Tag: cultural customs

w/c 05/01/25

ORDO

Dies	05 SUN	06 MON	07 TUE	08 WED	09 THU	10 FRI	11 SAT	12 SUN
Officium	In Vigilia Epiphaniæ	In Epiphania Domini	Die II infra Octavam Epiphaniæ	Die III infra Octavam Epiphaniæ	Die IV infra Octavam Epiphaniæ	Die V infra Octavam Epiphaniæ	Die VI infra Octavam Epiphaniæ	Dominica infra Octavam Epiphaniæ
CLASSIS	Semiduplex	Duplex I	Semiduplex	Semiduplex	Semiduplex	Semiduplex	Semiduplex	Dom. minor
Color	Albus *	Albus	Albus	Albus	Albus	Albus	Albus	Albus
MISSA	Dum médium	Ecce, advenit	Ecce, advenit	Ecce, advenit	Ecce, advenit	Ecce, advenit	Ecce, advenit	In excelso throno
Orationes	2a. S Telesphori Pp&M 3a. De. S. Maria	2a. de S Maria 3a. Contra Persecutores	2a. de S Maria 3a. Contra Persecutores	2a. de S Maria 3a. Contra Persecutores	2a. de S Maria 3a. Contra Persecutores	2a. de S Maria 3a. Contra Persecutores	2a. S. Hygino Pp&M. 3a. de S Maria	2a. Pro Octavam Epiphania
NOTAE	Gl. Cr. Pref. Nativitate	Gl. Cr. Pref. et Communicantes Epiphania	Gl. Cr. Pref. et Communicantes Epiphania	Gl. Cr. Pref. et Communicantes Epiphania	Gl. Cr. Pref. et Communicantes Epiphania	Gl. Cr. Pref. et Communicantes Epiphania	Gl. Cr. Pref. et Communicantes Epiphania	Gl. Cr. Pref. et Communicantes Epiphania
Nota Bene	UK: Octava S Thomæ Com. In Vigilia Ut in Festo

LUX GENTIUM

From the Primus

HE ✠Jerome OSJV, Titular Archbishop of Selsey

“Arise, be enlightened, O Jerusalem: for thy light is come, and the glory of the Lord is risen upon thee” (Isaiah 60:1).

Dearly Beloved in Christ,

As we gather to celebrate the glorious Feast of the Epiphany, I write to you with joy and hope, reflecting on the profound themes presented in this solemn celebration. This feast, one of the oldest and most treasured in the Church’s calendar, reveals to us the mystery of Christ’s manifestation as the Light of the World, a light not confined to one nation or people, but shining for all humanity.

The Vigil of the Epiphany, when it falls on a Sunday as it does this year, offers us a unique opportunity to enter more deeply into the mystery of God’s revelation. Clothed in white vestments and enriched with festal elements such as the Gloria and Creed, this Vigil reminds us that Christ’s coming is not a secret to be hidden but a glory to be proclaimed. The journey of the Magi, highlighted in the Gospel, calls us to spiritual vigilance and readiness, for it is in seeking Christ that we find the fulfilment of all our desires.

The themes of the Vigil and the Feast are interwoven with the beauty of divine providence and the universality of salvation. The prophecy of Isaiah, heard in the readings, invites us to lift our eyes and see how God’s light draws nations from afar. This prophecy is fulfilled in the homage of the Magi, whose gifts of gold, frankincense, and myrrh symbolize the kingship, divinity, and sacrificial mission of Christ. Their journey, guided by the light of a star, mirrors the journey of every soul who seeks the truth and encounters Christ, the true Light.

The Feast of the Epiphany, celebrated with great solemnity, reveals the depth of God’s love and His desire for all peoples to come to Him. The Church, born from the side of Christ, is entrusted with the mission of making this light known to the ends of the earth. This feast invites us to rejoice in the manifestation of Christ’s glory and to reflect on how we, as members of His Body, can bring His light into our families, communities, and the wider world.

The liturgy of the Epiphany is also filled with rich symbolism and customs that deepen our spiritual understanding. The solemn blessing of Epiphany water is a reminder of God’s sanctifying power and His protection over His people. The proclamation of the moveable feasts connects the celebration of the Epiphany to the rhythm of the liturgical year, reminding us that Christ is at the center of all time and history. The blessing of homes with chalk, marking the initials of the Magi and the year, is a visible sign of our desire to invite Christ into our homes and daily lives.

As we reflect on the themes of this feast, let us not forget the profound humility of the Magi, who, though wise and powerful, knelt before the Christ Child in adoration. Their example calls us to lay down the treasures of our hearts before the Lord and to offer Him our faith, hope, and love. Let us also remember that the light of Christ, which we celebrate in this season, is not a light to be kept for ourselves but one to be shared with others. In a world often darkened by division, despair, and sin, we are called to be bearers of this divine light, shining forth as witnesses of the Gospel.

I encourage you, dear faithful, to take time during this holy season to contemplate the mystery of the Epiphany and to recommit yourselves to the mission of Christ. In the footsteps of the Magi, let us seek Him with all our hearts, and having found Him, let us return to our daily lives as changed people, bearing His light to all we meet.

May the Light of Christ, who is revealed to us in this holy feast, guide you always and fill your hearts with peace and joy. Through the intercession of the Blessed Virgin Mary, who bore the Light of the World, and the Magi, who adored Him, may we all come to share in the glory of His eternal kingdom.

With every blessing in Christ,

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Liturgical Notes

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The Tridentine liturgy for the Vigil and Feast of the Epiphany holds a special place in the Church’s calendar, marking the culmination of the Christmas season and celebrating the manifestation of Christ to the nations. Unlike most vigils, which are penitential in tone, the Vigil of the Epiphany assumes a uniquely festive character, especially when it falls on a Sunday. This rare occurrence, as in this year, enhances its liturgical importance, blending elements of preparation with the joyful anticipation of the feast itself.

The Vigil of the Epiphany is celebrated in white vestments, reflecting its festive nature. Unlike other vigils, the Gloria is included, underscoring the celebratory tone and the Church’s joy at the imminent manifestation of Christ’s divinity. The Introit, Ecce advenit dominator Dominus (“Behold, the Lord the Ruler is come”), proclaims the Kingship of Christ and sets the tone for the entire celebration. The readings emphasize the fulfilment of divine prophecy and the universality of salvation. The Epistle, taken from Isaiah 60:1–6, foreshadows the arrival of the Magi and the glory of the Lord rising upon Jerusalem. The Gospel, from Matthew 2:1–12, recounts the journey of the Magi, their homage to the Christ Child, and the presentation of their symbolic gifts: gold, frankincense, and myrrh. These gifts signify Christ’s kingship, divinity, and His redemptive suffering.

As the Vigil Mass takes on the character of a festal liturgy when celebrated on a Sunday, it includes the Nicene Creed, affirming the Church’s faith in the divinity of Christ and the mystery of the Incarnation. The Preface of the Nativity is used, extolling the wonder of Christ’s coming among men. The result is a liturgy that seamlessly transitions from the expectant joy of the vigil to the full solemnity of the feast.

The Feast of the Epiphany itself, one of the great solemnities of the Church, celebrates the manifestation of Christ to the Gentiles, represented by the Magi. It encompasses a rich tapestry of theological themes, including the adoration of the Magi, the baptism of Christ in the Jordan, and the miracle at Cana. These events collectively highlight Christ’s divinity and His mission to bring salvation to all nations. The liturgy for the feast day mirrors the themes of the vigil but expands upon them with greater solemnity. The Introit, Ecce advenit dominator Dominus, is repeated, emphasizing the universality of Christ’s Kingship. The Collect reflects on the light of Christ guiding the nations and petitions for the same enlightenment for the faithful.

The readings on the feast day again include Isaiah 60, with its prophetic vision of nations and kings bringing gifts to the Lord. The Gospel account of the Magi is central, illustrating the fulfilment of prophecy and the significance of their gifts. These texts, together with the chants and prayers, emphasize the themes of light, kingship, and the universality of salvation. The Offertory and Communion Antiphons continue the theme of divine revelation and the joy of salvation.

The liturgy of the Vigil and the Feast of the Epiphany draws the faithful into the mystery of Christ’s manifestation as the Light of the World. The imagery of light, central to both liturgies, underscores the epiphanic nature of the feast. The homage of the Magi represents the inclusion of the Gentiles in the covenant and foreshadows the Church’s mission to bring Christ to all nations. The gifts of the Magi—gold, frankincense, and myrrh—further highlight Christ’s royal dignity, divine priesthood, and redemptive mission.

The celebration of the Epiphany is enriched by various liturgical and cultural practices. The solemn blessing of Epiphany water, traditionally performed on the vigil or feast day, reflects the Church’s sacramental tradition of invoking God’s protection. The Proclamation of the Moveable Feasts, often made after the Gospel or during the Mass, connects the feast to the rhythm of the liturgical year, highlighting the unfolding of salvation history. In many communities, the blessing of homes with chalk, inscribing the year and the initials of the Magi (C+M+B), symbolizes the domestic sanctification brought about by Christ’s presence.

The Tridentine liturgy for the Vigil and Feast of the Epiphany captures the grandeur of Christ’s manifestation. Its unique combination of festal and anticipatory elements invites the faithful to rejoice in the light of salvation and to contemplate the universality of Christ’s mission. Through its prayers, readings, and customs, it proclaims the enduring truth of the Incarnation: Christ has come to dispel the darkness of sin and to illuminate the path to eternal life for all.

MISSALETTES

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A sermon for Sunday

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

Today we celebrate the Octave of St. Thomas of Canterbury. St. Thomas a Becket came from a wealthy Norman family, and pursued a successful career in the ecclesiastical realm as archdeacon of Canterbury and in the civil realm as Lord Chancellor. As a friend and confident of King Henry II he seemed to be a man who, as Archbishop of Canterbury, would be a safe political appointment who would do the king’s bidding. Indeed, up until his appointment as Archbishop of Canterbury he had seemed more a man of the world than a seeker after holiness. However, much to the surprise of the king, once he became Archbishop of Canterbury he seemed to undergo a complete change of lifestyle to one of austerity, and became a fierce critic of the king and a strong defender of the rights of the Church. His opposition to the king’s policy led to his exile.

When his return was eventually negotiated he continued to oppose the king. On one occasion the king became so exasperated with his erstwhile friend that he uttered the words, “Will no one rid me of this turbulent priest?”. Some knights who heard this took this as a pretext for going to Becket’s cathedral in Canterbury and murdering him in his own cathedral. This was a public relations disaster for the king, who was forced to perform public penance for his actions. A shrine was soon established for St. Thomas in Canterbury and it became one of the most popular places of pilgrimage in England in the middle ages. It was destroyed by Henry VIII at the Reformation.

What was the issue at stake between Becket and King Henry II? It was the proper relation between the ecclesiastical and civil power. In Anglo-Saxon England there had been no clear distinction between the ecclesiastical and the civil courts. After the Norman Conquest the ecclesiastical courts were clearly separated from the civil courts. Initially this was not a problem for the civil power, but over the course of time the standard of the civil courts improved and the exemption of the clergy from being judged by the civil courts were seen to undermine the ability of the king to govern the realm. Becket refused to co-operate with this programme, insisting that the clergy must be judged by the ecclesiastical and not by the civil courts. He took a stand against the king’s policy that ultimately cost him his life.

What was the issue ultimately at stake beyond the immediate controversy? The issue was the relationship between the Church and the world. The Founder of Christianity had been crucified by the Roman governor Pontius Pilate because his messianic claims were a direct challenge to the power of the Roman empire. The Jewish authorities had collaborated with Pilate in order to preserve their own relative autonomy under Roman rule. Although Jesus’ message was non violent it was seen as a threat to the civil peace, because his teaching was in opposition to the world’s standards. The early Christians were persecuted because, although, like Christ himself, their message was non violent, they proclaimed that there was another king, one called Jesus. Consequently, they refused to accept the cult of the Emperor on which the civil peace was seen to rest. In effect, the Church presented an alternative society to that of the Empire. Eventually, the empire succumbed and accepted Christianity. The Church no longer trained its members for Christian dying, but for Christian living.

Though in the West the Empire fell to the barbarian incursions they were converted to Christianity and Christendom was the result. Subsequently, Western societies succumbed to the Enlightenment and were secularised (the situation we find ourselves in today). In the East the Roman Empire continued as Byzantium for another thousand years before it too fell to the Islamic Ottoman Empire. The ideal of a Christian civilisation passed to Russia, before that itself fell to the militant atheism of the Soviet Union in the twentieth century (returning to a situation like that of the age of the martyrs).

In the West, the purpose of the European Enlightenment was to effect a separation between Church and State and so create a civilised but non religious humanity. In effect, Western societies repudiated Christian dogma, but still sought to live by a secularised version of Christian ethics. However, it now seems that our society is reverting to open paganism. The majority of people are not only no longer Christian, but actively prefer paganism.

It will be objected that in saying this we are placing ourselves in clear opposition to the spirit of the age. Our answer must be, as with the first Christians, that we must obey God rather than men. What matters is not what is fashionable but what is true.

If we are to follow the example of St. Thomas a Becket, we must be faithful to Jesus’ own words, “Render therefore unto Caesar that which belongs to Caesar and unto God that which belongs to God.” For, as St. Paul put it when writing to the Roman colony at Philippi,  “our commonwealth is in heaven, and from there we await the Saviour, our Lord Jesus Christ, who will transform our vile body that it may like unto his glorious body, by the power whereby he is able to subject all things to himself.”

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A sermon for Epiphany

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

Arise, be enlightened, O Jerusalem: for thy light is come and the glory of the Lord is risen upon thee. For behold, darkness shall cover the earth, and a mist the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall walk in thy light, and kings in the brightness of thy rising.

Today we celebrate the great feast of the Epiphany, the showing forth or manifestation of Christ to the Gentiles. At Christmas we celebrated the coming of the Saviour into the world. Now we celebrate his manifestation to be a light to lighten the Gentiles as well as the glory of his people Israel. We hear from the prophecy of Isaiah about the age to come in which the nations will come to worship the true God in Jerusalem, “when the multitude of the sea shall be converted to thee, the strength of the Gentiles shall come to thee. The multitude of camels shall cover thee, the dromedaries of Madian and Epha: all they from Saba shall come, bringing gold and frankincense and showing forth praise to the Lord.”

But what was the context in which the prophets such as Isaiah looked forward to a future age in which the nations would come to worship the true God in Jerusalem? The context was the fulfilment of the promise to Abraham that in his seed all the nations of the earth would be blessed. God had chosen Israel to be his people, had delivered them from slavery into Egypt, had given them the Law through Moses and led them through the wilderness into the promised land. God had entered into a covenant with Israel, and when the people fell into sin he sent prophets to call them back to faithfulness to him. But the God of Israel was not simply a national God, but the God of the whole world, the maker of all things and judge of all men. The nations who did not currently acknowledge the God of Israel could not be left in darkness indefinitely. A time would surely come when God’s kingdom would finally come on earth as it is in heaven, when Jerusalem would finally dwell in safety, the swords would be beaten into ploughshares and the spears into pruning hooks and Israel would finally be delivered (Isaiah 2). But Israel could not be finally delivered from the curse of sin and death that had blighted the present age without the nations as a whole being delivered. God’s purposes were not only for Israel, but for the world. The prophets therefore looked forward to a time when not only Israel would be saved and delivered, but the nations would finally renounce their idols and come to Jerusalem to worship the true God. Such a time would surely eventually come in order for the promise first given to Abraham that in his seed all the nations of the earth would be blessed to be fulfilled, and the earth to be filled with the glory of God as the waters cover the sea.

The true light that lighteth every man had not left himself without witness. In the last days of Herod the king Magi (wise men or astrologers) came from the east to Jerusalem saying, “Where is he that is born king of the Jews? For we have seen his star in the east, and are come to adore him.” In the ancient world significant events were often thought to be signified by signs in the heavens (indeed astronomy – the study of the stars has its origins in the belief in astrology, though the Church would later distinguish the two by saying that the study of the stars was a valuable scientific investigation to be kept distinct from claim of the astrologers that the signs in the stars actually influenced human behaviour). The Magi saw a phenomenon in the stars that led them to conclude that a great king would be born in Israel. They travelled to the King of the Jews, King Herod in Jerusalem. Herod was a ruthless tyrant who had made his way by brute force. He was recognised by the Roman Empire as the King of the Jews, and ruled the kingdom which he had acquired on behalf of the Romans. Though his family were actually of Idumean rather than Jewish origin and the Jews disliked and distrusted him, he clearly modelled himself on King Solomon, who had first built the Temple in Jerusalem. Herod sought to rebuild the temple and ruthlessly eliminate all opposition to him. He killed two of his own sons who he saw as a threat to him and before his death murdered his own heir. He was naturally suspicious of any rival claim to his royal title. The prophet Micah had forefold that the future deliverer of Israel would be born in the city where King David himself had been born, Bethlehem (Micah 5). Herod was suspicious of any rival to himself and was therefore anxious to establish from the Magi what they had discovered in Bethlehem. The Magi were led to the child with his mother Mary and when they saw him, they fell down and worshipped him. They opened to him their treasures, gifts of gold, frankincense and myrrh. Then, avoiding any further dealings with the paranoid King Herod, they returned to their own country by another route.

The Magi had been led to Jerusalem because they were expecting the future King of the Jews to be born to the royal purple and were therefore led to King Herod, the King of the Jews. In fact, they were diverted a few miles further south to a young child and his mother who they discerned to be the true King of the Jews. The King of the Jews in Jerusalem ruled by brute force and eliminated his opponents. But the true King was a helpless child with his mother who would reign not by force and violence but by suffering and love. He had already been visited by shepherds foreshadowing his ministry to the outcasts of Israel, and he was now being visited by Gentile astrologers, foreshadowing the proclamation of the Gospel, the good news of salvation to all nations. But he would be the light to lighten the Gentiles and the glory of his people Israel not by being another Herod, ruling by brute force, but by being the suffering servant that Isaiah had foretold, a man of sorrows and acquainted with grief. His messianic destiny, enthronement and rule would come through reversal, repudiation, suffering and death. He would be the true seed of Abraham in whom all the nations of the earth would be blessed, who by his death would destroy death and open to us the gate of everlasting life.

Let us pray that we will continue to faithfully proclaim the great truth of this feast, the manifestation of the Saviour to the nations, in our own time and place.

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CURRENT AFFAIRS

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Cathedral and Community Targeted in New Orleans’ New Year’s Terror Attack

New Orleans, LA – New Year’s celebrations in New Orleans were tragically marred by a terrorist attack on January 1, 2025. The assault, which claimed 15 lives and left at least 35 injured, targeted revelers on Bourbon Street and the historic St. Louis Cathedral, underscoring both the violence and symbolic significance of the act.

The Attack

In the early hours of New Year’s Day, 42-year-old Shamsud-Din Jabbar, a U.S. Army veteran from Texas, drove a rented Ford F-150 pickup truck into a crowd of celebrants on Bourbon Street. After exiting the vehicle, Jabbar opened fire on responding police officers, injuring two before being fatally shot. The chaotic scene was further exacerbated by the discovery of multiple pipe bombs hidden in coolers inside the truck and around the French Quarter.¹

Among the key locations targeted was St. Louis Cathedral, a landmark of immense cultural and religious importance. The explosives, planted near the cathedral, were defused before they could detonate, preventing what could have been an even greater tragedy.²

St. Louis Cathedral: A Cultural and Religious Beacon

The Cathedral-Basilica of Saint Louis, King of France, is the oldest continuously active Roman Catholic cathedral in the United States. Established in 1720, it has stood as a testament to the city’s resilience and cultural richness.³ Its iconic three steeples dominate the French Quarter skyline, and its blend of Spanish Colonial and French Neo-Gothic architecture attracts visitors from around the world.⁴

The cathedral serves as the seat of the Archdiocese of New Orleans and is a focal point of the city’s religious and cultural life. Its annual New Year’s Day Mass draws hundreds of worshipers, making it a prime target for the attacker.⁵

In 2023, the cathedral hosted the Primus of the Scottish Episcopal Church, who participated in a special service to foster ecumenical relationships. This visit underscored the cathedral’s international significance and its role as a symbol of unity within the broader Christian community.⁶

A Premeditated Act of Terrorism

Evidence suggests the attack was meticulously planned. Investigators found an ISIS flag inside Jabbar’s vehicle, and the deliberate placement of explosives points to ideological motives.⁷ The FBI has classified the incident as an act of terrorism and is investigating whether Jabbar acted alone or with accomplices.⁸

Jabbar, who served in the U.S. Army from 2006 to 2015, including a deployment to Afghanistan, had recently converted to Islam and exhibited erratic behaviour in the months leading up to the attack. Despite a history of minor criminal offenses, there were no apparent indicators of his radicalization or ability to execute such a sophisticated plot.⁹

National Responses

President Joe Biden condemned the attack, stating, “My heart goes out to the victims and their families who were simply trying to celebrate the holiday.” He emphasized the federal government’s commitment to assisting with the investigation and supporting the affected community.¹⁰

President-elect Donald Trump described the attack as “an act of pure evil,” implying that it highlighted systemic issues in American security policies. While acknowledging the tragedy, Trump pledged support for enhanced measures to prevent future attacks.¹¹

Impact on the City

The attack has shaken New Orleans, a city celebrated for its resilience and vibrant culture. In its aftermath, the Sugar Bowl was postponed, and authorities are reassessing security measures ahead of next month’s Super Bowl, scheduled to take place in the city.¹²

Governor John Bel Edwards declared a state of emergency, mobilizing additional resources to ensure public safety. Meanwhile, law enforcement and religious leaders have urged residents and visitors to remain vigilant while standing united against fear and division.¹³

Preserving the Spirit of New Orleans

Despite the tragedy, the spirit of New Orleans endures. Vigils have been held across the city, and faith leaders have led prayers for the victims and their families. Mayor LaToya Cantrell addressed the city, emphasizing the need for unity and resilience. “This was not just an attack on New Orleans but an attack on the values of community, diversity, and celebration that define who we are,” she stated.¹⁴

St. Louis Cathedral remains a beacon of hope and faith. Ongoing preservation efforts ensure that this iconic landmark continues to inspire future generations. Its history, stretching back over three centuries, is a testament to the resilience of New Orleans and its people.¹⁵

1. NYMag, Bourbon Street Attack Death Toll Rises to 15
2. The Times, New Orleans Terrorist Attack Investigated
3. Heart of Louisiana, Saint Louis Cathedral History
4. PRCNO, The History of St. Louis Cathedral
5. St. Louis Cathedral, Annual Religious Gatherings
6. St. Louis Cathedral, Primus’s Visit of 2023
7. NYPost, ISIS Flag Found in Vehicle
8. The Scottish Sun, New Orleans Attacker Profile
9. News.com.au, Erratic Behavior Before Attack
10. Politico, President Biden Condemns Attack
11. NYPost, President Trump’s Response to Terror Attack
12. WSJ, Sugar Bowl Postponed Following Attack
13. The Times, Governor Declares State of Emergency
14. NYPost, Mayor Cantrell Addresses the City
15. St. Louis Cathedral, Ongoing Preservation Efforts

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Reviving Christendom: The Only Hope for the West

For the past half-century, prominent atheists such as Richard Dawkins and Stephen Fry have led a determined cultural campaign aimed at diminishing the explicitly Christian foundations of Western civilization. Their mission, born out of a desire to liberate society from what they perceived as an oppressive religious framework, sought to replace the Christian worldview with secularism. They believed this transition would lead to greater freedom, rationality, and enlightenment.

What they failed to fully grasp, however, is that Christianity and Western civilization are deeply intertwined. The moral, philosophical, and cultural frameworks that have defined the West for centuries are rooted in the teachings of Christ. By undermining these foundations, they did not merely free society from its perceived shackles—they destabilized the very cultural structure that upheld Western prosperity, justice, and human rights.

The Consequences of Secularism

As Christianity’s influence has waned, the West has found itself increasingly vulnerable. The erosion of its foundational moral framework has left a vacuum, one that has been filled by ideologies fundamentally opposed to Western values. These expansionist ideologies, often lacking respect for human dignity or individual freedom, are finding fertile ground where a Christian worldview once provided structure and meaning.

The consequences have been devastating. Internally, the West is plagued by moral relativism, a loss of communal purpose, and a fragmented cultural identity. Externally, it faces ideologies and movements that seek its destruction, yet it lacks the unity and moral fortitude to mount an effective defence.

Ironically, even some of the most vocal atheists are beginning to recognize the unintended consequences of their crusade against religion. Richard Dawkins, for example, has referred to himself as a “cultural Christian,” acknowledging the role of Christian heritage in shaping Western civilization’s moral compass¹. This reluctant admission underscores a growing realization: the fruits of Western civilization—human rights, charity, freedom—are inseparable from the biblical values that once shaped its institutions.

A Yearning for Restoration

Across the Western world, millions are awakening to the reality of this cultural decline. Movements advocating for conservative politics, traditional values, and a return to past glories are gaining traction. These efforts reflect a widespread yearning to reclaim the principles that once made the West strong.

While these movements are noble and necessary, they are not sufficient. Political reforms and cultural shifts can only address symptoms, not the root cause of the West’s decline. The true crisis is spiritual, and it requires a solution that goes beyond policy or tradition. Without a return to the Christian faith that built Western civilization, any efforts at restoration will be superficial—like placing a plaster on a wound that requires surgery².

The Need for Revival

The West’s only hope lies in a revival of Christianity—a rediscovery of the faith that has shaped its moral and cultural identity for centuries. This revival must go beyond a superficial embrace of tradition. It requires a deep, heartfelt return to the teachings of Christ, which provide the only stable foundation for justice, mercy, and freedom.

Historically, periods of great societal renewal in the West have coincided with spiritual revivals. The Protestant Reformation, the Great Awakening, and other religious movements not only revitalized faith but also led to profound cultural and societal transformations³. These revivals reaffirmed the centrality of biblical values, reasserted moral clarity, and fostered a renewed sense of purpose.

Deus Vult: The Call to Action

The stakes could not be higher. The West stands at a crossroads, faced with the choice to either embrace its Christian heritage or continue down the path of secular fragmentation and decline. To choose the former is not merely to preserve the past; it is to secure the future. Only by reclaiming its Christian identity can the West find the strength and unity it needs to confront the challenges of the modern age.

Let us, then, take up the call: to pray, to work, and to labour tirelessly for the day when our Western nations once again rise as Christendom. A renewed West, united in faith and purpose, will not only withstand the forces of chaos but also shine as a beacon of hope for the world⁴.

Deus Vult!

1. Dawkins, R. (2007). “On being a cultural Christian.” BBC News
2. Stark, R. (2005). The Victory of Reason: How Christianity Led to Freedom, Capitalism, and Western Success. Random House.
3. Hart, D. B. (2009). Atheist Delusions: The Christian Revolution and Its Fashionable Enemies. Yale University Press.
4. Hill, J. (2014). The Soul of the West: Christianity’s Impact on Western Culture. HarperCollins.

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Bishop René Henry Gracida and His Views on Pope Francis and the Catholic Church

Bishop René Henry Gracida, the Bishop Emeritus of Corpus Christi, Texas, is widely recognized as one of the most vocal critics of Pope Francis within the Catholic hierarchy and is currently the second oldest living Catholic bishop in the world. Known for his unwavering commitment to orthodoxy, Bishop Gracida has consistently advocated for clarity and fidelity in Church teachings. Now in his advanced years, he actively shares his thoughts on ecclesiastical matters through his blog, “Abyssus Abyssum Invocat” (Deep Calls to Deep). This platform has become a significant resource for understanding his perspectives on doctrinal issues and his critiques of modern Church leadership.

His critiques primarily address what he perceives as deviations under Pope Francis’ leadership, specifically regarding doctrinal integrity and pastoral practices. This article provides an expanded exploration of Bishop Gracida’s views, rooted in his writings and supported by additional references.

Criticism of Amoris Laetitia

One of the most prominent issues addressed by Bishop Gracida is Pope Francis’ apostolic exhortation, Amoris Laetitia (The Joy of Love). This document, intended to provide pastoral guidance on marriage and family life, has been controversial for its perceived ambiguities regarding the reception of Holy Communion by divorced and remarried Catholics. Gracida has been particularly vocal in criticizing these ambiguities, arguing that they undermine traditional Church teachings articulated in documents like Familiaris Consortio and Veritatis Splendor.

In 2017, Bishop Gracida became the first bishop to sign the “filial correction,” a formal document accusing Pope Francis of promoting heretical interpretations of Catholic doctrine.¹ He has expressed concern that the document opens the door to subjective interpretations that vary widely across dioceses, creating a fragmented approach to sacramental discipline. Gracida often highlights the danger of such fragmentation, emphasizing its potential to confuse both clergy and laity.²

He has also criticized the Vatican’s lack of response to the dubia raised by four cardinals, which sought clarification on Amoris Laetitia. According to Gracida, the refusal to engage with these concerns signifies a troubling lack of accountability.³

Concerns About Doctrinal Ambiguity

Bishop Gracida’s critiques extend beyond Amoris Laetitia to a broader concern about doctrinal ambiguity in the Church’s leadership under Pope Francis. He argues that ambiguity in papal statements and writings has led to confusion about fundamental Catholic teachings. For example, he has criticized the use of the term “authentic magisterium” in pastoral contexts, cautioning that this could be misused to elevate pastoral guidelines to the status of binding doctrine.⁴

Gracida also notes the role of modern media in exacerbating this confusion. He has expressed frustration over how selective reporting and misinterpretations of papal statements often overshadow the Church’s consistent teachings. He sees this as a direct consequence of unclear messaging from the Vatican.

Call for Action and Accountability

Bishop Gracida has not limited his role to mere critique but has also called for action from Church leaders. He has repeatedly urged the cardinals to take decisive steps in addressing doctrinal concerns, including issuing formal corrections to Pope Francis.⁵ Furthermore, he has supported calls for a thorough investigation into the alignment of recent papal teachings with traditional Catholic doctrine.

Gracida has gone so far as to suggest that if Pope Francis continues to resist accountability, resignation could become a necessary step. He views such drastic measures not as punitive but as a means of restoring clarity and unity to the Church.⁶

Support for Traditional Catholic Doctrine

Throughout his writings, Bishop Gracida consistently defends traditional Catholic doctrine as the cornerstone of the Church’s mission. He often cites the teachings of Pope St. John Paul II and Pope Benedict XVI as models of doctrinal clarity and pastoral integrity. In his blog, he draws heavily from the writings of Church Fathers, ecumenical councils, and papal encyclicals to support his critiques of modernist trends.⁷

Bishop Gracida is particularly concerned about the Church’s engagement with secular ideologies. He has criticized initiatives that prioritize social or environmental concerns over the Church’s primary mission of salvation and evangelization.⁸ While not dismissing the importance of these issues, he argues that they must always be approached through the lens of Catholic teaching.

Gracida’s Vision for the Church

Despite his critiques, Bishop Gracida’s vision for the Church is ultimately one of hope and renewal. He advocates for a return to foundational principles: doctrinal clarity, reverence in liturgy, and pastoral care rooted in truth and charity. He emphasizes the importance of personal holiness, encouraging Catholics to engage in prayer, fasting, and fidelity to the sacraments as essential components of spiritual renewal.⁹

Gracida frequently reminds his readers that the Church’s strength lies in its fidelity to Christ’s teachings, regardless of external pressures or internal challenges. He views the current crises as opportunities for purification and growth, urging Catholics to trust in God’s providence.¹⁰

Conclusion

Bishop René Henry Gracida remains a significant figure in contemporary Catholicism, offering a perspective rooted in tradition and orthodoxy. His critiques of Pope Francis’ leadership and his calls for accountability highlight his deep commitment to preserving the integrity of Catholic doctrine. While his views are not without controversy, they provide valuable insights into the tensions and debates shaping the Church today. For those seeking a voice that champions doctrinal clarity and fidelity, Bishop Gracida’s writings serve as a compelling and thought-provoking resource.

1. “Filial Correction to Pope Francis,” Abyssus Abyssum Invocat, September 2017.
2. René Henry Gracida, “Critique of Amoris Laetitia,” Abyssus Abyssum Invocat, November 2017.
3. Ibid.
4. René Henry Gracida, “On Authentic Magisterium,” Abyssus Abyssum Invocat, December 2017.
5. “An Open Letter to the Cardinals,” Abyssus Abyssum Invocat, July 2018.
6. Ibid.
7. René Henry Gracida, “Defense of Traditional Doctrine,” Abyssus Abyssum Invocat, various posts.
8. Ibid.
9. René Henry Gracida, “Vision for Church Renewal,” Abyssus Abyssum Invocat, January 2023.
10. Ibid.

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Engaging Faith in the Digital Age: The Archbishop of Selsey’s Success with Seasonal Reflections and New Catechism Series

The Archbishop of Selsey, Dr. Jerome Lloyd, has achieved remarkable success with his seasonal video campaigns, “The Jesse Tree Reflections” and “Twelve Days of Christmas Reflections.” Shared widely on platforms such as YouTube and TikTok, these series have resonated deeply with audiences, particularly young men under 35, blending timeless theological themes with modern digital accessibility. This demographic has shown the highest engagement with the videos, highlighting the growing importance of innovative approaches to connect with a younger generation seeking spiritual depth.

The Jesse Tree Reflections, released daily throughout Advent, guide viewers through the genealogy of Jesus Christ, tracing His lineage from creation to His birth. Inspired by the prophecy in Isaiah 11:1—“A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit”—the reflections highlight key figures and events in salvation history. The Jesse Tree tradition, originating in medieval Europe, served as a visual and educational tool in the form of stained glass windows and illuminated manuscripts. Today, it has evolved into a cherished Advent practice, with families and church communities using ornaments symbolizing pivotal moments in salvation history to reflect on God’s faithfulness. The Archbishop’s reflections, accessible globally, offer profound insights into these themes, connecting ancient stories to contemporary Christian life.

The “Twelve Days of Christmas Reflections,” released during the Christmas season, delve into the deeper symbolism of the traditional carol. Widely known as a festive tune, the carol’s verses are also believed to carry rich spiritual meanings. Each gift represents a component of Christian teaching: the partridge in a pear tree symbolizes Jesus Christ; two turtle doves represent the Old and New Testaments; and three French hens signify faith, hope, and charity. Other verses link to foundational aspects of faith, such as the Ten Commandments and the Apostles’ Creed. Through his reflections, the Archbishop brings these hidden meanings to life, transforming the carol into a journey of faith and discovery.

Building on the success of these seasonal series, the Archbishop will be launching a new video initiative, “A Catechism for Today,” particularly aimed at engaging young men under 35. This demographic, which has demonstrated the highest levels of interaction with the reflection videos on TikTok, averaging 80% of daily views, is a critical focus of this new series. The initiative addresses foundational aspects of Christian teaching, contextualized for modern challenges and questions. Designed to appeal to young men seeking clarity and purpose in their faith, the series provides a dynamic resource for catechesis, encouraging viewers to explore and deepen their spiritual understanding.

The Archbishop’s innovative use of digital platforms highlights a broader trend within the Church to reach younger audiences where they are most active. By blending tradition with technology, these campaigns demonstrate how faith can be made relevant and accessible in the digital age. The success of “The Jesse Tree Reflections,” “Twelve Days of Christmas Reflections,” and now “A Catechism for Today” underscores the potential of online media to nurture faith, inspire reflection, and connect believers across the globe. As the digital landscape continues to evolve, these initiatives offer a compelling example of how the Church can engage with the next generation in meaningful and transformative ways.

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