Category Archives: orthodox

This is BIG NEWS locally here in Bostoniensis!

From Father Z’s Blog:

D. Worcester – Slaves of the Immaculate Heart of Mary granted canonical status

My friend Fr. Jay Finelli let me know a while ago that Bishop of Worcester has granted canonical status to the Slaves of the Immaculate Heart of Mary in Still River, MA. He has this on his site:

Congratulations to my dear friends, The Slaves of the Immaculate Heart of Mary in Still River, Massachusetts. On 27 October, the Most Rev. Robert J. McManus granted them canonical status as a Public Association of the Faithful.

This is big news!   I want to get to the bottom of what really happened to Father Leonard Feeney.   Chicanery at the highest levels I suspect!   There is something rotten in the city of Brighton! (now Braintree – if ya catch my drift!)

Had enough yet?

The New Oxford Review published this salient piece last month…

A Pontificate of Mercy — or a Merciless Pontificate?

September 2017

For the past four-plus years, faithful Catholics have bent over backwards to give Pope Francis the benefit of the doubt, telling themselves that the Argentine Jesuit means well, that he is a faithful son of the Church, that he — like his immediate predecessors — has an enduring love of Catholicism and Western civilization, even if at times he comes across as ambiguous, contradictory, and intellectually deficient. The NOR, more than most Catholic-oriented journals, has published critical assessments of Francis’s confusing statements, pontifical missteps, muddled theological writings, and misguided initiatives (we have an entire online dossier devoted to this pontificate: http://www.newoxfordreview.org/dossier.jsp?did=dossier-francis). Nevertheless, we have always approached the subject with an eye toward giving Francis the benefit of the doubt. We respect the Petrine ministry and we respect the office, but that presupposes the man elected to that office respects the ministry too. The time has come to offer an unvarnished look at the fruits of this papacy and to suggest that we move beyond giving Francis the so-called benefit of the doubt. Frankly, doubt is no longer an issue. Four-and-a-half years of evidence shows that Francis has fomented division, preached politics over the Gospel, and conducted himself more like a South American strongman than a vicar of Christ.

Leaving aside for now the theological hubbub and ensuing kerfuffle surrounding Francis’s controversial apostolic exhortation Amoris Laetitia (see “Amoris Laetitia: What Is Pope Francis Up To?” by Anthony Giambrone, O.P., June), his accommodation and appeasement of Islam (see “Pope Francis’s Appeasement Plan: Securing a False Peace with Iran” by Timothy D. Lusch, June 2016), his enigmatic comments on shared communion (see “Francis & the Lutherans: Intercommunion Confusion” New Oxford Note, Jan.-Feb. 2016), his serial insults of orthodox Catholics (see “Pope Francis: Put-Down Artist?” New Oxford Note, April 2014), his equivocal statements regarding contraception (see “A Virus, a Crisis” by Monica Migliorino Miller, April 2016), and his willfully vague and confusing comments to reporters at 30,000 feet (see “The Poor Misunderstood Pope?” New Oxford Note, Nov. 2013, and “A Sign of Self-Contradiction,” New Oxford Note, Dec. 2016), let’s simply look at the current state of the Church vis-à-vis Pope Francis and the Bergoglio Vatican.

Longtime Francis watchers will know that, shortly after being elected, the Holy Father gave every indication that, as an outsider, he would “clean house” — ridding the Vatican of bureaucratic excesses, financial scandals, and the horrific sexual immorality among the Roman clergy, late lamented by Pope Benedict XVI. Although Francis has effected some much-needed streamlining of the Holy See’s offices, he has shown himself more intent on removing every last vestige of the St. John Paul II and Benedict eras, up to and including the Church’s commitment to life issues, defense of marriage, and support of believers who suffer persecution.

Add to that, in recent months, Pope Francis has championed Islam as a “religion of peace,” hammered Catholic Poland as a nation of xenophobes, supported the “fake” government-sponsored Catholic church in communist China, floated the idea of ordaining married priests and women deacons, and marginalized conservative prelates who question his pontifical trajectory or uncover inconvenient truths that might cast his ideological allies in an unflattering light.

Let’s look at personnel: Much has been made of the Pope’s ham-fisted treatment of Raymond Cardinal Burke, the U.S.’s premiere canon-law expert. After Burke publicly aired his “conservative” views on divorce and “remarriage” at the 2014 Synod on the Family, Francis summarily removed him as prefect of the Supreme Tribunal of the Apostolic Signatura, where he served as the highest-ranking canon lawyer in the Church, and reassigned (read: demoted) him to the obscure position of patron of the Sovereign Military Order of Malta. Earlier this year, Francis removed Burke even from this largely ceremonial post after Burke uncovered the order’s promotion of condom use in Africa. To make a long story short, Pope Francis came down on the side of the condom promoter, Grand Chancellor Albrecht von Boeselager, over the whistleblower, Cardinal Burke. Not to go unnoticed: Burke was one of the four cardinals who signed the dubia asking the Pope to clarify certain passages in Amoris Laetitia, which Francis has refused to do, either publicly or privately.

There’s more: For four years running, Pope Francis has passed up awarding the red hat to either of the longtime leaders of the archdioceses of Los Angeles and Philadelphia, two of the largest sees in the U.S., both of which are traditionally home to cardinals. L.A.’s José Gómez and Philly’s Charles Chaput, appointed to their posts by Pope Benedict, are widely known as faithful, orthodox prelates. Some Vatican watchers have tried to explain this away by citing Francis’s desire for a more diversified College of Cardinals and admitting that — to put it bluntly — the Holy Father doesn’t like Americans.

That might explain why Francis has awarded cardinalates to prelates in obscure sees in far-flung parts of the world that have minuscule Catholic populations (relatively speaking), such as José Luis Lacunza Maestrojuán of the diocese of David in Panama, Philippe Ouédraogo of the diocese of Ouahigouya in Burkina Faso, Patrick D’Rozario of the diocese of Dhaka in Bangladesh, Sebastian Koto Khoarai of the diocese of Mohale’s Hoek in Lesotho, and Charles Bo of the diocese of Yangon in Myanmar, to name a few. But that doesn’t explain why Francis, after appointing Blase Cupich as archbishop of Chicago and Joseph Tobin as archbishop of Newark (New Jersey), immediately raised them to the College of Cardinals.

Francis appointed Cupich to his post in September 2014 and named him a cardinal less than two months later, one day after Cupich’s installation as Chicago’s new archbishop. Francis named Tobin a cardinal in November 2016, just 12 days after appointing him archbishop of Newark. For the record, Newark has never been home to a cardinal, perhaps because a cardinal has always lived eight miles away in Manhattan. According to The New York Times, Tobin “is considered a friend and ally of Pope Francis in a potentially important spot in the Roman Catholic hierarchy in the United States not far from New York City, where Cardinal Timothy F. Dolan has been the face of American Catholicism in the nation’s media capital” (Jan. 6). More recently, the Times contrasted him with Dolan, noting that “Cardinal Tobin is emerging as a champion of progressive, center-left Catholics” (July 16).

As for Cupich, not only is he an ardent Francis ally, the hyper-liberal National Catholic Reporter (NCR) said his appointment is symbolic of the Pope’s personal involvement in “reorienting the U.S. hierarchy after 35 years of seriously conservative, dogmatic appointments” (Sept. 25, 2014). Presumably, NCR, and Pope Francis, would lump Gómez and Chaput in the pile of “seriously conservative, dogmatic appointments” — in other words, orthodox in their views of the Church and her teachings. (By the way, it is just silly for NCR to speak of 35 years of conservative appointments, considering the extremely liberal cardinals Roger Mahony of Los Angeles and Joseph Bernardin of Chicago were appointed during that time and became the two primary kingpins in recommending U.S. bishop appointments. That said, after Bernardin died and Mahony retired, the appointments did get more “conservative.”)

Make no mistake: Francis is politically astute. His modus operandi is to marginalize Benedict’s “conservative, dogmatic” picks and promote his own like-minded ideologues. Francis knows that, if nothing else, his appointees to the College of Cardinals will be hand-picking the next pope, and maybe the one after that. Those whom Francis passes over — the Chaputs and Gómezes of the Church — will be locked out of the conclave. This is the surest way for Francis to promote his legacy for decades to come.

But Francis hasn’t stopped there. Oh no. He has extended his legacy-promoting plan by ridding the Vatican of other Benedict holdouts. In early July, Francis abruptly removed 69-year-old Gerhard Cardinal Müller as prefect of the Congregation for the Doctrine of the Faith (CDF). Müller, whom Benedict appointed to the Church’s chief doctrinal post in 2012, told Deutsche Presse-Agentur that Pope Francis “did not give him a reason” for his dismissal, “just as he gave no reason for firing three highly competent members of the CDF a few months earlier” (July 19). Müller also told Allgemeine Zeitung that the Pope justified his dismissal by claiming that he “no longer intends to prolong roles in the Curia beyond five years,” and that Müller was the first one to whom this practice has been applied (July 10). It is instructive to note that Müller’s dismissal came on July 2, the exact expiration date of his five-year term, and that prior to that date, it had been customary for the head of the CDF to continue in his post until he resigned or reached the age of retirement, which is 75. Why the change for Cardinal Müller? Francis won’t say, but it bears mention that Müller, serving as the Vatican’s top doctrinal watchdog, has been critical of Amoris Laetitia, instead upholding the Church’s traditional teaching on Holy Communion and divorced-and-remarried Catholics. Further, he cannot have won brownie points with Francis by criticizing the Pope’s cult of personality and the accompanying “sanctimonious papolatry” he says is rampant within the Vatican. In a nutshell, it seems that Müller is too “dogmatic” for a Bergoglio Vatican. Francis prefers sycophants in his service.

Are we really supposed to believe that the Pope is going to oust every Vatican prelate at the end of his five-year term? The ever-reliable Vatican watcher Sandro Magister of Italy’s L’Espresso has noted (July 10) that Francis has kept in place other curial officials whose terms have expired. Msgr. Pio Pinto, for example, despite being 76 years old (one year past the mandatory retirement age) and at the end of his five-year term as dean of the Tribunal of the Roman Rota, remains in his position. Pinto, charged by the Pope to revise the annulment process in the Church, is a well-known Francis supporter. And then there’s Argentine cardinal Leonardo Sandri, prefect of the Congregation of Oriental Churches, whose second five-year term has expired. He’s still there. Is he a big Francis supporter? Yep, you bet.

The list goes on! Most notably, February 15 of this year brought the end of the second five-year term of one of the Pope’s closest collaborators, 79-year-old Francesco Cardinal Coccopalmerio, president of the Pontifical Council for Legislative Texts. Coccopalmerio published a book earlier this year defending Amoris Laetitia and promoting unmarried, cohabiting couples receiving Holy Communion. (Cardinal Cupich wrote the foreword to the English-language edition of the book, by the way.) Of course, Coccopalmerio is still in his position, despite his age, despite his double-term expiration, and despite a bizarre drug-sex scandal involving his secretary, Luigi Capozzi. Msgr. Capozzi, a 49-year-old canonist, was arrested by Vatican police this spring after they caught him hosting a cocaine-fueled homosexual orgy in the former Palace of the Holy Office — a mere 500 yards away from Francis’s Santa Marta residence. Lord have mercy! Accounts by Italian news service Il Fato Quotidiano, which broke the story months after the fact, reported that Capozzi, whom it described as an “ardent supporter of Pope Francis,” was so high on cocaine when arrested that he had to be hospitalized for detoxification (June 28). Interestingly, Capozzi’s arrest came on the verge of his appointment as a bishop — on the recommendation of Cardinal Coccopalmerio, who, incidentally, made news in 2014 by emphasizing, in an interview with the Italian Catholic website Rossoporpora, the “positive realities” of homosexual relationships. No, the cardinal hasn’t yet shared his thoughts on the possible “positive realities” of cocaine use.

As of this writing, Capozzi remains Coccopalmerio’s secretary. Further, in follow-up accounts of the coked-up gay orgy, a senior member of the Curia told veteran Vatican correspondent Edward Pentin that homosexual activity among the clergy in Rome has “never been worse” (National Catholic Register, July 8). According to the NOR’s boots-on-the-ground sources in Rome, the Vatican is filled with an active gay subculture that is flourishing under Pope Francis. Why? It just so happens that those who are members of this subculture are the Pope’s most ardent ideological supporters, in a certain sense “friends of Francis.” No wonder he tends to look the other way. (Il Fato Quotidiano reported that Francis knew all about Capozzi’s orgy and arrest, months before the story broke in the news, but has remained silent about it.)

Francis is also hard at work undoing the great pro-life work begun by John Paul II. This May, Francis dismantled and reconstituted the Vatican’s Pontifical Academy for Life. He dismissed those, appointed by John Paul and Benedict, who believe abortion is an intrinsic evil, in favor of new members who aren’t so sure. In at least one case, the Pope appointed a pro-abortion theologian who has expressed support for euthanasia in certain circumstances. Francis began his initiative last November when he released new statutes for the academy that summarily ended the terms of 116 of its 139 members (23 of them were re-appointed). The revised statutes no longer require Francis’s new appointees to sign a declaration that they uphold the Church’s pro-life teachings. Among the new appointees who won’t be signing that declaration is Nigel Biggar, a professor of moral and pastoral theology at the University of Oxford. Biggar has supported legal abortion up to 18 weeks and has expressed qualified support for euthanasia. And this man now represents the Vatican on life issues!

Founded by John Paul II in 1994, the academy is dedicated to promoting the Church’s consistent life ethic and carries out research in bioethics and Catholic moral theology. It has promoted and developed the Church’s teaching on medical ethics, including in-vitro fertilization, gene therapy, euthanasia, and abortion. Francis has now expanded the academy’s mandate to include a focus on the environment and street violence, giving Cardinal Bernardin’s “seamless garment” concept a further watering down.

For those wondering (1) why the Pope has summarily dismissed longtime, faithful, intelligent, and effective pro-life leaders around the world, and (2) why he wants to “refocus” the efforts of the Pontifical Academy for Life, the newly appointed head of the academy provides some insight. In an interview with Cruxnow.com (July 19), Archbishop Vincenzo Paglia — a close collaborator and ally of Pope Francis? but of course! — explained that the academy “now aims to be missionary in outlook…in collaboration with believers of other churches and faiths as well as non-believers.” The Pope’s new appointments include two Jews, a Muslim, an Anglican, and a number of those “non-believers.” Paglia went on to criticize the current Catholic pro-life movement, calling it ineffectual. “If I may say so,” he told Cruxnow.com, “there is a certain way of defending life that doesn’t defend it.”

And so, Francis is entrusting the pro-life mission to Archbishop Paglia, who presumes to know more about promoting the pro-life ethic (as redefined by Francis) than those dismissed from the academy, including philosopher Robert Spaemann of Germany, Maria Mercedes Arzú de Wilson of Guatemala, Christine de Marcellus Vollmer of Venezuela, Andrzej Szostek of Poland, Mieczyslaw Grzegocki of Ukraine, Jaroslav Sturma of the Czech Republic, and Etienne Kaboré of Burkina Faso, whom Sandro Magister describes as “perfectly in line with the positions of the African Church on marriage, family, and sexuality, seen at work during the last two synods” (L’Espresso, March 13). These are just some of the dismissed members, but the list illustrates how geographically diversified the former members of the academy were. What all the dismissed members have in common is that they ardently believe in the teachings of the Church on critical life issues. What many of the dismissed members have in common, according to Magister, is that “they have distinguished themselves in publicly criticizing the new moral and practical paradigms that have entered into vogue with the pontificate of Francis.”

Have you noticed a pattern yet?

Interesting, isn’t it? Pope Francis has consistently removed those who dare to try to “dialogue” with him or who publicly criticize his initiatives, his offhand utterances, his publications, or his “moral and practical paradigms.” If you’re tempted to draw parallels between Francis’s managerial playbook and that of your run-of-the-mill 20th-century communist dictator, you wouldn’t be alone. Bishop Athanasius Schneider of Kazakhstan made the same comparison, likening the Bergoglio Vatican to the Soviet “regime” under which he was born, where those who didn’t “follow the line of the party” weren’t allowed a voice (LifeSiteNews.com, Dec. 6, 2016).

Certainly, in any institution, a case can be made for removing those in positions of authority who seek to undermine that institution through public words and actions. But it is important to note that, by and large, those who are being “silenced” in the Church of Francis are those who have consistently upheld and defended what the Church has always taught, not those liberal Catholics who have made a career of undermining those teachings in a very public manner.

One last point about personnel, and this one is arguably the most troubling of Pope Francis’s pontifical trajectories. One would think that, given the Pope’s penchant for naming cardinals throughout the world — even in traditionally non-Christian countries — he would readily accept the advice of Joseph Cardinal Zen when it comes to the Church in China. Zen was China’s first cardinal and a key adviser to Pope Benedict regarding China-Vatican détente. But now it seems that Francis is ignoring the longtime advocate of religious liberty in communist China. Back in 2014 Cardinal Zen warned Francis not to visit China, cautioning that he would be manipulated by the government, which controls the “officially recognized” church on the mainland and persecutes the Chinese Catholics who make up the Vatican-aligned “underground” Church. The government-sanctioned church includes illegitimate bishops, three of whom have been excommunicated by the real Church. Nevertheless, Pope Francis disregarded Cardinal Zen’s warning. In an interview with Spanish daily El País, the Pope stated in a very dramatic manner that he would like to go to China, and that he awaits his invitation. “In China, the churches are packed,” he said. “In China they can worship freely” (Jan. 24).

Cardinal Zen knows there’s no truth to the Pope’s statement. The Catholic Church in China — the real Church — remains small and persecuted. In 2016 alone, five “underground” bishops from mainland China who had served time in prison or labor camps died either in prison or from health complications arising from their confinement. In 2016 the U.S. Commission for International Religious Freedom recommended that China be designated a “country of particular concern,” meaning it is one of the world’s worst violators when it comes to respecting the right to religious liberty. Are we to believe that Francis, the alleged Pope of the peripheries, is unaware of the realities in China, given the advice from Cardinal Zen and the widely available reports issued by international agencies?

In response to the Pope’s inaccuracies, Cardinal Zen said he feared that the Vatican, in its desperation to make a deal with China, would sell out the long-persecuted underground Church, the only legitimate Catholic presence in the communist country. The situation regarding religious liberty in China, Zen has said, is worse today than ever.

And now Pope Francis’s Vatican has indeed made an agreement with the Chinese government. Although Benedict stated that China has no legitimate Catholic bishops’ conference, the Holy See under Francis has given the initiative of choosing bishops to the so-called Chinese Patriotic Catholic Association. This agreement amounts to giving an atheistic government the power to choose bishops for its state-sponsored church.

Cardinal Zen has repeated Benedict’s insistence that no legitimate bishops’ conference exists in mainland China. “The whole thing is fake,” he explained in an interview with the Polish outlet Polonia Christiana (July 14). “I really cannot believe that the Holy See doesn’t know that there is no bishops’ conference! There is only a name. They never really have a discussion, meetings. They meet when they are called by the government. The government gives instructions. They obey.” Francis’s Vatican, continued Zen, is “too eager to dialogue, dialogue so they tell everybody not to make noise, to accommodate, to compromise, to obey the government. Now things are going down, down.”

Clearly, Francis has his own ideas, regardless of what Pope Benedict might have said and despite Cardinal Zen’s warnings and the reports of violations of human rights and religious liberty from the international community. Pope Francis will plow determinedly ahead, with his sycophants at his side, just as he has done vis-à-vis his detractors in the hierarchy, even while preaching mercy, mercy, mercy and dialogue, dialogue, dialogue. But where exactly is the mercy for those with whom he disagrees? Where is the dialogue?

To recap: Pope Francis is making deals with the state-sponsored church in communist China, diluting the Church’s pro-life ministry, sidelining his critics in the hierarchy, and looking the other way when it comes to homosexual activity that takes place right under his nose (when those involved happen to be his ardent supporters). He has consistently demonstrated that he rejects orthodox Catholicism, a Catholicism that recognizes and respects the legitimate structures and devotional life of the Church — e.g., the parish, the priesthood, religious life, the liturgy properly celebrated, traditional devotions and devotionals, a faith life built on prayer, the corporal and spiritual works of mercy, and so on.

A recent article in L’Osservatore Romano, the official Vatican newspaper and often considered a “mouthpiece” of the papacy, illustrates well Francis’s attitude. The article, penned by Giulio Cirignano, an Italian Scripture scholar, asserts that the “main obstacle” to implementing Pope Francis’s vision for the Church is “closure, if not hostility” from bishops and priests. Fr. Cirignano believes that the laity understands and supports Francis’s vision, but those pesky bishops and priests keep getting in the way. Fr. Cirignano charges that “seriously conservative” and “dogmatic” clergymen are unfit for a 21st-century Church. He says, for example, that they hold to an “antiquated image of the priesthood,” one that sees the priest as the “boss” or a “sort of solitary protagonist”; that they are relatively uneducated, their “theological and Biblical preparation is often scarce”; and — wait for it — these “seriously conservative” priests and bishops subscribe to a kind of counterreformation theology that is “lacking the resources of the Word,” is “without a soul,” and has “transformed the impassioned and mysterious adventure of believing into religion,” resulting in a “limpid faith.” Yow!

It’s actually reassuring, assuming Fr. Cirignano is correct, to know that bishops and priests present the greatest obstacle to the implementation of Pope Francis’s program. Further, Fr. Cirignano has unwittingly revealed that the Pope just might be the one who considers himself a “sort of solitary protagonist,” that he is unwilling or unable to be collaborative, to listen to other authentic voices in the Catholic Church.

But we’ll give Francis this: His perseverance in reversing so many of the great strides made during the pontificates of St. John Paul II and Benedict XVI is impressive. For Francis, his pontificate has become about his geopolitical agenda, his scattershot efforts at “reform,” the installation of his comrades in high places, and the exercise of his own personal power. The aim of his pontificate seems to be to remake the Church in the idiosyncrasies of Jesuit-trained Jorge Mario Bergoglio of Argentina, son of an Italian communist. As Cardinal Zen said, “Now things are going down, down.” Perhaps that’s exactly Pope Francis’s intent. The question is: How much further will things descend?

Glad-Handing at Holy Mass?

Allan Gillis brings you this from The Remnant:

On the Sign of Peace

  Written by  Michael Warren Davis

A right-minded friend recently told me about a campaign of (shall we say?) nonviolent resistance undertaken by an Anglophone remnant following Vatican II: after the priest intoned, ‘The Lord be with you,’ they would shout, ‘Et cum spiritu tuo!

I’m all for cheeky traditionalism. In fact, we need much more of it. Think of the thousands upon thousands of souls who’ve been formed by great Catholic wits – be it the levitous Chesterton, the acidic Waugh, or the droll Newman. Ours is an uncontrollably joyful faith. Yet we know that underneath it all is a deadly seriousness, too. Think of Saint Lawrence, who mocked his torturers as they roasted him on a spit. ‘Turn me over,’ he teased; ‘This side’s done.’ That’s our greatest example. In the fight to restore the fulness of Faith, we must be solemn, but never dour – humble, not shy.


By my reckoning, the most dangerous inversion of the traditional Mass is the so-called Sign of Peace. It marks the post-VII Church’s most aggressive rejection of the Early Fathers. We gather to witness the sacrifice of Our Lord on the altar, falling on our knees as the priest calls God Himself down from Heaven. This happens every hour of every day, as it has done for millennia. Without exaggeration, it’s the single most important event in the history of the world.

Maybe after 2,000 years we’ve come to take it for granted, because the Peace in the new Roman Rite amounts to nothing but a distraction. Instead of being engrossed by the miracle of transubstantiation – humbled and awed by the love of a God who died the cross to redeem our sins and feed our souls with His own precious body – we mill around the pews making pleasantries.

Dei gratia, those of us who live near a parish that uses the traditional form are spared this rude interruption. But what about those who don’t? Or if we want to attend a weekday Mass, which are rarely said in Latin? And what if we’re invited to a Novus Ordo funeral, wedding, baptism, first communion, or confirmation? My suggestion – and it’s only a suggestion – is this: when you kneel at the beginning of the consecration, resolve in your own mind not to stand until it’s time to approach the altar and receive the Sacrament.

Now, there are certainly reasons why this could prove dangerous. It might foster feelings of spiritual pride. It may sow malicious disobedience to Mother Church. And then there’s the fact that it’s just plain embarrassing. But the sad irony is that traditionalists reject the Novus Peace precisely because it lays out all these spiritual perils. It diverts our focus from the altar. It trivialises the great gift given to the Church by her Bridegroom: the power to summon Him in sacred matter. And it draws our attention back to ourselves, the people – attention that should be given solely and completely to the Lord of Hosts. What could be unseemlier?

Yet it can be overcome. Just be cognizant of the risk, and remember why you’re undertaking them. Shut your eyes tight and bow your head. Meditate on the mystery of the Incarnation. Pray ‘O sacrament most holy…’ Adore Christ, who offers Himself as our spiritual food. And, for God’s sake, smile! If you look down (or, I suppose, up) your nose at those turning to offer you the Peace, grumbling and frowning, that profits neither you nor them. Besides, this your salvation we’re talking about. Where can a man find true, soul-shuddering delight if not here?

The Early Fathers, in their wisdom, asked us for this one brief moment to turn our hearts and minds completely toward the Altar, at the moment Heaven and Earth intersect. Waugh himself wrote in The Catholic Herald that what most affected his conversion was:

the spectacle of the priest and his server at low Mass, stumping up to the altar without a glance to discover how many or how few he had in his congregation; a craftsman and his apprentice; a man with a job which he alone was qualified to do.

‘Waugh’s love of the Tridentine rite was not a matter of loving the solemn splendour of a high Mass,’ writes Francis Phillips, also in the Herald; ‘it was simply the priest’s humble absorption in the rite of a low Mass.’ Low or high, modest or majestic, that ‘humble absorption’ is the quintessence of the traditional form. And it should be true of the laity as well as the clergy. What could be more inappropriate to that end than this mini-coffee hour wedged into the middle of the Liturgy of the Eucharist?

Heaven knows this is nothing against the Peace in itself. But throughout the pre-VII history of the Roman Rite, it was only offered among the clergy. Even in the Ambrosian Rite, it’s given immediately after the Liturgy of the Word. Placing it mid-consecration was unprecedented, and evident of some overtly Protestant influence. It reduces the Eucharist to a meal – a ‘memorial supper’ as Zwingli taught. That’s the same corrupt understanding that leads to female ‘Extraordinary Ministers’ in tank-tops and jeans dropping the Host in people’s hands, which they peel off their sweaty palms and pop in their mouths like potato chips. (God help us.)

But, just as we’re always free to receive the Eucharist from a priest on the tongue, so too are we free to remain immersed in the holy mystery throughout. And by staying loyal to the example set by the Fathers, we can share their example with others. Even in the midst of a Novus Mass, we can encourage others in a deeper and more ancient understanding of the Pascha. It’s as simple as it is luminous: frankly, the Mass isn’t about you.

It is, however, for you. It was instituted by Christ Himself, for your good and for the good of all His holy Church. That’s nothing to be embarrassed about. It’s nothing to be prideful of. It’s something to be observed with solemnity, humility, good humour, and – above all – unspeakable joy.

– Michael Warren Davis is a Boston-based columnist.

Should there be separation of church and state?

By Augustinus

Across most of history religion was integral to the polis; to what we call today “political affairs”. It is only in the protestant west during the last 2 or 3 hundred years that protestant intellectuals have advocated separation of church and “state”. During the founding of the USA there were huge debates about “disestablishment” or whether each state would choose its own “established” church/religion. Inspired by the atheism of the French revolution Jeffersonian radicals in the USA won the debate over religion in the public sphere and so “separation of church and state” became settled constitutional doctrine in the USA.

The separation doctrine has never really worked that well because human beings are largely religious creatures. They don’t like leaving their religion behind when they enter the public sphere. The history of political conflicts within the USA since the founding has largely been fueled by intrusions of religion into politics. there would have been no civil war and no abolition of slavery without the abolitionist religious fanatics to cite just one example.

The only reason why the separation has SEEMED to work well for the USA in the last 200 years is because the only religions the state has had to deal with are the emasculated form of Christianity (i.e. protestantism); and a protestantizing form of catholicism (the “Americanist” heresy gained allegiance from most of the catholic bishops throughout the 20th century. Americanism was given new life by Vatican II and by similar anti-catholic trends in Europe in the 20th century.

These two forms of Christianity do not threaten the state as they are inherently statist themselves. When a religion casts away its identity markers such as distinctive dress, distinctive liturgical ceremonies, public processions, a distinctive calendar of commemorative days, religiously homogenous ghettos, neighborhoods or communities and so on …in short when a religion forfeits culture to the state the state has won and the religion will accommodate to the state’s liturgical feasts, the states commemorative calendar, the state’s values etc.

The separation doctrine, however, is on its last legs. It cannot survive the 21st century. Unlike the emasculated forms of Christianity that have existed in America until now Islam cannot and will not be assimilated into the modern state. Similarly the the left wing of the Catholic church which is the main supporter of the Americanist heresy is on its way out seeing its last gasp in the papacy of Pope Francis. In Europe and in Russia orthodox brands of religion are on the rise. You do not need whole populations to adopt orthodoxy for the orthodox to win. You only need a dedicated few like St Francis of Assisi who along with St Dominic largely saved the church in the 12 century just as St Ignatius and the jesuits saved the church after the reformation nearly destroyed it in the 16th and 17th centuries and St Benedict did after the fall of Rome and the dawn of the dark ages. It is the saints who save the church but saints who are also leaders who can organize and inspire other men with zeal.

Tell Me What’s Wrong With This Picture

By Allan Gillis

I’m confused …the Lutherans are completely fine with us?  “Unity in Christ with Catholics”???    I see something askew – even in THIS report.  Do you see it?

Evangelical Lutheran Assembly approves ‘historic’ statement of accord with Catholics

Catholic World News

August 16, 2016

America’s largest Lutheran organization has announced that “Church-dividing issues” have been resolved, and the path is clear for unity with the Catholic Church.”

The Evangelical Lutheran Church in America approved a statement entitled “Declaration on the Way,” which lists agreements that have been achieved with the US Catholic bishops’ conference on issues including the nature of the Church and the Eucharist. The statement was approved by an overwhelming 931- 9 vote at the Churchwide Assembly in New Orleans.

Presiding Bishop Elizabeth Eaton of the Evangelical Lutheran Church said that the statement “helps us to realize more fully our unity in Christ with Catholic partners, but it also serves to embolden our commitment to unity with all Christians.”

I’m Delighted! – Sounds To Me Like the SSPX is Remaining Focused!

IMPORTANT: SSPX Communiqué after meeting of all Superiors (on Canonical recognition)

From Rorate Caeli:

At the conclusion of the meeting of the major superiors of the Society of Saint Pius X that was held in Switzerland, from June 25 to 28, 2016, the Superior General addressed the following communiqué:

The purpose of the Society of Saint Pius X is chiefly the formation of priests, the essential condition for the renewal of the Church and for the restoration of society.

In the great and painful confusion that currently reigns in the Church, the proclamation of Catholic doctrine requires the denunciation of errors that have made their way into it and are unfortunately encouraged by a large number of pastors, including the Pope himself.

The Society of Saint Pius X, in the present state of grave necessity which gives it the right and duty to administer spiritual aid to the souls that turn to it, does not seek primarily a canonical recognition, to which it has a right as a Catholic work. It has only one desire: faithfully to bring the light of the bi-millennial Tradition which shows the only route to follow in this age of darkness in which the cult of man replaces the worship of God, in society as in the Church.

The “restoration of all things in Christ” intended by Saint Pius X, following Saint Paul (cf. Ep.h 1:10), cannot happen without the support of a Pope who concretely favors the return to Sacred Tradition. While waiting for that blessed day, the Society of Saint Pius X intends to redouble its efforts to establish and to spread, with the means that Divine Providence gives to it, the social reign of Our Lord Jesus Christ.

The Society of Saint Pius X prays and does penance for the Pope, that he might have the strength to proclaim Catholic faith and morals in their entirety. In this way he will hasten the triumph of the Immaculate Heart of Mary that we earnestly desire as we approach the centennial of the apparitions in Fatima.

Bishop Bernard Fellay, Superior General of the Society of Saint Pius X

Ecône, June 29, 2016

The Feast of Saints Peter and Paul

gladius sotto luna

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Brought to you by Allan Gillis

Pope and Patriarch, Justice Scalia and Gravitational Waves

By Augustinus

Three historically significant events took place this week: 1) the Pope had an in-person meet with the patriarch of the Russian Orthodox church; 2) Justice Antonin Scalia died (RIP) and 3) scientists experimentally detected gravitational waves. Scalia is a sore loss for the Catholic Church in America as he was a staunch defender of the Church’s religious freedom and of its basic positions in the culture wars. I will never forget reading his stinging dissent on the recent Obergfell decision where he upbraided the 5 court majority for hubris, arrogance and folly. He noted that these 5 justices felt that they knew more than all other previous supreme court justices not to mention thousands of years of previous intellectually and legal precedent on the definition of marriage. The speed with which an entire civilization is willing to cut its own throat astonished Scalia as it does me. The drastic decline in fertility rates across the Western world began before the legalization of same sex “marriage” but that legalization will surely only hasten the self-destruction of the west.

The meeting between the Pope and the patriarch will likely not lead to any kind of real union between the eastern and western churches but it may lead to a more coordinated defense (by the two wings of the one church) of Christian minorities within the Muslim world and that is surely a good thing.

The experimental detection of gravitational waves is being heralded as a major scientific accomplishment and it undoubtedly is but it may also signal a slowing down of the ongoing investigations into the properties of quantum non-locality. We will see.