As Mass is offered later in the day on Christmas Eve, this meditation is offered to prepare our hearts and minds for the profound mystery of the Incarnation. It is an opportunity to reflect deeply on the gift of the Word made flesh, the humility of His birth in a stable, and the unfathomable love of God that brought salvation to the world. Let us enter into this sacred time with reverence and gratitude, setting aside worldly concerns to focus on the light of Christ, who dispels all darkness and fills our lives with hope and peace.
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Deepen Your Advent with the Jesse Tree
A Daily Advent Reflection by ✠Jerome. Based upon the Traditional Symbology of the Jesse Tree. As we journey through Advent, the Jesse Tree invites us to trace the story of God’s salvation plan from creation to the coming of Christ.
Introduction
The Jesse Tree is a cherished Advent tradition that traces the lineage and salvation history leading to Jesus Christ. Rooted in Isaiah 11:1—”A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit”—the Jesse Tree connects the Old Testament promise of a Messiah to its fulfilment in the birth of Christ. It provides a visual and devotional way to prepare spiritually for Christmas, focusing on the deeper meaning of the season.
Each day, we meditate on a symbol, a Scripture, and a promise fulfilled in Jesus, the shoot from the root of Jesse. This ancient tradition draws us deeper into the mystery of God’s love, as revealed through His unfolding plan of redemption.
Through these reflections, may we prepare our hearts to welcome Christ anew, recognizing His presence in both the grandeur of salvation history and the quiet moments of our daily lives. Let us reflect, pray, and grow together as we anticipate the joy of Christmas and the fulfilment of God’s promises in our lives.
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The Jesse Tree: Day 24 Journey to Bethlehem
December 24th
The Jesse Tree: Day 23 Joseph
December 23rd
The Jesse Tree: Day 22 Our Lady
December 22nd
The Jesse Tree: Day 21 John the Baptist
December 21st
The Jesse Tree: Day 20 Elizabeth & Zechariah
December 20th
The Jesse Tree: Day 19 Daniel
December 19th
The Jesse Tree: Day 18 Bethlehem
December 18th
The Jesse Tree: Day 17 Jonah and the Whale
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The Tradition of the Jesse Tree
The Jesse Tree takes the form of a physical tree, a banner, or even a simple branch adorned with ornaments. Each ornament symbolizes a key person or event in salvation history, starting with creation and culminating in the Nativity. These symbols, such as an apple for Adam and Eve, an ark for Noah, a crown for David, and a manger for Christ, are paired with daily Scripture readings that recount God’s faithfulness and His plan for humanity’s redemption.
Families or individuals add an ornament to the Jesse Tree each day of Advent, turning this practice into a meaningful countdown to Christmas. It not only engages participants in biblical storytelling but also connects the Advent season with the overarching narrative of salvation.
Reclaiming Christmas Through Traditional Advent Practices
As part of the Old Roman Apostolate’s mission to revive the domestic church, reclaiming the Jesse Tree tradition is central to restoring the sacredness of Advent. In an age where Christmas has become increasingly secularized and commercialized, traditional Advent customs like the Jesse Tree offer families a way to resist these trends and focus on the true meaning of the season.
By embracing the Jesse Tree, families can reclaim Christmas as a time of spiritual preparation and joyful expectation. This tradition, when practiced in the home, strengthens the domestic church—the family—as a vital part of the universal Church. It fosters prayer, Scripture reading, and reflection, allowing children and adults alike to immerse themselves in the beauty and depth of the Advent season.
Reviving the Domestic Church
The Old Roman Apostolate’s commitment to reviving the domestic church aligns with a broader vision of renewing faith and practice in Catholic homes. The Jesse Tree is more than a decorative or nostalgic activity; it is a catechetical tool that teaches the faith and integrates it into daily life. By encouraging families to observe Advent customs, the Apostolate seeks to restore a sense of sacred time, helping families to live liturgically and deepen their connection to the mysteries of Christ.
Incorporating the Jesse Tree into Advent is a simple yet profound way to transform hearts and homes. It calls the faithful to prepare not only for the celebration of Christ’s birth but also for His eventual return in glory. Through such practices, the Apostolate invites families to participate in the Church’s mission of sanctification, ensuring that the true light of Christmas shines brightly in an often-darkened world.
Jesse Tree Symbols
Below is a list of traditional Jesse Tree symbols, organized chronologically according to salvation history, along with their biblical references. Usually 24 symbols are chosen, one for each day of Advent. These symbols represent key figures and events leading to the birth of Christ:
Creation to Patriarchs
- Earth/Globe – Creation of the world (Genesis 1:1-31)
- Apple with Serpent – Adam and Eve and the Fall (Genesis 3:1-24)
- Ark – Noah and the Flood (Genesis 6:11-22; 7:1-24)
- Rainbow – God’s covenant with Noah (Genesis 9:8-17)
- Tent or Stars – Abraham and God’s promise (Genesis 12:1-7; 15:1-6)
- Ram – Sacrifice of Isaac (Genesis 22:1-19)
- Ladder – Jacob’s dream (Genesis 28:10-22)
- Coat of Many Colors – Joseph’s story (Genesis 37:1-36)
Exodus to the Promised Land
- Burning Bush – God calls Moses (Exodus 3:1-12)
- Tablets of Stone – The Ten Commandments (Exodus 20:1-21)
- Scarlet Cord – Rahab and the spies (Joshua 2:1-21)
Judges and Kings
- Wheat Sheaf – Ruth’s loyalty (Ruth 1:15-18; 2:1-17)
- Slingshot – David defeats Goliath (1 Samuel 17:1-51)
- Crown – King David’s reign (2 Samuel 7:1-17)
Prophets
- Temple – Solomon builds the temple (1 Kings 5:5; 6:1-38)
- Fire or Stone Altar – Elijah’s challenge on Mount Carmel (1 Kings 18:17-46)
- Scroll – Isaiah’s prophecy of the Messiah (Isaiah 7:14; 9:6-7; 11:1-9)
- Dove – Prophecy of peace (Isaiah 9:2-7; Isaiah 11:1-10)
- Tear or Broken Wall – Jeremiah and the promise of a new covenant (Jeremiah 31:31-34)
- Lion and Lamb – Messianic peace (Isaiah 11:6-9)
Exile and Return
- Brick Wall – Nehemiah rebuilds Jerusalem (Nehemiah 1:1-11; 2:1-20)
- Bethlehem Star – Micah prophesies the Savior’s birthplace (Micah 5:2)
New Testament
- Shell – John the Baptist and baptism (Matthew 3:1-11)
- Angel – Gabriel announces the coming of Jesus (Luke 1:26-38)
- Virgin Mary – Symbolized by a lily or crown (Luke 1:46-55)
- Carpenter’s Tools – Joseph’s obedience (Matthew 1:18-25)
- Manger – Birth of Jesus (Luke 2:1-7)
- Star or Magi’s Gifts – Visit of the Wise Men (Matthew 2:1-12)
This comprehensive set of symbols provides a visual and meditative way to trace God’s covenantal promises throughout salvation history. Families and communities may adapt or simplify these symbols depending on their particular traditions or available resources.
Statement by the Titular Archbishop of Selsey on the Passage of the Assisted Dying Bill
H.E. the Most Revd Dr JEROME L. H. Lloyd D.D. o.s.J.V. F.R.S.A.
TITULAR ARCHBISHOP OF SELSEY
It is with profound sorrow and grave alarm that I condemn the decision of the House of Commons to pass the Assisted Dying Bill at its second reading. This legislation represents not just a legal but a moral failure of immense magnitude, striking at the very heart of our shared principles of compassion, justice, and the sanctity of human life.
By approving this Bill, Parliament has embarked on a dangerous and deeply troubling path. It has chosen to legitimize the intentional ending of human life, creating a precedent that diminishes the inherent dignity and worth of the most vulnerable members of our society. This is a betrayal of the trust placed in our lawmakers to protect the weak, the sick, and the marginalized, not to enable their destruction.
The claim that this Bill introduces safeguards against coercion and abuse is hollow in the face of evidence from other jurisdictions. In countries like Canada and Belgium, where similar legislation was introduced with “strict criteria,” the scope of assisted dying has expanded to include those with mental illnesses, disabilities, and non-terminal conditions. This so-called “slippery slope” is not hypothetical—it is a documented and undeniable reality. What begins as an exception rapidly becomes the norm, and the most vulnerable are left increasingly exposed to exploitation and despair.
This Bill does not address suffering; it exploits it. Instead of investing in comprehensive palliative care and end-of-life support, it offers death as a solution. It normalizes the idea that some lives are less worth living and shifts the burden of suffering from society to individuals, encouraging them to choose death rather than receive the care and dignity they deserve.
Moreover, this legislation fundamentally corrupts the doctor-patient relationship by turning healers into agents of death. The Hippocratic Oath, which has guided medical ethics for millennia, unequivocally rejects the taking of life. Legalizing assisted dying undermines the trust that patients place in their doctors, transforming an act of healing into an act of harm.
I urge all Members of Parliament and society at large to resist the dangerous and misguided ideology underlying this Bill. True compassion does not kill; it heals, supports, and uplifts. Instead of accepting this betrayal of our moral duty, we must demand investment in palliative care, advocate for resources to support the vulnerable, and recommit ourselves to the inviolability of human life.
This is not the end of the debate, nor the end of our fight. The passage of this Bill is a call to action for all who value life and dignity. As this legislation progresses through Parliament, I implore lawmakers to reflect deeply on the irreversible harm they risk inflicting on the fabric of our society. Let us not become a nation that abandons its most vulnerable under the guise of choice.
I stand firm in opposition to this Bill and I urge a recommitment to the principles that have long guided our society: the inviolability of human life, the provision of compassionate care, and the unwavering support for the vulnerable. Let us strive to build a society that truly reflects these values, offering hope and dignity to all.
“Excita quaesumus”: a pastoral epistle for Advent 2024
To the beloved faithful of the Old Roman Apostolate
Carissimi
Excita quaesumus, we pray, “Stir up, we beseech thee, O Lord, the hearts of thy faithful people,” for this holy season of Advent is upon us. A time for reflection, anticipation, and preparation, Advent compels us to look both back at the first coming of Christ in humility and forward to His second coming in glory. The Church’s ancient prayer, which we repeat in the Collect for the First Sunday of Advent, beckons us to renew our hearts, preparing the way for the Lord’s arrival—not just at Christmas, but in His final coming as Judge of the living and the dead.
As we reflect upon the events of the year 2024, a year filled with the continuing struggles and triumphs of the faithful, we are reminded that Advent is both a call to remember and a call to prepare. The liturgical season of Advent invites us not merely to mark the passage of time before Christmas but to enter into a deeper spiritual preparation for both the celebration of the birth of Christ and the final fulfilment of God’s promises in Christ’s second coming.
I. Advent: A Dual Preparation
Advent, as a season of preparation, invites us to consider two distinct but intimately connected aspects of the Christian faith: the first coming of Christ as the Saviour of the world, and the second coming of Christ in glory. These two events shape not only the course of human history but the very life of the Church and the believer. As the Church prepares to celebrate the birth of Christ, she also calls us to prepare for His return in power.
A. The First Coming: The Historical and Theological Event
The first coming of Christ is the foundational event in human history. In the words of St. Leo the Great, “The Son of God, who is consubstantial with the Father, assumes our nature that He might save us.”1 Christ, in His Incarnation, assumed human flesh and became like us in all things except sin (Hebrews 4:15), so that by His life, death, and resurrection, He might redeem humanity. This truth is central to our faith and must ever be a subject of our contemplation and devotion.
The faithful of the Old Roman Apostolate, who treasure the traditional liturgies and prayers of the pre-Vatican II Church, are particularly called to reflect on the rich patristic heritage that underscores the significance of Christ’s first coming. St. Athanasius, in his De Incarnatione, writes that “the Word of God became man in order to save us from the tyranny of sin and death.”2 This truth, proclaimed throughout the history of the Church, is celebrated liturgically during Advent, particularly in the hymns and antiphons that speak of the expectation of the Messiah.
The Incarnation is not merely a past event to be remembered, but a present reality that shapes our daily lives. In the words of the Catechism of the Council of Trent, “By the Incarnation of the Word, the redemption of man was brought about.”3 As we approach Christmas, we are reminded that the God who became man continues to dwell among us through His Church, His Word, and His sacraments.
B. The Second Coming: The Eschatological Hope
While the first coming of Christ is an event of historical significance, the second coming of Christ remains our ultimate hope. St. Paul writes in 1 Thessalonians 4:16–17: “For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first.” The second coming, or Parousia, will be the moment when Christ returns in glory to judge the living and the dead and to establish the fullness of God’s Kingdom.
This is a central theme of Advent, as the liturgy of the Church, especially in the readings of the second and third Sundays, focuses on the eschatological nature of our hope. As St. Bernard of Clairvaux famously said, “The Advent of the Lord is both a remembrance and a promise—His first coming has been, and His second will be.”4 Thus, the faithful must not only prepare for the joy of Christmas but must also live in a spirit of constant anticipation for Christ’s return.
The liturgical season of Advent thus takes on a dual purpose: to prepare us to celebrate the historical event of Christ’s birth and to remind us of our responsibility to live in readiness for His return. This dual preparation is not a contradiction but a living tension that shapes the life of the believer.
II. The Penitential Character of Advent
Advent, despite its association with anticipation and hope, is also a time for penitence. The Church, in her ancient wisdom, has always understood Advent as a time of spiritual preparation, which involves more than mere waiting. It is a time to repent, to turn away from sin, and to prepare our hearts for the arrival of the Saviour.
A. The Historical Context of Advent as a Time of Penance
In the early centuries of the Church, Advent was considered a season of fasting and penance in preparation for the feast of the Nativity. This penitential character was emphasized through fasting, prayer, and acts of charity. As the Roman Missal notes, “Advent is a season of minor penance, a time to prepare for the joy of the Christmas feast by purifying the heart and soul.”5 The Church Fathers, such as St. Augustine, were clear that the joy of Christmas was to be experienced after a period of spiritual renewal.
St. Leo the Great, writing in the fifth century, exhorted the faithful to “prepare their hearts by penance, that they may more fittingly receive the Saviour, who comes to bring peace to our hearts.”6 This call to penitence echoes through the liturgical prayers of Advent, particularly in the emphasis on fasting, prayer, and reconciliation.
The ancient Roman liturgy observed Advent with a penitential tone, distinct from the jubilant celebration of Christmas. The Ambrosian Rite and the Sarum Rite, both pre-Vatican II, preserved this penitential spirit, focusing on fasting and acts of charity to prepare the faithful to meet Christ both in the Eucharist and at His final coming. Advent, then, is a season to examine one’s life, to confess sins, and to restore one’s relationship with God.
B. Repentance and Charity: The Two Pillars of Advent
Repentance is essential to the Advent season. St. John the Baptist, the forerunner of Christ, heralds the Advent message with the call to “Repent, for the Kingdom of Heaven is at hand” (Matthew 3:2). The Gospel readings for Advent reflect this summons to repentance. The faithful are called to turn away from sin and toward God, to purify their hearts and make way for the Christ Child.
This repentance is not merely a passive acknowledgment of sin but an active turning away from evil and toward the good. As St. Bernard writes, “Let us purify ourselves, that we may worthily receive the Saviour, and let this Advent be a time of penance and renewal in preparation for the Christmas feast.”7 Repentance is also closely linked to charity, the practice of love for others. Advent is a time to renew our commitment to love and serve our neighbours, especially the poor and the needy. In the words of St. Thomas Aquinas, “Charity is the bond that unites us to Christ, and through charity, we prepare for His coming.”8 By giving alms, visiting the sick, and helping those in need, we embody the love of Christ, who came to serve and not to be served.
III. Reclaiming the True Meaning of Christmas
In a world where Christmas is often reduced to consumerism, materialism, and excessive celebration, Advent calls us to reclaim the true meaning of Christmas. The commercial frenzy of modern life threatens to overshadow the penitential spirit of Advent, which is necessary to prepare for the joy of the Nativity. The faithful of the Old Roman Apostolate, who adhere to the traditional liturgical calendar, are particularly attuned to the need to observe Advent in its proper liturgical and spiritual sense.
A. Advent: A Time for Fasting and Penance
Advent is a season of waiting, yes, but it is also a season of penance. We must fast from excess, from distractions, from worldly pleasures, in order to focus on the true meaning of Christmas: the birth of our Saviour. The Sarum Rite, for example, calls for fasting on certain days of Advent, as a way to prepare spiritually for the joy of Christ’s coming. This is a penitential waiting, a fast of the soul, and not a mere passing of time.
St. Leo the Great reminds us that “through fasting, the soul is strengthened for the reception of Christ, that it might rejoice in His coming.”9 Only by embracing the penitential spirit of Advent can we enter into the true joy of Christmas, not a joy of material indulgence but the joy of salvation.
B. The Twelve Days of Christmas: A Time for Joyful Feast
Once the season of Advent has been observed faithfully, the twelve days of Christmas can be celebrated with true joy and gratitude. This time of feasting is not meant to be an indulgence in worldly excess but a celebration of the great gift of salvation. The liturgical celebration of Christmas begins with the solemnity of the Nativity and extends for twelve days, during which the faithful are called to rejoice in the birth of the Saviour.
The Roman Missal teaches that the twelve days of Christmas should be marked by “praise, thanksgiving, and solemn feast.”10 This is a time for the Christian community to come together and celebrate the gift of Christ, who was born to redeem the world.
IV. The Purpose of the Old Roman Apostolate
The Old Roman Apostolate exists to preserve the ancient liturgies, traditions, and teachings of the Church. In a world that has increasingly embraced novelty and innovation, we remain committed to the traditional observance of Advent as a time of preparation, penance, and charity. Our mission is not simply to preserve the past but to live out the faith in a way that is faithful to the Church’s rich heritage while responding to the needs of our time.
As we look back on the year 2024, we are reminded that our calling as an Apostolate is to live in anticipation of both Christ’s first coming at Christmas and His second coming at the end of time. We must remain vigilant, living lives of holiness and hope, as we prepare to meet Christ both in the Eucharist and at His glorious return.
V. Conclusion: A Call to Faithful Advent
As we enter into this holy season of Advent, let us embrace the call to preparation, repentance, and charity. Let us observe Advent as a time of penance, that we might celebrate Christmas with pure hearts. Let us, in our waiting, remember both the historical event of Christ’s birth and the eschatological hope of His return.
May the grace of our Lord Jesus Christ, the love of God the Father, and the fellowship of the Holy Spirit be with you all this Advent season and always.
I.X.
Brichtelmestunensis
In Vigilia S. Andreæ Apostoli MMXXIV A.D.
Oremus
Excita, quǽsumus, Dómine, tuórum fidélium voluntátes: ut, divíni óperis fructum propénsius exsequéntes; pietátis tuæ remédia majóra percípiant. Per Dóminum nostrum Jesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum. Amen.
O Lord, we beseech You, arouse the wills of Your faithful people that, by a more earnest search for the fruit of Your divine work, they may receive more abundantly of the healing effects of Your goodness. Through 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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- St. Leo the Great, Sermon 1 on the Nativity of the Lord (PL 54:190). ↩︎
- St. Athanasius, De Incarnatione Verbi Dei, Chapter 1. ↩︎
- Catechism of the Council of Trent, Advent and the Incarnation. ↩︎
- St. Bernard of Clairvaux, Sermon on the Advent of the Lord. ↩︎
- Missale Romanum (pre-Vatican II), the liturgical observance of Advent. ↩︎
- St. Leo the Great, Sermon 1 on the Nativity of the Lord (PL 54:190). ↩︎
- St. Bernard of Clairvaux, Sermon on the Advent of the Lord. ↩︎
- St. Thomas Aquinas, Summa Theologica II-II, Q. 25, Art. 6. ↩︎
- St. Leo the Great, Sermon 1 on the Nativity of the Lord (PL 54:190). ↩︎
- Missale Romanum (pre-Vatican II), the celebration of the Twelve Days of Christmas. ↩︎
Archbishop of Selsey Appeals to Sussex MPs on Assisted Dying Bill
In a heartfelt appeal to Sussex Members of Parliament, the Most Reverend Dr. Jerome Lloyd, Titular Archbishop of Selsey, has urged them to oppose the contentious Assisted Dying Bill currently under consideration in Parliament. Representing a significant voice of faith and moral concern, the Archbishop’s intervention highlights the profound ethical, societal, and legal implications of the proposed legislation.
A Matter of Conscience
Acknowledging that the Assisted Dying Bill is being treated as a conscience vote—where MPs are free to make individual decisions rather than adhere to party lines—the Archbishop expressed his appreciation for the seriousness with which this issue is being approached. He described this approach as “a mark of the importance and sensitivity of this matter,” underscoring the weight of responsibility carried by MPs as they deliberate on the Bill.
Grave Concerns About the Bill
In his detailed letter, attached to an email sent to all Sussex MPs, Archbishop Lloyd outlined his deep concerns about the potential consequences of the Assisted Dying Bill. He warned that the legislation risks undermining the sanctity of life, exposing vulnerable individuals to coercion, and eroding the ethical principles of the medical profession. He also pointed to evidence from other countries where similar laws have been enacted, emphasizing the reality of a “slippery slope” in the broadening of eligibility criteria.
“True compassion does not hasten death; it accompanies individuals through their suffering, offering relief, comfort, and the assurance that they are not alone,” he wrote. His letter passionately advocates for improved palliative care and a commitment to supporting those facing end-of-life challenges, rather than resorting to measures that he believes could devalue human life.
Learning from International Examples
Drawing on experiences from countries like Canada, Belgium, and the Netherlands, Archbishop Lloyd highlighted how assisted dying laws have expanded over time to include non-terminal conditions, mental health issues, and even minors. He described these developments as cautionary tales that the UK must heed to avoid similar ethical and societal pitfalls.
“Once the principle of ending life is accepted,” he argued, “societal pressures and systemic biases inevitably push those boundaries outward. The slippery slope is not a theoretical risk—it is a documented and ongoing reality.”
A Call to Action
The Archbishop’s correspondence not only outlines the potential dangers of the Assisted Dying Bill but also appeals directly to MPs’ sense of responsibility. “As stewards of the public good and guardians of societal values, I urge you to oppose this Bill unequivocally,” he wrote, calling on MPs to advocate for enhanced palliative care and support systems instead.
Engagement with Local MPs
The letter was sent to all Sussex MPs, including Siân Berry (Brighton Pavilion), Chris Ward (Brighton Kemptown), Peter Kyle (Hove), and other representatives across East and West Sussex. The Archbishop invited MPs to engage further, offering to discuss his concerns and provide additional information to aid their deliberations.
A Broader Ethical Debate
Dr. Lloyd’s intervention adds to a growing chorus of voices raising ethical and practical objections to the Assisted Dying Bill. His appeal reflects a broader debate within society about the role of legislation in end-of-life care and the potential consequences of allowing physician-assisted suicide.
As Parliament prepares for further debate on the Bill, Archbishop Lloyd’s letter serves as a timely reminder of the moral complexities at stake and the need for careful, compassionate consideration of the implications for individuals, families, and society as a whole.
“Vocatio aeterna”: a pastoral epistle for All Saints & All Souls 2024
Embracing the Eternal Call: United with the Saints in Life and Death
Carissimi
The eternal call that binds us to God and to the communion of saints draws us to reflection as we celebrate the Feasts of All Saints and All Souls. These holy days remind us of our heavenly destiny, the need for holiness, and the vital connection we share with the faithful departed. The Church has long upheld the importance of honoring and interceding for those who have passed from this life, uniting us with the saints in heaven and those in purgatory who await their final purification.
On All Saints’ Day, we celebrate the countless souls who now dwell in the glory of heaven. These are the men and women who fully answered Christ’s call to holiness and now serve as beacons of hope and guides for our own journey. All Souls’ Day, meanwhile, is a solemn reminder of our duty to pray for the departed, especially those still in need of purification. Together, these feasts remind us of the reality of eternal life, the necessity of holiness, and the role of intercessory prayer within the Church.
All Saints’ Day: Called to Sainthood
On November 1st, the Church celebrates All Saints’ Day, honoring the Church Triumphant. We recall not only the canonized saints but all souls who have reached the heavenly kingdom. These souls who lived heroic lives of virtue, many unknown to us, inspire us to pursue sanctity in our own lives. As Pope Pius XI taught, the Church is the “saints’ society” and every soul is called to be a member. “God did not create man for a passing and perishable happiness,” he wrote, “but for an eternal and unchangeable joy in heaven.” St. Paul echoes this call in Romans 8:30, “And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.”
The Universal Call to Holiness
This universal call to holiness is not new. Long before modern councils, Pope Pius XII reminded the faithful that “every Christian is obliged by reason of his Baptism to strive toward sanctity” (Mystici Corporis Christi). Holiness is the path toward our true home in heaven, and it is a vocation for each of us—laity and clergy alike. All Saints’ Day serves as a powerful reminder that sainthood is not reserved for a few but is the destiny of all who unite themselves to Christ. St. Peter reminds us of this call, saying, “As he who called you is holy, be holy yourselves in all your conduct” (1 Peter 1:15).
Following the Saints’ Example
The saints show us that sanctity is possible, even in the midst of worldly struggles. Their lives reveal the power of prayer, the importance of humility, and the courage required to live by faith. For instance, St. Thomas More remained steadfast in his faith despite pressures to betray his conscience. St. Francis de Sales spread peace and reconciliation during times of religious conflict. Reflecting on their examples, we see that the path to holiness often requires sacrifice, prayer, and an unwavering commitment to God’s truth. As St. Augustine teaches, “Our hearts are restless until they rest in You, O Lord.”
The saints teach us that to live in Christ is to live in joy and peace, a truth we can carry into our daily lives. Like them, we are called to be “in the world but not of it,” living in such a way that our lives bear witness to God’s love. On this day, let us celebrate the saints and seek to imitate them, making our lives testimonies of faith.
All Souls’ Day: Praying for the Faithful Departed
On November 2nd, we turn our attention to All Souls’ Day, a day of solemn reflection and intercessory prayer for the souls in purgatory. The Church, in her wisdom, has taught that purgatory is a place of purification, where souls who die in a state of grace but need further sanctification are prepared for heaven. This teaching has been affirmed throughout history by Pope Benedict XV and Pope Leo XIII, who upheld the Church’s duty to pray for the deceased, seeing it as a work of charity and mercy.
Praying for the Departed
Our prayers for the faithful departed arise from the conviction that we, as members of Christ’s mystical body, remain united even after death. The Council of Trent affirmed the power of prayer for the dead, reminding us that the Church has always believed in the efficacy of the Holy Sacrifice of the Mass, almsgiving, and acts of penance offered on behalf of souls in purgatory. These prayers shorten their time of purification and hasten their entrance into the presence of God. As St. Ambrose said, “We have loved them during life; let us not abandon them in death until we have conducted them by our prayers into the house of the Lord.”
The Importance of All Souls’ Day
On this day, we are encouraged to offer Masses, pray the Rosary, or make sacrifices for the repose of the souls in purgatory. This act of love is a profound expression of the communion of saints, binding the Church Militant, Church Suffering, and Church Triumphant together in Christ. St. Augustine, a powerful advocate of prayers for the dead, said, “The prayer of the living can greatly help the souls of the deceased.” Through prayer, we accompany our loved ones on their final journey and show them the same mercy we hope to receive one day. 2 Maccabees 12:46 also reminds us, “It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins.”
Hope in the Resurrection
Our hope is not limited to this world. As Pope Pius XII reminded the faithful in Mediator Dei, “death is not the end; it is the beginning of true life.” All Souls’ Day offers us a chance to renew our belief in the resurrection of the dead, our trust in God’s mercy, and our hope in eternal life. By praying for the departed, we also remind ourselves of our own call to live in such a way that we, too, may one day reach heaven. St. Paul beautifully reminds us in 1 Corinthians 15:55, “O death, where is your victory? O death, where is your sting?”
The Importance of a Good Death
Reflecting on All Saints and All Souls also calls us to consider the importance of a good death, which the Church has traditionally emphasized as a grace to be prayed for. St. Alphonsus Liguori advised the faithful to regularly pray for the grace of a good death, free from mortal sin and strengthened by the sacraments. The holy death of a Christian, fortified by the Eucharist and Anointing of the Sick, is a powerful witness to a life lived in fidelity to Christ. Psalm 23:4 reminds us of God’s comfort, even in death: “Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me.”
Preparing Our Souls
Our preparation for a good death involves frequent confession, acts of charity, and regular prayer. The first and greatest commandment, “You shall love the Lord your God with all your heart, with all your soul, and with all your mind” (Matthew 22:37), directs us to live in constant readiness for eternity. As St. Gregory the Great wrote, “The last judgment is a terrible moment, but it need not be terrifying if we live in grace.”
By seeking to live in friendship with God now, we foster peace within our souls and trust in God’s mercy, prepared to meet Him at the hour of our passing.
Living as Saints in the Making
As we celebrate these sacred feasts, we are called to reflect on our own spiritual journey and our duty to live in readiness for eternal life. Our path to sainthood requires effort, sacrifice, and a willingness to set aside worldly attachments. In the words of Pope St. Pius X, “Christian perfection consists in a holy life, inspired by God’s love and leading us away from worldly desires.” Let us strive to live with this detachment, embracing the virtues of the saints who walked before us.
Practical Steps Toward Holiness and Intercession
In light of All Saints and All Souls, I encourage you to embrace these practices in your life:
- Read the Lives of the Saints – Spend time learning about the saints, whose lives serve as a guide for our journey. Their faith and courage will inspire your own path.
- Pray Daily for the Faithful Departed – Incorporate prayers for the deceased into your daily devotions, asking God’s mercy on their souls. This simple act of charity keeps us connected with our beloved departed and aids them on their way to heaven.
- Offer Sacrifices and Masses for the Departed – As taught by the Church, the Holy Sacrifice of the Mass is the most powerful prayer we can offer for the deceased. Attending Mass on behalf of a loved one or making sacrifices in their name is an act of profound love and intercession.
- Examine Your Conscience and Live Virtuously – Strive for holiness in your own life by examining your actions and seeking God’s forgiveness. This Feast of All Saints reminds us that we, too, are called to be saints. Let us respond to that call by living as children of God, avoiding sin, and practicing virtue.
Conclusion: United in the Communion of Saints
The Feasts of All Saints and All Souls bring us face to face with eternity. The saints inspire us to live with purpose, courage, and faith, showing us that a life of holiness is within reach. The faithful departed remind us of our duty to pray and offer sacrifices for those on their way to God, and their souls urge us to consider our own eternal destiny. Together, these feasts illuminate our hope in Christ and our place in the communion of saints.
May this season be an opportunity to renew our commitment to holiness, deepen our prayer for the departed, and unite ourselves ever more closely to Christ. Through the intercession of the saints and by God’s infinite mercy, may we, too, be granted the grace to one day join the saints in heaven.
In the hope and peace of Christ,,
I.X.
Brichtelmestunensis
In Vigilia Omnium Sanctorum MMXXIV A.D.
Oremus
Omnipotens et misericors Deus, qui nos per vocem sanctorum tuorum ad vitam aeternam invitasti, concede nobis, quaesumus, ut eorum exempla sequi valeamus, fide constantes et in spe firma repleti. Da nobis gratiam ut in communione sanctorum maneamus, sanctificantes vitam nostram et pro animabus defunctorum orantes. Per Christum Dominum nostrum. Amen.
Almighty and merciful God, who has invited us to eternal life through the witness of Your saints, grant us, we pray, the grace to follow their example, steadfast in faith and filled with firm hope. May we remain in communion with the saints, sanctifying our lives and praying for the souls of the departed. Through Christ our Lord. Amen.
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An Open Letter to Prime Minister Sir Keir Starmer on Labour’s Proposed Trans-Inclusive Conversion Therapy Ban
On 19th October 2024, a coalition of concerned professionals, including Archbishop Jerome, Titular Archbishop of Selsey, and authored by gender-critical advocate James Esses, sent an open letter to the UK Prime Minister, Sir Keir Starmer. The letter voices strong opposition to the Labour government’s proposed reintroduction of a trans-inclusive ban on conversion therapy, citing fears that such legislation would have harmful unintended consequences, particularly for children experiencing gender dysphoria.
Core Concerns of the Letter
The letter warns that the proposed legislation, which seeks to ban practices aiming to “change or suppress someone’s gender identity,” risks criminalizing therapeutic approaches that explore the root causes of a child’s discomfort with their gender. The signatories highlight that under such a law, therapists could be prohibited from engaging in necessary, exploratory conversations that help children understand their feelings and consider all options, including remaining in their birth gender. The letter emphasizes that, contrary to the assumptions of proponents of the ban, the focus of therapy should not be predetermined but should allow for thoughtful exploration. The authors argue that this ban would force an “affirmation-only” approach, which could lead to irreversible medical interventions, like puberty blockers and cross-sex hormones, without proper psychological evaluation.
Drawing on the findings of the Cass Review, which recommended that psychological therapy should be the primary treatment for children with gender dysphoria, the letter stresses that medical transitions carry significant risks, including irreversible physiological damage such as infertility, loss of bone density, and sexual dysfunction. Many of the children undergoing these transitions, the letter notes, later express regret. The signatories contend that by criminalizing therapists who wish to provide a more cautious, exploratory approach, the law would rob vulnerable children of the opportunity to come to terms with their own bodies.
Archbishop Jerome’s Broader Advocacy
Archbishop Jerome, has been an outspoken advocate for safeguarding children in the face of what he sees as ideologically driven gender policies. As co-founder of PSHEbrighton (Personal, Social, Health, and Economic education in Brighton), ✠Jerome has been at the forefront of pushing for more transparency and balance in how schools handle sensitive issues like gender identity. PSHEbrighton seeks to ensure that schools prioritize child safeguarding by involving parents in discussions about their children’s education and mental health, and by advocating for more measured approaches to addressing gender dysphoria [✠SELEISI].
Through PSHEbrighton, Archbishop Jerome has emphasized the importance of allowing children to explore their feelings without rushing into medical decisions. This aligns with his position in the letter to Prime Minister Starmer, where he argues that therapy should not be restricted to gender affirmation alone but should involve a comprehensive examination of all contributing factors, including social and psychological influences. His advocacy reflects a deep commitment to child protection and the belief that current gender identity policies risk doing more harm than good[✠SELEISI].
A Diverse Coalition of Signatories
The letter to Sir Keir Starmer has attracted support from a wide array of professionals, including medical experts, legal professionals, academics, and child safeguarding advocates. Each sector brings its own unique concerns about the proposed legislation.
Medical Professionals
- Dr. David Bell, a psychiatrist and whistleblower who exposed the practices at the Tavistock clinic, is one of the key signatories. He has consistently raised concerns about the medicalization of gender dysphoria in children and the lack of long-term data on the effects of puberty blockers and cross-sex hormones.
- Dr. Marcus Evans, a former governor at the Tavistock clinic, resigned in protest over the clinic’s handling of gender dysphoria cases. He has argued that too many children are being fast-tracked into medical transitions without adequate psychological support.
Legal Experts
- Karon Monaghan QC, a prominent human rights barrister, warns that the vague wording of Labour’s proposed law could criminalize reasonable therapeutic practices that explore a child’s identity in a non-directive way. Monaghan points out that therapists may face legal challenges for simply pausing to explore alternative paths instead of affirming gender transition.
- Dr. Anna Loutfi, another human rights barrister, echoes concerns about the chilling effect this legislation could have on the therapeutic profession, arguing that vague definitions around “conversion practices” could lead to widespread confusion and legal repercussions for therapists.
Academics and Child Safeguarding Experts
- Professor Kathleen Stock, a gender-critical philosopher, has been a key voice in advocating for open dialogue about gender identity issues in schools and academia. She argues that the proposed legislation stifles open debate and forces educators to adhere to an ideological agenda without room for critical examination.
- Stephanie Davies-Arai, founder of Transgender Trend, is a leading advocate for child safeguarding in the context of gender dysphoria. She has long warned that the medicalization of gender identity in children can lead to serious, irreversible harm. Davies-Arai calls for policies that prioritize mental health and psychological support over medical interventions.
International Concerns and Potential Risks
Last month, a United Nations expert warned that a trans-inclusive bans on conversion therapy could backfire by putting girls and boys at risk of harm if governments rush their implementation [The Telegraph]. The letter draws attention to international examples, particularly in Victoria, Australia, where similar legislation has resulted in the criminalization of parents who oppose their child’s medical transition. The signatories argue that the UK risks following this dangerous path, where vague legal definitions could lead to parents being prosecuted for exercising caution. Moreover, the letter highlights that existing UK legislation already covers extreme forms of abuse, such as electric shock treatment and corrective rape, making the proposed ban unnecessary.
Dr Jillian Spencer, former senior staff specialist in the Queensland Children’s Hospital’s (QCH) consultation liaison psychiatry team on her experience and the Affirmation Model…
Conclusion
The open letter to Prime Minister Sir Keir Starmer represents a united front of professionals from various sectors calling for a reconsideration of Labour’s proposed trans-inclusive ban on conversion therapy. The signatories, including Archbishop Jerome and James Esses, argue that the law, as currently drafted, could criminalize ethical therapeutic practices and harm vulnerable children by promoting an affirmation-only approach to gender dysphoria. They emphasize the need for a cautious, evidence-based approach that allows for psychological exploration and safeguards the rights of both children and their therapists.
Archbishop Jerome’s involvement, both in the letter and through his work with PSHEbrighton, reflects his ongoing commitment to child safeguarding and transparency in the education and healthcare sectors. The signatories collectively call for careful consideration of the risks posed by the proposed legislation, advocating for policies that protect children from irreversible medical interventions and support their mental well-being [✠SELEISI].
Reported in: The Telegraph The Daily Mail Parliament News
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Statement by the Titular Archbishop of Selsey on the 2024 Olympic Games Opening Ceremony
English
We must express our profound concern over certain elements of the 2024 Olympic Games opening ceremony in Paris. Several segments have sparked significant controversy and are perceived as blasphemous and inappropriate by many within our Christian community.
The artistic director, Thomas Jolly, explained that the controversial “Festivité” segment, widely recognised as the most offensive to Christians, was intended to represent “a pagan feast linked to the gods of Olympus” with Dionysus arriving on a table. He clarified, “It’s not my inspiration and that should be pretty obvious. There’s Dionysus arriving on a table. Why is he there? First and foremost because he is the god of celebration in Greek mythology and the tableau is called ‘Festivity’. He is also the god of wine, which is also one of the jewels of France, and the father of Séquana, the goddess of the river Seine. The idea was to depict a big pagan celebration, linked to the gods of Olympus, and thus the Olympics.”
However, many Catholics interpreted this scene as a blatant mockery of Leonardo da Vinci’s sacred “Last Supper” fresco. This interpretation has led to criticism from politicians, Catholics, other Christians, and even Muslims French conservative politician Marion Maréchal described the performance as “particularly vulgar” and “hyper-sexualized,” arguing that such depictions are inappropriate and offensive.
Further adding to the controversy was the portrayal of Dionysus/Bacchus, the Greek-Roman god of wine, represented by a nude performer, the overall tone conveying excess and decadence. The inclusion of children in this sexualized context, dealing with themes of an amorous nature, raises serious questions. During a press conference organized by the Olympic organising committee to apologize for any unintended offense, Jolly worryingly stated, “In France we’re allowed to love who we want, how we want.” Was the intent to sexualize our children and glamorize or approve inappropriate behaviors like minor attraction? This is troubling and inappropriate, further exacerbating concerns surrounding the overall message being conveyed.
The portrayal of the “Last Supper,” which replaced Our Lord Jesus and the apostles with a DJ and LGBTQ+ performers, is seen by many as an assault on Christian beliefs and constitutes a grave act of blasphemy. The Miraculous Medal was revealed to St. Catherine Labouré in 1830 at the Rue du Bac in Paris, and later, in 1858, the apparition of Our Lady of the Immaculate Conception occurred in Lourdes to St. Bernadette. The costume and adornments then of DJ Barbara Butch, with her blue attire and silver headdress adorned with stars, bore an uncanny resemblance to the sacred imagery associated with the Immaculate Conception and the description of the woman in the Book of Revelation: “And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.” This trivializes revered religious symbols and contributes to the perception of blasphemy.
The third sequence, “Liberté,” included a tribute to the French Revolution and references to the execution of Marie Antoinette. This segment featured the heavy metal band Gojira, soprano Marina Viotti performing the Habanera from Carmen, and dancers performing to French literary pieces. The shocking glamorization of the beheading of Marie Antoinette, a historical act of brutal violence, was particularly distressing. While contemporary France may owe the founding of its republic to the French Revolution, it was an horrific affair with “Madame Guillotine” and the shocking annihilation of the aristocracy, not forgetting many innocent Catholics like the nuns of Compiègne. While intended to celebrate freedom and diversity, these elements were seen by many as a disrespectful affront to religious sentiments and historical sensitivities.
The tenth sequence, “Solidarité,” featured a masked rider representing the French heroine St. Joan of Arc, portrayed by Floriane Issert. Adorned in an Olympic flag as a cape and clad in ominous silver and black armor, the rider atop a metallic mechanical horse evoked a deeply unsettling and sinister impression, conjuring images reminiscent of the apocalyptic Four Horsemen rather than evoking any sense of devotion or reverence for the saintly Joan of Arc. The complete absence of any sacred or devotional symbolism in this portrayal was a profound insult to the memory and legacy of this cherished French heroine, reducing the representation to a mere mechanical and dystopian caricature.
This blatant disrespect towards a figure of such immense historical and religious significance has only served to further exacerbate the deep offense and outrage felt by the faithful. Together with the subsequent mishandling of the Olympic flag, which was “accidentally” raised upside down—an act many interpret as an allusion to the number 666—has contributed to the perception of disrespect towards revered historical and religious symbols. Is it really conceivable that a flag on such an important occasion, rehearsed many times, could by “accident” be hung upside down?
France’s Catholic Bishops’ Conference has rightfully deplored these “scenes of derision,” which they believe have made a mockery of Christianity. Historically, France has been known as the “eldest daughter of the church” due to the country’s close relationship with the Catholic Church, dating back to the Middle Ages. The French monarchy had a special status and alliance with the papacy, with French kings traditionally crowned in Reims Cathedral, the place of Clovis’s conversion and baptism. This title reflected France’s role as the first and most faithful ally of the Catholic faith in Europe. However, the portrayal of one of the most revered saints of France, the trivialization of the brutal demise of an anointed Queen, and the mockery of the most sacred ceremony of the Christian religion, the Eucharist, stands in stark contrast to this long-standing religious identity and tradition of France.
Renowned Catholic theologian Dr. Scott Hahn remarked that this incident highlights a “troubling trend of secularism and disregard for sacred traditions in contemporary society.” He emphasizes the imperative for cultural and event organizers to engage in meaningful dialogue with religious communities to foster understanding and respect. Similarly, Catholic philosopher Peter Kreeft criticized the ceremony for its insensitivity, stating that “using sacred imagery in a context that desacralizes it is not only offensive but also contributes to the erosion of moral and spiritual values in society.”
Muslim commentator Dr. Yasir Qadhi also expressed his dismay, stating, “This ceremony was an egregious display of insensitivity towards religious sentiments. It is disheartening to see sacred symbols treated with such disregard.” It is particularly notable that there seems to be a double standard in how religious symbols are treated, as it is unlikely that such a display would be directed at Islam due to the significant respect given to diversity, equity, and inclusion (DEI) principles.
This misstep in cultural sensitivity highlights a growing disconnect between certain progressive artistic circles and the broader global audience. The organizers seem to have conflated shock value with artistic merit, forgetting that the Olympics are meant to celebrate athletic achievement and international cooperation, not serve as a platform for controversial social commentary. While the Paris Olympics organizers have issued an apology, asserting that their intention was to celebrate community tolerance, the hurt and offense caused by these portrayals cannot be overlooked. It is imperative that all involved in organizing such significant global events recognize the utmost importance of religious symbols and ensure they are treated with the reverence they deserve.
We must remain steadfast in our vigilance against such blasphemous portrayals to protect the sanctity of our religious traditions and ensure that future events promote true inclusivity and respect for all faiths. I call upon the international community to join us in advocating for the respectful treatment of religious symbols and traditions, fostering a world where diversity is celebrated with understanding and dignity.
For the sanctity of our faith and the integrity of our global community, we must stand firm against any acts that seek to undermine and disrespect our deeply held religious beliefs.
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Français
Nous devons exprimer notre profonde préoccupation face à certains éléments de la cérémonie d’ouverture des Jeux Olympiques de 2024 à Paris. Plusieurs segments ont suscité une controverse significative et sont perçus comme blasphématoires et inappropriés par de nombreux membres de notre communauté chrétienne.
Le directeur artistique, Thomas Jolly, a expliqué que le segment controversé “Festivité”, largement reconnu comme le plus offensant pour les chrétiens, était censé représenter “une fête païenne liée aux dieux de l’Olympe” avec Dionysos arrivant sur une table. Il a précisé : “Ce n’est pas mon inspiration et cela devrait être assez évident. Il y a Dionysos arrivant sur une table. Pourquoi est-il là ? Tout d’abord parce qu’il est le dieu de la fête dans la mythologie grecque et le tableau s’appelle ‘Festivité’. Il est aussi le dieu du vin, qui est aussi un des joyaux de la France, et le père de Séquana, la déesse de la Seine. L’idée était de représenter une grande fête païenne, liée aux dieux de l’Olympe, et donc aux Jeux Olympiques.”
Cependant, de nombreux catholiques ont interprété cette scène comme une moquerie flagrante de la fresque sacrée de Léonard de Vinci “La Cène”. Cette interprétation a conduit à des critiques de la part des politiciens, des catholiques, d’autres chrétiens et même les musulmans. La politicienne conservatrice française Marion Maréchal a décrit la performance comme “particulièrement vulgaire” et “hyper-sexualisée”, arguant que de telles représentations sont inappropriées et offensantes.
En outre, la représentation de Dionysos/Bacchus, le dieu gréco-romain du vin, par un interprète nu, a ajouté à la controverse. L’inclusion d’enfants dans ce contexte sexualisé, traitant des thèmes de nature amoureuse, soulève de sérieuses questions. Lors d’une conférence de presse organisée par le comité d’organisation des Jeux Olympiques pour s’excuser de toute offense non intentionnelle, Jolly a déclaré de manière inquiétante : “En France, nous sommes autorisés à aimer qui nous voulons, comme nous voulons.” Le but était-il de sexualiser nos enfants et de glamouriser ou d’approuver des comportements inappropriés comme l’attraction pour mineurs ? C’est troublant et inapproprié, exacerbant encore les préoccupations entourant le message global véhiculé.
La représentation de la “Cène”, qui a remplacé Notre Seigneur Jésus et les apôtres par un DJ et des artistes LGBTQ+, est perçue par beaucoup comme une attaque contre les croyances chrétiennes et constitue un grave acte de blasphème. La Médaille Miraculeuse a été révélée à Sainte Catherine Labouré en 1830 à la rue du Bac à Paris, et plus tard, en 1858, l’apparition de Notre-Dame de l’Immaculée Conception est survenue à Lourdes pour Sainte Bernadette. Le costume et les ornements de DJ Barbara Butch, avec sa tenue bleue et son couvre-chef argenté orné d’étoiles, ressemblaient étrangement aux images sacrées associées à l’Immaculée Conception et à la description de la femme dans le Livre de l’Apocalypse : “Et un grand signe apparut dans le ciel, une femme vêtue du soleil, avec la lune sous ses pieds, et sur sa tête une couronne de douze étoiles.” Cela banalise des symboles religieux vénérés et contribue à la perception de blasphème.
La troisième séquence, “Liberté”, comprenait un hommage à la Révolution française et des références à l’exécution de Marie-Antoinette. Ce segment mettait en vedette le groupe de heavy metal Gojira, la soprano Marina Viotti interprétant la Habanera de Carmen, et des danseurs se produisant sur des pièces littéraires françaises. La glamourisation choquante de la décapitation de Marie-Antoinette, un acte historique de violence brutale, était particulièrement pénible. Bien que la France contemporaine puisse devoir la fondation de sa république à la Révolution française, ce fut une affaire horrible avec “Madame Guillotine” et l’élimination choquante de l’aristocratie, sans oublier de nombreux catholiques innocents comme les religieuses de Compiègne. Bien que destiné à célébrer la liberté et la diversité, ces éléments ont été perçus par beaucoup comme une insulte irrespectueuse aux sentiments religieux et aux sensibilités historiques.
La dixième séquence, “Solidarité”, mettait en scène un cavalier masqué représentant l’héroïne française Sainte Jeanne d’Arc, interprétée par Floriane Issert. Adornée d’un drapeau olympique comme une cape et vêtue d’une armure argentée et noire, le cavalier sur un cheval mécanique métallique évoquait une impression profondément troublante et sinistre, rappelant davantage les Cavaliers de l’Apocalypse que d’évoquer un quelconque sens de dévotion ou de révérence pour la sainte Jeanne d’Arc. L’absence totale de tout symbole sacré ou dévotionnel dans cette représentation était une insulte profonde à la mémoire et à l’héritage de cette héroïne française chérie, réduisant la représentation à une simple caricature mécanique et dystopique.
Ce manque de respect flagrant envers une figure d’une telle importance historique et religieuse n’a fait qu’exacerber l’offense et l’indignation ressenties par les fidèles. Avec la manipulation ultérieure du drapeau olympique, qui a été “accidentellement” hissé à l’envers – un acte que beaucoup interprètent comme une allusion au nombre 666 – a contribué à la perception de manque de respect envers des symboles historiques et religieux vénérés. Est-il vraiment concevable qu’un drapeau lors d’une occasion aussi importante, répété de nombreuses fois, puisse être accroché à l’envers par “accident” ?
La Conférence des évêques de France a à juste titre déploré ces “scènes de dérision”, qu’ils estiment être une moquerie du christianisme. Historiquement, la France a été connue comme la “fille aînée de l’église” en raison de la relation étroite du pays avec l’Église catholique, remontant au Moyen Âge. La monarchie française avait un statut et une alliance spéciaux avec la papauté, les rois français étant traditionnellement couronnés à la cathédrale de Reims, lieu de conversion et de baptême de Clovis. Ce titre reflétait le rôle de la France en tant que premier et plus fidèle allié de la foi catholique en Europe. Cependant, la représentation de l’une des saintes les plus vénérées de France, la banalisation de la fin brutale d’une reine sacrée et la moquerie de la cérémonie la plus sacrée de la religion chrétienne, l’Eucharistie, sont en contraste frappant avec cette identité religieuse de longue date et cette tradition de la France.
Le théologien catholique renommé Dr. Scott Hahn a remarqué que cet incident met en évidence une “tendance troublante au sécularisme et au mépris des traditions sacrées dans la société contemporaine.” Il souligne l’impératif pour les organisateurs culturels et d’événements de dialoguer de manière significative avec les communautés religieuses pour favoriser la compréhension et le respect. De même, le philosophe catholique Peter Kreeft a critiqué la cérémonie pour son insensibilité, déclarant que “utiliser des images sacrées dans un contexte qui les désacralise n’est pas seulement offensant mais contribue également à l’érosion des valeurs morales et spirituelles dans la société.”
Le commentateur musulman Dr. Yasir Qadhi a également exprimé sa consternation, déclarant, “Cette cérémonie était une démonstration flagrante d’insensibilité aux sentiments religieux. Il est décourageant de voir des symboles sacrés traités avec un tel mépris.” Il est particulièrement notable qu’il semble y avoir un double standard dans la manière dont les symboles religieux sont traités, car il est peu probable qu’une telle démonstration soit dirigée contre l’Islam en raison du respect important accordé aux principes de diversité, d’équité et d’inclusion (DEI).
Cette erreur de sensibilité culturelle met en évidence un décalage croissant entre certains cercles artistiques progressistes et le public mondial plus large. Les organisateurs semblent avoir confondu la valeur choc avec le mérite artistique, oubliant que les Jeux Olympiques sont censés célébrer les réalisations athlétiques et la coopération internationale, et non servir de plateforme pour des commentaires sociaux controversés. Bien que les organisateurs des Jeux Olympiques de Paris aient présenté des excuses, affirmant que leur intention était de célébrer la tolérance communautaire, la douleur et l’offense causées par ces représentations ne peuvent être ignorées. Il est impératif que toutes les personnes impliquées dans l’organisation de tels événements mondiaux significatifs reconnaissent l’importance primordiale des symboles religieux et veillent à ce qu’ils soient traités avec la révérence qu’ils méritent.
Nous devons rester fermes dans notre vigilance contre de telles représentations blasphématoires afin de protéger la sainteté de nos traditions religieuses et de veiller à ce que les événements futurs promeuvent une véritable inclusion et le respect de toutes les confessions. J’appelle la communauté internationale à se joindre à nous pour plaider en faveur du traitement respectueux des symboles et traditions religieuses, favorisant un monde où la diversité est célébrée avec compréhension et dignité.
Pour la sainteté de notre foi et l’intégrité de notre communauté mondiale, nous devons rester fermes contre tout acte visant à saper et à ne pas respecter nos croyances religieuses profondément ancrées.
“Quaerendi Summum Bonum”: a pastoral epistle regarding elections
On the Necessity of Seeking the Supreme Good in Social and Political Discourse
Carissimi
As we approach the significant milestones of the upcoming General Election in the UK (July 4th) and the Presidential Election in the USA (November 5th), it is imperative that we, as faithful Catholics, engage thoughtfully and prayerfully in the political process. These elections present us with the opportunity to influence the direction of our societies profoundly. Our involvement must transcend the pursuit of the common good and aim toward the supreme good of our neighbours—their eternal salvation and a closer relationship with God.
In the complex and often contentious landscape of modern politics, we must remember that our mission is rooted in a love that goes beyond mere niceness or tolerance. The sacrificial nature of God’s love sometimes requires “tough love” for the sake of a soul. As Pope Pius XI reminded us in Quadragesimo Anno1, the pursuit of the common good must always be linked to the higher aim of the supreme good—the salvation of souls and a deep, personal relationship with God. While we work to improve societal conditions, we must be mindful of our neighbors’ ultimate spiritual destiny.
In contemporary discourse, love is often equated with being nice, tolerant, and non-confrontational. However, true Christian love is profoundly sacrificial and seeks the true good of the other, even when it demands personal sacrifice or confrontation with uncomfortable truths. St. Paul, in his letter to the Ephesians, urges us to “speak the truth in love” (Ephesians 4:15), aiming for the deeper transformation and salvation of the person rather than mere temporal comfort or happiness.
As we consider our voting decisions, it is crucial to engage with compassion and respect for all individuals, including those who live alternative lifestyles. We recognize their inherent dignity as potential children of God, but we also have a duty to guide them toward God’s purpose for their lives in harmony with His Commandments and divine revelation. St. Augustine wisely said, “Cum dilectione hominum et odio vitiorum”2 (“With love for mankind and hatred of sins”). Our concern for the supreme good of these individuals means supporting and guiding them towards aligning their lives with the teachings of the Church.
The Great Commission calls us to “go and make disciples of all nations,” guiding our social and political endeavors with the ultimate goal of creating conditions where the Gospel can be freely proclaimed. This mandate should inspire our voting decisions, ensuring we advocate for laws and policies reflecting Christian values. As Pope Pius XII stated, “The Church does not wish to exercise political power or eliminate the freedom of opinion of Catholics concerning the different and contingent problems arising in civil life. But from her teaching authority, she has the right and duty to pronounce with supreme authority upon the rights and duties of men and nations.”3
When voting, we must seek to elevate and inspire others to reach their full potential as children of God. This can mean challenging prevailing cultural norms or personal behaviors that are contrary to the Gospel. For example, in issues of bioethics, marriage, and family life, we must uphold and promote the Church’s teachings, even when they are counter-cultural. As St. John Chrysostom taught, “Nothing is more frigid than a Christian who does not care about the salvation of others.”4
In this discernment, it is crucial to carefully examine political policies that may superficially appear to align with Catholic principles but may, in fact, contradict them. Prudence, a necessary virtue, requires us to be vigilant and discerning, ensuring that our informed conscience guides us toward the ultimate good, even if it follows a less direct or more challenging path. This diligence helps us avoid the comfortable yet misleading choices that could lead us away from the true good.
Pope Leo XIII, in his encyclical Immortale Dei, reminds us that “it is part of the office of a good citizen to strive to ensure the safety of the civil society in which he lives; it is likewise part of the duty of a good Christian to endeavor to make his influence felt in the public life of the community for the betterment of the state and for the welfare of souls”5. This timeless wisdom underscores the necessity of our active and informed participation in political life, guided by the principles of our faith.
As we prepare to cast our votes, let us remember our duty to seek the supreme good of our neighbors—their eternal salvation and a closer relationship with God. By leading, guiding, and inspiring others to higher ideals and purposes, we fulfill our duty to both the common good and the supreme good, transforming society in accordance with the principles of love, truth, and the Gospel. This holistic approach ensures that social policies align with the ultimate goal for human life and flourishing, benefiting both individuals and society as a whole.
May the Lord bless and guide us in our efforts to bring His love and truth to the world.
In Christ,
I.X.
Brichtelmestunensis
S. Augustini Episcopi et Confessoris MMXXIV A.D.
Oremus
DEUS, qui omnes hómines vis salvos fieri, et ad agnitiónem veritátis venire: mitre, quæsumus, operários in messem tuam, et da eis cum omni fidúcia loqui verbum tuum; ut sermo tuus currat et clarificétur, et omnes gentes cognóscant te solum Deum verum, et quem misísti Jesum Christum Fílium tuum Dóminum nostrum: Qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum. Amen
O God, Thou desirest that all men should be saved, and come to the knowledge of Thy truth: send, we pray Thee, labourers into Thy harvest, and grant them grace to speak Thy word with all trust: that Thy words may run and be glorified, and that all nations may know Thee the one true God, and Him whom Thou sent, Jesus Christ Thy Son our Lord, Who being God, lives and reigns, with thee, in the unity of the Holy Ghost, God, world without end. Amen
- Quadragesimo Anno Reconstruction of the Social Order (120) Pope Pius XI – 1931 ↩︎
- St. Augustine, Letter 211 (5th century) ↩︎
- Ad Apostolorum Principis Communism and the Church in China (46) Pope Pius XII – 1958 ↩︎
- Homilies on Romans, Homily 9 (4th century) ↩︎
- Immortale Dei On the Christian Constitution of States (6) Pope Leo XIII – 1885 ↩︎
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.
“Consentire Videtur”: a pastoral epistle for Pentecost 2024
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
- The Trial of Sir Thomas More: An Account [url] ↩︎
- 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] ↩︎
- Acts 2:6-8 ↩︎
- Genesis 11:1-9 ↩︎
- Status of Global Christianity 2024 [url] ↩︎
- Jude 1:3 ↩︎
- 1 Peter 3:15 ↩︎
- 2 Timothy 4:2-5 ↩︎
- St Matthew 22:37-39 ↩︎
- St John 13:34 ↩︎
- St Luke 10:25-37 ↩︎
- Impact of the COVID-19 pandemic on the Catholic Church [url] ↩︎
- European Parliamentary question – E-001201/2023 [url] ↩︎
- Declaration Fiducia Supplicans On the Pastoral Meaning of Blessings 18 December 2023 [url] ↩︎
- 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] ↩︎
- The Cass Report [url] ↩︎
- Written evidence submitted by Right To Life UK (MSE0104) [url] ↩︎
- The rise of global Islamism, The New Indian Express [url] ↩︎
- Pew Charitable Trust: Global Migration’s Rapid Rise [url] ↩︎
- St Matthew 10:16 ↩︎
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.