Catholic Family News

This Month’s Edition

This month’s edition of Catholic Family News contains the articles listed below. Only a few of these are reprinted on this website. To read all of the articles contained in this month’s edition, choose one of our subscription options, each of which comes with access to the E-Edition of the paper so you can start reading these articles now.

January 2022 Contents

The Second Atomic Bomb Has Exploded: CDW Issues Directives Banning Traditional Confirmations and Ordinations, Decrees the End of Ecclesia Dei Communities (Brian M. McCall)

The predicted document of the Congregation for Divine Worship and Discipline of the Sacraments (CDW) extending the totalitarian measures against the Traditional Latin Mass has been published. It takes the form of a letter from Archbishop Arthur Roche, the Congregation’s Prefect, and a series of responses to dubia (questions) it says are a consolidation of questions submitted by bishops. The responses were approved by Pope Francis on Dec, 4, 2021 — the 58th anniversary of the promulgation of Sacrosanctum Concilium, Vatican II’s Constitution on the Sacred Liturgy.

A Caveat of Language

Throughout this article, when I refer to the CDW document “banning” or “requiring” certain things, I mean that the document purports to do such things. I do not mean to imply that its attempts to forbid what cannot be forbidden or demand what cannot be demanded have legal effect or bind in conscience. This document, as well as Francis’ Traditionis Custodes are, to use St. Thomas’ language, “illegal laws.” They are not laws at all but rather “acts of violence” (Summa Theologiae I-II, q. 96, a. 4). Being acts contrary to the divine and natural law, directed not to the common good of the Church, and exceeding the authority of the Holy See, these documents are of no legal force and effect. Yet, unless bishops and priests are willing to fulfill their duty and exercise their right to refuse these illegal laws, what I describe as consequences will follow from this violent attack. I do not hope for such an outcome; on the contrary, I sincerely hope that this event will be a moment of grace for bishops and priests to rise up and resist the Dictator Pope and his minions “to the face” (Gal. 2:11) and stand for the rights of God and His Church.

Begin with the End in Mind: To Destroy the Traditional Liturgy

If diocesan bishops choose to obey the unjust commands contained in the new CDW document, it will mean the disappearance of the Traditional Mass from parish churches and the end of confirmations and ordinations in the Traditional Rite (outside of the Society of St. Pius X). The new document makes the rumored visitations of the Ecclesia Dei communities a mere formality as the document contains a death sentence for those institutes in the form in which they were founded. It makes clear that every priest of the Ecclesia Dei communities must concelebrate the New Mass. It also forbids their seminarians from being ordained in the Traditional Rite. These measures will likely empty their seminaries of anyone who entered due to a commitment to the Traditional Rite. It eviscerates their unique charism and says they have no real reason to exist anymore, having failed in their original mission to lead people to the New Liturgy.

The introductory letter from Archbishop Roche makes clear the goal of every response: to eventually eliminate any celebration of the pre-conciliar liturgy and enforce complete adherence with no exceptions to the Protestantized and doctrinally deficient New Mass. Roche makes clear that “[e]very prescribed norm has always the sole purpose” of enforcing this eventual uniformity. Click here to continue reading

Embracing Persecution: Angelus Press Conference Report (Brian M. McCall)

Over the weekend of Dec. 10-12, 2021, hundreds of Catholics converged on the city of Kansas City, Missouri for the Conference for Catholic Tradition hosted by Angelus Press. This year’s topic, “Catholics and Persecution,” was both perennial and timely. The speakers examined the topic from several different perspectives.

Persecution from Without and Within

After Fr. John Fullerton, U.S. District Superior for the Society of St. Pius X (SSPX), opened the conference and set the tone for the weekend, the first full lecture was presented by Fr. John McFarland, Prior of Our Lady of Sorrows in Phoenix, Arizona. He set a spiritual note for the first reflection and argued that persecution was a necessary part of the Church’s existence in time. In the context of a profound meditation on St. John’s Apocalypse, Father demonstrated that persecution must be part of the Church’s experience as the Mystical Body of Christ. Although the intensity of that persecution waxes and wanes over the millennia, it follows the Church through history. He meditated upon the imagery of the two beasts of the Apocalypse, the one coming from the West (representing the civil powers of Rome) and the other coming up out of the East (representing religious persecution by erroneous religions). The goal of all these persecutions is to turn men away from the worship of the true God to adore instead the devil, the “great red dragon” (Apoc. 12:3) who fell from Heaven.

Fr. Paul Robinson, Prior of St. Isidore Church in Watkins, Colorado who has written for CFN on occasion, continued the spiritual theme. He turned the attendees’ gaze to the internal religious persecution that worldly churchmen have often hurled upon saintly Catholics.  He compared the cases of St. Athanasius (d. A.D. 373), St. Mary of the Cross (1842-1909), and Archbishop Marcel Lefebvre (1905-1991). All three faced authorities in the Church who wanted to curry favor with the world and oppose fidelity to Tradition. To please the Arian bishops and emperors, many officials in the Church persecuted St. Athanasius, who had to flee his Episcopal See sometimes in disguise. He was excommunicated by Pope Liberius for his faithfulness to the Nicene Creed and the proclamation of Christ’s divinity. St. Mary of the Cross was a holy religious in Australia who was excommunicated for refusing to break her vows and abandon the rule of her religious congregation. Eventually, both St. Athanasius and St. Mary of the Cross were exonerated.

Father then discussed the struggle of Archbishop Lefebvre to remain faithful to Tradition. Rather than focusing on the episcopal consecrations of 1988, Father recounted the events leading up to the purported suspension of Archbishop Lefebvre in 1976. He recounted the famous meeting between Pope Paul VI and Archbishop Lefebvre in which the perspectives of the two churchmen were contrasted. Lefebvre was concerned with the preservation of the Faith and the purity of doctrine and liturgy, whereas the Pope of the Council was more concerned with his public appearance. The Archbishop was making him look bad by having his flourishing seminary in Ecône. Father remarked upon the grace that seemed to direct the Archbishop to make such momentous decisions throughout the decades of strife, decisions that now in retrospect seem so providential. To continue reading, subscribe to Catholic Family News

*The Popes Speak* St. Pius X’s Encyclical Acerbo Nimis on Teaching Christian Doctrine

Ignorance of Divine Things the Chief Cause of Present Evils

1. At this very troublesome and difficult time, the hidden designs of God have conducted Our poor strength to the office of Supreme Pastor, to rule the entire flock of Christ. The enemy has, indeed, long been prowling about the fold and attacking it with such subtle cunning that now, more than ever before, the prediction of the Apostle to the elders of the Church of Ephesus seems to be verified: “I know that … ravening wolves will enter in among you, not sparing the flock.” [Acts 20:29] Those who still are zealous for the glory of God are seeking the causes and reasons for this decline in religion. Coming to a different explanation, each points out, according to his own view, a different plan for the protection and restoration of the Kingdom of God on earth. But it seems to Us, Venerable Brethren, that while we should not overlook other considerations, We are forced to agree with those who hold that the chief cause of the present indifference and, as it were, infirmity of soul, and the serious evils that result from it, is to be found above all in ignorance of things divine. This is fully in accord with what God Himself declared through the Prophet Osee [Hosea]: “And there is no knowledge of God in the land. Cursing and lying and killing and theft and adultery have overflowed: and blood hath touched blood. Thereafter shall the land mourn, and everyone that dwelleth in it shall languish.” [Osee 4:1-3]

2. It is a common complaint, unfortunately too well founded, that there are large numbers of Christians in our own time who are entirely ignorant of those truths necessary for salvation. And when we mention Christians, We refer not only to the masses or to those in the lower walks of life — for these find some excuse for their ignorance in the fact that the demands of their harsh employers hardly leave them time to take care of themselves or of their dear ones — but We refer to those especially who do not lack culture or talents and, indeed, are possessed of abundant knowledge regarding things of the world but live rashly and imprudently with regard to religion. It is hard to find words to describe how profound is the darkness in which they are engulfed and, what is most deplorable of all, how tranquilly they repose there. They rarely give thought to God, the Supreme Author and Ruler of all things, or to the teachings of the faith of Christ. They know nothing of the Incarnation of the Word of God, nothing of the perfect restoration of the human race which He accomplished. Grace, the greatest of the helps for attaining eternal things, the Holy Sacrifice and the Sacraments by which we obtain grace, are entirely unknown to them. They have no conception of the malice and baseness of sin; hence, they show no anxiety to avoid sin or to renounce it. And so, they arrive at life’s end in such a condition that, lest all hope of salvation be lost, the priest is obliged to give in the last few moments of life a summary teaching of religion, a time which should be devoted to stimulating the soul to greater love for God. And even this, as too often happens, only when the dying man is not so sinfully ignorant as to look upon the ministration of the priest as useless, and then calmly faces the fearful passage to eternity without making his peace with God. And so, Our Predecessor, Benedict XIV, had just cause to write: “We declare that a great number of those who are condemned to eternal punishment suffer that everlasting calamity because of ignorance of those mysteries of faith which must be known and believed in order to be numbered among the elect.” Click here to continue reading

Correspondence on Vatican-China Agreement: Cardinal Parolin Responds to Concerned Japanese Catholic

Editor’s Note: For years, now, Catholic Family News has been reporting on the disastrous Sino-Vatican agreement (originally signed in Sept. 2018 and renewed in Oct. 2020) in which Pope Francis surrendered the liberty and authority of the Church to the Communists in China in exchange for nothing (while the details of the agreement remain secret, we know from official Vatican disclosures that it has to do with the appointment of bishops in China). CFN recently received a copy of the following correspondence between a Japanese Catholic and Vatican Secretary of State Cardinal Pietro Parolin, one of the primary architects of the agreement. The concerned Japanese Catholic’s letter confirms that, based on the situation on the ground in China, the agreement (the details of which remain secret) has only resulted in the Chinese Communist Party (CCP) asserting more control over the Church in China. Sadly, the Cardinal Secretary of State basically dismisses the information and notes that he is aware of the situation. How can he be aware of such a situation in which Catholic churches display a Communist flag and propaganda and yet still renew the agreement? For whom does Cardinal Parolin work? It seems not for Our Lord Jesus Christ. Note that the name of the Japanese Catholic has been removed from the letters to protect his identity as he travels into Communist China. — Brian M. McCall, Editor-in-Chief To continue reading, subscribe to Catholic Family News

Saint Camillus de Lellis: Minister of the Sick (Sean Romer)

In 1550, during the time of the Council of Trent (1545-1563) and the advent of the Counter-Reformation, in the year in which Pope Julius III approved the Jesuits, Camillus de Lellis was born in the old Kingdom of Naples of southern Italy. The son of a captain in the army, in his reckless youth Camillus was a dissolute soldier and gambler who, after his conversion, established in Rome the Ministers of the Sick and devoted himself with heroic virtue to the care to the sick and dying. After years of fruitful apostolate, Saint Camillus died in the odor of sanctity in 1614, surrounded by his spiritual sons. In the United States, his feast day is the 18th of July.

Young Camillus

Bucchianico is a city situated in the hilly and temperate province of Abruzzo, which is planted with many olive groves and vineyards. Here Camillus was born May 25, 1550 to Giovanni de Lellis, an Italian soldier of illustrious heritage, and Camilla Compellia, a noble Roman lady nearly 60 years of age. “St. Elizabeth” she was called by those who saw in her late pregnancy a sign from God for one selected to a special purpose. If true, then perhaps this is why, during her pregnancy, the Lady Camilla had a dream of a child with a red cross stamped upon his breast who was followed by a multitude of other children all bearing the same sign.

Camilla’s husband Giovanni fell prey to the vices of a soldier’s life, a sad reality that caused her much grief. She feared with good reason that her son would follow his father’s example, for Camillus proved to be a restless lad with no love of scholarly subjects. When he was 12 years of age, his venerable mother passed to her eternal reward. After the boy finished his schooling, he left to join his father, who was less of a patriarch to his son than a fellow adventurer.

Camillus the Soldier

Camillus’ enrollment in the army was delayed by the development of an ulcer on his right leg that required medical care; this wound would never entirely heal for the rest of his life. For a time, he labored as a servant in the hospital, but he was caught playing cards and told to leave. Over the next few years, he fought in various campaigns. By the time he was 20 years of age, Camillus was a soldier of fortune with a violent temper, a wild and undisciplined creature who kept company with the worst kinds of soldiers and gambled away his pay, at times living in destitution. With his father, Camillus roamed gypsy-like from country to country, where they hired themselves out as mercenaries to Christian and Turkish commanders alike. To continue reading, subscribe to Catholic Family News

The Concept of the Diocesan Priesthood (Msgr. Joseph Clifford Fenton)

Diocesan Priests: Their Important Role in God’s Plan for His Church

The message which God has revealed to men through Jesus Christ our Lord is the body of truth which the Catholic Church is commissioned and empowered to teach infallibly on earth until the end of time. One part of this divine message deals with the Church itself, explaining the nature and the characteristics of this society within which our Lord lives and over which He rules. One section of the revealed message dealing with the Church explains the status and the function of the diocesan priest in Christ’s kingdom. It is the purpose of this little book to sketch the content of that part of the Church’s divine revelation which has to do with the position and the essential activities of the diocesan priest. Thus, by reason of the very end it has in view, this work differs from most other books dealing with the diocesan priesthood. By far the greater portion of the literature now devoted to this subject, stresses the need for spiritual perfection in the priest because of his sacerdotal orders or his parochial ministry. Or, to put it in another way, most of the writing devoted to the diocesan priesthood considers this subject from the viewpoint of the sacramental character of Holy Orders or under the aspect of the parochial ministry, considered as the essential activity of the diocesan priest.

This, in the final analysis, is treating the diocesan priesthood in much the same way that the episcopate would be treated if men were to confine themselves to the consideration of the power of orders, without speaking of the powers of ruling and teaching the flock of Christ, existing in the Catholic episcopate. A man who does not realize the position of authority a bishop holds in the Church of Christ does not appreciate the meaning of the apostolic episcopate in the Church, even though he be aware of the fact that a bishop can ordain a priest or consecrate another bishop. In exactly the same way, a man who knows that the diocesan priest can offer the Sacrifice of the Mass, and that he is generally associated with the parochial ministry, cannot be said to possess an adequate understanding of the diocesan priesthood unless he knows something of the essential and divinely ordered status of the diocesan priest in the Church of Christ.

The divinely revealed teaching about the diocesan priesthood is to be found in that section of God’s revelation which deals with the local Church. Despite the fact that most theological treatises on the Church of Christ do not sufficiently stress doctrines about the local Church, it remains true that God has revealed a body of teaching, not only about the nature and the characteristics of the Church universal, but also about the individual local company of Christ’s disciples, the religious unit we know today as the diocese or the archdiocese. The diocesan priest has a distinct and necessary function within the local Church, according to God’s own revelation. The fully developed local Church (as distinguished from the local Church in the process of formation, the kind of entity known as a mission or as a prefecture apostolic or as a vicariate apostolic) is a complete individual household or family in Christ. It has its definite purpose. It works and exists to glorify God in Christ through the sanctification and the salvation of its members. To continue reading, subscribe to Catholic Family News

Catholic Race Theory, Part IV: The Tribe of Ham (Stephen Kokx and Daniel Vasko)

Of all the tribes of Noah, the offspring of Ham are the most oppressed and manipulated in the world today, particularly those who descend from his son Cush, who settled sub-Saharan Africa.

As has been noted in previous articles, the sons of Ham built some of the longest-lasting civilizations in history, including Egypt and Ethiopia. Today, however, Ham’s household is often the target of oppression by Japhethites and Semites who have forsaken the true faith.

Modern-day Hamites have been taught, among other things, to embrace many erroneous ideologies and to indulge in their excessive tendencies. This has had the lamentable effect of preventing Hamitic peoples, especially the Cushites (descendants of sub-Saharan African peoples), from fully realizing their God-given potential.

Critical Race Theory and “social justice” are two of the many non-Christian ways of thinking with which Hamites have been indoctrinated. Liberal and non-Catholic Japhethites and Semites have aided in this effort primarily under the guise of advancing “civil rights.” Their actions only serve to inflame tensions among the descendants of Noah’s three sons.

A Genealogical History of the Tribe of Ham

According to Genesis Chapter 10, Ham had four sons: Mesraim, Phut, Canaan, and Cush. Mesraim settled the Nile Delta in Egypt, while Phut lived in Libya in North Africa. Canaan settled modern-day Israel, whereas Cush is considered the father of the Ethiopian and sub-Saharan African peoples.

Each son and his tribe migrated southward along the Euphrates River from Noah’s Ark in modern-day Turkey, along with the sons of Shem, into Mesopotamia. The Mesopotamian plain, or the “plain of Shinar” or “Senaar” was, at the time, an extremely fertile land, even more fertile than today. It was a hotbed of activity for the first century after the flood.

It was in middle Mesopotamia where a son of Cush named Nimrod emerged. Nimrod, according to Genesis, was the first great king on the earth, one who was a “great hunter before the Lord” (Gen. 10:9) and one who united the entire region. He’s also believed to have ordered the construction of the Tower of Babel. St. Augustine accuses Nimrod of being a “deceiver” and an “oppressor.” To continue reading, subscribe to Catholic Family News

The “Everything Was Tested on HEK” Lie — Part II (Paul Casey, M.D.)

Lie #4: The “They Changed Their Argument from ‘Any Connection’” Lie

After months of being told his argument was a lie, having failed to prove that everything was tested on HEK-293, and having failed to show that every basic research study connects to the Catholic in some way, but finally conceding that “… obviously Tylenoldoesn’t rely on HEK293 tests”, Fr. Matthew claimed in October 2021 that it is those objecting to the vaccines who have “changed their argument”. In response to a doctor’s article referring to his January “Everything was tested on HEK” article as “disingenuous and gaslighting”, Fr. Matthew alleged in the comments section, “My article and others showed that the standard was untenable so you moved.”

To what “standard” was he referring? In his original January article, his thesis was, “They have rejected every vaccine tested (not grown on) on fetal cell lines like HEK-293” (“they” was not defined, and in the October article nine months later, “they” was still not defined). In the same comments section just mentioned, Fr. Matthew provided a link to his original January article, in which he indirectly goes after Bishops Schneider and Strickland (in a rather dishonest manner, as well shall see): “They identify ‘abortion as an evil which is in a horrendous class all its own, a class that excludes the normal rules of moral reasoning.’” They did nothing of the sort. The quotation is not even theirs. Nowhere does it appear in the Bishops’ joint statement of December 12, 2020. The quotation comes from an author on CatholicCulture.org criticizing their statement. But neither in the statement nor anywhere else did the two Bishops ever exclude “the normal rules of moral reasoning”. Fr. Matthew quotes this critic and then adds, “The main rule excluded is the rule that remote material cooperation can be licit.” This is clearly a lie. Bishop Schneider himself (whom the critic specifically named) said in the December 12, 2020 statement:

“The theological principle of material cooperation is certainly valid and may be applied to a whole host of cases (e.g., in paying taxes, the use of products made from slave labor, and so on). However, this principle can hardly be applied to the case of vaccines made from fetal cell lines.”

Bishop Schneider never denied that remote material cooperation can be licit, only that in the case of the vaccines, it is not applicable, and he goes on to explain why. Fr. Matthew continues, “They want nothing that could in any way indicate a possible approval of abortion [also a lie: Bishop Schneider specifically mentioned “paying taxes,” which can always be interpreted as a possible approval of abortion, a reason given by some to claim we shouldn’t pay taxes] or drawing good from abortion” (because any concatenation forms a link, whereas basic research does not).

Finally, Fr. Matthew finishes with, “If that is the standard, that standard should be applied across the board to all drugs.” But the Google-searched-basic-research-as-“testing” standard is not theirs; it is his. It didn’t come from the Bishops, and neither did the “approval” / “drawing good” parameters as defined by Fr. Matthew and falsely attributed to Bishops Schneider and Strickland. The Bishops’ standard always referred to true Medical Testing. Click here to continue reading

Fatima and the Forgotten Meaning of Conversion (Marianna Bartold)

Once more, our hearts have turned to the celebration of the holy day of Our Savior’s Nativity. That blessed day is fittingly preceded by the Feast of the Immaculate Conception, “the Woman” who, with her Divine Son, was prophesied in Genesis 3:15. As we continue to look forward to the promised triumph of the Immaculate Heart of Mary, we must also accept the truth that God usually chooses to act through His people. For that reason, it is a holy necessity that each of us grasp our own roles in that triumph, realizing that all true apparitions of Our Lady are intended to remind all peoples ― from practicing Catholics to those separated from God in diverse ways ― of the forgotten definition of conversion.

In these latter days of the Modern Age, Our Lady has appeared on earth more than in any other time in history. As the spiritual war between good and evil intensifies, the Mediatrix of All Graces pleas with us to pray and do penance, even as She continues to intercede for us before the throne of God. In the ongoing epic battle for souls, each true Marian apparition in modern history is another chapter of sacred history, which is intended to remind all peoples of God’s plan for our redemption and ultimate salvation.

As I’ve explained in my book, Fatima: The Signs and Secrets (available at Amazon), it was over 100 years ago that the Catholic Encyclopedia provided four definitions of conversion, as follows: “a moral change, a turning or returning to God and to the true religion, in which sense it has passed into our modern languages. [To cite a few examples, we can look to the ‘conversions’ of St. Paul, of Constantine the Great, and of St. Augustine.] In the Middle Ages, the word conversion was often used in the sense of forsaking the world to enter the religious state. Thus St. Bernard speaks of his conversion. The return of the sinner to a life of virtue is also called a conversion. More commonly do we speak of the conversion of an infidel to the true religion, and most commonly of the conversion of a schismatic or heretic to the Catholic Church.”

Already lost was the fifth and most crucial definition of conversion: the three ages of the interior life. Dom Jean-Baptiste Chautard, author of The Soul of the Apostolate, defined the interior life as “the state of activity of a soul who strives against its natural inclinations in order to regulate them and endeavors to acquire the habit of judging and directing its movements in all things according to the light of the Gospel and the example of Our Lord.” To continue reading, subscribe to Catholic Family News

*Roman Catechism Series* The Lord’s Prayer: Give Us This Day Our Daily Bread (Matthew Plese)

Ask And You Shall Receive

The fourth petition of the “Our Father” asks of the Almighty: “Give us this day our daily bread” (Matt. 6:11). The Roman Catechism begins its explanation of this petition by reinforcing its connection with the ones that preceded it:

“The fourth and following Petitions, in which we particularly and expressly pray for the needs of soul and body, are subordinate to those which preceded. According to the order of the Lord’s Prayer we ask for what regards the body and the preservation of life after we have prayed for the things which pertain to God. For since man has God as his last end, the goods of human life should be subordinated to those that are divine. These goods should be desired and prayed for, either because the divine order so requires, or because we need them to obtain divine blessings, that being assisted by these temporal things we may reach our destined end, the kingdom and glory of our heavenly Father, and the reverential observance of those commands which we know to emanate from His holy will. In this Petition, therefore, we should refer all to God and His glory.”

It is only after adoring and thanking God and praying for His Kingdom to envelope the entire world that we turn to our own temporal needs. Whereas many are prone to pray only when they need or want something, true children of God will pray not only for our earthly needs but first and foremost for God’s glory. On the other hand, we should not neglect to ask God in prayer for our earthly needs, as if such trifling matters were a bother to Him. This opposite extreme is equally to be avoided, as the Roman Catechism reminds us to pray for our everyday needs:

“Those, therefore, who say that it is unlawful for Christians to ask from God the earthly goods of this life, are by no means to be listened to; for not only the unanimous teaching of the Fathers, but also very many examples, both in the Old and New Testaments, are opposed to this error.

Thus Jacob, making a vow, prayed as follows: If God shall be with me, and shall keep me in the way, by which I walk, and shall give me bread to eat, and raiment to put on, and I shall return prosperously to my father’s house, the Lord shall be my God, and this stone, which I have set up for a title, shall be called the house of God; and of all things Thou shalt give to me, I will offer up tithes to Thee. [Gen. 28:20-22] Solomon also asked a certain means of subsistence in this life, when he prayed: Give me neither beggary nor riches: give me only the necessaries of life. [Prov. 30:8]

Nay, the Savior of mankind Himself commands us to pray for those things which no one will dare deny appertain to the benefit of the body. Pray, He says, that your flight be not in the winter, or on the sabbath. [Matt. 24:20] St. James also says: Is any one of you sad? Let him pray. Is he cheerful in mind? Let him, sing. [Jam. 5:13] And the Apostle thus addressed himself to the Romans: I beseech you, brethren, through our Lord Jesus Christ, and by the charity of the Holy Ghost, that you assist me in your prayers for me to God, that l may be delivered front the unbelievers that are in Judea. [Rom. 15:30] As, then, the faithful are divinely permitted to ask these temporal succors, and as this perfect form of prayer was given us by Christ the Lord, there remains no doubt that such a request constitutes one of the seven Petitions.”

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The Leonine Prayers After Mass — Part III (Peter Kwasniewski, Ph.D.)

The revival of interest in and devotion to the classical Roman Rite or Tridentine Mass — a revival that would certainly not have been predicted in the heyday of the liturgical reform — has revived the custom of praying the Leonine Prayers at the end of Mass, sometimes even spilling over into the world of the Novus Ordo. The escalating relevance of these prayers, particularly the one to St. Michael the Archangel, at a time when the world stands in more obvious need than ever of heavenly intervention against diabolic incursions, can be denied only by those who no longer believe in the devil at all (like the superior general of the Jesuits) or those whose hatred for all things traditional is the strongest animating principle of their lives (people whom we call ideologues, such as the author of Traditionis Custodes).

Enter Cardinal Blaise Cupich, who at the end of August 2021 ordered a priest of the Chicago Archdiocese to cease and desist the recitation of devotional prayers after Mass, including the Prayer to St. Michael. Reports vary about what exactly happened, but this much is clear: the prayers were being said; the priest was told to stop doing so; and the “clarification” issued subsequently by the pastor sounds like an attempt to diffuse unwanted attention with the excuse that people have a right to decide their own private devotions. That’s true, but one minute of prayer together after Mass is no grave imposition on anyone; in many places an entire Rosary is said before or after Mass.

Disordered concupichscence aside, we should consider why the Prayer to St. Michael is especially appropriate.

St. Michael the Archangel

Given the remarkable circumstances of its composition and the fact that prayer to angels is not as familiar to Catholics today as it used to be, we should circle back to the St. Michael Prayer, which has often been reintegrated into parish life in recent years.

First, what do we know about the angel named Michael, a name meaning, “Who is like unto GOD”? The Book of Daniel mentions him several times as “one of the chief princes” (Dan. 10:13) and as the special protector of Israel who will rise up as “the great prince” (Dan. 12:1). St. Michael’s central role in the confrontation between good and evil at the end of history is explicitly mentioned in the same book. Some Christian theologians (e.g., St. Gregory Nazianzen) believed that Michael was the angel who spoke to Moses on God’s behalf from the burning bush and upon Mt. Sinai, and that he is the angel who guards the closed gates of Eden and had charge of the plagues visited upon the Egyptians. The Epistle of St. Jude expressly mentions Michael as having contended with the devil over the body of Moses (cf. Jude 9). The Book of Revelation or Apocalypse of St. John gives the most explicit testimony of all: “There was a great battle in heaven. Michael and his angels fought with the dragon, and the dragon fought and his angels; and they did not prevail, neither was their place found any more in heaven” (Apoc. 12:7–8). To continue reading, subscribe to the Catholic Family News E-Edition

INTERVIEW: Abp. Viganò Denounces “Hellish Project” of Transhumanism and Great Reset, Discusses Vatican II and “Infiltration Plan” (Cesare Sacchetti)

Editor’s Note: In a lengthy new interview conducted by Italian journalist Cesare Sacchetti for his blog, The Eye of the Needle, Archbishop Carlo Maria Viganò comments on a wide range of topics involving both the civil and ecclesiastical spheres. …

*****

Your Excellency, in recent days you have been the victim of harsh attacks in the Italian media, and the attacks seem to be increasing in intensity. Massimo Giannini, editor of La Stampa of Turin, went so far as to call you a “scoundrel.” Another prominent Italian journalist, Bruno Vespa, said God should “forgive you” for your statements about the vaccines and the so-called pandemic. Could you explain why Italy’s mainstream media increasingly seems to consider you a sort of “public enemy.” Why are they seemingly so afraid of you?

As I have previously noted, it is typical of any totalitarian regime to seek to the delegitimize any and every form of dissent, at first by ridiculing the adversary, making him the object of derision so as to discredit him before the eyes of the public opinion. Then, after delegitimizing the person as pathological, or in need of psychiatric care, suggesting that the adversary is mentally unstable who should be hospitalized in a mental institution. Finally, this process ends with the complete criminalization of all dissenters. In this way, the regime creates the necessary premises to separate all its adversaries from civil society.

Lies, insults and personal attacks — like the most recent that I have received from the Italian magazine “Venerdì” (published by the newspaper “La Repubblica”) — are part of this charade, a type of theatrical production in which the “high priests” of COVID tear their vestments, lamenting every objection to their lies. We should recall that “La Stampa” and “La Repubblica” belong to the Elkann family, a family related to the Rothschilds since the 1500s. As a matter of fact, John Elkann wrote the preface to Klaus Schwab’s book, The Fourth Industrial Revolution, in which the WEF (World Economic Forum) chairman describes the “Great Reset” in minute detail. In their adherence to the official narrative, the spokesmen for the elite also end up employing this tactic of discrediting and smearing those who oppose them, a typical practice of conspiratorial groups.

Certainly, given the deafening silence of the bishops and the propaganda of Santa Marta (Editor’s note: the residence of Jorge Bergoglio), it is clear that a discordant voice that denounces the ongoing coup d’état being carried out by the globalist élite irritates and seems intolerable for those who ask for an unreasoning approval to their contradictory declarations. Click here to continue reading

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