w/c 29.vi.24

Ordo w/c 29.vi.24

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In Commemoratione S. Pauli Apostoli [Dominica VI Post Pentecosten]	Pretiosissimi Sanguinis Domini Nostri Jesu Christi [In Octava S. Joannis Baptistæ]	In Visitatione Beatæ Mariæ Virginis	S. Leonis Papæ et Confessoris	Die VI infra Octavam Ss. Apostolorum Petri et Pauli	S. Antonii Mariæ Zaccaria Confessoris	In Octava Ss. Apostolorum Petri et Pauli

VERITATEM AFFIRMANS

Carissimi

I greet you with the peace and love of our Lord Jesus Christ. In these turbulent times, when truth is often obscured by misinformation and deceit, it is more crucial than ever for us, as Catholics, to stand firm in the truth. This pastoral letter, titled “Veritatem Affirmans” (Asserting Truth), aims to encourage and exhort you to uphold and attest to the truth in all aspects of life—personal, social, and political—for the common good and the ultimate good of our neighbors.

The Call to Stand Up for Truth

Our Lord Jesus Christ declared, “I am the way, and the truth, and the life” (John 14:6, Douay-Rheims). As followers of Christ, we are called to be witnesses to the truth, to live by it, and to proclaim it fearlessly. St. Paul urges us, “Therefore, putting away lying, speak ye the truth every man with his neighbour: for we are members one of another” (Ephesians 4:25, Douay-Rheims).

Truth in Personal Life

In our personal lives, asserting the truth begins with integrity. St. Augustine, one of our greatest theologians, wrote, “The truth is like a lion; you don’t have to defend it. Let it loose; it will defend itself.” We must embody this courage and honesty in our daily interactions, ensuring that our words and actions reflect the truth of Christ.

Truth in Social Discourse

In social discourse, especially in this age of social media and instant communication, it is essential to discern and promote the truth. The Catechism of the Catholic Church teaches, “Truthfulness keeps to the just mean between what ought to be expressed and what ought to be kept secret: it entails honesty and discretion” (CCC 2469). As Catholics, we are called to be beacons of truth, engaging in conversations that build up rather than tear down, always seeking to enlighten with the light of Christ.

Truth and the Common Good

The pursuit of truth is not merely a personal endeavor but a communal responsibility. Pope Leo XIII, in his encyclical Immortale Dei, emphasized the importance of truth in public life: “The State is bound… to make public profession of religion… to make the laws of the State and the spirit of the institutions conform to the dictates of truth and justice.” (Leo XIII, Immortale Dei, 1885, para. 7).

Our electoral decisions must be guided by this same commitment to truth and the common good. St. Thomas Aquinas, in his Summa Theologica, asserts that “the common good of many is more God-like than the good of an individual” (ST I-II, Q. 90, Art. 2). Thus, when considering electoral policies, we must prioritize those that uphold truth, justice, and the dignity of every human person.

Truth in Political Engagement

In our political engagement, it is imperative to evaluate policies and leaders based on their alignment with truth and the common good. Pope Pius XI, in his encyclical Quadragesimo Anno, reminds us that “the function of the rulers of the State… is to safeguard the inviolable rights of the human person and the family” (Pius XI, Quadragesimo Anno, 1931, para. 25).

As Catholics, our vote should reflect our commitment to these principles, seeking policies that protect life, promote justice, and support the vulnerable. We must be vigilant against ideologies that distort the truth and undermine human dignity.

Conclusion

In conclusion, dear brothers and sisters, let us commit ourselves to seeking, defending, and attesting to the truth in all spheres of life. By living out the truth of the Gospel, we become instruments of God’s grace, transforming society and drawing others to the ultimate truth found in Christ.

May the Holy Spirit guide us in our pursuit of truth, and may we always stand firm in our faith, proclaiming with St. Paul, “For we can do nothing against the truth; but for the truth” (2 Corinthians 13:8, Douay-Rheims).

May the Holy Spirit guide you in all your deliberations and decisions.

In Christ’s Love,

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Spiritual Reflection for the Sixth Sunday Post Pentecost in the Traditional Latin Rite

Gospel Reading: Mark 8:1-9

On this Sixth Sunday after Pentecost, the Gospel reading from St. Mark recounts the miraculous feeding of the four thousand. This miracle of Christ not only demonstrates His divine compassion and power but also symbolizes the spiritual nourishment He offers to the faithful. As we reflect on this passage, we are reminded of the importance of asserting and defending truth within our society.

The Call to Defend Truth

In a world increasingly plagued by relativism and falsehoods, Christians are called to be witnesses to the truth. Jesus, in the Gospel of John, declares, “I am the way, the truth, and the life” (John 14:6). As followers of Christ, it is our duty to uphold and defend this truth against the deceptions and errors that seek to undermine it.

The Example of the Apostles

The apostles, after receiving the Holy Spirit at Pentecost, boldly proclaimed the truth of Christ’s resurrection and teachings, despite facing persecution and opposition. Their unwavering commitment to the truth serves as a model for us today. In Acts 4:19-20, Peter and John, when commanded to stop teaching in the name of Jesus, responded, “Whether it is right in the sight of God to listen to you rather than to God, you must judge; for we cannot but speak of what we have seen and heard.”

The Role of the Church

The Church, guided by the Holy Spirit, serves as the “pillar and foundation of the truth” (1 Timothy 3:15). Through its teachings, sacraments, and the witness of the saints, the Church provides the faithful with the means to discern and uphold the truth in their lives. The Catechism of the Catholic Church reminds us that “living in the truth has its cost” (CCC 2470), and we must be prepared to bear witness to the truth even in the face of adversity.

Practical Steps in Asserting Truth

1. Educate Yourself: Deepen your understanding of the faith through study and prayer. Engage with the Scriptures, Church teachings, and writings of the saints.
2. Live Authentically: Let your actions reflect the truth you profess. Integrity in personal conduct lends credibility to your witness.
3. Engage Charitably: When defending the truth, do so with charity and respect. As St. Paul advises in Ephesians 4:15, “speak the truth in love.”
4. Support the Church: Participate actively in the life of the Church, support its mission, and defend its teachings against misrepresentation and attack.

Reflection on the Eucharist

The miracle of the loaves and fishes also draws our attention to the Eucharist, the source and summit of our faith. In the Eucharist, we encounter the Truth incarnate, who nourishes us and strengthens us to live out our mission in the world. As we receive the Body and Blood of Christ, we are called to be transformed into His likeness, becoming bearers of truth in a world that desperately needs it.

Conclusion

As we gather on this Sixth Sunday after Pentecost, let us renew our commitment to Christ, who is the Truth. Let us draw strength from the Eucharist and the example of the apostles and saints, to stand firm in the truth and to proclaim it boldly in our society. May our lives be a testament to the truth of the Gospel, shining as a light in the darkness and guiding others to the fullness of truth in Christ.

Discussion Questions

These are suggested for families to discuss over Sunday lunch or meal times in the week; or by pastors to stimulate discussion in catechism class; or for Sunday School or Youth ministry teachers to discuss with students; or individual Catholics for personal reflection.

Gospel Reading: Mark 8:1-9

1. Understanding Compassion and Miracles
   • In the Gospel reading, Jesus demonstrates compassion by feeding the multitude. How does this act of compassion reflect Christ’s nature and His mission on earth?
   • Reflect on a time when you have experienced or witnessed an act of compassion that reminded you of Christ’s love. How did it impact your faith?
2. The Significance of the Eucharist
   • The miracle of the loaves and fishes can be seen as a precursor to the Eucharist. How does receiving the Eucharist nourish your spiritual life and prepare you to defend the truth in the world?
   • Discuss the importance of the Eucharist in your daily life and how it helps you to stay connected to Christ, who is the source of all truth.
3. Living in Truth
   • What are some challenges you face in living and defending the truth in today’s society? How do you overcome these challenges?
   • Reflect on St. Paul’s advice to “speak the truth in love” (Ephesians 4:15). How can this approach help in dialogues with those who may hold different beliefs or values?
4. The Role of the Church
   • The Church is described as the “pillar and foundation of the truth” (1 Timothy 3:15). In what ways does the Church support you in understanding and living out the truth?
   • How can you actively participate in the Church’s mission to uphold and defend the truth in your community?
5. Personal Witness
   • The apostles boldly proclaimed the truth despite facing persecution. Reflect on a time when you had to stand up for what you believe in. What gave you the courage to do so?
   • How can you ensure that your personal conduct reflects the truth you profess? Discuss the importance of integrity in being a credible witness to the truth.
6. Spiritual Nourishment and Action
   • Jesus fed the four thousand out of compassion and concern for their well-being. How can you emulate Christ’s compassion in your daily interactions?
   • Identify practical steps you can take to defend the truth in your workplace, school, or community. How can these actions make a positive impact?
7. Engaging with Society
   • How can you balance engaging with society and defending the truth without coming across as confrontational or dismissive?
   • Discuss the importance of education and understanding in effectively defending the truth. How can you continue to grow in your knowledge and faith?
8. Reconciliation and Healing
   • The legacy of residential schools and the recent controversies in Canada highlight the importance of truth and reconciliation. How can you contribute to healing and reconciliation in your community?
   • Reflect on the role of forgiveness and understanding in addressing historical injustices. How can the Church support these efforts?

By discussing these questions, we can deepen our understanding of the Gospel message, strengthen our commitment to living in truth, and find ways to compassionately engage with the world around us.

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The Truth of Jesus Christ

Introduction

The truth of Jesus Christ is the cornerstone of the Catholic faith. For centuries, the Church has affirmed that Jesus is the Son of God and the Savior of the world, whose life, death, and resurrection fulfill divine revelation. This essay explores the truth of Jesus Christ from a traditional Catholic perspective, incorporating pre-Vatican II magisterial teachings, Scriptural evidence, historical proofs, and the testimonies of notable philosophers and theologians.

Magisterial Teachings

The Magisterium, the teaching authority of the Catholic Church, has consistently proclaimed the divinity of Jesus Christ. The Council of Nicaea (325 AD) declared Jesus Christ as “true God from true God, begotten, not made, consubstantial with the Father” (DS 125). This foundational doctrine was reaffirmed by the Council of Chalcedon (451 AD), which stated that Jesus is “truly God and truly man,” possessing two natures united in one person (DS 301).

Pope Leo I, in his Tome to Flavian, emphasized this truth, asserting, “The property of each nature is preserved and comes together into a single person and a single subsistent being” (DS 301). This teaching highlights the mystery of the Incarnation, where God became man without ceasing to be God.

Scriptural Evidence

The Holy Scriptures provide abundant evidence for the truth of Jesus Christ. The Gospel of John opens with a profound declaration: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1, Douay-Rheims). This passage affirms the pre-existence and divinity of Jesus, the Word made flesh.

Jesus’ own statements further confirm His divine identity. In John 10:30, He proclaims, “I and the Father are one,” and in John 14:6, He declares, “I am the way, and the truth, and the life.” The miraculous works of Jesus, such as raising Lazarus from the dead (John 11:43-44) and His resurrection (Matthew 28:5-6), further attest to His divine authority and mission.

The Apostles also bear witness to Jesus’ divinity. St. Paul writes, “For in him dwelleth all the fulness of the Godhead corporeally” (Colossians 2:9, Douay-Rheims), and St. Peter proclaims, “Thou art the Christ, the Son of the living God” (Matthew 16:16, Douay-Rheims).

Historical Proofs

Historical evidence from non-Christian sources provides additional validation for the existence and impact of Jesus Christ.

1. Flavius Josephus: A first-century Jewish historian, Josephus, in his Antiquities of the Jews, refers to Jesus as a wise man who performed surprising deeds and was crucified under Pontius Pilate. He writes, “Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works” (Antiquities, Book 18, Chapter 3, Section 3).
2. Tacitus: A Roman historian, Tacitus, in his Annals, documents the persecution of Christians and mentions Christ’s execution under Pontius Pilate during the reign of Tiberius. He states, “Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus” (Annals, 15.44).
3. Pliny the Younger: In a letter to Emperor Trajan, Pliny describes early Christian worship and mentions that Christians worshipped Christ as a god. He writes, “They were accustomed to meet on a fixed day before dawn and sing responsively a hymn to Christ as to a god” (Pliny the Younger, Letters, 10.96-97).

Recent Archaeological Evidence

Recent archaeological discoveries have further corroborated biblical accounts, providing tangible connections to the Gospel narratives.

1. The Caiaphas Ossuary: Discovered in 1990, this limestone box contained the bones of Joseph Caiaphas, the high priest who played a significant role in the trial of Jesus. The ossuary bears an inscription reading, “Joseph son of Caiaphas,” aligning with the New Testament accounts of his involvement (Matthew 26:57).
2. The Pilate Stone: Unearthed in 1961 in Caesarea Maritima, this limestone block is inscribed with the name of Pontius Pilate, confirming his historical role as the Roman governor who sentenced Jesus to crucifixion. The inscription reads, “Pontius Pilatus, Prefect of Judea,” providing a direct link to the Gospel accounts.
3. The Nazareth Inscription: A marble tablet discovered in Nazareth, dating to the first century, contains an edict from Emperor Claudius condemning grave robbery. While its direct connection to Jesus’ resurrection is debated, it suggests that the story of a resurrected figure was circulating and significant enough to warrant an imperial response.
4. Crossing of the Red Sea: While direct archaeological evidence for the exact location of the Red Sea crossing remains elusive, recent underwater investigations have revealed chariot wheels and remains of ancient structures in the Gulf of Aqaba, consistent with the biblical account of the Exodus (Exodus 14). These discoveries, though not conclusively proven, align with the biblical narrative and add weight to the historical credibility of the events.
5. Destruction of Sodom and Gomorrah: Archaeological excavations at the sites of Tall el-Hammam and Bab edh-Dhra have revealed evidence of sudden and intense destruction by fire and brimstone, consistent with the biblical account of Sodom and Gomorrah (Genesis 19). Researchers have found layers of ash and charred remains, and even active balls of sulphur of a kind not found anywhere else on earth, supporting the narrative of divine judgment through cataclysmic events.
6. The Great Flood: Evidence supporting the biblical account of the Great Flood can be found in geological formations like the Grand Canyon, where sedimentary layers suggest a massive flood event. Additionally, flood narratives from various ancient cultures, such as the Epic of Gilgamesh from Mesopotamia, provide corroborative testimony to a worldwide flood similar to the one described in Genesis 6-9.

Shroud of Turin and Sudarium of Oviedo

Recent studies have provided compelling new insights into the authenticity and origin of the Shroud of Turin, believed by many to be the burial cloth of Jesus Christ. In 2022, an innovative X-ray dating technique suggested that the Shroud could date back to the first century, aligning with the period of Christ’s death and resurrection. Conducted by Professor Liberato De Caro and his team at the Institute of Crystallography in Italy, this technique compared a thread from the Shroud with linen samples from various historical periods, demonstrating that it is much older than the medieval period suggested by earlier carbon-14 dating​​​​. Furthermore, archaeologist William Meacham’s study confirmed the Shroud’s origins in the Western Levant, supported by the analysis of flax and pollen samples native to the Middle East. These findings strengthen the argument against the Shroud being a medieval European forgery​​​​.

The Sudarium of Oviedo, believed to be the cloth that covered Jesus’ face after his crucifixion, has also undergone recent analysis. Researchers discovered that the bloodstains on the Sudarium match those on the Shroud of Turin, both in type (AB) and pattern. This correlation supports the idea that both cloths were used for the same person. The blood flows and stains correspond to wounds inflicted during crucifixion, further validating their connection​​. These studies provide significant evidence that aligns with historical and biblical accounts, continuing to intrigue both the faithful and the scientific community​​​​​​​​​​.

Miracles and Contemporary Evidence

The Catholic Church has a profound history of miracles that affirm its faith. These range from incorrupt bodies and stigmata to other remarkable demonstrations of holiness and devotion. Numerous saints have been acknowledged for their charitable, spiritual, and miraculous acts, which have been rigorously examined according to the scientific knowledge of their times and validated by the Church. Additionally, the miracles required for canonization, which testify to the saints’ sanctity and the power of their intercession in heaven, have continued to amaze and puzzle scientists and physicians from centuries past to the present day.

St Padre Pio, an Italian Capuchin friar, was infamous for his stigmata, the wounds resembling those of Christ, which appeared on his body from 1918 until his death in 1968. These stigmata were subjected to various medical analyses over the years. Dr. Luigi Romanelli, the chief physician of the City Hospital of Barletta, first examined the wounds in 1919 and observed their persistent and unchanging nature. Dr. Amico Bignami, a pathology professor at the University of Rome, also examined them in 1919, concluding they were not due to physical trauma or self-infliction. Further examinations by doctors like Dr. Enrico Festa in 1920 and Dr. Giorgio Festa in the 1950s confirmed that the wounds neither healed nor became infected, a medically inexplicable phenomenon. The stigmata’s persistence and resistance to medical treatment have led many to view them as miraculous, despite ongoing scientific debates regarding their nature and origin.

Several recent miracles attributed to the intercession of saints have baffled scientists and played a significant role in the canonization process within the Catholic Church.

Blessed Carlo Acutis, a young Italian who died in 2006 at the age of 15 from leukemia. Two miracles attributed to his intercession have been recognized. The first involved the healing of a young Brazilian boy in 2013, and the second, which was recognized in May 2024, involved the recovery of Valeria Valverde, a 21-year-old Costa Rican student in Florence. Valeria suffered severe head trauma from a bicycle accident, but after her mother prayed at Carlo’s tomb, she miraculously recovered despite doctors’ grim prognosis​​​​​​.

Another recent case involves Blessed Giuseppe Allamano, an Italian priest who founded the Consolata Missionaries. A miracle attributed to him was recognized in 2023, involving the healing of an indigenous man in Cape Verde who was attacked by a jaguar. The man’s survival and recovery were deemed medically inexplicable, thus advancing Allamano’s cause for sainthood​​.

Blessed Marie-Léonie Paradis, a Canadian nun, also had a miracle attributed to her intercession. A pregnant woman facing a severe fetal abnormality prayed for her help, resulting in the birth of a healthy child, which doctors could not explain​​.

These miracles have been rigorously investigated by both medical experts and Church authorities, and their inexplicability has contributed significantly to the canonization process of these blesseds. These events highlight the ongoing belief in the power of intercessory prayer and the miraculous in the modern world​​​​​​.

Eucharistic Miracles

Eucharistic miracles, where the consecrated host exhibits miraculous phenomena, provide compelling evidence for the real presence of Christ in the Eucharist.

The Eucharistic miracle of Lanciano, which occurred in the 8th century in Italy, involved a consecrated host turning into human flesh and blood during Mass. In the 1970s, Dr. Edoardo Linoli, a professor of anatomy and pathological histology, conducted a scientific analysis and found that the flesh was human cardiac tissue from the myocardium and the blood was of type AB. The microscopic examination revealed that the samples were incredibly well-preserved despite their age, showing no signs of preservatives or chemical treatments. Further chemical analysis confirmed the presence of proteins and minerals consistent with fresh human blood. It was also discovered that each of the five coagulated blood globules, despite their different sizes, had the same weight individually and collectively, a phenomenon that defies normal physical laws. These findings, later corroborated by Dr. Ruggero Bertelli, highlighted the inexplicability of the preservation and contributed to the belief in the miracle’s divine nature. This analysis remains a significant testament to the faith and continues to intrigue both believers and scientists.

The Eucharistic miracle of Bolsena-Orvieto involved a German priest who doubted the real presence of Christ in the Eucharist. During Mass in Bolsena, the host began to bleed. Historical records preserved the blood-soaked linen corporals, which are still exhibited today. Modern analyses have confirmed that the bloodstains are consistent with human blood, further validating this medieval miracle. This event significantly influenced the establishment of the Feast of Corpus Christi by Pope Urban IV​​​​.

The Eucharistic miracle of Siena, Italy, which occurred in 1730, involved consecrated hosts stolen from a church that were recovered and found to be incorrupt decades later, defying natural explanations and that have remained perfectly preserved for centuries. Multiple forensic scientific analyses, starting in 1914 and including examinations in 1922 by Dr. Siro Grimaldi, a professor of chemistry, confirmed the natural composition of the hosts, which contained starch and gluten typical of unleavened bread. Microscopic examinations ruled out artificial preservation and showed no signs of decay, mold, or special preservation conditions. Modern investigations in the 1980s and 2000s corroborated these findings, reinforcing the belief that the hosts’ extraordinary preservation defies scientific explanation and supports claims of their miraculous nature.

The Eucharistic miracle of Buenos Aires, which occurred in 1996, involved a consecrated host that reportedly turned into flesh and blood. Dr. Ricardo Castañón Gómez led the scientific investigation, sending tissue samples to laboratories without revealing their origin. The histopathological examination, confirmed by Dr. Frederic Zugibe, identified the tissue as human myocardial (heart) tissue displaying signs of severe distress. Remarkably, the presence of white blood cells indicated that the tissue was alive when sampled, as these cells degrade quickly outside a living organism. Despite being stored in water for an extended period, the tissue appeared fresh, which further puzzled experts. The DNA analysis, although incomplete, confirmed the tissue’s human origin, leaving the scientific community baffled and supporting the claim of its miraculous nature​.

Eucharistic Miracle of Chirattakonam, India (2001), during Eucharistic Adoration in the Church of St. Mary, three red stains appeared on a consecrated host. Dr. R.K. Gupta, a pathologist, analyzed the stains and confirmed they were human blood of type AB. The event was meticulously documented, and further investigations revealed no natural explanation for the phenomenon. This miracle is one of the well-documented instances that continues to intrigue both the faithful and scientists​​​​.

The Eucharistic miracle of Tixtla (2006) occurred during a Mass in the parish of St. Martin of Tours, where a consecrated host was discovered to be bleeding. Forensic analysis was conducted by the Forensic Institute of the State of Chihuahua. The examination, led by Dr. Ricardo Castañón Gómez, confirmed the presence of fresh human blood of type AB, along with intact white blood cells, indicating the tissue’s living state. The findings suggested that the host contained a fragment of heart muscle tissue, adding to the miracle’s significance and leaving scientists without a natural explanation for the occurrence​​​​.

Eucharistic Miracle of Legnica, Poland (2013), a consecrated host fell during Holy Communion and, instead of dissolving in water, turned red and appeared to be bleeding. The Department of Forensic Medicine in Wrocław conducted a histopathological analysis, which revealed the presence of human heart muscle tissue (myocardium) showing signs of distress, as if from a person near death. The analysis was carried out by Dr. Barbara Engel and her team. The tissue was confirmed to be human, containing both red and white blood cells, type AB. This miracle was thoroughly documented and has been recognized by the Church for its inexplicable nature​​​​.

Philosophical and Theological Testimonies

Philosophers and theologians throughout history have attested to the truth of the Gospel.

• St. Augustine of Hippo: In his Confessions, Augustine recounts his journey to faith, concluding that the teachings of Jesus are the ultimate truth. He writes, “Thou hast made us for thyself, O Lord, and our heart is restless until it finds its rest in thee” (Confessions, I, 1).
• St. Thomas Aquinas: In his Summa Theologica, Aquinas presents a comprehensive defense of the Christian faith, arguing for the rationality of belief in Jesus Christ. He asserts that Christ’s resurrection is the definitive proof of His divinity and the cornerstone of Christian hope (ST III, Q. 53, Art. 1).
• Blessed John Henry Newman: In his Essay on the Development of Christian Doctrine, Newman argues that the truth of Christianity and the divinity of Christ become more evident through the consistent teaching and witness of the Church throughout history. He writes, “Christianity is a fact, and impressions of that fact are its evidences.”

Conclusion

The truth of Jesus Christ is foundational to the Catholic faith, affirmed by magisterial teachings, Scriptural evidence, historical proofs, miracles, and the testimonies of philosophers and theologians. As Catholics, we are called to live and proclaim this truth, following the example of Christ, who is “the way, and the truth, and the life” (John 14:6, Douay-Rheims).

In all our interactions—with family, friends, and society at large—we must bear witness to the truth of Jesus Christ. By doing so, we fulfill our mission as His disciples, bringing the light of the Gospel to a world in need of His saving grace. Let us seek to deepen our understanding of Jesus and courageously proclaim His truth in every aspect of our lives, thereby contributing to the common good and the ultimate good of our neighbors.

References

• Catholic News Agency:
  • “New evidence supporting Shroud of Turin is too strong to ignore, says journalist.” Catholic Weekly. April 5, 2023. https://www.catholicweekly.com.au/new-evidence-supporting-the-shroud-is-too-strong-to-ignore-says-journalist
    • “Pope Francis clears path for canonization of Blessed Carlo Acutis.” Vatican News. May 23, 2024. https://www.vaticannews.va/en/pope/news/2024-05/pope-francis-clears-path-for-canonization-of-blessed-carlo-acutis.html
    • “Polish bishops approve Eucharistic miracle in Legnica.” Catholic News Agency. https://www.catholicnewsagency.com/news/polish-bishops-approved-eucharistic-miracle-in-legnica-98114
    • “Eucharistic miracle bleeding host shows AB blood type.” Catholic News Agency. https://www.catholicnewsagency.com/news/eucharistic-miracle-bleeding-host-shows-ab-blood-type-45210
• National Catholic Register:
  • “New Scientific Technique Dates Shroud of Turin to Around the Time of Christ’s Death and Resurrection.” EWTN Global Catholic Television Network. April 2022. https://ewtn.co.uk/article/67489/new-scientific-technique-dates-shroud-of-turin
  • “Holy Shroud of Turin’s Authenticity Can No Longer Be Disputed, Expert Asserts.” National Catholic Register. Accessed March 30, 2024. https://www.ncregister.com
  • “New Evidence Indicates Turin Shroud Not a European Forgery.” Catholic Herald. March 26, 2024. https://catholicherald.co.uk/new-evidence-indicates-turin-shroud-not-a-european-forgery
  • “Shroud of Turin: Facts & History.” National Catholic Register. https://www.ncregister.com
• Miracles of the Church:
  • “Eucharistic Miracles of the World: Buenos Aires, Argentina.” Miracles of the Church. http://www.miraclesofthechurch.com
  • “Eucharistic Miracles of the World: Lanciano, Italy.” Miracles of the Church. http://www.miraclesofthechurch.com
  • “Eucharistic Miracles of the World: Siena, Italy.” Miracles of the Church. http://www.miraclesofthechurch.com
  • “Eucharistic Miracles of the World: Tixtla, Mexico.” Miracles of the Church. http://www.miraclesofthechurch.com
  • “Eucharistic Miracles of the World: Legnica, Poland.” Miracles of the Church. http://www.miraclesofthechurch.com
  • “Eucharistic Miracles of the World: Chirattakonam, India.” Miracles of the Church. http://www.miraclesofthechurch.com
• Eucharistic Miracles of the World:
  “Eucharistic Miracle of Chirattakonam.” Real Presence Eucharistic Education and Adoration Association. https://therealpresence.org/eucharst/mir/english_pdf/Chirattakonam.pdf
• Aleteia:
  “New Analysis of Shroud of Turin Points to Levant Origin.” Aleteia. April 4, 2024. https://aleteia.org/2024/04/04/new-analysis-of-shroud-of-turin-points-to-levant-origin
• The Holy Bible, Douay-Rheims Version: https://www.drbo.org/
• Council of Nicaea, 325 AD, Denzinger-Schönmetzer (DS) 125: https://www.newadvent.org/cathen/11044a.htm
• Council of Chalcedon, 451 AD, Denzinger-Schönmetzer (DS) 301: https://www.newadvent.org/cathen/03555a.htm
• Pope Leo I, Tome to Flavian, Denzinger-Schönmetzer (DS) 301: https://www.papalencyclicals.net/councils/general-council-of-chalcedon-451
• Flavius Josephus, Antiquities of the Jews: https://en.wikisource.org/wiki/The_Antiquities_of_the_Jews/Book_XVIII#Chapter_3
• Tacitus, Annals: https://en.wikisource.org/wiki/The_Annals_(Tacitus)/Book_15#Chapter_44
• Pliny the Younger, Letters: https://archive.org/details/lettersofplinyyo00plin/page/288/mode/2up
• The Caiaphas Ossuary: https://www.biblicalarchaeology.org/daily/news/a-name-inscribed-on-a-burial-ossuary/
• The Pilate Stone: https://www.biblicalarchaeology.org/daily/biblical-artifacts/artifacts-and-the-bible/pilate-stone/
• The Nazareth Inscription: https://www.biblicalarchaeology.org/daily/archaeology-today/archaeology-news/the-nazareth-inscription-evidence-of-the-jesus-resurrection-story/
• Red Sea Crossing: https://www.biblicalarchaeology.org/daily/biblical-sites-places/biblical-archaeology-sites/red-sea-crossing/
• Sodom and Gomorrah: https://www.biblicalarchaeology.org/daily/biblical-sites-places/biblical-archaeology-sites/sodom-and-gomorrah/
• Geological evidence in the Grand Canyon and ancient flood narratives:
  Grand Canyon Flood Evidence: https://answersingenesis.org/the-flood/global/geologic-evidences-for-the-genesis-flood/
• Epic of Gilgamesh: https://www.ancient.eu/article/214/
• The National Catholic Register: https://www.ncregister.com/
• The Catholic News Agency: https://www.catholicnewsagency.com/
• Miracles of the Church: http://www.miraclesofthechurch.com/
• St. Augustine, Confessions: https://www.newadvent.org/fathers/1101.htm
• St. Thomas Aquinas, Summa Theologica: https://www.newadvent.org/summa/
• Blessed John Henry Newman, Essay on the Development of Christian Doctrine: https://www.newmanreader.org/works/development/index.html

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Asserting the Truth: in Politics

The Duty of Traditional Catholics to Uphold the Gospel and the Common Good

The intersection of faith and politics has been a perennial topic of discussion within the Catholic Church, particularly among traditional Catholics who adhere to the teachings of the pre-Vatican II Magisterium. In the contemporary political climate, the necessity for Catholics to deliberate on the truths of the Gospel and the Faith when considering the policies of political parties and election candidates has never been more pressing. This essay explores the importance of this deliberation, emphasizing the need for a focus on the common good and the ultimate good of individuals, supported by teachings from pre-Vatican II Magisterial sources, saints like St. Thomas More and St. John Fisher, and prominent Catholic theologians and philosophers.

The Primacy of the Gospel and the Faith in Political Deliberation

For traditional Catholics, the truths of the Gospel and the Faith serve as the ultimate moral compass. The Catechism of the Council of Trent (1566) articulates that “faith must be accompanied by the observance of the commandments” and that true faith naturally leads to good works (Catechism of the Council of Trent, Part III, Art. I). This principle underscores the importance of integrating faith into all aspects of life, including political deliberations.

The Gospel provides a framework for evaluating political policies and candidates based on their alignment with Christian virtues such as justice, charity, and the dignity of human life. The Encyclical “Quas Primas” (1925) by Pope Pius XI emphasizes that Christ must reign not only over individuals but also over families and states. He writes, “When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace, and harmony” (Quas Primas, 19). This recognition implies that political choices should be evaluated against their conformity to the teachings of Christ.

The Common Good and the Ultimate Good

The concept of the common good is central to Catholic social teaching. The common good refers to “the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily” (Gaudium et Spes, 26). This principle calls Catholics to consider the broader impact of political decisions on society, especially the marginalized and vulnerable.

St. Thomas Aquinas, in his work “Summa Theologica,” argues that laws and policies must be oriented towards the common good, which ultimately reflects the eternal law of God. He asserts, “Human law has the nature of law in so far as it partakes of right reason and thus is derived from the eternal law. But in so far as it deviates from reason, it is called an unjust law, and has the nature, not of law, but of violence” (Summa Theologica, I-II, Q. 93, Art. 3).

St. Thomas More, a martyr for his refusal to accept King Henry VIII’s separation from the Catholic Church, exemplifies the integration of faith and political duty. In his defense of the Catholic faith against the pressures of political expediency, More demonstrated that the ultimate good—the salvation of souls and adherence to divine law—must take precedence over temporal political gains. His famous words, “I die the King’s good servant, but God’s first,” highlight the primacy of divine allegiance in political matters.

The Necessity of Catholic Social Teaching

Catholic social teaching offers a rich resource for traditional Catholics in navigating contemporary political issues. Rooted in the Gospel and the natural law, this body of teaching addresses a wide range of social, economic, and political issues, emphasizing human dignity, solidarity, and subsidiarity.

The encyclical “Rerum Novarum” (1891) by Pope Leo XIII is a foundational text of Catholic social teaching. It addresses the rights and duties of workers and employers, advocating for just wages, the right to private property, and the necessity of the state to protect the common good. Leo XIII writes, “It is the duty of the public authority… to defend the rights of its citizens, and to regulate by laws the mutual rights and duties of the wealthy and of the working class” (Rerum Novarum, 36). This encyclical underscores the role of the state in ensuring justice and the common good, a principle that traditional Catholics must consider in political deliberations.

The Contemporary Situation

In the contemporary political landscape, traditional Catholics face numerous challenges that require careful discernment and a deep commitment to the truths of the Gospel and the Faith. Issues such as abortion, euthanasia, marriage and family, religious freedom, and economic justice are of paramount importance.

Even the Second Vatican Council’s “Gaudium et Spes” (1965) calls for an active engagement of Catholics in political life, emphasizing the need to promote the common good and human dignity. The document states, “The Church, by reason of her role and competence, is not identified in any way with the political community nor bound to any political system. She is at once a sign and a safeguard of the transcendental dimension of the human person” (Gaudium et Spes, 76). This teaching highlights the Church’s unique role in guiding the faithful to engage in politics in a way that transcends partisan divisions and focuses on the eternal destiny of humanity.

The teachings of St. John Fisher, another martyr who stood against political pressures to remain faithful to the Church, also provide valuable insights. Fisher’s unwavering commitment to the truth, even at the cost of his life, serves as a powerful reminder of the necessity to prioritize divine law over human law. His writings emphasize the importance of conscience and the ultimate accountability to God, principles that are crucial in political deliberations.

Practical Implications for Political Deliberations

In practice, traditional Catholics must evaluate political candidates and policies through the lens of Catholic teaching. This involves several key considerations:

1. Sanctity of Life: The protection of human life from conception to natural death is non-negotiable. Political positions on abortion, euthanasia, and bioethics must be scrutinized for their alignment with the Church’s teaching on the sanctity of life.
2. Marriage and Family: The family, as the fundamental unit of society, must be supported and protected. Policies that undermine the traditional understanding of marriage and family, as articulated by the Church, should be critically examined.
3. Religious Freedom: The right to religious freedom is essential for the practice of faith. Catholics must advocate for policies that protect this fundamental right and resist those that seek to restrict it.
4. Social Justice: Economic policies should promote justice, ensuring that the needs of the poor and vulnerable are met. The principles of solidarity and subsidiarity must guide political decisions, advocating for structures that support human dignity and community well-being.
5. Environmental Stewardship: Care for creation is an integral part of Catholic teaching. Policies that address environmental issues and promote sustainable development are important for the common good.

Conclusion

In conclusion, the importance and necessity of traditional Catholics considering the truths of the Gospel and the Faith in their political deliberations cannot be overstated. By focusing on the common good and the ultimate good of individuals, Catholics are called to evaluate political policies and candidates through the lens of the Church’s teaching. The wisdom of saints like St. Thomas More and St. John Fisher, along with the rich tradition of Catholic social teaching, provides invaluable guidance in this endeavor.

In the face of contemporary challenges, traditional Catholics must remain steadfast in their commitment to the truths of the Gospel, advocating for justice, human dignity, and the common good in the political arena. By doing so, they fulfill their vocation to be leaven in society, bringing the light of Christ to the world and working towards the establishment of a civilization of love and truth.

References

• Catechism of the Council of Trent (1566): https://archive.org/details/catechismofcounc00donouoft
• Quas Primas (1925) by Pope Pius XI: http://www.vatican.va/content/pius-xi/en/encyclicals/documents/hf_p-xi_enc_11121925_quas-primas.html
• Summa Theologica by St. Thomas Aquinas: http://www.newadvent.org/summa/
• Rerum Novarum (1891) by Pope Leo XIII: http://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html
• Gaudium et Spes (1965) by the Second Vatican Council: http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html
• St. Thomas More: His Essential Works and Writings: https://www.thomasmorestudies.org/library.html
• St. John Fisher: Selected Writings and Sermons: https://www.ccel.org/ccel/fisher/works.html

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SPUC needs YOUR help!

With a General Election fast approaching, it is crucial for pro-life individuals to use their vote to elect pro-life MPs. SPUC – the Society for the Protection of Unborn Children – has consistently encouraged supporters to investigate the voting records and intentions of individual parliamentary candidates in their constituency. This information is then made available to help voters decide whom to support.

This year, SPUC has simplified the process with a new webtool that allows users to email all the candidates in their constituency simultaneously. By entering a postcode, users can identify their candidates and send a template email provided by SPUC.

The email poses two questions:

1. Would you vote to support or oppose decriminalising abortion, i.e., legalising abortion on demand and up to birth?
2. Would you vote to support or oppose any move to legalise assisted suicide?

SPUC will publish the responses on their website as they are received. Supporters are encouraged to ask their candidates these questions and send any responses to political@spuc.org.uk. The website also displays the voting records on life issues of previous MPs who are standing again. Contacting candidates is essential to determine their voting intentions and to share that information with others.

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Asserting the Truth: in the Church

Introduction

In today’s context, it is crucial to emphasize the understanding and protection of the integrity of the Catholic Faith within the Church, especially considering the widespread modernist influences within contemporary Catholicism. Our exploration will encompass a comprehensive examination of the historical foundations of orthodoxy, the doctrines formulated by notable figures in the Church, and the relevance of their role models in the present-day Church.

The Objective Nature of Truth

In Catholic theology, truth is seen as absolute and objective, grounded in the teachings of Jesus Christ and preserved by the Magisterium. This concept is crucial in an era where relativism often challenges the Church’s teachings. The Catholic Church asserts that truth does not change to fit societal norms but remains constant, as emphasized by Pope Pius X in his encyclical, Pascendi Dominici Gregis (1907), which denounced modernism as “the synthesis of all heresies.”

Modernism

Modernism, within the framework of the Catholic Church, can be defined as a theological movement that originated during the late 19th and early 20th centuries. This movement aimed to find a harmonious balance between Catholic doctrine and the prevailing philosophical and scientific advancements of the time. The Modernists, who were at the forefront of this movement, placed great emphasis on employing critical historical methods, valuing subjective experience, and advocating for a more symbolic interpretation of Scripture.

In today’s Catholic Church, Modernism refers to efforts that challenge traditional doctrines by integrating contemporary philosophical, scientific, and cultural perspectives. It often emphasizes personal experience and historical-critical methods of biblical interpretation. Critics argue that it leads to relativism and dilutes established teachings on issues like morality, sacraments, and Church authority.

Authentic development of doctrine

St. Vincent of Lérins, a 5th-century monk, is best known for his principle of orthodoxy, articulated in his work Commonitorium. He proposed that authentic Catholic teaching could be identified by its universality, antiquity, and consensus. He famously stated that the true faith is what has been believed “everywhere, always, and by all” (quod ubique, quod semper, quod ab omnibus). This principle serves as a guide to distinguish true doctrine from heresy, emphasizing continuity and fidelity to the teachings handed down through the ages.

Cardinal John Henry Newman, in his work “An Essay on the Development of Christian Doctrine,” elaborated on the idea that doctrine naturally develops over time as an unfolding of implicit truths. Newman argued that authentic development preserves continuity with the original deposit of faith, even when doctrine appears to evolve in response to new contexts and understandings. He introduced seven “notes” or criteria to discern genuine development, such as preservation of type, continuity of principles, and anticipation of future potentialities, emphasizing that true development deepens the understanding of existing truths rather than introducing entirely new doctrines.

In summary, while both thinkers recognized the possibility of doctrinal development, St. Vincent focused on adherence to historical consensus, whereas Newman provided a more detailed framework for understanding how doctrines evolve while remaining faithful to the original revelation. Neither saint would recognise the contemporary situation in the Church today following the Second Vatican Council as authentic developments of doctrine.

Magisterial Teachings

The term Magisterium refers to the Church’s authoritative teaching office, comprised of the Pope and bishops in communion with him. This body is tasked with interpreting and preserving the truths of the faith, as grounded in Scripture and Tradition. Traditional Catholic sources, such as the Council of Trent and the First Vatican Council, emphasize the Magisterium’s role in safeguarding doctrinal purity and ensuring the faithful adherence to Church teachings.

Role and Authority

1. Interpretation of Scripture: The Magisterium interprets Scripture authoritatively, ensuring that personal interpretations align with the Church’s understanding. The Council of Trent (1545-1563) was particularly pivotal in defining the Church’s teachings on Scripture, tradition, and the sacraments in response to the Protestant Reformation. It reinforced the Church’s authority in interpreting the Bible, opposing the Reformers’ principle of sola scriptura (Scripture alone).
2. Doctrinal Development: The Magisterium develops doctrine in continuity with apostolic Tradition. The First Vatican Council (1869-1870) addressed issues of papal infallibility, asserting that the Pope, when speaking ex cathedra (from the chair of Peter), is preserved from error in matters of faith and morals. This teaching underscored the unique authority of the Pope in doctrinal matters, providing a clear guideline for understanding papal infallibility.
3. Protection Against Heresy: Historical councils, such as the Council of Nicaea (325 AD), which refuted Arianism, exemplify the Magisterium’s role in defending orthodoxy. The Nicene Creed, a product of this council, articulated essential Christian beliefs, particularly the divinity of Christ, establishing a doctrinal standard that has been upheld by the Church ever since.
4. Guidance on Morality: Documents such as Humanae Vitae (1968) by Pope Paul VI emphasize the Magisterium’s authority in moral teachings. This encyclical reaffirmed the Church’s stance against artificial contraception, despite societal pressures, highlighting the Magisterium’s commitment to uphold moral truths based on natural law and divine revelation.

Importance in Contemporary Context

In the face of modern challenges and interpretations, the Magisterium serves as a guiding authority, ensuring that the faithful remain rooted in authentic Catholic doctrine. As stated in the Catechism of the Catholic Church, “The task of interpreting the Word of God authentically has been entrusted solely to the Magisterium of the Church” (CCC 100). This role is crucial in maintaining the integrity of the faith amidst the complexities of contemporary theological and moral debates.

By adhering to the Magisterium, Catholics are called to a deepened understanding of their faith, rooted in the teachings of Christ and the apostles, ensuring continuity and unity within the Church. The Magisterium’s role is not merely authoritative but also pastoral, guiding the faithful towards truth and holiness.

Historical Defenders of Orthodoxy

St. Athanasius of Alexandria

St. Athanasius, the Bishop of Alexandria, is renowned for his steadfast defense of the doctrine of the Trinity during the Arian controversy in the 4th century. Arius, a priest from Alexandria, propagated the belief that Jesus Christ was not of the same substance as God the Father, effectively denying the full divinity of Christ. This heresy posed a significant threat to orthodox Christianity, as it undermined the fundamental belief in the Holy Trinity. Athanasius’s firm opposition to Arianism was not only a theological stance but also a commitment to preserving the core teachings of the Christian faith.

Athanasius’s theological arguments were crucial in countering Arianism. He participated in the First Council of Nicaea in 325 AD, where the Nicene Creed was formulated to affirm the consubstantiality of the Son with the Father. This creed became a cornerstone of Christian orthodoxy. Athanasius argued that only a fully divine Christ could offer salvation, emphasizing that the incarnation was essential for humanity’s redemption. His writings, particularly On the Incarnation and Against the Arians, provided a robust defense of the doctrine of the Trinity, asserting that Christ was “true God from true God” and of the same essence as the Father.

Despite his theological contributions, Athanasius faced significant political and ecclesiastical challenges. He was exiled five times during his episcopacy due to the influence of Arian sympathizers within the Roman Empire. His perseverance earned him the moniker “Athanasius contra mundum” (Athanasius against the world), reflecting his unwavering commitment to orthodox Christianity. His life and works serve as a testament to the importance of defending doctrinal truth, even in the face of widespread opposition and persecution.

St. Thomas More

St. Thomas More, a devout Catholic and prominent statesman in 16th-century England, is best remembered for his principled stand against King Henry VIII’s separation from the Roman Catholic Church. As Lord Chancellor, More was initially a close advisor to the king. However, he refused to support Henry’s desire to annul his marriage to Catherine of Aragon and his subsequent establishment of the Church of England. More’s opposition was rooted in his deep commitment to the papal authority and the indissolubility of marriage, which he viewed as essential tenets of the Catholic faith.

More’s theological and philosophical convictions were evident in his writings, including Utopia, where he explored the complexities of human society and morality. His commitment to the Catholic Church was further demonstrated in his polemical works against Protestant reformers, defending the Church’s teachings on the sacraments and the authority of the Pope. More believed that the Church, guided by the Holy Spirit, was the custodian of truth, and he saw the Reformation as a threat to the unity and doctrinal integrity of Christianity.

When More refused to take the Oath of Supremacy, which declared Henry VIII the Supreme Head of the Church of England, he was imprisoned in the Tower of London. Despite pressure to conform, More remained resolute, prioritizing his conscience and faith over his allegiance to the king. Before his execution, he famously declared, “I die the King’s good servant, but God’s first.” His martyrdom underscored his unwavering commitment to the Catholic Church and its teachings, making him a symbol of integrity and faithfulness.

More’s legacy as a defender of orthodoxy continues to inspire Catholics today. His life exemplifies the challenges faced by those who stand firm in their beliefs amidst societal and political pressures. More’s witness serves as a reminder of the importance of conscience and the necessity of upholding the truths of the faith, even at great personal cost. His canonization by the Catholic Church in 1935 highlights his enduring significance as a model of virtue and fidelity to the Church’s teachings.

Modern Challenges to Orthodoxy

Contemporary Issues

Today, the Church faces challenges from modernist interpretations that seek to reinterpret doctrines in light of contemporary cultural values. Pope St. John Paul II, in Veritatis Splendor (1993), reaffirms the necessity of adhering to absolute moral truths and cautions against moral relativism, which undermines the Gospel’s teachings.

Contemporary issues regarding the development of doctrine post-Vatican II, especially under Pope Francis, include debates about:

1. Moral Theology: Changes in approach to issues like divorce and remarriage, notably in Amoris Laetitia, which some see as contradicting traditional teachings on marriage, chastity and sexual ethics.
2. Interfaith Dialogue: Increased emphasis on dialogue with other Christian denominations and religions, raising concerns about diluting Catholic identity and relativising the Catholic faith.
3. Liturgy: The implementation of reforms that prioritize a more human-centered approach in liturgical practices, shifting the emphasis away from a sole focus on the divine and sacredness.
4. Social Justice: Greater focus on environmental and economic issues, aligning with modern social concerns over orthodox theology and doctrinal purity.

These developments provoke controversy and chaos and have led to polarising and divisive attitudes in the contemporary Church fulfilling prophecies like that of Our Lady of Akita, “The work of the devil will infiltrate even into the Church in such a way that one will see cardinals opposing cardinals, bishops against bishops.”

Modern Defenders of Tradition

The following figures have advocated for a return to traditional teachings. They emphasize the sacredness of the Eucharist, the liturgy, and adherence to Church teachings in the face of cultural and doctrinal relativism. Their advocacy echoes the historical defenders of orthodoxy, urging the Church to remain steadfast in its commitment to truth.

Archbishop Marcel Lefebvre is a significant figure in the defense of tradition. Lefebvre was a vocal critic of the changes brought about by the Second Vatican Council, particularly those related to liturgy and ecumenism. He founded the Society of Saint Pius X (SSPX) in 1970 to preserve traditional Latin Mass and other pre-Vatican II practices. Lefebvre’s refusal to accept the new Mass and other changes led to his excommunication in 1988 after he consecrated four bishops without papal approval. He famously stated, “We adhere faithfully to this Catholic and Roman Church, but we refuse this reformed and liberal Church.”

Cardinal Raymond Burke is a prominent advocate for traditional Catholic teachings. Known for his staunch defense of the sacredness of the Eucharist and traditional liturgical practices, he emphasizes the need for adherence to the Church’s moral teachings amidst contemporary challenges. Burke has spoken out against doctrinal relativism, stating that “we must resist errors that threaten the integrity of the faith.” His commitment to orthodoxy and reverence for the Church’s traditions resonate with those who seek to uphold Catholic doctrine in the modern world.

Bishop Athanasius Schneider is a leading voice in the movement to return to traditional Catholic values. He focuses on the importance of the Eucharist, advocating for reverent liturgical practices and opposing modernist trends that he believes compromise the faith. Schneider emphasizes the continuity of Church teachings, often warning against deviations from established doctrine. He has said, “The greatest crisis in the Church today is the relativization of the truth,” highlighting his commitment to preserving the timeless truths of Catholicism in the face of contemporary challenges.

Archbishop Carlo Maria Viganò is another contemporary defender of traditional Catholic values. He has been a vocal critic of what he sees as modernist influences within the Church, particularly under the papacy of Pope Francis. Viganò has called for a return to doctrinal purity and traditional liturgical practices. In his public letters, he has criticized the handling of sexual abuse cases and other issues, advocating for a purification of the Church. He has remarked, “The crisis of the Church is a crisis of bishops, who, influenced by modernist ideas, have abandoned the true faith.”

These figures, each in their way, emphasize the importance of adhering to the unchanging truths of the Catholic faith and resist modernist tendencies that they believe undermine the Church’s doctrinal and liturgical integrity. Their advocacy calls the Church to remain steadfast in its commitment to the traditional teachings and practices that have defined Catholicism for centuries.

The Relevance of Historical Witnesses

Lessons from the Saints

The examples of St. Athanasius and St. Thomas More illustrate the importance of standing firm in the face of heresy and persecution. Their lives teach us that the defense of truth often requires personal sacrifice but ultimately contributes to the preservation of the faith for future generations.

Application to the Contemporary Church

In today’s Church, the defense of orthodoxy remains crucial. Asserting the truth involves not only upholding doctrinal teachings but also living out these truths in everyday life. The courage and fidelity of historical figures serve as a model for contemporary Catholics navigating the challenges of a secular world.

Dangers

It is essential and of utmost importance to uphold the Truth, but it is equally important to exercise caution and discernment. Within the Traditional Catholic movement, there exists a number of imprudent viewpoints and positions held by a minority that have the potential to undermine the collective efforts of the majority. The matter of schism is a grave concern that warrants serious consideration. While it is an objective reality that the current hierarchy operates in contradiction to the perennial magisterium of the Church, it is crucial to distance oneself from them without succumbing to schismatic tendencies such as sedevacantism.

Sedevacantism is a belief held by a minority of traditional Catholics that the papal seat (Latin: sede vacante) is currently vacant due to recent popes embracing heretical positions. Sedevacantists argue that these popes have invalidated their authority by deviating from true Catholic doctrine. While numerous sainted theologians have expressed their thoughts on the potential existence of heretical popes and their theoretical removal from office, as well as their logical exclusion from the Church due to heresy, the Church has never embraced nor established formal mechanisms for officially discerning and deposing such individuals.

“The First See is judged by no one” (Latin: “Prima Sedes a nemine iudicatur”) emphasizes the Catholic teaching that the Pope, as the Bishop of Rome and the ultimate authority within the Church, is not subject to evaluation or scrutiny by any earthly authority. This principle is recorded in Canon 1404 of the Code of Canon Law 1983. Traditional Catholics criticize sedevacantism for rejecting papal authority, which contradicts the Church’s teachings on the Pope’s role as the successor of St. Peter. Critics argue that it fosters division and undermines the unity of the Church, emphasizing the importance of adhering to the Magisterium and trusting in the Church’s guidance. They assert that perceived errors do not justify breaking communion with Rome.

“Recognize and resist” is a position held by some traditional Catholics who acknowledge the legitimacy of the Pope but resist certain teachings or directives they believe are contrary to tradition. This approach accepts the papal office but opposes specific actions or reforms viewed as modernist or harmful to the faith. Proponents argue that faithful Catholics have the duty to adhere to traditional doctrine while respectfully opposing deviations, balancing fidelity to the papacy with the preservation of authentic Church teachings.

While traditional Catholics like the Old Romans and the Society of St Pius X are canonically estranged from the Church, neither are schismatic in their regard of the papacy for both maintain a desire for communion with the pope. Sedevacantists and recently accused, Archbishop Viganò however, by refusing to acknowledge as pope the reigning pontiff, and rejecting communion with him, manifest a schismatic attitude.

Conclusion

In conclusion, asserting the truth within the Church is vital to combatting modernist influences that threaten to dilute core doctrines. Drawing on the teachings of the Magisterium and the witness of saints and theologians, the Church must uphold its teachings with clarity and conviction. By emulating the courage and fidelity of historical defenders of orthodoxy, contemporary Catholics can navigate the challenges of today’s world, ensuring that the truth of the Gospel continues to shine brightly in an ever-changing society.

References

1. Pope Pius X. Pascendi Dominici Gregis. Vatican.va, 1907.
2. St Vincent of Lerins Commonitorium
3. St. Thomas Aquinas. Summa Theologica.
4. Athanasius of Alexandria. Against the Arians.
5. Roper, William. The Life of Sir Thomas More.
6. Pope St. John Paul II. Veritatis Splendor. Vatican.va, 1993.
7. Vatican Codex Iuris Canonici 1983.

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The Enemy Within: Modern Ecumenism

Introduction

Ecumenism, derived from the Greek word “oikoumene,” meaning “the whole inhabited world,” has become a central theme in modern Christian dialogue. Traditionally, the Catholic Church has maintained a firm stance on its unique position as the one true Church founded by Jesus Christ. However, since the Second Vatican Council (Vatican II), there has been a significant shift in attitudes toward ecumenism. This essay explores the history of ecumenism from a traditional Catholic perspective, examining the changes from internal Church affairs to contemporary inter-denominational matters. It will address the difference in attitudes from the past to the present and highlight the reservations and concerns about doctrinal relativism expressed by traditional Catholics.

Historical Background

Pre-Vatican II Perspective

The pre-Vatican II Catholic Church viewed itself as the sole custodian of the truth, with a clear distinction between itself and other Christian denominations. The Church’s approach to other denominations was characterized by a strong sense of exclusivity and superiority. The Magisterium, the Church’s teaching authority, consistently emphasized the necessity of belonging to the Catholic Church for salvation.

Pope Pius XI, in his encyclical Mortalium Animos (1928), explicitly condemned ecumenism as it was understood at the time. He stated:

“For since they hold it for certain that men destitute of the faith of Christ, or who deny His divinity or mission, cannot in any way be deemed Christians, so we hold it for certain that those who assert that the faith of Christ is wider than it really is, and who consider men to be Christians who never knew the true faith of Christ, or who deny it, pervert the gospel of Christ” (Mortalium Animos, 9).

Pius XI’s words reflect the Church’s position that true unity could only be achieved by the return of separated brethren to the Catholic fold. The Church’s mission was to convert, not to engage in dialogue on equal terms.

Similarly, Pope Leo XIII, in his encyclical Satis Cognitum (1896), emphasized the singularity of the Catholic Church as the one true Church established by Christ:

“The Church of Christ, therefore, is one and the same forever; those who leave it depart from the will and command of Christ the Lord—leaving the path of salvation they enter on that of perdition. Whosoever is separated from the Church is united to an adulteress. He has cut himself off from the promises made to the Church; and he who leaves the Church of Christ cannot arrive at the rewards of Christ” (Satis Cognitum, 5).

These pre-Vatican II documents underscore the uncompromising stance of the Catholic Church regarding ecumenism and its insistence on the necessity of Catholic unity for salvation.

The Shift Post-Vatican II

The Second Vatican Council (1962-1965) marked a significant turning point in the Catholic Church’s approach to ecumenism. The Council’s decree on ecumenism, Unitatis Redintegratio, acknowledged the presence of elements of sanctification and truth in other Christian communities. This was a substantial shift from the previous position that saw non-Catholic communities as entirely devoid of truth.

Unitatis Redintegratio states:

“For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church” (Unitatis Redintegratio, 3).

This declaration marked the beginning of a new era in which the Catholic Church sought dialogue and cooperation with other Christian denominations. The emphasis shifted from converting non-Catholics to engaging in mutual understanding and collaboration.

Contemporary Inter-Denominational Matters

Modern Ecumenical Efforts

In the years following Vatican II, numerous ecumenical efforts have been undertaken by the Catholic Church. These include dialogues with Protestant, Orthodox, and Anglican communities. Joint declarations, such as the 1999 Joint Declaration on the Doctrine of Justification between the Catholic Church and the Lutheran World Federation, exemplify the progress made in resolving historical theological disputes.

Pope John Paul II was a significant proponent of ecumenism, often emphasizing the need for Christian unity. In his encyclical Ut Unum Sint (1995), he reiterated the commitment to ecumenical dialogue:

“The Catholic Church embraces with hope the commitment to ecumenism as a duty of the Christian conscience enlightened by faith and guided by love, the prayer of Christ the Redeemer, and the dynamic presence of the Holy Spirit” (Ut Unum Sint, 8).

This commitment to dialogue and mutual respect contrasts sharply with the pre-Vatican II approach, highlighting a profound transformation in the Church’s attitude toward other Christian denominations.

Traditional Catholic Reservations

Concerns about Doctrinal Relativism

Traditional Catholics express significant reservations about the modern approach to ecumenism, primarily concerning doctrinal relativism. They argue that the emphasis on dialogue and mutual recognition risks diluting the Catholic Church’s doctrinal purity and compromising its mission to proclaim the truth unequivocally.

The fear is that by acknowledging the validity of other denominations’ beliefs and practices, the Catholic Church may inadvertently suggest that all Christian denominations are equally valid paths to salvation. This concern is rooted in the pre-Vatican II teachings that emphasized the unique salvific role of the Catholic Church.

Cardinal Alfredo Ottaviani, a prominent traditionalist theologian, voiced such concerns during the debates of Vatican II. He warned against any form of ecumenism that could undermine the Church’s doctrinal integrity. Ottaviani’s concerns are echoed by many traditional Catholics who view the post-Vatican II ecumenical efforts as a departure from the Church’s historical mission.

The Issue of Indifferentism

A related concern is the potential for religious indifferentism—the belief that all religions are equally valid and that one can choose any faith as a path to God. Traditional Catholics argue that this mindset contradicts the Church’s teachings on the necessity of the Catholic faith for salvation.

Pope Gregory XVI, in his encyclical Mirari Vos (1832), condemned indifferentism in strong terms:

“This perverse opinion is spread on all sides by the fraud of the wicked who claim that it is possible to obtain the eternal salvation of the soul by the profession of any kind of religion, as long as morality is maintained… With the admonition of the apostle that ‘there is one God, one faith, one baptism’ (Eph. 4:5), may those fear who contrive the notion that the safe harbor of salvation is open to persons of any religion whatever” (Mirari Vos, 13).

Traditional Catholics fear that the modern ecumenical movement, by promoting dialogue and collaboration with other denominations, may inadvertently foster an attitude of indifferentism among the faithful.

Theological and Canonical Sources

Theological Perspectives

Traditional Catholic theologians and scholars provide critical insights into the debate on ecumenism. One such theologian, Dietrich von Hildebrand, warned against the dangers of relativism and the loss of Catholic identity in the pursuit of ecumenical dialogue. In his work The Charitable Anathema, von Hildebrand argues:

“The very essence of Christianity is compromised if we relativize the truth. True love for our separated brethren demands that we witness to the fullness of the Catholic faith without compromising its integrity.”

Similarly, Monsignor Joseph Clifford Fenton, a prominent American theologian, expressed concerns about the potential dilution of Catholic doctrine in the ecumenical movement. He emphasized the importance of maintaining doctrinal clarity and fidelity to the teachings of the Church.

Canonical Considerations

From a canonical perspective, traditional Catholics reference the 1917 Code of Canon Law, which underscores the necessity of maintaining the Church’s doctrinal integrity. Canon 1325 of the 1917 Code states:

“The faithful are bound to profess their faith publicly whenever the silence, subterfuge, or their manner of acting would otherwise entail an implicit denial of the faith, a contempt of religion, an insult to God, or scandal to their neighbor.”

This canon highlights the duty of Catholics to uphold and profess their faith unequivocally, a principle that traditionalists argue should guide the Church’s approach to ecumenism.

Critique of the Recent Study Document on Ut Unum Sint

In a recent study document “The Bishop of Rome: Servant of Unity” published by the Dicastery for the Promotion of Christian Unity, an analysis and reaffirmation of the principles laid out in Ut Unum Sint were provided. This document aims to further the dialogue and cooperation among Christian communities, building on the foundations laid by Pope John Paul II. However, from a traditional Catholic perspective, this study document raises several concerns.

Emphasis on Unity Over Doctrine

One of the primary critiques is the document’s emphasis on unity often appearing to overshadow the importance of doctrinal integrity. While the document acknowledges the necessity of theological discussions, traditional Catholics argue that it does not sufficiently stress the need for non-Catholic communities to embrace the fullness of Catholic doctrine. There is a perceived risk that in the pursuit of unity, the unique and unalterable truths of the Catholic faith may be compromised or relativized.

Potential for Doctrinal Ambiguity

The study document’s language, while promoting inclusivity and dialogue, can sometimes appear ambiguous regarding essential Catholic doctrines. Traditionalists fear that this ambiguity might lead to misunderstandings or misinterpretations that could dilute the Catholic Church’s teachings. Clear and unequivocal articulation of Catholic doctrine is seen as vital to prevent any erosion of the faith.

Relativism and Indifferentism

As with previous critiques of modern ecumenical efforts, the recent study document is also seen as potentially fostering an attitude of relativism and indifferentism. By placing significant emphasis on commonalities and mutual recognition, there is a concern that the document might suggest that doctrinal differences are less critical than they are. Traditional Catholics maintain that true ecumenism should not imply that all Christian denominations are equally valid paths to salvation.

Canonical Concerns

The study document’s approach to ecumenism may also raise canonical concerns. Canon law, particularly as articulated in the 1917 Code, emphasizes the need for doctrinal clarity and the public profession of the Catholic faith. Traditional Catholics argue that any ecumenical efforts must align with these canonical principles to ensure that the Church’s mission remains uncompromised.

Conclusion

The shift in the Catholic Church’s approach to ecumenism from pre-Vatican II exclusivity to post-Vatican II dialogue represents a profound transformation. While the contemporary emphasis on dialogue and mutual understanding has fostered greater cooperation among Christian denominations, it has also raised significant concerns among traditional Catholics.

Traditional Catholics argue that the modern approach to ecumenism risks compromising the Church’s doctrinal integrity and fostering an attitude of religious indifferentism. They emphasize the importance of maintaining the Catholic Church’s unique claim to truth and salvation, as articulated in pre-Vatican II magisterial documents and teachings.

The recent study document “The Bishop of Rome: Servant of Unity” on Ut Unum Sint by the Dicastery for the Promotion of Christian Unity, while well-intentioned, has not allayed these concerns. Traditional Catholics believe that the path to true Christian unity lies not in doctrinal compromise or relativism but in inviting all Christians to embrace the fullness of the Catholic faith as it has been handed down through the centuries.

As the Church continues to navigate the complexities of ecumenism, it must balance the call for Christian unity with the imperative to uphold its doctrinal purity. This delicate balance requires a careful and thoughtful approach, one that respects the traditions of the past while engaging constructively with the challenges of the present. True Christian unity, from a traditional Catholic perspective, can only be achieved through the acceptance of the Catholic faith “as is,” rather than as external bodies perceive or think it should be.

References

1. Pope Pius XI, Mortalium Animos, January 6, 1928. https://www.papalencyclicals.net/pius11/p11morta.htm
2. Pope Leo XIII, Satis Cognitum, June 29, 1896. https://www.papalencyclicals.net/leo13/l13satis.htm
3. Second Vatican Council, Unitatis Redintegratio, November 21, 1964. http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_unitatis-redintegratio_en.html
4. Pope John Paul II, Ut Unum Sint, May 25, 1995. http://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25051995_ut-unum-sint.html
5. Pope Gregory XVI, Mirari Vos, August 15, 1832. https://www.papalencyclicals.net/greg16/g16mirar.htm
6. Dietrich von Hildebrand, The Charitable Anathema. Sophia Institute Press.
7. Pope Pius XII, Humani Generis, August 12, 1950. https://www.papalencyclicals.net/pius12/p12humani.htm
8. Code of Canon Law (1917). Canon 1325. https://archive.org/details/codeofcanonlawpi00cath

This essay provides a comprehensive overview of the traditional Catholic perspective on ecumenism, highlighting the historical evolution of the Church’s stance and the concerns of traditionalists regarding contemporary ecumenical efforts.

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UK March For Life 2024: Pro-Life Health Summit

An exciting announcement about the morning of March for Life UK . . .
 
In the morning of March for Life on Saturday 7^th September we will be hosting a ‘Pro-life Health Summit’ in central London where we will be looking in greater detail at our theme ‘Abortion isn’t Healthcare’ and what this really means with regards to all those involved in abortion. 
 
When abortion is spoken of in secular media the truth of what it is is often obfuscated by a euphemism such as ‘Reproductive healthcare’. This makes us think of the vital life-affirming or even life-saving work of many involved in the medical profession but behind this term lies something much darker.
 
It is clear to see how abortion isn’t healthcare for preborn children whose lives are ended by an abortion but sometimes what is less obvious is how this negatively impacts women who experience an abortion or multiple abortions, men who have supported abortions or health workers who been involved in the abortion industry. During this summit we will hear from various medical professionals as well as those who’ve worked in the abortion industry who will help us understand more fully how physically, mentally and psychologically abortion is not healthcare.

The event will run from 10.30am – 12.30pm in The Emmanuel Centre, 9-23 Marsham Street, London SW1P 3DW. There’s no need to book for this, just come along and the room will be filled on a first come, first served basis. 

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The Feast of the Visitation: Embracing Marian Virtues and Proclaiming the Gospel in Today’s World

Scriptural Context and Background

The Feast of the Visitation of the Blessed Virgin Mary to St. Elizabeth commemorates an event narrated in the Gospel of Luke (1:39-56). This episode, which is rich in theological and spiritual significance, forms a vital part of the early life of Jesus and highlights the profound faith and humility of Our Lady.

After the Annunciation, where the Archangel Gabriel revealed to Our Lady that she would conceive by the Holy Spirit and bear the Son of God, Our Lady set out “with haste” to visit her cousin Elizabeth, who was also miraculously pregnant in her old age with John the Baptist. This journey from Nazareth to the hill country of Judea is not just a physical trip but symbolizes Our Lady’s eagerness to serve and share in the joy of God’s blessings.

Upon her arrival, Elizabeth, filled with the Holy Spirit, recognized Our Lady as “the mother of my Lord” and her unborn child, John, leapt in her womb. Elizabeth’s exclamation, “Blessed are you among women, and blessed is the fruit of your womb!” (Luke 1:42), echoes the angelic greeting and underscores Our Lady’s unique role in salvation history. Our Lady’s response is the Magnificat, a hymn of praise that magnifies the Lord and rejoices in God’s salvific actions throughout history.

Liturgical Themes in the Tridentine Liturgy

The liturgy for the Feast of the Visitation, particularly in the context of the Tridentine Mass, is steeped in profound theological reflections and scriptural resonances. The Tridentine liturgy, codified by the Council of Trent and promulgated by Pope Pius V in 1570, emphasizes the unchanging and universal aspects of Catholic worship.

Introit

The Introit for the Feast of the Visitation often cites Isaiah 61:10, “I will greatly rejoice in the Lord, and my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, and with the robe of justice he hath covered me, as a bride adorned with her jewels.” This passage, while directly connected to Our Lady’s own song in the Magnificat, also points to the joy and salvation that come through the Incarnation.

Collect

The Collect prayer typically invokes the intercession of Our Lady and emphasizes her role in the divine plan of salvation. For instance, a traditional Collect might read: “Grant, we beseech Thee, O Lord, to us Thy servants, the gift of Thy heavenly grace: that as the childbearing of the Blessed Virgin was unto us the beginning of salvation, so the solemnity of her Visitation may bring us an increase of peace.”

Epistle and Gospel

The Epistle reading often comes from the Song of Songs (2:8-14), where the beloved’s voice is heard leaping upon the mountains and bounding over the hills, symbolizing the joy and anticipation of Christ’s coming. The Gospel reading is, of course, Luke 1:39-47, recounting the visitation itself and Our Lady’s Magnificat.

Offertory and Communion Antiphons

The Offertory antiphon might reflect on the glory of the Lord, as seen in Psalm 112:3: “Glory and wealth shall be in his house: and his justice remaineth for ever and ever.” The Communion antiphon, meanwhile, often reiterates the joy of Elizabeth’s greeting: “Blessed art thou that hast believed, because those things shall be accomplished that were spoken to thee by the Lord” (Luke 1:45).

Spiritual Reflection on the Feast’s Significance for Traditional Catholics

The Feast of the Visitation, with its rich liturgical heritage and profound scriptural basis, offers several layers of spiritual reflection and significance, particularly for traditional Catholics.

Humility and Service

One of the most compelling aspects of the Visitation is Our Lady’s humility and readiness to serve. Despite the extraordinary news of her divine pregnancy, Our Lady’s first thought is to visit and assist her cousin Elizabeth. This act of charity and humility sets a powerful example for all Christians. St. Bernard of Clairvaux praises Our Lady’s humility, stating, “The greater she became, the more humble she became, fleeing to the mountains to the humble Elizabeth to be confirmed in humility” (Sermon on the Aqueduct).

For traditional Catholics, Our Lady’s example underscores the importance of humility and service in daily life. In a world often characterized by pride and self-promotion, Our Lady’s actions call the faithful to a life of selfless love and service to others.

Joy and Praise

The encounter between Our Lady and Elizabeth is marked by profound joy and praise. Elizabeth’s exclamation and John’s leap in the womb reflect the joy that Christ brings, even before his birth. Our Lady’s Magnificat is a hymn of joy and thanksgiving, acknowledging God’s mighty works and His mercy.

St. Alphonsus Liguori reflects on the Magnificat, saying, “It is a song both of joy and humility; of joy, in exulting in God’s greatness and benefits; of humility, in acknowledging her own lowliness” (The Glories of Mary, Chapter 3). This dual theme of joy and humility is essential for traditional Catholics, emphasizing the importance of recognizing God’s work in one’s life and responding with heartfelt praise and thanksgiving.

Faith and Trust

Elizabeth’s proclamation, “Blessed is she who believed,” highlights Our Lady’s faith and trust in God’s promises. Despite the uncertainty and potential social repercussions of her situation, Mary believed in God’s word delivered by the angel Gabriel.

The faith and trust exhibited by Our Lady serve as a model for traditional Catholics. In a rapidly changing and often uncertain world, holding firm to the promises of God and trusting in His providence is crucial. Our Lady’s faith reminds the faithful that God’s plans are often beyond human understanding, but His faithfulness is unwavering.

Commentaries

To deepen the understanding of the Feast of the Visitation, traditional Catholics can turn to a wealth of theological and scriptural commentaries from esteemed sources.

St. Thomas Aquinas, in his “Summa Theologica,” emphasizes Our Lady’s role as the new Ark of the Covenant, bringing Christ to Elizabeth’s home just as the Ark brought God’s presence to the house of Obed-Edom (ST III, Q. 30, A. 1). This typological understanding enriches the theological appreciation of Our Lady’s visitation, seeing it as a fulfillment of Old Testament foreshadowing.

St. Bonaventure, in his “Mirror of the Blessed Virgin Mary,” reflects on the virtues displayed by Our Lady during the Visitation, particularly her charity, humility, and piety. He writes, “She goes with haste over the mountains, she who is to be the Mother of God; she comes to John, that John might come to Christ; the mystery is a mystery of joy, and the grace of the Holy Spirit is spread abroad” (Mirror, Part 1, Chapter 8).

Cornelius a Lapide, a renowned 17th-century Jesuit exegete, offers detailed commentary on the Gospel of Luke, providing insights into the Visitation. He notes the significance of John’s leap in the womb as a recognition of Christ’s presence and a foreshadowing of his role as the precursor to the Messiah (Commentary on Luke 1:41).

The magisterial teachings of the Church also offer valuable insights into the significance of the Visitation.

In his encyclical “Ineffabilis Deus” (1854), Pope Pius IX highlights the purity and sinlessness of Our Lady, which is integral to understanding her role in the Visitation. He writes, “From the very beginning, and before time began, the eternal Father chose and prepared for His only-begotten Son a Mother in whom the Son of God would become incarnate and from whom, in the blessed fullness of time, He would be born into this world” (Ineffabilis Deus).

Pope Leo XIII, in his encyclical “Magnae Dei Matris” (1892), underscores Our Lady’s role as an intercessor and model of virtue. He states, “The august Queen of Heaven… is by merit and excellence most closely associated with the mystery of divine Redemption. And it is fitting that the feast of the Visitation of the Blessed Virgin should be celebrated with piety and devotion” (Magnae Dei Matris).

Application for Traditional Catholics

For traditional Catholics, the Feast of the Visitation is not merely a historical commemoration but a living and vibrant part of their spiritual life. The feast invites the faithful to emulate Our Lady’s virtues and to deepen their relationship with Christ through the intercession of His Blessed Mother.

Marian Devotion

The Visitation calls for a renewed devotion to Our Lady, recognizing her unique role in God’s plan of salvation. Traditional Catholics often express this devotion through the daily recitation of the Rosary, meditating on the mysteries of Christ’s life, including the Visitation. The words of Pope Pius XII in his encyclical “Fulgens Corona” (1953) are particularly relevant: “The Rosary is the compendium of the entire Gospel. It brings us closer to Jesus through Mary, and it allows us to contemplate the mysteries of our redemption with the eyes of His Mother.”

Liturgical Participation

Participating in the traditional Latin Mass, particularly on the Feast of the Visitation, allows the faithful to experience the depth and beauty of the Church’s liturgical heritage. The solemnity and reverence of the Tridentine Mass highlight the sacredness of the event and provide an opportunity for deeper contemplation and worship.

Living the Virtues

The virtues exemplified by Our Lady during the Visitation—humility, charity, joy, and faith—serve as a guide for daily living. Traditional Catholics are called to embody these virtues in their interactions with others, their service to the Church, and their personal spiritual practices. As St. Louis de Montfort writes in “True Devotion to Mary,” “We never give more honor to Jesus than when we honor His Mother, and we honor her simply and solely to honor Him all the more perfectly. We go to her only as a way leading to the goal we seek—Jesus, her Son.”

Conclusion

The Feast of the Visitation of the Blessed Virgin Mary to St. Elizabeth is a celebration rich in scriptural, liturgical, and spiritual significance. It highlights the profound humility, faith, and joy of Our Lady, serving as a model for all Christians. For traditional Catholics, this feast offers an opportunity to deepen their Marian devotion, participate more fully in the Church’s liturgical life, and strive to live out the virtues exemplified by Our Lady. By reflecting on the teachings of magisterial documents and esteemed theological commentators, the faithful can gain a deeper appreciation of this beautiful feast and its relevance to their spiritual journey.

In contemporary society, traditional Catholics can draw inspiration from Our Lady’s joyful haste to share the good news and her willingness to serve Elizabeth. This eagerness to proclaim the truth mirrors the need for Catholics today to boldly speak the truth of the Gospel to all, including those in positions of power. In exercising their civic responsibilities in a democracy, traditional Catholics are called to embody the courage and conviction of Our Lady, advocating for justice, truth, and the common good. By living out their faith publicly and authentically, they follow Our Lady’s example of bringing Christ’s presence into the world with joy and determination.

References

1. St. Bernard of Clairvaux, “Sermon on the Aqueduct,” available at: https://archive.org/details/writingsstberna00berngoog/page/n61/mode/2up.
2. St. Alphonsus Liguori, “The Glories of Mary,” available at: https://archive.org/details/gloriesofmary00liguuoft/page/n8/mode/2up.
3. St. Thomas Aquinas, “Summa Theologica,” available at: https://www.newadvent.org/summa/4030.htm.
4. St. Bonaventure, “Mirror of the Blessed Virgin Mary,” available at: https://archive.org/details/themirrorofthebl00bonauoft/page/n9/mode/2up.
5. Cornelius a Lapide, “Commentary on the Gospel of Luke,” available at: https://archive.org/details/CorneliusALapideCommentaryOnTheFourGospelsSt.Matthew/page/n1/mode/2up.
6. Pope Pius IX, “Ineffabilis Deus,” available at: https://www.papalencyclicals.net/pius09/p9ineff.htm.
7. Pope Leo XIII, “Magnae Dei Matris,” available at: https://www.papalencyclicals.net/leo13/l13magna.htm.
8. Pope Pius XII, “Fulgens Corona,” available at: https://www.papalencyclicals.net/pius12/p12fulge.htm.
9. St. Louis de Montfort, “True Devotion to Mary,” available at: https://www.ecatholic2000.com/montfort/true/devotion.shtml.

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The Feast of the Precious Blood: A Historical and Theological Overview

The Feast of the Precious Blood is a celebration deeply rooted in Catholic tradition, venerating the saving power of the blood of Jesus Christ. This feast has undergone significant development over the centuries, drawing from rich scriptural, theological, and liturgical sources. This essay delves into the historical background, scriptural foundations, and traditional observance of this feast, particularly before the reforms of the Second Vatican Council.

Historical Background

The devotion to the Precious Blood of Jesus has ancient roots, reflecting the central role of Christ’s sacrificial death in Christian faith. The formal establishment of the Feast of the Precious Blood, however, is more recent. Pope Pius IX officially instituted the feast in 1849 in gratitude for the end of the revolutionary upheavals in Rome that year. He mandated its celebration on the first Sunday of July, later fixed on July 1st by Pope Pius X.

The feast was a natural extension of various devotions to the Passion of Christ that had developed over the centuries. Medieval mystics like St. Bernard of Clairvaux and St. Catherine of Siena wrote extensively about the significance of Christ’s blood, reflecting the growing popular piety.

Scriptural Foundations

Scripture underscores the importance of blood in the context of atonement and salvation. Key passages include:

• Exodus 12:13: The blood of the Passover lamb, a prefigurement of Christ, serves as a sign of protection and deliverance.
• Leviticus 17:11: “For the life of the flesh is in the blood, and I have given it for you upon the altar to make atonement for your souls.”
• Matthew 26:28: At the Last Supper, Jesus declares, “This is my blood of the covenant, which is poured out for many for the forgiveness of sins.”
• John 19:34: The piercing of Jesus’ side, producing a flow of blood and water, symbolizes the sacraments of Eucharist and Baptism.
• Hebrews 9:22: “Without the shedding of blood there is no forgiveness of sins,” emphasizing the necessity of Christ’s sacrifice.

Theological Commentary

Theologically, the Precious Blood represents the price of human redemption. The Church Fathers and medieval theologians often linked the blood of Christ to themes of sacrifice, atonement, and covenant.

• “He was given to drink wine mingled with myrrh; and when He had tasted it, He would not drink it. Then they crucified Him, and parted His garments among them. And they pierced His side with a spear, and immediately there came out blood and water for the cleansing of the world.” (Catechetical Lectures, Lecture XIII, St Cyril of Alexandria)
• “You have seen Him bound, scourged, and crucified. You have seen Him struck in the face, spit upon, crowned with thorns, and finally fastened to the cross. Now you see the soldier piercing His side with a spear. And what follows? Water and blood. Beloved, do not pass this mystery without thought. The water and the blood symbolize baptism and the Holy Eucharist.” (Homilies on the Gospel of John, Homily 85, St John Chrysostom)
• “We were reconciled to God by the death of his Son; much more, being reconciled, shall we be saved by his life. But not only so, we also rejoice in God through our Lord Jesus Christ, by whom we have now received the atonement.” (Romans 5:10-11, Commentary by St. Augustine)
• “The blood of the Lord is the life of the soul; that precious blood by which we are redeemed, by which we are cleansed, and by which we are saved.” (Letter to Serapion, St Athanasius)
• “Christ’s Passion is to be considered as an instrument of our justification, for through faith in His Passion, we are justified. His blood, therefore, was shed as the price of our redemption, being the means through which we are sanctified.” (Summa Theologica, III, Q. 49, Art. 4 St Thomas Aquinas)
• “O precious blood of Jesus, shed to wash away the defilement of our souls! O blood, without which there is no remission of sins! O blood, shed without measure, flowing from the veins of our Savior, and washing away the sins of the world!” (Sermon on the Song of Songs, St Bernard)

Liturgical Observance

Before Vatican II, the Feast of the Precious Blood was marked by specific Mass propers, including readings and prayers that highlighted the sacrificial and redemptive themes associated with Christ’s blood. The traditional Roman Missal includes the Collect for the feast, which beautifully captures the essence of the devotion:

“Almighty and everlasting God, who hast appointed Thine only-begotten Son to be the Redeemer of the world, and hast been pleased to be appeased by His Blood: grant, we beseech Thee, that we may so venerate with solemn worship the price of our redemption, and by Its power be so defended from the evils of this present life on earth, that we may enjoy Its fruit forever in heaven.”

Magisterial Support

Papal teachings have consistently affirmed the significance of the Precious Blood. Pope John XXIII, in his 1960 apostolic letter “Inde a Primis,” underscored the centrality of this devotion, linking it to the broader context of the Church’s sacramental life and the Eucharist.

“As often as they gaze upon the image of the Crucified Christ, the faithful can fittingly recall the redemption wrought for us by His Blood, and it is appropriate that by the devotion of their hearts, they venerate this Blood, the price of our salvation” (Pope John XXIII, Inde a Primis).

Contributions from Liturgical Commentators

Dom Prosper Guéranger: in “The Liturgical Year.” Guéranger emphasizes the redemptive power of Christ’s blood, viewing it as the ultimate source of salvation for humanity. He highlights how the shedding of Christ’s blood fulfills Old Testament sacrifices and establishes the New Covenant. Guéranger eloquently states, “The Church, inspired by the Holy Ghost, has instituted this feast to celebrate the triumph of the Blood of Christ, the source of our salvation,” underscoring that the feast is not merely a historical commemoration but a celebration of ongoing spiritual victory and redemption.

In “The Liturgical Year,” Guéranger also delves into the Church’s veneration of the Precious Blood through its liturgical practices. He describes the prayers, hymns, and readings associated with the feast, noting how they collectively foster a deeper understanding and appreciation of Christ’s redemptive act. According to Guéranger, the liturgy serves as a living expression of faith, drawing the faithful into the mystery of Christ’s Passion and inspiring them to live in accordance with the grace received through His sacrifice. By venerating the Precious Blood, believers are reminded of God’s immense love and mercy and their call to respond with gratitude and devotion.

Pius Parsch: believed that devotion to the Precious Blood should lead to spiritual renewal and a deeper understanding of Christian life. He encouraged meditation on Christ’s Passion, drawing strength from His sacrificial love. He saw the Feast of the Precious Blood as a pivotal moment in the liturgical calendar, complementing other feasts and seasons such as the Sacred Heart and Easter. Parsch offered practical guidance for incorporating this devotion into daily life, suggesting prayers, hymns, and readings that focus on the redemptive power of Christ’s blood. His holistic approach links the devotion to personal spiritual renewal and the broader liturgical context, making the Precious Blood a central theme in the journey of faith. “Let us make the Precious Blood a central theme in our personal devotions. Through regular prayer, participation in the Eucharist, and meditation on the Passion, we allow the redemptive power of Christ’s blood to permeate our lives.”

Conclusion

The Feast of the Precious Blood, with its rich historical and theological heritage, continues to be a profound expression of Catholic faith. Rooted in Scripture and tradition, it calls the faithful to a deeper appreciation of the sacrifice of Christ and the transformative power of His blood. The magisterial teachings and liturgical practices surrounding this feast serve to deepen the devotion and understanding of this central mystery of redemption.

References

1. St. Augustine of Hippo Romans 5:10-11, Commentary by St. Augustine
   http://www.newadvent.org/fathers/130113.htm
2. St. Athanasius Letter to Serapion https://archive.org/details/fourdiscoursesag00atha/page/n3/mode/2up
3. St. Cyril of Jerusalem Catechetical Lectures, Lecture XIII
   http://www.newadvent.org/fathers/310113.htm
4. St. John Chrysostom Homilies on the Gospel of John, Homily 85
   http://www.newadvent.org/fathers/240185.htm
5. St. Thomas Aquinas Summa Theologica, III, Q. 49, Art. 4
   http://www.newadvent.org/summa/404904.htm
6. St. Bernard of Clairvaux Sermon on the Song of Songs
   https://archive.org/details/stbernardssongofs00bern/page/n7/mode/2up
7. Guéranger, Dom Prosper. “The Liturgical Year.” Available at: http://www.liturgialatina.org/lityear/
8. Pope John XXIII. “Inde a Primis.” Available at: http://www.vatican.va/content/john-xxiii/en/apost_letters/documents/hf_j-xxiii_apl_19600630_inde-a-primis.html
9. Aquinas, Thomas. “Summa Theologica.” Available at: http://www.newadvent.org/summa/
10. The Holy Bible. Available at: http://www.vatican.va/archive/ENG0839/_INDEX.HTM
11. Parsch, Pius. “The Church’s Year of Grace.” Available at: https://www.catholicculture.org/culture/library/view.cfm?recnum=9727

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Book Recommendations

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

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Recommended Viewing

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REFLECTIONS

Life in the Spirit: Asserting the Truth

Reflection

In the journey of faith, living a life in the Spirit is both a call and a challenge. As Catholics, we are invited to embrace the Holy Spirit, allowing His presence to transform our lives and guide our actions. The Holy Spirit is the Spirit of Truth, as Jesus Himself declared, “When the Spirit of truth comes, he will guide you into all the truth” (John 16:13). To live a life in the Spirit, therefore, is to live a life committed to truth—God’s truth revealed in Christ and safeguarded by His Church.

The world we live in often distorts truth, presenting us with half-truths or outright lies that can lead us astray. Asserting the truth in such an environment requires courage, wisdom, and a deep connection with the Holy Spirit. The Spirit equips us with the gifts necessary to discern truth from falsehood, to stand firm in our convictions, and to speak the truth with love (Ephesians 4:15).

The Apostles, filled with the Holy Spirit, boldly proclaimed the truth of the Gospel even in the face of persecution. Their lives were testimonies to the power of the Spirit to transform fear into courage and confusion into clarity. Likewise, we are called to be witnesses to the truth in our daily lives, asserting the truth in our words and actions.

Practical Applications

1. Daily Prayer for the Holy Spirit’s Guidance:
   • Begin each day with a prayer to the Holy Spirit, asking for His guidance and wisdom. A simple yet powerful prayer is, “Come, Holy Spirit, fill the hearts of Your faithful and kindle in them the fire of Your love.”
   • Take moments throughout the day to pause and ask the Holy Spirit for clarity and strength, especially when facing difficult decisions or conversations.
2. Deepening Knowledge of the Faith:
   • Commit to regular study of the Scriptures and the Catechism of the Catholic Church. Understanding the foundations of our faith helps us to recognize and assert the truth.
   • Join a Bible study group or a catechetical program at your parish to grow in knowledge and fellowship with others.
3. Examination of Conscience:
   • Conduct a daily examination of conscience, reflecting on how you have lived out the truth of the Gospel in your interactions and decisions.
   • Seek the Sacrament of Reconciliation regularly to receive God’s mercy and grace, which fortify us in our commitment to truth.
4. Courageous Witness:
   • Be mindful of opportunities to witness to the truth in everyday situations. This can be as simple as correcting a misconception about the faith or standing up against an injustice.
   • Practice speaking the truth with love, following the example of Jesus who balanced truth and compassion perfectly.
5. Living Out the Corporal and Spiritual Works of Mercy:
   • Engage in acts of charity that reflect the truth of God’s love for every person. This includes feeding the hungry, visiting the sick, and comforting the sorrowful.
   • By performing these works, we bear witness to the truth of the Gospel and the transformative power of the Holy Spirit in our lives.
6. Building a Community of Truth:
   • Surround yourself with fellow believers who are committed to living and asserting the truth. Encourage and support each other in this mission.
   • Participate actively in your parish community, contributing to its mission of evangelization and service.

Living a life in the Spirit, asserting the truth, is not merely a personal endeavor but a communal mission. We are the Body of Christ, and together, strengthened by the Spirit, we can proclaim the truth with boldness and love, bringing the light of Christ into a world often shrouded in darkness. Let us open our hearts to the Holy Spirit, allowing Him to lead us into all truth and to empower us to live it courageously every day.

Prayer

Holy Ghost, guide us in all our actions. Help us to discern the will of the Father and to apply the teachings of the Church in our lives. May we, through our faith and good works, bring others to the knowledge and salvation of Jesus Christ. Amen.

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A Sermon for Sunday: Revd Dr Robert Wilson

Commemoration of St. Paul/Sixth Sunday after Pentecost

Yesterday we celebrated the great feast of St. Peter and St. Paul. Whereas yesterday’s lections focused on St. Peter, today our attention is directed to St. Paul, as well as commemorating the Sixth Sunday after Pentecost. In today’s epistle, St. Paul reminds the Galatians how he came to faith. The gospel he received did not come from men, but by the revelation of Jesus Christ. He had been exceedingly zealous for the tradition of his fathers and had consequently persecuted the church of God. But by revelation Christ had made himself known to him and he had been commissioned to preach the gospel to the Gentiles. He did not in the first instance go to Jerusalem to those who were apostles before him, but went into Arabia and then returned to Damascus. After three years he went to Jerusalem to see St. Peter and stayed with him for fifteen days, but saw none of the other apostles, except St. James, the brother of the Lord. He emphasises that this is a truthful account of what happened and how he came to faith in Christ.

Over the centuries there have been many attempts to explain the sudden transformation of St. Paul from one who was a hostile persecutor to the great apostle and missionary he later become. A popular and influential view holds that St. Paul had striven to lead as scrupulous and observant a life as he could, striving to be righteous by his own efforts. But for all his striving he had been plagued by a guilty conscience that he had never been quite good enough. When he saw the light on the Damascus road the scales finally fell from his eyes. He realised that he could never be righteous by his own works, but that the grace of God in the redeeming work of Christ had done for him what he could not do for himself. He came to recognise that all had sinned and fallen short of the glory of God and salvation could not come through his own efforts, but only by divine grace. Recognising the bankruptcy of his former way of life, St. Paul abandoned Judaism for the new faith of Christianity.

While this view explains some of the evidence there are other factors that should give us pause before accepting it. It is certainly true that St. Paul repeatedly emphasises that salvation can only come by divine grace rather than by human effort. But it has often been pointed out in recent times that this view owes more to the “introspective conscience of the West” than exegesis of St. Paul’s epistles themselves. It tends to read St. Paul too much through the lens of the psychology of St. Augustine or of Martin Luther, people who had striven to be righteous but found it impossible save by divine grace. But St. Paul himself never speaks of labouring under a guilty conscience before his conversion. Indeed, he writes in one passage to the Philippians that he had been “blameless” according to the Law (Philippians 3). He shows no sense of abandoning Judaism for a new faith. For him the true God remained the God of Israel, the maker of all things and judge of all men, and it was as the fulfilment of the hope of Israel that he proclaimed the gospel. In his great epistle to the Romans he speaks of how in the end, when the fullness of the Gentiles have come in, all Israel, at present estranged from the gospel, will be saved (Romans 11).

It is therefore not surprising that a new school of thought has emerged which emphasises St. Paul’s continued indebtedness to his Jewish faith. It is pointed out that he never in principle argues that Jews should cease to observe the Law, but that his polemic in epistles like Galatians is against those who try to impose the requirements of the Law on Gentiles. According to this view there are in fact two covenants, the first with the Jews who lived under the Law of Moses, and the second with the Gentiles, through faith in Jesus Christ. Judaism remained valid for Jews, but faith in Christ was the way of salvation for Gentiles.

It is certainly true that the main thrust of St. Paul’s polemic is not against Judaism as such, but rather the attempt to impose it on Gentiles. But this view also fails to provide a satisfactory exegesis of all the texts. It cannot explain why when St. Paul writes to the Corinthians he says that when Moses is preached in the synagogues a veil is placed over the hearer, but when a man comes to faith in Christ that veil is removed (2 Corinthians 3). This is not the language of two covenants, one with Jews and another with Gentiles, but rather a blunt recognition that since salvation is only by faith in Christ, the following of any other path is wrong, or at the very least inadequate.

It would therefore seem that neither of the contrasting views we have discussed provides an adequate explanation of all the evidence. The first view fails to explain St. Paul’s continuing indebtedness to Judaism, while the second view fails to do justice to his strong critique of any other way of salvation than faith in Christ, including non-Christian Judaism.

How might we find a more satisfactory way of interpreting St. Paul? It is probably best to begin where he began before his conversion, his Jewish faith. He believed that the only God, the creator and redeemer of the world, had chosen Israel to be a light to the nations to witness to this faith. But Israel had not been faithful to her vocation and there was consequently a seemingly insoluble tension between what is and what ought to be. The hope of Israel was for a time when God’s purposes would finally be realised and his Kingdom would come on earth as it is in heaven. The nations would abandon idolatry and come to Jerusalem to worship the God of Israel, the Holy Spirit would be poured out on all flesh, a new covenant would be written on the hearts of men and the dead would be raised into a new heaven and a new earth wherein dwelleth righteousness. Given this hope it was not surprising that St. Paul was initially scandalised by the Christian claim. How could Jesus be the promised Messiah of Israel when the prophecies were still unfulfilled? Nature was still red in tooth and claw and Jesus had not only failed to deliver Israel from Roman rule, but had actually been crucified by the occupying forces. This was surely a sign not that the Kingdom of God had come, but rather that it had not. The new faith was clearly a dangerous heresy that needed to be rooted out and destroyed.

But when he saw the light on the Damascus road, St. Paul came to understand everything in a new way. Though the old order of sin and death was indeed still continuing, a new creation had been inaugurated in the life, death and resurrection of Jesus of Nazareth. St. Paul had expected the prophecies to all be fulfilled at the end of the age when the dead would be raised. Instead they had begun to be fulfilled in the resurrection of one man in the middle of the present age. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive (1 Corinthians 15). There was now no condemnation for those who were in Christ Jesus, for the law of the spirit of life had set men free from the law of sin and death (Romans 8). The dark forces that seem to rule this present age had been in principle defeated on the cross (Colossians 2) and since the hope of Israel and the nations had now been fulfilled it was time for the Gentiles to come in and share the faith of Israel. St. Paul had previously envisaged the nations coming to Jerusalem to renounce their idols at the end of the age. Now he believed that he had been commissioned himself to go out among the nations to preach the gospel to them, summoning them to renounce idolatry and turn to the one God who had now finally revealed himself in Jesus Christ. He was not ashamed of the gospel, which was the power of God of salvation for all who believed, whether they were Jews or Gentiles, the righteousness that comes only by faith in Jesus Christ (Romans 1).

He was not abandoning his previous Jewish faith but neither did he believe that his previous faith was fully adequate (as the two covenant theory would have us believe). Rather he believed that the new creation had come to birth in the midst of the old in the life, death and resurrection of Jesus Christ. The Holy Spirit had been poured out on all flesh, a new covenant written on the hearts of men. The nations were now summoned to repent and be baptised and to live according to the Spirit, above all that most excellent gift of charity which suffereth long and is kind, which vaunteth not itself, rejoicest not in iniquity but rejoiceth in the truth.

The faith which St. Paul proclaimed to the nations is the same faith that we must continue to proclaim today, as we continue to live in the time between the dawning of the new creation in the first coming of the Saviour in time and history and his final coming, when God will be all in all, in that new heaven and that new earth, wherein dwelleth righteousness.

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Praying for vocations

In our times of spiritual and moral challenges, the need for vocations to the Traditional Catholic priesthood and religious life is more pressing than ever. Traditional Catholic communities, which adhere closely to the liturgical and doctrinal practices predating the Second Vatican Council, offer a profound and timeless witness to the faith. These communities emphasize the Tridentine Mass, the rich traditions of the Church, and a deep commitment to orthodoxy and reverence in worship.

Praying for vocations to these communities is essential for several reasons:

SPIRITUAL LEADERSHIP AND GUIDANCE: The spiritual formation offered in traditional seminaries and religious houses is rigorous and deeply rooted in the Church’s intellectual and spiritual traditions. Priests and religious formed in this environment are well-prepared to provide strong spiritual leadership and guidance to the faithful. They play a crucial role in fostering spiritual growth, administering the sacraments with reverence, and leading souls to Christ.

PRESERVATION OF LITURGICAL HERITAGE: Traditional Catholic communities are guardians of the Church’s ancient liturgical heritage. The Tridentine Mass, also known as the Extraordinary Form of the Roman Rite, offers a deeply contemplative and reverent worship experience that has nourished countless saints. By praying for vocations, we support the continuity of this sacred tradition and ensure that future generations can experience the beauty and depth of traditional Catholic worship.

WITNESS TO ORTHODOXY: In an age of doctrinal confusion and moral relativism, traditional Catholic communities stand as beacons of orthodoxy. Their unwavering commitment to the timeless teachings of the Church provides a clear and steadfast witness to the truth. Praying for vocations helps sustain this witness and equips the Church with priests and religious who can boldly proclaim the faith without compromise.

Response to a Growing Demand

There is a growing interest and demand for traditional liturgy and spirituality among the faithful. Many young people, in particular, are drawn to the beauty and depth of traditional Catholic practices. By praying for vocations, we support the growth of these communities and respond to the spiritual needs and desires of many who seek a deeper connection with their faith.

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

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

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PRACTICUM

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

Prayer Requests

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

Pray for Bishop Nioclas Kelly about to undergo hip surgery
Pray for Eileen Butler diagnosed with colon cancer that has spread to her liver

Become a Warrior Teacher

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

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

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Petitions

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

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

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

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

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

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

1. Remove references to ‘gender identity’ from relationships education guidance
   • Summary: This petition argues against the inclusion of gender identity in RSE guidance, citing concerns about political indoctrination and inconsistency with the Education Act.
   • Link: Remove references to ‘gender identity’
2. Review abortion laws to reduce the gestational limit
   • Summary: A cross-party group of MPs has proposed reducing the upper gestational limit for abortions from 24 weeks to 22 weeks. This petition supports the amendment, highlighting that medical advancements have increased the survival rate of babies born at 22 weeks.
   • Link: Right to Life UK
3. Ban sex-selective abortions
   • Summary: This petition seeks to make it explicitly illegal to perform abortions based on the sex of the fetus, addressing concerns that sex-selective abortions are occurring in the UK despite current legal ambiguities.
   • Link: Right to Life UK
4. Oppose decriminalisation of abortion
   • Summary: This petition opposes any move to decriminalise abortion in the UK, arguing that current laws provide necessary safeguards to ensure ethical medical practice and protect both women and unborn children.
   • Link: British Medical Association
5. End ‘DIY’ Abortion Services
   • Summary: This petition calls for the cessation of ‘DIY’ abortion services, arguing that they endanger women’s lives and lack proper medical supervision, thus advocating for stricter regulations.
   • Link: Right to Life UK
6. A General Election has been called for 4 July 2024
   • Summary: Please contact your MP now asking them to make it clear to their party leadership that abortion decriminalisation and assisted suicide should not be included in manifestoes. You can use our tool below.
   • Link: SPUC

Current Public Petitions Regarding Abortion Laws in the USA

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

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

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Heavenly Father, we humbly beseech You to forgive the countless sins committed by mankind, for we have strayed far from Your commandments and fallen short of Your glory. Grant us Your boundless grace and strength to persevere in Your service, that we may walk in Your ways with steadfast hearts, ever seeking to do Your will. We place our trust in Your infinite mercy and ask for Your compassion and forgiveness…

Miserere nobis

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