Category: Apostolate

Information and news from the regions and territories overseen by the Archbishop’s episcopal ministry

Nuntiatoria VIII: Pentecoste

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w/c 19.v.24

An ad hoc journal/newsletter providing informative news and thoughtful reflections
to enlighten, educate, and inspire action.

Ordo w/c 19.v.24

19
SUN		20
MON		21
TUE		22
WED		23
THU		24
FRI		30
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PENTECOSTFeria II PENTECOST OCTAVEFeria III PENTECOST OCTAVEFeria IV PENTECOST OCTAVEFeria V PENTECOST OCTAVEFeria VI PENTECOST OCTAVESabato PENTECOST OCTAVE
For the week ahead

From the Diary

In the time elapsed since the previous publication of this newsletter (Dec 17 2023), ✠Jerome has embarked upon journeys that have taken him across two continents, namely Europe and Asia. Covering an impressive distance of approximately 31,600 kilometers, his travels have allowed him to immerse himself in diverse cultures, witness breathtaking landscapes, and forge meaningful connections with people from different walks of life.

✠Jerome has solemnly conducted fourteen major ordinations, affirming the sacramental ministration of the faithful with God’s assurance of grace. These sacred ceremonies, which were held with great reverence and solemnity, brought about moments of palpable joy and deep spiritual fulfillment for the young men and the faithful whom they serve. His Grace also met with civil officials, mayors and political leaders of their communities building trust and dialogue to aid the mission of the apostolates.

In addition to ordinations, ✠Jerome has also engaged in fruitful dialogue with bishops across North and South America and Asia. These discussions have centered around various important topics, such as the construction of new chapels, the establishment of fresh missionary endeavors, and the cultivation of partnerships in the education of future clerics. Through these conversations, ✠Jerome has sought to foster collaboration and unity among traditional Catholic apostolates, recognizing the importance of working together towards shared goals and aspirations.

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✠Jerome has actively participated in meetings and conferences focused on countering the Trans culture in schools and institutions. Recognizing the significance of education in shaping the minds and values of future generations, ✠Jerome has dedicated his time and efforts to addressing this pressing issue, particularly to address the safeguarding issues involved and the rights of families.

On the feast of Pope St Pius V this month (May 5th 2024) ✠Jerome celebrated his twelfth anniversary of episcopal consecration. He begs your prayers.

“Consentire Videtur: a pastoral epistle for Pentecost 2024”

In his pastoral epistle for Pentecost 2024, ✠Jerome emphasizes the importance of vocalizing and living out the Gospel truths. He warns against the dangers of silence in the face of modern societal and moral challenges, asserting that such silence can be perceived as consent. Highlighting the role of the Holy Spirit in empowering believers to speak the truth, he calls for active engagement and witness to uphold traditional Christian values and teachings, especially in an era of increasing secularism and moral relativism.

For more details, read the full epistle here.

Current Affairs

Failing Ecumenism?

“Fiducia Supplicans,” a document issued by the Vatican’s Dicastery for the Doctrine of the Faith (DDF) and signed by Cardinal Víctor Manuel Fernández, addresses the pastoral practice of blessing same-sex couples outside of a liturgical framework. This declaration was intended to offer a nuanced approach, allowing priests to impart blessings to individuals in same-sex relationships without officially recognizing their union or altering the Church’s teachings on marriage. The document emphasizes that these blessings are meant to convey God’s love and the Church’s support without condoning relationships that contradict traditional Catholic doctrine​​​​. [America][The Pilot]

The content of “Fiducia Supplicans” has sparked significant controversy and a wide range of reactions from Catholic bishops globally. Some bishops view the document as a progressive step towards pastoral care and inclusivity, emphasizing the importance of compassion and support for all individuals. However, others see it as a departure from orthodox teachings, arguing that it implicitly legitimizes same-sex unions and undermines the Church’s doctrinal integrity. This divergence in reception has led to heated debates within the Catholic community, with some episcopal conferences outright rejecting the document and calling for its retraction, while others attempt to navigate its implications within their pastoral practices​​​​​​. [The Pillar][CNA][Aleteia]

We know that they lie to us. They know that they lie to us. They know that we know that they lie to us. We know that they know that we know that they lie to us. And yet they continue to lie.

Aleksandr Isayevich Solzhenitsyn

The recent meeting between Cardinal Tucho Fernández and Pope Tawadros II to discuss “Fiducia Supplicans” appears to be a diplomatic exercise aimed at maintaining an image of interfaith dialogue amidst significant underlying tensions. Official statements from both the Vatican and the Coptic Orthodox Church emphasize mutual respect and the importance of ecumenical cooperation, but the background reveals deeper conflicts. [The Pillar][CNA]

The Coptic Holy Synod’s denunciation of “Fiducia Supplicans” in March 2024 significantly shaped the context of this meeting. The Synod’s decision to suspend theological dialogue with the Catholic Church was a direct response to the Vatican’s December 2023 declaration, which permitted non-liturgical blessings for same-sex couples. This move was seen by the Coptic Orthodox leaders as a profound deviation from traditional Christian teachings on marriage and sexuality​​​​. [Catholic Arena]

Cardinal Fernández, in his role as the Vatican’s representative, likely approached the meeting with a strategic aim to mitigate the fallout and reassert the Vatican’s position. His statements and press releases following the controversy suggest a concerted effort to frame the discussion in terms of pastoral care and inclusivity, despite significant pushback from various Christian communities worldwide, including the Coptic Orthodox Church​​​​. [CNA]

Pope Tawadros II, representing the Coptic Orthodox Church, navigated this encounter with cautious diplomacy. The Synod’s firm stance against same-sex blessings and its decision to halt dialogue were clear indicators of the Church’s commitment to its doctrinal positions. The meeting with Cardinal Fernández, therefore, was less about finding common theological ground and more about managing the diplomatic optics of an increasingly strained relationship​​​​. [Aleteia]

In essence, the meeting served as a highly choreographed display of interfaith engagement. Both leaders were likely aware that the substantial theological and ethical divides, highlighted by the Coptic Holy Synod’s recent actions, remain significant obstacles to true consensus. This context underscores the complexities and challenges inherent in ecumenical dialogues, especially when foundational doctrinal beliefs are at odds​​. [The Pilot]

Criticism from Traditional Catholic Media on Pope Francis’s 60 Minutes Interview

Pope Francis’s recent interview on CBS’s “60 Minutes” has drawn significant criticism from traditional Catholic media. Key points of contention include his remarks about conservative factions within the Church and his views on social issues.

Conservative Critics:
Traditional Catholic commentators were particularly critical of Pope Francis’s description of conservatives as having a “suicidal attitude” for clinging to past traditions without being open to new perspectives. This comment was seen as dismissive and antagonistic towards those who uphold traditional Catholic doctrines. Critics argue that such statements undermine the unity of the Church and alienate a substantial segment of the Catholic faithful who are committed to maintaining doctrinal orthodoxy​​​​. [CNA][uCatholic][LifeSite]

Same-Sex Blessings and Ideological Stance:
Pope Francis’s clarification that the Vatican’s stance on same-sex blessings does not equate to endorsing same-sex unions was also contentious. Traditionalists view his nuanced approach as potentially confusing and a step towards diluting the Church’s teachings on marriage and sexuality. The pope’s broader comments against ideological stances, including antisemitism and anti-Palestinian sentiments, were generally supported but seen as insufficient to address the complex moral and ethical debates within the Church​​​​. [America][CNA]

Lack of Addressing Key Issues:
Some traditional Catholic outlets criticized the interview for not addressing crucial issues like the role of women in the clergy, which remains a divisive topic. They argue that the interview missed an opportunity to clarify the Church’s stance on various theological and moral issues, leaving room for continued debate and division among the faithful​​. [CWR]

Overall, traditional Catholic media expressed concern that the interview highlighted a growing rift within the Church, emphasizing a need for greater clarity and adherence to traditional teachings to maintain ecclesiastical unity and integrity.

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Harrison Butker’s Commencement Speech at Benedictine College

In May 2024, Kansas City Chiefs kicker Harrison Butker delivered a controversial commencement speech at Benedictine College, a Catholic liberal arts institution in Kansas. Butker’s address included pointed criticisms of Catholic leaders and cultural issues, which elicited a range of responses from both traditional Catholic media and other commentators.

Context and Content of the Speech: Butker’s speech focused on the importance of embracing traditional Catholic values and vocations, particularly marriage and family life. He criticized Catholic bishops for their perceived failure to lead effectively during the COVID-19 pandemic, accusing them of being more concerned with administrative survival than with providing spiritual guidance. Butker emphasized the need for bishops to vocalize Church teachings boldly, rather than succumbing to societal pressures. He also touched on broader cultural issues, decrying the support for abortion and what he termed “degenerate cultural values” promoted by some political leaders, including President Joe Biden​​​​​​. [OutKick][NCRegister][CNA]

Reception from Traditional Catholic Media: Traditional Catholic outlets generally appreciated Butker’s forthrightness and adherence to conservative Catholic principles. The National Catholic Register and Catholic News Agency highlighted his call for stronger ecclesiastical leadership and his praise for Benedictine College’s commitment to traditional values. These sources framed Butker’s speech as a necessary critique of current Church leadership and a reminder of the importance of upholding orthodox teachings and moral clarity in public life​​​​. [CNA][LifeSite]

Other Catholic Commentators’ Views: However, not all responses were positive. Some commentators criticized the speech for its tone and content, arguing that it lacked the motivational and inclusive spirit typically expected in commencement addresses. Critics within the Catholic community viewed Butker’s remarks as overly harsh and divisive, potentially alienating members of the Church who are striving to balance tradition with contemporary challenges. They contended that such public criticism of Church leaders could further deepen divisions within the Catholic community​​​​. [LifeSite]

Mike Kuckleman’s Position: Benedictine College Chairman Mike Kuckleman expressed a measured view on the controversy, acknowledging the diverse reactions to Butker’s speech. Kuckleman emphasized the college’s commitment to fostering open dialogue and critical thinking among its students, while also reaffirming the institution’s dedication to traditional Catholic values. He recognized the importance of addressing controversial topics but underscored the need for charity and respect in such discussions​​.

“Our entire country is talking about faith and religion as a result of this speech Harrison Butker gave at Benedictine College. I’m excited to see the world now engaging and talking about faith and religion. I think it’s a great thing we are doing that. I’m very proud of the college. This has put Atchison, Kansas and Benedictine College on the map in this way where they have the world talking about religion. We needed it. I just can’t get my head around people saying he can’t share these thoughts because they disagree with him and therefore he has to be silent. You don’t have to agree with him. He’s entitled to share them and work on bringing the rest of us to his belief system. There should be nothing wrong with that.”

Benedictine College Chairman Mike Kuckleman On Harrison Butker’s Commencement Speech

Overall, Butker’s commencement address at Benedictine College has sparked significant debate, reflecting broader tensions within the Catholic Church over leadership, tradition, and engagement with modern societal issues. [Our Sunday Visitor]

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Wins against Trans ideology

Recent developments concerning the WPATH Files expose, the Cass Review, the draft RSE Guidance issued by the Department for Education (DfE), and the Monaghan Report on the Brighton & Hove Trans Toolkit highlight significant controversies and debates surrounding transgender healthcare and education policies.

The WPATH Files Expose

The WPATH Files, released by investigative journalist Michael Shellenberger, have revealed internal discussions within the World Professional Association for Transgender Health (WPATH) that suggest a lack of proper informed consent and ethical issues in transgender medical treatments. These leaked files, comprising over 240 pages of internal communications, show that WPATH members were aware of the severe side effects and lifelong consequences of gender-affirming treatments but continued to advocate for them. Critics argue that these revelations expose the experimental nature of transgender healthcare, particularly for minors and vulnerable adults, and have sparked calls for more stringent regulations and ethical standards in the field​​​​​​​​. [Transgender Map][Environmental Progress][Megan Kelly][Seleisi]

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The Cass Review

The Cass Review, led by Dr. Hilary Cass in the UK, has provided a comprehensive examination of gender identity services for children and young people. The interim findings have raised concerns about the rapid increase in referrals and the quality of care provided by the NHS’s Tavistock Clinic. The review emphasizes the need for a holistic, evidence-based approach to gender dysphoria, highlighting gaps in research and the potential harms of early medical interventions. It calls for improved mental health support and a more cautious approach to prescribing puberty blockers and cross-sex hormones, aligning with some of the ethical concerns raised by the WPATH Files​​. [Cass Report][Environmental Progress]

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Draft RSE Guidance by the DfE

The draft Relationships and Sex Education (RSE) Guidance issued by the UK’s Department for Education has also stirred debate. This guidance aims to provide clarity on teaching about gender and sexuality in schools. It emphasizes the importance of age-appropriate education and parental involvement, and seeks to balance the rights and needs of transgender students with those of their peers. The guidance has faced criticism from various groups, with some arguing that it doesn’t go far enough to protect LGBTQ+ students, while others believe it imposes too many restrictions on discussing gender identity issues in the classroom​​. [Gov.UK][Gov.UKdraft][Megan Kelly]

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In recent months, there have been notable legal victories for individuals holding gender-critical beliefs, reinforcing the protection of such views under existing employment and discrimination laws.

  1. Professor Jo Phoenix vs. The Open University: In January 2024, Professor Jo Phoenix won her case against The Open University (OU), where she faced discrimination, harassment, and constructive dismissal due to her gender-critical beliefs. Phoenix, a criminology professor, experienced significant backlash from colleagues after establishing the Gender Critical Research Network. The tribunal found that the university failed to protect her from harassment, which included an open letter signed by 368 colleagues calling for the network’s closure and equating her presence to that of a “racist uncle” at a family gathering. The tribunal ruled that her gender-critical views were protected as philosophical beliefs under the Equality Act 2010, and her treatment by the OU constituted unlawful harassment and discrimination​​​​. [Personnel Today][DWF]
  2. Rachel Meade vs. Westminster City Council and Social Work England: Rachel Meade, a social worker, successfully argued that she was discriminated against and harassed by her employer, Westminster City Council, and the professional regulator, Social Work England. Meade had been sanctioned for posting gender-critical views on social media. The tribunal upheld her claims, recognizing that her beliefs were protected and that the actions taken against her amounted to unlawful harassment. This case highlighted the importance of protecting employees’ rights to express gender-critical views without fear of professional retribution​​. [BASW]

These cases underscore a growing recognition within the legal system that gender-critical beliefs deserve protection under the law. They also highlight the tension between advocating for gender-critical perspectives and the broader societal push for inclusivity and support for transgender individuals. These legal victories suggest a need for institutions to balance the protection of free speech and belief with their commitment to creating inclusive environments.

These developments collectively underscore the complex and often contentious nature of transgender healthcare and education policies. They highlight the ongoing need for evidence-based practices, ethical considerations, and balanced approaches to support all individuals involved.

PSHEbrighton

The Monaghan Report on the Brighton & Hove Trans Toolkit

The Monaghan Report, authored by leading human rights lawyer Karon Monaghan KC, scrutinizes the Brighton & Hove City Council’s Trans Inclusion Schools Toolkit. This report was commissioned following concerns raised by local parents about the toolkit’s implications and legality. The toolkit, initially designed to support trans and gender-questioning students, has come under fire for potentially breaching equality and human rights laws​​​​. [Text][Brighton & Hove News][GBN]

Monaghan’s 75-page legal opinion outlines several areas where the toolkit may be unlawful. The primary concerns include the fast-tracking of children from social transition to medical interventions without sufficient safeguarding measures or consideration of the associated risks. The toolkit’s guidance encourages schools to respect children’s requests to change their names and pronouns and to make other social transitions, such as changes in clothing, without adequately addressing the potential long-term impacts and without mandatory parental involvement​​​​​​. [B&HN][B&HN][GBN]

One notable case involved a local family whose child was socially transitioned in school without their knowledge. The parents argued that the toolkit facilitated an environment where significant decisions about their child’s identity were made without parental consent, which could lead to irreversible medical transitions. This family’s experience highlights the broader concerns about the lack of safeguarding and the potential psychological and physical harm to children​​​​. [B&HN]

The Monaghan Report’s findings have led to calls for the immediate review and revision of the toolkit. The report emphasizes the need for clear and lawful guidance that balances the rights and protections of all students, including those with gender-critical views and those identifying as transgender. As public consultations and potential legal challenges loom, the future of the toolkit remains uncertain, reflecting the ongoing debate over how best to support gender-questioning youth while ensuring their safety and well-being​​​​.

Archbishop signs demand for Public Inquiry into Trans indoctrination

On April 30, 2024, ✠Jerome signed a public letter addressed to UK Prime Minister Rishi Sunak, calling for a Public Inquiry into the infiltration of gender identity ideology in public policies and institutions. This initiative is supported by various politicians, medical experts, and academics. The letter emphasizes the need for comprehensive safeguarding and the development of best medical practices, citing concerns highlighted by the Cass Review regarding the treatment of young people with gender dysphoria. This move underscores a commitment to transparency and accountability in handling gender-related issues in public domains.

For more details, you can read the full article here.

Families and Allies

PSHEbrighton, an organization dedicated to providing support to families affected by Trans ideology in local schools and fostering a sense of community among concerned citizens, was established with the aim of addressing the pressing issues at hand. In early May, ✠Jerome, along with the other co-founders of PSHEbrighton, organized a highly anticipated meeting at a local hotel. This gathering served as a platform for affected families and their allies to come together, offering a space for them to receive updates on the local situation and connect with one another for support and networking opportunities.

The event garnered a substantial number of participants, with an estimated thirty parents and concerned individuals present. Attentively, they listened to the parents of the family responsible for commissioning the Monaghan Report, a thorough study that exposed the well-known Brighton & Hove Trans Toolkit. These parents bravely shared their personal encounters, shedding light on the manner in which they were treated by educational institutions and Council authorities alike. The report from the King’s Counsel echoes several concerns with regards to Equalities legislation, which ✠Jerome previously highlighted in his feedback to the Council prior to the Toolkit’s release.

The stories shared during the meeting were diverse and impactful, highlighting the various challenges faced by families within the community. Some parents recounted instances where their children had undergone social transition in schools without their knowledge or consent, leaving them feeling helpless and excluded from the decision-making process. Others spoke of their children being referred by Social Services to general practitioners for puberty blockers, a decision influenced by NVQ level Youth Workers from a biased LGBT charity.

The meeting served as a powerful reminder of the urgent need for advocacy and support for families affected by Trans ideology. It provided a safe space for individuals to share their stories, find solace in the company of others facing similar challenges, and forge connections that would prove invaluable in their journey towards seeking justice and understanding. By bringing together concerned citizens and affected families, PSHEbrighton is fostering a sense of unity and solidarity, ensuring that no one feels alone in their struggle. Through events like the meeting at the local hotel, PSHEbrighton is actively working towards raising awareness, advocating for change, and providing a support network that is desperately needed in the community.

Book Recommendations

From theology to culture war there are some brilliant minds still publishing worthy, well-researched content that I heartily recommend to you for reading. These would make great additions to your own or another’s personal library, perhaps as a gift?

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Reflections

Pentecost, celebrated 50 days after Easter, commemorates the descent of the Holy Spirit upon the apostles, empowering them to spread the Gospel. This event marks the birth of the Church and emphasizes renewal, courage, and the transformative power of the Holy Spirit.

Renewal and Empowerment: Just as the apostles were renewed and empowered, Pentecost calls on Traditional Catholics to seek the Holy Spirit’s guidance in addressing contemporary challenges. This renewal involves a deeper commitment to living out the faith and defending its values.

Courage and Witness: The Holy Spirit provided the apostles with the courage to preach despite opposition. Similarly, Traditional Catholics are called to be courageous witnesses in a world often hostile to their values. This means speaking out against ethical issues in healthcare, education, and societal norms, always with charity and truth.

Transformative Action: Pentecost is a time for transformative action, inspired by the Holy Spirit. Traditional Catholics can:

  1. Advocate for Ethical Standards: Engage in public discourse to promote ethical standards in healthcare and education.
  2. Support Families: Provide resources and support for families navigating complex issues, reinforcing the importance of parental rights and involvement.
  3. Political Engagement: Participate in petitions and dialogue with policymakers to influence legislation that protects life and upholds traditional values.
  4. Community Involvement: Foster a community spirit that supports and educates on Catholic teachings, helping others understand and live out their faith.

Unity and Prayer: Pentecost also emphasizes unity, as the apostles were united in prayer when the Holy Spirit descended. Traditional Catholics are encouraged to unite in prayer, asking for the Holy Spirit’s guidance and strength. This unity is crucial in fostering a strong, supportive community capable of enacting positive change.

Continued Vigilance: Just as the early Church faced numerous challenges, today’s Church must remain vigilant. This involves ongoing education, advocacy, and a commitment to upholding the dignity of every human being, in alignment with Catholic teachings.

In embracing the spirit of Pentecost, Traditional Catholics can find the strength and guidance needed to address contemporary issues with faith, courage, and compassion, ensuring that their actions are always rooted in the transformative love of the Holy Spirit.

Praying for vocations

Pentecost Embertide is a period in the liturgical calendar that traditionally includes days dedicated to prayer, fasting, and almsgiving. These periods, known as Ember Days, occur four times a year, corresponding to the natural seasons. Specifically, Pentecost Embertide follows the feast of Pentecost, marking the transition into summer.

Tradition:
The observance of Ember Days dates back to the early Church, where these days were set aside for prayer and fasting to sanctify the seasons and to ask for God’s blessings on the new crops and harvest. Over time, the focus of these days also included prayers for vocations to the priesthood and religious life. This practice underscores the Church’s recognition of the need for dedicated individuals to serve in various ministries.

Necessity of Praying for Vocations:
Praying for vocations during Pentecost Embertide is rooted in the belief that the Holy Spirit, who descended upon the apostles at Pentecost, continues to guide and inspire individuals to serve God and the Church. The prayers during this time are especially fervent as the faithful seek the outpouring of the Holy Spirit to call more workers to the vineyard.

The necessity is twofold:

Spiritual Renewal: The prayers serve as a reminder of the continuous need for spiritual renewal and commitment within the Church.
Sustaining the Church’s Mission: Vocations are vital for sustaining the Church’s mission of evangelization, education, and charitable works. By praying for vocations, the faithful express their dependence on divine providence to provide shepherds for the spiritual guidance of the community.
Ember Days during Pentecost offer a structured opportunity to focus on these prayers, aligning with the liturgical emphasis on the Holy Spirit’s role in the Church.

Please pray for the new formation house proposed by Archbishop Vigano, and likewise our own effort to establish a formation house under my own aegis here in Brighton.

In conclusion, praying for vocations to the priesthood and religious life during Advent Embertide is essential for the Church, especially during times of crisis. It is a way to invite Christ to send more laborers to the harvest, honor the contributions of religious orders, and ask for their intercession in renewing the Church. By praying for vocations during this time, we are participating in the Church’s mission to spread the Gospel and to build a stronger, more vibrant faith community.

Practicum

The following are ways in which you may practically support the work of others for the betterment of our society and the plight of sufferers, the impoverished and defenceless.

Prayer Requests

Pray for vocations
Pray for traditional seminaries and the creation of formation houses
The Church – contending with the crisis of faith

Become a Warrior Teacher

The Winning Mindset is an organization that recognizes the necessity for a more balanced and discerning approach to engaging with the information-rich world we inhabit. Their educational seminars are specifically designed to inspire individuals to think deeply and critically, fostering personal growth and development. By refining these skills, individuals can enhance their ability to counter popular arguments and challenge the prevailing mindset.

The Winning Mindset is an organization that recognizes the necessity for a more balanced and discerning approach to engaging with the information-rich world we inhabit. Their educational seminars are specifically designed to inspire individuals to think deeply and critically, fostering personal growth and development. By refining these skills, individuals can enhance their ability to counter popular arguments and challenge the prevailing mindset.

INFO
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Petitions

Current Public Petitions Regarding Relationships & Sex Education (RSE) in the UK

There are several public petitions related to Relationships and Sex Education (RSE) in the UK, reflecting various concerns and opinions on the subject. Here are some notable ones:

  1. Strip Ruth Hunt of her peerage for her role in the gender medical scandal
    • Summary: There has been wide cross-party support for the Cass Review, which delivered stinging criticisms of NHS gender clinics and found that for most young people, a medical pathway is not the best way to treat gender-related distress. It also found there is little or no evidence about the long-term effects of puberty blockers and sex hormones for the under-18s.
    • Link: Change.Org
  2. New RSHE guidance for schools MUST become law
    • Summary: Following the election, it will be the responsibility of the incoming government and the new Education Secretary to review this consultation and decide whether to uphold the guidance and whether it should be statutory – which means schools MUST follow it.
    • Link: CitizenGo
  3. Stop divisive Progress Pride flag displays
    • Summary: Christian Concern is objecting to a massive display of Progress Pride flags planned for Regent Street in 2024. These divisive, gaudy displays are completely inappropriate for this historic, iconic street at the centre of London. They make everyone who doesn’t support the whole LGBTQ+ agenda feel unwelcome.
    • Link: CitizenGo

For more detailed information, you can refer to the specific petitions linked above and the GOV.UK website, which provides comprehensive guidance and updates on RSE policies.

Current Public Petitions Regarding Changes to the UK’s Abortion Laws

There are several active public petitions in the UK addressing proposed changes to abortion laws. These petitions reflect a wide range of perspectives on this highly contentious issue. Here are some of the notable petitions:

  1. Remove references to ‘gender identity’ from relationships education guidance
    • Summary: This petition argues against the inclusion of gender identity in RSE guidance, citing concerns about political indoctrination and inconsistency with the Education Act.
    • Link: Remove references to ‘gender identity’
  2. Review abortion laws to reduce the gestational limit
    • Summary: A cross-party group of MPs has proposed reducing the upper gestational limit for abortions from 24 weeks to 22 weeks. This petition supports the amendment, highlighting that medical advancements have increased the survival rate of babies born at 22 weeks.
    • Link: Right to Life UK
  3. Ban sex-selective abortions
    • Summary: This petition seeks to make it explicitly illegal to perform abortions based on the sex of the fetus, addressing concerns that sex-selective abortions are occurring in the UK despite current legal ambiguities.
    • Link: Right to Life UK
  4. Oppose decriminalisation of abortion
    • Summary: This petition opposes any move to decriminalise abortion in the UK, arguing that current laws provide necessary safeguards to ensure ethical medical practice and protect both women and unborn children.
    • Link: British Medical Association
  5. End ‘DIY’ Abortion Services
    • Summary: This petition calls for the cessation of ‘DIY’ abortion services, arguing that they endanger women’s lives and lack proper medical supervision, thus advocating for stricter regulations.
    • Link: Right to Life UK

Current Public Petitions Regarding Abortion Laws in the USA

  1. Nebraska Right to Abortion Initiative (2024)
    • Summary: This initiative proposes an amendment to the Nebraska Constitution to establish a right to abortion until fetal viability, defined by the professional judgment of the treating healthcare practitioner.
    • Link: Ballotpedia
  2. End Abortion in the USA
    • Summary: The Moral Outcry is a petition aimed at making abortion illegal in all 50 states in the USA. The petition was instrumental in the reversal of Roe v. Wade and continues to push for comprehensive abortion bans nationwide.
    • Link: The Moral Outcry

These petitions represent the diverse and often conflicting views on abortion laws in the UK, highlighting ongoing debates about gestational limits, sex-selective practices, and the broader legal framework surrounding abortion.

The Sevenfold Gifts

The sevenfold gifts of the Holy Spirit are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. These gifts, rooted in the prophecy of Isaiah (Isaiah 11:2-3), are considered essential for living a Christian life that is aligned with the will of God and are imparted to the faithful through the Sacrament of Confirmation.

Wisdom is the gift that enables us to perceive and cherish the divine truths. It allows us to see things from God’s perspective, elevating our judgment beyond mere human insight. This divine wisdom helps us to love God more profoundly and make decisions that align with His divine will.

Understanding is the ability to grasp the essence of the truths of our faith. It goes beyond intellectual comprehension, allowing us to penetrate the meaning of Scripture and the teachings of the Church. Through understanding, we are able to deepen our faith and become more enlightened in our spiritual journey.

Counsel is the gift that helps us to discern the right path, especially in difficult situations. It is a divine guidance that assists us in making prudent decisions, ensuring that our choices reflect God’s will. Counsel allows us to act with discretion and avoid the pitfalls of sin and error.

Fortitude provides us with the courage and strength to face trials and challenges. It empowers us to stand firm in our faith, even in the face of persecution or adversity. Fortitude is the gift that sustains our resolve and enables us to persevere in our Christian duties.

Knowledge is the ability to see the circumstances of our life as God sees them. It helps us to recognize the hand of God in our daily experiences and understand His divine plan. This gift enlightens our mind to the mysteries of faith and the wonders of God’s creation.

Piety instills in us a profound respect and love for God and His Church. It fosters a filial devotion and a genuine reverence for the sacred. Through piety, we develop a heartfelt desire to worship God and serve Him with humility and love.

Fear of the Lord is the gift that fills us with awe and reverence for God. It is not a fear of punishment, but a profound respect for the majesty and holiness of God. This gift helps us to avoid sin and remain in a state of grace, recognizing the greatness of God’s love and mercy.

As we reflect on these sevenfold gifts of the Holy Spirit, let us be mindful of our calling to manifest the Pentecostal charism in our lives. The Holy Spirit, who descended upon the Apostles at Pentecost, empowered them to boldly proclaim the gospel and live out their faith with conviction and zeal. We too are called to be witnesses of Christ, embodying the gifts of the Holy Spirit in our daily lives.

Let us strive to cultivate these gifts, allowing them to transform us and guide our actions. By doing so, we become instruments of God’s grace, bringing His love, peace, and truth to the world. Embrace the wisdom and understanding that lead us to deeper faith, seek counsel and fortitude to navigate life’s challenges, grow in knowledge and piety to honor God more fully, and maintain a reverent fear of the Lord to keep us on the path of righteousness.

May the Holy Spirit fill us with His divine presence, empowering us to live as true disciples of Christ. Let us go forth with courage and joy, bearing witness to the transformative power of the Holy Spirit in our lives. Amen.

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Miserere nobis

“Consentire Videtur”: a pastoral epistle for Pentecost 2024

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Carissimi

The Latin phrase “Qui tacet consentire videtur” (which translates to “he who is silent appears to consent”) reminds us that as witnesses to the truth, our silence may be perceived as acquiescence. The power of the Holy Spirit, manifested through the gift of tongues bestowed upon the Apostles during Pentecost, serves as a profound reminder of the transformative change that can be effected through active engagement and proclamation of the Gospel.

“Qui tacet consentire videtur” was used by St. Thomas More during his trial1 for treason against King Henry VIII in 1535. More’s refusal to acknowledge Henry VIII as the Supreme Head of the Church of England and his rejection of Archbishop Cranmer’s annulment of Henry’s marriage to Catherine of Aragon led to his prosecution. More argued that his silence should be seen as consent rather than dissent. However, despite his compelling arguments, More was found guilty and executed, solidifying his status as a martyr for the Catholic faith by “speaking truth to power”2.

At Pentecost the people were amazed to hear the Apostles speaking and sharing the Gospel in their languages3. The reversal of the curse of the Tower of Babel4, wherein God disrupted human cooperation by bestowing them with different languages, had occurred. Now people could hear the Gospel in their own tongue from these Judean men from Galilee! Thus the Church was able to grow exponentially from a small group of twelve Apostles to 2.6 billion Christians today5. That “single deposit of the faith once delivered to the saints”6 which is the Word of God delivered by Christ and passed on by Him to the Apostles and subsequently to the world, represents an invaluable and unchanging source of divine truth.

The Apostles and early Christians displayed a remarkable ability to sway individuals through their personal testimonies. This skill was evident not only in legal proceedings, but also in social interactions and personal relationships. In these times of societal changes that challenge our faith and moral teachings, it is imperative that we voice our convictions and stand unwaveringly for what we believe in after the martyrs from whose faith we derive our own. Passive silence carries the perilous risk of appearing to endorse ideologies and actions contrary to the divine law and the teachings of the Church.

The Challenge of Modernity and Silence

Our modern world champions progress, often with little regard for the guiding principles that have anchored civilizations in transcendent truth. Modernists are doomed to repeat the mistakes of history of which they deem ignorance a virtue! In this pursuit, the sanctity of life, the sacramentality of marriage, the dignity of the human person, and the very nature of truth itself are frequently called into question or outright challenged. As these societal changes encroach upon our lives and even infiltrate the teachings and practices within the Church, a response rooted in charity and love is required from us all.

“Preach the Gospel at all times. Use words if necessary” is a maxim often misattributed to St. Francis of Assisi, suggesting that it is perhaps more virtuous to embody the Gospel through actions rather than proclaiming it by words. Nevertheless, the bestowal of the ability to speak in different languages to the Apostles at Pentecost serves as a poignant reminder that personal testimony holds significant importance and is indispensable when it comes to spreading the message of God’s unwavering love for humanity through Jesus Christ. It is necessary to use both words and actions to proclaim the Gospel, “… being ready always to satisfy everyone that asketh you a reason of that hope which is in you.”7

Societal pressures may sometimes discourage us from using certain words and making bold statements for fear of being perceived as divisive or exclusionary. However, as the apostle writes to St Timothy, “preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction.”8 In the current climate of highly polarised discourse, it is imperative for us to communicate the truth in a clear and compassionate manner, always bearing in mind our ultimate objective of guiding individuals towards the realization of their ultimate fulfillment which lies in their relationship with God. We cannot condone actions that are contrary to God’s teachings, neither can we condemn those who are ignorant of His divine wisdom and compassion.

To truly love our neighbour9 as Our Lord Jesus Christ commanded10, requires us to do everything within our power to enable them to attain their supreme good i.e. the true knowledge of God, by His Word, for their salvation. The saying, “charity begins at home,” serves as a reminder that the household is not solely our initial place of worship and connection with God, but also the primary setting where we should actively pursue the well-being of others. If we genuinely love them, we should not hesitate to openly communicate and convey the truth to those in our immediate vicinity, regardless of the challenging nature of the topic. This principle extends not just to our loved ones but even strangers whom we are called to assist and support11.

The Consequences of Silence

In instances where both the Church and its members choose not to voice their opposition to ideologies and actions that go against God’s law and the Church’s teachings, there is a potential risk of being seen as endorsing these alterations. Such silence has the capacity to generate uncertainty among the faithful, undermine our ability to exemplify the Gospel message, and ultimately, impair the spiritual welfare of souls. Hence, it is of utmost importance that our silence is not misconstrued as a form of acceptance or apathy.

The COVID pandemic served as a clear example of this phenomenon. The current Catholic hierarchy made the decision to refrain from commenting while both civil and religious liberties were infringed upon by secular authorities worldwide.12 Despite the presence of scientific data the media and governments utilized fear-based rhetoric to compel and manipulate the public into adhering to lockdown measures and receiving experimental, and in many cases deathly vaccinations13. The few statements that were made encouraged the faithful to relinquish their belief in the supernatural power of God, and instead place their trust in the prevailing cultural and societal atmosphere of fear and reliance.

Globally, the repercussions of this state of silence and complicity led to profound consequences, ranging from the disruption of children’s education to a substantial rise in mental health issues and loss of faith. Attendance at Mass has not yet returned to pre-pandemic levels, even after three years have passed. However, amidst the political world’s disengagement from responsibility, preoccupied with gender ideology and conflicts, the Church maintains a state of silence even on these pressing issues and the threats they pose to society and effects on future generations. What pronouncements have been given in the name of the Church, have served only to confuse rather than strengthen the faithful, e.g. Fiducia Supplicans14 on the “pastoral blessing” of irregular unions.

The Call to Faithful Witness

In light of “qui tacet consentire videtur,” we are reminded of our baptismal call to be witnesses to the truth. This witness requires courage to speak out, rooted in charity, against movements within society and the Church that compromise our faith and moral teachings. Our response should not be one of judgment or condemnation, but rather a loving affirmation of the truth that has been revealed to us through Sacred Scripture and Tradition.

This entails engaging with our governments regarding their misuse of authority and manipulation tactics throughout the pandemic, as well as their persistent insistence on vaccinating the elderly for no proveable medical benefit15. This entails confronting the propagation of gender ideology within our educational institutions and the adverse psychological and physical effects it is inflicting upon our youth16. Raising concerns about the decisions to uphold relaxed abortion regulations that pose potential risks to maternal health, that have already led to unfortunate fatalities17. The sterilization and termination of future generations pose a significant threat to the preservation of our foundational Christian culture, particularly in light of the increasing influence of Islamism18 and the issue of illegal immigration19.

To remain silent on these issues is to permit them, and permitting them goes against the teachings of the Gospel and our Catholic faith. It is to deny our neighbour their supreme good! It is crucial that we speak up and take action in order to address these matters. By staying silent, we inadvertently allow these issues to persist and continue to infect and affect individuals and communities. Our Catholic faith calls us to be advocates for justice and to stand up for what is right. Let us not be afraid to speak out and take a stand, for it is in doing so that we can truly make a difference in the world around us.

Speaking the Truth to others

“Behold I send you as sheep in the midst of wolves.”20 If we hope to effectively confront both governmental and Church authorities, it is absolutely crucial that we boldly proclaim the Gospel and fearlessly speak the truth about the imminent threat to our societies to everyone we know. In order to accomplish this, it is imperative that we actively seek to acquire knowledge and understanding of the pertinent issues at hand, rather than choosing to bury our heads in our hands or shy away from engaging in difficult discussions. By arming ourselves with a comprehensive understanding of the subject matter, we can effectively counter opposing ideologies with irrefutable facts, compelling evidence, and logical reasoning. It is through this informed approach that we can make a significant impact and bring about positive change in our communities.

“Be ye therefore wise as serpents…“ Within these debates, we may encounter numerous unexpected supporters who are inadvertently aligned with our cause, possessing knowledge and connections that extend beyond our immediate grasp. These individuals span across various fields, including science, feminism, and social activism. While their ultimate objectives and interests may differ from ours, they still share our concerns and are willing to collaborate for a common purpose. By exercising diligence, discernment, and critical thinking, one can effectively leverage these allies to access valuable information, evidence, knowledge, and expertise without compromising the integrity of the Gospel.

“… and gentle as doves.” It is of utmost importance that we approach the presentation and discussion of these issues with a genuine sense of concern and sincere compassion. It is vital to recognize that these matters have a direct impact on individuals in their everyday lives, as well as on their loved ones, friends, and colleagues. They pose a significant threat to both their overall well-being and their eternal destiny. While many people may have emotional reactions when confronted with criticism on these matters, the significance of such criticism cannot be understated. The well-being and survival of individuals are at stake. Our primary objective is to accurately convey the truth – the unbiased truth regarding the detrimental impact certain ideologies have on those who are susceptible, vulnerable and innocent, as well as the truth derived from God’s teachings about ourselves and our destiny.

Conclusion

Dear brothers and sisters, let us take to heart the maxim “qui tacet consentire videtur” as a call to active engagement with the world and the Church. May we never be silent in the face of error, but rather, let us lovingly and courageously bear witness to the truth. May the Holy Spirit guide us in wisdom and fortitude, and may the Blessed Virgin Mary, Seat of Wisdom, intercede for us as we strive to be faithful disciples in these challenging times.

I.X.

Brichtelmestunensis
Dominica Pentecostes MMXXIV A.D.

Oremus

Deus, qui hodiérna die corda fidélium Sancti Spíritus illustratióne docuísti: da nobis in eódem Spíritu recta sápere; et de ejus semper consolatióne gaudére. Per Dóminum nostrum Jesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte ejúsdem Spíritus Sancti Deus, per ómnia sǽcula sæculórum. Amen

O God, You Who on this day have taught the hearts of the faithful by the light of the Holy Spirit, grant us by that Holy Spirit Himself, to know what is right and ever to rejoice in His help. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the same Holy Ghost, God, world without end. Amen

  1. The Trial of Sir Thomas More: An Account [url] ↩︎
  2. In classical Greece, “speaking truth to power” was known as parrhesia. The earliest recorded use of the term parrhesia is by Euripides in the fifth century B.C. παρρησία parrhēsía (πᾶν “all” and ῥῆσις “utterance, speech”) means literally “to speak everything” and by extension “to speak freely”, “to speak boldly”, or “boldness”.[4] ↩︎
  3. Acts 2:6-8 ↩︎
  4. Genesis 11:1-9 ↩︎
  5. Status of Global Christianity 2024 [url] ↩︎
  6. Jude 1:3 ↩︎
  7. 1 Peter 3:15 ↩︎
  8. 2 Timothy 4:2-5 ↩︎
  9. St Matthew 22:37-39 ↩︎
  10. St John 13:34 ↩︎
  11. St Luke 10:25-37 ↩︎
  12. Impact of the COVID-19 pandemic on the Catholic Church [url] ↩︎
  13. European Parliamentary question – E-001201/2023 [url] ↩︎
  14. Declaration Fiducia Supplicans On the Pastoral Meaning of Blessings 18 December 2023 [url] ↩︎
  15. National Institute for Health & Care Research: Frail older people and those living in deprived areas remain at risk from COVID-19, even after vaccination [url] ↩︎
  16. The Cass Report [url] ↩︎
  17. Written evidence submitted by Right To Life UK (MSE0104) [url] ↩︎
  18. The rise of global Islamism, The New Indian Express [url] ↩︎
  19. Pew Charitable Trust: Global Migration’s Rapid Rise [url] ↩︎
  20. St Matthew 10:16 ↩︎
Consentire-Videtur-19.v.24Download

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✠Jerome signs Public Inquiry request ref gender ideology infiltration

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Together with other persons in public life, ✠Jerome has taken a bold step by signing a public letter addressed to the UK’s Prime Minister, Rishi Sunak. This letter serves as a request for a Public Inquiry, a crucial and necessary investigation, into the impact and influence of gender identity ideology on public policies and institutions. It is worth noting that among the signatories, politicians, medical experts, academics, etc, ✠Jerome stands out as the sole cleric who has chosen to lend his voice to this important cause.

“Irrespective of one’s perspective, political, ideological or religious belief, the #CassReview has demonstrated that the welfare and approach to treating especially young people experiencing gender dysphoria or confusion about their gender identity is in a perilous state. A Public Enquiry is absolutely necessary for developing comprehensive safeguarding and best medical practice.”

✠Jerome, Titular Archbishop of Selsey

By signing this letter, ✠Jerome demonstrates his unwavering commitment to promoting transparency, accountability, and fairness within society. He recognizes the significance of thoroughly examining the effects of gender identity ideology, which has become a topic of increasing concern and debate in recent years. This ideology, with its various interpretations and implications, has the potential to shape and mold public policies and institutions in ways that may have far-reaching consequences for individuals and communities alike.

The call for a Public Inquiry is not made lightly. It is a call for a comprehensive and impartial investigation that seeks to shed light on the intricate relationship between gender identity ideology and public policies. Such an inquiry would delve into the ways in which this ideology has influenced decision-making processes, legislative frameworks, and the functioning of various institutions. By doing so, it aims to provide a deeper understanding of the potential impact on society as a whole.

✠Jerome’s decision to sign this letter is a testament to his dedication to the well-being and rights of all individuals. As a cleric, he recognizes the importance of upholding justice and equality, while also acknowledging the need to critically examine the ideologies that shape our society. By joining forces with other notable figures in public life, ✠Jerome is sending a powerful message to the UK’s Prime Minister, urging him to take action and initiate a Public Inquiry that will address the concerns raised by gender identity ideology.

This is not the first time ✠Jerome’s signature has appeared on a potentially controversial public letter about this subject. In November of 2021, he signed with 2’500 other Christian leaders a letter in response to the UK Government’s consultation on a Conversion Therapy Ban. This action resulted in him facing harassment and pressure to resign as the chair of trustees of Brighton & Hove Faith in Action, a multi-faith social action charity, from both Trans activists and local Council equality officers.

In early 2021, ✠Jerome, a dedicated member of the Local Authority’s Standing Committee on Religious Education (SACRE), played an integral role in providing comprehensive feedback on the revised fourth edition of the Brighton & Hove Trans Inclusion Toolkit for schools. Recognizing the importance of inclusivity and understanding the unique challenges faced by transgender individuals, ✠Jerome took the initiative to facilitate meetings between faith leaders, Anglican and Catholic Diocesan Education representatives, and Council officers. These meetings served as a platform for open and constructive discussions surrounding the implementation of the Relationships & Sex Education (RSE) curriculum in schools.

Driven by a deep commitment to ensuring the well-being and safety of students, ✠Jerome recognized the need for further action. In response, he has since co-founded PSHEbrighton, a collaborative effort involving affected families and concerned citizens. This initiative aims to address critical issues related to safeguarding and the application of the Trans Toolkit, as well as the delivery of the Personal, Social, Health, and Economic (PSHE) and Relationships & Sex Education (RSE) curriculum in Brighton & Hove schools, and beyond.

Through his continuing involvement in SACRE, membership of Academics for Academic Freedom and the Free Speech Union, as an associate of the Academy of Ideas, and his co-founding of PSHEbrighton, ✠Jerome has demonstrated his unwavering dedication to promoting inclusivity, fostering dialogue, and safeguarding the well-being of students. His efforts have not only contributed to the ongoing development of educational resources but have also created a platform for meaningful discussions and collaborations among various stakeholders. With his passion and commitment, ✠Jerome continues to make a positive impact on the educational landscape, ensuring that all students have access to a safe and inclusive learning environment.

✠Jerome’s signature on the public letter requesting a Public Inquiry into the influence of gender identity ideology on public policies and institutions is a significant act. It highlights his commitment to transparency, fairness, and the well-being of society as a whole. In his role as the sole cleric endorsing this letter, ✠Jerome’s voice carries significant weight. It serves as a powerful reminder of the need for open dialogue and careful examination of the ideologies shaping our society. Additionally, it highlights and examples the Church’s responsibility to actively engage with and address the public forum.

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Communiqué: Re Fr Paolo Cobangbang

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To Whom It May Concern,

The purpose of this communication is to address the situation involving Fr. Paolo Cobangbang, who was temporarily invited by students to serve as a chaplain at Far Eastern University. We aim to provide clarification and dispel the baseless allegations regarding Fr. Cobangbang’s credentials, which have been the subject of a derogatory campaign on various social media platforms.

Clerical Status

We can confirm Fr Cobangbang is an ordained priest of the Old Roman Apostolate, and a novice affiliated with the Congregation of the Divine Charity,1 where he is discerning a vocation to religious life. The Old Roman Apostolate is committed to preserving the traditions, devotions, teachings, and liturgical practices of the Catholic Church before the changes made by Vatican II. The Old Roman Apostolate claims no canonical status within the contemporary Catholic Church2.

Originally ordained in 2022 by Bishop Artemio S. Luaton for the Assyrian Church of the East3, in 2023, Fr. Cobangbang applied for incardination4 into the Old Roman Apostolate Philippines Territory5. Abjuring heresy and swearing the Oath Against Modernism, he subsequently received the minor orders from the Titular Archbishop of Selsey in February that same year.

To discern a religious vocation, Fr Cobangbang applied to the Congregation of the Divine Charity for admittance as a novice. Following satisfactory completion and verification of background checks, identity, qualifications and references, he was incardinated and received major orders sub-conditione6 in February 2024 from the Titular Archbishop of Selsey7 in the Old Roman Apostolate chapel in Cavite, Bacoor.

Minor Ordinations February 2023
Fr Cobangbang is on the far right
Fr Cobangbang receiving priestly ordination
February 2024
These images are Copyright of the Titular Archbishop of Selsey 2024 All Rights Reserved

Fr Cobangbang is highly regarded in the Old Roman apostolate for his unwavering dedication, fervent enthusiasm, profound comprehension of Traditional Catholic customs and beliefs, expertise in liturgy, and musical talent. He is appreciated by the faithful he serves in central Manila, particularly among some of the city’s most deprived and impoverished citizens for his compassionate pastoral approach to ministry.

FEU Sportsfest 2024

Fr Cobangbang joined Far Eastern University’s General Education Department in June 2023. He graduated from the College of the Holy Spirit Manila and pursued postgraduate studies at the De La Salle University Graduate School of Theology and Religious Education.

In his application to become a member of the teaching faculty at Far Eastern University, Fr Cobangbang explicitly disclosed his religious affiliation within the Old Roman apostolate. Furthermore, he has consistently clarified, both in the past and present, that he maintains no association with the Roman Catholic hierarchy in the Philippines.

In March 2024, independent of Fr Cobangbang’s teaching role, he was asked by members of the FEU Makati Student Council Executive Board to fulfil a chaplaincy role for a specific event, namely to offer a Mass for their FEU Sportsfest 2024. They approached him cognisant of his clerical status.

As a secular institution, Far Eastern University and the Student Council have the freedom to appoint chaplains or not in accordance with the Saligang Batas ng Pilipinas regarding “freedom of religion,” as outlined in Article II, Section 6, and Article III, Section 5. Nobody can be required to exclusively select clerics affiliated with the Roman Catholic hierarchy to provide priestly or pastoral ministry.

False Assertions

Following a Facebook post by the Student Council about the FEU Sportsfest 2024 Mass, Fr Cobangbang faced defamatory claims on social media. These allegations, which accused him of misrepresentation and being a fake priest, obviously lacked any factual basis. Throughout his time at Far Eastern University, he consistently displayed transparency and diligence with regard to his credentials and religious affiliations.

The primary source of these accusations can be traced back to a Blogger profile and Facebook page titled “The Pinoy Catholic”. This platform, authored anonymously, presents itself as a source of candid commentary on topics concerning Filipino Catholics. However, it mostly spreads unfounded allegations using derogatory language while hiding behind anonymity.

Upon being invited to disclose and prove their own credibility, the individuals associated with “The Pinoy Catholic” declined to reveal their names. This decision not only highlights their lack of integrity and commitment to their assertions, but also betrays their questionable motives. It should be noted that “The Pinoy Catholic” has no official status with the Catholic Church in the Philippines.

Conclusion

Efforts have been made to address the current situation. Discussions with the University, and the Titular Archbishop of Selsey, as well as the expectation for a chaplain to celebrate the Novus Ordo Missae instead of the Traditional Latin Mass, have led to the decision that Fr. Cobangbang will no longer fulfil such a role. He will now focus on discerning his religious calling.

In conclusion, we affirm Fr. Paolo Cobangbang’s legitimacy and dedication to his religious vocation within the Old Roman Apostolate. Despite challenges, he remains committed to his faith and pursuit of his calling. Unfounded allegations or insinuations about his credentials have been transparently and diligently addressed. We support Fr. Cobangbang’s integrity and emphasize his ongoing dedication to his spiritual journey and responsibilities within the Old Roman apostolate.

For any further inquiries, please feel free to contact this office via the Contact page.

Please note text and images are the Copyright of the Titular Archbishop of Selsey 2024 All Rights Reserved.

  1. Click here for more information about the Congregation of the Divine Charity ↩︎
  2. Click here for more information concerning the status of the Old Roman Apostolate ↩︎
  3. Click here for more information about the Assyrian Church of the East ↩︎
  4. See Incardination Philippine Territory, Binan ↩︎
  5. Securities & Exchange Commission SEC Registration No. 2023050101585-01 ↩︎
  6. See also Old Roman Validity for a comprehensive treatise on the validity of Old Roman ordinations and sacraments. ↩︎
  7. Click here for more information about the Old Roman apostolic succession ↩︎

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“Esse Iudam vel Petrum”: a pastoral epistle for the Sacrum Triduum 2024

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Carissimi

To be Judas or Peter is a question that calls for deep contemplation and introspection, particularly during the Sacrum Triduum. This thought-provoking query carries significant weight and encourages us to delve into the innermost recesses of our souls, examining our own actions and choices with utmost sincerity. By pondering upon the contrasting paths taken by Judas and Peter, we are compelled to reflect upon the complexities of human nature, the power of temptation, and the resilience of faith.

Judas, known for his betrayal of Jesus, serves as a cautionary tale, reminding us of the consequences that can arise from succumbing to greed, selfishness, and the allure of worldly desires. On the other hand, Peter’s journey serves as a beacon of hope, illustrating the capacity for redemption and the transformative power of genuine remorse. As we contemplate these two figures, we are prompted to examine our own lives, questioning whether we have ever acted in ways that align with Judas’ betrayal or Peter’s unwavering loyalty.

This introspective exercise allows us to gain a deeper understanding of ourselves, our motivations, and the choices we make. It serves as a reminder that we are all susceptible to moments of weakness, yet we also possess the potential for growth, forgiveness, and spiritual renewal. The Sacrum Triduum, with its emphasis on the passion, death, and resurrection of Jesus, provides a fitting backdrop for this profound contemplation, as it invites us to confront our own humanity, our flaws, and our capacity for redemption. In this way, the question of whether we are more akin to Judas or Peter becomes a catalyst for personal growth, spiritual reflection, and a renewed commitment to living a life aligned with the teachings of Christ.

Throughout these sacred days, it is imperative that we not only attend the solemn liturgies but also open our hearts to God, offering ourselves to Him in complete surrender. The liturgies of the Triduum are not mere reenactments of historical events; rather, they are profound encounters with the living God. As we participate in the Paschal Triduum, let us enter into the mystery of Christ’s passion, death, and resurrection with hearts open to the transformative power of His love and mercy.

During this sacred season, I urge you to reflect on the words of St. Paul: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20). Let these words guide our actions and attitudes as we unite ourselves with and through Jesus Christ for the accomplishment of His Will on earth. Remember that St Peter himself, suffered death upon a cross after His Saviour.

In the gospels, we are reminded of the words of our Lord Jesus Christ: “I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die” (John 11:25-26). These words encapsulate the essence of the Paschal mystery we are called to contemplate and embrace during the Triduum. It is a time when we are invited to journey with Christ, to die with Him and rise with Him, and to unite ourselves with His salvific mission on earth.

The Sacrum Triduum is a time for profound spiritual renewal and transformation. Through our participation in the liturgies, let us allow the grace of God to permeate our hearts, renew our faith, and deepen our commitment to living as disciples of Christ. May our observance of these sacred days lead us to a more profound understanding of the Paschal mystery and a renewed dedication to living as witnesses to the Gospel in our daily lives.

During this period of significant challenges faced by the Faith within the Church, it is imperative that we make a concerted effort to demonstrate our unwavering commitment to Christ throughout these revered days. Just as St Peter did, let us place our trust in His Promises and Mercy, aligning ourselves with God’s Will. It is crucial that we develop the ability to discern the various influences at work within the Church, particularly those resembling the actions of Judas, who seek to divert souls from their path to salvation and encourage reliance on earthly matters rather than spiritual ones.

An unworthy shepherd, I am resolute in my supplications for all of you, desiring that this Triduum serves as a period of divine favour, rejuvenation, and advancement of the spirit. Let us collectively embark on this voyage of faith, hope, and love, fully embracing the enigmatic nature of Christ’s suffering, demise, and rebirth. May the exultation brought by the resurrected Lord permeate your hearts and dwell within your abodes, both in the present and for all eternity.

I.X.

Brichtelmestunensis, Britannia
Feria Quarta Majoris Hebdomadæ MMXXIV A.D.

Oremus

Præsta, quǽsumus, omnípotens Deus: ut, qui nostris excéssibus incessánter afflígimur, per unigéniti Fílii tui passiónem liberémur: Qui tecum vivit et regnat in unitáte Spíritus Sancti Deus per ómnia sǽcula sæculórum. Amen

Grant we beseech thee Almighty God, that we who are continually afflicted by reason of our waywardness, may be delivered by the Passion of thy only-begotten Son. Who livest and reignest with God the Father, in the unity of the Holy Spirit, God, world without end. Amen.

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Please note that all material on this website is the Intellectual Property (IP) of His Grace, the Titular Archbishop of Selsey and protected by Copyright and Intellectual Property laws of the United Kingdom, United States and International law. Reproduction and distribution without written authorisation of the owner is prohibited.

(©)The Titular Archbishop of Selsey 2012-2023. All Rights Reserved.

Fidem Servare: Worker Priests

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The Vocational Crisis

The ongoing crisis within the Church has underscored the imperative for groundbreaking approaches that can secure the Church’s endurance for future generations. It is evident that the decline in vocations within the institutional church is a clear indication of this pressing matter. Nevertheless, despite the issuance of “Traditionis Custodes”1 aiming to eradicate the Traditional Latin Mass, there has been a notable upsurge in vocations within the Traditional Catholic movement. Seminaries such as the Society of St Pius X, former Ecclesia Dei apostolates and communities, and sedevacantist groups are all experiencing a substantial demand from aspiring vocations. Some Traditionalists even discuss the revitalization of the “simplex” or “chantry” priest model2 to cater to the increasing demand for Masses and alleviate the scarcity of seminary-trained priests. To confront this challenge, it is crucial to explore innovative methods of attracting and engaging individuals who are eager to devote themselves to the Church’s mission and values.

Prior to the Council of Trent and since the time of the apostles, an apprenticeship model for discerning and training priests was standard across the Church. A candidate might live near or with a priest and be trained by him, or be attached to the bishop’s household (domi episcoporum) and learn from the bishop or his delegate, the praepositus,3 or attend a Cathedral school. This latter model essentially became codified and expanded by Trent to create the seminary model we are familiar with today. However, in the current circumstances, the seminary model is unable to meet the demands of the Traditional Catholic movement due to insufficient resources and the exponentially rising costs of providing residential training for the number of vocations. Nevertheless, for more than a century, the Old Roman apostolate has effectively utilized an apprenticeship model despite limited means.

The Worker Priest Movement

The emergence of the Worker Priest Movement in France4 during the 1940s was a direct response to the profound changes brought about by World War II. This innovative concept involved Catholic priests residing and working alongside industrial laborers, with the purpose of gaining a deeper understanding of and providing support to the working class. The movement aimed to bridge the gap between the Church and the labour force, promoting unity and addressing the social and economic challenges faced by the working class. In practice, the worker priests took on manual labour jobs, resided in working-class communities, and actively engaged in social and political activism. Their objective was to bring the teachings of the Catholic Church directly to industrial workers and advocate for social justice in the context of their everyday lives.

The progress of the movement was met with obstacles and ultimately experienced setbacks due to resistance from conservative factions within the Catholic Church hierarchy. The worker priests’ active participation in labour unions and left-wing political movements caused tensions with the Church leadership, which resulted in a crackdown on the movement. The Vatican’s determination to suppress the movement during the 1950s constituted a substantial setback for the worker priest ideology, leading to its decline and eventual extinction. However, during these prolonged periods of turmoil within the Church, the Old Roman apostolate through necessity has managed to cultivate a cohort of conservative and orthodox clergy, utilizing the finest components and initial noble aspirations of the worker priest concept.

Sacred & Profane

If one were to imagine a monastery, what would come to mind? Perhaps a sanctuary devoted to prayer? A secluded spiritual refuge detached from the limitations and preoccupations of the material realm? A dwelling where individuals who have forsaken worldly pursuits lead lives of dedication and service to God? Without a doubt, these qualities are often associated with monasteries. However, a fundamental aspect that is shared among all monasteries is their ability to sustain themselves materially. This involves the monastery, along with its monks and nuns, typically ensuring the financial and physical support required for their contemplative existence. Whether it be through cultivating crops, utilizing artistic talents, or engaging in scholarly pursuits to acquire the commodities they cannot provide for themselves, they are not completely disengaged from the world. Nevertheless, their lives and the environments they inhabit are commonly regarded as sacred. They harmoniously blend the sacred (religious life) and profane (worldly concerns).

Similar to the monks and nuns residing within monasteries, as well as other Catholic clergy worldwide, some of our Old Roman priests also navigate the delicate balance between the sacred and the secular. Like their monastic counterparts, Old Roman clergy strive to attain sanctity by diligently adhering to the canonical requirements of praying the Divine Office, celebrating Mass, and administering sacraments to faithful Christians who, too, strive for holiness. However, many Old Roman priests also engage in secular occupations to sustain themselves materially. In various aspects, contrary to the prevailing perception of clericalism, our Old Roman clergy fully empathize with the daily struggles faced by the laity and are, therefore, better equipped to care for, understand, and guide them in their spiritual journey. Unlike those whose worldly concerns have been entirely relinquished, our priests do not take basic aspects of life for granted, such as housing, sustenance, and expenses. These ordinary matters hold equal significance for our priests as they do for any other individual.

In the past, the seminary and rectory were considered suitable environments for the support and sustenance of sacred ministers. However, this practice is a relatively new development that emerged from the reformative endeavours of the Counter-reformation. Throughout the Church’s extensive history, clerics like religious monks and nuns, were self-sufficient in addition to their ecclesiastical appointments from skilled or scholarly employment, family wealth or dependent on the generosity of benefactors. The era of wealthy benefactors has significantly diminished, and in the current climate, marked by a multitude of scandals, setbacks, and a prevailing crisis of faith within the Church, it is unlikely that they will make a comeback anytime soon. Furthermore, there are only a limited number of wealthy benefactors who can adequately address this situation and meet the material needs of orthodox priests in sufficient numbers to tackle the crisis. As the rectors of the few Traditional yet oversubscribed seminaries can attest, fundraising is more difficult, not easier, in the present climate if only due to the surge in vocations and the commensurate increase in costs.

Bivocation

Every human being, regardless of their background or circumstances, will hopefully discern two distinct yet complementary vocations in their lifetime. The first is the universal spiritual calling to seek knowledge of, and cultivate a deep love for God. This profound connection with the Divine is ultimately fulfilled through the sacrament of baptism and the subsequent inclusion in the Church community. The nature of this undertaking is both individual and communal. The calling is personally acknowledged and fulfilled (baptism), but it is also embraced and expressed as a collective effort (membership of the Church).

However, alongside this collective spiritual vocation to humanity, each individual is also bestowed with a unique and personal calling. This personal vocation is a reflection of God’s plan for their life and is intricately woven into their inherent predispositions, skills, and abilities. It is a divine invitation to serve God’s Will in a way that is distinct to them alone. This personal vocation is not a mere coincidence or happenstance, but rather a deliberate design by a loving Creator who has endowed every person with a specific set of talents and gifts. It is through the cultivation and refinement of these innate qualities that individuals can effectively contribute to the betterment of themselves and society as a whole.

These dualistic vocations are clearly evident in the lives of individuals who have undergone Christian baptism. These individuals not only establish a profound and meaningful connection with God, but also find a deep sense of purpose and fulfillment in their chosen careers, which span across various fields such as healthcare, education, finance, business, and the arts, among others. The range of professional paths and pursuits is vast and diverse. Each of these fields necessitates specific skills, knowledge, and expertise for success. Whether it involves nurturing young minds, preparing delectable meals, maintaining a clean and orderly environment, or devising innovative solutions, the contributions made by individuals in these diverse disciplines are crucial to the functioning of society. Each profession plays a distinctive role in shaping the world we inhabit.

St. Irenaeus said, “The glory of God is a living man5… the life of a man is the vision of God.”6 In essence, every human being is called to embrace both the universal spiritual vocation and their personal vocation. These two vocations are intertwined, complementing and enriching one another to realise the whole person. While the spiritual vocation provides a foundation of faith and a connection to the Divine, the personal vocation empowers individuals to actively participate in God’s plan for the world. Therefore, it is essential for individuals to recognize the significance of their personal vocation and to nurture it with care and intentionality. By doing so, they not only fulfill their own purpose but also contribute to the greater tapestry of humanity, playing their part in the grand symphony of the restoration of God’s creation through Jesus Christ.

Bivocational Clergy

Since the inception of the Church, individuals have dutifully answered God’s summons to fulfill their spiritual and personal vocations in service to Him. Throughout history, we have witnessed the remarkable dedication of monks and nuns within the sphere of monastic existence. These individuals collectively embrace a shared devotion to the religious life, finding solace and purpose in their commitment to God. However, what sets them apart is their ability to simultaneously utilize their distinctive skills and capabilities to contribute to the overall welfare, sustenance and maintenance of the community.

In exploring the multifaceted nature of the clergy’s calling, we can find numerous examples of individuals who have exemplified this duality, i.e. spiritual and personal vocations. Renowned composers such as Victoria, Allegri, and Vivaldi, all of whom were priests, serve as prime examples. Their musical genius not only enriched the spiritual lives of those within the Church but also left an indelible mark on the world of music. Similarly, esteemed scientists like Copernicus, Mendel, and Lemaître, who were also priests, made groundbreaking contributions to their respective fields. Copernicus’s revolutionary work on Heliocentrism challenged prevailing beliefs about the universe, while Mendel’s advancements in Genetics laid the foundation for modern understanding of heredity. Lemaître’s work on the Big Bang Theory fundamentally reshaped our understanding of the origins of the universe.

Even in the present day, we continue to witness priests undertaking various roles alongside their religious responsibilities. These individuals serve as educators, imparting knowledge and wisdom to the next generation. They are scientists, pushing the boundaries of human understanding and unraveling the mysteries of the natural world. They are scholars, delving deep into the annals of history and preserving knowledge for future generations. They are medical professionals, providing care and healing to those in need. They are musicians, using their talents to uplift and inspire. They are artists, capturing the beauty of creation through their creative expressions. They are historians, uncovering the past and shedding light on our shared heritage.

It is important to note that many of these individuals successfully pursue notable professions in their specific areas, separate from their duties and obligations as priests. They are able to balance their religious calling with their personal gifts and talents, finding fulfillment in both vocations. In some cases, these individuals even receive compensation for their non-religious endeavors, either alongside their stipend or as a substitute for it. This allows them to support themselves financially while continuing to serve their communities and fulfill their spiritual vocations.

Various examples throughout history and in the present day demonstrate the incredible versatility and dedication of priests who embrace their sacred calling while also making significant contributions in various fields. They embody the idea that one’s spiritual and personal vocations need not be mutually exclusive, but rather can be harmoniously integrated to create a more enriched and fulfilling life. From Pope Benedict XVI, who as Joseph Ratzinger was an accomplished academic and theologian as well as a cleric, to Fr David Brown, S.J., who is an astronomer working as a research astronomer specializing in stellar evolution. Many priests have gifts and talents to share beyond sacramental, pastoral, and administrative roles.

Tentmaker Ministry

“Tentmaker” ministry is sometimes used to describe the bi-vocational or worker priest vocation after the Apostle Paul who supported himself by utilising the skills he learned from his own father’s tentmaking trade while living and preaching in Corinth7. Unlike the other apostles in the early Christian Church, who devoted themselves entirely to their religious ministry and lived off the money donated by church members8, St Paul frequently performed outside work, not desiring to be a financial burden to the young churches he founded. In Thessaloniki, St Paul states that he and his companions “worked night and day, laboring and toiling so that we would not be a burden to any of you.”9

St Paul’s purpose in working was to set an example for the faithful, “You yourselves know that these hands of mine have supplied my own needs and the needs of my companions. In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: ‘It is more blessed to give than to receive.’”10 He also hoped that his refusal to accept financial support would build his credibility among non-Christians, thus giving him the chance to win over more of them “If I preach voluntarily, I have a reward; if not voluntarily, I am simply discharging the trust committed to me. What then is my reward? Just this: that in preaching the gospel I may offer it free of charge, and so not make full use of my rights as a preacher of the gospel.”11

Many of the clericalist attitudes that have been significantly criticized by some within the contemporary Church can be attributed to the adverse consequences of attempting to create a rigid separation between the sacred and the profane. The now conventional seminary system providing full-time residential formation and subsequently diocesan board and lodging, stipend, and expenses for regular clergy, or even the comparably high standard of living provided to many religious priests by their religious congregations and orders, has produced expectations and standards that have influenced the perceptions and clericalist behaviors of many clergy members within the contemporary Church. This has led to a dependent and elitist culture within the Church, and fostered a lack of accountability, transparency, and humility.

Old Roman Formation Houses

In response to the query regarding formation, it is acknowledged that traditional seminary formation, though highly desirable, may not always be financially feasible. Consequently, the Old Roman apostolate is actively exploring the foundation of Formation Houses, which follow the time-tested model of the domus ecclesiae or episcopi providing practical training and moral formation. Saints Eusebius of Vercelli, Augustine of Hippo, and Isidore of Seville each set up small communities of young men who lived and studied with their bishop. We have a missionary precedence for such institutions in the example of St Gregory the Great who instructed St Augustine of Canterbury regarding his mission to the Angles, to set up separate places where men could study, live, and pray together.12 It is worth noting that Formation Houses are not a novel concept even today; numerous religious orders and priestly societies still utilise this model, wherein aspiring individuals, be they postulants, novices, or seminarians, reside alongside experienced mentors, engaging in comprehensive learning and study under their guidance.

The Old Roman apostolate being essentially a missionary endeavour, seeks to utilise this model of formation to answer the crisis in seminary formation and the Church. In the UK13 and Philippine territories of the Old Roman apostolate, the process is already underway to find suitable premises for aspiring candidates to be mentored primarily by the episcopal-administrator and by supporting experienced chaplains and qualified professors.

However, what will set these Formation Houses apart from others will be the requirement for candidates to contribute financially to the upkeep of the residence and community experience by being gainfully employed or apprenticed to a secular occupation. This means that candidates will not only be responsible for their own financial well-being but will also have the opportunity to gain practical skills and experience in a real-world setting. By being gainfully employed or apprenticed, candidates will not only be able to support themselves but also contribute to the overall functioning and sustainability of the Formation House.

Furthermore, rather than being separated from the local community, candidates will be expected to actively participate in the life of the local church. This involvement goes beyond attending regular worship services; candidates will have the opportunity to host study groups and fellowship events, thereby fostering a sense of community and connection within the Formation House and the local church. Additionally, candidates may even engage in outreach activities, reaching out to those in need and making a positive impact on the wider community.

In terms of academic qualifications, candidates are expected either to have previously acquired academic credentials in philosophy and theology or be actively pursuing such qualifications14. However, in addition to these traditional academic pursuits, candidates will also be required to accept training in domestic sciences and other practical skills. This emphasis on practical skills is aimed at equipping candidates with the necessary tools to live independently or in a community setting. By acquiring these skills, candidates will be better prepared to serve others practically in outreach efforts, further enhancing their ability to make a meaningful difference in the lives of those they encounter.

In summary, the Formation Houses will not only provide a residence and community experience for candidates, but they will also offer opportunities for personal and professional growth. Through gainful employment or apprenticeships, candidates will contribute financially to the Formation House while gaining valuable skills and experience. By actively participating in the local church, candidates will foster a sense of community and connection. Additionally, the emphasis on practical skills will enable candidates to live independently, in a community, or serve others practically in outreach.

Though the atmosphere of the Formation Houses will be overtly spiritual and educational, the rarified context will be balanced with a practical and interactive experience. Overall, with exposure to the sciences and discipline of the sacred ministry, liturgy, spiritual direction and daily routine, these Formation Houses will aim to provide a holistic and enriching experience for candidates, equipping them with the necessary tools to thrive in their priestly and personal lives suited to their mission-oriented context.

Old Roman Worker Priests

Many priests in communities worldwide take on additional ministries to help local churches that have limited resources and personnel. In addition, there may be cultural norms that place expectations upon priests to provide for their parents and siblings. Similarly, numerous Old Roman priests adopt a “bi-vocational” approach, wherein they have identified and developed skills and talents that extend beyond religious pursuits and align with complementary professions. This enables them to seamlessly integrate their priestly duties with regular, secular employment, though avoiding jobs and associations that “cannot be reconciled with the obligations proper to the clerical state.”15 The primary benefit of this arrangement is that it empowers them to achieve financial independence and, in some cases, provide for their families. Additionally, they actively contribute to the local church and community outreach initiatives, assuming an active role and patronage akin to fellow congregants within the areas they reside and operate.

Old Roman clergy have discovered straddling as it were both worlds, they have the opportunity to interact with individuals who would not typically encounter an orthodox Catholic priest. In doing so, they can offer guidance to colleagues who are on a spiritual quest, and when appropriate, shed light on how a Catholic perspective might approach certain situations or issues. By sowing seeds of faith and fostering awareness, our clergy are actively spreading the teachings of our religion. It is often appreciated that some of our clergy do not rely on donations or stipends; this positively influences those who view the Church as a profit-driven institution rather than a sanctuary for salvation. While it is evident in Scripture that ministers deserve remuneration for their labour, historical instances of individuals exploiting this privilege have marred the reputation of the priesthood. One need only recall the Vatileaks Scandal16, the degradation of the former cardinal, Theodore McCarrick17 and the recent trial of Giovanni, Cardinal Becciu18.

Old Roman clergy in their pursuit of the growth and success of our missions, recognize the inherent conflict often between accepting financial support and growing the sanctity of the faithful. They firmly believe that compromising their teachings or preaching to appease donors is unnecessary. As worker priests, their principles and the sanctity of their office are invaluable and cannot be influenced by monetary means. Their dedication and commitment to the salvation of souls, including their own, are the only factors that should be taken into account. Similar to holy monks and nuns who sustain themselves through their temporal labours, the clergy of the Old Roman apostolate also enjoy the freedom of being supported by their own efforts and utilising the skills and abilities bestowed upon them by God, so they are free to fulfil their calling.

Among the worker priests in the Old Roman apostolates, there is a diverse array of backgrounds and experiences. Some received their formation in residential seminaries, while others attended university or pursued theology part-time. Remarkably, one individual managed to balance a demanding job and daily commute while studying for a theology degree for five years. Our priests possess a wealth of experience in various sectors including hospitality, catering, public service, small business, education, corporate roles, chaplaincy, nursing and even qualified counseling in psychotherapy. Additionally, many of them have lived, worked, and studied abroad, enabling them to communicate in multiple languages. We consider ourselves truly fortunate to have such a wide array of talents and skills to contribute to our mission. Engaging in a bi-vocational ministry entails numerous stresses and challenges, with competing obligations and occasional frustrations. In such circumstances, we all rely on God’s grace and assistance.

Certainly, we aim to foster the support of individuals with the financial means to contribute to the mission work of the Old Roman apostolate. We express our sincere gratitude to those individuals who already provide support enough to enable some of our priests to dedicate their time fully to pastoral duties and meet the liturgical needs of the faithful they serve. We do ask that those with means prayerfully consider supporting our Old Roman priests and perhaps establishing mission societies to help our clergy, so that they can dedicate more time to the work of God and pastoral care. Though currently, we find that the status of being bi-vocational is a fortunate aspect for our clergy and our mission. They demonstrate an equivalent level of dedication as full-time pastors voluntarily and by vocation, while adhering to the limitations imposed by time and circumstances, all the while avoiding any temptations or aspirations associated with clericalism. However, above all it is essential to acknowledge that our clergy require the support of your prayers.

Conclusion

While Formation Houses and worker priests may offer a response to the current challenges faced by the Church, it is crucial to acknowledge that the optimal resolution rests in leveraging the profound wisdom and extensive experience accumulated and developed by the Church over two millennia. These alternative models should not supplant the conventional seminary approach and the presence of dedicated pastors, for despite contemporary concerns, these well-established models have otherwise demonstrated their efficacy in delivering a comprehensive theological education and priestly preparation.

However, it is also essential to acknowledge that the Church is a living entity that must adapt to the changing times and needs of its followers. The emergence of Formation Houses and worker priests as alternative paths for formation and ministry reflects this need for flexibility and innovation. While the traditional seminary model provides a comprehensive and structured education, it may not always be accessible or suitable for everyone. Formation Houses, on the other hand, offer a more flexible and localized approach to formation, allowing individuals to receive training and guidance within their own communities. This can be particularly beneficial in areas where access to traditional seminaries is limited or where the needs of the local community require a more tailored approach to ministry.

Worker priests emphasise the integration of faith and work, allowing individuals to serve as both pastors and workers in their respective fields examples to the faithful how to live a wholly integrated spiritual and material life. This approach recognizes that ministry is not confined to the walls of a church but extends into the everyday lives, homes and workplaces of individuals. By engaging with the world in this way, worker priests can also bring the teachings of the Church to a wider audience and address the spiritual needs of those who may not otherwise interact with nor have experience of the Church and the Catholic religion.

In conclusion, while Formation Houses and worker priests provide innovative approaches to formation and ministry, they should be seen as complementary to, rather than replacements for, the traditional seminary model and full-time pastors. The ideal solution lies in embracing the wisdom and experience of the Church’s rich history while also adapting to the changing needs and realities of the Church in the modern world, and particularly during this critical and extended time of crisis of faith and doctrine in the Church.

  1. “Traditiones Custodes” On the Use of the Roman Liturgy Prior to the Reform of 1970 ↩︎
  2. Simplex Priests Now! from the ‘Homiletic and Pastoral Review’, June/July 2011 ↩︎
  3. Lateran IV required bishops to prepare and instruct ordinandi, either personally or through a delegate, ‘‘in the divine services and the sacraments of the church.’’ ↩︎
  4. worker-priest Roman Catholicism, Brittanica ↩︎
  5. “Gloria Dei est vivens homo.” Adversus Haereses Liber IV Capit.20 A Treatise Against the Heresies ↩︎
  6. “Vita hominis visio Dei,” Adversus Haereses Liber IV Capit.20 A Treatise Against the Heresies ↩︎
  7. Acts 18:3 ↩︎
  8. Cf Acts 4:34-37 ↩︎
  9. 2 Thessalonians 3:8 ↩︎
  10. Cf Acts 18:1-3; 20:33-35; Philippians 4:14-16 ↩︎
  11. Cf 1 Corinthians 9:1-18 ↩︎
  12. Medieval Education, Chapter 3 Revisiting Ancient Practices: Priestly Training before Trent Christopher M. Bellitto, Fordham University Press 2009 ↩︎
  13. Establishing a new Formaton House ↩︎
  14. The Constitution “Cum ex eo” of Boniface VIII: Education of Parochial Clergy, Leonard E. Boyle ↩︎
  15. CIC1917 Canon 139, CIC1983 Canon 285 §1 ↩︎
  16. Vatileaks scandal: Vatican properties ‘used as brothels and massage parlours where priests pay for sex,’ claims report ↩︎
  17. Theodore McCarrick: Defrocked US cardinal charged with assault and battery ↩︎
  18. Vatican’s Cardinal Becciu on trial in $412m fraud case ↩︎

The WPATH Files | ‘One of the Biggest Medical Scandals of the Century’

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Supporters of gender-affirming care argue that it is rooted in scientific evidence. However, recently disclosed internal documents from WPATH (World Professional Association for Transgender Health) demonstrate that the field of transgender medicine lacks scientific and medical validation. WPATH is widely trusted by the American Medical Association, The Endocrine Society, the American Academy of Pediatrics, the National Health Service, and numerous healthcare professionals worldwide, as it is regarded as the foremost international entity in the realm of “gender medicine.”

Andrew Doyle (GB News Free Speech Nation) and his guests, Michael Shellenberger, Mia Hughes (Journalist), Helen Joyce (SexMatters), Robin Moira White (a trans discrimination barrister), Genevieve Gluck (Reduxx), Dr Carrie Mendoza (Genspect USA/FAIR in Medicine), Dr Az Hakeem, Fiona McAnena (Fairplay for Women), Neal Hanvey MP, Ritchie Herron (Detransitioner) and Stella O’Malley (psychiatrist, Genspect) discuss the contents and implications of leaked documents from WPATH revealing the truth about the organisation and its approach.

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Why disturbing leaks from US gender group WPATH ring alarm bells in the NHS
by Hannah Barnes (The Guardian)

The WPATH files exposed: confirmation of experimentation on vulnerable children

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Michael Shellenberger, an esteemed investigative journalist renowned for his breakthrough coverage on crime, drug policy, and homelessness, has recently released a significant report titled ‘The WPATH Files’. Spanning an extensive 242 pages, this report is based on confidential files obtained from a whistleblower within the World Professional Association for Transgender Health (WPATH) organization, which claims to be the global expert in ‘trans healthcare’.

The information brought to light unveils a significant level of unethical conduct and medical negligence. Minors are undergoing procedures that are beyond their comprehension. Homeless individuals with schizophrenia are undergoing gender surgeries and receiving pharmaceutical interventions. Additionally, there are instances of extreme body modifications being performed without any valid medical rationale.

One of the most concerning aspects of the Files is the disclosure that the clinicians affiliated with WPATH possess knowledge about the cancer-causing properties of testosterone and engage in conversations regarding patients who seemingly succumbed – i.e. died – to hormone treatment.

They are also well aware of the regret experienced by young people who medically transition.

It is clear that the authors have invested significant time and effort into this report, and their dedication is evident in the quality of their work. The contributions made by Mia Hughes, psychotherapist and author Stella O’Malley (Genspect), and advisor to Genspect and Detrans help Dr. Carrie Mendoza (Foundation Against Intolerance & Racism) have undoubtedly made this report a valuable resource for readers.

“Advocates of gender-affirming care say it’s evidence-based.

But now, newly released internal files from the World Professional Association for Transgender Health (WPATH) prove that the practice of transgender medicine is neither scientific nor medical.

American Medical Association, The Endocrine Society, the American Academy of Pediatrics, and thousands of doctors worldwide rely on WPATH. It is considered the leading global authority on gender medicine.

And yet WPATH’s internal files, which include written discussions and a video, reveal that its members know they are creating victims and not getting “informed consent.”

Victims include a 10-year-old girl, a 13-year-old developmentally delayed adolescent, and individuals suffering from schizophrenia and other serious mental illnesses.

The injuries described in the WPATH Files include sterilization, loss of sexual function, liver tumors, and death.

WPATH members indicate repeatedly that they know that many children and their parents don’t understand the effects that puberty blockers, hormones, and surgeries will have on their bodies. And yet, they continue to perform and advocate for gender medicine.

The WPATH Files prove that gender medicine is comprised of unregulated and pseudoscientific experiments on children, adolescents, and vulnerable adults. It will go down as one of the worst medical scandals in history.“

Michael Shellenberger, X, 05/03/2024
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“Stemus in limine”: a pastoral epistle for Lent 2024

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Carissimi

As we stand on the threshold of the holy season of Lent, I reach out to each of you with a father’s heart, filled with love and a deep desire for your spiritual well-being. The Church, in her wisdom, sets aside these forty days as a sacred time for reflection, penance, and spiritual renewal. It is a time when we are called to return to the Lord with our whole heart, to rediscover the path of true discipleship, and to rekindle the flame of divine love within us.

Lent calls us to embrace the traditional disciplines of prayer, fasting, and almsgiving, each a precious gem that can lead us closer to God if embraced with sincerity and commitment.

Prayer is a powerful practice that has the ability to open our hearts to God’s voice and strengthen our relationship with Him. It is through prayer that we have the opportunity to encounter the living God, who loves us unconditionally and desires our company. This Lenten season, I encourage you to take the time to deepen your prayer life and explore different ways to connect with God.

One way to enhance your prayer life is by attending Mass more frequently. By participating in the Eucharistic celebration, you can experience a profound sense of communion with God and the community of believers. The Mass provides a sacred space where you can offer your intentions, express gratitude, and seek guidance from the Lord.

Another way to deepen your prayer life is by spending time in adoration before the Blessed Sacrament. Adoration is a beautiful practice that allows you to be in the presence of Jesus Christ, truly present in the Eucharist. In this quiet and contemplative setting, you can pour out your heart to God, listen to His gentle whispers, and find solace in His loving presence.

Additionally, setting aside moments of silence in your day can greatly enrich your prayer life. Just as friends enjoy conversing with each other, we can speak to God as a friend speaks to a friend. By creating space for silence, you create an opportunity for God to speak to your heart and for you to listen attentively. These moments of silence can be as short as a few minutes or as long as you desire, depending on your schedule and personal preferences.

This Lenten season, I encourage you to prioritize your prayer life and explore different ways to deepen your connection with God. Whether it’s through attending Mass more frequently, spending time in adoration, or setting aside moments of silence, remember that prayer is a gift that allows us to encounter the living God and strengthen our relationship with Him. May your prayer journey be filled with grace, peace, and a deepening sense of God’s presence in your life.

Fasting, as a powerful spiritual discipline, serves multiple purposes. It not only helps us to master our appetites but also provides us with a tangible way to express our sorrow for our sins. By abstaining from food or certain activities, we are reminded of our dependence on God and our solidarity with those who are less fortunate. It is important to understand that fasting is not just an external act; it is a gesture of the heart that seeks purification and conversion.

When we engage in fasting, we embark on a journey of self-reflection and introspection. It allows us to examine our desires and impulses, and to gain control over them. By denying ourselves certain pleasures, we learn to prioritize our spiritual well-being over our physical cravings. This act of self-discipline strengthens our character and deepens our connection with God.

Moreover, fasting is not solely about personal transformation; it also fosters a sense of empathy and compassion towards others. As we experience hunger and deprivation, we are reminded of those who face these challenges on a daily basis. This awareness compels us to take action and extend our support to those who are less fortunate. Through fasting, we cultivate a spirit of generosity and solidarity, recognizing that we are all interconnected in the human family.

It is crucial to approach fasting with the right mindset and intentions. Merely abstaining from food or engaging in external rituals is not enough. The true essence of fasting lies in the transformation of the heart. It is a time for self-examination, repentance, and seeking forgiveness. By turning our focus inward, we can identify areas of our lives that need improvement and make a conscious effort to change.

Fasting is a profound spiritual practice that goes beyond the physical act of abstaining from food. It is a means to discipline our desires, express remorse for our sins, and deepen our connection with God. Through fasting, we not only purify ourselves but also cultivate empathy and solidarity with those in need. Let us approach fasting with sincerity and a genuine desire for transformation, knowing that it is a gesture of the heart that seeks purification and conversion.

Almsgiving, a practice deeply rooted in our faith, serves as a powerful expression of our love for God and our commitment to serving others, particularly those who are less fortunate. It is a tangible way for us to demonstrate our compassion and empathy towards our neighbours, especially those who are poor and in need. By engaging in acts of almsgiving, we are challenged to transcend our own self-interests and recognize the presence of Christ in the marginalized and vulnerable members of society.

During the season of Lent, a time of reflection and spiritual growth, we are called to embrace the virtue of generosity in our giving. It is not merely about donating from our excess or surplus, but rather about making sacrificial offerings of our time, resources, and care. This means going beyond the comfortable boundaries of our own lives and reaching out to those who are struggling, extending a helping hand and offering support in whatever way we can.

In this Lenten journey, let us open our hearts and minds to the needs of others, allowing ourselves to be moved by their stories and experiences. Let us remember that almsgiving is not solely about material possessions, but also about the gift of our presence and attention. It is about actively listening to the voices of the marginalized, advocating for justice, and working towards creating a more inclusive and compassionate society.

As we embark on this path of selflessness and generosity, may we find inspiration in the example set by our Lord Jesus Christ himself. He showed us the true meaning of love and service through his own acts of compassion and self-sacrifice. Let us strive to follow in his footsteps, imitating his boundless love and extending it to those who are most in need.

Almsgiving is a powerful and transformative practice that allows us to deepen our relationship with God and fulfill our duty to care for our fellow human beings. This Lent, let us embrace the call to be generous in our giving, not only with our material possessions but also with our time, attention, and compassion. By doing so, we can make a meaningful difference in the lives of others and experience the profound joy that comes from selflessly serving those in need.

Beloved, as we embark on this Lenten journey, let us do so with enthusiasm and piety. Let us not be hesitant or halfhearted, but rather approach this season as a precious opportunity to mend our relationship with God and to grow in holiness. Avoid setting excessive and unrealistic goals that may lead to frustration, but do embrace sacrificial effort and wholehearted commitment.

I encourage you to adopt devotions and engage in study that will help you realign your life with the Gospel and the teachings of the Church. By incorporating devotions into your daily routine, such as praying the rosary or attending Mass more frequently, you can deepen your connection with God and strengthen your faith. Additionally, taking the time to study the teachings of the Church, whether through reading scripture or participating in a catechism group, can provide you with a deeper understanding of your faith and help you live in accordance with the Gospel.

During this Lenten season, it is important to reflect on our lives and make a conscious effort to turn away from sin and embrace a life of holiness. By engaging in devotions and study, we can actively participate in this process of conversion and spiritual renewal. Through prayer and study, we can open our hearts to God’s grace and allow Him to transform us from within.

Devotions and study are not only beneficial for our personal spiritual growth, but they also help us to live out our faith in the world. As we deepen our understanding of the Gospel and the teachings of the Church, we are better equipped to share the Good News with others and be a witness to Christ’s love and mercy. By aligning our lives with the Gospel, we can become beacons of light in a world that often feels dark and uncertain.

So, I encourage you to make the most of this Lenten season by incorporating devotions and study into your daily life. Whether it’s setting aside time each day for prayer or joining a study group at your local parish, take the opportunity to deepen your relationship with God and grow in your understanding of the teachings of the Church. Let this Lent be a time of true conversion and spiritual renewal, as you strive to live a life that is aligned with the Gospel and the teachings of the Church.

Know that you are in my prayers during this holy season. I pray that the Lord will grant you the grace to enter deeply into the mysteries of His passion and resurrection. May this Lent be a time of profound grace and spiritual growth for you and your loved ones.

My dear faithful, may you embrace the discipline of Lent with open hearts, allowing God’s grace to transform you. May your observance of prayer, fasting, and almsgiving draw you closer to the Heart of Jesus, who is ever ready to welcome you with open arms.

Wishing you a blessed and holy Lent,

I.X.

Manilensis, Philippinae
Feria IV Cinerum MMXXIV A.D.

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Oremus

Deus, qui Ecclésiam tuam ánnua quadragesimáli observatióne puríficas: præsta famíliæ tuæ; ut, quod a te obtinére abstinéndo nítitur, hoc bonis opéribus exsequátur. Per eúndem Dóminum nostrum Jesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum. Amen

O God, You Who purify Your Church by the yearly Lenten observance, grant to Your household that what they strive to obtain from You by abstinence, they may achieve by good works. Through the same Jesus Christ, thy Son, Our Lord, Who liveth and reigneth with thee in the unity of the Holy Ghost, God, world without end. Amen.

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