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January 2021 Contents
Finding Viganò: Wonderful Insight into a Courageous Shepherd (Matt Gaspers)
The Viganò Chronicles
Since coming on board with Catholic Family News in the summer of 2017, one of the most important stories I have followed and chronicled for readers is the story of Archbishop Carlo Maria Viganò — not only his explosive testimony concerning Theodore McCarrick, Pope Francis, and “the homosexual current” within the Church’s hierarchy, but even more so his astounding transformation (as I’ve called it before) from retired Vatican diplomat to dauntless defender of Catholic faith and morals. He began by denouncing “the scourge of homosexuality” within the ranks of the clergy as “the root cause of so much sexual abuse,” but over time he has also come to recognize the close link between “heresy, sodomy, and corruption” — a trifecta of evil which he says is “a trademark of the deep state and of the deep church.”
I continue to follow Archbishop Viganò with keen interest and profound gratitude to God for raising him up “for such a time as this” (Esth. 4:14). However, I do so “from a distance,” so to speak, as one who knows about him and his position on various subjects (thanks to his regular missives) but does not know him personally. Like other observers, I rely on those who are closer to the man himself for deeper insight. One such individual is Dr. Robert Moynihan, the founder and editor-in-chief of Inside the Vatican magazine, who has known Archbishop Viganò for nearly a decade (since late 2011, the beginning of Viganò’s term as papal nuncio to the United States) and has shown himself time and again to be uniquely informative and insightful.
Readers may recall that several of my own articles about Archbishop Viganò have featured quotes from “Moynihan Letters” — periodic updates/reflections sent by Dr. Moynihan to those subscribed to his email list — beginning in late July of 2019, when Moynihan revealed to the world that he had met with the former nuncio in person (in an undisclosed location). “Today after a long journey I met Archbishop Carlo Maria Viganò in a quiet place,” he wrote on July 29, 2019, and continued the following day, “We have spoken now for many hours, and his central concern is for the safety, freedom and doctrinal purity of the Church — the mystical body of Christ, the people of God, which he has served throughout his life, and still wishes to serve with all his being.”
The fruit of his “many hours” of private discussion with Archbishop Viganò (and no doubt many hours of transcription and meticulous research, as well) is now available in book form — Finding Viganò: In Search of the Man Whose Testimony Shook the Church and the World (TAN Books, 2020) — a well-crafted mixture of biography, interview, analysis/commentary, and wonderful insight into the mind and heart of Archbishop Viganò himself. To continue reading, subscribe to the Catholic Family News E-Edition
Communism in Disguise: Pope Francis Joins Globalist Organization (Brian M. McCall)
On December 8, 2020, a globalist organization called the “Council for Inclusive Capitalism with the Vatican” was launched. What exactly is this organization and why is Francis having the Vatican join it? Before delving into that question, I find it interesting that they chose to use the phrase “with the Vatican” and not “with the Catholic Church.” Sometimes, the Holy Ghost subtly protects the Church even without her imperfect members realizing it. I think that may have been the case here, as they chose to make it clear that it is only “the Vatican” (i.e., the bureaucracy) and not the Church herself that is allying with these “Great Reset” globalists.
The Council for Inclusive Capitalism with the Vatican (CICV for short) appears to be a reinventing of another organization — the Coalition for Inclusive Capitalism — with Francis’ Vatican stapled on it. Their website looks very similar to the new CICV website and, other than the addition of “the Vatican”, the same people and organizations seem to be sponsors. The movers and shakers of the CICV are all drawn from transnational corporations and trans-governmental and non-governmental organizations tied to the globalist New World Order: MasterCard, Dupont, Allianz, Merck, Johnson & Johnson, the United Nations, the OECD, and others. One of the main individuals behind the organization is Lady Lynn Forester de Rothschild, a member of the powerful Rothschild family that has dominated international finance and usury for over a century. The organization is run by these icons of the New World Order (regular attendees at the World Economic Forum’s annual meeting in Davos, Switzerland) who arrogate to themselves the eerie title of “Guardians.”
Notwithstanding inserting the name “Capitalism” into the organization’s name, this movement appears to be an instrument of international Communism in another attempt to dominate the world by establishing the Dictatorship of the Proletariat (renamed the Guardians of the Council). Before explaining how the CICV is an instrument of Communism, however, we first need to review what the Church has taught about Communism and economics, in general. To continue reading, subscribe to the Catholic Family News E-Edition
*The Popes Speak* Pius XI’s Encyclical Divini Redemptoris on Atheistic Communism, Part I
Editor’s Note: Beginning this month and continuing through the March 2021 edition, we will be reprinting the entirety of Pope Pius XI’s important Encyclical Divini Redemptoris, in which he dissects and denounces the errors of Communism. With profound insight and paternal affection, Pius XI not only exposes errors but also prescribes the necessary remedies, calling upon members of the Church (clergy and laity) as well as representatives of the State to employ them. At this grave hour, when the “errors of Russia” (Our Lady of Fatima) are on the rise worldwide, including in the United States of America and even within the Church, Pius XI’s warnings and counsels are vitally important.
Venerable Brethren, Health and Apostolic Benediction.
1. The promise of a Redeemer brightens the first page of the history of mankind, and the confident hope aroused by this promise softened the keen regret for a paradise which had been lost. It was this hope that accompanied the human race on its weary journey, until in the fullness of time the expected Savior came to begin a new universal civilization, the Christian civilization, far superior even to that which up to this time had been laboriously achieved by certain more privileged nations.
2. Nevertheless, the struggle between good and evil remained in the world as a sad legacy of the original fall. Nor has the ancient tempter ever ceased to deceive mankind with false promises. It is on this account that one convulsion following upon another has marked the passage of the centuries, down to the revolution of our own days. This modern revolution, it may be said, has actually broken out or threatens everywhere, and it exceeds in amplitude and violence anything yet experienced in the preceding persecutions launched against the Church. Entire peoples find themselves in danger of falling back into a barbarism worse than that which oppressed the greater part of the world at the coming of the Redeemer.
3. This all too imminent danger, Venerable Brethren, as you have already surmised, is bolshevistic and atheistic Communism, which aims at upsetting the social order and at undermining the very foundations of Christian civilization.
4. In the face of such a threat, the Catholic Church could not and does not remain silent. This Apostolic See, above all, has not refrained from raising its voice, for it knows that its proper and social mission is to defend truth, justice and all those eternal values which Communism ignores or attacks. Ever since the days when groups of “intellectuals” were formed in an arrogant attempt to free civilization from the bonds of morality and religion, Our Predecessors overtly and explicitly drew the attention of the world to the consequences of the dechristianization of human society. With reference to Communism, Our Venerable Predecessor, Pius IX, of holy memory, as early as 1846 pronounced a solemn condemnation, which he confirmed in the words of the Syllabus directed against “that infamous doctrine of so-called Communism which is absolutely contrary to the natural law itself, and if once adopted would utterly destroy the rights, property and possessions of all men, and even society itself.” Later on, another of Our predecessors, the immortal Leo XIII, in his Encyclical Quod Apostolici Muneris, defined Communism as “the fatal plague which insinuates itself into the very marrow of human society only to bring about its ruin.” With clear intuition he pointed out that the atheistic movements existing among the masses of the Machine Age had their origin in that school of philosophy which for centuries had sought to divorce science from the life of the Faith and of the Church. Click here to continue reading Pius XI’s Divini Redemptoris
My Journey from Ultramontanism to Catholicism – Part III (Peter Kwasniewski, Ph.D.)
Editor’s Note: This three-part series is an expansion of a lecture that Dr. Peter Kwasniewski delivered at St. Stephen of Hungary Catholic Church in Allentown, Pennsylvania, an apostolate of the Priestly Fraternity of St. Peter, on September 20, 2020.
In the first part of this series, I defined ultramontanism, explained why it arose, and analyzed the danger of it when taken as an attitude that makes more of the papacy than it was intended to be, or rather, makes it other than it was intended to be. In Part 2, I looked at an extreme current example of this hyperpapalism, namely, the blog Where Peter Is, and quoted theologians on why and when Catholics are authorized to condemn or resist a pope.
“What good, then, is having a pope?” someone might be tempted to ask. “On your account, we’d be better off without one.”
My response is that (1) this is certainly not true, if we look at the many saintly and valiant popes who have defended and, when necessary, defined the Deposit of Faith down through the centuries, and (2) a pope benefits the Church when, and precisely inasmuch as, he exercises his office well.
Frustration with the papacy occurs only for those who have an exaggerated notion of the pope’s role. For the most part, Catholics throughout history have been able to ignore what the pope is doing, because they already knew their faith—what they had to believe, pray for, do, and shun. For its part, as we have seen, Vatican I is clear about the specific circumstances within which the Church’s infallibility is engaged by her earthly head. The pope is supposed to be “where the buck stops” when there is a dispute that cannot be otherwise resolved. He is meant to be, as Cardinal Newman says, a remora or barrier against doctrinal innovation, not an engine for doctrinal development, let alone a chatterbox sharing his personal opinions in newspaper interviews or airborne press conferences. A priest writing under the pen name Pauper Peregrinus observes:
“Was it also from being thus weakened in their sense of their own prerogatives that orthodox bishops came to depend too much on Rome to teach the unpopular doctrines, for example, on sexual morality? While we were blessed with many fine papal encyclicals in the 19th and 20th centuries, it is not a healthy sign when letters from the Roman Pontiff to the universal Church become the usual means by which orthodoxy is maintained among Catholics. The episcopacy is the normal means for doing this; the papacy exists to scotch errors that episcopal teaching has not been able to defeat. Whether the massive increase, in modern times, of papal documents directed to the universal Church is related as cause or as effect of a dearth of good episcopal teaching is a nice question.”
In fact, the gravity of the papal office is such, and so great the responsibility, that a pope should be characterized by saying rather less than most bishops or priests do, instead of saying more. He should be a man of few and serious words, a “prisoner of the Vatican” (so to speak) who, instead of globetrotting, works tirelessly to put the Church’s house in order by a rigorous selection of orthodox bishops and the appointment of collaborators exceptional for orthodoxy, holiness, and zeal for souls. Is this too much to ask? If we look at what St. Pius V and St. Pius X did, we can see that it is certainly not too much to expect. To continue reading, subscribe to the Catholic Family News E-Edition
Five Prelates Issue Statement Against Immoral Vaccines (Matt Gaspers)
On Dec. 12, 2020, the anniversary of Our Lady of Guadalupe’s final apparition in 1531, five princes of the Church issued a strong statement (full text below) “On the moral illicitness of the use of vaccines made from cells derived from aborted human fetuses”.
Cardinal Janis Pujats, metropolitan archbishop emeritus of Riga in Latvia, was joined by four brother bishops in publishing the statement: Their Excellencies Tomash Peta (metropolitan archbishop of the archdiocese of Saint Mary in Astana, Kazakhstan), Jan Pawel Lenga (archbishop/bishop emeritus of Karaganda, Kazakhstan), Athanasius Schneider (auxiliary bishop of Saint Mary in Astana), and Joseph Strickland (bishop of Tyler, Texas).
“In recent weeks,” the five prelates explain, “news agencies and various information sources have reported that, in response to the Covid-19 emergency, some countries have produced vaccines using cell lines from aborted human fetuses. In other countries, such vaccines are being planned.”
At the forefront of these efforts to develop a vaccine is certainly the United States of America, under the direction of President Donald Trump and his “Operation Warp Speed” initiative. Sadly, as LifeSiteNews reported on Dec. 11 (the day before the prelates’ statement was released), both of the leading vaccine candidates — those developed by Pfizer and Moderna under the auspices of “Operation Warp Speed” — appear to have connections to abortion.
“In the case of vaccines made from the cell lines of aborted human fetuses,” the five prelates stress in their statement, “we see a clear contradiction between the Catholic doctrine to categorically, and beyond the shadow of any doubt, reject abortion in all cases as a grave moral evil that cries out to heaven for vengeance (see Catechism of the Catholic Church n. 2268, n. 2270), and the practice of regarding vaccines derived from aborted fetal cell lines as morally acceptable in exceptional cases of ‘urgent need’ — on the grounds of remote, passive, material cooperation. To argue that such vaccines can be morally licit if there is no alternative is in itself contradictory and cannot be acceptable for Catholics.” To continue reading, subscribe to the Catholic Family News E-Edition
Resolutions: Their Importance in the Spiritual Life (Timothy Flanders)
Resolutions are a large part of Catholic life. The Sacrament of Penance is in fact invalid if the penitent does not possess a true resolution to overcome sin. The new calendar year always affords Catholics with a salutary opportunity to make resolutions. This can be an occasion for spiritual renewal and amendment of life, but how can we make resolutions that will be truly effective?
We must keep in mind that this year Septuagesima is January 31, and Ash Wednesday February 17. By the time you are reading this article, it may be just a few short weeks until the beginning of pre-Lent. As such these resolutions should begin with a long-term view of entering into the Great Fast very soon and be designed to prepare us for our Lenten resolutions.
A Firm Resolution
Concerning Confession, Prümmer identifies three characteristics of a good resolution: it must be firm, efficacious, and universal. These can also serve to evaluate what makes a good resolution, in general. By firm, Prümmer distinguishes between a “mere wish” and “a promise or vow” (we will return to the other two aspects below). On the one hand, your firmness is not merely vague good will that “it would be nice to do such and such.” On the other hand, if your resolution regards things that are themselves indifferent (i.e., not a matter of sin), it can be unwise to elevate your resolution to the level of a vow or an oath. As we will discuss later on, the devil especially tricks pious souls into the latter excess so that any failure of resolution becomes the occasion for temptations to despair and sloth.
Rather, understanding the nature of a resolution as firm means that your whole will is going to be directed toward fulfilling this end. You are determined to do what you say you will do. However, you are keeping your resolution within the foundational spiritual adage: trust in God, distrust of self. If you have no trust in God, you will fail to make any resolution and have a mere wish, forgetting the words of Our Lord: “with God all things are possible” (Matt. 19:26). Nevertheless, without distrust of self, even our confidence in God becomes presumption, forgetting the other part of Our Lord’s words: “with man this is impossible” (ibid.). The pious soul begins his resolution with utter confidence in God to even work miracles in resurrecting a dead soul to life. At the same time, the pious soul surrenders in humility to the fact of what Our Lord also said: “without Me, you can do nothing” (John 15:5).
When we have a proper understanding, which is grounded in humility, we can begin to arouse our feelings in a way that helps us make our resolution firm. Too often, our emotions are aroused by the excesses here mentioned, as when a soul loses confidence in God (believing the lie that God will not help the penitent), or is inflated with pride (believing the lie that man is sufficient of himself to do good). Instead, meditation on the truth is meant to arouse within us a properly ordered feeling and impulse toward the good. The intellect moves the will, and what you think about will have a massive effect on your resolutions. To continue reading, subscribe to the Catholic Family News E-Edition
Archbishop Lefebvre, Prophet of 2020 (Fr. Daniel Chavarria, SSPX)
Introduction: Satan’s Army
“I have never seen our country so divided.” How many times, and from how many people, have we heard these words in recent months? Polarization, confusion, and fear surround us on all sides. You might wonder if normalcy will ever be had again after 2020!
Division is a sign of demonic activity. In Freemasonry, Satan found an army to advance his great rebellion against God. These men work for the kingdom of man on earth, a kingdom in which God is neither necessary (so they foolishly believe) or welcome. A Godless world is a demonic world. The devil is our only other possible king.
What are these enemies of God and of Christian civilization doing now? How can we effectively oppose them? We are blessed to have a voice to warn and advise us about them. Archbishop Marcel Lefebvre (1905-1991), echoing the voices of popes from Clement XII in 1738 to John Paul II in 1983, predicted and solved 2020.
Enemy Intel: Economic Globalism via the Great Reset
At this late hour, who has not heard of the so-called “Great Reset” proposed by the World Economic Forum (WEF)? The initiative was officially launched in June 2020, although it has been in the works for several years, and is allegedly a means to rebuild the economy after the COVID-19 pandemic.
According to Klaus Schwab, founder and executive chairman of WEF, one of the three main priorities of the Great Reset is to “harness the innovations of the Fourth Industrial Revolution,” something he explains “is characterized by a fusion of technologies that is blurring the lines between the physical, digital, and biological spheres.” The WEF promo video on the so-called “Fourth Industrial Revolution” features the following disturbing claims: “The very idea of human being as some sort of natural concept is really going to change. Our bodies are going to be so changed we won’t be able to distinguish between what’s natural and what’s artificial. You might ask yourself, Can we get to be super-humans?”
Superman doesn’t need God. Superman only needs himself. The first step to super-humans is globally dependent economies. People in all countries must be dependent on the currency which the elites control in order to advance their plans. The World Economic Forum wants to advance globalism, which is essentially a Freemasonic idea. It involves establishing a world order and supposed peace on earth apart from Christ and His Catholic Church. The purpose of a globally controlled order is to achieve superhuman dominance — in short, a world without God and in which Satan’s rebellious “Non serviam!” is the motto. To continue reading, subscribe to the Catholic Family News E-Edition
In the two previous articles in this series, we have seen that the molecules-to-man evolutionary account of the origins of man and the universe has its roots in the false uniformitarian naturalism of René Descartes and the so-called Enlightenment philosophers. We have also seen that the first to build on this false foundation were the geologists, especially James Hutton and Charles Lyell and their disciples who assumed without proof that the Enlightenment philosophers were correct and that “the present is the key to the past.”
With this false premise as their starting point, Charles Lyell and his disciples constructed a chronological framework within which they could explain the formation of all of the sedimentary rock formations in the world over long ages of time in terms of the same kinds of slow, gradual, and localized processes that they could observe in the present. However, we noted that the promoters of the new geochronology had no facilities for doing experimental research in the field of sedimentology; and we saw that when those facilities became available in the 20th century, the empirical evidence showed that huge amounts of sediment could be laid down rapidly by moving currents of water, laterally and horizontally, in very short periods of time.
In this article, we will examine the arguments that have been leveled against the work of researchers like Guy Berthault and Alexander Lalomov and show how the defenders of evolution’s long ages have been forced to retreat into the realm of astronomy to seek support (unsuccessfully) for their evolutionary time-scale.
The Collapse of the Lyellian Geological Time-Scale
Defenders of the Lyellian framework have criticized the new experimentally-driven sedimentology, but the critics are having an increasingly difficult time defending the Lyellian framework. For example, noted critic Alan Hayward articulates the conventional wisdom that:
“shale is made of compacted clay. As most readers will have noticed, clay consists of exceedingly fine particles which take a long time to settle in water. Turbulence keeps them in suspension and consequently clay will only settle in calm water.”
However, recent experimental studies in mudstone formation have shattered that conventional wisdom. In a recent report in Science by Schieber et al, the authors conclude:
“Our observations do not support the notion that muds can only be deposited in quiet environments with only intermittent weak currents. Instead, bedload transport of flocculated mud and deposition occurs at current velocities that would also transport and deposit sand. Clay beds can accrete from migrating floccule ripples under swiftly moving currents in the 10 cm/s to 26 cm/s velocity range, a range likely to expand as flows with larger sediment concentrations are explored … In the course of two decades of detailed studies of shales and mudstones, one of us has seen comparable low-amplitude bedforms in shale units that were deposited in a wide variety of environments. Examples can be found in the Mid-Proterozoic Belt Supergroup, the Devonian of the eastern United States, the Jurassic Posidonia Shale, the Cretaceous Mancos Shale, and the Eocene Green River Formation. This suggests that mud accretion from migrating floccule ripples probably occurred throughout geologic history. Many ancient shale units, once examined carefully, may thus reveal that they accumulated in the manner illustrated here, rather than having largely settled from slow-moving or still suspensions. This, in turn, will most likely necessitate the reevaluation of the sedimentary history of large portions of the geologic record.”
Big Bang Cosmology: Science Fact or Science Fiction?
The evidence most often cited for the supposed “billions of years” of cosmic history is that which is associated with Big Bang cosmology and the alleged impossibility of viewing starlight from distant galaxies if the universe is only thousands of years old. According to Big Bang advocates, the universe began 13.7 billion years ago, when all of the mass of the universe expanded from a tiny particle. Because the red-shifts of many galaxies can be interpreted as indicating motion away from the Earth, proponents of the Big Bang cite this as “proof” that the universe is expanding and that the Big Bang model is true. In reality, the red-shift evidence can be interpreted in a number of different ways, and if the expansion interpretation is correct, this can be explained just as well or better as a result of the creative action of God. To continue reading, subscribe to the Catholic Family News E-Edition
Our Lady of Hope, The Evening Star of Pontmain (Marianna Bartold)
As I wrote in my book, Fatima: The Signs and Secrets: “Now and in the days ahead, the Church Militant must not place its faith in mere human means to restore the Church. ‘Modern times are dominated by Satan and will be more so in the future,’ as St. Maximilian Kolbe said. ‘The conflict with hell cannot be engaged by men, even the most clever. The Immaculate alone has from God the promise of victory over Satan.’”
“Those words echo the revelations of the Queen of Heaven, who came to Fatima, revealing in essence that Christ reserves to her the final triumph in the battle of the latter days. In that combat, all that the children of Mary need do is heed the requests of Our Lady − it is as simple as that.”
How much longer will a greater number of Catholics turn to the Virgin Mother of God, who has, especially in the last five centuries since the Great Revolt against the Lord and His Church, so many times on behalf of our souls interceded? We should by now recognize the most recent “signs of the times”: In October 2020 in the United States, the people suddenly heard of an upcoming “dark winter.” Soon afterward, the entire world was repeatedly exposed to the two segue slogans of the New World Order’s next phase: “Build Back Better” and the “Great Reset.” While some people recognize that the true Church is under siege and the world wages against all souls on earth an increasing, all-out spiritual war, those of good-will should by now know that Our Lady of Fatima gave us the only valid solution so that the good God will grant upon the entire world a true “era of peace.”
Above all, what is needed now is an increase of the theological virtues of faith, hope and charity. As I noted in my review of Fátima (2020 film): “Faith is the foundation of all virtue for, by it, God makes Himself known to men. As St. Paul says, ‘Now faith is the substance of things to be hoped for, the evidence of things that are not seen…And without faith it is impossible to please God’” (Heb. 11:1, 6) … “Hope is the virtue by which we firmly trust that God, Who is all-powerful and faithful to His promises, will in His mercy give us eternal happiness and the means to obtain it…Hope is necessary for salvation. Our hope must be firmly founded in God, Who Promised to give us the means for salvation…Charity is the virtue by which we love God above all things for His own sake, and our neighbor as ourselves, for the love of God.”
In this Year of Our Lord 2021, we must in charity and great confidence increase our efforts of prayer and sacrifice as we also spread the Fatima Message. With our Rosaries and our mortifications, we must daily ask God, through the Virgin’s powerful intercession before His throne in Heaven, for the great grace of the collegial consecration of Russia to the Immaculate Heart of Mary. To that end, it is not remiss to stir our hope in Our Lady’s intercession when we read of only one such instance out of many — in the following case, an event on one “dark night” during the 19th century’s Franco-Prussian War. To continue reading, subscribe to the Catholic Family News E-Edition
*Roman Catechism Series* The Ten Commandments: The Second Commandment (Matthew Plese)
After carefully explaining the twelve articles of the Creed and the seven Sacraments, the Roman Catechism next turns to the Ten Commandments.
Why Study the Ten Commandments?
“Thou shalt not take the name of the Lord, thy God, in vain: for the Lord will not hold him guiltless that shall take the name of the Lord his God in vain” (Ex. 20:7). This is the Second Commandment of God. Like the First Commandment, which concerns the worship of the one true God alone, the Second Commandment also belongs to the virtue of religion. While the Second Commandment naturally follows from the First, the Roman Catechism explains why God saw fit to institute this distinct but related Commandment:
“The second Commandment of the divine law is necessarily comprised in the first, which commands us to worship God in piety and holiness. For He who requires that honor be paid Him, also requires that He be spoken of with reverence, and must forbid the contrary, as is clearly shown by these words of the Lord in Malachy: The son honored the father and the servant his master if then I be a father, where is my honor? However, on account of the importance of the obligation, God wished to make the law, which commands His own divine and most holy name to be honored, a distinct Commandment, expressed in the clearest and simplest terms.”
A Positive and Negative Precept
The Second Commandment has both a positive precept as well as a prohibition. While we often think of the prohibition – not taking the Name of the Lord in vain – the Commandment also requires us to honor the Lord’s Name. On this point, the Roman Catechism explains:
“But in the exposition of this Commandment it should first be shown that besides a negative, it also contains a positive precept, commanding the performance of a duty. To each of these a separate explanation should be given; and for the sake of easier exposition what the Commandment requires should be first set forth, and then what it forbids. It commands us to honor the name of God, and to swear by it with reverence. It prohibits us to condemn the divine name, to take it in vain, or swear by it falsely, unnecessarily, or rashly.”
Likewise, the Baltimore Catechism notes both parts of the Commandment: “We are commanded by the second Commandment to speak with reverence of God and of the saints, and of all holy things, and to keep our lawful oaths and vows.” To continue reading, subscribe to Catholic Family News E-Edition
McCall’s To Build the City of God Inspires Catholics to Keep Fighting the Good Fight (Amanda Evinger)
Longing for Christendom
As you look out your car window and see yet another poor, terrified elderly lady strapped with a full-face mask and armed with germicide in her hand as she hobbles down the street, you can’t help but wonder how long this insanity will continue. As you flick on your iPad and try to find the latest news, you are haunted once again by the fact that censorship is choking the life out of your beloved nation, and atheistic Communism is creeping over the entire world. And as heinous mounds of evidence of election fraud continue to pour in, only to be brushed off of the mainstream media’s shoulders like fleas, you can’t help but beg the Blessed Mother for some peace in the midst of the storm.
In the midst of this craziest of crazy times, we find ourselves confronted with a choice: to trust in the Sovereignty of God, or to deny it, relying on the whims of corrupt men. As the long-demolished City of God (Christendom) lays in seemingly irreparable ruins, one wonders if anyone will ever even attempt to build it up once again. As the modern world and the post-conciliar Church sport their respective “great façades”, devout and faithful souls long for authentic Catholicism, in all of its capacious bounty, splendor, and beauty. We desire to know what Catholicism’s place in society is really supposed to be, not to mention in our own heart of hearts.
That being said, there is perhaps no better time than now to pick up a reliable Catholic book on the subject and savor its prophetic words. One such book is To Build the City of God: Living as Catholics in a Secular Age by Dr. Brian McCall (Angelico Press, 2014), a scholarly but eminently practical work which will help you to see that man is not an isolated, autonomous individual, as modernity would like him to be. Instead, he is subject to natural, social, and transcendent orders – and ultimately, to Almighty God. As one reviewer (on Amazon.com) wrote, “Much has been written since Rerum Novarum in 1891 on the general outlines of Catholic social, economic, and political thought, but what Catholics need today is a sure guide to how to live out these principles in their daily lives. To this end, Brian McCall’s To Build the City of God responds with chapters on marriage and the family, dress, education, profit and wealth, debt, politics in the age of Obama, and much more.”
As we struggle to “fight the good fight of faith” (1 Tim. 6:12) against the forces of evil in the world, which often feel like they are smothering us, books like this one inspire us to keep gasping for air and not give up the fight. To continue reading, subscribe to Catholic Family News E-Edition
A Meditation on the “Great Reset” and the Liberty of Christians (Archbishop Carlo Maria Viganò)
Editor’s Note: The following reflection was composed by Archbishop Carlo Maria Viganò and sent to Dr. Robert Moynihan, founder/editor-in-chief of Inside the Vatican magazine and author of Finding Viganò (TAN Books, 2020), who then translated the original Italian text into English and published it. Dr. Moynihan graciously granted CFN permission to reprint his English translation.
As a preface to his English translation, Dr. Moynihan explained to readers via his “Moynihan Letters” (Dec. 2, 2020) how this meditation came to be written:
“In a conversation with Archbishop Carlo Maria Viganò, I said to him: ‘I feel I should write something on this point of freedom, on our right to religious freedom. I would like to remind myself and others that, no matter what type of crisis we face, we must never forget the value of our freedom. As disciples of Christ, we are free, not slaves of a cruel Master, brothers and sisters of the Son, the Incarnate Word. Could you take a moment to reflect on this topic of freedom, and send me something I might use in a future Letter?
A day later, the Archbishop sent me the following meditation, in Italian. Thanksgiving then intervened, and a weekend, before I prepared a translation. The translation is my own (so any infelicity or confusion in this English-language text is due to me, not to the archbishop).”