w/c 11/05/25

ORDO

Dies	11 SUN	12 MON	13 TUE	14 WED	15 THU	16 FRI	17 SAT	18 SUN
Officium	Patrocinii S. Joseph Confess. sponsi B. Mariae Virginis	Ss. Nerei, Achillei et Domitillæ Virg. atque Pancratii Martyrum	S. Roberti Bellarmino Episcopi Confessoris et Ecclesiæ Doctoris	S. Anselmi Episcopi Confessoris et Ecclesiæ Doctoris	S. Joannis Baptistæ de la Salle Confessoris	S. Ubaldi Episcopi et Confessoris	S. Paschalis Baylon Confessoris	Dominica IV Post Pascha
CLASSIS	Duplex II. classis	Semiduplex	Duplex	Duplex	Duplex	Semiduplex	Duplex	Semiduplex Dominica minor
Color*	Albus	Rubeum	Albus	Albus	Albus	Albus	Albus	Albus
MISSA	Adjútor et protéctor	Ecce, óculi	In médio	In médio	Os justi	Státuit ei	Os justi	Cantáte Dómino
Orationes	2a. Dominica III Post Pascha	2a. de S. Maria 3a. Pro papa (vel ad libitum)	NA	2a. S. Bonifatii Martyris	NA	2a. de S. Maria 3a. Pro papa (vel ad libitum)	NA	2a. S. Venantii Martyris
NOTAE	Gl. Cr. Pref. de S. Joseph	Gl. Pref. de Paschalis	Gl. Cr. Pref. de Paschalis	Gl. Cr. Pref. de Paschalis	Gl. Cr. Pref. de Paschalis	Gl. Cr. Pref. de Paschalis	Gl. Pref. de Paschalis	Gl. Cr. Pref. de Paschalis
Nota Bene/Votiva			Beata Maria Virgo a Fátima** Missa: Adeamus

Custos Christi Ecclesiaeque

Guardian of Christ and the Church — honours St Joseph’s unique role as protector of both the Incarnate Word and His Mystical Body. As he once defended the Child Jesus and His Virgin Mother from earthly dangers, so now from heaven he watches over the universal Church with the same silent strength and unwavering fidelity. ⤴️

From the Primus

HE ✠Jerome OSJV, Titular Archbishop of Selsey

Carissimi, Beloved in Christ,

Grace and peace be with you in this radiant season of Easter, when the Alleluia resounds anew in the Church’s liturgy and in the hearts of the faithful. At this solemn hour, as the Church Universal gives thanks for the election of His Holiness Pope Leo XIV, we turn with renewed confidence to St Joseph, whose Feast of Patronage the Church celebrates today, placing before our eyes the quiet strength and vigilant protection of her most faithful guardian.

It is no coincidence that this momentous event in the life of the Church occurs under the shadow of three great heavenly protectors: St Joseph, St Michael the Archangel, and Our Lady of the Holy Rosary of Pompeii. It was on their shared feast—May 8th, the date of St Michael’s Apparition at Monte Gargano and the Solemn Supplication to Our Lady of Pompeii—that the cardinals elected Leo XIV to the Chair of Peter. And now, today, his reign begins under the watchful intercession of St Joseph, Patron of the Universal Church, on the very Sunday appointed by Pope Pius IX in 1847 to invoke Joseph’s protection in perilous times.

That act of Pope Pius IX was not sentimental, but prophetic. The Church was then on the eve of revolution and exile. So too now, the Mystical Body of Christ is assailed from without by the spirit of unbelief and from within by error, cowardice, and confusion. We are scattered and beset—but not abandoned. Just as St Joseph protected the Christ Child from Herod, and the Virgin from reproach, so now he watches over the Church in her time of trial. He is not only the guardian of the Holy Family—he is Guardian of Christ and the Church.

St Joseph is the model of hidden sanctity and silent authority. He acted without fanfare, led without acclaim, and believed without demand for proof. These are the virtues so needed in our age—and in our shepherds. As Leo XIV begins his Petrine ministry, may he draw from St Joseph the courage to correct, the purity to reform, and the fatherly wisdom to confirm the brethren in the truth. Let us pray that, like Joseph, he may be strong without hardness, faithful without fear, and obedient without hesitation.

Therefore, I urge every priest, religious, and lay faithful of the Apostolate: entrust the new Pope to St Joseph. Invoke him in your homes and chapels. Take up again the Litany of St Joseph, and often pray that powerful invocation:
“To you, O Blessed Joseph, do we fly in our tribulation…”

And remember, dear brethren, that the same divine Providence which assigned Joseph as guardian of the Holy Family has now placed him, in this hour, once more at the gate of the Church. Let us shelter under his patronage, labour in his spirit, and hope in his intercession.

With my Apostolic blessing and paternal affection, ⤴️

Recent Epistles & Conferences

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Liturgical Notes

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1. Liturgical Duration and Character
Paschaltide encompasses the fifty days from Easter Sunday to Pentecost. It is marked by exuberant joy, expressed liturgically through frequent Alleluias, the recitation of the Regina Caeli, and specific liturgical prayers emphasizing Christ’s victory over sin and death.

2. Liturgical Colors
White vestments—symbolizing purity, joy, and victory—are used throughout Paschaltide, underscoring the joyful character of Christ’s Resurrection. Gold may also be appropriately incorporated to highlight the festivity.

3. Alleluia and Suppression of Penitential Elements
Throughout Paschaltide, the Alleluia, omitted during Lent, returns and is abundantly employed, notably at Mass, Vespers, and Lauds. Similarly, penitential prayers (such as the Psalm 42 at Mass and certain petitions within the Divine Office) are omitted or adjusted during this period.

4. Paschal Candle
The Paschal Candle, solemnly blessed and lit at the Easter Vigil, remains prominently displayed near the altar throughout the season, symbolizing the presence of Christ, the risen Light of the World. It is lit for all solemn liturgies until Ascension Thursday, after which it is ceremonially extinguished following the Gospel.

5. Regina Caeli
From Easter Sunday to Trinity Sunday, the antiphon Regina Caeli replaces the Angelus prayer, highlighting Mary’s joyous participation in the Resurrection. It is recited or chanted thrice daily, traditionally accompanied by the ringing of church bells.

6. Asperges Me Replaced by Vidi Aquam
The penitential sprinkling rite (Asperges Me) is replaced by the joyful sprinkling rite (Vidi Aquam), recalling the life-giving water flowing from the risen Christ. This ritual emphasizes baptismal renewal and the abundant grace poured forth by the Resurrection.

7. Low Sunday and Mystagogical Focus
The Sunday following Easter (Dominica in Albis or Low Sunday) particularly emphasizes the renewal of baptismal grace, as catechumens historically wore their white baptismal garments until this day. Liturgical texts reflect these baptismal themes prominently.

8. Rogation Days and Minor Litanies
The Rogation Days—Monday, Tuesday, and Wednesday before Ascension Thursday—introduce penitential processions and special litanies, subtly moderating the season’s joy with petitions for God’s blessing on crops, harvest, and community welfare.

9. Ascension Thursday
On Ascension Thursday, the Paschal Candle is ceremonially extinguished after the Gospel, symbolizing Christ’s visible withdrawal from the disciples. The extinguishing emphasizes the shift from Christ’s physical presence to awaiting the descent of the Holy Ghost at Pentecost.

10. Pentecost Vigil
The liturgy of the Vigil of Pentecost closely resembles the Easter Vigil, featuring extended readings, prophecies, and prayers invoking the Holy Ghost. The baptismal font is again blessed, emphasizing the continuity between the Resurrection, baptism, and Pentecost.

11. Octave of Pentecost
Paschaltide concludes with Pentecost, celebrated with a full octave that reinforces the importance of the Holy Ghost’s role in the life of the Church. Liturgical red vestments signify the Holy Ghost’s fire and zeal.

Conclusion
Throughout Paschaltide, the liturgy intentionally emphasizes joyous solemnity, baptismal renewal, and the presence of the risen Christ. These distinct liturgical practices unite the faithful more intimately with the mysteries celebrated, deepening both spiritual joy and doctrinal understanding. ⤴️

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The Nature of the Liturgy in Paschaltide

According to Traditional Commentators

In the venerable Tridentine Rite, Paschaltide—the liturgical period extending from Easter Sunday to Pentecost—is celebrated as the Church’s richest and most jubilant season. Traditional liturgical commentators such as Dom Prosper Guéranger, Fr. Nikolaus Gihr, Leonard Goffine, and Dom Benedict Baur emphasize the distinctive character, theological richness, and spiritual significance of this holy season.

The Triumph of Resurrection Joy
Paschaltide is fundamentally marked by joy—the triumphant joy of Christ’s Resurrection. Dom Prosper Guéranger, in his monumental work The Liturgical Year, highlights how the liturgical celebrations during these fifty days encapsulate the glorious mystery of Christ’s victory over sin and death. The Church invites the faithful to a spiritual rejoicing that echoes the eternal victory of the risen Savior. Thus, the liturgical prayers, vestments (white signifying purity and triumph), chants, and ceremonies all exude profound joy.

The Liturgical Significance of the Alleluia
Characteristic of this liturgical season is the repeated and jubilant use of the Alleluia. According to Fr. Leonard Goffine, the Alleluia embodies both praise and a cry of triumph. This acclamation, silenced throughout Lent, returns with vigor, symbolizing that the penitential fast has blossomed into spiritual joy. The Alleluia is proclaimed extensively throughout Mass and the Divine Office, permeating every celebration, highlighting that the Church’s heart sings ceaselessly of Christ’s victory.

Mystagogical Catechesis
Dom Benedict Baur explains that Paschaltide, historically, was the privileged time for mystagogical catechesis—a period dedicated to the deepening of faith for newly baptized Christians. The liturgical texts, especially those of Sundays following Easter, provide a theological reflection and gradual unfolding of baptismal grace. For instance, the readings and prayers of Low Sunday (Dominica in Albis) explicitly recall the baptismal themes of renewal, purification, and entrance into Christ’s resurrected life. Thus, the liturgy becomes an ongoing catechesis on the mysteries just celebrated in Holy Week.

Paschal Candle: Christ’s Illuminating Presence
Fr. Nikolaus Gihr stresses the profound symbolism of the Paschal candle prominently displayed and lit during Paschaltide liturgies. This candle, blessed and solemnly lit at the Easter Vigil, symbolizes Christ, the Light of the World. Its presence in the sanctuary, lit during all solemn Paschaltide celebrations, continuously reminds the faithful of Christ’s abiding presence among His people. It signifies that Christ, the risen Savior, now enlightens humanity’s darkness and confusion.

The Renewal of Baptismal Promises
Paschaltide also maintains a strong baptismal emphasis through repeated reminders of baptismal commitments. Guéranger observes that in traditional parishes, the liturgy regularly refers to the faithful as newly born in Christ (“neophytes”). Baptismal imagery permeates the Paschal liturgy, encouraging a continual renewal of the faithful’s spiritual rebirth. Traditional liturgical prayers frequently petition God for perseverance in the graces first bestowed at Baptism, making Paschaltide a practical season of renewal and recommitment.

The Marian Dimension of Paschaltide
Notably, traditional commentators like Goffine and Guéranger highlight the significant Marian aspect of Paschaltide liturgies, especially in May, traditionally dedicated to Mary. Mary’s presence at the Resurrection and in the Upper Room at Pentecost is a frequent subject of meditation. Liturgical commemorations and Marian devotions emphasize her joy and maternal intercession during these fifty days, underscoring her pivotal role in salvation history.

Preparation for Pentecost
Traditional commentators unanimously identify a crescendo of anticipation in the liturgy as it approaches Pentecost. Dom Benedict Baur notes the liturgical shift as Paschaltide matures, with a gradual intensification in prayers, hymns, and scriptural readings concerning the Holy Spirit. This progression underscores the intimate link between the Resurrection and the descent of the Spirit, completing the Paschal mystery. Thus, the Church’s prayer becomes an earnest plea for spiritual renewal, echoing the Apostles’ prayerful expectation in the Upper Room.

Conclusion
In summary, traditional commentators teach that Paschaltide in the Tridentine Rite is marked by profound joy, rich mystagogy, baptismal renewal, Marian devotion, and eager preparation for Pentecost. It is a season where the liturgy is uniquely vibrant, unfolding step-by-step the glorious mystery of Christ’s Resurrection, celebrated not merely as historical remembrance, but as a dynamic reality transforming every faithful soul. ⤴️

Missalettes (Dominica III Post Pascha)

Latin/English

Latin/Español

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Spiritual Reflection: “To You, O Blessed Joseph…”

A Reflection on the Third Sunday after Easter and the Patronage of St Joseph

It is no coincidence that the Church, in her maternal wisdom, chose the Third Sunday after Easter—a Sunday ringing with alleluias yet shadowed by the “little while” of trial spoken in the Gospel—as the day on which to celebrate the Patronage of St Joseph. This feast was not born of ancient custom, but of prophetic instinct. In 1847, as the storms of modernity began to shake the walls of Christendom, Blessed Pius IX, sensing the dangers to come, extended this feast to the universal Church. Guéranger calls it a “sacred instinct”: the sense that St Joseph, silent and strong, must stand now before the Church as he once stood before the Christ Child, ready to protect, defend, and intercede.

A Liturgical Providence
The date itself speaks volumes. The Feast of St Joseph (March 19), falling always within Lent, is easily overshadowed, sometimes transferred, often passed over by the faithful. But the Feast of his Patronage, placed deliberately on the Third Sunday after Easter, is liturgically luminous. It mingles the calm strength of Joseph with the radiant light of the Resurrection. It ensures that he is not just remembered, but encountered, amidst Paschal joy.

Dom Guéranger writes:

“That the new Feast might not be attended with the same risk of being unnoticed, it was put upon a Sunday, — the third Sunday after Easter, that thus the consolations of such a solemnity might be blended with the Paschal joys.”

Indeed, what better moment could there be to meditate on Joseph’s patronage than this Sunday, when the Church begins to turn from the astonishment of the empty tomb toward the task of perseverance? For the Gospel of the day warns the Apostles—and us—that Christ must soon depart again: “A little while, and you shall not see Me; and again a little while, and you shall see Me.”

Joseph, Patron of the Church in Her “Little While”
Christ’s mysterious words—modicum et non videbitis Me—resound with particular force in the modern world. We live in a time of concealment, of confusion, of exile. The Church is persecuted, maligned, fragmented. It is as though we do not see the Lord. But St Joseph understands this. He lived it. He believed the angel’s word even when it meant fleeing into Egypt, labouring in silence, surrendering reputation and comfort for fidelity.

He knew the modicum, the little while of trial. And he remained faithful.

Now, enthroned in heaven, he remains the Patron of the Universal Church, appointed guardian not only of the Holy Family, but of the Mystical Body of Christ. His intercession is not episodic—it is perpetual. He who once saved the Saviour from Herod, now intercedes for Christ’s Bride in her struggle against the principalities of this age.

Guéranger reminds us that St Joseph was the “chief earthly minister” of the mystery of the Incarnation, second only to Our Lady. As such, he holds a unique share in the distribution of the graces flowing from that mystery. If Mary is Mediatrix, Joseph is Protector. Together they form the terrestrial support of the Incarnate Word.

The Church’s Confidence in Her Patron
The feast of St Joseph’s Patronage, then, is not merely devotional. It is strategic. It is maternal. It is prophetic.

“The Church was on the eve of severe trials… her glorious Pontiff, Pius the Ninth, by a sacred instinct, was prompted to draw down on the Flock… the powerful protection of St. Joseph…” (The Liturgical Year)

As the postmodern Herods rise—Herods of atheism, moral confusion, false liberty, and even wolves within the fold—the faithful are called to look to Joseph as their defender. Not with pious sentimentality, but with the boldness of sons and daughters. This Sunday, the Church not only commemorates the empty tomb, but takes refuge in the strong arms that once held the Infant Word.

Conclusion: Fidelity and the Hope of Resurrection
The Gospel reminds us that we shall weep and lament, while the world rejoices. But we are also promised: “Your sorrow shall be turned into joy.” In this promise, St Joseph is already present. His whole life was a pattern of sorrow transfigured by grace, of obedience crowned by glory.

So let us renew our confidence in his patronage—To you, O Blessed Joseph, we fly in our tribulation…

As the Church once did in 1847, so must we again today: entrust the household of faith to the one to whom God Himself entrusted His Son. ⤴️

PRAYER TO SAINT JOSEPH
SPOUSE OF THE VIRGIN MARY, AND PATRON OF THE CHURCH
O GLORIOUS St Joseph, thou wast elected by God to be the foster-father of Jesus, the spouse of the ever-virgin Mary, and the head of the Holy Family — and thou hast been chosen by the Vicar of Christ to be the patron and protector of Christ’s Church. With the greatest confidence, therefore, I now implore thy powerful aid for the struggling Church on earth. As a loving father, protect the Sovereign Pontiff and all bishops and priests in communion with the holy See of Peter. Defend all who labour for souls amidst life’s tribulations. Make all peoples everywhere ready to hear and obey the Church, for only through her will men find salvation. Deign also, dear St Joseph, to accept the consecration which I make of myself to thee. I dedicate myself entirely to thee, that thou mayest always be my father, my protector, and my guide in the way of salvation. Obtain for me a great purity of heart, and a fervent love of the interior hfe. Following thy example, may I do all my actions for the greater glory of God, in union with the Divine Heart of Jesus, with the Immaculate Heart of Mary, and with thee. And finally, do thou pray for me, that I may share in the peace and joy of thy holy death. R. Amen.
Indulgence of five hundred days.

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A sermon for Sunday

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

Patronage of St. Joseph/Third Sunday after Easter

Today we celebrate the Feast of the Patronage of St. Joseph, as well as commemorating the Third Sunday after Easter. We celebrate the feast of St. Joseph on 19th March, but, since this usually occurs during Lent, this separate feast of his patronage (which was placed on this Sunday in the nineteenth century) provides us with an additional opportunity to reflect on his significance in the history of our salvation.

At the opening of St. Matthew’s Gospel we hear first the genealogy that shows how Joseph traced his descent from King David. We then hear that when Mary the mother of Jesus was espoused to Joseph he found her expecting a child. He naturally assumed that there had been an illicit union between Mary and another man, but did not wish to publicly expose her. He therefore decided to divorce her privately. While he was deliberating about this matter he had a dream in his sleep in which the angel of the Lord appeared to him telling him not to be afraid to take Mary his wife because what was conceived in her was not from an illicit union with another man, but from the Holy Spirit. She would give birth to a son and his name would be called Jesus because he would save his people from their sins.

Whereas the narrative of the virginal conception of Jesus is told in St. Luke’s Gospel from the perspective of Mary, in St. Matthew’s Gospel it is told from the perspective of Joseph. In St. Luke’s narrative we hear of the Annunciation to Mary and her visit to her cousin Elizabeth. In St. Matthew’s narrative we hear of St. Joseph’s anxiety about what he understandably feared was an illicit union between Mary and another man. It is important to observe in this context that the custom among the Jews at this time accorded much greater significance to betrothal than we do today. The betrothal was treated as just as solemn and binding as the subsequent marriage itself and it is was therefore necessary to initiate divorce proceedings if a man was espoused to marry even if the actual marriage had not formally taken place. Since Joseph was a just man he sought to exercise charity rather than the strict application of the letter of the law and thought it best to divorce her privately. He did not, despite his suspicions about her behaviour, want to make a public disgrace of her and destroy her life. Perhaps he had heard from her about the annunciation but doubted her story. It was at this point that he himself received intimations in a dream that the child was not the result of an illicit union but of the Holy Ghost.

St. Matthew does not explicitly state but rather implies that Joseph was much older than Mary. The early Church tradition was that Joseph was himself a widower and had already had children by his previous marriage. These are the brethren of the Lord such as St. James (later leader of the early Church in Jerusalem) and St. Jude. This is the view of most of the early Church fathers and is still maintained in the Eastern liturgies (Greek, Syrian and Coptic). This tradition was rejected by St. Jerome in the fourth century as unreliable because it was based on the apocryphal gospels such as the Protoevangelium of James. Instead he proposed that the brethren of the Lord were not sons of Joseph by a previous marriage but rather cousins of Jesus. This view was later adopted in the subsequent Latin liturgy.  This matter is highly uncertain, but the older tradition of Joseph as an older man who had already been widowed and had children by his previous marriage seems more probable, and is certainly more in accord with the custom of the Jews at this time. It seems clear that Joseph died before the public ministry of Jesus began. Perhaps he left some form of record recording what had happened and St. Matthew was able to draw on this account in his Gospel.

It is also interesting to observe in the context of the genealogy that precedes this narrative in St. Matthew’s Gospel that the four women who are mentioned, Tamar, Rahab, Ruth and Bathsheba were all involved in illicit unions of some sort. It would therefore seem that St. Matthew is making the point that God’s ways are not our ways and his thoughts are not our thoughts. The purposes of God were often wrought through events that caused scandal at the time. In the light of this it is not surprising that Jesus was conceived in circumstances that seemed to suggest that something scandalous had happened. Indeed, in the early days of the Church, critics of Christianity, both Jewish and pagan, made much of this point.  They did not try to say that Jesus was conceived in the normal way as modern critics of Christianity usually do. Rather, they accepted that there genuinely was something unusual about the circumstances surrounding Jesus’ birth, but spoke of Mary’s adultery rather than accept that Jesus was conceived by the Holy Ghost.  Indeed, it seems clear that it is just such a charge that St. Matthew is concerned to rebut at the outset of his Gospel.

In many ways it is fitting that the circumstances of Jesus’ conception initially caused scandal to those who did not know the full story. His public ministry would often cause offence and he would be denounced by the leaders of his own people as a false prophet and a blasphemer and would die by crucifixion under the curse of the Law. But when viewed through the eyes of faith it was possible to see this as all part of the mysterious workings of the providence of God. God had initially chosen a people who were despised slaves in Egypt to be the recipients of his covenant through Moses. The agent of their future deliverance would not be a warrior and conqueror like King David, but a man who was despised and rejected by men, a man of sorrows and acquainted with grief.  The Gospel was a stumbling block to the Jews and a foolishness to the Greeks, as St. Paul put it to the Corinthians. St. Paul himself had initially been scandalised but came to see that God had chosen the foolish things of this world to shame the wise, and the weak and despised things to confound the strong. For the foolishness of God is wiser than man’s wisdom and the weakness of God is stronger than man’s strength.

Let us therefore not be disheartened that the world sees the preaching of the Gospel as foolishness, but rather follow the example of St. Joseph who trusted in God even in the most difficult circumstances. For in not divorcing Mary, but rather trusting in the providence of God, he was playing his own part in the history of our salvation.  Let us pray for grace to persevere in our own trials and tribulations today. ⤴️

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Feasts this week

May 11 – Patronage of St Joseph, Spouse of the Blessed Virgin Mary
Title: Guardian of the Church and Head of the Holy Family
Established by: Pope Pius IX in 1847
Why this date: Placed on the Third Sunday after Easter to ensure wider devotion beyond Lent.
Description: Honours St Joseph not only as foster-father of Jesus and spouse of Mary, but as Patron and Protector of the Universal Church, especially in times of danger.
Mass: Adjutor et protector noster est Dominus…
Rank: Double Second Class Feast
Virtues: Purity, fatherhood, silence, obedience, protection

May 12 – Ss. Nereus, Achilleus, Domitilla & Pancras, Martyrs
Nereus and Achilleus: Former Roman soldiers who converted and were martyred for refusing military service to idols. Domitilla: Noble Roman virgin exiled for the Faith, sometimes included liturgically. Pancras: Martyred at 14 years old for refusing to deny Christ; a symbol of youthful courage in persecution.
Mass: Ecce, óculi…
Rank: Semidouble
Virtues: Courage, conversion, virginity, youthful zeal

May 13 – St Robert Bellarmine, Bishop, Confessor, Doctor of the Church
Lifespan: 1542–1621
Background: Italian Jesuit, Cardinal Archbishop of Capua, and major figure of the Counter-Reformation. Wrote extensively in defence of Catholic doctrine and papal authority, especially against Protestant reformers. Canonised in 1930 and declared Doctor of the Church in 1931.
Mass: In medio Ecclesiae…
Rank: Double
Virtues: Doctrinal clarity, humility, zeal for truth

May 14 – St Anselm of Canterbury, Bishop, Confessor, Doctor
Commemoration of St Boniface, Martyr
Anselm: Born in Aosta (Italy), became a Benedictine, Archbishop of Canterbury (England), and key figure in medieval theology. Known for his ontological argument for God’s existence and profound writings on the Incarnation and Redemption. Died 1109.
Boniface: Roman martyr who suffered under Emperor Diocletian; invoked especially for his constancy in the face of apostasy and death.
Mass: In medio Ecclesiae…
Commemoration: Me exspectaverunt…
Rank: Double (Anselm); Simple commemoration (Boniface)
Virtues: Learning, ecclesial integrity, martyrdom

May 15 – St John Baptist de la Salle, Confessor
Lifespan: 1651–1719
Background: French priest, founder of the Brothers of the Christian Schools (Fratres Scholarum Christianarum), pioneer in free Catholic education for the poor, and innovator in pedagogical method and spiritual formation of lay teachers. Canonised in 1900; declared Patron of Teachers in 1950.
Mass: Os justi…
Rank: Double
Virtues: Education, lay formation, apostolic charity

May 16 – St Ubaldus, Bishop and Confessor
Lifespan: c. 1084–1160
Background: Bishop of Gubbio (Umbria), Italy. Renowned for his sanctity, pastoral kindness, austerity, and power of exorcism. Practised humility and reconciliation, even under personal slander and suffering.
Mass: Sacerdotes tui, Domine…
Rank: Double
Virtues: Meekness, episcopal holiness, healing ministry

May 17 – St Paschal Baylon, Confessor
Lifespan: 1540–1592
Background: Spanish lay Franciscan, shepherd by trade, known for his mystical devotion to the Holy Eucharist. Though unlettered, his theological insight into the Blessed Sacrament earned him admiration. Canonised in 1690; declared patron of Eucharistic congresses.
Mass: Os justi…
Rank: Double
Virtues: Eucharistic adoration, simplicity, humility ⤴️

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Manifesting the Fruits of Tradition: A Call to Conduct for ORA Clergy and Faithful

In an age of profound confusion and rupture within the Church, the Old Roman Apostolate is called not merely to preserve the sacred deposit of faith and liturgical tradition, but to live it so visibly, so beautifully, and so charitably that others may be drawn—not by argument alone, but by example—to the perennial Catholic way. This way of life must be distinct, serene, and faithful, but never bitter, prideful, or quarrelsome. The restoration of all things in Christ begins not with polemic, but with holiness.

1. Devotion Made Visible in Daily Life
Every ORA cleric and layperson must cultivate a life saturated with prayer and the sacraments: daily mental prayer, the Angelus, the Rosary, the Divine Office (even in part), frequent visits to the Blessed Sacrament, and reception of Holy Communion in a state of grace. But this interior life must bear fruit in exterior conduct.

Our demeanor should reflect the peace that comes from God, the joy that springs from fidelity, and the humility of those who know themselves unworthy servants. We should dress modestly, speak gently, listen attentively, and act with courtesy—especially when we meet with indifference, ridicule, or even hostility. In all things, we are ambassadors of Christ and stewards of a sacred inheritance.

2. The Clergy: Shepherds of Souls, Not Contenders for Power
The clergy of the ORA must distinguish themselves not only in the reverent offering of the sacred liturgy and the clear preaching of doctrine, but in pastoral charity, approachability, and consistency of life. The cassock or habit must never be a barrier, but a sign of availability and fatherhood.

While we rightly critique errors—whether doctrinal, moral, or liturgical—we must avoid descending into bitterness, sarcasm, or factionalism. The priest is not a pundit, nor a celebrity, nor a passive custodian of a museum, but an alter Christus who weeps for Jerusalem even as he teaches her.

3. The Faithful: Apostles Through Example
Lay members of the Apostolate should be known for their integrity in work, generosity in charity, and fidelity in family life. They should bring the spirit of the liturgy into their homes, fostering a culture of beauty and reverence: grace before meals, crucifixes and sacred images, traditional devotions, and above all, Sunday sanctified in its fullness.

When others ask why they live as they do, let them respond not with scorn for the modern Church, but with a gentle witness: “Because we have found in the old ways the path to peace, and in Tradition the wisdom of the saints.”

4. Presenting the Cause of Tradition Constructively
The cause of Tradition must not be reduced to a mere reaction against Modernism, even though Modernism must be resisted. Rather, we must positively proclaim the splendor of the Faith as handed down—the full, uncompromised Catholic religion: its truths, its worship, its moral demands, and its supernatural vision.

Where others offer innovation, we offer continuity.
Where they present change, we present fidelity.
Where they sow confusion, we offer clarity.

Yet we must never presume superiority or adopt a remnant mentality. Tradition is not ours to possess—it is God’s to preserve through us. And so our tone must be missionary, not triumphalist; our witness, invitational rather than sectarian.

5. Living as a Leaven in the Church and World
Finally, we must remember that the aim is not to form a perfect subculture, but to sanctify the Church and society through fidelity. That begins in our own hearts and homes. The Apostolate grows not by numbers alone, but by the depth of conviction and the radiance of holiness in its members.

If each member of the ORA lives what he professes—if each Mass offered, each Confession heard, each Rosary prayed, each kindness shown reflects the beauty of God—then the Apostolate will flourish, and Tradition will shine forth as the answer to the modern crisis.

“Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven.” (Matt. 5:16) ⤴️

Beata Maria Virgo a Fátima: A Light from Heaven in Our Times

On the Feast of Our Lady of Fatima in the Traditional Roman Rite

On May 13, the Church in her extended traditional calendar turns her gaze toward a singular intervention from Heaven—the apparitions of Our Lady at Fátima in 1917. Though the Feast of Our Lady of Fatima was not part of the original Missale Romanum of 1570, and is absent from the universal 1962 calendar, it has been lovingly embraced by countless traditional Catholic communities, religious orders, and faithful across the world. It stands as a testimony to the enduring relevance of Heaven’s warnings and promises, revealed not to princes or prelates, but to three humble shepherd children in the hills of Portugal.

A Heavenly Message in a Century of Apostasy
In the spring of 1917, as Europe lay bloodied by war and Russia teetered on the edge of atheistic revolution, Our Lady appeared to Lucia, Francisco, and Jacinta with a call to prayer, penance, and reparation. The heart of her message was simple yet uncompromising: men must cease offending God, Who is already too much offended. Devotion to her Immaculate Heart was revealed not merely as a pious option, but as Heaven’s appointed remedy for a world sliding into darkness.

The apparitions culminated in the miracle of the sun, witnessed by tens of thousands on October 13, and confirmed the authenticity of her call. Yet more sobering were the visions of hell, the prediction of future persecutions of the Church, the errors of Russia, and the need for consecration and conversion. Our Lady’s words were not vague spiritualities, but concrete prophecies—many of which we have lived to see fulfilled.

The Traditional Latin Mass and the Feast
Although the feast of Beata Maria Virgo a Fátima was introduced formally only in 2002 in the Novus Ordo calendar, traditional communities—especially those attached to the 1962 Missal and earlier—have long commemorated May 13 using the propers of the Votive Mass of the Immaculate Heart of Mary, or in some cases with special propers authorized by Ecclesia Dei for use on this day.

These propers are rich with Marian language and Fatima’s thematic core: repentance, purity, and peace through grace. The Collect beseeches God to grant us mercy through the Heart of Mary; the Gospel, taken from Luke 2, recalls the finding of Jesus in the Temple and the sorrow of Mary’s maternal heart. The Offertory and Postcommunion both invoke her intercession and mediation before God on behalf of a sinful world.

Fatima’s Role in the Traditionalist Conscience
For Catholics devoted to the perennial faith, Fatima is more than a private revelation—it is a providential light shining in the confusion of modernity. Its warnings align precisely with the doctrinal clarity, penitential spirit, and liturgical reverence of the traditional Roman Rite. Our Lady’s call for the daily Rosary, the offering of sacrifices for sinners, and the urgent need for the consecration of Russia to her Immaculate Heart speak directly to the ecclesial crisis that followed the mid-20th century upheavals.

Fatima also reminds us that divine interventions do not replace the sacraments or the dogmas of the Church, but rather point back to them with renewed urgency. In Lucia’s later interviews, she constantly reiterated that the message of Fatima is fundamentally one of fidelity to daily duty, prayer, and devotion to the Sacred and Immaculate Hearts. In this way, the Fatima message forms a perfect complement to the traditional Latin Mass, which expresses these truths not only in word, but in sacred action.

May 13: A Day of Reparation and Hope
For those communities who keep the feast today with the ancient liturgy, May 13 is more than a commemoration—it is a summons. The silence of the Traditional Mass, the sobriety of its gestures, and the emphasis on sacrifice and expiation make it the perfect liturgical context for responding to Our Lady’s call. Here the Immaculate Heart is not an abstract symbol, but a refuge made present in the sanctuary.

In our own time, where sin is no longer hidden but celebrated, and the Church herself is shaken by scandal, infidelity, and confusion, the words of Fatima ring more clearly than ever:

“In the end, my Immaculate Heart will triumph.”

This is not the triumph of accommodation or novelty. It is the triumph of grace through repentance, of truth through fidelity, of peace through sacrifice. It is a triumph that will only be achieved through the prayers of the little, the faithful, and the obedient.

On this feast, let us again consecrate ourselves—personally, communally, and liturgically—to the Immaculate Heart of Mary. Let our chapels resound with the Rosary, our altars be clothed in white, and our hearts be stirred with contrition and hope. For the Virgin of Fatima does not point to herself, but to the pierced Heart of her Son—and to the Cross that leads to glory. ⤴️

References:

• Sister Lucia’s Memoirs: Fatima in Lucia’s Own Words
• Pope Pius XII’s reflections on Fatima: Pius XII’s Prophetic Warnings about Fatima
• Vatican’s official documentation on Fatima: The Message of Fatima

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The Sanctissimum Candle and the Forgotten Rubrics of the Roman Rite

In the sacred choreography of the Traditional Latin Mass, every gesture and object once held significance drawn from centuries of devotion and doctrine. Yet some of these signs—though never abrogated—have faded from view. Among them is the Sanctissimum Candle, a rubric of profound theological symbolism, now virtually unknown even among many who frequent the old rite. Its neglect is symptomatic of a wider loss: not merely of ceremonial detail, but of the sensus fidelium concerning the Real Presence and the sanctity of the Canon.

The Rubric Itself
The rubric appears in pre-1955 editions of the Ritus Servandus in Celebratione Missae, where we read: “Ad elevationem Sacramenti, si fieri potest, accendatur cereus vel lampas quae ardeat usque ad purificatoria post Communionem celebrantis.” In English: “At the Elevation of the Sacrament, if it can be done, a candle or lamp is lit, which should remain burning until after the purification following the celebrant’s Communion.”

This is the Sanctissimum—or Sanctus—candle. It is not a ceremonial ornament, but a signal light: it indicates that the Lord is upon the altar, a living flame honouring the living Bread come down from heaven. In earlier centuries, when altars faced the apse and lighting was poor, this practical candle became a theological reminder. Lit at the Sanctus, it shone silently through the Consecration and the priest’s Communion, extinguished only after the purifications—when the Divine Victim was no longer present upon the corporal.

Symbolism and Reverence
The candle, like the sanctuary lamp before the tabernacle, is a visual statement of Presence. In the Middle Ages, bells were rung and candles lit at the very moment of consecration to ensure that even the illiterate and distracted might be drawn to adore. The use of a Sanctissimum candle is thus not a mere aesthetic flourish but a continuation of that pastoral instinct: to provoke reverence.

Its position varies by custom. Some place it at the epistle side of the altar; others nearer to the tabernacle or on a bracket at the Gospel side. The point is not its location, but its testimony: here is the Lamb, here is the Sacrifice. Let the people fall silent.

Neglect and Decline
Its near-universal disuse began not with Vatican II, but before. Even by the 1940s, liturgical commentators like Fr. Adrian Fortescue and Fr. O’Connell noted that while the rubric remained, it was “widely ignored, even in Rome.” The reasons are manifold:

• The advent of electric lighting rendered its practical function obsolete.
• Low Mass became more perfunctory in many parishes, stripped of all but essential gestures.
• Seminaries no longer emphasized the symbolic and didactic function of rubrics.

After the Council, with the Novus Ordo’s reconfiguration of the Canon and the abandonment of silent consecration, the very logic of the candle was lost. What need is there of a sign of Real Presence when the Eucharistic Prayer is a narrative rather than an act of awe?

A Call to Restoration
The return to the older liturgy—especially among younger clergy and laity—offers a providential moment to recover these forgotten details. Traditional rubrics were not designed by aesthetes but formed by centuries of theological clarity. The Sanctissimum candle is part of this inheritance.

Its restoration would cost almost nothing. A bracket, a beeswax taper, a server attentive to the Sanctus. But the benefit is incalculable: a deepening of silence, a visual catechesis, a gesture of fidelity to the rubrics our ancestors kept even amid persecution.

Conclusion
The gradual extinguishing of such rubrics paralleled the dimming of Eucharistic faith in the Church at large. To relight the Sanctissimum candle is not merely to obey a forgotten rubric. It is to proclaim again what the enemies of Christ deny: that He is truly here, Body, Blood, Soul and Divinity, upon the altar.

Let that flame burn again—until the last Host is consumed, and the Lord returns. ⤴️

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¹ Ritus Servandus in Celebratione Missae, tit. VII, n. 6.
² Fortescue, Adrian, and O’Connell, J.B., The Ceremonies of the Roman Rite Described (London: Burns Oates, 1943), p. 110.
³ The Catholic Encyclopedia (1908), s.v. “Candles,” notes the rubric and its purpose.
⁴ A Catholic Life Blog, “The Sanctus Candle During Low Mass,” 14 Nov 2014.
⁵ Jungmann, Josef, The Mass of the Roman Rite, vol. I, ch. II.

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Not to Be Confused: Other Liturgical Candles

The Sanctissimum Candle—lit at the Sanctus and extinguished after the priest’s Communion in the Traditional Latin Mass—is not to be mistaken for other candles used in the sacred liturgy, each with its own symbolism and function.

First, it must not be confused with the bugia, a handheld candle customarily borne by a server accompanying a bishop during liturgical ceremonies. This candle, placed near the Missal when the bishop reads, symbolizes the light of divine wisdom and serves a practical function in dim churches. Unlike the fixed Sanctissimum Candle, the bugia is portable and attached to the person of the bishop, not the altar or Eucharistic action¹.

Secondly, it should not be identified with the seventh altar candle used in a Solemn Pontifical Mass. When a bishop—especially the diocesan bishop—celebrates at the throne, a seventh candle is placed centrally behind the altar cross. This candle represents the bishop’s plenitude of orders and jurisdiction, drawn from the apocalyptic image in Revelation of the seven lampstands². Its presence indicates episcopal authority, not the Eucharistic Presence per se.

Finally, the Sanctissimum Candle is distinct from the processional candles carried when the Blessed Sacrament is taken beyond the sanctuary, whether for the Communion of the sick or Exposition. These are lights of honour, accompanying Our Lord outside the liturgical context of the Mass. While similar in purpose—to manifest reverence for the Real Presence—they are situational, not ritual, and bear no connection to the Mass rubrics that prescribe the Sanctissimum Candle³.

Together, these distinctions underscore the specificity of the Church’s liturgical symbolism. The Sanctissimum Candle, unlike these others, is wedded to the silent miracle of the Canon and the moment of the priest’s Communion. It is a rubric not of rank, movement, or pastoral ministry, but of awe at the hidden God upon the altar. ⤴️

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¹ Fortescue, Adrian, and O’Connell, J.B., The Ceremonies of the Roman Rite Described, London: Burns Oates, 1943, p. 87.
² Catholic Encyclopedia (1912), s.v. “Pontifical Mass”; cf. Revelation 1:20.
³ Memoriale Rituum (1950), De Processione SS.mi Sacramenti ad Infirmos.

CURRENT AFFAIRS

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The Pope is Dead: Long Live the Pope

Reflections on the Death of Francis and the Election of Leo XIV

The death of a pope is never a mere punctuation mark in the history of the Catholic Church. It is a veil torn open, revealing—if only briefly—the machinery, mystery, and often the malady, of the modern Church. The cry “Habemus Papam” resounds again through the loggias of the Apostolic Palace, but this time, it comes not as the reassuring echo of continuity, but as a contested coronation amid a time of profound ecclesiastical disquiet.

Following the death of Pope Francis, a figure revered by some as a reformer and reviled by others as a disrupter of tradition, the College of Cardinals convened in the Sistine Chapel under the frescoed majesty of Michelangelo’s Last Judgment. They met under circumstances marked by division—doctrinal, political, and liturgical. The Church he left behind is less the serene barque of Peter than a storm-tossed vessel, with factions in open conflict over the meaning of Catholic identity, truth, and pastoral mission¹.

A Swift and Startling Election
To the surprise of many, the conclave reached its decision with remarkable speed. After only four ballots—concluded within the second full day of voting—Cardinal Robert Francis Prevost, O.S.A., emerged as the 267th successor of Saint Peter². Such brevity is rare in modern conclaves and suggests either an unusually unified bloc or a pre-conclave understanding forged among key factions.

On the very day of the election, Leo XIV’s brother, Richard Prevost, gave a televised interview in which he remarked that “the day after Pope Francis died,” he had already been told that his brother was “one of the top three names” being seriously discussed³. Given that campaigning is strictly prohibited and that conclave deliberations are meant to be secret and solemn, this public admission has only heightened suspicions that the outcome may have been prefigured well before the doors of the Sistine Chapel were sealed.

The Election of Leo XIV
Now Pope Leo XIV, the American-born Augustinian brings with him an extensive résumé: professor, missionary bishop in Peru, and head of the Dicastery for Bishops. But also with him comes a shadow—a 2023 report from Catholic investigative journalists highlighting his alleged inaction in handling serious abuse accusations during his time as Prior Provincial of the Augustinians in the United States⁴. Though Leo XIV has consistently denied any wrongdoing, the allegations remain unresolved, and critics fear this could complicate efforts to rebuild trust in a Church already weakened by decades of scandal⁵.

His choice of the name Leo recalls Leo XIII, the pope of Rerum Novarum, Thomistic revival, and strategic engagement with modernity⁶. It is a name that conjures up reforming strength paired with doctrinal clarity—a subtle signal, perhaps, of how Leo XIV wishes his reign to be perceived. Whether that aspiration will be matched by action remains to be seen.

Unlike his immediate predecessor, Leo XIV made his first public appearance in traditional papal dress: white cassock, mozetta, and stole—complete with the blessing Urbi et Orbi spoken in fluent Latin. This stood in stark contrast to Francis’s 2013 debut, where the newly elected pope notably omitted the mozetta, declined the blessing formula, and opened his pontificate with a bowed head and request for the people’s prayer⁷. Leo’s more formal presentation was interpreted by some as a conscious gesture of restoration—if not of substance, then at least of tone.

A Church Looking Inward
Unlike conclaves past that sought popes to engage a hostile world—against emperors, heresies, revolutions—this conclave sought a pope to manage crisis within. Inheriting a curia mired in corruption, a Vatican bureaucracy weakened by centralisation, and a magisterium made unstable by contradictory signals, Leo XIV steps into a papacy fraught with internal peril⁸.

The waning morale among clergy, declining vocations, and alienation of many faithful—especially those attached to the Traditional Latin Mass—demand not only pastoral warmth, but theological precision and canonical resolve. The faithful await signs: the appointment of a Secretary of State, the fate of Traditionis Custodes, the handling of the Synod’s contested proposals. Will Leo XIV continue the trajectory of suppression and decentralisation—or initiate a return to Roman order⁹?

Fidelity, Not Fantasy
For Catholics who love the Church, the acclamation “Long live the Pope” is not naivety—it is fidelity. Christ Himself gave the promise that Peter’s office would endure. But fidelity must not descend into fantasy. The Church does not need another bureaucrat pontiff or pastoral populist. She needs a confessor of the faith. A man who will say, with Leo the Great: *“Peter has spoken through Leo”*¹⁰.

If Leo XIV is to be such a pope, he must not only transcend the partisanship of the conclave—he must speak with the voice of tradition, not the language of accommodation. His pontificate, still in its infancy, must quickly show whether it will restore clarity, discipline, and doctrine—or perpetuate ambiguity, paralysis, and crisis.

The Pope is dead. Long live the Pope. May the new Vicar of Christ rule not as a prince among peers, but as servant of the servants of God—servus servorum Dei. ⤴️

¹ Cf. Instrumentum Laboris, Synod on Synodality 2023, §§10–14; Cardinal Gerhard Müller, The Power of Truth, Emmaus Academic, 2022.
² La Repubblica, “Il conclave si chiude in due giorni,” May 7, 2025; The Pillar, Conclave Update, May 2025.
³ Interview with Richard Prevost on WGN America, May 7, 2025 (the day of Leo XIV’s election). He stated: “I was told the day after Pope Francis passed that Robert was one of the top three names being talked about.” Full transcript available via WGN Archives.
⁴ Cited in Catholic World Report, “Prevost’s Past and Abuse Oversight: A Closer Look,” July 12, 2023. See also National Catholic Register, investigative summary, August 2023.
⁵ Survivors’ group Voices of the Faithful issued a statement May 7, 2025: “This election demands clarification from Pope Leo XIV regarding his past handling of abuse cases.”
⁶ Leo XIII, Aeterni Patris (1879); Rerum Novarum (1891); see also Fr. Thomas Crean, O.P., “Leo XIII and the Legacy of Doctrinal Renewal,” Faith Magazine, 2020.
⁷ Compare Francis’s first appearance, March 13, 2013, Vatican News archive. See also Sandro Magister, “Pope Francis and the Symbols He Set Aside,” L’Espresso, March 2013.
⁸ See George Weigel, The Next Pope, Ignatius Press, 2020, ch. 2: “A Curia in Disarray”; and Fr. Raymond de Souza, “What Francis Left Behind,” First Things, April 2025.
⁹ Cf. Dr. Peter Kwasniewski, True Obedience in the Church, ch. 6; and Bishop Athanasius Schneider, The Springtime That Never Came, 2023.
¹⁰ St. Leo the Great, Sermon 3, PL 54:145–146; cited in Denzinger, Enchiridion Symbolorum, n. 123.

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Is this the Pope we wanted?
An Assessment of Pope Leo XIV from the Old Roman Apostolate Perspective

The swift election of Cardinal Robert Francis Prevost, now Pope Leo XIV, following the death of Pope Francis has raised both hope and caution among traditional Catholics. But from the perspective of the Old Roman Apostolate (ORA), the essential question remains: Is Leo XIV the Pope we truly wanted?

The election itself was strikingly swift—so quick, in fact, it sparked immediate speculation. Pope Francis passed away, and within days his successor had already appeared, notably in traditional papal vestments—a pointed contrast to Francis’s simpler attire. Cardinal Prevost’s rapid election may have implied an underlying consensus or urgency among the Cardinals, particularly notable given his brother’s televised comments, which hinted at Prevost’s high standing among papabile even before the conclave convened.

On the surface, the signs are promising. Leo XIV’s initial appearances and traditional attire seem to reflect a reverence for tradition largely absent during Francis’s pontificate. His choice of the name Leo is itself significant, evoking memories of Pope Leo XIII, a pontiff revered among traditionalists for his intellectual rigour and staunch opposition to modernist heresies.

However, the ORA’s cautious optimism must be tempered by Cardinal Prevost’s complex past. His involvement—or alleged involvement—in a previous scandal concerning cover-ups casts a shadow, raising legitimate concerns about transparency, governance, and moral integrity at the highest ecclesiastical levels. For traditional Catholics, transparency and accountability in matters of clerical misconduct and moral discipline are non-negotiable—areas where the Church under Pope Francis frequently fell short.

Doctrinally, Leo XIV’s public record remains somewhat ambiguous. Although as a former superior general of the Augustinians, Prevost possesses a contemplative depth appreciated by many traditionalists, he has yet to clearly articulate his stance on critical issues such as the encroachment of modernism, the liturgical crisis, and adherence to the perennial Magisterium. This ambiguity presents both a risk and an opportunity. The ORA, committed to doctrinal clarity and traditional liturgical practice, naturally awaits explicit affirmations of fidelity to traditional teachings and practices.

Leo XIV’s contemplative side, coupled with his missionary background, could indeed signal a Pope who might lead the Church towards spiritual renewal while reasserting traditional Catholic identity. Yet, the ORA remains vigilant: tradition demands consistency, transparency, and unequivocal doctrinal fidelity.

In conclusion, while Leo XIV has certainly demonstrated gestures that resonate positively with traditional Catholics, only time will reveal whether his pontificate will affirm or frustrate the hopes of those seeking a firm restoration of Catholic tradition. The ORA thus remains cautiously watchful, supportive of promising signs, but resolutely clear-eyed about the challenges ahead. ⤴️

¹ Prevost’s brother openly discussed Cardinal Prevost as among the top candidates just one day after Francis’s death, an unusual public revelation reflecting inside information or speculation.
² The scandal surrounding Prevost was highlighted in media immediately following his election, drawing concern regarding transparency.
³ Leo XIII (1878–1903) is renowned among traditional Catholics for the encyclical Aeterni Patris, promoting Scholasticism, and his powerful denunciation of modernist errors.
⁴ Prevost’s background with the Augustinians combines a contemplative tradition with active missionary work, a potentially positive influence if applied faithfully to traditional doctrine.

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Pope Leo XIV’s Doctrinal Vision: Tradition, Tensions, and the Global Mission of the Church

The election of Pope Leo XIV, formerly Cardinal Robert Francis Prevost, marks a pivotal chapter in the modern history of the Catholic Church. As the first American-born pope—and one deeply formed by his decades-long missionary service in Peru—Leo XIV brings to the papacy a unique synthesis of doctrinal orthodoxy, pastoral pragmatism, and social engagement. His public statements and long-recorded positions reveal a pontificate poised to uphold traditional Catholic teaching while navigating the tensions of a fractured global Church.

Peace, Dialogue, and the Unity of the Church
Pope Leo XIV’s first words as pontiff echoed the tone of unity he intends to set:

“Peace be with all of you! Help us too, then help each other to build bridges—with dialogue, with encounter, uniting all of us to be one people always in peace.”¹

The emphasis on dialogue and peace, common to recent papacies, here takes on the dimension of ecclesial healing. His election follows years of liturgical, doctrinal, and moral confusion in the wake of the Francis papacy. Leo’s bridge-building motif may well indicate not a shift in dogma, but a desire to pastorally realign fractured communities without compromising truth.

Moral Theology and Life Ethics
On the great moral questions of our time—abortion and euthanasia—Leo XIV is unequivocal. Though few direct quotations are available from his papacy to date, his pastoral record shows him to be firmly within the pro-life tradition. He has participated in March for Life events and spoken publicly against attempts to liberalize abortion and assisted suicide in Latin America.

“We need love for our neighbor, which is the basis of Christ’s teachings.”²

This quote, offered in the context of discussions on immigration, encapsulates his view of Catholic social teaching: doctrinal truth animated by charity, never reduced to sentimentality nor distorted by ideology.

Sexual Morality and the LGBTQ+ Debate
In a 2012 address, then-Bishop Prevost warned of cultural collapse stemming from moral relativism:

“Popular culture fosters sympathy for beliefs and practices that are at odds with the Gospel,”³
“…including the homosexual lifestyle and alternative families comprised of same-sex partners and their adopted children.”³

He has also warned against gender ideology:

“The promotion of gender ideology is confusing, because it seeks to create genders that don’t exist.”³

While distancing himself from the more extreme language of ideological polemics, Leo XIV has not signalled support for blessing same-sex unions, nor for any doctrinal innovations in this area. However, he has shown cautious openness to regional dialogue on pastoral care, especially in regions where homosexuality is criminalized—a position that, while sensitive, is also fully within the bounds of the 2023 Fiducia Supplicans controversy.

Women in the Church: Dignity Without Ordination
Leo XIV supports the expanded leadership of women in non-ordained roles, but holds to the Church’s teaching on the male-only priesthood. Asked about proposals for women deacons, he replied:

“It doesn’t necessarily solve a problem… it might make a new problem.”³

This phrase reveals a pastoral wariness about superficial solutions to deeper issues in ecclesiology and ecclesial identity. He favors elevating women’s involvement in Church governance, religious formation, and evangelization, without compromising the sacramental theology of Holy Orders.

Creation and the Moral Order
A consistent theme in Leo XIV’s writings is stewardship over dominion—particularly in relation to creation. In a 2024 address, he stated:

“Dominion over nature should not be tyrannical.”⁴
“Leaders must immediately escalate from words to action.”⁴

These statements are a continuation of the Laudato Si’ emphasis on integral ecology, yet framed within a more traditional theological anthropology: man as steward, not sovereign. The difference may prove decisive in distinguishing Leo XIV from his predecessor.

Migration, Mission, and the Margins
Drawing on two decades in Latin America, the new pope sees migration not merely as a social crisis but as a spiritual test. His longstanding support for Venezuelan migrants and critique of restrictive immigration policies place him in line with the Church’s historical defense of the oppressed—but also challenge secular ideologies of both left and right.

His motto may as well be the Gospel call to welcome the stranger. But for Leo XIV, this is no empty slogan. It is born from his episcopal ministry among indigenous peoples, migrants, and the marginalized, where evangelization and corporal works of mercy were never separate.

Conclusion: A Papacy at the Crossroads
Pope Leo XIV’s doctrinal positions—measured, rooted, and clear—represent neither a rupture nor a reversal. Rather, they reflect continuity with the Church’s magisterium under John Paul II and Benedict XVI, with a missionary heart and pastoral realism. In a time when many hope for change and others fear it, Leo XIV’s challenge is to unite without compromising, to shepherd without surrendering, and to preach peace without ever silencing the truth. ⤴️

¹ Reuters, “Full text: Pope Leo XIV’s first speech,” 8 May 2025
² Reuters, “Reaction to Pope Leo XIV’s election,” 8 May 2025
³ Wikipedia, citing 2012 homily and subsequent interviews
⁴ The Cooldown, “Pope Leo XIV on environment,” 2024 seminar address

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Leo XIII and Leo XIV: Two Leos, Two Trajectories

The election of Pope Leo XIV in 2025—a man shaped by missionary work and formed in the climate of post-conciliar ambiguity—has sparked inevitable comparisons with his predecessor in name, Pope Leo XIII. The superficial similarities end with the name. From a traditional Catholic perspective, these two pontificates represent not merely different historical moments but conflicting ecclesiological paradigms: one rooted in the perennial magisterium, the other navigating the turbulent waters of modern synodality and reform.

Leo XIII: Defender of Tradition, Pioneer of Modern Engagement
Leo XIII, born Gioacchino Pecci, was not only a diplomat but a Thomist and a reformer of a distinct kind—one who sought not to reinvent the Church but to reaffirm Her foundations in a time of upheaval. His 1879 encyclical Aeterni Patris restored the study of St. Thomas Aquinas to the heart of Catholic theology, insisting that “the philosophy of the Angelic Doctor” offered “solid protection against the errors of modern times.”¹ This revival of scholasticism was not merely academic—it was a bulwark against relativism and indifferentism.

His social encyclical Rerum Novarum (1891) is rightly hailed as the origin of modern Catholic social teaching, but it must be remembered that Leo XIII’s advocacy for the rights of workers was deeply rooted in natural law and Church tradition. He firmly rejected socialism and class warfare, calling for concord between classes and the sanctity of private property.² He viewed the modern state not as a neutral arbiter of rights but as subject to the law of God and accountable to the moral order.

Leo XIII governed with an eye to Catholic unity, defending the rights of the papacy in a secularising Italy and reaching out diplomatically to separated Eastern Churches and even Anglicans—always, however, without compromising doctrine. He opened the Vatican Archives for scholarly work, not to subject the Church to historical critique but to show the continuity and integrity of Her history.

Leo XIV: The Face of Continuity—or Compromise?
Robert Francis Prevost, now Pope Leo XIV, comes from a markedly different ecclesial landscape. A product of the post-Vatican II Church, he has spent most of his ministry in Latin America, immersed in the pastoral strategies popularised under Pope Francis: accompaniment, listening, discernment. As Prefect of the Dicastery for Bishops, he oversaw episcopal appointments under a pontificate that often bypassed doctrinal orthodoxy in favour of political alignment and pastoral “openness.”³

Leo XIV is widely expected to continue the trajectory of his immediate predecessor: advancing synodality as a form of Church governance, de-emphasising doctrinal clarity in favour of dialogue, and responding to contemporary social concerns such as climate change, migration, and LGBTQ+ inclusion.⁴ While these themes may sound virtuous, they often come packaged in ambiguity—opening the door to theological confusion, ecclesiastical decentralisation, and an erosion of moral clarity.⁵

Where Leo XIII saw Thomism as the light that could dispel modern darkness, Leo XIV’s early indications suggest a papacy content to let that darkness linger in the name of listening and accompaniment. His background in the Augustinian tradition is rich, but whether it will produce the same intellectual and doctrinal coherence as Leo XIII’s Aquinas-based magisterium remains deeply uncertain.

Two Leos, Two Logics

Feature	Leo XIII (1878–1903)	Leo XIV (2025– )
Philosophical Anchor	Thomism as defense against modern error	Pastoral relativism, emphasis on lived experience
Social Teaching	Grounded in natural law and divine order	Oriented toward inclusion and ecological concerns
Governance Model	Papal authority affirmed against secularism	Synodal consultation and decentralisation
View of Modernity	Critical engagement, firm doctrinal clarity	Receptive dialogue, often doctrinal ambiguity
Ecumenism	Conditional outreach based on truth	Embrace without doctrinal reconciliation

Conclusion: A Shared Name, Diverging Spirits
To the traditional Catholic, the choice of the name Leo is not without irony. Leo I (“the Great”) defined Christological orthodoxy. Leo XIII defended the philosophical and social teachings of the Church with intellectual rigor and doctrinal precision. Leo XIV inherits their name but not, it seems, their vision.

His pontificate may yet surprise—but if it proceeds along the current course of conciliar ambiguity, pastoral accommodation, and doctrinal decentralisation, the contrast with Leo XIII will only sharpen. What was once a papal name associated with clarity and strength may now come to symbolise an era of flux. Let us pray that Leo XIV, like Leo XIII, finds in tradition not a burden, but the sure path to renewal. ⤴️

¹ Aeterni Patris, Pope Leo XIII, 1879.
² Rerum Novarum, Pope Leo XIII, 1891.
³ Edward Pentin, The Next Pope: The Office of the Papacy and the Crisis of the Church, Sophia Institute Press, 2020.
⁴ “Pope Leo XIV’s first message emphasizes peace and inclusivity,” Vatican News, 8 May 2025.
⁵ George Weigel, “The Fragility of Synodality,” First Things, Oct 2023.

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The Pope is Elected: How the Old Roman Apostolate Responds to the Continuing Crisis in the Church

The white smoke has risen. Habemus Papam. Cardinal Robert Francis Prevost, O.S.A., now Pope Leo XIV, has assumed the throne of Peter. For many Catholics—particularly those formed in the decades since the Second Vatican Council—the moment is met with cautious hope, or at least the wish for stability after years of doctrinal drift, pastoral ambiguity, and internal scandal. But for traditional Catholics, and especially those in the Old Roman Apostolate (ORA), this new pontificate poses not merely the question of policy or personality—but of the perpetuation of crisis or the possibility of restoration.

The ORA, while not presuming to judge the Pope’s soul or intentions, recognises that the crisis in the Church is not a matter of individual pontiffs alone. It is structural, doctrinal, and sacramental. It is not healed by smiles from balconies or the donning of traditional dress. It will be resolved only by a total return to the immutable truths of the Catholic Faith, and the uncompromising restoration of the Church’s liturgical, moral, and ecclesiastical order. That is the standard by which every pope must be measured.

A Charism of Resistance without Schism
The ORA exists not as a reactionary sect, but as a witness to perennial Catholicism—a body that holds fast to the apostolic faith without falling into schism. Like the Society of St. Pius X, the ORA insists on “recognising and resisting”: recognising the papacy as a divine institution, but resisting those acts, teachings, or reforms which undermine the deposit of faith. As Leo XIV begins his pontificate, the ORA remains clear-eyed: papal authority is not a blank cheque. Its limits are established by tradition, and any abuse of it must be met with loyal opposition in the name of Christ the King.

Missions of Renewal in a Church of Ruins
Across four continents, the ORA’s missions serve Catholics disillusioned with banal liturgies, moral compromise, and institutional decay. In dioceses where bishops apologise for dogma or suppress the Latin Mass, ORA clergy offer unadulterated catechesis and reverent sacraments. Where Catholic universities promote gender ideology and relativism, ORA missionaries form young men in the truth of God and the hierarchy of nature.

The election of Leo XIV changes nothing fundamental in this work. Whether the pontificate proves mildly reforming or firmly entrenched in postconciliar confusion, the ORA continues its evangelical presence—not as an alternative Church, but as a faithful remnant committed to the Church’s authentic renewal.

Chapels of Resistance, Sanctuaries of Restoration
ORA chapels are not havens of nostalgia but bastions of Christian life and worship. In them, the Tridentine Mass is offered with the rubrical integrity and sacrificial depth that formed the saints. The faithful are not spectators but disciples: confessing regularly, participating in devotions, and being catechised in the full truths of the faith.

In an age when even papal encyclicals can sow confusion, the ORA provides clarity. In an era where bishops host LGBT blessings while seminaries empty, the ORA fosters vocations and forms families. The chapels are the beating heart of a movement that believes holiness—not structural reform alone—is the key to the Church’s healing.

The Old Roman Apostolate and the Pope
As Pope Leo XIV begins his reign, the ORA does not rush to flatter or to fear. It prays—as it has always done—for the Holy Father’s conversion to the fullness of Tradition. It proclaims—as it always has—that Christ is the true Head of the Church, and that all popes, bishops, and laity are bound to Him.

Let it be clear: we do not await permission to be Catholic. We are Catholic. We have not left the Church; the Church’s leaders have, at times, wandered from her roots. The ORA stands firm not for factionalism, but for fidelity; not for clerical autonomy, but for apostolic integrity.

In the words of Pope Pius X:

“The true friends of the people are neither revolutionaries nor innovators, but traditionalists.”

So may Leo XIV prove himself by deeds—not by appearances—to be a restorer of all things in Christ. Until then, the Old Roman Apostolate will serve, suffer, and sanctify in the ruins, keeping the faith unbroken until the Church is restored or Christ returns. ⤴️

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How the ORA can support faithful Catholics

The Old Roman Apostolate (ORA) can support faithful Catholics in the current ecclesial and cultural crisis through three primary avenues: its charism, missions, and chapels. Here’s a synthesis of how each can serve that purpose effectively:

1. Charism: Upholding the Perennial Magisterium and Apostolic Tradition

The ORA’s distinctive charism lies in:

• Fidelity to the unchanging Catholic faith: By rejecting doctrinal innovations and modernist errors post-Vatican II, the ORA acts as a guardian of the perennial magisterium, offering doctrinal stability to confused or betrayed faithful.
• Recognition without rupture: Like the SSPX, the ORA maintains a non-schismatic posture while asserting its necessity in resisting errors. This provides a framework of hope for reconciliation with Rome without compromising the truth.
• Public witness to the Kingship of Christ: Through preaching, catechesis, and liturgical integrity, the ORA models an integrated Catholic worldview rooted in divine sovereignty, not secular accommodation.
• Transparency and moral integrity: The Apostolate’s policy of immediate suspension and open handling of abuse cases offers moral credibility and an alternative to institutional cover-ups that have scandalized many faithful.

Key support function: It offers spiritual and intellectual clarity amid widespread ecclesial confusion, enabling Catholics to remain faithful without falling into sedevacantism or despair.

2. Missions: Strategic Presence and Evangelistic Outreach

The ORA’s missions on four continents can serve as:

• Beacons of orthodoxy and sanctity in areas where the local Church may be compromised by theological liberalism, lack of reverence, or loss of identity.
• Formation centers for young men (as seen in the Catechism for Today series), especially those disillusioned by fatherlessness, gender ideology, or the collapse of moral standards.
• Cultural leaven: By engaging public issues (e.g. the End of Life Bill, safeguarding in schools, DEI in the Philippines), missions become hubs of Catholic moral resistance and community formation.
• Proving grounds for vocations and lay apostolates: Local missions can foster priestly vocations, religious life, and committed lay initiatives through mentoring, spiritual direction, and integrated community life.

Key support function: Missions act as the frontline of Catholic renewal, forming disciples, building local resilience, and evangelizing through bold truth-telling and authentic charity.

3. Chapels: Sanctuaries of Traditional Worship and Community Life

ORA chapels can be sanctuaries in a hostile or compromised environment:

• Liturgy in its full sacrificial and transcendent form (pre-1955 rubrics, traditional music, sacred art) nourishes souls starved of reverence and beauty.
• Integrated sacramental life: Confession, devotions, processions, and the liturgical year are emphasized as tools for sanctification, not optional extras.
• Catechetical hubs: With resources like welcome guides, catechism classes, and personal formation materials, chapels serve as places of conversion, instruction, and retention.
• Countercultural family support: By strengthening men, discipling parents, and nurturing vocations, ORA chapels help Catholic families resist secular collapse and form domestic churches.

Key support function: Chapels provide spiritual refuge, formation, and Eucharistic-centered community for Catholics seeking fidelity and holiness in the midst of disorientation.

Conclusion: A Strategic Threefold Witness

The ORA, through its charism (doctrinal fidelity), missions (pastoral and cultural engagement), and chapels (liturgical and communal sanctuaries), offers faithful Catholics:

• A clear doctrinal identity
• A safe and sacred space to grow
• A missionary call to rebuild Christendom from below ⤴️

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Pope Leo’s inheritance: the state of the Church post Francis

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The state of the Vatican: A Crisis of Integrity, Clarity, and Cohesion

The death of Pope Francis on April 21, 2025, has thrown a spotlight on the profound disarray within the Vatican’s institutional structures. Behind the pageantry of the papal funeral and the solemn deliberations of the conclave lies a city-state and Curia riven by scandal, dysfunction, and theological confusion. Francis’s 12-year pontificate, though hailed in some quarters as reforming and pastoral, leaves behind unresolved crises across governance, finance, doctrine, and moral accountability.

Financial Scandals and Collapse of Credibility
Despite repeated claims of commitment to transparency, the Vatican’s financial apparatus remains riddled with scandal and systemic failure:

• The most infamous scandal involved the Secretariat of State’s €400 million London property deal, which culminated in the conviction of Cardinal Angelo Becciu—formerly one of Francis’s closest advisors—on charges of embezzlement and abuse of office¹.
• The Vatican’s annual deficit has tripled since 2013, reaching over €80 million by 2024, while the pension fund reportedly faces a €2 billion shortfall².
• Peter’s Pence, the pope’s principal charitable collection, has plummeted from €100 million to less than €40 million annually, with widespread disillusionment after revelations it had funded speculative real estate ventures and covered operational costs instead of charitable works³.
• Key reforms initiated under Cardinal George Pell’s Secretariat for the Economy were hampered or reversed following his legal troubles and eventual removal, leaving oversight fragmented and vulnerable⁴.

Sexual Abuse Handling: Mixed Signals and Undermined Justice
Francis’s record on abuse is characterized by strong rhetoric and symbolic gestures, yet marred by contradictory actions:

• The 2019 motu proprio Vos estis lux mundi created mechanisms for investigating bishops but has proven difficult to enforce and is now due for review amid allegations of inconsistency⁵.
• Francis initially defended Bishop Juan Barros of Chile despite mounting evidence of complicity in abuse cover-ups. Only after public outrage and a special investigation did he reverse his position⁶.
• Fr. Marko Rupnik, a serial abuser of nuns and young women, was protected for years, with the Vatican waiving his excommunication and only acting under immense public pressure. Even after sanctions, he was accepted into a diocese in Slovenia in 2024⁷.
• Although former Cardinal Theodore McCarrick was eventually laicized, critics argue that Francis and others ignored longstanding allegations until secular media forced action⁸.
• The 2021 revision of Book VI of the Code of Canon Law included stricter penalties for abuse, but enforcement is uneven and left largely to local bishops—many of whom lack will or resources⁹.

Governance Reforms: Resistance, Incompletion, and Administrative Paralysis
Francis’s 2022 apostolic constitution Praedicate Evangelium reorganized the Curia to prioritize mission and decentralization. However:

• Structural reforms have stalled. Though the text allowed lay leadership of dicasteries, few such appointments have been made, and curial culture remains clerical and resistant to change¹⁰.
• The merger of dicasteries and shifting priorities away from doctrine have led to bureaucratic confusion. Departments like the Dicastery for Evangelization now outrank the once-dominant Dicastery for the Doctrine of the Faith, diminishing doctrinal clarity¹¹.
• Francis frequently bypassed Curial norms, governing by personalism through handpicked allies such as Cardinals Tagle, Grech, and Peña Parra, often causing internal resentment and operational ambiguity¹².
• Within the Vatican City State, financial and administrative structures were destabilized by overlapping authority and papal micro-management, often resulting in policy paralysis¹³.

Doctrinal Confusion and Polarization
Francis’s preference for ambiguity over definition has left a trail of doctrinal uncertainty:

• The Synod on Synodality process has introduced proposals for blessing same-sex couples, revisiting women’s roles, and redefining Church governance. Several bishops’ conferences, especially in the Global South, have publicly resisted these directions¹⁴.
• The 2023 document Fiducia Supplicans, which authorized blessings of same-sex couples in non-liturgical settings, was rejected by entire episcopal conferences, including those of Poland, Hungary, and Nigeria¹⁵.
• Francis imposed strict restrictions on the Traditional Latin Mass through Traditionis Custodes (2021), often enforced harshly, while simultaneously tolerating overt heterodoxy among favored progressive bishops¹⁶.
• His papacy repeatedly sent mixed signals: affirming the male priesthood and traditional sexual ethics in words, yet promoting figures who openly question these doctrines in deeds and appointments¹⁷.

Conclusion: A Fragile Inheritance
As the College of Cardinals prepared to elect a new pope, it did so with a Vatican in crisis. Francis’s papacy, despite intentions of reform, has left:

• A Curia fragmented and demoralized.
• Financial systems unstable and discredited.
• Moral credibility undermined by selective enforcement of abuse protocols.
• Doctrinal confusion that threatens Church unity.

The next pontiff inherits a weakened institution in urgent need of discipline, integrity, and clarity. ⤴️

¹ WSJ, “Vatican Convicts Cardinal Becciu,” 2024.
² The Australian, “Vatican Faces €2 Billion Pension Shortfall,” 2023.
³ CNA, “Peter’s Pence Income Drops Amid Scandal,” 2022.
⁴ National Catholic Register, “Cardinal Pell’s Reforms and the Resistance,” 2020.
⁵ Vatican News, “Review of Vos Estis Lux Mundi Announced,” 2024.
⁶ AP, “Francis Apologizes for Chile Abuse Scandal,” 2018.
⁷ Pillar Catholic, “Rupnik Returned to Ministry Despite Abuse,” 2024.
⁸ Vatican Report, “McCarrick Timeline Shows Delayed Action,” 2020.
⁹ Canon Law Society of America, Commentary on 2021 Book VI Reforms.
¹⁰ Crux, “Praedicate Evangelium a Dead Letter?”, 2023.
¹¹ First Things, “What Became of the CDF?”, 2022.
¹² The Tablet, “The Pope’s Inner Circle and the Decline of the Curia,” 2023.
¹³ La Croix, “Inside the Dysfunctional Vatican City State,” 2024.
¹⁴ The Times, “Synod Backlash from Africa and Eastern Europe,” 2024.
¹⁵ CNA, “Poland, Nigeria Reject Fiducia Supplicans,” 2024.
¹⁶ Rorate Caeli, “TLM Suppression Intensifies,” 2022.
¹⁷ Catholic World Report, “The Double Standard of Doctrinal Discipline,” 2023.

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The state of the Church in Africa: Growth, Struggle, and the Future of the Church

With the election of Pope Leo XIV, attention has swiftly turned to the continents shaping the Church’s future—not least among them, Africa. Home to the fastest-growing Catholic population in the world, Africa now stands not as a periphery but as a pillar of Catholic life. In the wake of the conclave, African cardinals have emerged as defenders of orthodoxy, advocates for moral clarity, and guardians of a faith untainted by Western compromise.

Yet their voice is more than conservative—it is prophetic. For African Catholics, the Church is not a debating society or a synodal experiment. It is the Mystical Body of Christ, to be obeyed and handed down, not reinvented. This post-conclave moment places Africa in sharp contrast with much of the West, which continues to drift into ambiguity and self-doubt.

Persecution, not privilege
African Catholics understand the cost of discipleship. Across Nigeria, Burkina Faso, and the Democratic Republic of Congo, churches have been attacked, priests kidnapped, and faithful murdered. These are not abstract sufferings. Just weeks before the conclave, Father Paul Uche was found dead after abduction in Kaduna. In Burkina Faso, entire dioceses have suspended public Masses due to Islamist violence.

This lived reality gives African Catholicism a clarity and courage largely absent from Western parishes. While Europe debates language and welcomes ambiguity, Africa buries its martyrs and rebuilds its sanctuaries. In this, it bears witness to the Cross with integrity.

Rome’s tension with the African conscience
The election of Pope Leo XIV has not erased the theological tensions exposed during Francis’s pontificate. The African episcopate’s resistance to Fiducia Supplicans, which allowed blessings for same-sex couples, remains firm. Many bishops, including Cardinal Ambongo of the DRC and Archbishop Kleda of Cameroon, have insisted that the document’s pastoral language cannot justify doctrinal confusion.

This is not mere cultural conservatism. It is fidelity to the Gospel. As Cardinal Sarah once warned, “The Church is not a customs office.” And Africa, perhaps more than any other continent, refuses to traffic in the spiritual relativism that has hollowed out the Church in Europe and North America.

Synodality and suspicion
The Synod on Synodality’s rhetoric of listening has been met with cautious suspicion in many African circles. While the language of discernment appeals to Western ears, African bishops have repeatedly asked: “Listening to whom, and to what end?” The faithful in Lagos, Nairobi, and Kinshasa are not clamouring for gender theory or ecological liturgies. They want clarity in doctrine, reverence in worship, and priests who preach the Cross—not climate catechesis.

Some African prelates participated vigorously in the synodal process, seeking to defend the faith from within. But the post-synodal summaries largely ignored their contributions, framing dissent as fear rather than faithfulness. It remains to be seen whether Pope Leo XIV will acknowledge this marginalisation—or repeat it.

Sustainable, not subsidised
The African Church continues to face financial pressure as Western donor agencies attach ideological conditions to their largesse. Programs promoting “gender equality,” “reproductive health,” and “inclusivity” are increasingly tied to Catholic aid from Germany and the United States.

In response, many dioceses are turning inward—seeking local sustainability. The Archdiocese of Nairobi recently launched an initiative for parish-owned businesses to fund catechesis and youth formation. In Uganda, land-based cooperative farming is underwriting seminarians’ formation. The message is clear: Africa is tired of trading fidelity for funding.

African women: visible but not politicised
Western feminists often claim to speak for African Catholic women. They do not. While African women are the beating heart of parish life—organising, teaching, nursing, and evangelising—they rarely demand ordination or theological revolution. They seek recognition, not redefinition.

Nevertheless, questions remain about inclusion in governance. The African Church must continue to honour women’s leadership within its own theological and cultural framework, not on terms imposed by Rome or Frankfurt.

Youth and the dangers of influence
Africa’s youth are its greatest strength and its greatest challenge. Vocations are flourishing, but so is the influence of charismatic and prosperity preachers. Social media has opened African youth to both authentic formation and spiritual counterfeit. Orthodoxy must be taught with zeal, lest piety become superstition or activism without doctrine.

The post-conclave Church will need to address this head-on. If Rome fails to support authentic catechesis and seminary formation, the Church in Africa may find itself split between traditional faith and ideological novelty.

A political voice rooted in moral truth
African bishops have long functioned as guardians of civil society—opposing corruption, resisting tyranny, and defending the dignity of life. Cardinal Ambongo continues to challenge the DRC’s political elite. Bishop Emmanuel Badejo of Nigeria frequently denounces Western ideological colonisation and promotes African identity grounded in the Gospel.

Their political witness is not tied to party or ideology but to transcendent truth. It is this voice—firm, prophetic, and free of compromise—that must shape the future Church.

Conclusion: the hour has come
The election of Pope Leo XIV is not merely a change of pontificate—it is a test. Will the new Pope uphold the clear and uncompromising witness of the African Church, or will he yield to the pressures of Western bureaucrats and synodal elites?

Africa’s Catholics are watching. More importantly, they are praying. They have suffered for the faith. They have bled for the sacraments. They have stood when others knelt to the world.

In this post-conclave hour, the Church would do well to listen—not to the noise of Western decline, but to the firm heartbeat of Catholic Africa. ⤴️

1. Washington Post, “Africa was vital to Francis’s papacy—and will shape the Church’s future,” April 2025.
2. ACIAfrica, “Catholic Church in Africa is booming—but faces big challenges,” Jan 2025.
3. Cardinal Sarah, God or Nothing (Ignatius Press, 2015).
4. America Magazine, “Africa and financial sustainability,” Jan 2025.
5. Catholic Review, “Synod 2024: polygamy and African pastoral theology,” Oct 2024.
6. Statements of the Episcopal Conferences of Nigeria, Malawi, Cameroon, and Ghana, 2023–2024.

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The state of the Church in Asia: Persecution, Politics, and the Path Forward

The Catholic Church in Asia today stands at a complex intersection of growth and persecution, internal conflict and geopolitical tension. While parts of the region boast some of the most vibrant Catholic communities in the world, others face severe restrictions and hostility. As the Church anticipates a new pontificate, the faithful across Asia are watching with a mixture of hope and apprehension, seeking leadership that understands and affirms their unique struggles.

Religious Persecution: The Bleeding Edge of Witness
In many parts of Asia, to be Catholic is to live under a shadow of suspicion or outright violence. India, once praised for its religious diversity, is now among the most dangerous places for Christians. The rise of Hindu nationalism has emboldened vigilante groups who accuse missionaries of “forced conversions” and terrorize churches. States such as Uttar Pradesh and Chhattisgarh have passed anti-conversion laws that are weaponized against minority communities. In this atmosphere, public worship often gives way to hidden chapels and whispered prayers¹.

Pakistan’s blasphemy laws have long been a source of international outrage, but the August 2023 pogrom in Jaranwala marked a chilling escalation. Following false accusations of Quran desecration, mobs destroyed 26 churches and hundreds of Christian homes. Though dozens were arrested, the slow wheels of justice have done little to reassure the Christian minority, who continue to live in fear of sudden mob violence and state indifference².

In Bangladesh, Islamist threats and political opportunism have placed Christians under a different kind of pressure. In 2024, Prime Minister Sheikh Hasina alleged a Christian conspiracy to create a breakaway state—a claim that Church leaders vehemently denied as inflammatory and baseless. Nonetheless, it has had a chilling effect, prompting increased surveillance and public suspicion of Christian institutions³.

The Liturgy Wars of India: A Church Divided
Not all conflict is external. In India’s Syro-Malabar Catholic Church, a bitter and public dispute over the uniform celebration of the liturgy has led to schism-like tensions. The controversy centers on whether the priest should face the people or the altar during the Eucharistic Prayer. While the Major Archiepiscopal Synod mandated a return to a hybrid model—facing the altar during consecration and the people before and after—the Archdiocese of Ernakulam-Angamaly has resisted fiercely. Protests have erupted, bishops have resigned or been reassigned, and the faithful are deeply divided. Pope Francis intervened in 2023, affirming the synod’s authority and calling for unity. Yet the deadline to implement the uniform liturgy has passed in some parishes without compliance⁴.

China and the Vatican: Diplomacy at a Price
The Vatican’s 2018 provisional agreement with the Chinese Communist Party (renewed in 2024) on the appointment of bishops was heralded as a pragmatic step toward unity. In practice, it has sowed confusion and deepened the rift between the “official” Church and the underground faithful who refuse state control. Reports of surveillance, detention, and the forced demolition of churches continue to pour in, with little public comment from Rome⁵.

Cardinal Joseph Zen of Hong Kong has been one of the few voices of resistance within the hierarchy, warning that the Vatican’s silence risks betraying loyal Catholics who have suffered decades of persecution⁶. As the Chinese government intensifies its program of “Sinicizing” religion—replacing crucifixes with portraits of Xi Jinping and rewriting Scripture to conform to communist doctrine—the question remains: at what cost is dialogue pursued?

Taiwan and the Unspoken Diplomatic Sacrifice
Taiwan, the last remaining Asian state with full diplomatic ties to the Holy See, finds itself increasingly isolated. At the funeral of Pope Francis in 2025, the island was represented by a lower-ranking official—widely interpreted as a concession to Chinese pressure. The Vatican has not clarified its position, but many Taiwanese Catholics fear they will soon be sacrificed on the altar of Vatican–Beijing rapprochement⁷.

This anxiety is more than symbolic. Taiwan’s flourishing Catholic institutions—schools, hospitals, and media—represent a rare instance of ecclesial freedom in the Chinese-speaking world. If diplomatic ties were severed, it would send a message that faithfulness and freedom are less valued than accommodation and access.

Signs of Hope: Flourishing Faith in Southeast Asia
Yet the Asian Church is not merely embattled—it is growing. In the Philippines, the largest Catholic nation in Asia, vocations remain strong, and lay movements continue to thrive. South Korea boasts a highly educated and devout Catholic population, known for its missionary zeal and social outreach. Vietnam, despite Communist restrictions, has seen an increase in baptisms and religious vocations. In these nations, Catholicism is not just surviving; it is actively shaping culture and offering a counter-witness to secular modernity⁸.

A similar pattern is emerging among Asian diaspora communities, where Catholic migrants are revitalizing parishes in Europe, North America, and Australia. Their devotional fervor and commitment to tradition offer a powerful antidote to the spiritual fatigue afflicting much of the post-Christian West.

A Pontiff for Asia
As speculation build around the conclave, many Asian Catholics were praying for a pope who understands their plight. Cardinal Luis Antonio Tagle of the Philippines had emerged as a possible successor—a prelate with deep roots in Asian Catholicism, fluency in intercultural dialogue, and a reputation for humility. While critics view him as aligned with the current Vatican establishment, his Asian heritage and pastoral sensitivity might bridge the gap between East and West⁹.

Still, what Catholics in Asia most need is not global attention for its own sake, but fidelity from Rome to the Gospel they have suffered to preserve. They need a Church that will speak the truth in love, resist compromise with hostile powers, and honor the martyrs who have bled for Christ beneath the banyan tree and behind bamboo walls.

Conclusion: A Church at the Crossroads
Asia is the future of the Catholic Church in demographic terms, but also its testing ground in moral and theological clarity. Whether facing mobs in Pakistan, state repression in China, or liturgical disunity in India, Catholics in Asia are learning anew what it means to be a sign of contradiction. Their witness challenges the entire Church to recover a faith that is not domesticated by politics, nationalism, or compromise. The road ahead will not be easy—but neither was Calvary. ⤴️

¹ Christianity in India: Religious Freedom Report 2023, Aid to the Church in Need; Open Doors 2024 World Watch List
² “Jaranwala church arsons,” Wikipedia, accessed May 8, 2025.
³ “Christianity in Bangladesh,” Wikipedia, accessed May 8, 2025.
⁴ “Syro-Malabar Catholic Archeparchy of Ernakulam–Angamaly,” Wikipedia, updated April 2025.
⁵ “China, Vatican extend deal on bishops,” Reuters, October 22, 2024.
⁶ “Cardinal Zen calls Vatican-China deal a betrayal,” AsiaNews.it, February 2024.
⁷ “Papal inauguration risks raising tensions between China and Taiwan,” The Guardian, May 1, 2025.
⁸ “Catholicism rising in South Korea and Vietnam,” UCA News, March 2025.
⁹ “Luis Antonio Tagle: The karaoke cardinal in line for the papacy,” The Guardian, May 5, 2025.

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The Church in the Pacific Rim: Facing the Storm with Faith and Fortitude

Across the Pacific Rim, from the island nations of Oceania to the sprawling cities of East and Southeast Asia, the Catholic Church stands at a critical juncture. Amidst climate catastrophe, political realignments, demographic transformation, and internal reckonings, Pacific Catholics find themselves called to a new missionary courage, rooted in tradition yet responsive to local and global challenges.

Climate Crisis: A Call to Stewardship
Few regions feel the immediacy of climate change more keenly than the Pacific Islands. Rising sea levels, saltwater intrusion, and worsening typhoons imperil not only livelihoods but the very existence of entire nations such as Tuvalu and Kiribati. The Church has responded with moral clarity. Caritas Oceania’s Weathering the Storm report (2024) denounced the continued exploitation of the region’s ecological vulnerability, highlighting a staggering $1 billion shortfall in promised climate finance and condemning the shift from grants to burdensome loans¹.

During his 2024 apostolic journey, Pope Francis echoed these concerns in Papua New Guinea, declaring environmental destruction “a sin against creation and the poor.” His message resonated with Pacific Catholics who view the environment not as an abstract issue but as a sacred inheritance under threat².

Geopolitics and the Gospel: Navigating China’s Shadow
In East Asia, the Holy See’s renewed agreement with the People’s Republic of China on the appointment of bishops remains fraught. Intended as a diplomatic compromise to unify the underground Church with the state-approved Patriotic Association, it has instead intensified fears of betrayal among faithful Catholics in China, Hong Kong, and Taiwan. The arrest of clergy, closure of seminaries, and growing surveillance—especially under Beijing’s “Sinicization of Religion” policy—cast a long shadow³.

The faithful in Hong Kong, long a bastion of religious freedom, now navigate a fraught landscape where open criticism of the regime risks reprisal. Taiwan, too, watches the Vatican’s dealings with China warily, fearing marginalization as it upholds democratic values and religious liberty.

Youth and Interfaith: Seeds of Hope in Southeast Asia
In the world’s largest Muslim-majority country, Indonesia, the Catholic Church is growing quietly but steadily. With youth at the heart of its mission, the Indonesian Church emphasizes education, interfaith dialogue, and charity as paths to evangelization. During Pope Francis’s 2024 visit, a historic Mass attended by over 70,000 faithful became a moment of national unity and religious peace, showing what is possible when dialogue is grounded in truth and mutual respect⁴.

The same hope animates the Church in Timor-Leste, the only majority-Catholic nation in Asia besides the Philippines. There, the scars of colonialism and civil war still ache, but the Church remains a pillar of stability, social welfare, and moral guidance.

The Philippines: Tradition Under Siege
Home to over 80 million Catholics, the Philippines is often described as the heart of Catholicism in Asia. Yet it too faces internal decay. Radical secularism, the global spread of gender ideology, and a weakening catechetical foundation among youth pose existential threats. While public displays of devotion remain vibrant, especially during Holy Week and Marian feasts, surveys show a growing disconnect between cultural Catholicism and moral orthodoxy. The challenge is clear: to rekindle authentic discipleship rooted in Scripture, the sacraments, and a robust Catholic identity.

Restoring Trust: Confronting Abuse
The spectre of clergy abuse has not spared the Pacific. In Timor-Leste, where trust in the Church is especially high, recent revelations prompted sorrow and soul-searching. Pope Francis used his visit to publicly apologize, promising justice and reform⁵. Elsewhere, including in Indonesia and parts of Polynesia, a growing awareness of clerical misconduct has sparked calls for transparent reporting structures and lay involvement in safeguarding.

Yet here, too, the response has been uneven. In several dioceses, investigations remain internal or obscure. For Pacific Catholics, who often see their clergy as quasi-tribal elders and mediators of divine grace, these scandals are more than institutional—they cut to the core of communal life.

Synodality in the Boat, Not the Tent
As the universal Church reflects on synodality, the metaphor of a “tent” has felt foreign to many Pacific cultures. Bishop Ryan Jimenez of Saipan captured the regional sentiment by proposing the boat—a symbol of shared journey, mutual dependence, and risk on the open sea. For Pacific Catholics, synodality is not an abstraction but a reality long lived: communal decision-making, oral wisdom, and spiritual kinship have defined Catholic life for generations⁶.

The challenge now is to ensure that the Synod does not become a pretext for importing Western ecclesial confusion—particularly around women’s ordination, lay governance, or doctrinal ambiguity—but remains anchored in the faith of the apostles.

A Growing Church Amid the Storm
Despite the trials, the Church in the Pacific Rim is growing. The 2025 Annuario Pontificio reports a 0.6% increase in the Catholic population across Asia, with significant upticks in India, the Philippines, and Vietnam⁷. Vocations to the priesthood and religious life remain robust in several regions, especially where the liturgy is reverently celebrated and Catholic schools maintain moral clarity.

There is no denying the storm—but neither is there any denying the hope.

Conclusion: The Cross in the Currents
The Pacific Rim Church is being tested. Its mettle is tried by climate catastrophe, its voice challenged by political repression, and its conscience pierced by scandal. Yet like the disciples in the boat, the Church looks to Christ asleep amid the waves—not with despair, but with a cry of faith.

Now is the time for Pacific Catholics to recover their missionary soul, to rediscover the sacraments as the engine of renewal, and to form new generations in the full splendor of the truth.

From the reefs of Kiribati to the alleys of Manila, from the cathedrals of Jakarta to the villages of Papua New Guinea, the words of the Psalmist ring true: “The Lord of hosts is with us; the God of Jacob is our refuge” (Ps 46:7). ⤴️

¹ Weathering the Storm report, Caritas Oceania, 2024.
² Pope Francis, remarks during visit to Port Moresby, Papua New Guinea, September 2024. See also Reuters coverage, 5 September 2024.
³ “The Geopolitics of the Renewed Sino-Vatican Deal,” The Diplomat, November 2024.
⁴ “What to Know About Pope Francis’ Historic Asia Trip,” TIME, 2024.
⁵ “Pope Francis Addresses Clergy Abuse During Timor-Leste Visit,” The Guardian, September 2024.
⁶ Bishop Ryan Jimenez, Synod reflections, Vatican News, March 2024.
⁷ Annuario Pontificio 2025, Vatican City; summary published in Vatican News, March 2025.

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The state of the Church in Europe: The Crisis and Future of Catholicism on the Continent

The white smoke has risen. Pope Leo XIV has stepped onto the loggia of St Peter’s in traditional white cassock and papal stole, blessing a world once again in suspense. His election comes at a moment of profound crisis for the Catholic Church in Europe—a continent struggling not with persecution by sword, but with suffocation by silence, scandal, and self-abandonment.

As the Church begins a new pontificate, the challenges confronting her in Europe are not erased by a name or a blessing. They remain, acute and multiplying, waiting to be answered not merely by a pope, but by the whole Body of Christ. Leo XIV inherits not only a seat, but a battlefield.

A Church Divided: The Mandate to Unite and Clarify
The very conclave that elected Leo XIV laid bare the ideological fault lines within the Church. Behind the secrecy of the Sistine Chapel were competing visions—some cardinals advocating a deeper embrace of synodal experimentation and pastoral accommodation, others warning that doctrinal ambiguity and moral relativism have eroded the Church’s soul¹.

The new pontiff now bears the burden of reconciling a fractured episcopate, healing the wounds left by the Francis pontificate, and clarifying what has long been clouded: the Church’s unchanging faith amid the world’s ever-changing values.

Empty Pews and Shifting Souls: Secularism’s Toll
One of the most visible signs of the Church’s weakness in Europe is demographic collapse. In Italy, weekly Mass attendance has fallen to less than 20%, down from over 30% in the 1990s². In Germany and France, the figures are even starker. Vocations to the priesthood are vanishing. Religious knowledge among the young is practically nil. Cultural Catholicism lingers—but in many places, Christendom is a ghost.

The Church’s presence is maintained through monuments, museums, and heritage funding—not through evangelization or conviction. Against this backdrop, Leo XIV must ask: can the faith be rekindled not as nostalgia, but as necessity?

Wounds Yet Unhealed: The Abuse Crisis and Moral Authority
Europe remains deeply wounded by clerical abuse scandals. Cardinal Reinhard Marx, among others, has admitted systemic failures and called for reforms that some say go beyond what the faith can sustain³. But others, especially victims and lay faithful, demand justice and truth—not theological reinvention.

The new pope must show that reform need not mean rupture—that accountability, justice, and fidelity are not opposites but companions. Trust will not return without visible repentance and the purification of ecclesial governance.

Financial Instability and Structural Decay
The Vatican’s budget deficit, declining donations, and pension liabilities place concrete limits on pious ambition⁴. Many dioceses across Europe are similarly burdened. The aging of clergy, the closure of parishes, and the cost of maintaining centuries-old buildings strain the Church’s resources.

Financial recovery alone will not revive the Church—but fiscal integrity and prudent stewardship will be essential signs of credibility. Here too, Leo XIV must distinguish his pontificate from the financial controversies of his predecessors.

Persecution by Secularism: A Subtler Martyrdom
In Europe, persecution rarely wears jackboots. Instead, it speaks the language of rights and regulations. In 2023, over 2,400 hate crimes against Christians were recorded in Europe⁵. Churches are desecrated, Christian speech is criminalized, and Catholics who defend natural law are derided as extremists.

Leo XIV must face the growing hostility with both pastoral prudence and apostolic boldness. The Church in Europe cannot afford to be cowed by its elites or muted by its bureaucracies. If it is to survive, it must become once again what Christ made it—a sign of contradiction.

Germany’s Synodal Way: Reform or Rebellion?
The so-called Synodal Way in Germany remains a flashpoint. Proposals for female ordination, blessings of same-sex unions, and lay governance have drawn concern from Rome and consternation from faithful Catholics around the world⁶. The German bishops insist theirs is a path of listening; others warn it leads to rupture.

Leo XIV has inherited this impasse. His papacy must either reassert Rome’s authority over the fractious German hierarchy—or risk a second Reformation by indifference.

The Centre No Longer Holds: Europe’s Waning Influence
For the first time in history, fewer than half of the cardinal electors came from Europe⁷. The spiritual heart of Catholicism has shifted to the Global South—vibrant, growing, and morally clear. Pope Leo XIV, though American by birth and Augustinian by order, has witnessed this shift firsthand.

Will he now call on the strength of these younger churches to revive the faith in Europe? Will he allow the once-missionary continent to be re-evangelized?

What Must Be Done
Europe’s crisis cannot be managed; it must be confronted. The Church must proclaim Christ not as a cultural option, but as the only name under heaven by which we must be saved. This requires a restoration of worship worthy of God, teaching grounded in truth, and a public witness fearless in love and fearless in clarity.

Pope Leo XIV’s election may mark a turning point—or a missed one. He has the opportunity to rekindle the embers of a once-Christian civilization. But it will require not continuity with committees, but continuity with the Cross.

The smoke has cleared. The decision is made. Now, under the light of the Holy Spirit and the shadow of the martyrs, the work must begin. ⤴️

¹ The Times, “What are the issues facing the Catholic Church and its next pope?” (April 2025).
² The Times, “Italy’s shrinking faith: Mass attendance plummets in the pope’s backyard” (April 2025).
³ Wikipedia, “Reinhard Marx,” citing his resignation letter and statements to the press (2021–2025).
⁴ Reuters, “New pope will face Vatican budget crisis, myriad other problems” (April 28, 2025).
⁵ Catholic News Agency, “Report: Attacks on Catholics increasingly common and tolerated in Europe” (May 2025).
⁶ Wikipedia, “Synodal Way,” with citations from German episcopal documents and Vatican responses.
⁷ Time, “Who are the cardinals selecting the next pope?” (April 2025).

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The state of the Church in the Middle East: Inheritance of Silence

As the white smoke cleared and Habemus Papam rang out across the piazza, many eyes in the global Church turned not to Rome, but eastward—to the war-torn streets of Aleppo, the half-empty pews of Mosul, the barricaded churches of Gaza. Pope Leo XIV inherits a Middle East that remains the bleeding heart of the Catholic Church’s suffering body. Persecution, political marginalization, internal division, and demographic collapse are not distant diplomatic concerns; they are present wounds that demand urgent pastoral and doctrinal clarity.

A Geography of Martyrdom
The situation in Syria remains unstable following the fall of the Assad regime in late 2024. The power vacuum has emboldened jihadist factions, notably Hay’at Tahrir al-Sham, which has resumed systematic targeting of Christian populations¹. Churches have been razed, clergy threatened, and families displaced—many for the second or third time in a decade.

In Iraq, the ancient Christian presence has dwindled to a fraction of its pre-2003 population. From over 1.5 million before the invasion, fewer than 150,000 Christians remain today². A knife attack in Dohuk during an Assyrian Christian festival this past April underscored the fragility of even the safest enclaves³. The symbolic heart of the Chaldean Church now beats in exile.

In Gaza, Holy Family Parish, the only Catholic parish in the territory, continues its precarious mission amid shelling and siege. “Gaza is a prison,” said Fr. Gabriel Romanelli recently, ministering in a city without water, electricity, or security⁴. These are not metaphorical sufferings; they are daily realities of the Eucharist offered in fear and hope.

Diplomatic Breakdown and the Cost of Witness
Pope Leo XIV also inherits a strained relationship between the Holy See and the State of Israel. Under Francis, the Vatican repeatedly condemned the Israeli military campaign in Gaza, with the late pope controversially describing some operations as bearing “the characteristics of a genocide.”⁵ While hailed in the Arab world, these statements contributed to the worst rupture in Vatican-Israeli relations since the establishment of diplomatic ties.

Meanwhile, Lebanon—once the Catholic stronghold of the Levant—has entered a new phase of collapse. Christian emigration is accelerating amid economic freefall, political gridlock, and the expanding shadow of Hezbollah. With each departing family, the Catholic voice in public life weakens. As Pope Leo begins his pontificate, the most visible Catholic presence in the Arab world risks becoming an expatriate memory⁶.

The Fracturing of Ecclesial Unity
Perhaps most troubling for the new pontificate is the deepening fracture within the Chaldean Catholic Church. In 2024, a synodal boycott led by Archbishop Bashar Warda, bolstered by secular alliances with the Iran-linked Babylon Movement, defied the authority of Patriarch Louis Sako⁷. Rome remained mostly silent. The crisis has since metastasized into open conflict, endangering not only Chaldean unity but Eastern Catholic credibility. Pope Leo XIV will be forced to choose between conciliation, disciplinary action, or a diplomatic balancing act that may please no one.

The Vanishing of the East
This pontificate begins with what may be the final decades of a living Christian presence in much of the Middle East. Seminaries are empty. Vocations are dwindling. Children are baptized in foreign tongues. The churches of Nineveh and Antioch face not extinction from without but evaporation from within. The words of Pope Benedict XVI—“without the East, the Church would be unrecognizable”—echo now as lament.

The faithful have not ceased praying. Nor have the priests ceased celebrating Mass, often in bombed-out sanctuaries or borrowed halls. But the institutional Church must now reckon with whether it has done enough. Pope Leo XIV is not responsible for the persecution, but he is now responsible for the response.

An Apostolic Burden
The Catholic Church in the Middle East is not a museum of ancient rites; it is a crucible of faith. If the Church forgets her sons and daughters in Syria, Iraq, Lebanon, and Palestine, she will lose more than territory—she will forfeit her witness. The new pontificate must not allow the blood of the martyrs to dry unwept.

The time is ripe not only for renewed pastoral care but for strong diplomatic advocacy, courageous episcopal appointments, and clear teaching that prioritizes the survival of Christ’s flock over the appeasement of global powers.

Pope Leo XIV must be a voice not only for dialogue but for deliverance. ⤴️

1. Christianity in Syria, Wikipedia.
2. Christianity in Iraq, Wikipedia.
3. Ibid.
4. Catholic World Report, “Priest of only Catholic parish in Gaza calls for peace, says Gaza is a prison,” April 9, 2025.
5. Catholicism and Zionism, Wikipedia.
6. AP News, “Lebanon teeters again on the edge of war as Christian emigration rises,” April 2025.
7. Chaldean Catholic Church, Wikipedia.

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The state of the Church in North America: After the White Smoke The Crises Still Burning

The bells have rung and the smoke has cleared. Pope Leo XIV now sits upon the throne of Peter. But while the world momentarily paused to witness the white cassock at the loggia, the Church in North America continued to burn—not with Pentecostal fire, but with the slow embers of doctrinal confusion, institutional collapse, and cultural estrangement.

The election of a new pope has not dispelled the darkness of division. Indeed, it has revealed more starkly than ever that the challenges facing the Catholic Church in North America cannot be solved by a change of pontificate alone. Beneath the surface of ceremonial unity, a Church fractured in belief, practice, and mission now confronts its moment of truth.

A Church Divided Against Itself
Perhaps no continent better illustrates the ideological fissures within the Church than North America. In the United States, self-described “traditionalists” are in near-open conflict with the bishops, accusing the hierarchy of betraying the perennial magisterium. Simultaneously, progressive Catholics push for women’s ordination, liturgical innovation, and LGBTQ+ inclusion—all in defiance of centuries of settled doctrine.

These are not simply matters of tone or emphasis. They reflect incompatible ecclesiologies. Some Catholics kneel at altar rails in silence; others dance around felt banners in rainbow stoles. Both call themselves “faithful,” but they no longer share the same faith. Pope Leo XIV inherits a flock that is theologically balkanised, sacramentally incoherent, and increasingly unable to even converse across the divide¹.

The Collapse of Vocations and the Death of Parish Life
There are over 3,500 Catholic parishes in the United States without a resident priest². In Canada, dioceses are merging, consolidating, and quietly deconsecrating churches once filled with the children of immigrants and pioneers. Entire religious communities are dissolving as the last surviving members die in retirement homes. The model of parish Catholicism—weekly Mass, confessions, baptisms, funerals—is becoming logistically impossible to sustain.

This is not the crisis of the future. It is the crisis of the present, unfolding every Sunday in pews grown cold.

Doctrinal Dissonance and the Eclipse of Faith
According to recent surveys, 84% of U.S. Catholics support artificial contraception, 83% approve of IVF, and 59% support abortion in most or all cases³. These figures are not anomalies; they are indictments of decades of failed catechesis, sentimental homiletics, and pastoral strategies shaped more by appeasement than truth.

The faithful no longer know what the Church teaches—and many clergy no longer preach it. The term “pastoral” has become a euphemism for avoiding the hard sayings of Christ. In this vacuum, secular ideologies—gender theory, moral relativism, therapeutic deism—have crept into the sanctuary.

The Scandal of Silence: Abuse, Accountability, and the Seal
The crisis of abuse has not ended. While the Church has made structural improvements, recent legal developments threaten to expose deeper wounds. In Washington State, the legislature passed a law requiring clergy to violate the seal of confession to report suspected abuse. The Archdiocese of Seattle responded with moral clarity: any priest who complies incurs automatic excommunication⁴.

Yet the need for such a defence points to a deeper suspicion now festering in the public square: that the Church cannot be trusted. In many dioceses, decades of episcopal cover-up have hollowed out the moral credibility of shepherds. The faithful hunger for justice—and for a shepherd who will bind the wounds without bandaging over the rot.

Liturgy, Identity, and the War on Tradition
Pope Francis’s restrictions on the traditional Latin Mass—under Traditionis Custodes—were received with confusion and pain in North America, where hundreds of young, vibrant communities have grown precisely around the ancient rite. Under Pope Leo XIV, it remains unclear whether these faithful will be given room to flourish or be further marginalised.

But beyond the liturgical specifics lies a deeper question: Can a Church that has rejected its own memory still proclaim its future? Or will it continue to hemorrhage its youth to atheism, Protestantism, and disillusionment?

Immigration, Politics, and the Gospel of the Border
The American episcopate remains divided not only over liturgy and morality, but also over national identity. Some bishops align closely with political parties, using the language of social justice while neglecting clarity on abortion and sexual ethics. Others embrace a muscular, nationalist tone, ignoring the Church’s own teachings on human dignity and migration.

The new pope inherits a North American Church entangled in politics—where bishops bless policies, not people, and where Catholic identity is increasingly confused with partisanship.

The Way Forward—or the Way Down
Pope Leo XIV may yet surprise the world. But no matter how orthodox or conciliatory his reign may be, he cannot alone resolve the crises that North American Catholics now face. What is needed is not simply reform at the top, but repentance in the pews and the pulpit.

The path ahead is narrow. It will not be found through synodal processes or demographic hopes, but through Eucharistic fidelity, doctrinal clarity, and the rediscovery of holiness. If the Church in North America is to survive, it must first remember who she is: the Bride of Christ—not the mirror of the world.

The white smoke has risen—but the smoke of confusion remains. The task of rebuilding begins now. ⤴️

¹ Cf. Wall Street Journal, “MAGA Catholics vs. Pope Francis”, April 2025.
² Wikipedia, “Priestless Catholic Parishes.”
³ Pew Research Center, “U.S. Catholics’ Views on Bioethics and Morality”, April 2025.
⁴ New York Post, “Catholic Church Vows to Excommunicate Priests Who Break Confessional Seal”, May 2025.

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The state of the Church in South America: The Challenges Facing Catholics

South America, long a bastion of global Catholicism, now finds itself at a pivotal juncture. From the barrios of Buenos Aires to the jungles of the Amazon, the Catholic Church faces a host of challenges—declining affiliation, scandal, political hostility, and pastoral disorientation. The death of Pope Francis, the first Latin American pontiff, marked the end of an era. Yet the swift election of Pope Leo XIV, a prelate with deep missionary and administrative experience in Peru and throughout Latin America, offers a potential bridge between continuity and reform. The region’s challenges remain acute—but so too does its capacity for spiritual renewal.

The Decline of Catholic Identity
In recent decades, South America has witnessed a dramatic erosion of Catholic identification. Where once 70% or more of the population professed the Catholic faith, that figure has now fallen to just over half. Brazil, once the world’s largest Catholic nation, now sees Catholics as a numerical minority. Evangelical Protestantism—especially Pentecostalism—has surged by promising prosperity, healing, and a sense of personal empowerment often absent in Catholic structures¹.

The decline is not merely numerical. Sacramental participation has dropped sharply. Marriages, baptisms, and confirmations are in freefall. In many communities, Catholicism is still “cultural,” but no longer formative. Pope Leo XIV, who previously served in Peru and worked closely with CELAM (the Latin American Episcopal Council), is acutely aware of this pastoral crisis. His knowledge of the region’s spiritual landscape positions him well to address it—not as an outsider, but as a shepherd who has walked among its people.

Clerical Shortages and Vocational Drought
Latin America is increasingly underserved. Though the continent is home to more than 27% of the world’s Catholics, it has only 12.4% of the world’s priests². In many parishes, especially in rural zones, the Eucharist is celebrated only monthly or less. The faithful are catechized, if at all, by overburdened lay leaders.

Vocational decline is no longer confined to Europe. Seminaries in countries like Colombia and Mexico are reporting fewer candidates, and religious orders are shrinking. Pope Leo XIV has long advocated for renewed seminary formation grounded in spiritual discipline and fidelity to doctrine—less focused on activism, more rooted in identity. His Peruvian experience with formation communities may become a model for wider application.

Moral Scandal and the Fight for Institutional Credibility
One of the most damaging blows to the Latin American Church’s authority has been the collapse of trust in the wake of abuse scandals. Most recently, Pope Francis dissolved the once-prominent Sodalitium Christianae Vitae (SCV), headquartered in Lima, Peru, after years of revelations about systemic spiritual and sexual abuse³. The forced resignation of Archbishop Miguel Cabrejos of Trujillo for his inaction further exposed episcopal negligence⁴.

These events are not distant from Pope Leo XIV. As a former superior of Augustinian missions in Latin America, he witnessed both the spiritual fruit and the administrative dysfunctions of the postconciliar Church. His approach to such crises will likely be uncompromising—marked by canonical clarity, pastoral compassion, and institutional housecleaning. His early statements have emphasized the need to “restore the credibility of witness” through justice and purification.

The Political Front: Threats to Religious Freedom
The Church’s moral voice in South America faces mounting threats. In Nicaragua, bishops are persecuted by the Ortega regime for speaking out against injustice. In Mexico, priests are murdered or intimidated by cartels. In Venezuela, Church leaders must navigate political repression while maintaining the Church’s prophetic voice⁵.

Pope Leo XIV’s familiarity with these conditions—especially from his tenure in Latin America’s more volatile dioceses—gives him a unique credibility. He has condemned violence against clergy and advocated for greater international solidarity with persecuted Latin American Catholics. His pontificate could bring increased attention to these often-overlooked frontlines of the faith.

The Indigenous Question and Amazonian Inclusion
Under Francis, Querida Amazonia called for deeper integration of Indigenous voices in the life of the Church, especially in the Amazon basin. While praised by some for its cultural sensitivity, others feared it opened doors to syncretism and theological ambiguity⁶.

Pope Leo XIV’s pastoral work among Indigenous communities in Peru has been both respectful and catechetically firm. He is likely to preserve the missionary outreach begun under Francis but insist on doctrinal clarity. His Amazonian theology is not one of liturgical experimentation, but of Incarnational encounter—Christ preached and lived among the poor, not merely adapted to their customs.

After Francis: Rebuilding from Within
The election of Leo XIV was swift—interpreted by many as a sign of the cardinals’ desire for steadiness, but not stasis. His Latin American experience means continuity with Francis’s concern for the poor and marginalized, but his liturgical reserve and strong canonical formation suggest a break from pastoral ambiguity. He inherits not just a region in flux, but a Church bruised by division and disorientation.

His challenge in South America will be to re-evangelize the continent—calling fallen-away Catholics back to the sacraments, renewing clerical identity, and re-establishing the Church’s prophetic voice in a hostile culture. It is a daunting task—but one he appears ready to embrace, not from theory, but from experience.

Conclusion: South America at the Crossroads
The Latin American Church, like the continent itself, is a paradox—deeply wounded, but rich in faith; vulnerable to modernity’s seductions, yet capable of heroic fidelity. Pope Leo XIV, a son of the Americas by ministry if not birth, now bears the burden of restoring hope and clarity where so much has been lost. His pontificate may be the last best chance to rescue a continent from spiritual forgetfulness—and to raise up a new generation of saints amid the ruins. ⤴️

¹ Latinobarómetro, 2010–2023; Washington Post, April 22, 2025.
² Annuario Pontificio, Vatican News, March 2025.
³ AP News, “Pope dissolves Peru-based conservative Catholic movement,” January 2025.
⁴ AP News, “Peruvian bishop resigns over abuse inaction,” March 2025.
⁵ USCCB, “Religious Freedom in Latin America,” June 2024; Catholic World Report, April 2025.
⁶ Pope Francis, Querida Amazonia, February 2020.

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In other News…

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Who Shall Rule the Nations? The WHO Treaty, Sovereignty, and the Struggle for Souls — Vote Next Week

In the coming days, the World Health Assembly will convene in Geneva to vote on one of the most far-reaching international instruments proposed in the post-war era: the WHO Pandemic Accord. This treaty, coupled with sweeping amendments to the International Health Regulations (IHR), aims to reshape how the world responds to health crises. Yet its reach extends far beyond virology. At stake is not merely public health coordination, but the fundamental question of who governs the body—and who, by extension, lays claim to the soul.

A Global Health Mandate or a Political Throne?
The WHO has framed the treaty as a tool to ensure global preparedness, equity in access to medicines, and coordinated responses to pandemics. But the language of the drafts betrays a deeper ambition: the establishment of a permanent, centralised authority with the prerogative to declare emergencies, define misinformation, and guide national policies from afar.

U.S. Senator Ron Johnson issued a stark warning:

“The WHO cannot be entrusted with global health authority. Its pandemic treaty and proposed IHR amendments would empower unelected international bureaucrats to declare pandemics, impose lockdowns, and dictate treatments — all under the guise of public health.”¹

This is no mere administrative concern. The treaty framework permits the WHO Director-General to declare a Public Health Emergency of International Concern (PHEIC) unilaterally—compelling member states to act in line with WHO “recommendations.” These recommendations are nominally non-binding, but the weight of international expectation, funding conditionality, and reputational pressure effectively transforms them into normative obligations. It is, in all but name, a global executive without electorate or accountability.

The Eclipse of Subsidiarity
From a Catholic perspective, this represents a grave violation of the principle of subsidiarity—a cornerstone of Catholic social teaching. Pius XI made this clear in Quadragesimo Anno:

“It is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do.” (QA §79)

The WHO Accord reverses this order: decisions concerning local outbreaks, national medical protocols, and public discourse would be subject to Geneva’s approval. The spiritual implications are equally grave. What does it mean for the Church, or for the family, when states no longer govern the body without reference to supranational agencies? When care of health becomes a mandate from above, not a decision within conscience, subsidiarity collapses.

Misinformation or Heresy?
The treaty’s original language required signatories to “combat misinformation and disinformation,” with an emphasis on international cooperation to control narratives. This provision, though reworded in later drafts, still carries an implicit mandate to police thought. The Brownstone Institute’s Dr. David Bell, a former WHO staffer, noted:

“The obligation to combat ‘misinformation’ in a treaty creates enormous scope for censorship. Science is never settled—and dissent is often vital. But this could criminalise dissent.”⁵

This should concern Christians deeply. During the pandemic, public health authorities silenced priests, forbade sacraments, and delegitimised moral objections to abortion-derived vaccines. If dissent from the WHO becomes indistinguishable from public disorder, the next target may not be “anti-vaxxers” but pro-lifers, confessors, and bishops.

Opaque Negotiations, Unaccountable Power
The treaty’s negotiation process has been marked by extraordinary secrecy. Few parliamentarians have seen the evolving text. Fewer still have had opportunity to debate it. A Heritage Foundation report concluded:

“The WHO’s negotiation process has lacked transparency. Public and parliamentary scrutiny has been minimal, draft texts have changed frequently without explanation, and meaningful consultation with national legislatures has been absent.”⁶

In the UK, Foreign Office representatives have not committed to bringing the treaty before Parliament. Approval may fall to the discretion of ministers—raising the real possibility of treaty ratification without legislative debate. This is not just a technical problem. It is the elevation of executive fiat over democratic legitimacy.

The “One Health” Leviathan
An especially underappreciated dimension of the treaty is its embrace of the “One Health” model, which links human, animal, and environmental health. The language here is theological: it presents a quasi-pantheistic unity of all living systems. On paper, it sounds reasonable. In application, it gives global institutions leverage over everything from agriculture to land use to food consumption.

The Alliance for Natural Health International summarised the danger succinctly:

“The One Health framework allows unelected technocrats to regulate food production, land use, and animal health policies under the pretext of preventing disease. It is a radical centralisation of power.”⁷

This framework could see sacramental wine restricted, traditional diets regulated, and pastoral activity constrained under ecological pretexts. We have already seen climate policy invoked to close churches, limit processions, or regulate meat consumption. The One Health model gives these tendencies teeth.

From Geneva to Babylon
The Book of Revelation warns of a city seated upon many waters, “with whom the kings of the earth have committed fornication” (Rev. 17:2). While the WHO is not Babylon, its direction is unmistakable: it seeks to seat itself over many nations, not by conquest but by consensus; not with swords, but with treaties. The result is the same: sovereigns kneel, and the Church must ask—before whom are they kneeling?

Conclusion: A Call to Watchmen
The WHO Pandemic Accord is more than policy. It is a new architecture of global obedience, constructed rapidly and opaquely. Its adoption would cement a model in which health becomes the pretext for control, and truth becomes subject to bureaucratic orthodoxy.

Catholics, and all men of good will, must oppose this—not because they are “anti-science” or “anti-cooperation,” but because they believe in ordered liberty, moral truth, and the sacred boundaries of Church, state, and conscience.

The vote takes place next week.

We urge all readers—especially clergy, parents, and legislators—not to sleep through the watch. If we do, the consequences will not merely be political. They will be spiritual, cultural, and civilisational. ⤴️

¹ Ron Johnson, “Statement on WHO Pandemic Treaty,” U.S. Senate, May 2024.
² Danny Kruger MP, Interview with The Telegraph, March 2024.
³ WHO, Draft Amendments to the International Health Regulations (2005), May 2024.
⁴ WHO, Intergovernmental Negotiating Body, Draft Text, November 2023, Article 18.
⁵ David Bell, “Why the WHO Treaty Threatens Science and Liberty,” Brownstone Institute, December 2023.
⁶ The WHO Pandemic Treaty Fails Again, Heritage Foundation, May 2024.
⁷ Briefing Paper on WHO Accord, Alliance for Natural Health International, March 2024.
⁸ Pope Pius XI, Quadragesimo Anno, 1931.

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Swinney Declares Trans Rights “Bedrock” of Independent Scotland Vision

John Swinney’s comments reignite debate over national identity, constitutional priorities, and gender ideology in Scotland

In a speech delivered earlier today, Scottish First Minister John Swinney declared that “an independent Scotland would have trans rights as the bedrock of society.” The statement, now circulating widely on social media, immediately drew criticism from across the political and religious spectrum. Critics argue that such a pronouncement elevates contested gender ideology to the status of a national foundation—without democratic consensus, legal clarity, or regard for recent judicial determinations.

A Shift in Tone from the New First Minister
Swinney, viewed by some as a stabilising figure after the tumultuous leadership of Humza Yousaf, has in fact taken an aggressive rhetorical line on trans issues since his appointment. His statement today follows his defence of Nicola Sturgeon’s claim that the UK Supreme Court ruling on the definition of “sex” in the Equality Act 2010 could make life “unliveable” for trans people. Swinney called Sturgeon’s language “fair and justifiable.”

Yet many observers—including within his own party—see the First Minister’s framing as out of step with the electorate. Michelle Thomson MSP, a prominent SNP backbencher, previously urged her party to apologise to women opposed to gender reforms, saying the SNP had “lost sight of biological reality.”

The Supreme Court Did Not Change the Law—It Clarified It
Crucially, commentators have pointed out that the recent UK Supreme Court decision in For Women Scotland v The Scottish Ministers (2024) did not change the law or introduce a new definition. It reaffirmed what the Equality Act 2010 has always said: that “sex” refers to biological sex, not self-declared gender identity¹.

The judgment invalidated Scottish Government guidance that attempted to include male-born individuals with a Gender Recognition Certificate (GRC) under legal definitions intended for biological females—particularly in the context of women-only shortlists and representation quotas. The court ruled that the Scottish Parliament exceeded its devolved powers in trying to redefine terms established in UK-wide equality legislation².

As legal commentator Joshua Rozenberg noted, the ruling was “declaratory, not legislative.” It made no new law but simply clarified what the existing statute already requires³.

False Framing of “Weighing Impacts”
In light of this, Swinney’s public comments about “weighing the implications” of the court’s ruling—alongside similar language from Scottish civil service officials—mislead the public. The law is not in flux. It is now simply more visible. Organisations in Scotland that had previously implemented “diversity, equity, and inclusion” (DEI) policies in tension with biological sex-based rights have no legal ambiguity to hide behind.

As Baroness Falkner of the Equality and Human Rights Commission recently remarked, “We welcome the clarity this judgment provides. It confirms our longstanding view that sex means biological sex in the Equality Act.”⁴

This means that any institution continuing to prioritise gender self-identification over biological sex—whether in sports, prisons, education, or employment—does so unlawfully, and is now formally on notice.

Catholic and Traditionalist Reactions
Religious and traditionalist groups have strongly criticised Swinney’s declaration. A spokesperson for the Old Roman Apostolate in Scotland stated:

“It is deeply troubling to hear Scotland’s First Minister declare allegiance to an ideology that undermines the natural law and the truth of human embodiment. A nation founded on falsehood cannot stand. Scotland needs virtue, not illusion, as its cornerstone.”

Mothers for Truth, a grassroots parental rights group, called Swinney’s remarks “irresponsible and ideologically extreme,” adding: “To prioritise trans rights over children’s rights, women’s rights, and truth itself is not compassion. It is political capture.”

A Political and Strategic Blunder?
Even secular analysts are questioning the political calculus. Writing in The Spectator, Fraser Nelson observed that “Swinney could have focused on health care, education, or economic resilience as the pillars of a new Scotland. Instead, he has chosen the most ideologically charged and electorally volatile issue in Britain today.”

Polling consistently shows that a majority of Scottish voters support biological sex-based rights and oppose gender self-ID in law⁵. In that light, today’s remarks may prove not a bold new beginning but an unforced error—offending moderates, emboldening critics, and undermining trust in the SNP’s judgement on constitutional questions.

Conclusion: Law Before Ideology
If Scotland is to debate its future as a nation, clarity of law must come before the ambition of ideology. The UK Supreme Court has spoken clearly. Trans rights activists and the Scottish Government alike must reckon with the fact that the Equality Act protects everyone—but not at the expense of truth. Until and unless the law is changed, compliance—not controversy—is what is required. ⤴️

1. For Women Scotland Ltd v The Scottish Ministers [2024] UKSC 5.
2. Ibid., para 73: “The Scottish Ministers had no power to redefine a protected characteristic in UK-wide legislation.”
3. Rozenberg, J. “What the Gender Ruling Actually Says.” Law in Action, BBC Radio 4, 2024.
4. Statement from Baroness Kishwer Falkner, Chair of the Equality and Human Rights Commission, February 2024.
5. YouGov Scottish Attitudes Survey, 2023: 62% oppose gender self-ID; 68% support single-sex spaces based on biological sex.

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The Southport Massacre and the Collapse of Institutional Credibility

On 17 July 2024, the town of Southport was shattered by an act of chilling brutality: the murder of three young girls during a children’s dance class at a local community centre. The perpetrator, 17-year-old Axel Rudakubana, launched a frenzied knife attack, injuring ten others before being subdued. What followed was not only a national outpouring of grief, but a breakdown in public trust marked by misinformation, political opportunism, and institutional failure.

A Shocking Crime, but Not ‘Terrorism’?
Rudakubana was arrested at the scene. In the following days, investigators discovered he had been preparing ricin, a banned biological toxin, and had downloaded Military Studies in the Jihad Against the Tyrants: The Al-Qaeda Training Manual. On 23 July, Merseyside Police announced that the attack would not be treated as terrorism, citing the absence of a demonstrable ideological motive under the UK’s Terrorism Act 2000¹.

This decision—legally defensible but intuitively baffling—created an information vacuum that was rapidly filled with speculation and anger.

False Claims and Summer Riots
Between 18 and 25 July, social media platforms were flooded with claims that Rudakubana was a Muslim asylum seeker, that the government was covering up the truth, and that public institutions were complicit in enabling the violence. These narratives—often driven by influencers on X, TikTok, and Telegram—sparked riots in at least nine towns, including Southport, Bolton, and Oldham, between 20 and 28 July.

In Parliament on 1 August, Prime Minister Keir Starmer categorically blamed the unrest on “far-right extremists.” He repeated this claim on multiple occasions, even after police briefings indicated no such orchestrated far-right involvement².

The Government’s Own Disinformation
This contradiction was made plain on 24 September 2024, when His Majesty’s Inspectorate of Constabulary and Fire & Rescue Services (HMICFRS) issued its report. The findings were unambiguous: the riots were not organised by far-right networks but were the result of “disaffected individuals reacting emotionally to unmoderated online misinformation”³. Nevertheless, Starmer persisted in his public narrative, refusing to correct the record—a fact some interpreted as political scapegoating.

Mainstream Media Failures
Starmer was not alone in pushing this line. Mainstream media outlets across the UK and abroad echoed the government’s framing. Prominent headlines from The Guardian, CNN, and The Scotsman claimed that the riots were driven by far-right organisations, some even naming the English Defence League⁴. None of these reports were retracted after the HMICFRS’s contrary findings.

The irony, then, was palpable. At the very moment commentators were warning about online personalities—such as Elon Musk, Laurence Fox, Tommy Robinson, or Nigel Farage—supposedly spreading “far-right misinformation,” it was in fact the Prime Minister, the Government, and major media outlets who were propagating falsehoods with vastly greater reach and institutional weight. Far from being dispassionate arbiters of fact, many journalists functioned as uncritical amplifiers of political narrative.

The Trial: Facts Delayed
On 12 January 2025, Rudakubana pleaded guilty at Liverpool Crown Court to 16 charges, including murder, attempted murder, the production of ricin, and possession of a terrorist training manual. The trial confirmed that the attacker had planned the event meticulously and had a clear interest in jihadist ideology⁵. Yet the prosecution reiterated that no ideological motive could be legally substantiated—and therefore the case remained officially “non-terrorist.”

Rudakubana disrupted his sentencing on 15 January, shouting obscenities before being removed. He was sentenced in absentia to life imprisonment with a minimum of 52 years⁶.

False Narratives from Campaigners
Further distorting public understanding were activist groups. Nick Lowles, director of the anti-extremist group Hope Not Hate, published a list of supposed far-right rallies in response to the Southport attack. The rallies never took place. Yet thousands of counter-protesters mobilised in towns and cities across the UK—including Brighton, Manchester, Leeds, and Bristol—to oppose events that had never been planned. This wasted police time and resources, disrupted public services, and led to the premature closure of schools, businesses, and transport routes. When confronted, Lowles admitted on his X profile: “Yes, the list was a hoax, but just look at the front pages of today’s papers. An anti-racist message is being transmitted to millions of homes this morning.”⁷ Despite the clear and deliberate nature of this deception—and its measurable impact on public order—no legal action was ever taken against him.

Lowles also helped circulate an unverified claim that a Muslim woman had been the victim of an acid attack in Middlesbrough. The post, published during peak national tension, was widely shared before being categorically denied by Cleveland Police, who confirmed that no such report had been received. Lowles deleted the tweet and posted a retraction, stating, “Hold my hands up if my initial tweet was wrong.”⁸ The damage, however, had already been done. Conservative MP Neil O’Brien condemned Lowles’s actions as “incredibly irresponsible” and accused him of “pouring petrol on the flames” during an already volatile moment⁹. Again, no prosecution followed.

These interventions, far from promoting clarity, lent rhetorical and emotional cover to the government’s misleading narrative and helped shift public outrage toward convenient targets.

Religious Identity and Media Framing
Amid growing speculation, it was confirmed on 24 February that Rudakubana was not Muslim, but the Cardiff-born son of Rwandan Christian parents. His father, Alphonse Rudakubana, is a lay member of The Community Church in Southport, with no verified links to conflict in Rwanda¹⁰.

Chief Constable Serena Kennedy of Merseyside Police later revealed that she had wanted to clarify the attacker’s faith publicly to quell false rumours, but was overruled by the Crown Prosecution Service¹¹.

Meanwhile, mainstream media used outdated school photos of Rudakubana—showing him in uniform or charity settings—contributing to a public perception that he was being presented sympathetically. Editors claimed more recent photos were unavailable, but the contrast with how other attackers have been portrayed did not go unnoticed¹².

Collapse of Credibility
The Southport massacre—and the political and media reaction that followed—was not merely a tragic episode. It revealed the extent to which government officials, journalists, and campaigners are now willing to disseminate misinformation with impunity, provided it serves a narrative. The same commentators who decry online misinformation were themselves engaged in deception—with far greater platforms, and far fewer consequences.

Indeed, the House of Commons Home Affairs Committee, in its February 2025 report, asserted with striking confidence: *“Far from being evidence of ‘two-tier policing’, the policing response last summer was entirely appropriate given the levels of violence and criminality that were on display.”*¹³ The irony is stark. Nick Lowles openly admitted to spreading a false list of far-right rallies, leading to city-wide disruptions, mass deployments of police, school closures, and public unrest—yet faced no legal action whatsoever. By contrast, Lucy Connolly, a childminder from Northampton and the wife of a Conservative councillor, was sentenced to 31 months in prison for a single post on X—deleted shortly after—which called for deportations and arson in response to the Southport attack¹⁴.

The disparity speaks volumes. It suggests that misinformation is not judged by its consequences, but by its political utility. When activists and officials aligned with the dominant narrative spread falsehoods, their actions are dismissed or even praised. When dissenters err—however marginally—they are prosecuted with the full force of the law.

If anything, the episode demonstrated that the British public no longer suffers from too much misinformation, but from selective misinformation imposed from above, with dissenting facts delayed, denounced, or ignored.

Without a serious reckoning—rooted in truth, transparency, and moral accountability—the next crisis will only deepen the fracture between the people and the institutions meant to serve them. ⤴️

¹ Terrorism Act 2000, Section 1; Crown Prosecution Service: “Guidance on the Definition of Terrorism.”
² HMICFRS briefings to the Home Office, July 2024; The Times, 25 September 2024.
³ HMICFRS Report on Civil Disorder, 24 September 2024.
⁴ See headlines from CNN, The Scotsman, and The Guardian, 18–27 July 2024.
⁵ Crown Court of Liverpool, R v. Axel Rudakubana, 12 January 2025.
⁶ Sentencing Remarks, Liverpool Crown Court, 15 January 2025.
⁷ Nick Lowles, @lowles_nick, X.com, 27 July 2024; archived by Reddit, r/UKPolitics, 28 July 2024.
⁸ Yahoo News UK, “Hope Not Hate boss apologises for false acid attack tweet,” 25 July 2024.
⁹ GB News, “Hope Not Hate accused of ‘pouring petrol on the flames’,” 26 July 2024.
¹⁰ Hyphen, “Who Was Axel Rudakubana?” 24 February 2025.
¹¹ Merseyside Police Press Conference, 26 February 2025.
¹² Press Gazette, 22 July 2024; The Times, 19 July 2024.
¹³ UK Parliament Home Affairs Committee, Policing Public Order, February 2025.
¹⁴ Sentencing Remarks, R v. Lucy Connolly, Crown Court of Northampton, 30 September 2024; judiciary.uk.

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The Contest for Poland’s Soul: Trzaskowski, Ordo Iuris, and the Civilizational Stakes of 2025

As Poland approaches its most consequential presidential election in a generation, one name stands at the centre of a brewing cultural and political storm: Rafał Trzaskowski. For many in the West, his candidacy is interpreted as a sign of democratic normalization—an urbane, multilingual liberal mayor with firm commitments to EU values, environmental sustainability, and social inclusion. But to his most fervent critics inside Poland—particularly those within Ordo Iuris and the network of Catholic jurists, clergy, and civil society leaders who view themselves as guardians of the post-communist moral consensus—Trzaskowski is not merely a left-liberal candidate. He is, they argue, the standard-bearer for a foreign ideology that seeks to uproot the very foundations of Polish national identity, Catholic tradition, and legal order.

A Portrait of a Progressive: The Trzaskowski Record
Trzaskowski’s rise from MEP to Mayor of Warsaw, and now to presidential frontrunner, has been marked by a consistent trajectory toward cultural liberalism. In 2019, he signed the LGBT+ Declaration, committing city resources to “inclusive education,” anti-discrimination training, and a crisis helpline for queer youth¹. He voiced public support for civil unions and in a 2025 interview openly stated, *“I would very much like to be the first mayor of Warsaw who could marry a homosexual couple.”*²

On the question of abortion, Trzaskowski has gone further than any previous centrist candidate. In the current campaign, he has pledged to not only sign but personally introduce legislation liberalizing abortion access in Poland—effectively reversing the Constitutional Tribunal’s 2020 judgment that declared abortion for fetal abnormality unconstitutional³. “If necessary,” he said, “I will take the initiative myself.”⁴

His secularist instincts are equally prominent. In 2024, the Warsaw city administration implemented a directive banning all religious symbols in public offices, citing neutrality and the need to avoid “divisive displays.” Though Trzaskowski denies any crosses were physically removed, the directive remains in force, forbidding visual expressions of religious affiliation in city spaces⁵.

These positions have won him plaudits in European media and among Warsaw’s metropolitan elite. Yet outside these circles, a growing segment of Polish society sees in Trzaskowski not just an opponent, but a harbinger of civilizational dislocation.

The Response: Ordo Iuris and the Language of Rupture
It is against this backdrop that Ordo Iuris—a legal institute known for its intellectual rigour and unapologetically Catholic stance—has launched its most direct intervention in Polish electoral politics to date. In an April 26th communiqué, Jerzy Kwaśniewski warned supporters that Trzaskowski’s election would “close the system” built by the leftist government of Donald Tusk, ushering in “ruthless abortion in hospitals, promotion of the LGBT subculture and ideology, imprisonment for ‘hate speech’, removal of crosses from public places,” and a “capitulation to the new European superstate.”

To back these claims, Ordo Iuris has published a leaflet and poster campaign titled Polska w Potrzasku—Poland in a Trap. It compiles direct quotes from Trzaskowski on same-sex unions, the CPK airport project, EU military integration, and environmental policy. It documents his support for the 21 demands of Poland’s Green Party, including phasing out coal by 2030 and implementing the Green Deal in agriculture⁶. It accuses him of stripping premises from pro-life NGOs and using his office to favour ideologically aligned NGOs while repressing conservative civil society events like the Independence March.

But more than merely attacking policy, the campaign adopts the language of metapolitical struggle. It sees the upcoming election not as a routine contest between left and right, but as a decisive moment in a battle for the very soul of the Polish nation.

A Post-Communist Consensus under Siege
Since 1989, Poland has walked a narrow path: integrating into the liberal democratic order of the West while preserving a strong national and Catholic character. The 1997 Constitution reflects this balancing act, explicitly invoking “God who is the source of truth, justice, good and beauty,” and protecting human life, marriage, and parental rights in education.

Trzaskowski’s critics argue that this delicate consensus is now under coordinated assault. The movement they identify—a transnational ideology rooted in cultural Marxism, sexual liberation, and secular technocracy—seeks not merely to shift public policy but to remake the Polish citizen. In this analysis, Trzaskowski is not an agent of pluralism, but a secular missionary of European postmodernism, tasked with dissolving the bonds of faith, family, and national coherence that hold the Polish polity together.

“His is a project,” wrote Kwaśniewski, “of collapse—of law, of faith, and of civilization.” This is why Ordo Iuris, usually cautious about political endorsements, now insists that the stakes are too high for neutrality. “Certain candidates,” Kwaśniewski said, “are simply a guarantee of catastrophe for Poland.”

The Culture War Comes to the Presidency
What makes this moment particularly volatile is the convergence of domestic and international pressures. Within Poland, Trzaskowski’s base includes the country’s most radical progressives, including abortion advocates and MEPs who have co-sponsored EU condemnations of the Polish judiciary and education system⁷. Abroad, he is seen as a “normalizing” figure who can restore liberal order in a country accused of democratic backsliding. But it is precisely this international validation that alarms his domestic opponents, who see in it a kind of soft occupation by NGOs, foreign capital, and EU institutions.

Whether this framing resonates with voters remains to be seen. In Warsaw, support for Trzaskowski is strong. In rural and devout regions—particularly the east and south—it remains fragile. And among young voters, polling suggests a split: many appreciate his cosmopolitanism, but others are drawn to the rising tide of national conservatism that views traditional Catholicism as a bulwark against moral chaos.

Conclusion: The Referendum on Poland’s Future
The 2025 presidential election is shaping up not just as a referendum on Trzaskowski, but on what it means to be Polish in the third decade of the 21st century. Is Poland to be a fully integrated node in a post-national European order, one where identity is fluid, religion private, and morality state-defined? Or is it to remain a distinct Christian nation, with its laws, institutions, and public life ordered to a higher moral good?

The battle is not between past and future. It is between two futures—one rooted in continuity with Poland’s Christian civilization, the other in rupture. One governed by subsidiarity and natural law, the other by technocratic management and rights without roots.

Ordo Iuris has drawn its line. The question is whether the Polish electorate will cross it—or hold the line. ⤴️

¹ LGBT-Free Zones in Poland: EU Action, European Student Think Tank, March 21, 2021
² Rafał Trzaskowski, interview with TVN24, April 2025
³ Judgment of the Constitutional Tribunal of Poland, October 22, 2020 (K 1/20)
⁴ “Rafał Trzaskowski: A Commitment to Liberalizing Abortion Laws.” Poland Daily 24, April 2025
⁵ “Warsaw Bans Display of Religious Symbols in City Hall.” Notes from Poland, May 16, 2024
⁶ “Trzaskowski’s Coalition and the Green Party Platform: Energy and Agricultural Reforms.” Euractiv Poland, March 2025
⁷ “Resolutions on the Rule of Law and Judiciary in Poland.” European Parliament Legislative Tracker, 2017–2021

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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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Litany of St Joseph (Sunday 11th May 2025)

Lord, have mercy on us.	Lord, have mercy on us.
Christ, have mercy on us.	Christ, have mercy on us.
Lord, have mercy on us.	Lord, have mercy on us.
Christ, hear us.	Christ, graciously hear us.
God the Father of heaven,	have mercy on us.
God the Son, Redeemer of the World,	have mercy on us.
God the Holy Spirit,	have mercy on us.
Holy Trinity, one God,	have mercy on us.
Holy Mary,	pray for us.
St. Joseph,	pray for us.
Renowned offspring of David,	pray for us.
Light of Patriarchs,	pray for us.
Spouse of the Mother of God,	pray for us.
Guardian of the Redeemer	pray for us.
Chaste guardian of the Virgin,	pray for us.
Foster father of the Son of God,	pray for us.
Diligent protector of Christ,	pray for us.
Servant of Christ	pray for us.
Minister of salvation	pray for us.
Head of the Holy Family,	pray for us.
Joseph most just,	pray for us.
Joseph most chaste,	pray for us.
Joseph most prudent,	pray for us.
Joseph most strong,	pray for us.
Joseph most obedient,	pray for us.
Joseph most faithful,	pray for us.
Mirror of patience,	pray for us.
Lover of poverty,	pray for us.
Model of workers,	pray for us.
Glory of family life,	pray for us.
Guardian of virgins,	pray for us.
Pillar of families,	pray for us.
Support in difficulties,	pray for us.
Solace of the wretched,	pray for us.
Hope of the sick,	pray for us.
Patron of exiles,	pray for us.
Patron of the afflicted,	pray for us.
Patron of the poor,	pray for us.
Patron of the dying,	pray for us.
Terror of demons,	pray for us.
Protector of Holy Church,	pray for us.
Lamb of God, who takes away the sins of the world,	spare us, O Jesus.
Lamb of God, who takes away the sins of the world,	graciously hear us, O Jesus.
Lamb of God, who takes away the sins of the world,	have mercy on us, O Jesus.
He made him the lord of his household	And prince over all his possessions.

Let us pray:
O God, in your ineffable providence you were pleased to choose Blessed Joseph to be the spouse of your most holy Mother; grant, we beg you, that we may be worthy to have him for our intercessor in heaven whom on earth we venerate as our Protector: You who live and reign forever and ever.

Saint Joseph, pray for us.

Note: Pope Francis added these titles to the Litany of St. Joseph in his “Lettera della Congregazione per il Culto Divino e la Disciplina dei Sacramenti ai Presidenti delle Conferenze dei Vescovi circa nuove invocazioni nelle Litanie in onore di San Giuseppe,” written on May 1, 2021:

Custos Redemptoris (Guardian of the Redeemer)Serve Christi (Servant of Christ)Minister salutis (Minister of salvation)Fulcimen in difficultatibus (Support in difficulties)Patrone exsulum (Patron of refugees)Patrone afflictorum (Patron of the suffering)
Patrone pauperum (Patron of the poor)

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Litany of Our Lady of Fatima (Wednesday 13th May 2025)

Our Lady of Fatima,	pray for our dear country.
Our Lady of Fatima,	sanctify our clergy.
Our Lady of Fatima,	make our Catholics more fervent.
Our Lady of Fatima,	guide and inspire those who govern us.
Our Lady of Fatima,	cure the sick who confide in thee.
Our Lady of Fatima,	console the sorrowful who trust in thee.
Our Lady of Fatima,	help those who invoke your aid.
Our Lady of Fatima,	deliver us from all dangers.
Our Lady of Fatima,	help us to resist temptation.
Our Lady of Fatima,	obtain for us all that we lovingly ask of thee.
Our Lady of Fatima,	help those who are dear to us.
Our Lady of Fatima,	bring back to the right road our erring brothers.
Our Lady of Fatima,	give us back our ancient fervor.
Our Lady of Fatima,	obtain for us pardon of our manifold sins and offenses.
Our Lady of Fatima,	bring all men to the feet of thy Divine Child.
Our Lady of Fatima,	obtain peace for the world.
O Mary conceived without sin,	pray for us who have recourse to thee.
Immaculate Heart of Mary,	pray for us now and at the hour of our death. Amen.

Let Us Pray
O God of infinite goodness and mercy, fill our hearts with a great confidence in Thy dear Mother, whom we invoke under the title of Our Lady of the Rosary and our Lady of Fatima, and grant us by her powerful intercession all the graces, spiritual and temporal, which we need. Through Christ our Lord. Amen.

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