesdays and Fridays. Since Lent requires full abstinence from meat (except in later mitigations), one can begin this practice in the Gesima period.
• Removing rich foods from the diet. Abstaining from desserts, alcohol, and processed foods before Lent helps lessen the shock of fasting.

This period of preparation ensures that Ash Wednesday does not arrive as an unbearable burden but as the natural intensification of a practice already underway.

The Structure of the Traditional Lenten Fast
The classical discipline of Lent consists of the following:

• One principal meal per day, traditionally taken after noon but later permitted at midday.
• Two smaller collations, which together may not equal the main meal in quantity.
• Complete abstinence from meat throughout Lent, with possible exceptions on Sundays in certain historical periods.
• No consumption of eggs, dairy, or animal fats in stricter observances, though later dispensations allowed for their use.
• Fish and shellfish permitted, along with olive oil and, in some traditions, wine in moderation.

Practical Implementation: Meal Planning and Diet Adjustments
Because the traditional fast imposes serious dietary restrictions, advance planning is necessary to ensure both sustenance and adherence to the discipline.

1. Meal Composition
The principal meal should be simple but nutritious, avoiding excessive seasoning or luxury. Traditional Lenten foods include:

• Legumes (lentils, beans, chickpeas) provide essential protein.
• Whole grains (rice, oats, barley, bread) offer sustenance.
• Vegetables (cabbage, carrots, onions, potatoes) supply necessary vitamins.
• Fish and seafood, when permitted, add variety without breaking the fast.
• Nuts and seeds (almonds, walnuts, flaxseed) are useful for maintaining energy levels.

For collations, small portions of bread, fruit, or broth are ideal, ensuring sustenance without violating the spirit of fasting.

2. Avoiding Accidental Violations
Modern food production has made it increasingly difficult to avoid animal products. Many processed foods contain hidden dairy or meat derivatives. One should carefully read labels and, where possible, opt for homemade meals using traditional ingredients. In households with children, ensuring that the pantry is stocked with fasting-friendly foods will reduce the temptation to break discipline.

3. Drinking and Hydration
Water should remain the primary beverage. Herbal teas and, in some traditions, a moderate amount of wine are permitted. Caffeinated drinks such as coffee should be taken in moderation, if at all, as they can stimulate appetite and interfere with the mortifying aspect of fasting.

Managing Fasting While Working or Studying
One of the most common objections to fasting is the difficulty of maintaining energy levels while engaged in work or study. It is true that physical and mental exertion require sustenance, but experience shows that the body adjusts over time. A few considerations can make the practice more manageable:

• Consuming high-protein foods (such as lentils or nuts) during the principal meal will sustain energy levels.
• Drinking plenty of water prevents fatigue caused by dehydration.
• Avoiding overindulgence in carbohydrates reduces the risk of energy crashes.
• Getting sufficient sleep aids in maintaining stamina during fasting.

For those engaged in manual labor, the Church has always permitted dispensations. In such cases, fasting should be adapted according to necessity, maintaining a spirit of penance even if the full observance is impractical.

Spiritual Accompaniment: Fasting with Prayer and Almsgiving
Fasting is never a merely external practice. It must be accompanied by increased prayer and works of charity, lest it become an empty ritual. The saints consistently warn against a legalistic approach to fasting, urging instead a focus on spiritual renewal. St. John Chrysostom teaches that true fasting is not merely abstinence from food but the mortification of the will, the subjugation of sinful tendencies, and the cultivation of virtue¹.

During Lent, one should:

• Increase prayer, particularly meditation on the Passion. The Sorrowful Mysteries of the Rosary, the Stations of the Cross, and the Imitation of Christ provide fruitful meditations.
• Practice silence and recollection. Avoiding unnecessary distractions, reducing time spent on entertainment, and fostering an atmosphere of prayer at home contribute to the penitential spirit.
• Give alms. The money saved from fasting should be used to help the poor or support worthy causes. Almsgiving is the natural fruit of fasting, turning personal sacrifice into concrete charity.

Restoring the Traditional Fast in the Modern World
The near-total abandonment of traditional fasting disciplines in the postconciliar Church has resulted in a weakening of Catholic identity and asceticism. In previous centuries, fasting was understood as an act of communal obedience to divine law, binding the entire Church together in a common effort of penance. Today, it has become a personal option, often neglected or reduced to trivial acts of self-denial.

Those who wish to reclaim the traditional fast must do so intentionally, understanding that they are participating in a venerable practice that sanctified generations of Catholics before them. This will require discipline, perseverance, and a willingness to embrace the discomforts that fasting entails. Yet the fruits of this effort are abundant: greater interior peace, mastery over the passions, and a deeper union with Christ Crucified.

Let the faithful, then, take up again the ancient observance, not as a mere historical curiosity, but as a living discipline that strengthens the soul, purifies the heart, and prepares us for the glory of Easter. 🔝

1. St. Basil the Great, On Fasting, Homily I: “Do you fast? Give me proof of it by your works. If you see a poor man, have mercy on him. If you see an enemy, be reconciled with him. If you see a friend receiving honors, do not envy him. Let not only the mouth fast, but also the eye, the ear, the feet, and the hands, and all the members of our bodies.”
2. Dom Prosper Guéranger, The Liturgical Year, Vol. 4, Septuagesima: “The Church, with maternal solicitude, prepares her children for the rigors of Lent by a gradual ascent. She strips away the alleluia, clothes herself in violet, and marks the passage from the joy of Epiphany to the penance of Ash Wednesday.”
3. Code of Canon Law 1917, Can. 1252 §2: “The law of fasting prescribes that only one full meal a day be taken, but it does not forbid a small amount of food in the morning and in the evening, observing the approved customs of the place.”
4. St. Thomas Aquinas, Summa Theologica, II-II, q. 147, a. 8: “Abstinence from flesh meat and from all things that come from flesh is part of the Church’s fast, as being more conducive to the suppression of lust.”
5. Dom Guéranger, The Liturgical Year, Vol. 5, Lent: “The relaxation of the ancient fast to include a morning and evening collation was granted out of necessity for those who could not endure the full rigor of the old discipline.”
6. Rouen Cathedral archives, La Tour de Beurre: “The indulgences granted for the use of butter during Lent funded the construction of the famous ‘Butter Tower,’ a monument to both devotion and the pragmatic concessions of ecclesiastical discipline.”
7. Pope Paul VI, Paenitemini (1966), III.III: “The obligation of fasting is reduced to Ash Wednesday and Good Friday. The faithful are encouraged to undertake voluntary acts of penance beyond these prescribed days.”
8. Code of Canon Law 1917, Can. 1254: “All the faithful who have completed their twenty-first year are bound to observe fasting days, unless excused by illness or other grave cause.”
9. St. John Chrysostom, Homilies on the Gospel of Matthew, Homily 57: “What good is it if we abstain from eating birds and fish, but devour our brothers?”

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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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Old Roman TV

OLD ROMAN TV Daily Schedule Lent 2025: GMT 0600 Angelus 0605 Morning Prayers 0800 Daily Mass 1200 Angelus 1205 Bishop Challoner’s Daily Meditation 1700 Latin Rosary (live, 15 decades) 1800 Angelus 2100 Evening Prayers & Examen

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