w/c 23/03/25

ORDO

Dies	23 SUN	24 MON	25 TUE	26 WED	27 THU	28 FRI	29 SAT	30 SUN
Officium	Dominica III in Quadragesima	S. Gabrielis Archangeli	In Annuntiatione Beate Mariæ Virgine	Feria IV infra Hebdomadam III in Quadr.	S. Joannis Damasceni Confessoris	Feria VI infra Hebdomadam III in Quadr.	Sabbato infra Hebd III in Quadr.	Dominica IV in Quadragesima
CLASSIS	Semiduplex Dominica I	Duplex majus	Duplex I	Feria major	Duplex	Feria major	Feria major	Semiduplex Dominica II
Color*	Purpura	Albus	Albus	Purpura	Albus	Purpura	Purpura	Rosa
MISSA	Oculi mei	Benedícite	Vultum tuum	Ego autem	Tenuísti	Fac mecum	Verba mea	Lætáre
Orationes	2a. A cunctis 3a. Pro vivis et mortuis	2a. Feria II infra Hebd III in Quadr.	2a. Feria III infra Hebd III in Quadr.	2a. A cunctis 3a. Pro vivis et mortuis	2a. Feria V infra Hebdomadam III in Quadr.	2a. S. Joannis a Capistrano Conf. 3a. A cunctis	2a. A cunctis 3a. Pro vivis et mortuis	2a. A cunctis 3a. Pro vivis et mortuis
NOTAE	no Gl. Cr. Pref. Quadragesima	Gl. Cr. Pref. Quadragesima	Gl. Cr. Pref. Quadragesima	no Gl. Pref. Quadragesima	Gl. Pref. Quadragesima	no Gl. Pref. Quadragesima	no Gl. Pref. Quadragesima	no Gl. Cr. Pref. Quadragesima
Nota Bene		Proprium Ultimum Evangelium**	Proprium Ultimum Evangelium**		Proprium Ultimum Evangelium**

Vigila Vincas!

“Watch and Conquer” encapsulates the central themes of Lent, spiritual warfare, scrutiny, and perseverance expressing the necessity of constant spiritual watchfulness and decisive victory over sin, temptation, and darkness—themes that lie at the heart of both Lent and Christian initiation..🔝

From the Primus

HE ✠Jerome OSJV, Titular Archbishop of Selsey

Carissimi, Beloved in Christ,

As we enter this Third Week of Lent, the wisdom of the Church, gathered through the centuries, calls us to deep reflection. The ancient rites of the Scrutinies, once reserved for those preparing for baptism, reveal lessons that are not only for catechumens but for all the faithful. We who are baptized must recognize that conversion is not a single event but a lifelong journey of purification, vigilance, and perseverance in grace.

The Call to Vigilance in the Christian Life
The Church in her wisdom placed the scrutinies on the Third, Fourth, and Fifth Sundays of Lent, leading the catechumens to examine their hearts in preparation for the greatest gift—their entrance into the life of Christ. They were tested, exorcised, and taught the mysteries of faith so that no remnants of the old life would remain within them. They were commanded to renounce Satan, reject sin, and commit to Christ in the fullest sense.

Are we not also called to the same scrutiny? Even those baptized long ago must recognize that the battle against sin is ongoing. The warning of Christ in the Gospel is clear:

“When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest: and not finding, he saith, ‘I will return into my house whence I came out.’ And when he cometh, he findeth it swept and garnished. Then he goeth, and taketh with him seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first.” (Luke 11:24-26)

It is not enough to cast out sin—we must fill our souls with Christ, lest the enemy return with greater strength. The crisis in our world, and even within the Church, stems not only from the presence of evil but from the absence of true holiness, the failure of the faithful to be fully possessed by Christ. The soul, the Church, and society cannot remain empty—they will be occupied either by the Spirit of God or by the forces of darkness.

Self-Reflection: A Personal and Ecclesial Scrutiny
If the early Church required catechumens to undergo deep examination before baptism, should not we, who are already baptized, subject ourselves to an even greater scrutiny? Just as the ancient candidates were tested to ensure their hearts were free from the world’s corruption, let us now examine ourselves:

1. Do I live as one who belongs to Christ, or do I still cling to the ways of the world?
   • Have I truly renounced sin, or do I allow habitual faults to remain?
   • Do I seek holiness, or do I make peace with mediocrity?
2. Have I fallen into the sin of the Pharisees, resisting the grace of Christ?
   • When the truth challenges me, do I accept it, or do I rationalize my sin?
   • Do I oppose the darkness in the world yet fail to recognize it within my own heart?
3. Have I become spiritually complacent, leaving my soul “swept and garnished” but empty of grace?
   • Do I pray with intention, or do I let my spiritual life grow lukewarm?
   • Do I receive the Sacraments regularly with devotion, or do I take them for granted?
4. How have I contributed to the crisis in the Church and society?
   • Do I speak the truth in love, or do I remain silent in fear?
   • Have I allowed the Church to weaken through my own neglect of holiness?
   • Do I call others to repentance while failing to repent myself?

Conquering Sin and Strengthening the Church
The scrutinies of old did not leave the catechumens merely with self-examination; they demanded transformation. The catechumens were not only purified but fortified, prepared to face persecution, to stand firm in their faith, and to be a light in a dark world.

So too must we act. The crises of our time—within the Church and in society—cannot be addressed by passive reflection alone. The ancient catechumens did not enter baptism half-prepared; they went in ready to die for Christ, to live for Christ, to suffer for Christ. We who have already received baptism must now renew our commitment with even greater fervour.

Therefore, as we move forward in Lent, let us take action:

• Make a deeper examination of conscience—not only confessing sins but identifying the roots of sin within us.
• Renounce all that is contrary to Christ—not only in word but in deed. If we have indulged in worldliness, let us cast it out completely.
• Engage in serious spiritual discipline—fasting, prayer, penance, and works of charity, that we may be filled with grace.
• Defend and strengthen the Church—first by sanctifying ourselves, then by being courageous witnesses in a world that has abandoned truth.

Final Exhortation: Watch and Conquer
The motto “Vigila Vincas”—Watch and Conquer must become the rallying cry of our Lent. To watch is to remain vigilant, never allowing sin or indifference to take root in our souls. To conquer is to fight daily for Christ, knowing that we do not battle alone but in the strength of His grace.

The scrutinies of the early Church prepared the catechumens for their rebirth in baptism. Let us now undergo our own scrutiny, not to prepare for a baptism already received but to ensure that we have remained faithful to the promises we once made. The Church cannot be strengthened, and the world cannot be converted, unless we ourselves are fully possessed by Christ.

May this Lent be not only a season of repentance but a renewal of our battle for holiness, that we may watch and conquer, living as true disciples of Christ.

With my paternal blessing,

Semper in Christo. 🔝

Recent Epistles & Conferences

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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 Third Sunday of Lent: Oculi mei Sunday

The Battle for the Soul

Lent is a time of warfare. Not a sentimental retreat into self-improvement, not a vague spiritual detox, but a real engagement in the struggle between Christ and the forces of darkness. The Third Sunday of Lent reminds us that neutrality is impossible. “He that is not with me is against me” (Luke 11:23). The Christian life is not simply about avoiding sin—it is about taking a side in the cosmic battle between the Kingdom of God and the dominion of Satan. The soul cannot remain empty; if it is not filled with grace, it will be occupied by something far worse.

The Gospel of the day (Luke 11:14–28) opens with Christ casting out a demon from a man who had been mute. The reaction is immediate: some marvel, but others, rather than acknowledging the divine power at work, claim He expels demons by the power of Beelzebub. The blindness of the Pharisees is more diabolical than the possession they have just witnessed, for it is voluntary. Guéranger points out that Christ’s response is devastating: a kingdom divided against itself cannot stand. If Satan were working against his own, his empire would crumble. But the real accusation is left unstated—if Christ does not cast out demons by Satan’s power, then He does so by divine authority. To admit this would require the Pharisees to submit to Him, and that they will not do. Their refusal to see is the more tragic possession, one of pride rather than muteness¹.

There is, however, another warning in this Gospel, perhaps even more unsettling than Christ’s rebuke of His enemies. The demon is driven out, but what happens next? He wanders, finding no rest, and then decides to return to his former dwelling. If he finds it “swept and garnished” but unoccupied, he does not return alone—he brings seven more spirits with him, “and the last state of that man is worse than the first” (Luke 11:26). The exorcism, then, is not enough. The house must be filled. It is not enough to renounce sin; the soul must be fortified with grace, virtue, and the indwelling of God. Otherwise, the devil returns with reinforcements. Goffine interprets this as a stark warning against spiritual complacency. Those who, having received the grace of repentance, fail to replace their old ways with a life of prayer and virtue are in greater danger than before. Their soul, cleansed but left vacant, becomes a target for even stronger temptations².

This reality is underscored by the Epistle (Ephesians 5:1–9), which exhorts the faithful not merely to reject sin but to live as “children of light.” There is no room for moral half-measures; one must not only cast off impurity but be “imitators of God.” Baur, in his reflections on this passage, reminds us that it is not enough to prune the branches of vice—one must bear the fruits of holiness. A soul that simply avoids evil but does not pursue sanctity is like a house locked against intruders but left empty inside, waiting for something—or someone—to claim it³. Fr. Gabriel of St. Mary Magdalene likewise sees in this passage a call to interior transformation. The Christian life is not merely a struggle against darkness but an active cultivation of grace, an ever-deepening union with God⁴.

The liturgy, as always, gives voice to these lessons in its chants. The Introit—“Oculi mei semper ad Dominum”—expresses the watchfulness required of the soul, a constant gaze upon the Lord for protection. The Offertory—“Justitiae Domini rectae”—declares the justness of God’s ways, a contrast to the duplicity of those who, like the Pharisees, refuse to acknowledge the truth. The Communion antiphon—“Passer invenit sibi domum”—is a quiet yet profound meditation: even the birds have found a home, but where does the soul take its rest? If it is not in the house of the Lord, it is exposed to danger. Parsch observes that these texts are not incidental; they form a coherent whole, a lesson in vigilance and perseverance⁵.

Historically, this Sunday carried deep significance for catechumens preparing for baptism. In the early Church, Lent was their final period of exorcism and instruction, a decisive break from the world of paganism, a deliverance from the dominion of demons into the life of grace. The same battle plays out today, not only in the lives of those entering the Church but in every Christian who takes his faith seriously. The world remains a battleground of spirits, and Christ alone is the “stronger man” who can drive out the enemy (Luke 11:22). But He does not force Himself upon an unwilling heart.

The Third Sunday of Lent leaves no room for hesitation: He that is not with me is against me. This is not a metaphor; it is a spiritual reality. There is no such thing as a neutral soul, no space left unoccupied in the great war between grace and sin. The Christian must not only be cleansed of evil but fortified in the love of Christ. Otherwise, the empty house will be claimed again—and the last state will indeed be worse than the first. 🔝

Missalettes (Quadragesima III)

Latin/English

Latin/Español

¹ Dom Prosper Guéranger, The Liturgical Year: Lent, trans. Laurence Shepherd (Dublin: Browne & Nolan, 1870).
² Fr. Leonard Goffine, Explanation of the Epistles and Gospels for the Sundays, Holy Days, and Festivals throughout the Ecclesiastical Year (New York: Benziger Brothers, 1880).
³ Dom Benedict Baur, The Light of the World: Instructions on the Gospels of the Year (Westminster, MD: Newman Press, 1953).
⁴ Fr. Gabriel of St. Mary Magdalene, Divine Intimacy (New York: Desclée, 1963).
⁵ Fr. Pius Parsch, The Church’s Year of Grace (Collegeville, MN: Liturgical Press, 1953).

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“Vigila Vincas” a Motto for the third week of Lent

The journey of Lent is not merely a season of fasting and external observance; it is an interior battle, a contest for the soul. From the earliest days of the Church, catechumens preparing for baptism underwent intense scrutiny, both of their beliefs and their hearts, testing their resolve to renounce sin and embrace Christ. The faithful, too, are called during this sacred time to examine their own souls, to discern where darkness still lingers, and to submit themselves more fully to God.

It is in this spirit that the motto “Vigila Vincas”—“Watch and Conquer”—encapsulates the heart of the Lenten struggle.

Vigila – Watch

The command to watch is found throughout Scripture. Christ warns His disciples, “Watch and pray that you enter not into temptation” (Matthew 26:41). The scrutiny of our lives is not something passive—it demands awareness, discipline, and self-examination. In the ancient scrutinies of Lent, catechumens were called to confront their weaknesses, to root out all that was unworthy of God, and to prepare to be filled with His grace. The faithful, likewise, are reminded that vigilance is necessary in the spiritual life; sin does not merely disappear with baptism, but remains an enemy that lurks, waiting for the moment of weakness.

Christ speaks in today’s Gospel of the man from whom a demon is cast out. The house is “swept and garnished,” but left empty, and in that emptiness, the enemy returns, bringing even greater destruction (Luke 11:24-26). This is a sobering warning: it is not enough to remove sin—we must fill ourselves with grace, lest we become vulnerable once again.

To watch is to remain steadfast, to be ever-aware of the spiritual dangers that threaten our souls. The scrutinies in the early Church were not simply doctrinal tests but acts of spiritual warfare. The exorcisms were not mere symbols but real defences against the power of the devil, ensuring that those preparing for baptism would not only reject evil but remain firm against it.

Vincas – Conquer

Yet vigilance alone is not the goal. Watching is necessary, but it is not sufficient—one must also fight and conquer. St. Paul exhorts us to “fight the good fight of faith” (1 Timothy 6:12). Christianity is not a passive belief system but an active commitment to overcoming sin, resisting temptation, and living in the freedom of Christ.

This conquest is not merely external; it is not won by strength of will alone, but by complete reliance on God’s grace. The scrutinies of old sought to prepare the catechumens to receive this grace, to be emptied of all that was unworthy so that they might be filled with Christ Himself. The Gospel readings assigned to the scrutinies reinforce this:

• The Samaritan woman at the well (John 4) shows us that victory comes not through human effort but through drinking deeply from the living water of Christ.
• The healing of the man born blind (John 9) teaches us that true sight—true wisdom—comes only from receiving the light of Christ.
• The raising of Lazarus (John 11) reminds us that to truly conquer, one must die to the old life and be raised anew in Christ’s life.

To conquer is to pass from darkness to light, from slavery to freedom, from death to resurrection. Baptism is the ultimate victory over sin, but for the already baptized, the battle continues in the ongoing work of sanctification and perseverance.

The Vigilance and Victory of the Christian Life

The Christian life is one of constant watchfulness and continual conquest. To let down our guard is to invite temptation; to fail to advance in grace is to be overtaken by the enemy. The scrutinies of old teach us a lesson that remains vital today:

• We must watch—examining our lives honestly, submitting to the discipline of repentance, and never growing complacent.
• We must conquer—actively resisting sin, striving for holiness, and filling our souls with the grace of God.

Lent is the time to renew this commitment. It is a time of spiritual warfare, a time to drive out whatever does not belong to Christ and to let Him take full possession of our hearts. The soul cannot remain empty; if Christ does not reign there, another will.

The call of “Vigila Vincas” is not only for Lent but for all of life. To watch is to remain vigilant against sin; to conquer is to persevere in grace until the final victory.

As we continue this Lenten journey, let us watch and conquer, so that when Easter comes, we may rise with Christ, victorious and renewed. 🔝

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Spiritual Reflection for the Third Sunday in Lent

The Third Sunday of Lent confronts us with an uncomfortable but necessary truth: the spiritual life is a battlefield. Christ does not present a world of moral neutrality, where we can afford to be passive. “He that is not with me is against me” (Luke 11:23). Every soul belongs to one of two kingdoms—either the kingdom of God or the dominion of Satan. There is no in-between.

The Gospel (Luke 11:14–28) draws us into this drama. A possessed man is healed by Christ, his muteness lifted. It is a profound sign of liberation. Yet the response of the crowd reveals a deeper crisis: some marvel, but others, blinded by their pride, accuse Jesus of working with Beelzebub. This is a chilling reality—grace can be seen but rejected. Even miracles, even divine power manifest before the eyes, are not enough if the heart refuses to open.

There is another warning here, one even more sobering. The demon, once cast out, does not vanish forever. He roams, seeking rest, and if he finds his former dwelling “swept and garnished” but unoccupied, he returns—this time with seven more spirits, worse than himself. The last state of the man becomes worse than the first. What does this mean for us? It is not enough to cast out sin. It is not enough to rid ourselves of vice. The soul must be filled with something greater. If grace does not take possession, something else will. The empty soul is a vulnerable soul.

How often do we approach Lent with the wrong mindset? We think of it as a time to “give things up,” to remove the excess, to clean house. But the question is: who will dwell in this house? Have we simply swept it clean, or have we invited Christ to take possession of it? It is not enough to purge the bad; we must embrace the good. The Pharisees in the Gospel prided themselves on being free from obvious sins, yet they were spiritually empty. They rejected Christ, leaving themselves open to something far worse—their own self-righteousness.

St. Paul, in today’s Epistle (Ephesians 5:1–9), reminds us that we must not only renounce sin but actively “walk as children of light.” It is not enough to say, “I do not sin.” The true question is: do I radiate Christ? Have I filled my life with prayer, charity, humility, and love for God? Have I replaced anger with patience, selfishness with generosity, pride with meekness? The work of Lent is not merely subtraction—it is transformation.

Lent is a season of exorcism. Not only for catechumens preparing for baptism, but for all of us. Every sin, every attachment to the world, every distraction from God is a spirit that must be driven out. But once cast out, we must ask: what will take its place? Will Christ find in our souls a home? Or will they be left empty, vulnerable to something worse?

The Psalmist prays in today’s Introit, “My eyes are ever towards the Lord” (Psalm 24:15). This must be our posture in Lent—not merely looking away from sin, but looking toward Christ. Not merely rejecting the darkness, but embracing the light. The battle is real. The enemy is watching. But Christ, the “stronger man” (Luke 11:22), has come to claim His own.

The question is: who will occupy your soul? 🔝

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A sermon for Sunday

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

Third Sunday in Lent

Be ye followers of God, as most dear children: and walk in love, as Christ also hath loved us and hath delivered himself for us, an oblation and a sacrifice to God for an odour of sweetness….. For ye were heretofore darkness: but now light in the Lord. Walk then as children of light: for the fruit of the light is in all goodness, and justice and truth

Today is the Third Sunday in Lent, and we have heard St. Paul’s exhortation in his great epistle to the Ephesians to be followers of God and to walk in love, as Christ has loved us. As he has given himself in sacrifice for our sins, so we are called to live sacrificially for one another. We are called to live as children not of the darkness, but of the light and the fruit of the light is in all goodness and justice and truth.

But what was the context in which St. Paul wrote these words? St. Paul’s epistle to the Ephesians has been called the crown of Paulinism, in which the apostle reflects on the nature of the Church as a new creation in Christ, and how Christians are called to live as members of the Body of Christ. Whereas St. Paul wrote to the Colossians to combat a specific error that had arisen in the Church, the Epistle to the Ephesians is more like a general encyclical that could be read in any church. St. Paul is able to rise above the controversy that occasioned his other writings to reflect on the nature of those who have been chosen in Christ from before the foundation of the world and have been freely accepted in the Beloved, in whom we have redemption by his blood, the forgiveness of sins. This was the fulfilment of the divine purpose in creating the universe, to sum up all things in Christ. Formerly the Gentiles were outside the covenant people of God, without hope and without God in the world, but now they have been brought into the chosen people of God through the blood of Christ, the new man who has broken down the barriers that separated them from the people of God, and incorporated them into himself. In a world marked by division and separation, Christians have been made one in Christ through the regenerating waters of baptism and must now strive to become by grace what he is by nature.

Consequently, after expounding the nature of the Church as the new creation in Christ, the faithful are now exhorted to “become what you are”. The children of Israel, who had been delivered from slavery in Egypt were exhorted in God’s covenant with them through Moses on Mount Sinai, to “Be holy, as I, the Lord your God, am holy”. That was the purpose of the Law of Moses, to provide a way of life that would mark out the chosen people of God from the rest of the world. But the people of Israel were not faithful to that covenant. They looked forward to a new covenant in which the Law would be written on the hearts of men and sins would be forgiven. St. Paul’s message is that this new covenant between God and man has now been inaugurated through the blood of Christ. The new covenant people of God, the Body of Christ, the Church are therefore called, like the people of the old covenant, to be holy as he is holy. They are to live a life of love and renounce idolatry. And by idolatry is meant not only the worship of other gods, but anything that separates us from God. Nothing that is unclean, impure and unholy can enter into the presence of God. So the faithful must live as children of light and of the day, to cast out the works of darkness and put upon them the armour of light.

But is it really necessary to see the world as under the dominion of dark forces from which we need to be delivered? It is certainly true that what was then described as deliverance from bondage to Satan and the forces of darkness would now usually be described in terms of psychology and sociology. People tend to speak today of social forces and of economic forces and focus on the therapeutic aspect of the Christian faith. Such an analysis explains everything at one level, yet at a deeper level it explains nothing. The assumption is often that if the social circumstances were changed then the problems themselves would disappear. Doubtless this is sometimes the case and Christians should always be seeking to address the social problems that confront us in the world around us. But there is also a danger when people are transformed from being seen as responsible agents to passive victims of circumstances. The fundamental problem lies not simply in man’s environment but within man himself, and that is better understood in terms of exorcising a demon, of deliverance from dark forces, than a type of therapy. The bad habits that all of us tend to acquire have to be cast out, so that good habits are put in their place. Otherwise, as in the parable in today’s Gospel, the demons will return and the last state will be worse than the first.

This is what the Christian life, and in particular the season of Lent is all about, the casting out of the bad habits of the old self, and the putting on of the new self, the new man in Christ. Originally this applied especially to the catechumens who were preparing for baptism at Easter. But it also applies to all of us who have been baptised. We are all called to become by grace what Christ is by nature.

This is a battle and a struggle, for all of us have bad habits that need to be cast out and replaced by good habits. But the good news is that it is a battle that has already been won on our behalf by Christ himself. God in Christ has delivered us from the dominion of darkness and translated us into the dominion of his Son, in whom we have redemption by his blood, the forgiveness of sins. He has triumphed over the principalities and powers, the dark forces that seem to rule this world, by the cross. We now live in the time between his fighting and winning the battle over the forces of darkness in his death and resurrection and the final victory when God will be all in all, in that new heaven and new earth, wherein dwelleth righteousness.

Let us make our own the words of today’s Collect

We beseech thee, Almighty God, regard the desires of thy humble servants, and stretch forth the right hand of thy majesty to be our defence, through Jesus Christ thy Son our Lord, who livest and reignest with thee in the unity of the Holy Ghost, one God, world without end. Amen 🔝

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Feasts this week March 23–30

The Feast of St. Gabriel the Archangel
March 24th

In the traditional Roman Rite, the feast of St. Gabriel the Archangel is observed on March 24, the day before the Annunciation. This liturgical positioning is not incidental. As Dom Guéranger notes in The Liturgical Year, the Church, in her wisdom, places St. Gabriel here as the divine herald, paving the way for the greatest announcement in salvation history—the Incarnation of the Word¹.

Gabriel, whose name means “God is my strength,” is one of the three Archangels named in Holy Scripture, and the one entrusted with the sublime mission of announcing the coming of the Messiah to the Virgin Mary (Luke 1:26–38). His earlier mission to Daniel (Daniel 8–9) and to Zacharias (Luke 1:11–20) reveal his role as the angel of divine mysteries, especially those pertaining to redemption.

The Proper of the Mass for St. Gabriel is rich in biblical imagery. The Introit is taken from Psalm 102:20: “Bless the Lord, all ye His Angels: you that are mighty in strength, and execute His word.” This echoes the angelic ministry as prompt and powerful in divine service. The Collect prays that we who celebrate the feast of the angelic messenger may experience his patronage in heaven—a common structure in the prayers for the saints in the Roman Rite.

Notably, before the 20th century, this feast was not universally observed. It was extended to the Universal Calendar by Pope Benedict XV in 1921, in the context of a growing devotion to the Archangels and in the wake of World War I, when many looked for angelic protection and intercession².

The Feast of the Annunciation of the Blessed Virgin Mary
March 25th

The Annunciation, celebrated on March 25, marks the moment of the Incarnation of the Word, nine months before Christmas. As Dom Guéranger writes, “This is the day which saw the ineffable mystery accomplished in the womb of the Virgin, when the Word was made flesh and dwelt among us.”³

In the Tridentine tradition, this feast is not merely Marian, but profoundly Christological. It is the first feast in the cycle of the Redemption, when God took flesh to save mankind. The Collect of the Mass captures the depth of this mystery: “Pour forth, we beseech Thee, O Lord, Thy grace into our hearts: that we, to whom the Incarnation of Christ Thy Son was made known by the message of an Angel, may by His Passion and Cross be brought to the glory of His Resurrection.” This prayer, which also forms the conclusion of the Angelus, summarizes the full arc of salvation: from the Incarnation to the Cross to the Resurrection.

The Preface used on this day is that of the Nativity, further underscoring the Christocentric character of the feast. The Gospel is the narrative from Luke 1, containing the words of the Angelus Domini—a text central to traditional Catholic piety and recited three times daily by the faithful.

Liturgical authors such as Prosper Guéranger and Cardinal Schuster underscore the importance of this feast in the annual cycle. According to Schuster in his Liber Sacramentorum, the Annunciation is a hinge between Advent and Holy Week—a feast that always bears the weight of Christ’s salvific mission⁴. Its celebration during Lent (and occasionally during Holy Week) imbues the penitential season with a glimpse of divine joy.

In the Tridentine Rite, if March 25 falls on Good Friday or within the Octave of Easter, the feast is transferred. But, unlike later revisions of the calendar, the logic is not to diminish its Christological importance, but to protect the coherence of the major mysteries. The feast may be transferred to the Monday after Low Sunday (Dominica in Albis), as seen historically.

As Fr. Adrian Fortescue observed, the Annunciation is “a feast of great antiquity” and one that was celebrated in both East and West from the early centuries of the Church. Its liturgical treatment in the Roman Rite preserves the awe and reverence due to the mystery it commemorates—the moment when the Creator entered into His creation⁵.

The Feast of St. John Capistrano
March 28th

St. John Capistrano (1386–1456), known as the “Soldier Saint” and the “Apostle of Europe,” is commemorated on March 28 in the traditional Roman calendar. A disciple of St. Bernardine of Siena and a member of the Observant branch of the Franciscan Order, John was remarkable for his fiery preaching, juridical acumen, and military leadership in defense of Christendom.

Born in Capistrano, in the Abruzzi region of Italy, John was initially trained as a lawyer and appointed governor of Perugia by King Ladislaus of Naples. It was during a time of political imprisonment that he experienced a profound conversion and resolved to enter the Franciscan Order. He was ordained a priest around 1425.

As a preacher, John Capistrano was untiring, traveling across Europe—Italy, Germany, Austria, Poland, Hungary—calling for moral reform, ecclesial renewal, and fidelity to the papacy. He was also a papal legate and inquisitor, combating heresies such as those of the Hussites and fostering devotion to the Holy Name of Jesus, echoing the mission of his mentor, St. Bernardine.

Perhaps most famously, in 1456 at the age of seventy, John rallied and led Christian forces alongside the Hungarian general John Hunyadi in defense of Belgrade against the invading Ottoman Turks. His zeal and leadership helped secure a decisive victory, which Pope Callixtus III commemorated by instituting the daily ringing of the Angelus bell at noon—a tradition that continues in many parts of the world.

St. John Capistrano died later that year from illness, worn out by his labors, near Ilok (in modern Croatia). He was canonized by Pope Benedict XIII in 1724. 🔝

¹ Dom Prosper Guéranger, The Liturgical Year, Vol. V: Lent, “March 24 — St. Gabriel the Archangel”
² Fr. Francis X. Weiser, Handbook of Christian Feasts and Customs, p. 154
³ Dom Prosper Guéranger, The Liturgical Year, Vol. V: Lent, “March 25 — The Annunciation of the Blessed Virgin Mary”
⁴ Cardinal Ildefonso Schuster, The Sacramentary (Liber Sacramentorum), Vol. II, p. 231
⁵ Adrian Fortescue, The Mass: A Study of the Roman Liturgy, p. 150

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The Ancient Scrutinies and Tests for Catechumens During Lent

The term “scrutiny” (scrutinium) originates from Latin, meaning a thorough examination or inquiry¹. The early Church saw the conversion process as more than just learning doctrines—it was a radical transformation of the soul, requiring a rejection of sin, a commitment to Christ, and a preparation to receive divine grace. As such, the scrutinies included exorcisms, prayers for strength, doctrinal examinations, and the presentation of the Creed and the Lord’s Prayer². These rites sought to purge catechumens from all attachment to sin and the influence of the devil, ensuring they entered the Church truly prepared for the sacramental life³.

Origins and Development
The scrutinies emerged in the 3rd and 4th centuries, particularly in Rome and North Africa, and were formalized under the influence of Church Fathers such as St. Augustine, St. Ambrose, St. Cyril of Jerusalem, and St. John Chrysostom⁴. Their purpose was twofold:

1. To uncover and heal all that was weak or sinful within the catechumens.
2. To reinforce and strengthen all that was upright and good as they prepared to enter the Christian community.

Initially, the number of scrutinies varied between three and seven. However, by the 12th century, as infant baptism became the norm, the scrutinies were gradually absorbed into the broader baptismal rite⁵. Today, they are preserved in the Rite of Christian Initiation of Adults (RCIA), where they remain an essential part of the Lenten journey for adult converts⁶.

Structure of the Scrutinies
The scrutinies were typically conducted on the Third, Fourth, and Fifth Sundays of Lent, each accompanied by specific Gospel readings that revealed Christ’s role in salvation history⁷:

1. First Scrutiny (Third Sunday of Lent):
   • Focused on John 4:5–42, the Samaritan woman at the well.
   • This passage highlights Christ as the Living Water, the one who quenches the soul’s deepest thirst.
   • Catechumens were taught that conversion meant leaving behind the broken cisterns of sin and drinking from the eternal fountain of divine grace⁸.
2. Second Scrutiny (Fourth Sunday of Lent):
   • Centered on John 9:1–41, the healing of the man born blind.
   • Here, Christ is revealed as the Light of the World, bringing sight to those in darkness.
   • The scrutiny focused on spiritual blindness and the necessity of embracing Christ’s truth to live as children of light⁹.
3. Third Scrutiny (Fifth Sunday of Lent):
   • Reflected on John 11:1–45, the raising of Lazarus.
   • Christ proclaims, “I am the Resurrection and the Life.”
   • This scrutiny emphasized the power of Christ over sin and death, preparing the catechumens for their own spiritual resurrection in baptism¹⁰.

These readings were not merely instructional—they were transformative, reinforcing the idea that baptism was not just a ritual but a true passage from death to life, from blindness to sight, from thirst to fulfillment.

The Role of Exorcisms and the Battle Against Sin
One of the most striking aspects of the scrutinies was the use of exorcisms. The early Church took seriously the reality of spiritual warfare. It was believed that catechumens, having lived in pagan societies, were particularly vulnerable to the influence of false gods, superstitions, and demonic forces¹¹. The scrutinies, therefore, included prayers that:

• Cast out the power of Satan from the catechumen’s life.
• Strengthened them against temptation, ensuring their heart was fully given to Christ.
• Called down divine protection, so that no evil force could reclaim the soul once it was freed.

These exorcisms were not dramatic spectacles but solemn, prayerful acts of liberation—a final breaking of ties with the pagan world and an entrance into the Kingdom of God¹².

Doctrinal Testing and Presentations
Beyond exorcisms, the scrutinies involved doctrinal instruction. Catechumens were required to recite and understand:

• The Creed, which summarized the faith they were about to profess.
• The Lord’s Prayer, which symbolized their new relationship with God¹³.

These presentations were not merely lessons—they were part of the catechumen’s spiritual rebirth, ensuring they truly believed what they were about to receive.

Continuation in the Contemporary Church
Though centuries have passed, the scrutinies remain part of the Rite of Christian Initiation of Adults (RCIA). Today, they continue to serve the same purpose as they did in the early Church:

• To purify the elect from sin
• To strengthen them against temptation
• To deepen their commitment to Christ

While the external dangers faced by catechumens may have changed, the spiritual realities remain the same. Every Christian must undergo constant scrutiny, ensuring that their soul is not just swept and garnished but truly inhabited by the grace of God¹⁴.

Conclusion
The scrutinies of Lent are a powerful reminder of the seriousness of Christian initiation. The early Church did not treat conversion lightly, nor should we. To follow Christ is to pass from death to life, from darkness to light, from slavery to freedom. It is a total transformation—one that requires vigilance, renunciation of sin, and an unwavering commitment to the Gospel.

Lent, then, is more than just a season of fasting; it is a time of warfare and preparation. It is a time to scrutinize ourselves, to drive out whatever does not belong to Christ, and to allow Him to truly dwell within us. For if He does not take possession of our soul, someone else will. 🔝

1. Catholic Encyclopedia, “Scrutinies,” Robert Appleton Company, 1912.
2. St. Cyril of Jerusalem, Catechetical Lectures, trans. Edward Yarnold, Newman Press, 1980.
3. Dom Prosper Guéranger, The Liturgical Year: Lent, trans. Laurence Shepherd, Browne & Nolan, 1870.
4. St. Augustine, On the Catechizing of the Uninstructed, c. 400 AD.
5. Pius Parsch, The Church’s Year of Grace, Liturgical Press, 1953.
6. General Introduction to the RCIA, Vatican Publishing House, 1972.
7. St. Thomas More Catholic Church, The Scrutinies and the RCIA Process, parish resources.
8. John 4:5–42.
9. John 9:1–41.
10. John 11:1–45.
11. Gelasian Sacramentary, 7th century.
12. The Rites of Christian Initiation: Their Evolution and Interpretation, Maxwell E. Johnson, Liturgical Press, 2007.
13. St. Ambrose, De Sacramentis, c. 390 AD.
14. St. John Chrysostom, Homilies on Matthew, c. 398 AD.

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Exorcism in the Church: Its Types and Purpose

The practice of exorcism has long been an integral part of the Church’s spiritual tradition, rooted in Christ’s own ministry. The Gospels present numerous instances of Jesus driving out demons, demonstrating His absolute authority over the forces of darkness. The Church, following His command, has continued this mission through the sacramental life and the ministry of exorcism.

However, not all exorcisms are of the same kind or for the same purpose. The Church employs different forms of exorcism, some aimed at individuals afflicted by demonic possession, and others intended for spiritual purification and protection. In particular, the exorcisms of catechumens in the ancient scrutinies were distinct from the exorcisms performed on those suffering from possession. Understanding these differences clarifies both the nature of spiritual combat and the means by which the Church safeguards the faithful.

The Two Principal Forms of Exorcism in the Church

1. Major Exorcism (Solemn Exorcism): Combatting Demonic Possession
   • This is the most well-known form of exorcism, reserved for those who are truly possessed by a demon.
   • The rite, known as the Rituale Romanum’s Rite of Exorcism, is performed only by a priest authorized by the bishop, typically an appointed exorcist.
   • The ritual involves specific prayers, invocations of Christ’s authority, the use of sacramentals (holy water, crucifixes, relics of saints), and the command for the demon to leave in the name of Jesus Christ.
   • Signs of true possession include knowledge of hidden things, speaking in unknown languages, supernatural strength, and violent aversion to sacred objects.
   • The purpose of a major exorcism is liberation—to expel an entity that has unlawfully taken possession of a person’s body, often through sin, occult involvement, or curses.
2. Minor Exorcism: Purification from Evil Influence
   • This form of exorcism is not about possession but rather about freeing a person or object from spiritual oppression, influence, or temptation.
   • Minor exorcisms occur within sacramental and devotional prayers, often as part of baptism, blessings, or personal prayers for protection.
   • There are two main types of minor exorcisms:
     • Baptismal Exorcism (used for catechumens before baptism).
     • Exorcisms in Prayers of Deliverance and Blessings (used in prayers for spiritual protection).

The Exorcisms of the Catechumenate: Preparation for Baptism
The exorcisms undergone by the catechumens in the early Church—and still today in the scrutinies—are minor exorcisms in the sense that they are not addressing possession but preparing the soul to fully receive Christ by removing any remaining attachment to sin, paganism, or the demonic.

1. The Purpose of Catechumenal Exorcisms
The early Church understood that sin and the influence of the world left traces upon the soul. A person coming from a pagan background had likely engaged in idol worship, superstitious practices, or moral corruption. Even if no demon had possessed them, their soul was not yet fully given to Christ, and thus, exorcisms were performed to purify them from all lingering spiritual disorder.

These exorcisms served multiple purposes:

• To cleanse the soul from spiritual darkness—removing attachments to past sins, false religions, or diabolical influences.
• To strengthen the catechumen against future temptations—granting them divine protection before baptism.
• To prepare the soul for the indwelling of the Holy Spirit—ensuring that when they were baptized, their soul was fully open to grace.

St. Cyril of Jerusalem, in his Catechetical Lectures, describes the catechumenate exorcisms as a progressive purification, driving out the remnants of Satan’s dominion and preparing the soul to receive the fullness of divine life¹.

2. The Rite of Exorcism in the Catechumenate
The exorcisms of catechumens typically included:

• The Sign of the Cross—to mark the catechumen as claimed for Christ.
• The Laying on of Hands—a sign of spiritual authority, invoking divine protection.
• The Recitation of Exorcistic Prayers—calling upon God to drive away all darkness.
• The Command to Renounce Satan—catechumens had to verbally renounce the devil, his works, and his false promises.
• The Anointing with Oil of Catechumens—to strengthen them against future spiritual trials.

These rites did not assume the catechumen was possessed but acknowledged that before baptism, a soul was still under the dominion of sin and the world. The exorcisms were thus a formal breaking of ties with darkness and an entrance into Christ’s light.

3. Connection to the Scrutinies in Lent
The scrutinies in the Third, Fourth, and Fifth weeks of Lent were structured around these exorcisms. The catechumens were deeply examined, prayed over, and called to deeper purification, aligning their souls with Christ’s victory over sin and death. These scrutinies were paired with powerful Gospel readings:

• The Samaritan Woman (John 4) showed the soul’s thirst for Christ.
• The Man Born Blind (John 9) symbolized the enlightenment of faith.
• The Raising of Lazarus (John 11) foreshadowed the new life of baptism.

Each of these scrutinies contained prayers of deliverance and strength, reinforcing that conversion was not just mental assent but a real battle for the soul.

Why This Matters Today
Many today misunderstand exorcism as being solely about demonic possession. In reality, the vast majority of exorcisms performed by the Church are not against possession but against spiritual oppression, temptation, and the effects of sin. Every Christian who seeks holiness undergoes spiritual warfare, and Lent is our time of scrutiny, when we must confront the darkness still lingering in our souls.

What does this mean for us?

• Baptism is not the end of our battle; it is the beginning. The early Christians underwent exorcisms to prepare for baptism. We, already baptized, must continually fight against sin to ensure our souls remain filled with grace.
• Exorcism is about removing obstacles to God’s presence. While we may not be possessed, our souls can still be weighed down by habitual sins, temptations, and worldly attachments.
• Lent is a time of self-exorcism. Just as the catechumens were examined in the scrutinies, so must we examine our lives, renounce all that is opposed to God, and allow Him to fully claim our souls.

Conclusion: The Call to True Freedom
The catechumenate exorcisms remind us that holiness requires purification. The Church has always understood that the spiritual life is a battleground. Whether in preparation for baptism, deliverance from sin, or protection from temptation, the exorcisms of the Church exist to ensure that we belong entirely to Christ.

During this Lent, let us take up the spiritual scrutiny of our own hearts, driving out whatever does not belong to God. If we do not fill our souls with grace, the world, the flesh, or worse, will claim them.

Let us renew our commitment to Christ, renounce all that opposes Him, and enter into His victory.

Vigila Vincas—Watch and Conquer. 🔝

1. St. Cyril of Jerusalem, Catechetical Lectures, trans. Edward Yarnold, Newman Press, 1980.
2. Dom Prosper Guéranger, The Liturgical Year: Lent, trans. Laurence Shepherd, Browne & Nolan, 1870.
3. Rituale Romanum, De Exorcismis et Supplicationibus Quibusdam, Vatican, 1614 (rev. 1999).
4. St. Augustine, Confessions, Book 8, on the power of renunciation in baptism.

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A Primer on the Examination of Conscience
For the Lay Faithful

What is the Examination of Conscience?
The Examination of Conscience is a pious and necessary spiritual practice by which one carefully reflects on their thoughts, words, deeds, and omissions in the light of God’s commandments and the teachings of the Church. Its purpose is both moral correction and spiritual growth.

It is particularly necessary before confession, but it also forms a daily habit for anyone serious about the pursuit of holiness. As St. Paul writes:
“Try your own selves if you be in the faith; prove ye yourselves.” (2 Corinthians 13:5)

Theological Foundations

1. Justice and Charity: The moral law obliges us to render to God what is due to Him (justice) and to love Him with our whole heart (charity). Examining our conscience is how we assess whether we have failed in this duty.
2. Contrition Requires Knowledge of Sin: The Council of Trent teaches that a proper confession must be preceded by a diligent examination of conscience (Session XIV, Ch. 5). Without knowing our sins, we cannot repent of them sincerely.
3. Interior Life and Self-Knowledge: According to St. Augustine, “No one can go forward who does not first return to himself.” Self-knowledge is the beginning of true conversion and humility.
4. Guarding Against Presumption and Lukewarmness: Regular examination helps prevent the soul from falling into spiritual tepidity—a grave danger repeatedly warned against by spiritual writers such as St. Alphonsus Liguori and Fr. Jean-Baptiste Saint-Jure.

When Should a Layperson Examine Their Conscience?

• Daily: Ideally at night before bed, often combined with night prayers.
• Before Confession: A thorough review before approaching the sacrament of Penance.
• Before Holy Communion: To ensure one is in a state of grace.
• Before Major Decisions or Retreats: To clear the soul and hear God’s voice more clearly.

How to Examine the Conscience: A Practical Guide

1. Begin with Prayer
   Ask the Holy Ghost for light. A simple invocation might be:
   “Come, Holy Ghost, enlighten my mind, that I may know my sins, and move my heart, that I may detest them.”
2. Use a Moral Framework
   The most time-tested guides are:

• The Ten Commandments
• The Precepts of the Church
• The Seven Deadly Sins
• The Sermon on the Mount (Matthew 5–7)
• The Spiritual and Corporal Works of Mercy

A particular examination can also be made on one virtue or vice you are working to cultivate or overcome.

3. Reflect on Sins of Commission and Omission
   Not only what you did, but what you failed to do:
   “They are accursed who decline from thy commandments.” (Psalm 118:21)
4. Discern the Gravity of Each Sin

• Was it mortal or venial?
• Did you commit the sin knowingly and willingly?
• Was there full consent of the will?

St. Alphonsus Liguori teaches that a mortal sin must involve grave matter, full knowledge, and deliberate consent.

5. Arouse Contrition
   Once sins are identified, stir the heart to sorrow—not merely because of fear of Hell, but because the sin offends God, who is all good and deserving of all love.
6. Make a Resolution
   With God’s help, resolve not to sin again and to avoid the near occasions of sin.

Helpful Aids

• Traditional Confession Booklets: These often contain a structured examination based on the Ten Commandments, suitable for lay use.
• Lives of the Saints: These inspire more honest and penetrating self-examination.
• Spiritual Direction or Confessor Advice: Regular confession under the guidance of a prudent priest strengthens the practice.

A Brief Sample Examination
Based on the Ten Commandments:

1. I am the Lord thy God…
   Have I placed anything before God? Neglected prayer? Entertained doubts against the Faith?
2. Thou shalt not take the name of the Lord thy God in vain.
   Have I used God’s name lightly or irreverently?
3. Remember to keep holy the Lord’s day.
   Have I missed Mass on Sundays or Holy Days without grave cause?
4. Honour thy father and thy mother.
   Have I disrespected, disobeyed, or failed in duty to parents or lawful authority?
5. Thou shalt not kill.
   Have I harbored hatred? Given scandal? Engaged in reckless behavior?
6. Thou shalt not commit adultery.
   Have I entertained impure thoughts or looked at impure images?
7. Thou shalt not steal.
   Have I taken what is not mine? Failed in honesty at work?
8. Thou shalt not bear false witness.
   Have I lied? Slandered others? Broken confidences?
9. Thou shalt not covet thy neighbour’s wife.
   Have I indulged lustful desires?
10. Thou shalt not covet thy neighbour’s goods.
    Have I been jealous or envious?

Final Encouragement
Never be discouraged by what you find in your soul. The deeper the examination, the greater the light, and the more opportunity for purification. As St. Teresa of Ávila wrote:
“Self-knowledge is so important that I would not want any relaxation in this regard.”

The practice of a daily examination of conscience will transform your spiritual life. It sharpens moral awareness, fosters humility, guards the soul against sin, and prepares it for union with God.

Guidance For Examination and Confession 🔝

A guide to examining your conscience: recognising venial sin and repenting of it
A guide to examining your conscience: recognising mortal sin and returning to God
A Primer on Venial and Mortal Sins
The Sacrament of Confession Admonitions from the Saints and Theologians
The Healing Power of Confession a Remedy for the Soul Mind and Heart

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The Importance of Demeanour and Welcome at ORA Domestic and Chapel Masses

The liturgy of the Church is not merely a sacred ritual performed in isolation; it is the public worship of God offered by His people, a living witness to the truths of the Faith, and a conduit of grace for the sanctification of souls. In the context of the Old Roman Apostolate (ORA), where many of our Masses take place in domestic settings or modest chapels rather than large parish churches, the demeanour of those present and the welcome extended to others take on heightened significance. These external signs become powerful expressions of the internal disposition of the Church Militant.

Demeanour: A Visible Testimony of Reverence
In every Mass, the faithful are participating in the re-presentation of the Sacrifice of Calvary. The priest stands in persona Christi, and heaven itself is opened to us. In such a context, the demeanour of all present—clergy and laity alike—should be one of profound reverence, attentiveness, and recollection.

This includes:

• Modest and respectful attire, suitable to the sacredness of the moment.
• Silence and stillness before and after Mass, allowing others to pray.
• Composed posture and gestures, reflecting the sacred dignity of the liturgy.
• Avoidance of casual chatter, worldly distractions, or irreverent behaviour in the sacred space.

Especially in a domestic setting, where the boundaries between the secular and the sacred can blur, the intentional setting apart of the space and oneself for divine worship communicates to all present that something extraordinary is taking place. It helps form the soul in habits of reverence and draws others more deeply into the mystery.

Welcome: Hospitality as Evangelization
As a missionary apostolate, the ORA often welcomes seekers, the unchurched, lapsed Catholics, or the curious. In these cases, the first impression of the Church is not a majestic building or a large community—it is you.

The warmth and intentional welcome extended to newcomers, especially in smaller gatherings, speaks volumes. It is not merely about social niceties, but about manifesting the charity of Christ. Our Lord did not say, “They will know you are my disciples by your precision,” but rather, “by your love” (John 13:35).

Thus, our welcome should be:

• Warm but dignified, avoiding over-familiarity but never cold or aloof.
• Sensitive to newcomers’ needs, offering missals, guidance, or explanations when needed.
• Non-intrusive, allowing guests to observe or ask questions at their own pace.
• Supportive and follow-up oriented, where appropriate—especially if someone expresses interest in returning or learning more.

In small settings, where every person is noticed, every gesture matters. A single scowl or dismissive comment can turn a soul away from the Church for years; a single kind word or attentive glance can open the door to grace.

Facilitating Confessions
Confession is often an essential part of the spiritual preparation for attending Mass, especially in the context of the Traditional Latin Rite where reception of Holy Communion presumes the soul to be in a state of grace. Hosts can play an important role in making space and time for the Sacrament of Penance.

Set aside a quiet, private area—preferably with a chair for the priest and another for the penitent—separate from the main gathering space. If possible, offer a screen or drape for anonymity, or a corner turned away to preserve recollection and modesty.

Ensure the area around the Confessional space remains quiet. Remind guests to keep conversation and movement minimal while Confessions are underway.

Forming Souls through Atmosphere
It is not enough to celebrate the Mass beautifully if the atmosphere surrounding it is careless, cold, or inward-looking. The ethos of an ORA chapel or domestic Mass should be marked by the sacred, the ordered, and the charitable. These are the qualities that form a spiritual home for those who attend, especially those who return week after week seeking nourishment and stability.

In this way, demeanour and welcome are not optional add-ons. They are essential elements of our missionary witness, part of our apostolate of presence. Through them, we reflect the beauty of the liturgy in our conduct and the mercy of Christ in our hospitality. 🔝

Guidance for attending and facilitating Mass 🔝

Hosting Mass at home
Guidance on attire

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An anecdote…

This is a beautiful anecdote that illustrates the importance of keeping our focus on Christ rather than being distracted by the faults of others. It echoes the words of Our Lord:

“Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye?” (Matthew 7:3)

A young man complained to a priest, “Father, I won’t come back to church.” When the priest asked him why not, the young man replied, “I see women gossiping about each other. The man next to me fell asleep. The deacon can’t read well and during the Liturgy some people are busy with their cellphones. Also, many people are not friendly.” The priest replied, “You’re right. But before you leave church permanently, will you please take this leftover candle and circle the temple three times without spilling a drop of oil. Then you can leave.” The young man agreed, “Just that? Okay.”

The young man made the three rounds as the priest had asked. After he finished, he announced, “Father, I did it.” The priest asked him, “When you were walking around the temple, did you notice a person gossiping about someone?” The young man replied, “No.” Priest, “Did you see someone playing around with their cell phone?” The young man, “No.” The Priest said, “Do you know why? You were concentrated on the candle so as to not spill the oil. So this is how it is in our lives. When our hearts are focused on Christ, we have no inclination to look at the faults of others.”

The priest’s response reminds us that our participation in the Church is not about the perfection of others but about our own spiritual journey. If we keep our hearts fixed on Christ, we will find the strength to remain faithful despite the weaknesses we see around us.

It also recalls the wisdom of the desert fathers, who emphasized personal vigilance over judgment. St. John Climacus, in The Ladder of Divine Ascent, writes:

“The man who thinks he is discerning judges others, but the man who has insight laments only for himself.”

Focusing on Christ in the Holy Sacrifice of the Mass, in prayer, and in our daily struggles transforms our hearts, making us less prone to distraction and more open to grace.

Christ is in our midst! He is and always shall be! 🔝

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CURRENT AFFAIRS

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The Modernist Mindset and the Crisis of Faith

One of the greatest difficulties in confronting the current crisis in the Church is that those born and educated under the influence of modernism often fail to perceive its true nature. The very framework of their intellectual and spiritual formation has conditioned them to see the Faith, the Church, and even truth itself in a way that is alien to the Catholic tradition. Consequently, even when faced with clear evidence of the crisis—the collapse of vocations, the desacralization of the liturgy, doctrinal confusion, and moral relativism—they do not recognize these as signs of a fundamental rupture. Instead, they interpret them as natural developments, necessary adaptations, or even positive signs of an evolving and enlightened Church.

This blindness is not entirely their fault. Modernism is not simply a collection of errors but a systematic reorientation of the Catholic mind, one that has been inculcated through decades of faulty catechesis, compromised seminaries, and an ecclesiastical culture that prioritizes dialogue and adaptation over doctrinal fidelity. It is a mindset that subtly but thoroughly alters the way one perceives reality, making it exceedingly difficult for those shaped by it to comprehend the magnitude of the current crisis.

Modernism as a Distorting Lens
Modernism, as condemned by Pope St. Pius X in Pascendi Dominici Gregis, is a synthesis of all heresies precisely because it attacks the very foundations of faith—divine revelation, doctrinal immutability, and the authority of Tradition¹. Instead of viewing truth as something revealed by God and safeguarded by the Church, modernism treats doctrine as something that must evolve with human progress². It reduces faith to an internal, subjective experience rather than an assent to objective, external truths³.

Those who have been formed under this influence do not recognize this shift because it has been presented to them as “development.” They have been taught that doctrine is not so much handed down as it is reinterpreted in light of the “needs of the times.” They have been led to believe that the Church’s teachings on morality, the sacraments, and ecclesiology must be made more “pastoral,” meaning more accommodating to contemporary sensibilities⁴.

This way of thinking has made many Catholics, including clergy, unable to recognize the crisis for what it is. They see declining vocations, but they attribute it to external cultural shifts rather than an internal loss of supernatural faith⁵. They see doctrinal confusion, but they assume that it is merely the necessary consequence of theological “dialogue” rather than a betrayal of defined truth⁶. They see liturgical desacralization, but they mistake it for a legitimate expression of “inculturation” rather than an abandonment of divine worship⁷. Because they have been taught to expect and embrace change, they do not see rupture even when it is right in front of them.

A Generation Unaware of Its Own Loss
Perhaps the most tragic consequence of modernism’s influence is that an entire generation of Catholics has been deprived of its rightful inheritance and does not even know it. Most Catholics today have never experienced the Church as she existed before the great upheavals of the 20th century. They have no direct memory of the reverence, order, and doctrinal clarity that once defined Catholic life⁸.

For many, the Novus Ordo Mass, with its casual atmosphere, vernacular language, and stripped-down liturgy, is all they have ever known⁹. They assume that the way they experience the Faith now is the way it has always been, or at least the way it was meant to be. When they encounter the Traditional Latin Mass, with its deep reverence and its unmistakable sense of the sacred, they often react with discomfort, as though they were witnessing something foreign rather than their own patrimony¹⁰.

The same is true in theology and moral teaching. Catholics today, even many priests, have been taught that the Church’s moral doctrines—especially in the areas of marriage, sexuality, and human nature—must be interpreted in a “new light”¹¹. They no longer see continuity between what the Church has always taught and what is now being promoted under the guise of “pastoral sensitivity.” Instead, they believe that moral teaching must change to accommodate contemporary values, and they fail to see that such changes undermine the very authority of the Church¹².

This loss of perspective explains why so many Catholics today do not perceive the crisis as a crisis. If they have never known anything other than ambiguity in doctrine, laxity in discipline, and innovation in worship, how can they recognize that something has gone wrong? If they have never been exposed to the riches of Tradition, they will naturally assume that what they have been given is sufficient. And if they do not recognize that they have been deprived of their spiritual inheritance, they will not seek to reclaim it.

The Need for Re-Education and Rediscovery
Given the depth of this intellectual and spiritual conditioning, how can those influenced by modernism come to recognize the crisis? The answer lies in rediscovering the fullness of Catholic Tradition—not merely as an intellectual exercise but as a spiritual awakening.

1. Restoring the Sense of the Sacred
   The first step in breaking free from modernist thinking is recovering the sense of the sacred, particularly in the liturgy. The Mass is not simply a communal gathering but the unbloody sacrifice of Calvary¹³. Exposure to the Traditional Latin Mass, with its emphasis on the transcendent, can be a powerful corrective to the desacralized liturgies that have become the norm.
2. Returning to Sound Doctrine
   Modernism thrives on ambiguity, whereas Catholicism thrives on clarity. The solution is to return to the writings of the Church Fathers, the great Doctors, and the papal teachings that preceded the modernist crisis¹⁴.
3. Recovering the Supernatural Vision
   Modernist thinking is rooted in naturalism—it reduces faith to an ethical or psychological experience rather than a supernatural reality¹⁵. To counteract this, Catholics must once again recognize the reality of grace, of divine providence, of the necessity of the sacraments, and of the unchanging nature of God’s law.

Conclusion: Awakening from the Modernist Dream
The crisis in the Church is real, but many fail to see it because they have been formed in a mindset that denies objective truth, embraces change for its own sake, and regards Tradition as an obstacle rather than a treasure. The challenge is not only to diagnose the problem but to lead others to recognize it as well.

This is not an easy task. It requires patience, charity, and above all, a commitment to truth. Those who have been shaped by modernist thought must be led, step by step, to rediscover the faith that has been stolen from them. They must see that the Church’s past is not something to be rejected but something to be reclaimed. Until this awakening occurs, the crisis will continue, and the Church will remain in turmoil.

Only by rediscovering the fullness of the Faith—by rejecting the distortions of modernism and embracing the unchanging truth of Catholic Tradition—can the Church begin to restore what has been lost. 🔝

1. Pope St. Pius X, Pascendi Dominici Gregis (1907).
2. Ibid., §6-7.
3. Ibid., §10.
4. Pope Pius XII, Humani Generis (1950), §11-12.
5. Fr. Dominic Bourmaud, One Hundred Years of Modernism (2006), p. 87.
6. Dietrich von Hildebrand, Trojan Horse in the City of God (1967), p. 134.
7. Michael Davies, Liturgical Revolution: Cranmer’s Godly Order (1976), p. 205.
8. Romano Amerio, Iota Unum: A Study of Changes in the Catholic Church in the 20th Century (1985), p. 162.
9. Klaus Gamber, The Reform of the Roman Liturgy (1993), p. 23.
10. Ibid., p. 55.
11. John Paul II, Veritatis Splendor (1993), §56-57.
12. Ibid., §64.
13. Council of Trent, Session XXII, Doctrine on the Holy Sacrifice of the Mass (1562).
14. St. Thomas Aquinas, Summa Theologiae, I-II, q. 94, a. 2.
15. Pope Leo XIII, Immortale Dei (1885), §23.

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Restoring True Fatherhood: A Call to Action from the Primus

On the Feast of St. Joseph, Husband of the Blessed Virgin Mary, the Most Reverend +Jerome Seleisi, Primus of the Old Roman Apostolate, issued a forceful and prophetic pastoral epistle, “Vera Paternitas” addressing the crisis of fatherhood—both in the home and in the Church. He called on men to rise to their God-given duties, invoking St. Joseph as the antidote to modern confusion and decay.

A central theme of the epistle is the Primus’ conviction that devotion to St. Joseph must be renewed as a critical response to the crisis in the Church. He strongly advocates for a deeper appreciation of St. Joseph’s universal patronage, believing that in St. Joseph’s silent strength, unwavering fidelity, and absolute submission to God’s will, contemporary Catholics can find the model they desperately need to return to authentic tradition. In a time when faith is compromised by weak leadership, moral corruption, and doctrinal confusion, the Primus sees St. Joseph as the guiding light for the Church’s renewal, just as he was for the Holy Family in times of trial and danger.

The Crisis of Fatherhood
The Primus identifies the collapse of fatherhood as one of the greatest threats to both society and the Church today. In the domestic sphere, he warns of the two great errors distorting masculinity:

• The rise of toxic machismo, where men seek dominance, selfish pleasure, and worldly success rather than sacrificial leadership.
• The equally destructive trend of emasculated passivity, where men abdicate their responsibility, avoid hardship, and fail to protect and guide those in their care.

Neither of these reflects true fatherhood, which is rooted in service, strength, and self-discipline, as perfectly exemplified by St. Joseph, the earthly father of Our Lord.

Within the Church, the same crisis is evident in spiritual fatherhood. Many clergy today fail to teach the truth, neglect their pastoral responsibilities, or even betray their flock through scandalous misconduct. The Primus does not hesitate to confront the corruption of the clergy, particularly the crisis of clerical abuse, which has shattered trust in the Church’s hierarchy and caused deep spiritual wounds among the faithful. He warns that the true scandal is not in exposing evil but in allowing it to fester through silence and inaction.

St. Joseph: The Patron for Our Time
Against this widespread failure of fatherhood, the Primus urges Catholics to turn to St. Joseph—not as a mere devotional figure, but as a powerful intercessor and model for the renewal of the Church and Christian society.

St. Joseph was a man of action. He did not hesitate when the angel told him to take Mary as his wife (Matthew 1:20), nor did he delay in leading the Holy Family to Egypt to escape Herod’s wrath (Matthew 2:13-14). He was not a man of words but of deeds, fulfilling his divine role with absolute trust and obedience to God’s will.

The Primus emphasizes that devotion to St. Joseph must be revived in full force. He believes that this devotion will inspire men to reclaim their role as fathers, husbands, and spiritual leaders, and that St. Joseph’s example can help bishops and priests recover their sacred duty to teach, sanctify, and govern with courage and fidelity. In the silence and obedience of St. Joseph, the Primus sees the key to restoring order and holiness in the Church, calling upon the faithful to embrace his virtues and trust in his protection.

A Blueprint for Restoration
The epistle does not stop at analysis—it provides a concrete blueprint for renewal, outlining the responsibilities of men in different states of life:

• Fathers and husbands must lead their families in faith, prayer, and discipline, ensuring that they are the first to rise for Mass, the first to teach their children the faith, and the first to demonstrate self-sacrifice. They are reminded that they will be judged before God not on their career success or worldly achievements, but on whether they sanctified the souls entrusted to them.
• Priests and bishops are called to act as true spiritual fathers, not bureaucrats or administrators. They must fearlessly defend the truth, guard the flock from error, and refuse to tolerate moral corruption. A weak clergy has led to a weak Church, and only by restoring the fatherhood of the priesthood can the faith be truly renewed.
• Young men preparing for their vocation must cultivate self-mastery, self-reliance, and self-discipline. The Primus warns against emotionalism, pride, and selfishness, urging young men to reject both modern effeminacy and the false machismo promoted by secular influencers. He challenges them to become men of fortitude, virtue, and responsibility—prepared to lead, to serve, and to protect.

The Crisis in the Church and the Answer in Tradition
The Primus makes it clear that the Church is in crisis because it has abandoned its own traditions. He decries the tendency of many clergy to water down doctrine, embrace compromise, and avoid confrontation with error. Just as weak fatherhood in the home leads to chaos in the family, so too does weak leadership in the Church lead to confusion and decay in the faith.

But there is hope—and it lies in a return to authentic Catholic tradition. The Primus calls for a rediscovery of the spiritual riches of the Church, including devotion to St. Joseph as the Church’s universal patron. He sees in St. Joseph not only the model for fathers but also a guide for the hierarchy itself. If bishops, priests, and laity alike follow his example of humility, strength, and obedience, then the Church can emerge from this time of trial purified and renewed.

A Call to Action
This epistle is not merely a reflection but a summons. The Primus challenges every Catholic man to examine his conscience and take immediate action in fulfilling his God-given role. He warns that restoring fatherhood, both natural and spiritual, requires courage, perseverance, and a willingness to suffer for truth and righteousness.

He makes no allowances for hesitation or compromise—men must reclaim their vocations now, within their homes, within their parishes, and within the Church.

The enemy of souls has spent decades destroying fatherhood—knowing that if fathers fall, families, societies, and even the Church will crumble. But he will not have the final victory. The restoration begins now—in the home, in the parish, in the hearts of men willing to stand as true fathers, following the example of St. Joseph.

The message of this epistle is clear: Men must rise to their calling, reject the passivity and corruption of modernity, and reclaim the strength, discipline, and holiness that God demands.

As the Primus reminds us, “The world will not change on its own. The Church will not be renewed by compromise. Families will not be rebuilt without strong fathers. Now is the time to act.”

St. Joseph, Terror of Demons and Protector of Holy Church, pray for us! 🔝

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Netflix’s Adolescence

A Social Analysis of Youth Radicalization, Media Representation, and Online Toxicity

Netflix’s Adolescence (2025) has ignited significant discussion among social scientists, commentators, and cultural critics for its portrayal of youth radicalization and its depiction of young white working-class males. While the series presents itself as a powerful drama exploring the vulnerabilities of modern adolescents, it has also been criticized for reinforcing negative stereotypes and offering a grim, deterministic view of masculinity and social decay.

At the heart of the series is 13-year-old Jamie Miller, who is arrested for the brutal murder of his classmate, Katie Leonard. The series unfolds in real-time over four episodes, following his interrogation, the reactions of his family, and the police investigation into his actions. While the show is praised for its intense realism, it raises pressing questions about the factors contributing to youth violence, the role of social media in radicalization, and how media narratives shape public perceptions of young men.

Online Radicalization and Incel Culture
One of the key themes in Adolescence is the ease with which vulnerable young men can be drawn into toxic online subcultures. Jamie’s exposure to extremist digital spaces is depicted as a significant factor in his descent into violence. The show highlights the growing concerns of social scientists regarding the rise of incel culture (involuntary celibates) and its influence on alienated young men.

A review in GQ describes the show as “a singular, shattering portrait of incel culture,” emphasizing how social media fosters a sense of grievance among boys who feel rejected by mainstream society¹. According to experts on online radicalization, these digital spaces create a dangerous echo chamber, reinforcing misogynistic and nihilistic worldviews. Young men struggling with identity and purpose can easily be manipulated by groups offering them a sense of belonging—albeit a deeply unhealthy one.

Dr. Matthew Goodwin, a social scientist studying online extremism, warns that “platforms such as TikTok and Reddit have created conditions where young men are being radicalized in plain sight, often without their parents or teachers realizing until it’s too late”². The show attempts to dramatize this phenomenon, showing Jamie’s gradual immersion into these online communities and his increasing detachment from reality.

The Mechanisms of Toxic Online Subcultures
Toxic online subcultures do not operate in isolation; they thrive on certain internet dynamics that make them particularly effective at indoctrinating vulnerable individuals. These groups have developed sophisticated strategies to evade detection, attract new recruits, and reinforce extreme ideologies.

1. Anonymity and Disinhibition
   Online platforms allow individuals to interact without revealing their identities, which can encourage users to express thoughts they might suppress in real-world interactions. The psychological effect of anonymity, known as the Disinhibition Effect, lowers barriers to expressing hostility, radical opinions, or participation in harmful behaviors³.
2. Echo Chambers and Algorithmic Reinforcement
   Many social media platforms rely on engagement-based algorithms that promote content aligned with users’ existing interests. This creates echo chambers where individuals are continually fed material that reinforces their worldview. A study by GNET Research found that such algorithmic curation plays a major role in trapping users in ideological bubbles⁴.
3. Memetic Warfare and Gamification
   Online extremist communities often use memetic warfare—the strategic use of internet memes to spread ideology in a way that feels humorous or subversive. This tactic makes extremist ideas more digestible, especially for younger audiences. Additionally, some forums gamify harassment campaigns, encouraging members to “score points” by trolling or doxxing opponents⁵.
4. Migration to Encrypted and Fringe Platforms
   When toxic subcultures face deplatforming from mainstream sites like Twitter or Reddit, they migrate to encrypted messaging apps such as Telegram or self-hosted forums where content moderation is minimal. This adaptation ensures the longevity of their networks and makes intervention more challenging⁶.
5. Exploiting Psychological Vulnerabilities
   Many of these online spaces specifically target disaffected young men who struggle with mental health issues, loneliness, or social rejection. A report from the Center for Countering Digital Hate found that extremist groups tailor their messaging to resonate with the frustrations of young males, offering them scapegoats (such as women, minorities, or political elites) to blame for their perceived failures⁷.

The Demonization of Young White Working-Class Males
While Adolescence has been praised for tackling real social issues, it has also been criticized for reinforcing negative stereotypes about young white working-class boys. Critics argue that the series contributes to an ongoing cultural trend in which this demographic is disproportionately portrayed as violent, dangerous, or predisposed to radicalization.

A review in The Telegraph raises concerns that “culture must stop demonizing young men,” particularly those from disadvantaged backgrounds³. It points out that while there are genuine concerns about youth crime and online radicalization, the media consistently focuses on working-class white males in these narratives, while ignoring broader social factors such as family breakdown, lack of male role models, and economic hardship.

Similarly, The Guardian warns that “Adolescence risks presenting a one-dimensional view of troubled young men, failing to acknowledge the structural challenges they face in modern Britain”⁴. Instead of addressing these underlying issues, the show reinforces a perception that these boys are inevitably drawn toward violence and extremism.

Social commentators have pointed out that narratives like Adolescence can influence public policy. If young white working-class boys are consistently depicted as a societal problem rather than as individuals in need of support, it may justify policies that focus on punitive measures rather than rehabilitation and social intervention.

The Secular Diagnosis and the Absence of Redemption
From a traditional Catholic perspective, Adolescence serves as a stark example of a modern society that diagnoses problems but fails to provide solutions. The series presents Jamie as the product of social dysfunction and digital manipulation but never suggests that he has the capacity for moral transformation. There is no concept of repentance, personal responsibility, or grace—only an inevitable slide into destruction.

Historically, the Catholic Church has played a crucial role in guiding young men toward virtue, discipline, and purpose. In past generations, troubled boys would have had access to strong male role models, faith-based education, and moral instruction. In contrast, Jamie is shown as entirely isolated from any such influences. His parents are powerless, his school is absent, and the justice system treats him as a lost cause rather than a soul in need of salvation.

Rather than portraying masculinity as something inherently dangerous, Catholic teaching calls men to embrace their God-given role as protectors and leaders. Authentic masculinity is rooted in self-discipline, responsibility, and service to others. By contrast, Adolescence presents masculinity as a liability—something to be controlled rather than cultivated for good.

Conclusion: A Wake-Up Call for Society
While Adolescence raises important social concerns, its limitations highlight the need for a more comprehensive response to the crisis facing young men today. If we are to address issues such as youth radicalization, violence, and social alienation, we must move beyond media portrayals that merely diagnose the problem and instead foster real-world solutions.

For policymakers, this means investing in education, mentorship programs, and initiatives that provide young men with a sense of purpose. For parents, it requires vigilance in understanding the digital world their children inhabit. And for the Catholic Church, it is a call to renew its mission of forming young men in virtue, discipline, and faith—offering them not just a warning about the dangers of the world, but a path toward redemption.

Until society recognizes that young men need more than condemnation—that they need guidance, structure, and the possibility of redemption—stories like Adolescence will continue to serve as bleak reflections of a culture that has abandoned them. 🔝

1. GQ, “Adolescence Is a Singular, Shattering Portrait of Incel Culture,” 2025.
2. Salon, “Adolescence Explores the Dark Consequences of Teenage Boys Being Radicalized Online,” 2025.
3. The Telegraph, “I Love Adolescence, But Culture Must Stop Demonising Young Men,” 2025.
4. The Guardian, “Netflix Drama Adolescence Has Lessons for Us All About Alienated Young Men,” 2025.
5. GNET Research, “Online Subcultures and the Challenges of Moderation,” 2025.
6. The Times, “Terrorists Use Social Media to Radicalize Young People,” 2025.
7. Center for Countering Digital Hate, “How Extremist Groups Target Young Men Online,” 2025.

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Safeguarding the Digital Commons: The UK’s Online Safety Act 2023

In October 2023, the United Kingdom enacted the Online Safety Act, a sweeping regulatory framework that imposes a statutory duty of care on online platforms. Designed to combat illegal and harmful online content—particularly that which affects children—the Act empowers regulators to impose fines, compel content moderation, and, in some cases, hold executives criminally liable. While many have welcomed its child protection provisions, others have warned that the legislation poses serious risks to privacy, freedom of expression, and the structure of the internet itself.

A New Duty of Care in the Digital Age
Under the Act, platforms that allow user-generated content or interaction—such as social media sites, search engines, forums, and messaging apps—must assess the risks of illegal or harmful material, implement measures to address those risks, and remove content swiftly when identified.

Enforcement falls to Ofcom, the UK’s communications regulator, which now possesses extensive powers to audit companies, impose fines up to £18 million or 10% of global turnover, and—where companies persistently fail to comply—restrict access to services in the UK. Notably, senior executives may be held criminally liable if they are found to have knowingly breached their legal duties.

Child Protection and New Criminal Offences
At the heart of the legislation are provisions to protect children from exposure to harmful content, including:

• Age verification requirements to restrict access to pornography and violent material.
• Default privacy settings for underage accounts.
• Design reforms to limit addictive platform features and algorithmic promotion of self-harming or extreme content.

Several new criminal offences have also been introduced:

• Cyberflashing (sending unsolicited sexual images),
• Non-consensual sharing of deepfake pornography,
• Encouragement or glorification of self-harm or suicide, and
• Possession or use of AI tools to generate child sexual abuse imagery, criminalised in February 2025 following pressure from child safety advocates¹.

Safeguards for Lawful Expression
Recognising the dangers of overreach, the Act includes limited protections for lawful content. Platforms must avoid arbitrarily removing material deemed to be of “democratic importance” or “journalistic value,” and must offer users the right to appeal moderation decisions. However, many commentators argue these provisions are weakly defined and easily overridden by broader safety mandates.

Named Critics and Their Arguments
Despite its intentions, the Online Safety Act has been strongly criticised by a diverse range of voices across civil society, the tech industry, and legal academia.

Sir Tim Berners-Lee, inventor of the World Wide Web, warned that platforms like Facebook and X (formerly Twitter) exploit users’ emotions through algorithms that reward polarisation. He supports regulation but emphasises the need for platforms to promote positive, rather than inflammatory, content².

Ian Russell, father of Molly Russell—a teenager who died after viewing self-harm content on Instagram—has criticised Ofcom’s delay in enforcement. In a January 2025 letter to Prime Minister Keir Starmer, he warned that “harmful content available to children could significantly increase unless urgent changes are made,” and called the rollout of the Act “alarmingly slow”³.

Jack Thorne, the award-winning writer behind the 2025 Netflix drama Adolescence, publicly advocated for banning smartphones for children under 16. He compared smartphones to cigarettes, describing them as “addictive and harmful” and accused algorithms of guiding teenagers into “dark spaces” and “incel culture”⁴.

Sadiq Khan, Mayor of London, has declared the Act “not fit for purpose,” especially in light of recent public disturbances allegedly inflamed by online misinformation. He called for an immediate review of the law’s limitations in regulating harmful viral content⁵.

Ciaran Martin, former head of the UK’s National Cyber Security Centre, accused the government of “magical thinking” for proposing content scanning in encrypted services. He argues that detecting harmful content in private messages necessarily requires compromising encryption and user privacy⁶.

The Electronic Frontier Foundation (EFF) condemned the Act as a “massive threat to online privacy, security, and speech.” They warned that the government’s ability to compel the scanning of private communications undermines encryption and establishes a dangerous precedent⁷.

WhatsApp and Signal, two of the world’s most used encrypted messaging services, have threatened to leave the UK market entirely. Both argue that complying with Ofcom’s directives would force them to weaken their end-to-end encryption protections, making all users vulnerable to breaches⁸.

Apple Inc. joined the criticism, describing the Act’s requirements as a “serious threat” to encryption. The company called on the UK government to amend the legislation to better safeguard user privacy⁹.

Rebecca MacKinnon, Vice President of Global Advocacy at the Wikimedia Foundation, warned that the Act could unintentionally penalise public-interest platforms like Wikipedia. She expressed concern about “harsh new criminal penalties” that could fall on tech leaders for content that is neither illegal nor malicious¹⁰.

Big Brother Watch, a UK-based privacy group, described the Act as “a hammer blow to free expression,” citing the lack of clear definitions for “harmful” content and the risk of excessive censorship¹¹.

Index on Censorship stated that the Act could be used to suppress religious and political viewpoints that are controversial but lawful, particularly if platforms err on the side of removing borderline content to avoid regulatory fines¹².

Article 19, a global human rights organisation, called the law “incoherent” and warned it risks becoming a model for authoritarian regimes seeking to suppress dissent under the guise of public safety¹³.

A Global Precedent—or a Cautionary Tale?
The UK government has argued that the Online Safety Act will serve as a blueprint for democratic regulation of the internet. Other jurisdictions, including the EU, Canada, and Australia, are observing its implementation closely.

Yet many remain wary. While the Act aspires to defend the vulnerable, critics fear it may do so at the expense of core liberties: freedom of speech, private correspondence, and access to a free and open internet. It is a law born of moral concern, but its effectiveness will depend entirely on how it is applied—and whether its enforcers can resist the pressure to sacrifice liberty for the illusion of security.

For Christians, parents, and civic-minded citizens alike, the debate surrounding the Online Safety Act underscores a deeper question: Can law protect innocence without undermining truth? Can the state regulate virtue in a digital age without becoming the arbiter of speech, thought, and conscience?

The moral challenge is not whether to govern the internet—but how to govern it justly. 🔝

¹ The Guardian, “AI tools used for child sexual abuse images targeted in Home Office crackdown,” 1 February 2025.
² The Times, “Social media is harming the young, says World Wide Web inventor,” 15 March 2025.
³ The Guardian, “Molly Russell’s father warns PM that UK is going backwards on online safety,” 11 January 2025.
⁴ The Guardian, “Ban smartphones for UK under-16s, urges Adolescence writer Jack Thorne,” 18 March 2025.
⁵ Global Partners Digital, “Is the Online Safety Act fit for purpose?” February 2025.
⁶ Wikipedia, “Online Safety Act 2023 – Criticism,” accessed March 2025.
⁷ EFF, “The UK Online Safety Bill: A Massive Threat to Online Privacy, Security and Speech,” 2023.
⁸ BBC News, “WhatsApp and Signal threaten to quit UK over encryption row,” 9 March 2023.
⁹ Wikipedia, “Online Safety Act 2023 – Industry Response,” accessed March 2025.
¹⁰ Ibid.
¹¹ Big Brother Watch, “Response to the Online Safety Bill,” 17 October 2023.
¹² Index on Censorship, “UK Online Safety Bill poses serious threats to freedom of expression,” September 2023.
¹³ Article 19, “UK Online Safety Bill Analysis,” October 2023.

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Infiltration of the Lay Carmelites: A Departure from Tradition

The Crisis Magazine article “Infiltration Comes to the Lay Carmelites” (March 19, 2025) by Bryon Herbel highlights a troubling development within the Lay Carmelite movement—one that reflects broader concerns about ideological shifts within Catholic religious orders. Herbel’s firsthand account details how the traditional formation process for Carmelite tertiaries has been diluted by progressive influences that prioritize social activism over contemplative spirituality. His experience in the Bismarck, North Dakota Lay Carmelite community illustrates how the very foundations of Carmelite spirituality are being altered under the guise of modernization.

Traditional Carmelite Tertiary Formation
For centuries, Carmelite tertiaries, also known as Lay Carmelites, have undergone a structured and deeply spiritual formation process, designed to integrate their secular lives with the Carmelite charism of prayer, contemplation, and service. This formation, facilitated by a Formation Director, consists of several stages:

1. Aspirancy – Initial discernment, with an emphasis on the Carmelite commitment to prayer, the Liturgy of the Hours, and devotion to Our Lady¹.
2. Postulancy – Introduction to the Rule of the Third Order and its practical application, along with a deepening commitment to mental prayer and asceticism².
3. Novitiate – Reception of the Carmelite scapular and intensive study of Carmelite spirituality, focusing on the teachings of St. Teresa of Avila, St. John of the Cross, and St. Thérèse of Lisieux³.
4. Profession – Formal commitment to live according to the Rule of the Third Order, binding oneself to the Carmelite path of holiness⁴.

This process is not simply an academic exercise, nor is it shaped by contemporary ideological trends; rather, it is a pathway to sanctification, rooted in a tradition that has produced some of the Church’s greatest saints. Traditional formation is guided by texts that emphasize spiritual depth, such as:

• Living the Carmelite Way: The Rule for the Third Order – A clear guide to the Lay Carmelite vocation⁵.
• The Practice of the Presence of God by Brother Lawrence – A foundational text in Carmelite spirituality⁶.
• The collected writings of St. Teresa of Avila, St. John of the Cross, and St. Thérèse of Lisieux – Essential for understanding authentic Carmelite mysticism⁷.

A Troubling Shift: Progressive Reinterpretation
Herbel recounts how, instead of this rich, traditional spiritual formation, he and others were subjected to a modernized curriculum that discouraged direct engagement with the original writings of the great Carmelite saints. Formation materials emphasized social justice, eco-theology, and gender-inclusive language—a stark departure from the Carmelite call to interior prayer and union with God⁸.

A key formation text, Climbing the Mountain: The Carmelite Journey, edited by Johan Bergström-Allen, promoted liberation theology and progressive activism, rather than classical Carmelite asceticism⁹. When Herbel raised concerns, he found that the Provincial Office responsible for Lay Carmelite formation was affiliated with New Ways Ministry, an organization advocating for LGBTQ+ inclusion within the Church—an agenda incompatible with the perennial moral teachings of Catholicism¹⁰.

This reframing of Carmelite spirituality toward contemporary political ideologies represents a fundamental distortion of the order’s original purpose. Rather than teaching tertiaries how to deepen their prayer lives, the new formation materials repackage Carmelite identity as a vehicle for social change—undermining the very essence of the Carmelite vocation.

Dissolution and the Search for Authenticity
The Bismarck Lay Carmelite community ultimately dissolved, unable to reconcile these modernist deviations with traditional Carmelite identity. In response, Herbel and like-minded individuals sought out the Discalced Carmelite Province of Oklahoma, where they believed true Carmelite spirituality was still preserved¹¹.

This pattern is not isolated. Many lay Catholics who desire authentic spiritual formation are finding themselves pushed aside, silenced, or forced to abandon mainstream religious communities in favor of alternative, tradition-oriented structures.

A Warning for All Third Orders
The situation within the Lay Carmelites mirrors broader conflicts in the Church. Traditional Catholic spirituality—rooted in contemplation, detachment from the world, and union with God—is being reinterpreted to accommodate modern ideologies that often contradict Catholic dogma.

Lay Carmelites, like members of other Third Orders, must ask themselves: Do we want to be formed according to the wisdom of the saints, or according to the shifting values of contemporary culture? If modern Carmelite formation no longer leads to holiness but to ideological activism, then faithful Catholics must seek out communities that remain true to the original charism.

Herbel’s experience serves as both a cautionary tale and a call to action. If the Carmelite Third Order is to survive as an authentic school of holiness, it must reject progressive distortions and reclaim its traditional foundations. 🔝

Carmelite Tertiaries of the Holy Face: Upholding Traditional Carmelite Spirituality

The Carmelite Tertiaries of the Holy Face is an independent Third Order fraternity under the auspices of the Congregation of the Divine Charity (ORA), that adheres to the primitive Rule of Saint Albert of Jerusalem and the constitutions established by Saint Teresa of Avila. Their mission focuses on personal sanctification through a life imbued with prayer, brotherhood, and contemplation of the Holy Face of Jesus, under the patronage of Our Lady of Mount Carmel and Saint Teresa.

In light of contemporary concerns regarding the dilution of traditional Carmelite spirituality, as highlighted in recent discussions about ideological shifts within some Lay Carmelite communities, the Carmelite Tertiaries of the Holy Face offer a steadfast alternative. Their unwavering commitment to the original charism and practices of the Carmelite Order provides a refuge for those seeking authentic spiritual formation.

Charism and Spiritual Practices

Central to their spirituality is the devotion to the Holy Face of Jesus. This practice, historically significant within the Carmelite Order, involves contemplating the countenance of Christ as a means of consolation and reparation. The fraternity upholds this devotion, reflecting the timeless Carmelite patrimony.

The fraternity’s charism encompasses four key aspects:​

• Contemplative: Members dedicate themselves to uniting heart and mind to God through consistent prayer and meditation.​
• Apostolic: Engaging in apostolic works within the secular world, they strive to embody their faith in everyday actions.​
• Reparative: Embracing mortification and self-denial, they maintain a spirit of reparation.​
• Marian: A deep devotion to Our Lady is fostered in the Carmelite tradition.​

Their spiritual life is deeply rooted in traditional practices, including the recitation of the Divine Office and participation in the Traditional Latin Mass, aligning with pre-Vatican II customs. Find out more here. 🔝

1. “Begin Your Ascent of Mount Carmel,” Third Order Carmelites (SSPX), accessed March 20, 2025.
2. “Formation Process for Lay Carmelites,” Lay Carmelite Order, accessed March 20, 2025.
3. “Novitiate and Spiritual Growth,” Discalced Carmelite Order, accessed March 20, 2025.
4. “Carmelite Third Order Rule,” Order of Carmelites, accessed March 20, 2025.
5. Living the Carmelite Way: The Rule for the Third Order, Carmelite Media.
6. Brother Lawrence, The Practice of the Presence of God.
7. Collected Writings of St. Teresa of Avila, St. John of the Cross, and St. Thérèse of Lisieux.
8. Bryon Herbel, “Infiltration Comes to the Lay Carmelites,” Crisis Magazine, March 19, 2025.
9. Johan Bergström-Allen (ed.), Climbing the Mountain: The Carmelite Journey.
10. “New Ways Ministry and Catholic Teaching,” Catholic World Report, accessed March 20, 2025.
11. “Discalced Carmelite Communities in the U.S.,” Discalced Carmelites of Oklahoma, accessed March 20, 2025.

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The Ninth Anniversary of Amoris Laetitia

Doctrinal Implications, Criticisms, and Ongoing Debates
This month marks the ninth anniversary of Amoris Laetitia (The Joy of Love), Pope Francis’s post-synodal apostolic exhortation on marriage and family, signed on March 19, 2016, and publicly released on April 8, 2016. The document, particularly its controversial Chapter Eight, continues to be a focal point of debate within the Church, balancing pastoral care with doctrinal integrity.

Background and Purpose of Amoris Laetitia
Amoris Laetitia was the outcome of the 2014 and 2015 Synods on the Family, which sought to address contemporary familial challenges. The exhortation emphasizes pastoral accompaniment and integration of individuals in irregular situations, such as divorced and civilly remarried Catholics, into the life of the Church.

Chapter Eight, titled “Accompanying, Discerning, and Integrating Weakness,” encourages a pastoral approach based on discernment, recognizing that personal circumstances and mitigating factors may affect moral culpability. Footnote 351, one of the most controversial aspects of the document, suggests that “in certain cases,” sacramental assistance, including the Eucharist, may be extended to individuals in irregular unions without requiring them to live in continence¹.

Supporters argue that this approach reflects a compassionate application of Church teachings, allowing pastoral care to take precedence over rigid legalism. However, critics contend that it risks introducing doctrinal ambiguity, subjectivism, and even a de facto change in the Church’s moral teaching on marriage and the Eucharist².

Doctrinal Implications and Theological Concerns
Since its release, Amoris Laetitia has sparked intense debate, particularly among theologians, clergy, and Catholic intellectuals. The most contentious issues include:

1. Subjectivity in Moral Judgments
Critics argue that Chapter Eight’s emphasis on individual conscience may lead to subjective interpretations of moral law³. By prioritizing personal discernment over universal norms, they contend that the document risks undermining the Church’s moral authority on marriage and the sacraments⁴.

2. Potential for Doctrinal Ambiguity
Some theologians believe that the language used in Chapter Eight is intentionally vague, leading to varied interpretations among bishops, priests, and lay faithful⁵. This ambiguity has resulted in inconsistent pastoral practices, with some dioceses allowing divorced and civilly remarried Catholics access to the Eucharist while others uphold the traditional discipline⁶.

3. Challenges to Established Doctrine
Before Amoris Laetitia, the Church’s position—affirmed in Familiaris Consortio (1981) by Pope John Paul II—was that divorced and remarried Catholics could not receive the Eucharist unless they lived in continence⁷. Critics argue that Amoris Laetitia effectively reverses this teaching without explicitly stating so, leading to confusion about the indissolubility of marriage⁸.

4. Risk of Relativism
A key concern is that the document’s pastoral approach may encourage moral relativism, where objective truths about marriage and sin are compromised in favor of situational ethics⁹. Critics argue that this approach dilutes the Church’s moral clarity and could set a precedent for undermining other doctrinal teachings¹⁰.

Notable Critics of Amoris Laetitia

1. Forty-Five Catholic Theologians
In June 2016, a group of 45 Catholic scholars addressed a letter to Cardinal Angelo Sodano, Dean of the College of Cardinals, presenting a critical analysis of Amoris Laetitia. They identified 19 statements within the document that they believed were problematic, stating that these passages “can be understood in a manner that is contrary to the faith and moral teaching upheld by the Catholic Church”¹¹.

2. Cardinal Raymond Leo Burke and the ‘Dubia’ Cardinals
Cardinal Burke, alongside Cardinals Carlo Caffarra, Walter Brandmüller, and Joachim Meisner, submitted five dubia (questions) to Pope Francis in September 2016, seeking clarification on doctrinal points in Amoris Laetitia. They expressed concern that certain interpretations of the document could contradict established Church teachings, leading to “grave disorientation and great confusion among the faithful”¹².

3. Signatories of the ‘Filial Correction’
In August 2017, a group of clergy and lay scholars issued a document titled Correctio filialis de haeresibus propagatis (A Filial Correction Concerning the Propagation of Heresies). They accused Pope Francis of promoting seven heretical positions through Amoris Laetitia, asserting that the exhortation had led to “the spread of heresies” within the Church¹³.

4. Cardinal Gerhard Ludwig Müller
The former Prefect of the Congregation for the Doctrine of the Faith emphasized that Amoris Laetitia should be interpreted in continuity with traditional Church doctrine. He stated that any interpretation allowing divorced and civilly remarried Catholics to receive Holy Communion without living in continence is against God’s law¹⁴.

5. Bishops of Kazakhstan
In January 2017, three bishops from Kazakhstan issued a public statement reaffirming the Church’s teaching on the indissolubility of marriage. They expressed concern that some pastoral guidelines derived from Amoris Laetitia contradicted the universal tradition of the Catholic Church regarding the sanctity of marriage¹⁵.

Defenders and Responses to Criticism
Proponents of Amoris Laetitia assert that the document does not change doctrine but instead calls for a deeper pastoral application of existing teachings. Pope Francis and his supporters argue that Amoris Laetitia upholds the indissolubility of marriage while recognizing that pastoral discernment must account for individual circumstances.

Cardinal Francesco Coccopalmerio, a defender of the document, clarified that Chapter Eight allows sacramental access only for those who acknowledge their irregular situation as sinful and are committed to change, even if immediate change is not possible¹⁶. This, proponents argue, aligns with the Church’s long-standing tradition of moral theology, which considers subjective culpability when assessing sin.

The Ninth Anniversary and Continuing Debates
As the Church observes the ninth anniversary of Amoris Laetitia, discussions on its doctrinal and pastoral implications continue. Pope Francis has dedicated his prayer intention for March 2025 to families in crisis, emphasizing the role of forgiveness and accompaniment—an approach directly tied to the themes of Amoris Laetitia¹⁷.

Despite the ongoing debates, Amoris Laetitia has undeniably shaped contemporary pastoral practice, challenging the Church to balance doctrinal fidelity with pastoral sensitivity. Whether it ultimately strengthens or weakens the Church’s teaching authority remains a critical question as the document’s legacy continues to unfold. 🔝

¹ Amoris Laetitia, footnote 351.
² Catholic World Report, The Doctrinal Implications of Amoris Laetitia’s Chapter Eight, March 19, 2025.
³ SSPX, Amoris Laetitia: Considerations on Chapter 8.
⁴ OnePeterFive, Amoris Laetitia: A Critique, Chapter and Verse.
⁵ Ibid.
⁶ Amoris Laetitia and its Reception in Different Dioceses.
⁷ Familiaris Consortio, Pope John Paul II, 1981.
⁸ Filial Correction, 2017.
⁹ Amoris Laetitia and the Danger of Relativism.
¹⁰ HPR, Further Dubia for the Confused.
¹¹ SSPX, A Critical Analysis of Amoris Laetitia.
¹² Dubia Cardinals, 2016.
¹³ Correctio filialis, 2017.
¹⁴ Cardinal Müller, Amoris Laetitia and Catholic Doctrine.
¹⁵ Bishops of Kazakhstan, Public Statement on the Indissolubility of Marriage, 2017.
¹⁶ Cardinal Coccopalmerio, Amoris Laetitia: A Response to Critics.
¹⁷ Zenit, Pope Francis’ Prayer Intention for Families in Crisis, March 2025.

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The Prophecy of Our Lady of Good Success A Call to Holiness in the Season of Lent

Conference Report: Our Lady of Good Success and the Crisis of the Church – A Call to Holiness in the Season of Lent
Speaker: Fr. Chad Ripperger, Exorcist and Theologian

In a sobering yet hopeful conference, Fr. Chad Ripperger delivered a penetrating reflection on the prophetic warnings of Our Lady of Good Success, tying them to the current state of the Church and the world, and emphasizing their profound relevance for the faithful during the season of Lent.

Drawing from the 17th-century apparitions of the Blessed Virgin Mary to Mother Mariana de Jesus Torres in Quito, Ecuador, Fr. Ripperger recounted in detail Our Lady’s prophetic message foretelling a moral and spiritual collapse beginning in the late 19th century and intensifying throughout the 20th century. According to the prophecy, Satan would gain an unprecedented level of power, acting particularly through Masonic sects to sow corruption in society and the Church. These efforts, Our Lady warned, would particularly target children and the clergy, as well as attack the sacraments and undermine faith in their efficacy.

Fr. Ripperger explained that we are now living in the era foreseen by Our Lady. He noted, “Satan will use Freemasonry and other sects to spread his influence, especially through impurity, to dismantle Christian civilization. He has targeted children because if you corrupt the young, you corrupt the future.” This calculated corruption is no longer merely cultural but diabolical, evidenced by the increasing boldness of evil and the widespread loss of moral compass even within the Church.

The prophecy specifically spoke of the desecration of the Holy Eucharist, predicting that consecrated hosts would be stolen and profaned, and that Christ would be trampled underfoot by filthy feet. Fr. Ripperger stressed that the devil’s hatred for the Eucharist is unmatched: “Satan’s greatest hatred is for the Blessed Sacrament. He knows that if he can destroy belief in the Real Presence, he can lead souls away from salvation.” During Lent, he urged the faithful to examine their dispositions in approaching Holy Communion and to restore a deep reverence for the sacrament.

Our Lady also warned of the neglect of the Sacrament of Confession and Extreme Unction (Anointing of the Sick). Many would die unshriven, she said, either through family negligence or a distorted sense of affection that failed to prepare souls for death. Fr. Ripperger confirmed this contemporary tragedy: “The devil’s tactic is always the same—convince people that they don’t need confession, that their sins aren’t serious, or that God will just forgive them without repentance.” He emphasized that Lent is the privileged time to return to the confessional, to reject spiritual complacency, and to make sincere reparations for sin.

The Blessed Virgin also foretold an assault on Holy Matrimony, with Freemasonry promoting laws that would facilitate cohabitation, divorce, and illegitimacy, eroding the sanctity of the family. Fr. Ripperger called this a “diabolic attack on the foundation of Christian civilization,” adding, “Destroy marriage, and you destroy the Church.” He pointed out that nearly 40% of births now occur outside of marriage and that Catholics statistically fare no better than the general population, indicating a deep erosion of doctrinal and moral formation.

Further, Our Lady warned of a crisis in the priesthood, wherein the sacrament of Holy Orders would be “ridiculed, oppressed, and despised.” Many priests, she said, would become corrupted, leading souls astray and causing scandal within the Church. “One of the greatest chastisements God can give a people is bad clergy,” Fr. Ripperger noted. “The corruption in the priesthood, the scandals—it has all led to a distrust of the Church, which is exactly what the devil wants.” He emphasized that during Lent, Catholics must pray earnestly for priests, support those who remain faithful, and offer sacrifices for the sanctification of the clergy.

The conference then turned to the prophetic alignment with the vision of Pope Leo XIII, who, in 1884, witnessed Satan being granted a century to test the Church. Fr. Ripperger explained that demons do not increase in power by nature, but by the permission they are given through sin. “The demons are growing stronger, not because they have gained more power by nature, but because people have given them more power through sin.” He reported that many modern exorcists are now finding that liberation takes years, and in some cases, no full liberations occur at all, highlighting the depth of demonic infestation in our time.

Lent, Fr. Ripperger stressed, is not merely a liturgical season—it is spiritual war. He highlighted the three traditional weapons of Lent as the Church’s divinely appointed response to evil:

1. Fasting: “Demons attach themselves to our weaknesses. When we fast, we strengthen our will and weaken theirs.”
2. Prayer: “Satan’s greatest fear is a soul that prays.”
3. Almsgiving and Reparation: “Sin requires atonement. If we do not make reparation, we prolong the reign of evil.”

These are not optional pieties but urgent necessities in a time when spiritual compromise is costing countless souls. The Rosary, he insisted, remains Our Lady’s strongest weapon, and Adoration of the Blessed Sacrament should be pursued wherever possible, especially by the laity, whose role in spiritual warfare is now more vital than ever.

Despite the darkness, Fr. Ripperger insisted that the message of Our Lady is ultimately one of hope. “The demons know their time is short.” He urged the faithful not to despair: “This is the time for saints. The graces available now are unprecedented. If we are faithful to grace, our sanctity will be greater than any other time in history.”

Lent, then, is not just about personal improvement—it is about survival, sanctity, and supernatural victory. It is a providential gift, offering the faithful a chance to repent, repair, and rise, even amid the most diabolical confusion and opposition the Church has seen in centuries.

He closed the conference with a charge to all present: “Be completely faithful to grace. If you are, you will defeat the demons in your life. And in heaven, it will be said of you—you are the one who defeated them.”

In this age of temptation, confusion, and spiritual lethargy, Fr. Ripperger’s message—rooted in Our Lady’s prophecy and the wisdom of the Church—rings with clarity: Lent is our time. Do not fail the opportunity. Do not be unfaithful to grace. The crown of glory is within reach. 🔝

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The Trans-Suicide Myth: A Dangerous Lie Fueling Medical Malpractice

The claim that denying children so-called “gender-affirming care” (GAC) leads to increased suicide rates has become a central tenet of transgender activism. It is repeated by activists, advocacy groups, and even medical professionals to pressure parents, policymakers, and clinicians into supporting irreversible medical interventions. However, a closer examination of the data and history exposes this as a dangerous myth that not only lacks empirical support but also fosters harmful medical practices and psychological distress.

A Crisis That Never Was
A simple yet crucial question dismantles this narrative: Where are all the dead children?

Before the rise of gender ideology in 2013 and the subsequent expansion of GAC, no epidemic of puberty-onset suicides existed. If the claim were true that preventing children from medically transitioning led to mass suicides, history would be filled with evidence of this tragic phenomenon. Yet, it is not. In fact, if puberty itself was an inherent risk factor for suicide, we would expect to see millions of teenagers worldwide taking their own lives each year due to the natural maturation process. Thankfully, this is not the case.

The link between access to GAC and suicide is a fabrication, one that has been deliberately constructed to silence critics and push an agenda that benefits a multi-billion-dollar medical industry at the expense of children’s well-being.

The Real Risk Factors for Suicide in Children
Children who experience suicidal ideation (SI) and self-harming behaviors (SHB) overwhelmingly have underlying mental health and psychosocial issues. Research indicates that “trans-identified” youth disproportionately come from groups already at an elevated risk of suicide, including:

• Survivors of sexual abuse and trauma
• Children from chaotic or neglectful households
• Those with existing mental health disorders such as depression, anxiety, ADHD, or eating disorders
• Individuals who have spent time in foster care
• Those with a history of bullying or social ostracization

Dr. Michael Biggs, Associate Professor of Sociology at Oxford University, published a study in 2022 analyzing suicide rates among adolescents referred to the Tavistock Gender Identity Development Service (GIDS) in the UK. He found that from 2010 to 2020, four clinic-referred transgender adolescents committed suicide—representing 0.03% of the total patient cohort. This translated to an annualized rate of 13 suicides per 100,000, compared to 2.7 per 100,000 in the general population¹.

While at first glance, this seems to suggest a significantly higher risk, the reality is that these children had multiple pre-existing vulnerabilities long before being referred to GIDS. The breakdown of this group further demonstrated:

• 70% had five or more comorbidities, including depression, self-harm, suicide attempts, anxiety, ADHD, eating disorders, or a history of abuse
• They were 10 times more likely to have a registered sex offender as a parent
• 25% had spent time in care (compared to just 0.67% of the general population)
• 42% had lost a parent through death or separation
• Only 2.5% had no known associated problems

These findings disprove the idea that “gender dysphoria” in children is a standalone condition causing suicidality. Instead, it shows that vulnerable children with existing psychological distress have had their struggles misdiagnosed as “gender identity issues” rather than properly treated.

Flawed and Manipulated Data
The claim that 48% of “trans youth” have considered or attempted suicide is widely cited, yet it originates from an unreliable online survey by the LGBT charity PACE (2015). The study was based on just 27 self-selecting respondents under the age of 26, 13 of whom claimed to have attempted suicide. This absurdly small dataset was then extrapolated and weaponized by activist groups like Mermaids and Stonewall to pressure governments into promoting GAC under the pretense of suicide prevention.

Similarly, The Trevor Project, a highly influential LGBT advocacy group in the U.S., continues to promote alarming but statistically dubious figures, such as:

• 1.8 million LGBTQ+ youth “consider” suicide annually
• LGBTQ+ youth are four times more likely to attempt suicide than their peers
• Every 45 seconds, an LGBTQ+ youth attempts suicide

These statistics are designed to instill fear, yet they fail to account for key variables such as pre-existing mental health conditions, social environment, and family circumstances. By irresponsibly propagating these claims, organizations like The Trevor Project actively harm children by reinforcing a self-fulfilling prophecy—leading vulnerable youth to believe that suicidality is an inevitable part of their identity.

The Failure of “Gender-Affirming” Therapy
The affirmation model is a complete departure from ethical therapeutic practice. No responsible clinician would tell a suicidal anorexic that starving themselves is the only path to happiness. Yet, gender therapists do exactly this—convincing troubled youth that unless they undergo medical transition, they will never be happy.

Even the UK’s leading suicide prevention expert, Professor Sir Louis Appleby, issued a scathing review in July 2024, debunking the claim that GAC prevents suicide. His independent report on Tavistock stated²:

1. There is no evidence of a rise in suicide among young people with gender dysphoria.
2. Social media discussions on this issue have been sensationalist and dangerous.
3. Activist claims about suicide do not meet basic statistical standards.
4. Puberty blockers should not be seen as the sole marker of acceptance.
5. High-quality data is needed before making claims about suicide risk in trans youth.

GAC and Suicide: The Hidden Truth
The most damning evidence against GAC comes from long-term studies showing post-transition suicide rates remain alarmingly high. A 2022 study (Straub et al.) found that suicides actually increase 12-fold after gender-affirming interventions, contradicting the entire premise of the “transition or die” narrative³.

Similarly, a $97 million NIH-funded study led by Dr. Johanna Olson-Kennedy found no improvement in mental well-being among children placed on puberty blockers. Even the UK’s Tavistock study on 44 children found worsening mental health outcomes.

Conclusion: The Trans-Suicide Myth is a Tool of Coercion
Perpetrated by well-intentioned but ideologically driven activists, this myth was weaponized to justify the legally flawed and safeguarding-deficient BHCC “Trans Toolkit”—a document that disregarded child protection principles in favor of gender ideology.

The truth is clear: Gender-affirming care does not prevent suicide—it creates the conditions for it. Instead of affirming delusions and pushing harmful medical interventions, society must return to evidence-based mental health care that prioritizes genuine psychological well-being over ideological conformity. 🔝

1. Michael Biggs, Suicide by Clinic-Referred Transgender Adolescents in the United Kingdom, 2022. https://tinyurl.com/4kz9nas2
2. Professor Sir Louis Appleby, Reviewing Suicides and Gender Dysphoria at the Tavistock and Portman NHS Trust: Independent Report, July 2024. https://tinyurl.com/5hcae68e
3. Straub et al., Risk of Suicide and Self-Harm Following Gender Affirmation Surgery, 2022. https://tinyurl.com/msssf7hh

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The Trans-Suicide Myth is a Tool of Coercion

The claim that withholding so-called “gender-affirming care” (GAC) leads to suicide is not just a distortion of medical and psychological evidence; it is a deliberate tool of coercion. It has been weaponized to silence opposition, pressure parents, and manipulate policymakers into endorsing an ideological agenda that harms rather than heals. The assertion that children will die unless they are socially and medically transitioned is a form of emotional blackmail, one that has no precedent in medical ethics and no foundation in Catholic anthropology.

It is clear that those who push this myth have little interest in the well-being of the children they claim to protect. Instead of addressing the real causes of adolescent distress—broken families, childhood trauma, mental health disorders, and social alienation—activists and complicit medical professionals funnel vulnerable youth toward irreversible interventions that do not resolve their suffering. In doing so, they fail in their duty of care and violate the natural moral law by destroying the integrity of the body and soul.

A Catholic Perspective: The Immorality of the Transgender Ideology
The Catholic Church, in its perennial teaching, has always upheld the objective reality of human nature as created by God. Man is created in two sexes, male and female, with immutable biological and spiritual characteristics. The notion that one can be “born in the wrong body” is a rejection of divine providence and a rebellion against the natural order established by God. Our sex is not merely a psychological state or an arbitrary societal construct but an essential part of our being. The attempt to separate sex from identity is an attack on the Creator’s design and a grave offense against the dignity of the person.

Sacred Scripture affirms:
“Male and female He created them” (Genesis 1:27).
“The works of God are perfect, and all His ways are just” (Deuteronomy 32:4).
“Hast thou made thyself another creator?” (Job 10:8).

These passages affirm that God alone is the author of life and that man has no authority to alter the essence of his being. Any attempt to do so is an act of rebellion against divine will.

The Fathers and Doctors of the Church also condemned any disfigurement or rejection of one’s natural body. St. Thomas Aquinas, in his Summa Theologica, affirms that the integrity of the body is essential to the human person’s moral life:

“The good of the body is not opposed to the good of the soul, but is directed towards it. Hence, to willfully mutilate oneself is contrary to the natural law.” (Summa Theologica, II-II, Q. 65, Art. 1).

Thus, any medical intervention that destroys or distorts the natural functions of the human body—such as the removal of healthy organs in pursuit of a false “gender identity”—is a direct violation of natural and moral law. To promote such actions is to participate in a form of moral and physical self-destruction, leading souls away from God and into spiritual ruin.

A Call to Action: Countering the Trans-Suicide Myth
The widespread acceptance of this falsehood has led to immense harm, but we are not powerless. Catholics, medical professionals, educators, and concerned parents must act decisively to counter this coercion with truth, charity, and moral courage.

1. Reject the False Narrative
We must firmly reject the “transition or die” myth and expose its fraudulent basis. Suicide is a complex issue with multifactorial causes, and there is no evidence that medical transition reduces suicidality. If anything, the long-term data suggest higher rates of depression and self-harm among those who undergo so-called “gender-affirming care”¹. We must challenge false statistics, demand rigorous data, and expose the dishonesty of activist groups.

2. Demand Ethical Psychological Care
Mental and emotional distress should be met with pastoral care, prayer, and sound psychological treatment—not bodily mutilation. We must demand that therapists return to proper evidence-based mental health care instead of ideological affirmation. Therapy should focus on helping young people resolve underlying trauma and cognitive distortions, not reinforcing them.

3. Protect Children from Gender Ideology in Schools
Public and Catholic schools alike have been infiltrated by radical gender ideology, which confuses children, isolates them from their parents, and encourages them toward transition. We must oppose the inclusion of “trans toolkits,” gender identity policies, and activist training in schools. Parents must hold educators accountable and remove their children from schools that promote harmful ideology.

4. Strengthen Families and Catholic Education
Children are particularly vulnerable to transgender ideology when they lack strong parental guidance, a firm sense of identity, and religious formation. Catholic families must teach their children from an early age about the beauty of God’s design for the body, the dignity of the human person, and the dangers of ideological deception. Parishes and Catholic schools must reclaim their mission by offering formation in truth, not capitulating to secular pressure.

5. Speak the Truth in Love
Many young people struggling with gender confusion have been deeply misled and wounded. Our response must be one of charity and clarity, speaking the truth with love but without compromise. The Church has a duty to welcome those struggling with their identity, offer them authentic pastoral care, and guide them toward healing and truth.

As St. Paul exhorts us: “Preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths.” (2 Timothy 4:2-4)

The Truth Must Prevail
The trans-suicide myth is a grave deception that exploits fear, preys upon vulnerable children, and coerces parents and doctors into medical malpractice. As Catholics, we must reject this lie and work tirelessly to restore sanity, protect children, and uphold the dignity of the human person.

The fight against gender ideology is not merely a cultural or political battle—it is a spiritual one. It is an attack on the truth of creation, the sanctity of the body, and the very notion of objective reality. The Church must stand firm, proclaiming God’s unchanging truth in the face of confusion and darkness.

Our response must be one of truth, courage, and love—defending the vulnerable, exposing the lies, and leading all souls to the fullness of God’s plan for human flourishing. 🔝

1. Straub et al., Risk of Suicide and Self-Harm Following Gender Affirmation Surgery, 2022. https://tinyurl.com/msssf7hh
2. Michael Biggs, Suicide by Clinic-Referred Transgender Adolescents in the United Kingdom, 2022. https://tinyurl.com/4kz9nas2

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UK Government Bans Puberty Blockers but NHS Pushes Forward with Controversial Clinical Trial

The UK Government has taken decisive action in banning puberty blockers for minors, citing significant safety concerns. However, despite this prohibition, the NHS has announced a £10.7 million clinical trial on the very same drugs, raising fresh concerns over the ethics of continuing their use on vulnerable children.

The trial has sparked widespread criticism from medical experts, legal professionals, and family advocates, who argue that the risks of puberty blockers are already well-documented and do not warrant further experimentation. Many are questioning why the NHS is investing taxpayer money into research on a treatment the government itself has deemed unsafe.

The Government’s Ban: A Step Toward Safeguarding Children
In December 2024, the UK Government imposed an indefinite ban on puberty blockers for individuals under 18, citing “unacceptable safety risks” based on recommendations from the Commission on Human Medicines¹. The decision followed mounting evidence that puberty blockers could have severe long-term effects on cognitive function, bone density, fertility, and mental health.

The Cass Review, a landmark independent inquiry into gender identity services for children, found that the evidence supporting puberty blockers was of “very low certainty” and failed to demonstrate clear long-term benefits². The review also noted that many cases of childhood gender dysphoria naturally resolve if puberty is allowed to progress without medical intervention.

Health Secretary Wes Streeting defended the ban, emphasizing that halting natural puberty is not a neutral intervention and that there remains significant uncertainty over its long-term consequences³. The decision brings the UK in line with other European nations, including Sweden, Finland, and Norway, which have also restricted the use of puberty blockers following similar safety concerns⁴.

Despite this, the NHS is moving forward with a new clinical trial that will expose children to the very drugs that government experts have deemed too risky. This has led to growing criticism from parents, medical professionals, and campaigners who argue that this research is not only unnecessary but also unethical.

The NHS Clinical Trial: A Contradiction in Policy?
The NHS trial, which is set to run until 2031 and will be overseen by King’s College London, aims to address the lack of robust data on puberty blockers by closely monitoring children receiving the treatment⁵. Participants will undergo brain scans and other medical assessments to track the long-term effects of halting puberty.

However, many critics argue that such a trial is redundant, as existing research already demonstrates that puberty blockers pose significant risks. The key concerns include:

• Cognitive Development: Puberty is a crucial period for brain maturation. A 2020 study found that children on puberty blockers showed decreased IQ scores, likely due to disruptions in brain plasticity⁶.
• Bone Density Loss: Studies show that children taking puberty blockers experience significantly lower bone density than their peers, increasing the risk of osteoporosis and fractures later in life⁷.
• Fertility and Sexual Function: The long-term effects of puberty blockers on fertility remain poorly understood, but existing evidence suggests that those who proceed to cross-sex hormones often face irreversible sterility⁸.
• Psychological Outcomes: Proponents argue that puberty blockers can alleviate distress in gender-dysphoric youth, yet multiple studies indicate that many children’s gender dysphoria resolves naturally if puberty is allowed to progress⁹.

Despite these known risks, the NHS trial is proceeding, raising concerns that children are being used as test subjects for treatments that have already been flagged as dangerous.

Legal and Ethical Challenges
Beyond the medical concerns, there are significant legal and ethical issues surrounding the use of puberty blockers.

The UK High Court previously ruled in Bell v. Tavistock (2020) that children under 16 were unlikely to be capable of giving informed consent to puberty blockers due to their profound and irreversible effects¹⁰. Although the ruling was later overturned on appeal, it sparked widespread debate about the adequacy of safeguards for minors seeking medical transition.

Further legal challenges have emerged regarding policies that promote an unquestioning approach to gender identity. In 2024, Karon Monaghan KC reviewed Brighton and Hove City Council’s Trans Inclusion Schools Toolkit and found that it could be in breach of equality laws and expose public institutions to legal challenges¹¹. The report suggested that many policies surrounding gender identity fail to account for the rights of children, parents, and even staff members, raising serious questions about the legality of ideologically driven guidance materials.

The Role of Ideology in Medicine and Education
One of the most significant concerns surrounding puberty blockers is the extent to which ideology, rather than science, is driving policy decisions.

The closure of the Tavistock Gender Identity Development Service in 2023 followed growing concerns that its approach prioritized ideological affirmations of gender identity over cautious, evidence-based medical care. Critics have warned that a similar pattern is emerging in NHS research, with the new clinical trial appearing to be more of a political move than a genuinely scientific endeavor.

Similarly, ideological influence has shaped school policies, with educational institutions adopting materials that fail to present balanced, evidence-based perspectives. Advocacy groups have raised concerns that gender identity frameworks in education are steering children toward medical intervention without adequately exploring alternatives.

Campaigners argue that supporting children with gender dysphoria should focus on psychological care, family support, and addressing underlying mental health concerns rather than fast-tracking minors onto a medical pathway with irreversible consequences.

Public Opposition and Growing Resistance
In response to the NHS trial announcement, CitizenGO launched a petition urging the government to halt what critics describe as a continuation of “unethical experimentation” on children¹². The petition argues that the government’s own ban on puberty blockers was based on clear safety concerns, making a taxpayer-funded clinical trial contradictory and irresponsible.

The testimonies of detransitioners such as Keira Bell and the professional warnings of experts like Dr. Hilary Cass highlight the real-life consequences of rushing children into medical transition. With mounting public concern and legal scrutiny, there is increasing pressure on the government to ensure that ideology does not override medical ethics and child safeguarding.

Conclusion
The UK Government’s ban on puberty blockers was a major step toward prioritizing child safety, aligning the nation with growing international concerns over gender medicine. However, the NHS’s decision to conduct a long-term clinical trial on these drugs directly contradicts the government’s own position and raises serious ethical, medical, and legal concerns.

With overwhelming evidence suggesting that puberty blockers pose significant risks, the trial appears to be more of a political concession than a genuinely necessary research project. As pressure mounts on the government to uphold its commitment to safeguarding children, the question remains: why is the NHS continuing down this path?

The debate over gender medicine is far from over, and the coming years will likely see increasing scrutiny over how public institutions handle these issues. The government must ensure that medical and educational policies prioritize evidence-based care, rather than succumbing to ideological pressures that put vulnerable children at risk. 🔝

1. The Times, “Puberty blockers banned because of ‘unacceptable safety risks'” (2024).
2. Cass Review, Independent Review of Gender Identity Services for Children and Young People (2024).
3. The Guardian, “NHS launches study into puberty blockers amid government ban” (2024).
4. Karolinska Institute, “Swedish Health Authority Restricts Puberty Blockers” (2022).
5. The Times, “NHS to launch £10.7 million trial of puberty blockers” (2024).
6. Biggs, Michael. “The Tavistock’s Experiment with Puberty Blockers,” Journal of Sex & Marital Therapy (2020).
7. Klink et al., “Bone Mass in Young Adulthood Following Puberty Suppression,” Journal of Clinical Endocrinology & Metabolism (2015).
8. Hembree et al., “Endocrine Treatment of Gender-Dysphoric/Gender-Incongruent Persons,” Journal of Clinical Endocrinology & Metabolism (2017).
9. Singh et al., “A Follow-Up Study of Boys with Gender Identity Disorder,” Journal of Sexual Medicine (2021).
10. Bell v. Tavistock, UK High Court Judgment (2020).
11. The Guardian, “Schools Using Gender Toolkit Risk Being Sued, Say Legal Experts” (2024).
12. CitizenGO, “Stop NHS Puberty Blocker Trials” (2025).

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Wes Streeting Stops NHS from Changing Children’s Gender on Medical Records Without Oversight

In a major move to reassert clinical standards and safeguard vulnerable children, Health Secretary Wes Streeting has intervened directly to stop NHS trusts from changing children’s gender markers on medical records without proper medical or parental oversight.

The decision follows revelations that some NHS bodies had been allowing under-18s to alter their gender in official records—including the NHS Summary Care Record—without a clinical diagnosis or parental consent. In some cases, these changes were based solely on a child’s self-declared gender identity¹.

“It’s not the job of the NHS to be peddling gender ideology,” Streeting told GB News. “It’s a public health service, not a vehicle for social engineering.”²

Streeting confirmed that under his authority, new guidance has been issued: biological sex must be recorded and used in all medical settings involving children, unless there is explicit clinical justification—and parents must be informed. This marks an immediate policy correction at the top level of the NHS.

How NHS Policy Drifted
The background to this decision reveals years of quiet policy creep. NHS trusts and GP practices, citing inclusion and equality principles, had adopted internal protocols allowing gender marker changes without medical justification. These practices were never codified in national policy but spread through activist-driven “best practice” guidelines, often without public scrutiny³.

The result: children as young as 12 were able to request changes to their gender status in medical records without any diagnostic oversight or parental awareness. Critics argued this compromised clinical safety, undermined accurate treatment, and exposed children to irreversible decisions rooted in identity ideology rather than medical science.

Dangers of Altered Medical Records
The implications of altered medical records go beyond administrative concern. Doctors and nurses rely on accurate sex data to make informed decisions—on medication dosages, diagnosis of sex-specific conditions, and even routine procedures such as blood tests, scans, and surgeries⁴.

If a child’s medical record reflects self-identified gender rather than biological sex, it can introduce significant clinical risks, from prescribing the wrong drug to overlooking conditions that affect one sex but not the other. In emergency care situations—when swift decisions must be made—mismatched data can be dangerous or even fatal.

Moreover, the practice undermines safeguarding mechanisms. Without accurate records, it becomes more difficult for professionals to detect patterns of psychological distress, abuse, or coercion that may be disguised under a gender-identity narrative. By bypassing parents and professionals, the system had made itself vulnerable to serious ethical and legal failures⁵.

Cass Review Confirmed the Concerns
Streeting’s action closely tracks the findings of the Cass Review, a comprehensive investigation into NHS gender services led by paediatrician Dr Hilary Cass. The review sharply criticised the “affirmation-first” model and warned that children were being medicalised based on ideology rather than evidence⁶.

The interim report (2022) identified serious gaps in research and safeguarding, highlighting the role of comorbid conditions—including autism and trauma—and calling for a return to clinical rigour and long-term psychological care. The final report is expected to reinforce these themes and provide a blueprint for overhauling NHS gender services.

Restoring Trust in Public Health
Streeting’s decision represents not merely a policy shift but a restoration of basic medical accountability. It asserts that biological sex is clinically essential, and that parents must be involved in any process involving their children’s identity or healthcare.

This intervention sends a clear message: the NHS is not a site for ideological experimentation, especially when it comes to children. It also signals that the new government is willing to challenge entrenched activist influence in public institutions, even at political cost.

With the general public increasingly alarmed by what many see as the ideological capture of healthcare, Streeting’s move may prove a watershed moment in the national reckoning over gender and safeguarding. 🔝

¹ NHS trusts such as Sussex Partnership and Tavistock had internal policies allowing gender marker changes for children as young as 12, based on self-identification and without requiring a formal diagnosis.
² GB News, Wes Streeting: It’s not the job of the NHS to be peddling gender ideology, March 2025.
³ Guidance influenced by organisations such as Stonewall encouraged public bodies to adopt self-ID in record keeping, even without legal or clinical basis.
⁴ For example, drug dosages such as for anaesthetics, anticoagulants, or hormone-sensitive cancers may vary significantly by biological sex.
⁵ Safeguarding experts have warned that concealing sex in records can obscure signs of grooming, abuse, or mental health crises.
⁶ The Cass Review (2022 Interim Report) found insufficient evidence for gender-affirming treatments and called for a more cautious, evidence-based approach.

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Concerns Mount Over SSPX Resistance Priest Dismissed for Abuse, Amid Past Failures in Safeguarding

Recent concerns have been raised regarding a priest affiliated with SSPX Resistance after official Church sources confirmed that he had been dismissed from the clerical state for crimes against the Sixth Commandment involving a minor. Despite these findings, SSPX Resistance leadership, including Bishops Giacomo Ballini and Paul Morgan, have not taken action to restrict the priest’s ministry, leading to calls for greater transparency and safeguarding measures.

Dr. Brendan Kavanagh and Robert Nugent have presented two independent sources confirming the priest’s dismissal. The first is an official statement from the Diocese of Fort-de-France, Martinique, confirming that the priest was ordained a deacon in 2017 and later subjected to a canonical trial initiated by the Dicastery for the Doctrine of the Faith (DDF) in July 2022. The trial found him guilty of violating the Sixth Commandment with a minor, resulting in his dismissal from the clerical state on February 6, 2024. The DDF confirmed this decision in a letter dated April 24, 2024⁴.

The second source is a statement from Archbishop Carlo Maria Viganò, who describes the priest as “a very insidious man who deceived me and Bishop Richard Williamson.” While Viganò does not confirm the priest’s guilt, he insists that “any relationship with him must be avoided, and he must not have any contact with children or young people.” He further states that Bishop Giacomo Ballini was informed of these concerns but did not take action and continues to collaborate with the priest³.

Despite these warnings, when Kavanagh contacted Bishop Paul Morgan regarding the case, he received no response. Instead, Morgan blocked further communication, and no investigation or precautionary measures have been publicly announced⁵.

A Pattern of Negligence: Past Abuse Allegations and Transfers
This latest case has raised fears of a repeated pattern of behavior within traditionalist Catholic groups. In 2017, The Guardian reported that the SSPX Resistance in the UK was “harbouring clergy accused of sexual abuse,” highlighting longstanding safeguarding issues within its ranks¹.

Similarly, a 2017 report by the Bristol Post revealed that a priest identified only as “Father S”—formerly a member of the SSPX—had been found guilty of sexually abusing a boy in an internal Church tribunal. Rather than being removed from ministry or reported to civil authorities in any meaningful way, Father S was transferred to a retreat center in Bristol—St Saviour’s House—just a few hundred metres from Knowle Park Primary School².

According to the SSPX’s own spokesperson at the time, Father Robert Brucciani, the priest underwent therapy and was suspended from public ministry. Yet during his six-year residence in Bristol, no public notice or community safeguarding alert was issued, and the priest later moved to London and joined another ultra-conservative Catholic group. A Swedish documentary investigating the SSPX’s mishandling of abuse cases reported that Father S was “isolated, underwent years of therapy and was banned from working as a priest,” but chose to leave the SSPX before the Church tribunal reached a verdict².

This case demonstrates not only a troubling reliance on internal handling of abuse allegations but also a lack of transparency, especially when the safety of local communities is at stake.

Persistent Structural Failures
The current case within SSPX Resistance reveals many of the same failings: secrecy, a lack of disciplinary follow-through, and no apparent commitment to safeguarding norms widely adopted in other sectors of the Catholic Church. The priest’s previous association with multiple dioceses and groups before joining SSPX Resistance further raises questions about how thoroughly his background was vetted⁵.

Despite the priest maintaining his innocence, the absence of a response from SSPX Resistance leaders has increased scrutiny. Critics argue that the refusal to act—despite a clear ruling from the DDF and public warnings from figures like Archbishop Viganò—puts children and vulnerable people at risk.

Conclusion
The revelations from both recent events and earlier reports such as those by The Guardian and Bristol Post point to an ongoing safeguarding crisis within elements of the traditionalist Catholic movement. Observers are calling not only for SSPX Resistance to act swiftly in the current case but also for external oversight to ensure that past mistakes—such as the silent relocation of credibly accused clergy—are not repeated.

It must be stressed, however, that not all traditionalist Catholic groups share this same pattern of negligence. Some, such as the Old Roman Apostolate (ORA), have implemented robust safeguarding protocols that are regularly reviewed by independent, professionally accredited safeguarding bodies. These protocols are transparent, accountable, and designed to ensure immediate suspension of clergy under investigation, prioritising the safety of the vulnerable over institutional reputation⁶.

Until comparable standards of safeguarding are adopted more broadly within groups like SSPX Resistance, critics warn that such communities risk becoming a refuge for those expelled from ministry elsewhere—perpetuating cycles of abuse and cover-up under the guise of fidelity to tradition. 🔝

¹ The Guardian, “Catholic group harbours clergy accused of sexual abuse,” April 5, 2017.
² Bristol Post, “Catholic priest who allegedly abused boy sent to Bristol retreat near primary school,” April 10, 2017.
³ Statement of Archbishop Carlo Maria Viganò, April 2024.
⁴ Diocese of Fort-de-France (Martinique), Communiqué regarding canonical trial and dismissal of priest, February 6, 2024; confirmed by DDF, April 24, 2024.
⁵ Dr. Brendan Kavanagh, Public Statement on SSPX Resistance Safeguarding, March 2025.
⁶ Old Roman Apostolate, Safeguarding Protocols (2023 Review Edition). Internal safeguarding policies reviewed annually by qualified professionals in compliance with international child protection frameworks. See: Safeguarding Summary, ORA General Secretariat, 2023.

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Synodality: A Permanent Restructuring of the Church?

The Vatican’s Ongoing Commitment to Synodality
Pope Francis has formally approved the convocation of a post-synodal Ecclesial Assembly to be held in October 2028, further solidifying the role of synodality in the Church’s governance. This assembly is not simply a follow-up to the 2024 Synod on Synodality, but part of a three-year implementation process aimed at embedding synodality as a permanent ecclesiological principle.

According to Cardinal Mario Grech, Secretary General of the Synod’s General Secretariat, the implementation phase should be seen as a “reception process”, wherein the Final Document of the 2024 Synod is adapted to local cultures and communities¹. This suggests that rather than being a doctrinally fixed teaching, synodal outcomes are expected to be contextualized and modified in different regions.

The structured roadmap leading to the 2028 Ecclesial Assembly includes:

• 2026: Local Churches (dioceses and eparchies) will work on implementing synodal guidelines.
• 2027: Evaluation assemblies at diocesan, national, and international levels will assess progress.
• 2028: Continental evaluation assemblies, followed by the release of the Instrumentum Laboris (working document) for the Ecclesial Assembly in October.
• October 24-26, 2025: A “Jubilee of Synodal Teams and Participatory Bodies” will take place in Rome to celebrate synodality².

The 2028 assembly is not merely another synod, but the culmination of a new ecclesial structure based on participatory governance, decentralization, and ongoing dialogue. This reinforces concerns that synodality is being positioned not as an occasional process of discernment, but as a continuous state of the Church, potentially overriding traditional hierarchical authority.

Fr. Gerald Murray: A Self-Destructive Shift?
Critics of the synodal agenda, including Fr. Gerald E. Murray, a canon lawyer and pastor at Holy Family Church in New York City, argue that the Vatican’s relentless promotion of synodality threatens to destabilize Catholic doctrine and authority. Writing for The Catholic Thing, Fr. Murray warns that synodality is being used as a vehicle for doctrinal revisionism, particularly in matters of sexual morality, Church governance, and theological interpretation³.

“The Synod is on a path to put Catholic sexual morality on trial, with the goal of jettisoning what are considered ‘backward’ doctrines.”⁴

His concern is that the “listening process” of synodality is, in reality, a pretext for ideological changes that would have been unthinkable in previous papacies. By framing theological issues as “pastoral challenges,” the Synod appears to be leading the Church away from clear doctrinal teaching and toward a relativistic, experience-driven faith.

Fr. Murray also directly questions whether synodality is being manipulated to erode long-standing Catholic doctrine: “The self-destructive questioning of the Church’s teaching on sexual morality and other contested matters must be stopped before further confusion and error are enshrined as acceptable theological positions.”⁵

His critique reflects a growing concern among traditional Catholics that synodality is being used to dismantle perennial teachings under the guise of reform.

Decentralization and the Risk of Doctrinal Relativism
One of the most pressing concerns about synodality is its emphasis on cultural adaptation. If each region of the Church is encouraged to interpret and apply synodal teachings differently, this could lead to:

1. A loss of doctrinal unity – Different regions might adopt contradictory moral teachings, effectively creating theological pluralism within the Church.
2. A weakening of papal authority – If governance becomes increasingly synodal and participatory, the Pope’s role as supreme teacher and judge of doctrine could be significantly reduced.
3. A Protestant-style model – By granting more influence to laypeople, local synods, and non-bishops, the Church could begin functioning more like a federation of autonomous churches rather than a universal body with a unified magisterium.

Pope Francis’ approval of the 2024 Synod’s Final Document with magisterial authority is a major turning point, as it indicates that synodality is not merely a pastoral initiative but a new ecclesiological framework that alters how authority functions in the Church⁶.

Conclusion: A Church in Permanent Transition?
Rather than being a single event, synodality is becoming a continuous process, a permanent mode of governance that shifts decision-making away from the Pope and bishops and toward regional and lay-driven structures. While the Vatican insists that synodality is about “listening to the Holy Spirit,” critics fear it is leading the Church into doctrinal uncertainty and ecclesiastical fragmentation.

The next three years will determine whether synodality is truly about renewal or whether it represents a paradigm shift away from the traditional Catholic understanding of authority, doctrine, and ecclesiology. If synodality becomes the Church’s new normal, then the Catholic Church as it has been understood for centuries may cease to exist in its current form. 🔝

¹ Cardinal Mario Grech, Vatican News, Pope Approves Convocation of L’Ecclesial Assembly in 2028, March 20, 2025.
² Vatican News, Pope Approves Convocation of L’Ecclesial Assembly in 2028, March 20, 2025.
³ Fr. Gerald E. Murray, Processes, Accompaniment, Implementation: Synodality Forever!, The Catholic Thing, March 20, 2025.
⁴ Ibid.
⁵ Fr. Gerald E. Murray, Pope Francis Must Stop the Madness, The Catholic Thing, February 18, 2023.
⁶ Vatican News, Pope Approves Convocation of L’Ecclesial Assembly in 2028, March 20, 2025.

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The Chartres Pilgrimage, Vatican Restrictions, and the War on Tradition

The Chartres Pilgrimage: A Testament to Catholic Tradition
The Notre-Dame de Chrétienté pilgrimage to Chartres is one of the most significant events for traditional Catholics worldwide. Since 1983, thousands of pilgrims—many of them young—have walked the 100-kilometer journey from Saint-Sulpice in Paris to the Cathedral of Our Lady of Chartres, demonstrating their unwavering commitment to the Traditional Latin Mass (TLM).

The pilgrimage is deeply symbolic, representing not just an act of penance and devotion but a visible manifestation of Catholic resilience against the forces of secularism and modernism. In 2024, over 18,000 pilgrims participated, with an average age of just 23—a striking contrast to the declining demographics of the wider Church¹.

For years, the pilgrimage has concluded with a Pontifical Solemn High Mass in Chartres Cathedral, a moment of profound spiritual importance. However, in late 2024, reports emerged that the Vatican was pressuring French bishops to prohibit the Traditional Latin Mass in the cathedral for 2025. This move, aligned with the restrictive Traditionis Custodes, reflected the broader war waged against the pre-Vatican II liturgy².

Traditionis Custodes and the War on the Latin Mass
Pope Francis’ 2021 motu proprio, Traditionis Custodes, was a direct assault on Summorum Pontificum, the 2007 document by Pope Benedict XVI that had liberalized the celebration of the Traditional Latin Mass. Benedict had acknowledged the growing demand for the old Mass, stating that many young Catholics had discovered its beauty and mystery, leading him to affirm that it had never been abrogated³.

By contrast, Traditionis Custodes sought to suppress the TLM, treating it as an obstacle to unity and ordering bishops to curtail its use. Many dioceses worldwide responded by:

• Banning the TLM from parish churches.
• Limiting permissions to a handful of locations.
• Pressuring traditionalist communities to conform to the Novus Ordo⁴.

The Chartres pilgrimage became a flashpoint in this larger struggle. The Vatican’s opposition to the Traditional Latin Mass in the cathedral was not about discipline or pastoral care—it was a symbolic act of suppression against a movement that refuses to die.

Dr. Peter Kwasniewski: The Vatican’s Fear of the Traditional Mass
The attempt to ban the TLM at Chartres is part of a larger war against Catholic tradition, as noted by theologian Dr. Peter Kwasniewski. In his reflections on the situation, he notes:

1. The War on Tradition Began Long Ago
   The Vatican’s hostility toward the TLM is not new. The liturgy committee formed in 1964 to create a new Mass marked the beginning of this war, culminating in the 1969 introduction of the Novus Ordo Missae. The battle intensified with Traditionis Custodes in 2021, which signaled an open campaign to eradicate the old Mass⁵.
2. The Real Problem: Tradition-Loving Catholics
   Kwasniewski argues that Pope Francis and many bishops despise traditional Catholics precisely because they are law-abiding, God-fearing, and tradition-loving. Unlike modernist clergy who embrace ambiguity, the faithful who attend the TLM:
   • Believe in objective truth.
   • Adhere to the moral teachings of the Church.
   • Pass down the faith to large families.
   Their very existence is a challenge to the post-Vatican II establishment, which has embraced relativism and liturgical experimentation⁶.
3. Francis’ Antinomianism and Hatred of Tradition
   According to Kwasniewski, Pope Francis operates as an antinomian—someone who views laws and customs as restrictive and bad, unless they serve his own ideological goals. He has repeatedly mocked tradition, calling its adherents backwardists and rigid. Ironically, he imposes his own rigid laws on traditional Catholics while ignoring doctrinal and liturgical abuses in the wider Church⁷.
4. The Traditional Mass Is Growing—And That’s Why It’s Targeted
   The most logical explanation for the Vatican’s hostility is that the TLM is growing, while the Novus Ordo parishes are collapsing.
   • Traditional parishes are bursting with young families.
   • Seminaries aligned with tradition are full, while diocesan seminaries struggle for vocations.
   • The Novus Ordo Church bleeds members at record rates, while tradition retains the faithful⁸.
   Kwasniewski observes that no previous Pope suppressed the TLM so aggressively, even though traditionalist concerns have remained the same for decades. Benedict XVI understood that the old Mass was attracting young people, whereas Francis fears that it threatens his vision of a post-Vatican II Church⁹.

Why Is the Vatican Obsessed with Suppressing the TLM?
Many Catholics are perplexed as to why Pope Francis dedicates so much energy to attacking a small group of faithful Catholics while ignoring:

• Rampant liturgical abuse in Novus Ordo parishes.
• The collapse of Mass attendance in the Western world.
• Widespread heresy among bishops and theologians.

Dr. Kwasniewski explains that this is not about numbers—it’s about ideology. Throughout history, small but committed groups have been the drivers of renewal and revolution. The traditionalist movement represents the last major resistance to the Vatican’s post-conciliar reinterpretation of Catholicism. Francis’ goal is to permanently cement Vatican II’s rupture with the past, and the TLM is a constant reminder that the revolution is not yet complete¹⁰.

The Chartres Victory: A Symbol of Resistance
Despite months of Vatican pressure, the Traditional Latin Mass will take place in Chartres Cathedral in 2025. This victory, however local, is a sign that the Vatican’s campaign to suppress the TLM is meeting resistance. It proves that:

1. Faithful Catholics will not quietly surrender.
2. The TLM is here to stay, no matter how much the hierarchy tries to suppress it.
3. Opposition to Traditionis Custodes will continue to grow.

The Future of Tradition
The war against the Traditional Latin Mass is not just a liturgical battle—it is about the very identity of the Church. The resistance to Traditionis Custodes, the continued growth of traditionalist communities, and victories like Chartres 2025 demonstrate that the spirit of Catholic tradition cannot be extinguished.

As Dr. Kwasniewski and others have pointed out, the crisis in the Church today is not caused by traditionalists—it is caused by the modernist revolution that has left parishes empty, vocations dwindling, and doctrine in chaos. Those who cling to the unchanging faith of the Church are not the problem—they are the solution.

Despite the hostility of the Vatican, the future belongs to tradition. The perennial faith will survive, just as it has throughout history, while the failed post-Vatican II experiment continues to collapse under its own weight.

For now, the Chartres victory serves as a rallying cry:
The Traditional Latin Mass cannot be erased—it is, and will always be, the Mass of the ages. 🔝

¹ National Catholic Register, Chartres Pilgrimage Sees Record Numbers in 2024.
² Catholic Vote, French Bishops and the Vatican Consider Restricting the TLM at Chartres.
³ Pope Benedict XVI, Summorum Pontificum (2007).
⁴ LifeSiteNews, Vatican’s Growing Restrictions on the Traditional Latin Mass.
⁵ Peter Kwasniewski, Tradition and Sanity.
⁶ Ibid.
⁷ Ibid.
⁸ Ibid.
⁹ Joseph Ratzinger, Letter to Bishops Accompanying Summorum Pontificum (2007).
¹⁰ Peter Kwasniewski, The War on Tradition Continues.

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The Path Forward for Catholic and Conservative Renewal

The Alliance for Responsible Citizenship (ARC) 5 conference, held in London, has sparked an important discussion about the state of Western civilization and its moral foundations. Featuring intellectual heavyweights such as Jordan Peterson, Ayaan Hirsi Ali, Douglas Murray, and Os Guinness, ARC presented itself as a conservative counterweight to globalist institutions like the World Economic Forum¹.

While the conference provided intellectual depth and serious engagement with moral and social issues, Catholic thinkers like Daniel Strange and Gavin Ashenden have pointed out a critical deficiency: the absence of a clear, Christ-centered foundation². The debate surrounding ARC mirrors the broader crisis within the Catholic Church, where the struggle between progressives and traditionalists reflects a deeper battle for the soul of the West³.

Without a return to the supernatural and doctrinal foundations of Christianity, both Catholicism and the broader conservative movement risk becoming toothless, secularized imitations of the very ideologies they seek to oppose. This article will explore how conservatism and Catholicism must move beyond cultural reactionism and return to the true source of renewal: divine revelation and supernatural grace.

The Strengths and Shortcomings of ARC 2025
ARC successfully created a space for substantive discourse, where concerns about the erosion of moral order, institutional decline, and societal fragmentation were addressed⁴. Unlike many secular conferences, Christianity was acknowledged as a positive force, and discussions on virtue, responsibility, and tradition were welcomed⁵.

However, ARC largely avoided explicit gospel proclamation, instead appealing to vague “Judeo-Christian values” as a cultural touchstone⁶. As Daniel Strange warns, this approach may preserve some aspects of moral tradition but lacks the spiritual power necessary for real renewal⁷. Without doctrinal clarity and a supernatural vision, conservatism risks becoming another iteration of secular moralism—strong in rhetoric but weak in spiritual transformation⁸.

The crisis within conservatism mirrors the deeper crisis in the Catholic Church itself. In both cases, there is a temptation to prioritize political and cultural battles over doctrinal fidelity⁹. This has led to a Catholicism that, in many circles, seeks social relevance rather than divine authority—a trend that has only accelerated in the face of secular pressures¹⁰.

The Catholic Crisis: Secularism’s Trojan Horse
One of the key themes of Gavin Ashenden’s critique is that modern Catholicism has lost its supernatural vision¹¹. Catholicism has always stood apart because of its unapologetic belief in divine mysteries, from transubstantiation to miraculous healings¹². Yet today, many liberal Catholics have embraced secular skepticism, reducing the faith to a moral and political philosophy rather than a divinely revealed truth¹³.

Jean-Jacques Rousseau’s false anthropology, which denies original sin and insists on humanity’s innate moral purity, has deeply influenced progressive Catholicism¹⁴. This has led to a misguided emphasis on social activism, where political solutions replace spiritual renewal¹⁵. The belief that a just society can be engineered through education, welfare, and progressive policies has led many Catholics to downplay the necessity of repentance, grace, and the reality of sin¹⁶.

This shift in focus has produced a counterfeit vision of the faith, where social justice is pursued at the expense of absolute truth¹⁷. The temptation to create a utopia on earth has led to a prioritization of material well-being over eternal salvation¹⁸. This is why many modern Catholics have aligned themselves with progressive causes, even when these causes contradict fundamental Catholic teaching¹⁹.

The progressive Catholic agenda—from its compromises on abortion, same-sex unions, and environmentalism—reflects a secularized faith that places the body before the soul, the political before the spiritual, and earthly justice before eternal truth²⁰. As Ashenden warns, justice and peace are not substitutes for the gospel—they must be rooted in it²¹.

The Path Forward: Reclaiming the Supernatural Vision
The renewal of the West cannot be achieved through political or cultural conservatism alone²². Any movement—whether Catholic or conservative—that fails to proclaim Christ as Lord will ultimately collapse under the weight of its own contradictions²³. The spiritual battle for the West cannot be fought merely with moral principles—it must be fought with faith in divine revelation²⁴.

Catholics must resist the relativism smuggled in by secular culture²⁵. Ethics cannot be reduced to “whatever alleviates suffering”—it must be rooted in absolute moral law²⁶. The Old Roman Apostolate and other traditional Catholic movements must stand firm in upholding the timeless truths of the faith, even as the modern world pressures the Church to conform²⁷.

True Catholic renewal must reject both progressive utopianism and reactionary nationalism²⁸. Neither social justice activism nor populist conservatism can replace the mission of the Church²⁹. Any movement that seeks to restore the West must be explicitly committed to the gospel, the sacraments, and the supernatural reality of grace³⁰.

The real battle for the soul of the West is not merely a battle of ideas—it is a spiritual war³¹. Catholic conservatives must return to the fundamental practices of the faith: the Eucharist, Confession, Marian devotion, and the authority of Sacred Tradition³². The power of renewal does not come from political victories but from saints, martyrs, and the supernatural grace of God³³.

Conclusion: A Call to True Renewal
The crisis facing both conservatism and Catholicism is not just a political or cultural battle—it is a battle over the very nature of truth and salvation³⁴. ARC 2025, while a valuable conservative initiative, falls short by failing to proclaim Christ as the ultimate foundation of Western civilization³⁵.

The path forward requires more than cultural preservation or moral renewal—it requires a supernatural reawakening³⁶. Catholics must rediscover the power of grace, the necessity of the sacraments, and the uncompromising nature of divine revelation³⁷.

As the Old Roman Apostolate and other traditional movements continue to stand for authentic Catholic renewal, they must go beyond mere reactionary politics and embrace the full spiritual mission of the Church³⁸. 🔝

¹ ARC Conference 2025, Speaker List and Mission Statement.
² Daniel Strange, “Peculiar, Yet Not Peculiar Enough: My Reflections on ARC 2025,” The Gospel Coalition.
³ Ibid.
⁴ ARC Conference 2025, Session Transcripts.
⁵ Bishop Robert Barron, “Reflections on ARC and the Role of Faith in Public Life.”
⁶ Daniel Strange, “Peculiar, Yet Not Peculiar Enough,” The Gospel Coalition.
⁷ Ibid.
⁸ Gavin Ashenden, “The Crisis of Catholic Identity in a Secular Age.”
⁹ Ibid.
¹⁰ Ibid.
¹¹ Ibid.
¹² Catholic Catechism, Section on the Real Presence and Miracles.
¹³ Gavin Ashenden, “The Crisis of Catholic Identity in a Secular Age.”
¹⁴ Jean-Jacques Rousseau, “The Social Contract,” analysis in Ashenden’s critique.
¹⁵ Ibid.
¹⁶ Ibid.
¹⁷ Ibid.
¹⁸ Ibid.
¹⁹ Ibid.
²⁰ Catholic Social Teaching, Vatican Archives.
²¹ Gavin Ashenden, “The Crisis of Catholic Identity in a Secular Age.”
²² Ibid.
²³ Ibid.
²⁴ Matthew 28:19, The Great Commission.
²⁵ Catholic Catechism, Section on Moral Absolutes.
²⁶ Ibid.
²⁷ Ibid.
²⁸ Ibid.
²⁹ Ibid.
³⁰ Ibid.
³¹ Ephesians 6:12, The Armor of God.
³² Ibid.
³³ Ibid.
³⁴ Gavin Ashenden, “The Crisis of Catholic Identity in a Secular Age.”
³⁵ Ibid.
³⁶ Ibid.
³⁷ Ibid.
³⁸ Matthew 6:33.

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Tommy Robinson’s Incarceration, Court Appeal, and Concerns Over Excessive Punishment

Background of the Case

Stephen Yaxley-Lennon, known as Tommy Robinson, is a well-known right-wing activist in the UK. In October 2024, he was sentenced to 18 months in prison for contempt of court after violating a High Court injunction. The injunction prohibited him from repeating defamatory claims about a Syrian refugee, Jamal Hijazi, whom Robinson had falsely accused of violent behavior in a widely viewed YouTube documentary¹.

His conviction stemmed from his continued defiance of legal rulings, despite multiple warnings. Contempt of court is a civil matter, but in cases where a person repeatedly disregards legal orders, judges have the power to impose custodial sentences². However, his sentencing, the conditions of his imprisonment, and the legal justifications for his prolonged segregation have sparked significant controversy³.

Prison Conditions and Legal Challenges
Following his sentencing, Robinson was initially held at HMP Belmarsh, before being transferred to HMP Woodhill in November 2024. Since then, he has been held in segregation for over 140 days due to threats from other inmates, including reports that prisoners were plotting to kill him to gain notoriety⁴.

Robinson’s legal team argues that:

• His prolonged isolation is inhumane and has led to a serious decline in his mental health⁵.
• The Ministry of Justice has not provided sufficient justification for why he remains in solitary confinement instead of being transferred to another facility⁶.
• His segregation violates human rights protections against excessive punishment⁷.

The UK High Court heard Robinson’s challenge on March 20, 2025, with a ruling expected on Friday, March 21⁸.

Government officials insist that Robinson’s isolation is necessary for his own safety, given the large Muslim population in HMP Woodhill and the serious threats against him⁹. However, his legal team argues that if he is too unsafe to be placed in the general population, he should be moved to a lower-security prison, rather than being kept in long-term isolation¹⁰.

Excessiveness of the Punishment
The severity of Robinson’s sentencing and treatment raises significant concerns:

1. Length of the Sentence

• 18 months for contempt of court is unusually harsh¹¹.
• Most civil contempt cases result in fines, suspended sentences, or much shorter custodial terms¹².
• Robinson’s case involved no violence, and comparable offenses (including defamation cases) rarely result in prison time¹³.

2. Prolonged Isolation and Its Consequences

• 140+ days in segregation is excessive for a civil offense¹⁴.
• Long-term solitary confinement is usually reserved for violent criminals or terrorists¹⁵.
• Human rights advocates warn that such isolation can cause severe psychological damage¹⁶.

3. Disproportionate Compared to Other Cases

• Individuals convicted of violent offenses, sexual assault, or serious fraud have received lighter sentences¹⁷.
• Many journalists and activists convicted of contempt of court receive fines or suspended sentences rather than imprisonment¹⁸.

4. Political Motivation?

• Robinson’s supporters argue that he is being targeted due to his activism, not merely punished for his legal breach¹⁹.
• The UK government has been accused of using his case to ‘send a message’ to others who challenge legal rulings or state narratives²⁰.
• His continued isolation suggests disproportionate treatment, rather than simply ensuring his safety²¹.

International Attention and Political Reactions
Robinson’s case has attracted international attention, particularly from Elon Musk, who has called for his release, arguing that Robinson is imprisoned for “telling the truth.”²² Musk’s comments have fueled debate over free speech, political bias in law enforcement, and judicial impartiality²³.

His involvement has also drawn criticism from UK politicians, particularly Labour MPs, who argue that far-right activism should not be legitimized²⁴. Meanwhile, Robinson’s supporters claim that his case represents the use of the judicial system to suppress dissent²⁵.

Conclusion
Robinson’s imprisonment raises serious concerns about legal proportionality, human rights, and political influence in the UK justice system. While contempt of court is a serious offense, the length of his sentence, continued solitary confinement, and prison conditions appear far more severe than necessary²⁶.

The upcoming High Court decision will be a key moment in determining whether Robinson’s treatment is justified or excessive. His case continues to serve as a flashpoint in debates over freedom of speech, judicial overreach, and state power in modern Britain²⁷. 🔝

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1. AP News, Founder of far-right English Defence League gets 18 months in prison for court contempt, 2024.
2. The Guardian, HMP Woodhill prison: Tommy Robinson’s segregation and High Court challenge, 2025.
3. The Sun, Tommy Robinson jailed for contempt of court, not for “telling the truth”, 2025.
4. Reuters, UK anti-Muslim activist Tommy Robinson challenges jail segregation, 2025.
5. The Telegraph, Tommy Robinson’s prison isolation due to death threats from inmates, 2025.
6. The Guardian, Elon Musk’s call for Tommy Robinson’s release sparks anger among MPs, 2025.
7. The Times, UK courts under scrutiny as Robinson’s legal team fights for his transfer, 2025.
8. The Independent, Tommy Robinson’s legal team challenges High Court ruling, 2025.
9. Reuters, Prison authorities insist segregation is for Robinson’s safety, 2025.
10. BBC News, Why Tommy Robinson is still in solitary confinement, 2025.
11. Politico Europe, Elon Musk’s backing of UK far-right sparks political tensions, 2025.
12. The Guardian, Nigel Farage welcomes Elon Musk’s support for Reform UK, 2025.
13. Wired, Elon Musk’s quest for political dominance now reaches Britain, 2025.
14. AP News, Comparing Robinson’s case to other contempt of court sentences, 2025.
15. The Telegraph, High-profile contempt cases and sentencing disparities, 2025.
16. The Guardian, Human rights groups warn of mental health risks in prolonged isolation, 2025.
17. The Sun, Convicted violent offenders serving less time than Tommy Robinson, 2025.
18. BBC News, Legal experts question proportionality of Robinson’s sentence, 2025.
19. Reuters, UK government under scrutiny over Robinson case, 2025.
20. Politico Europe, How Robinson’s case could impact future free speech laws, 2025.
21. The Independent, Robinson’s case and the wider crackdown on dissent, 2025.
22. The Times, Elon Musk’s involvement in British politics deepens, 2025.
23. BBC News, Robinson’s case as a test for UK civil liberties, 2025.
24. The Guardian, Labour MPs furious over Musk’s support for Tommy Robinson, 2025.
25. The Telegraph, How social media influences modern court cases, 2025.
26. The Sun, Public opinion divided on Robinson’s imprisonment, 2025.
27. The Guardian, High Court ruling on Robinson could set major precedent, 2025.

Update: High Court Decision on Tommy Robinson’s Prison Segregation

On March 21, 2025, the High Court dismissed Tommy Robinson’s legal challenge against his continued segregation at HMP Woodhill¹. Robinson, who is serving an 18-month sentence for contempt of court, has been held in isolation since November 2024 due to verified threats against his life from other inmates².

Robinson’s legal team argued that:

• His mental health had deteriorated as a result of the prolonged segregation.
• The prison had other means to ensure his safety, such as transferring him to a different facility or managing risk within the general population.

However, Mr. Justice Chamberlain ruled that the segregation was lawful and proportionate, based on evidence that several prisoners had been plotting to harm or kill Robinson³.

The judge also noted that Robinson’s conditions in segregation were less restrictive than typical, allowing for contact with legal representatives, access to reading materials, and some degree of social contact⁴.

Robinson is scheduled for release on July 26, 2025⁵. 🔝

1. The Guardian, Tommy Robinson refused permission to challenge his prison segregation, March 21, 2025.
2. Reuters, UK anti-Muslim activist ‘Tommy Robinson’ loses challenge over jail segregation, March 21, 2025.
3. The Scottish Sun, Tommy Robinson to stay in jail segregation after losing bid to move, March 21, 2025.
4. The Guardian, Details of Robinson’s conditions outlined in High Court ruling, March 21, 2025.
5. Reuters, Robinson’s release date confirmed by Ministry of Justice, March 2025.

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Britain in Crisis: Hunger, Housing, and the Hollowing of a Nation under Starmer

As Sir Keir Starmer leads Britain through his first full year as Prime Minister, a grim portrait of the country emerges—not of renewal or reform, but of a nation sinking deeper into crisis. Behind the polished speeches and carefully choreographed press briefings lies a brutal reality: millions of Britons are going hungry, living in substandard housing, and watching the basic functions of the state fail around them.

In December 2024, the Joseph Rowntree Foundation reported that 7.2 million adults in the UK are now experiencing food insecurity, regularly skipping meals or eating less due to cost¹. Even more staggering, 22 million people—roughly a third of the country’s population—are living in inadequate housing, including conditions of damp, cold, overcrowding, or unaffordability¹. These are not marginal figures. They are the new British norm.

Austerity by Another Name
The roots of this crisis run deep—through the austerity decade of Conservative rule—but the Starmer government has, so far, failed to reverse course. Instead of bold investment or radical redistribution, Labour has doubled down on “fiscal responsibility”, prioritising market confidence over material relief. Welfare remains threadbare. Rent controls are absent. Energy costs remain volatile. In a country where food banks now rival public libraries in number, the continued appeal to cautious centrism feels less like pragmatism and more like moral cowardice.

£8 Million Per Day: The Cost of Policy Paralysis
Fueling public anger is not just economic hardship, but the perceived misallocation of public funds. According to a Freedom of Information request reported by The Telegraph, the UK government is spending over £8 million per day—more than £3 billion annually—on accommodation and services for asylum seekers². Around 56,000 are currently housed in hotels, with nightly costs reaching £200 per person in some cases².

This expenditure stems not from generosity but from dysfunction. The Home Office’s failure to process over 110,000 asylum cases has created an endless bottleneck, forcing the government to rely on expensive private contracts with firms like Serco and Mears Group². Planned alternatives—barges, military sites, and repurposed facilities—have been scrapped or stalled due to legal and safety concerns².

This situation has provoked backlash from both sides: Conservative MPs decry the spiralling costs, while Labour remains evasive, attempting to appease progressive supporters without alienating working-class constituencies furious over local services being stretched to the breaking point. The result? No serious reform—only inertia.

A Nation of Priorities Upside Down
The optics are devastating. While British citizens go hungry and cold, billions are spent maintaining a broken asylum system that neither deters unlawful migration nor delivers prompt, humane outcomes for applicants. Public trust erodes further with each headline about luxury hotel bills for migrants while families sleep in mouldy, single-room flats.

This is not about xenophobia. It is about justice, competence, and priorities. When basic support is denied to citizens, but vast sums are funnelled into a mismanaged parallel system, resentment is not only inevitable—it is rational.

What is Starmer’s Britain?
What then is the state of modern Britain under Keir Starmer? It is a nation where managerialism has replaced leadership, where social decay is met with spreadsheet politics, and where the governing class seems more interested in managing perceptions than confronting reality. The Prime Minister’s promise of stability has delivered stasis. His promise of decency has produced drift.

The people of Britain were told the adults were back in charge. But if this is grown-up governance, it comes with a chilling lesson: adulthood, as defined by Westminster, means tolerating hunger, hardship, and humiliation—so long as the numbers add up in the Treasury ledger. 🔝

¹ Joseph Rowntree Foundation, “UK Material Hardship: 2024 Annual Report”, December 18, 2024. Summary via The Guardian: “7.2m adults in food insecurity and 22m in poor housing, says JRF”.
² The Telegraph, “Migrants costing taxpayers £8m a day, new FOI data reveals”, December 23, 2024. Full report based on Freedom of Information requests filed with the Home Office: Telegraph report.

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Rebuilding from Within: The Benedict Option and the Mission of the Old Roman Apostolate

In an age marked by ecclesial confusion and cultural collapse, the question arises with fresh urgency: How are faithful Catholics to live, witness, and rebuild the Church and society? Within the Old Roman Apostolate (ORA)—a body grounded in apostolic succession and doctrinal fidelity—the answer is clear: personal sanctity is the precondition for ecclesial restoration. And it is here that the so-called “Benedict Option” finds deep resonance with the mission and spirituality of the Old Roman tradition.

The ORA exists not as a rival to the institutional Church, nor as a mere refuge from modernity, but as a living expression of the perennial Magisterium, maintained without compromise. Like the monastic movement begun by St. Benedict of Nursia, the ORA offers a response not of reactionary outrage, but of constructive sanctity—a witness that begins with the transformation of the individual soul, and from there extends to families, parishes, and society itself.

From Crisis to Construction: The Monastic Blueprint
St. Benedict responded to the collapse of Roman civilization not with polemics or protest, but with a Rule of life rooted in fidelity to Christ. His monasteries became islands of order in a sea of disorder—quiet, disciplined, prayerful communities that preserved the Faith and formed the soil for what would become Christendom.

In the same spirit, the Old Roman Apostolate recognizes that the Church today faces not merely external hostility, but internal disintegration—doctrinal ambiguity, moral laxity, and spiritual lethargy. The Apostolate does not claim to replace the Church, but rather seeks to safeguard what has been obscured, namely, the integral Catholic faith, as always and everywhere believed.

This safeguarding must begin not with institutional ambition, but with individual conversion. The Benedictine example teaches us that Christian culture flows from sanctified persons, and that every monastery, every Christian community, must begin in the soul of a man who places God first.

The ORA’s “Benedict Option”: Interior Renewal, Ecclesial Witness
The mission of the Old Roman Apostolate echoes the call of the Benedict Option in three critical ways:

• Interior Conversion as the Catalyst of Renewal
  The ORA emphasizes that any attempt to rebuild the visible Church must begin with the invisible work of grace in the soul. Like the monks who rose at midnight to chant the Psalms, our apostolate is rooted in the liturgical life—especially the traditional Roman Rite—through which the soul is reordered and sanctified.
• Living Tradition as the Foundation of Community
  St. Benedict did not innovate; he transmitted. Likewise, the ORA does not seek to create a “new model” of Church, but to live the fullness of the Catholic tradition without compromise. This fidelity gives rise to true Christian community—not built on novelty or activism, but on shared reverence for God, His law, and His sacraments.
• From Sanctity to Apostolate
  Just as the Benedictines preserved and spread the Faith across Europe, the ORA’s mission extends from personal formation to public witness. We build apostolates that are not merely doctrinally correct, but rooted in charity, prayer, and stability—whether in mission chapels, online catechesis, or formation of clergy and laity.

Against the Spirit of the Age: Obedience, Stability, and Holiness
The ORA’s stand is often misunderstood as rigid or separatist. In truth, it is profoundly pastoral. The Apostolate knows that souls are perishing not because they have heard too much truth, but because they have been denied it. The Benedictine way offers a countercultural response:

• In place of relativism, we offer stability in truth.
• In place of self-will, we embrace obedience to the Church’s perennial teaching.
• In place of activism, we commit to the quiet heroism of sanctity.

Like Benedict’s monks, the ORA does not seek prominence, but fruitfulness. Our concern is not to compete for influence, but to form souls capable of enduring in fidelity, and in time, bearing fruit for the wider Church.

The Church Needs Monks More Than Managers
In his Rule, Benedict warned that a monastery must never fall into the hands of an abbot who seeks his own will. The Church today suffers not from lack of resources, but from a famine of fatherhood, prayer, and clarity. The ORA seeks to answer that famine by forming clergy and laity alike in spiritual maturity—men and women who embrace the Cross, confess the Faith, and live in hope.

The Benedict Option, in the Old Roman context, is not a retreat—it is a return: a return to sacred order, to ecclesial identity, to lives centered on the altar and the Divine Office. It is about living the Church in its fullness, even when the structures are failing. It is the humble but powerful assertion that God renews the Church not through programs, but through saints.

Begin with One Soul, and the Rest Will Follow
The temptation in times of crisis is to look for structural solutions. But the Apostolate knows, from both history and faith, that the visible Church will only be restored through invisible grace. That grace begins in one soul: one priest who offers the Holy Sacrifice with reverence; one father who leads his family in prayer; one young person who rejects the world for the love of Christ.

The Benedict Option, in this light, is the ORA’s mission made manifest: to restore the Church by restoring the life of grace in individual souls, and from there, to build communities that are not merely surviving, but sanctifying the world around them.

Let the world have its noise and novelty. Let the Apostolate continue in silence, in prayer, in fidelity. For in such soil, God plants His renewal. 🔝

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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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