To the beloved faithful of the Old Roman Apostolate
In nomine Patris, et Filii, et Spiritus Sancti. Amen.
Statement of the Primus of the Old Roman Apostolate on the Election of Pope Leo XIV
“Habemus Papam!”—These ancient and joyful words, once more resounding from the heart of Christendom, proclaim to the world the election of a new Bishop of Rome, the servant of the servants of God.
The Old Roman Apostolate extends its respectful greetings and fervent prayers to His Holiness Pope Leo XIV, Cardinal Robert Francis Prevost, O.S.A., upon his elevation to the Chair of Saint Peter. In this hour of grave responsibility and sacred trust, we pray that the Holy Father may be richly endowed with wisdom, courage, and apostolic zeal.
It is our sincere hope that the pontificate of Pope Leo XIV may be marked by a true restoration of Catholic unity through fidelity to the deposit of faith, the perennial magisterium, and the unbroken liturgical and moral tradition handed down from the Apostles. In a time of moral confusion and doctrinal eclipse, the world and the Church cry out for clarity, sanctity, and fatherhood.
Though the Old Roman Apostolate remains apart in discipline and governance due to the exigencies of the current ecclesial crisis, we do not cease to pray for reconciliation in truth, and for a Roman Pontiff who will confirm his brethren in the faith, as Christ commanded.
May Our Blessed Lady, Queen of the Apostles, protect and guide the new Pope. May Saint Peter intercede for his successor, that he may govern the Church with a heart conformed to the Heart of Christ, the Good Shepherd.
Ad multos annos, Sancte Pater Leo!
In nomine Patris, et Filii, et Spiritus Sancti. Amen.
I.X.
Brichtelmestunensis In Apparitione S. Michaëlis Archangeli MMXXV A.D.
Deus, omnium fidelium Pastor et Rector, famulum tuum Leonem, quem pastorem Ecclesiae tuae praeesse voluisti, propitius respice: da ei, quaesumus, verbo et exemplo, quibus praeest, proficere; ut ad vitam, una cum grege sibi credito, perveniat sempiternam. Per Dominum nostrum Iesum Christum, Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia saecula saeculorum. Amen.
O God, the Shepherd and Ruler of all Thy faithful people, mercifully look upon Thy servant Leo, whom Thou hast been pleased to set as pastor over Thy Church: grant him, we beseech Thee, to profit both by word and example those over whom he is set, so that together with the flock committed to his care, he may attain unto life everlasting. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. Amen.
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For those unfamiliar with the inner workings of a Papal Conclave, it is important to understand that it is not a forum for open debate or deliberation. The period for discussion and discernment—known as the General Congregations—takes place before the Conclave begins. Once the Conclave is formally opened, the cardinal-electors are there to vote, not to confer¹.
The Conclave begins with the celebration of the Missa pro Eligendo Pontifice, the Mass for the Election of the Roman Pontiff². Following this, the cardinal-electors process from the Pauline Chapel through the Sala Regia into the Sistine Chapel, the site of the election itself³.
Once inside, and after the prescribed oaths are taken, the Master of Pontifical Ceremonies proclaims Extra Omnes!—“Everyone out!”—expelling all non-electors⁴. Only the voting cardinals remain, along with the papal preacher (currently Fr. Raniero Cantalamessa, OFM Cap.), who offers a spiritual reflection. He and the Master of Ceremonies then depart, leaving the electors in solemn seclusion⁵.
On the first day, a single vote (scrutiny) is held. On subsequent days, two scrutinies take place each morning and afternoon⁶. Each scrutiny begins with the drawing of lots to select nine cardinals: three scrutineers (to count the votes), three infirmarii (to collect votes from any elector unable to be physically present), and three revisers (to verify the process)⁷.
Each elector receives a ballot inscribed with the Latin phrase Eligo in Summum Pontificem—“I elect as Supreme Pontiff”—above a space to write the chosen name. The ballots are folded lengthwise and, in order of precedence, the cardinals approach the altar individually, holding their ballots aloft⁸.
At the altar, each elector takes a solemn oath:
Testor Christum Dominum, qui me iudicaturus est, me eum eligere, quem secundum Deum iudico eligi debere. I call as my witness Christ the Lord, who will be my judge, that I am voting for the one whom before God I believe should be elected.
He then places the ballot on a plate, tipping it into a chalice-like receptacle⁹.
If votes have been collected from infirm electors, these are also added. The scrutineers, revisers, and infirmarii then cast their own votes¹⁰.
Once all ballots are cast, they are mixed, counted, and read aloud in sequence. If the number of ballots does not match the number of electors, the vote is declared invalid and immediately repeated¹¹. If the count is correct, the scrutineers begin tallying: the first opens and records each ballot, the second confirms, and the third records and announces the name aloud¹².
If a ballot contains two names and they are identical, it is counted once. If the names differ, the ballot is discarded. In either case, the vote itself continues¹³.
As the final votes are read, the ballots are pierced through the word eligo, threaded together, and placed aside. The results are tallied and verified by the revisers. If no candidate has reached the required two-thirds majority, the next scrutiny begins¹⁴.
After each round of voting, all ballots and notes are burned. To signal the outcome to the world, chemicals are added to the stove to produce either black smoke (no election) or white smoke (successful election)¹⁵. The white smoke is accompanied by the pealing of the bells of St. Peter’s Basilica¹⁶.
Should a pope be elected, the senior Cardinal-Bishop addresses the chosen cardinal:
Acceptasne electionem de te canonice factam in Summum Pontificem? Do you accept your canonical election as Supreme Pontiff?
Upon his assent (Accepto), he is asked:
Quo nomine vis vocari? By what name do you wish to be called?
The newly elected pope then retires to the Room of Tears to don the papal garments. The Master of Ceremonies draws up an official record of the election¹⁷. A quaint custom—last observed in 2013—allows the new pope to gift his red zucchetto to the Secretary of the Conclave, symbolising a future elevation to the cardinalate¹⁸.
After receiving the homage of the cardinals, the senior Cardinal-Deacon announces the joyous news to the world from the balcony of St. Peter’s:
Annuntio vobis gaudium magnum: Habemus Papam! I announce to you a great joy: We have a Pope!
He then declares the new pontiff’s name and chosen title. The Holy Father appears to impart his first Urbi et Orbi blessing¹⁹.
Thus, the election of a pope, though brief in its outward form, is governed by centuries of tradition, ritual, and precision—designed to ensure both solemnity and secrecy. It is easy to see why even a single scrutiny, involving 133 electors, can occupy an entire half-day²⁰.
Footnotes
¹ Universi Dominici Gregis (UDG), §52–56. ² Ibid., §11. ³ Ibid., §48. ⁴ Ibid., §51. ⁵ Ibid., §52–53. ⁶ Ibid., §64. ⁷ Ibid., §65. ⁸ Ibid., §66. ⁹ Ibid., §67. ¹⁰ Ibid., §68. ¹¹ Ibid., §69. ¹² Ibid., §70. ¹³ Ibid., §71. ¹⁴ Ibid., §72. ¹⁵ Ibid., §68 and Appendix for Chemical Procedures (as clarified by Vatican sources). ¹⁶ Vatican Press Office, Protocol for Signalling Election Outcome, 2013. ¹⁷ UDG, §75. ¹⁸ Observed in the election of Pope Francis, 2013; see L’Osservatore Romano, March 2013. ¹⁹ UDG, §89. ²⁰ UDG, §64–72.
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To the beloved faithful of the Old Roman Apostolate
In nomine Patris, et Filii, et Spiritus Sancti. Amen.
My dear brothers and sisters in Christ,
As the College of Cardinals gathers in solemn Conclave, the eyes of the world turn once more toward Rome—toward the heart of Holy Church, where, behind closed doors, the successors of the Apostles now seek the will of the Holy Ghost.
This is not merely a moment of transition. It is a sacred pause—a time of pleading with Heaven, a time for every member of Christ’s Mystical Body to offer prayer, sacrifice, and supplication for the election of a true shepherd.
I exhort you: do not treat these days as political theatre or ecclesiastical spectacle. We are not waiting for a new administrator—we are begging God for a father. One who will speak the truth in love, defend the deposit of faith without compromise, and pour himself out for the salvation of souls.
In these times of grave confusion—when error is called compassion and fidelity is mocked as rigidity—the Church needs not a man of the world, but a man of God. We need a Pope who will strengthen what remains, call sinners to repentance, and restore what has been lost.
Therefore, I call on all our chapels and households throughout the Old Roman Apostolate, and all who love Christ and His Church: offer your rosaries, your fasts, your penances for this intention. Entrust the Conclave to Our Lady, Mater Ecclesiae, and ask the Holy Ghost to descend with light and fire.
And let us now pray together, using the words of our forebear, Archbishop Arnold Harris Mathew—praying not only for unity, but for the election of a faithful Vicar of Christ:
Prayer for the Election of a Good Shepherd
Almighty and everlasting God, Whose only begotten Son, Jesus Christ the Good Shepherd, hath said: “Other sheep I have that are not of this fold; them also I must bring, and they shall hear My voice, and there shall be one fold and one shepherd”; look graciously upon Thy Church in this hour of expectation.
Let Thy rich and abundant blessing rest upon the whole household of faith, and especially upon those now assembled in Conclave, that they may be guided by Thy Holy Ghost to choose a shepherd after Thine own Heart—faithful, holy, and wise.
Enlighten, sanctify, and quicken Thy Church by the indwelling of the Holy Ghost, that suspicions may be healed, prejudices overcome, and the scattered sheep brought to hear and follow the voice of their true Shepherd. May all be drawn at last into the unity of the one fold of Thy Holy Catholic Church, under the wise and loving governance of Thy chosen Vicar.
Through the same Jesus Christ, Thy Son, Who with Thee and the Holy Ghost liveth and reigneth, one God, world without end. Amen.
In nomine Patris, et Filii, et Spiritus Sancti. Amen.
I.X.
Brichtelmestunensis S. Stanislai Episcopi et Martyris MMXXV A.D.
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To the beloved faithful of the Old Roman Apostolate
Carissimi
Grace to you and peace from God our Father and the Lord Jesus Christ, on this Feast of Pope St. Pius V, Confessor and Pontiff.
Today marks the thirteenth anniversary of my episcopal consecration, which took place, by Divine Providence, on this very feast in the year of our Lord 2012. It was no small consolation then, as it is now, to have been consecrated on the day the Church commemorates a shepherd of heroic sanctity and fortitude, one who bore the Petrine Office with unwavering fidelity during one of the most tumultuous eras in Christendom.
As I reflect upon these years of episcopal ministry, I do so not with a sense of personal achievement, but with profound gratitude—for the mercy of God, for the prayers of the faithful, and for the fellowship of my fellow clergy. The burden of the episcopate, if borne apart from grace, would be intolerable. But with Christ, “My yoke is sweet, and My burden light.”¹
A Shepherd After the Heart of the Good Shepherd The episcopacy came to me in these times of crisis, not chosen nor desired by me, but accepted out of necessity—to transmit and perpetuate the orthodox faith and the apostolic succession through tradition and sacramental fidelity, for the sake of the flock and the continuity of the Church amidst confusion, rupture, and decline. It is a ministry I have borne not for myself, but for Christ and His Church, and in union with those bishops who throughout history have stood firm when the walls of the sanctuary were breached.
As the Cardinals prepare to enter the Sacred Conclave on May 7th, I earnestly pray that they will be guided by the Holy Ghost to elect a successor to St. Peter—one to whom I may, in good conscience and with joyful fidelity, surrender my episcopacy, and with whom I might wholeheartedly cooperate in defending, restoring, and perpetuating the perennial doctrine, sacred liturgy, and apostolic discipline of our beloved Holy Church.
In the Footsteps of Pius V That my episcopacy began under the patronage of Pope St. Pius V is a charge I have never taken lightly. It was he who codified the Traditional Roman Rite, defended the truths of the Faith at Trent, reformed the clergy and religious orders, and roused Christendom to holy unity in the face of grave threats, both spiritual and temporal. He remains a model of the episcopal and apostolic vocation: courageous, uncompromising, and profoundly holy.
In our own day—marked not by Ottoman swords but by the subtler and more insidious weapons of heresy, apostasy, and cultural decay—we too must fight, with the same zeal for souls and the same fidelity to Tradition. The Old Roman Apostolate stands, like a beacon amidst the storm, not because of human strength, but because we cling to the same deposit of Faith guarded and transmitted by the saints.
“In Season and Out of Season” In these times, the bishop must not be silent. The shepherd must not retreat. Our society has grown indifferent to Truth, and even within the Church, confusion and disobedience abound. The temptation to compromise for the sake of relevance or respectability has never been greater. But the Gospel is not subject to revision. “Jesus Christ is the same yesterday and today and forever.”²
We must therefore, my beloved, remain steadfast—proclaiming the perennial magisterium, reverencing the sacred liturgy in its immemorial form, calling sinners to repentance, and forming souls in the life of grace.
The episcopal ministry is apostolic succession not merely in orders, but in mission: to teach what the Apostles taught, to guard what the Fathers guarded, and to transmit what the saints lived and died for.
A Word to My Sons in the Priesthood To my fellow clergy—brothers, sons—thank you. Your fidelity gives strength to your bishop. Your labor in the vineyard, often unseen and underappreciated, bears fruit that only eternity will reveal. Stay close to your breviary and your altar. Be fearless in preaching, tender in confession, and humble in governance. You are alter Christus not only in ritual, but in life. Take refuge often in the pierced Heart of our Lord, and there you will find refreshment.
A Word to the Faithful To all the laity entrusted to my care: I pray daily for your perseverance. The world would have you abandon Christ for the passing things of this age. But I urge you—cleave to the sacraments, educate your children in the truth, sanctify your homes with prayer, and offer your trials in union with our Crucified Lord. You are the leaven in a collapsing culture. Do not grow weary in well-doing.
A Final Plea: Pray for Your Bishop On this anniversary, I ask you, from the bottom of my heart, to pray for me. Pray that I may finish the race. Pray that I may be found faithful. Pray that, when I stand before the Judgment Seat of Christ, I may present to Him the souls He has entrusted to me, not lost, but led home.
As we look to the years ahead, may Our Lady, Queen of Apostles, intercede for our Apostolate. May St. Joseph guard us. May St. Pius V, my heavenly patron, embolden us. And may Christ the High Priest purify, protect, and prosper His Church.
With paternal affection, I impart to you all my blessing:
† In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.
I.X.
Brichtelmestunensis S. Pii V Papæ et Confessoris MMXXV A.D.
¹ cf. Matthew 11:30 ² Hebrews 13:8
Oremus
Deus, pastor ætérne, qui fámulum tuum Hierónymum Epíscopum tuo præésse voluísti gregi: præsta, quaésumus; ut verbo et exémplo sibi subditis profíciat; ut ad vitam una cum grege sibi crédito pervéniat sempitérnam. Per Dóminum nostrum Iesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum. R. Amen
O God, eternal Shepherd, who didst will that Thy servant Jerome should preside over Thy flock as bishop: grant, we beseech Thee, that by word and example he may benefit those over whom he has charge, and together with the flock entrusted to his care, may attain everlasting life. Through our Lord Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end. R. Amen.
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A Pastoral Epistle for the feast of St George the Great Martyr, Patron of England
To the beloved faithful of the Old Roman Apostolate in England
Carissimi
Though the liturgical calendar this year defers the celebration of St George’s feast to April 28th, due to the solemnity of the Paschal Octave, it remains fitting on this traditional date — April 23rd — to reflect on the life, witness, and continuing spiritual significance of our national patron, especially for us who dwell in England.
We do not commemorate St George simply as a relic of the past or as a national mascot. We honour him because he bore witness to the truth when doing so came at the greatest cost. In an age increasingly unsure of truth itself, let alone our identity as a Christian people, St George calls England back to courage, to fidelity, and to Christ.
St George the Martyr — Not a Myth, but a Man of God
St George was a historical man, born in Cappadocia and martyred in Palestine — lands that today lie within the very region where millions of Christians still suffer persecution for their faith. In the Middle East — from Syria to Iraq, from Egypt to Gaza — our brothers and sisters are harassed, displaced, and even martyred for confessing the name of Jesus. In some of the same places where St George stood for Christ against Diocletian, Christians today stand against hatred, terror, and oppression.
We in England are not persecuted with sword or flame. But we do face a subtler martyrdom: the erosion of faith through ridicule, the pressure to conform to secular dogmas, and the silencing of Christian witness in the public square. In such times, we must recover the clarity and courage of St George.
He is immortalised in Christian iconography as the one who slays the dragon, defending a maiden — representing the Church, the Bride of Christ — from destruction. The dragon is not just Diocletian, but any power, ideology, or fear that seeks to devour truth and virtue. And the Church is still under threat — sometimes overtly, sometimes through the slow decay of indifference and apostasy.
There Is Nothing to Be Ashamed Of
If England is to be renewed, she must again venerate and honour her saints — especially her patron. His legend exalts his virtues, even as it preserves truths that are timeless: chivalry, charity, chastity, courage. And if medieval or Victorian romanticism sometimes wrapped him in embellishment, let it only serve to rekindle in our hearts a longing for the nobility he embodied.
We must speak truth to ignorance, dispel myth with history, and defend our spiritual heritage with love.
England Today — A Nation in Need of a Patron
Ours is a nation uncertain of its purpose and divided in its identity. Public institutions too often seem ashamed of the very values they once upheld — values rooted in the Christian Gospel: reverence, sacrifice, fidelity, justice, mercy. St George is not a symbol of empire or conquest, but a witness to the moral clarity that faith gives. He stood for truth when truth was dangerous. He gave his life for the Church — she who had first given him the light of faith, the same light we still carry. Shall we not, at the very least, live for her?
The Victory of the Resurrection
Throughout this Paschal Octave, Holy Church calls us to rejoice in the victory of Christ over death — a victory into which all the saints, including the martyrs, are drawn. As we celebrate the Risen Lord, we are reminded that the call to holiness is a call to share in His Resurrection through lives of sacrificial love. The blood of the martyrs, like that of St George, bears witness to this triumph: not merely as the seed of the Church, but as a mirror of our own baptismal vocation — to be living branches of the Vine of Christ, bearing fruit that endures.
The Power to Transform
Let no one say the Gospel has no power to change the world. It is the only thing that ever has. If England is to recover her soul, it will not come through policy, protest, or power, but through the quiet and heroic witness of those who live in grace. As Christ said, “Remain in me, and I in you.”
If we remain in Him, we will bring others to Him — our families, our communities, even this nation. The power to forgive, to sacrifice, to love truly — this is what will make England Christian again. And that is how we truly honour St George.
Let England Return to Christ
So I ask you: are you striving to remain in Christ? Are you bearing the fruit that will last? Are you actively living the eternal life that began for you at baptism?
Do you love God enough to bring His love to others? Do you love your nation enough to fight for her soul — not with weapons, but with virtue? Do you love the Church enough to defend her honour in a hostile age?
St George did. And so can you.
May St George intercede for us. May England again be a land of saints. May she once more rise — not in empire, but in holiness.
With my apostolic blessing,
I.X.
Brichtelmestunensis Dominica de Passione MMXXV A.D.
Oremus
Deus, qui beátum Geórgium Mártyrem tuum virtútis constántia roborásti, da nobis, quǽsumus, ut, qui eius imitatiónis exémpla sectámur, inter adversitátis ǽstus invicti permaneámus. Per Dóminum nostrum Iesum Christum, Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum. Amen.
O God, who strengthened your martyr Saint George with constancy in virtue, grant us, we pray, that following his example of imitation, we may remain unshaken amid the storms of adversity. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God, forever and ever. Amen.
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To the beloved faithful of the Old Roman Apostolate
Carissimi
As we cross the threshold into Passiontide, the Church, in her maternal wisdom, begins to draw the veil over the face of her suffering Spouse. With the gravity of one who knows the hour is near, she prepares us not merely to recall the Passion of the Lord, but to enter it, to dwell within its mystery, to participate anew in the great drama of redemption. The sacred liturgy, especially in its traditional Roman form, offers not abstract theology but enfleshed truth — truth that speaks in signs and silences, gestures and omissions, in what is said and in what is no longer said.
Among these signs, subtle yet profound, is the shifting place of Psalm 42, Judica me, Deus, a psalm that forms the threshold prayer of the priest in the Mass throughout the year, but which is now deliberately silenced — and then made to reappear, not as the priest’s own private preparation, but as the public proclamation of Christ’s own entry into His Passion. I offer the following meditation to illuminate this sacred gesture and to draw out the spiritual significance it holds for our own participation in the liturgy of these most holy days. May it assist both clergy and faithful to enter more deeply into the mind of the Church, and through her, into the Sacred Heart of the Redeemer.
In the traditional Roman Rite, Passion Sunday inaugurates a profound shift in the spiritual landscape of Lent — a shift not merely seasonal or devotional, but sacrificial and sacerdotal. With the veiling of sacred images, the Church signals her entry into the hidden mystery of the Passion: the Bridegroom begins to withdraw from view, even as He prepares to ascend the mount of offering. This moment is marked with quiet solemnity by a liturgical detail easily overlooked, yet theologically luminous: the relocation of Psalm 42, Judica me, Deus.
Until Passion Sunday, this psalm — “Judge me, O God, and distinguish my cause from the nation that is not holy” — forms the heart of the priest’s private preparation at the foot of the altar, as part of the Preparatio ad Missam. From Septuagesima through the Fifth Sunday of Lent, it remains in place. Only on Passion Sunday is it conspicuously omitted — not as a Lenten gesture of penance, but as a Passiontide gesture of mystery. From this Sunday forward, the Judica me disappears from the priest’s prayers and is instead elevated to the public proclamation of the Introit of the Mass1.
This is no mere rubrical curiosity, but a liturgical transfiguration. The voice of the individual priest is quieted, so that the voice of the Eternal High Priest might resound. As the Church sings Judica me at the beginning of the Holy Sacrifice, it is no longer the voice of the minister preparing for Mass; it is the voice of Christ Himself, standing at the threshold of His Passion. “Why hast Thou cast Me off? And why do I go sorrowful, whilst the enemy afflicteth Me?” Here is Gethsemane, prefigured; here is the Cross, foreshadowed. “I will go to the altar of God”: here is the obedience of the Son unto death2.
The traditional liturgy is here doing something profoundly theological: it marks not merely the continuation of Lent, but a new and deeper phase — Passiontide — in which the High Priest begins His liturgical entry into the Holy of Holies. This is emphasized by the Epistle of the day, taken from Hebrews: “Christ being come, an High Priest of the good things to come, by a greater and more perfect tabernacle… entered once into the holies, having obtained eternal redemption”3. The High Priest is Christ, and the altar is no longer merely the table of offering, but the wood of the Cross. The Mass of Passion Sunday stands at the threshold of this sacrificial ascent.
The relocation of the Judica me from the priest’s lips to the voice of the Church is the liturgical moment in which Christ takes full possession of the rite. The veiled crosses, the hushed tones, the intensification of the readings — all signify that the divine action is now taking centre stage. The priest no longer prays in anticipation of Christ’s action; now, Christ Himself prays in and through the liturgy. Ipse Christus agere incipit — Christ Himself begins to act.
Dom Guéranger notes that Passiontide marks “the solemn opening of the mysteries of the Passion,” in which the liturgy now becomes a direct participation in the redemptive work of the Savior4. The silence of the psalm at the foot of the altar becomes its proclamation at the head of the Church: the Lamb is stepping forward, and He does not go unwillingly. “I will go to the altar of God” — not the golden altar of the Temple, but the rough wood of Golgotha.
That the modern rites have suppressed this liturgical choreography altogether — omitting Psalm 42 from the New Mass entirely — is emblematic of a broader loss. The faithful are no longer mystagogically led into the mystery; they are instead given plain speech and procedural efficiency. But the traditional Roman Rite, in its very structure, teaches us how to perceive the hidden Christ — veiled, suffering, yet sovereign.
The Judica me is no longer the priest’s threshold prayer, because the liturgy itself has now become the threshold of the Passion. The Eternal High Priest goes to the altar, and we go with Him.
Let us, then, beloved in Christ, heed the wisdom of the Church, who veils her sanctuaries not out of despair, but out of reverence; who silences certain prayers not to impoverish the liturgy, but to make room for the voice of the High Priest Himself. In a time when so much of the sacred has been obscured not by veils but by neglect, not by reverent silence but by liturgical reductionism, we must redouble our fidelity to the tradition that nourished the saints and formed the martyrs. The sacred liturgy in its ancient form is not a relic of the past, but the living voice of Christ, speaking now as ever, in signs that are clear to the eyes of faith.
As we accompany our Lord toward His altar — which is His Cross, and through it, the heavenly sanctuary — may we learn to make our own the words of the Psalm: Introibo ad altare Dei, ad Deum qui laetificat juventutem meam. And may we never forget that in the Mass, above all in this solemn season, Christ Himself is the One who ascends — and we, if we are united to Him, ascend with Him, through suffering, into glory.
May the sorrowful and Immaculate Heart of Mary, who stood at the foot of the true altar, obtain for us the grace to remain faithful unto the end.
In Christo sacerdote et hostia,
I.X.
Brichtelmestunensis Dominica de Passione MMXXV A.D.
Oremus
Quǽsumus, omnípotens Deus, famíliam tuam propítius réspice: ut, te largiénte, regátur in córpore; et, te servánte, custodiátur in mente. Per Dóminum nostrum Jesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum. R. Amen
Look graciously upon Your household, almighty God, we beseech You, that by Your grace we may be governed in body, and by Your protection safeguarded in mind. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end. R. Amen.
Missale Romanum (1962), Ordo Missae and Dominica de Passione, Introitus. See also Rubricae Generales, Tit. IV, §1: “A Dominica Passionis usque ad Sabbatum Sanctum inclusive, in principio Missae non dicitur Psalmus Judica me Deus.” ↩︎
Psalm 42:4: Et introibo ad altare Dei: ad Deum qui lætificat juventutem meam. In patristic tradition, this verse is interpreted Christologically, especially by Cassiodorus and the Fathers of Gaul. ↩︎
Hebrews 9:11–12, Epistle of Passion Sunday in the traditional Roman Missal. Cf. St. Thomas Aquinas, Summa Theologiae, III, q. 22, a. 2: “Christus fuit sacerdos secundum quod humanam naturam assumpsit.” ↩︎
Dom Prosper Guéranger, The Liturgical Year, Vol. 6: Passiontide and Holy Week (tr. Dom Laurence Shepherd), p. 87: “The holy Church begins, today, a new period, in her liturgical year. It is called Passiontide. This morning, the badge of mourning appeared on all the sacred images in her temples.” ↩︎
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To the beloved faithful of the Old Roman Apostolate
Carissimi
On this great feast of St. Joseph, the Husband of the Blessed Virgin Mary and Guardian of the Redeemer, the Church presents to us the most perfect model of true fatherhood, so necessary in these troubled times. At the root of much of the disorder in our world today is the crisis of fatherhood, a crisis that has left countless homes, communities, and even the Church itself weakened and vulnerable.
Our age suffers from a profound corruption of masculinity, with the true vocation of manhood and fatherhood being either distorted or denied entirely. On one side, we see the rise of a toxic machismo, promoted by worldly figures who glorify aggression, power, and self-indulgence, treating fatherhood as a means of dominance rather than a call to service. This counterfeit masculinity appeals to frustrated young men, offering them an image of strength that is, in truth, nothing but slavery to their own passions¹.
On the other side, we see the feminist distortion of patriarchy, a vision that portrays all fatherly authority as oppressive, all masculine strength as abusive, and all headship as a relic of a past best left behind². This ideology has so permeated modern culture that many men fear their own vocation, hesitating to lead their families, hesitant to take responsibility, and uncertain whether they should even assert themselves in the world. The result is an entire generation emasculated and passive, unwilling to act, unwilling to protect, and unwilling to embrace the burdens that true fatherhood requires³.
Caught between these two extremes—the arrogance of false machismo and the weakness of modern emasculation—the men of our age are left with no true guide. But St. Joseph stands before us as the alternative, the true model of fatherhood that the world so desperately needs.
The Fatherhood of St. Joseph: A Model for Our Time
St. Joseph was neither a tyrant nor a weakling. He was neither obsessed with power nor afraid to lead. He was neither a man ruled by his passions nor one who shrank from his responsibilities. Instead, he exemplified a fatherhood that is ordered toward God, lived in sacrificial love, and exercised with humility, strength, and obedience⁴.
He was entrusted with the greatest responsibility given to any man—to guard and protect the Holy Family, to lead Our Lady in purity, and to raise the Son of God in righteousness. He did not rule his household with harshness, but neither did he abandon his role. His strength lay in his self-mastery, his authority was exercised in service, and his leadership was not for his own sake but for the glory of God and the salvation of those entrusted to him⁵.
Fathers today must look to St. Joseph if they wish to restore their dignity and reclaim their sacred mission. The world desperately needs men who will take up the mantle of true fatherhood—men who will embrace their responsibilities with courage, discipline, and faith. The time for hesitation has passed; the time for action is now.
To Fathers and Husbands: The Sacred Duty of Leadership
Fathers and husbands, you are called to a divine mission. Your role in the home is not a mere social construct, nor is it a position of privilege for personal gain. Rather, it is a sacred duty entrusted to you by Almighty God, modeled after St. Joseph, who was given authority not for his own benefit, but to guard, guide, and sanctify the Holy Family. The same charge is now laid upon you: to lead your families in faith, prayer, and discipline, so that they may be brought safely to the gates of heaven.
The world has lost its understanding of fatherhood because men have abandoned their duty. Too often, fathers are either tyrants or cowards—either lording their authority over their family without love, or shirking their responsibility entirely, leaving their wife and children vulnerable to the dangers of the world. Neither of these is the way of St. Joseph. He did not dominate Our Lady, nor did he retreat from his role. Instead, he led with humility and quiet strength, accepting the immense burden of protecting, providing for, and sanctifying the Virgin Mother and the Christ Child.
Your headship is spiritual, not merely material. You are not just a provider of financial stability, though this too is an important duty⁶. You are above all the spiritual head of your home, the one upon whom God has placed the responsibility of leading souls to Him⁷. This means that you must be the first in faith, the first in prayer, and the first in sacrifice. You cannot expect your wife and children to love God if you do not show them by your own example⁸.
Be the first to rise for Mass. Ensure that your family attends Holy Mass faithfully⁹. It should not be your wife who drags the family to church while you remain indifferent or absent. As a father, you must be the leader in worship, teaching your family that nothing is more important than their duty to God.
Be the first to teach your children the faith. Too many fathers leave the instruction of their children entirely to their wives, or worse, to the schools and society. Yet God has given you this duty¹⁰. It is not enough to assume that religious instruction is happening elsewhere—you must be the one to ensure it¹¹. Catechize your children. Read the Scriptures with them. Teach them the lives of the saints. Pray the Rosary together as a family. Let your home be a domestic church, where your children see in you a model of unwavering faith and piety¹².
Be the first to demonstrate self-sacrifice. St. Joseph worked tirelessly to provide for the Holy Family, enduring hardship and exile without complaint¹³. So too must you embrace the burdens of fatherhood with fortitude and patience. You must be willing to deny yourself for the good of your family. This means sacrificing worldly distractions and vanities—your comfort, your time, even your career ambitions—when they conflict with the spiritual welfare of your wife and children¹⁴. It means setting aside pride and selfish desires to lead with humility¹⁵. It means protecting your home from the corrupting influences of the world, even when this requires difficult decisions¹⁶.
Your authority as the head of the family comes from God Himself, and it is not to be taken lightly¹⁷. The world tells men that authority is about control or personal dominance, but this is a lie. Authority in the Christian sense means responsibility before God¹⁸. You are entrusted with souls—the souls of your wife and children, whom you must lead to heaven. You will be judged not by the wealth you acquire, nor by the success of your career, nor by the comforts you provide, but by whether or not you have sanctified those under your care¹⁹.
“For the husband is the head of the wife, as Christ is the head of the Church” (Ephesians 5:23). Just as Our Lord laid down His life for the Church, so too must a husband be willing to lay down his life—not only in martyrdom but in daily sacrifice—for his wife and children²⁰. To neglect this duty is a grave sin, for Scripture warns: “If any man have not care of his own, and especially of those of his house, he hath denied the faith and is worse than an infidel” (1 Timothy 5:8)²¹.
The role of fatherhood is not optional, nor is it a matter of personal preference. It is a divine vocation, and you will be held accountable before God for how you have exercised it²². On the day of judgment, Christ will ask you: “Where are the souls I entrusted to you?” Woe to the father who has neglected them! Woe to the man who has abandoned his post!
Do not fail in this duty. Seek the intercession of St. Joseph, who will strengthen you to be the father and husband God has called you to be. Stand firm against the lies of the world. Do not be swayed by the voices that tell you to be passive, or to abdicate your authority, or to let others raise your children for you. Take up your cross, lead your family, and be the father they need—for their salvation, and for your own.
To Priests and Bishops: The Sacred Responsibility of Spiritual Fatherhood
Priests and bishops, you are called to be spiritual fathers, shepherds of souls, and protectors of the Mystical Body of Christ. Your fatherhood is not symbolic, nor is it merely a title—it is a true paternity, one that mirrors the fatherhood of God Himself. It is through your hands that men receive the sacraments of salvation, through your voice that the Gospel is preached, and through your fidelity that the Church is safeguarded from error. Yet in our time, this fatherhood has been gravely compromised. The crisis in the Church today is, in large part, a crisis of weak and compromised shepherds—men who have abandoned their duty, neglected their flock, and in some cases, even turned into wolves themselves.
A father who fails to discipline his household allows it to fall into ruin. A priest or bishop who refuses to teach the truth, uphold doctrine, and correct error permits his flock to be devoured by the enemy. But even worse than negligence is betrayal—the grievous wound inflicted by those who abuse their spiritual authority, scandalizing the faithful and leading souls away from Christ.
The Clergy Abuse Crisis: A Perversion of Spiritual Fatherhood
The great shame of our age is the scandal of clerical abuse, a betrayal so deep that it has caused countless souls to fall into despair and disbelief. What greater perversion of spiritual fatherhood could there be than for a priest, who stands in persona Christi, to abuse the very souls entrusted to his care? Just as the sins of a natural father can wound a child for life, so too does the abuse—whether sexual, emotional, or spiritual—by a priest or bishop inflict incalculable damage upon the Mystical Body of Christ.
Our Lord Himself reserved His strongest condemnations for those who lead His little ones astray: “Whosoever shall scandalize one of these little ones that believe in Me, it were better for him that a millstone were hanged about his neck, and he were cast into the sea” (Mark 9:41).
It is not only the abusers who bear guilt, but also those who covered up their crimes, excused their actions, or failed to remove them from ministry. A bishop who protects a criminal in clerical garb does not act as a father but as a hireling, one who sees the wolf coming and does nothing. He allows his flock to be devoured, fearing for his own reputation rather than the souls entrusted to him²³.
The faithful, understandably, have grown wary of trusting their shepherds. Many have abandoned the Church altogether, believing that all priests are corrupt. This is one of the greatest triumphs of Satan—that the sins of a few have led to the widespread loss of faith in the priesthood itself. It is no longer enough for good priests to simply say, “I am not like them.”Every priest and bishop must actively work to restore trust, transparency, and holiness to the Church.
Be True Fathers, Not Mere Administrators
Too many bishops today govern the Church as bureaucrats rather than fathers. They prioritize public relations over truth, compromise over clarity, and diplomacy over doctrine. Their sermons are filled with vague platitudes, never daring to rebuke sin, lest they offend. But a true father does not hesitate to correct his children, even when it is painful. St. Paul warns: “Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine” (2 Timothy 4:2).
The faithful are starving for real spiritual fathers, for shepherds who will defend the truth without fear. They do not need more managers who treat the Church like a corporation. They do not need more public figures who speak only when it is politically safe. They need strong men of God, who will preach Christ crucified, even if it costs them their reputation, their comfort, or their very lives.
Do not allow the wolves to scatter Christ’s sheep. Do not be silent in the face of heresy. Do not turn away from the corruption within the Church out of fear of scandal. True scandal comes not from exposing evil, but from allowing it to fester unchecked. St. Joseph, as the Protector of the Church, would never have tolerated the abuse of the innocent. He would never have remained silent while sin destroyed the purity of his household. Neither must you²⁴.
Standing Firm Like St. Joseph
St. Joseph was given the most sacred charge imaginable: to protect the Son of God and His Most Holy Mother. He was not a talkative man, nor a political figure, nor a man of great influence. But he was obedient, he was faithful, and he was unyielding in the face of danger. When Herod sought to destroy the Christ Child, Joseph did not hesitate—he rose in the night and fled to Egypt, carrying Jesus and Mary to safety (Matthew 2:13-14).
This is the model for every priest and bishop today. The world is waging war against Christ, against His Church, against purity, and against truth. The faithful are under attack. Souls are in danger. And yet, too many shepherds hesitate—they wait, they delay, they compromise, while the wolves tear apart their flock.
You must stand firm, as St. Joseph did. You must protect the innocent, as St. Joseph did. You must lead with strength and humility, as St. Joseph did. Your fatherhood is not a career—it is a vocation to spiritual battle, and the battlefield is the souls of those entrusted to you.
When you stand before Christ on the day of judgment, He will ask you: “Where are the souls I entrusted to your care?” What will your answer be?
Will you be able to say, “I defended them with my life, I fed them with Your Word, I sanctified them through the sacraments”?
Or will you be forced to confess, “I let them stray, I was silent when I should have spoken, I feared the world more than I feared You”?
Conclusion: Restore the Fatherhood of the Priesthood
The restoration of the Church will not come from committees or programs, nor from clever marketing strategies or ecumenical dialogues. It will come from holy fathers—priests and bishops who, like St. Joseph, protect the flock without fear, without compromise, and without hesitation.
Be true fathers to your people. Be guardians of the sacred. Be warriors for the truth.
And if you have failed in this duty—repent. Turn back to Christ. Reform your life. Defend your flock before it is too late.
To Young Men Preparing for Their Vocation: The Discipline of True Manhood
Young men, you are being formed in a time of great deception. The world offers you false models of masculinity—on one side, the lie that strength is found in aggression, dominance, and selfish ambition; on the other, the equally destructive lie that virtue is found in passivity, submission, and weakness. But both are distortions, for true manhood does not lie in brute force or in timid compliance, but in self-mastery, self-discipline, and self-sacrificial service.
The men of past generations, even in times of hardship and war, understood that virtue is forged through trial, that greatness comes only through suffering. But today, men are trained to seek comfort above all things. They are told that hardship is something to be avoided, that failure is something to be excused, and that responsibility is something to be feared²⁵. This has created a generation of men who refuse to persevere in anything—who abandon their purpose at the first sign of difficulty, who indulge in their emotions rather than conquer them, and who shrink from leadership rather than embrace it²⁶. This is not the way of Christ, nor is it the way of St. Joseph.
If you wish to become a true man, a man prepared for whatever vocation God calls you to, then you must begin with the conquest of yourself. You must master your body, your mind, and your soul²⁷. You must train yourself in the virtues that make a man strong—not in the worldly sense of dominance, but in the true sense of a man who is unmoved by passion, undeterred by difficulty, and unshaken by fear²⁸.
Self-Mastery: The Foundation of Strength
Self-mastery is the first and most essential virtue of manhood. A man who cannot control himself—his desires, his emotions, his impulses—is not free, but a slave²⁹. He is a slave to his passions, a slave to his fears, a slave to the opinions of others. He is ruled not by reason, nor by the law of God, but by his own undisciplined nature³⁰.
The world will tell you that “following your feelings” is natural, even good. It will tell you that your anger, lust, sadness, and laziness should be indulged, that you must not “suppress” your emotions. But the saints teach otherwise. They teach that a man must govern himself, that he must be the master, not the servant, of his emotions³¹. A man who follows his passions rather than leading them is like a city without walls—defenseless, vulnerable to every attack (Proverbs 25:28).
St. Joseph is the perfect model of self-mastery. He was a man of great responsibility, but he never let his emotions control him. When he discovered that Mary was with child, he did not act rashly. He did not let anger, fear, or sorrow consume him. Instead, he acted with prudence and obedience to God, waiting for divine guidance before making a decision (Matthew 1:19-21)³². This is what it means to be a man—not to be ruled by feelings, but to act according to reason and faith.
Self-Reliance: The Discipline of Responsibility
A man cannot lead others if he cannot stand on his own feet. The world today is full of men who cannot take responsibility for themselves, who are constantly dependent on others to solve their problems, to make their decisions, and to carry their burdens. But true manhood demands self-reliance, the ability to work, to endure, to build, and to persevere without constantly seeking comfort or escape.
This does not mean rejecting legitimate help from others—no man is an island—but it does mean rejecting the entitlement mentality that so many men have today³³. How many young men drift through life, waiting for someone to tell them what to do? How many refuse to make sacrifices, waiting for others to provide for them? This is not the way of a Catholic man³⁴. You are called to bear burdens, not to seek escape from them.
St. Joseph was a man of labor. He did not sit idly by and expect others to care for him. He worked. He built. He provided. He took responsibility. And he did so without complaint, without expecting recognition, and without seeking an easy way out³⁵. The world needs more men like this—men who will take responsibility for their lives, their families, and their vocations, rather than making excuses for their failures.
Self-Discipline: The Key to Perseverance
A man who cannot discipline himself will never persevere³⁶. He will start a task but never finish it. He will begin his prayers but grow bored and abandon them. He will set goals but give up when they become difficult. This is the mark of a weak man—one who is ruled by his own laziness rather than by a will trained in fortitude.
You must learn to discipline your body, your mind, and your soul. This means waking up early, working hard, controlling your appetites, fasting, praying, and practicing obedience even when it is difficult. Do not let yourself be ruled by comfort or pleasure³⁷. Do not let yourself be softened by the ease of the modern world. Train yourself in hardship, for life will demand it of you.
Scripture teaches: “Every one that striveth for the mastery refraineth himself from all things” (1 Corinthians 9:25)³⁸. No great man has ever been made by indulging in luxury and comfort. Every saint, every soldier, every hero of the faith has become great through sacrifice, perseverance, and self-denial.
Conclusion: Become the Man God Created You to Be
The world needs strong, virtuous men. Your future wife, your future children, your future parishioners—they need you to become a man of faith, discipline, and self-mastery.
Do not waste your youth in weakness and distraction. Do not become a slave to your passions. Do not let comfort, emotion, or fear prevent you from becoming the man God intends you to be.
Train yourself now. Build your character now. Become a man of self-mastery, self-reliance, and self-discipline now. Then, when your time comes to serve, to lead, and to protect, you will be ready.
Conclusion: The Restoration of Fatherhood Begins Now
The crisis of our age is, at its root, a crisis of fatherhood. The disorder in families, the corruption within the Church, and the moral collapse of society all stem from the failure of men to embrace their God-given responsibilities. But no crisis is without a solution, and no battle is lost while the faithful still fight. The world is waiting for men to stand up once more—not as tyrants, nor as passive bystanders, but as true fathers, protectors, and guides.
Each of you—whether as a father in the home, a priest at the altar, or a young man preparing for his vocation—has been called to a mission greater than yourself. The time for excuses is over. You must become what God created you to be, regardless of the cost. No man is born a father; he becomes one through sacrifice, perseverance, and grace. You will not find strength in the empty promises of the world, but only by rooting yourself in Christ, submitting to divine authority, and living a life of discipline and virtue.
The restoration of fatherhood will not come through mere discussion or sentimentality. It must be lived. Fathers must lead their families in holiness. Priests must teach with clarity and govern with courage. Young men must embrace the discipline required to become strong, virtuous leaders. The work begins today, in the small decisions that shape your soul, in the daily sacrifices that form your character, in the quiet perseverance that makes a man worthy of the title “father.”
The enemy has spent decades undermining true manhood, knowing that the destruction of fatherhood leads to the collapse of all order. But he will not have the final victory. The Church is not without defenders, nor is the family without its guardian. St. Joseph remains the model, the protector, and the guide for all who seek to reclaim the dignity of fatherhood. Turn to him. Ask his intercession. Follow his example of silent strength, unwavering duty, and complete trust in God.
The world will not change on its own. The Church will not be renewed by compromise. Families will not be rebuilt without strong fathers. It is time to rise to the challenge, take up your cross, and reclaim the mission entrusted to you. Do not wait for others to act—begin now.
May St. Joseph, Model of True Fatherhood, strengthen you in your mission. And may the grace of Our Lord Jesus Christ, through the intercession of the Blessed Virgin Mary, sustain you in your duty until the day when He calls you to give account for the souls entrusted to your care.
St. Joseph, Pillar of Families, Terror of Demons and Protector of Holy Church, pray for us!
I.X.
Brichtelmestunensis S. Joseph Sponsi B.M.V. Confessoris MMXXV A.D.
Oremus
Sanctíssimæ Genitrícis tuæ Sponsi, quǽsumus, Dómine, méritis adjuvémur: ut, quod possibílitas nostra non óbtinet, ejus nobis intercessióne donétur: Qui vivis et regnas cum Deo Patre, in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum. R. Amen.
May the merits of Your most holy Mother’s spouse help us, we beseech You, O Lord, that through his intercession we may receive what we cannot obtain by our own efforts. Who livest and reignest with God the Father, in the unity of the Holy Spirit, God, world without end. R. Amen.
¹ Pope Pius XI, Casti Connubii (1930) – On the duties of husbands and fathers in the divine order of the family, warning against both the abuse of authority and the rejection of paternal leadership. ² Ephesians 5:23-25 – “For the husband is the head of the wife, as Christ is the head of the Church… Husbands, love your wives, as Christ also loved the Church, and delivered himself up for it.” This passage affirms that true fatherhood is modeled after Christ’s sacrificial love. ³ Pope Leo XIII, Arcanum Divinae (1880) – Condemning modern distortions of marriage and family life, asserting the natural and divine order of fatherhood. ⁴ St. John Chrysostom, Homilies on Ephesians – On the husband’s responsibility to love, guide, and sanctify his wife and children, not through tyranny but through sacrificial leadership. ⁵ Genesis 18:19 – “For I know that he will command his children and his household after him, and they shall keep the way of the Lord.” The biblical model of a father as a teacher and guide in righteousness. ⁶ St. Thomas Aquinas, Summa Theologica, II-II, q. 32, a. 5 – On the duties of a husband to provide for his household, not only materially but spiritually. ⁷ Pope Pius XI, Casti Connubii (1930) – The father’s responsibility for the faith formation of his children, as he is the spiritual head of the home. ⁸ Proverbs 22:6 – “Train up a child in the way he should go: and when he is old, he will not depart from it.” ⁹ Catechism of the Council of Trent – On the obligation of parents to bring their children to Mass and teach them the faith. ¹⁰ St. John Chrysostom, Homily on Ephesians 6:4 – On the duty of fathers to educate their children in holiness, disciplining them in love. ¹¹ Deuteronomy 6:6-7 – “And these words, which I command thee this day, shall be in thy heart: And thou shalt teach them diligently unto thy children.” ¹² Pope Leo XIII, Sapientiae Christianae (1890) – On the home as a domestic church and the father’s role in guiding the family to holiness. ¹³ Matthew 2:13-15 – St. Joseph’s flight into Egypt as an example of paternal sacrifice, protecting his family from danger. ¹⁴ Pope Pius XII, Allocution to Fathers of Families (1951) – On the necessity of prioritizing spiritual over material success in fatherhood. ¹⁵ Ecclesiasticus 3:2-6 – On the responsibilities of fathers in ordering the home. ¹⁶ St. Augustine, Sermon 44 on the New Testament – On protecting one’s family from spiritual corruption, emphasizing the father’s duty to safeguard purity. ¹⁷ Ephesians 5:25 – “Husbands, love your wives, as Christ also loved the Church, and delivered himself up for it.” ¹⁸ Pope St. John Paul II, Familiaris Consortio (1981) – On the father’s responsibility to mirror Christ’s love for the Church through sacrifice and guidance. ¹⁹ 2 Corinthians 5:10 – “For we must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil.” ²⁰ Colossians 3:19 – “Husbands, love your wives, and be not bitter towards them.” ²¹ 1 Timothy 5:8 – “If any man have not care of his own, and especially of those of his house, he hath denied the faith and is worse than an infidel.” ²² Hebrews 13:17 – “For they watch as being to render an account for your souls.” ²³ Ezekiel 34:2-10 – God’s rebuke of negligent shepherds: “Woe to the shepherds of Israel that fed themselves! Should not the flocks be fed by the shepherds? … Behold, I myself am against the shepherds, and I will require my flock at their hand.” ²⁴ Pope St. John Paul II, Pastores Dabo Vobis (1992) – On the priest as a true father, not an administrator: “The priest is called to be a living image of Jesus Christ, the spouse of the Church … He is not just a teacher, but a father in the fullest sense.” ²⁵ Mark 9:41 – “Whosoever shall scandalize one of these little ones that believe in Me, it were better for him that a millstone were hanged about his neck, and he were cast into the sea.” ²⁶ St. Gregory the Great, Pastoral Rule – “The spiritual leader must never hesitate to speak the truth, nor to expose the corruption of his time, lest his silence condemn him.” ²⁷ Matthew 2:13-14 – St. Joseph’s immediate obedience in protecting the Christ Child from Herod. ²⁸ 2 Timothy 4:2 – “Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine.” ²⁹ Pope Pius XI, Divini Redemptoris (1937) – On the dangers of softness and indulgence in men. ³⁰ St. Benedict, Rule of St. Benedict – On perseverance in discipline and responsibility. ³¹ St. John Chrysostom, Homily on Matthew – On self-mastery as the foundation of holiness. ³² Proverbs 25:28 – “As a city that is open and without walls, so is a man that cannot rule his own spirit.” ³³ St. Thomas Aquinas, Summa Theologica, II-II, q. 155 – On the vice of effeminacy as the inability to endure hardship. ³⁴ 2 Timothy 1:7 – “For God hath not given us the spirit of fear: but of power, and of love, and of sobriety.” ³⁵ St. Ignatius of Loyola, Spiritual Exercises – On the need for the will to rule the passions. ³⁶ Matthew 1:19-21 – St. Joseph’s prudence and obedience. ³⁷ Pope Leo XIII, Rerum Novarum (1891) – On the dignity of labor and self-reliance. ³⁸ Ecclesiasticus 3:2-6 – On the responsibilities of young men. ³⁹ St. Joseph, Protector of the Holy Family – Traditionally honored as the patron of workers. ⁴⁰ Proverbs 6:6-8 – “Go to the ant, O sluggard, and consider her ways: and learn wisdom.” ⁴¹ Pope Pius XII, On the Ideal Christian Youth – On the necessity of sacrifice in forming strong men. ⁴² 1 Corinthians 9:25 – “Every one that striveth for the mastery refraineth himself from all things.”
Please note that all material on this website is the Intellectual Property (IP) of His Grace, the Titular Archbishop of Selsey and protected by Copyright and Intellectual Property laws of the United Kingdom, United States and International law. Reproduction and distribution without written authorisation of the owner is prohibited.
