Monday, 8 February 2016

Ave Regina Caelorum - Isabella Leonarda

We are at the door of Lent. Since February 3, the seasonal Marian Antiphon is now Ave Regina Caelorum. 

It is the one, when Easter is early, that is the least known and sung. Given that, it was not often set to polyphony. In my time as part of the Toronto Oratory Choir we would sing this yearly.

Isabella Leonarda was a Religion of the Ursuline Order from the age of sixteen. She died in 1704 after eight-four years - an extraordinary age and talent. Putting to rest the lie that the Catholic Church oppressed women, it was through the Church that a holy artist such as Leonarda was able to put her talents to full use and the glory of God and the Blessed Mother.

A full biography can be read at Women's Sacred Music Project.

Friday, 5 February 2016

Monthly "Pope Video" - not one mention of God, no words of or about Our Lord Jesus Christ!

Pope Francis attends a prayer on the occasion of the World Day of Care for Creation in St. Peter's Basilica at the Vatican, Tuesday, Sept. 1, 2015 - AP
05/02/2016 17:00

(Vatican Radio) Pope Francis is asking people around the world to pray during the month of February for an increase of attention to and care for our common home. The Holy Father is making the request through his new video initiative in cooperation with the Jesuit-operated Apostleship of Prayer. Below, please fin the full text of the Holy Father's Message, which you can view at
Believers and unbelievers agree that the earth is our common heritage, the fruits of which should benefit everyone.
However, what is happening in the world we live in?
The relationship between poverty and the fragility of the planet requires another way of managing the economy and measuring progress, conceiving a new way of living.
Because we need a change that unites us all.
Free from the slavery of consumerism.
This month I make a special request:
That we may take good care of creation–a gift freely given–cultivating and protecting it for future generations.
Caring for our common home.

Remarks of Toronto's Cardinal Collins to Parliamentary Committee studying Physician assisted Suicide/Death or just plain old, MURDER!

From the Catholic Register:

Below are the presentations made in Ottawa to the Special Joint Committee on Physician-assisted Dying by Cardinal Thomas Collins, Archdiocese of Toronto, and  Larry Worthen, Executive Director, Christian Medical & Dental Society of Canada. They spoke on behalf of the Coalition for HealthCARE and Conscience.

Cardinal Thomas Collins appeared before the joint Parliamentary Committee on Physician-Assisted Dying with Christian Medical and Dental Association of Canada executive director Laurence Worthen on behalf of the Coalition for HealthCARE and Conscience Feb. 3.

Ottawa, February 3, 2016
His Eminence Thomas Cardinal Collins, Archdiocese of Toronto
Good evening, and thank you for allowing us this opportunity to provide input on such a profoundly important subject.
I appear today on behalf of the Coalition for HealthCARE and Conscience. Joining me is Larry Worthen, Executive Director of the Christian Medical and Dental Society of Canada.We are like-minded organizations committed to protecting conscience rights for health practitioners and facilities. In addition to the Catholic Archdiocese of Toronto and the Christian Medical and Dental Society of Canada, our members include the Catholic Organization for Life and Family, the Canadian Federation of Catholic Physicians’ Societies, the Canadian Catholic Bioethics Institute, and Canadian Physicians for Life.I will address two issues: conscience protection for health care workers, and palliative care and support services for the vulnerable.
For centuries, faith-based organizations and communities have cared for the most vulnerable in our country, and they do so to this day. We know what it is to journey with those who are facing great suffering in mind and body, and we are committed to serving them with a compassionate love that is rooted in faith and expressed through the best medical care available.
We were brought together by a common mission:• To respect the sanctity of human life, which is a gift of God;
• To protect the vulnerable; and,
• To promote the ability of individuals and institutions to provide health care without being forced to compromise their moral convictions.
It is because of this mission that we cannot support or condone assisted suicide or euthanasia.
Death is the natural conclusion of the journey of life in this world. As the author of the Book of Ecclesiastes wisely observed long ago: “the dust returns to the earth as it once was, and the life breath returns to the God who gave it.” (Ecclesiastes 12:7) Death comes to us all, and so patients are fully justified in refusing burdensome and disproportionate treatment that only prolongs the inevitable process of dying. But there is an absolute difference between dying and being killed. It is our moral conviction that it is never justified for a physician to help take a patient’s life, under any circumstances.
We urge you to consider carefully the drastic negative effects physician-assisted suicide will have in our country:
Killing a person will no longer be seen as a crime, but instead will be treated as a form of health care. According to the Supreme Court, adults at any age, not just those who are near death, may request assisted suicide. Following the lead of some European countries whose experience with assisted suicide and euthanasia we disregard at our peril, the Provincial-Territorial Expert Advisory Group has already gone beyond the restriction of assisted suicide to adults, and has proposed that children be included. The right to be put to death will, in practice, become in some cases the duty to be put to death, as subtle pressure is brought to bear on the vulnerable. Those called to the noble vocation of healing will instead be engaged in killing, with a grievous effect both upon the integrity of a medical profession committed to do no harm, and upon the trust of patients in those from whom they seek healing.
Even those doctors who support this legalization in principle may be uneasy when they experience its far reaching implications.
The strong message from the Supreme Court is unmistakeable: some lives are just not worth living. We passionately disagree.
In light of all this, it is clear that reasonable people, with or without religious faith, can have a well-founded moral conviction in their conscience that prevents them from becoming engaged in any way in the provision of assisted suicide and euthanasia. They deserve to be respected.
It is essential that the government ensure that effective conscience protection is given to health care providers, both institutions and individuals. They should not be forced to perform actions that go against their conscience, or to refer the action to others, since that is the moral equivalent of participating in the act itself. It is simply not right or just to say: you do not have to do what is against your conscience, but you must make sure it happens.
Our worth as a society will be measured by the support we give to the vulnerable. People facing illness may choose to end their lives for reasons of isolation, discouragement, loneliness or poverty, even though they may have years yet to live. What does it say about us as a society when the ill and vulnerable in our midst feel like burdens? Often, a plea for suicide is a cry for help. Society should respond with care and compassionate support for these vulnerable people, not with death.
Proper palliative care to date is not available to the majority of Canadians. It is a moral imperative for all levels of government in our country to focus attention and resources on providing that care, which offers effective medical control of pain, and even more importantly, loving accompaniment of those who are approaching the inevitable end of life on earth.
Larry Worthen, Executive Director, Christian Medical & Dental Society of CanadaLadies and gentlemen of the committee, His Eminence has provided you some insight into our concerns about how legalizing physician-assisted suicide or euthanasia will impact vulnerable patients.
Provided they can consent, people with disabilities such as rheumatoid arthritis, paraplegia or those with mental health problems can qualify for assisted death according to the criteria set down by the courts. Often people who have these challenges are struggling in a world of many barriers. The danger is that they will choose assisted death because of the failure of our society to provide the necessary support.
Through increased access to palliative care, disability, chronic disease and mental health services, Canada can significantly reduce the number of people who see death as the only viable option to end their isolation, their feeling of being a burden and their sense of worthlessness.
Our concern for our patients extends to our concern for conscience protection. Recently the College of Physicians and Surgeons of Ontario passed a policy requiring referral for assisted death. A referral is a recommendation or a handing over of care to another doctor on the advice 4 of the referring physician. The requirement to refer forces our members to act against their moral conviction that assisted suicide or euthanasia will harm their patients. If they refuse to refer, they will risk disciplinary action by the College.
When a proposed practice calls into question such a foundational value of the common good of society, and a foundational value of the very meaning of a profession, a healthcare worker has the right to object. A healthcare worker does not lose their right to moral integrity just because they choose a particular profession.
In the landmark Carter case, the Supreme Court of Canada said that no physician could be forced to participate in assisted death. They also said that this was a matter that engaged the Charter freedoms of conscience and religion. It is not in the public interest to discriminate against a category of people based on their moral convictions. This does not create a more tolerant, inclusive or pluralistic society and it is ironic that this is being done in the name of choice.
Fortunately, six other Colleges have not required referral. We have enumerated several possible options for the federal government to ensure that these Charter Rights are respected all across the country. If the federal government does not act, we are risking a patchwork quilt of regulatory practices, and a serious injustice being done to some very conscientious, committed and capable doctors.
Despite our concerns, members of our coalition will not obstruct the patient’s decision, should this legislation be put in place. The federal government could establish a mechanism allowing patients direct access to a third-party information and referral service that would provide them with an assessment once they have discussed assisted death with their own doctor and clearly decided they wish to seek it.Our members do not wish to abandon their patients in their most challenging moments of vulnerability and illness. When we get a request for assisted death, we will probe to determine the underlying reason for the request, to see if there are alternatives for management. We will provide complete information about all available medical options, including assisted death. However, our members must "step away" from the process allowing the patient to seek the assessment directly once they have made a firm commitment to take this path.
Like our coalition, the Canadian Medical Association has stated that doctors should not be required to do referrals for assisted suicide or euthanasia. No other foreign jurisdiction requires physician compliance in assisted death through referral.
In closing we highlight four areas of serious concern:
• The need for improved patient services, including palliative and mental health care and support for people with disabilities
• Protection for the vulnerable
• Provisions that physicians, nurses and other health care professionals not be required to refer for, or perform, assisted death or be discriminated against because of their moral convictions.
• Protection for health care facilities like hospitals, nursing homes and hospices who are unable to provide assisted death on their premises because of their organizational valuesThank you for your time and consideration.

Thursday, 4 February 2016

Bishop Schneider interviewed

There is a reason why Rorate Caeli Blog, is one of, if not the most widely read Catholic blog in the world along with Father Z. You can check the veracity of my statement at Once again, they have featured for our edification, the wise words of a holy prelate. 

During the vexatious and unethical lawsuit launched upon me by Thomas Rosica, CSB, I received letter of prayer and consolation from Bishop Athanasius Schneider. He is one of the men which we must look to in these difficult times of crisis for the Church. His words below touch the very heart of the crisis and while charitable in his criticisms, he holds nothing back as to the seriousness of the situations facing the Church of Our Lord Jesus Christ and each one of us.

Rorate Caeli has given blanket permission for a reprint of their interview with Bishop Schneider and we thank them for it.


SSPX; Women and foot washing; consecrating Russia; anti-pastoral bishops and much more

Last week, Rorate Caeli interviewed His Excellency Bishop Athanasius Schneider, one of the most visible prelates working on the restoration of the traditional Latin Mass and faith, on numerous topics. 

In this wide-ranging interview, His Excellency thoughtfully expounded on issues critical to the Church in this great time of crisis. Read the entire interview so you don't miss His Excellency's thoughts on the current status of the SSPX,women's participation in the Mass and the washing of women's feet, whether Russia was ever truly consecrated to the Immaculate Heart of Mary, Summorum Pontificum and anti-pastoral bishops and much, much more. 

All may reprint/repost this interview -- but you must credit Rorate Caeli. 

*NB: words in bold by Rorate for emphasis:


Rorate CaeliIn the recent Synod, we will not know the legal impact it will have on the Church for some time, as it’s up to Pope Francis to move next. Regardless of the eventual outcome, for all intent and purposes, is there already a schism in the Church? And, if so, what does it mean practically speaking? How will it manifest itself for typical Catholics in the pews?

H.E. Schneider: Schism means according to the definition of the Code of Canon Law, can. 751: The refusal of submission to the Supreme Pontiff or of communion with those members of the Church who are submitted to the Supreme Pontiff. One has to distinguish the defect in belief or heresy from schism. The defect in belief or heresy is indeed a greater sin than schism, as Saint Thomas Aquinas said: “Unbelief is a sin committed against God Himself, according as He is Himself the First Truth, on which faith is founded; whereas schism is opposed to ecclesiastical unity, which is a lesser good than God Himself. Wherefore the sin of unbelief is generically more grievous than the sin of schism” (II-II, q. 39, a. 2 c). 

The very crisis of the Church in our days consists in the ever growing phenomenon that those who don’t fully believe and profess the integrity of the Catholic faith frequently occupy strategic positions in the life of the Church, such as professors of theology, educators in seminaries, religious superiors, parish priests and even bishops and cardinals. And these people with their defective faith profess themselves as being submitted to the Pope. 

The height of confusion and absurdity manifests itself when such semi-heretical clerics accuse those who defend the purity and integrity of the Catholic faith as being against the Pope – as being according to their opinion in some way schismatics. For simple Catholics in the pews, such a situation of confusion is a real challenge of their faith, in the indestructibility of the Church. They have to keep strong the integrity of their faith according to the immutable Catholic truths, which were handed over by our fore-fathers, and which we find in in the Traditional catechisms and in the works of the Fathers and of the Doctors of the Church.   

Rorate Caeli: Speaking of typical Catholics, what will the typical parish priest face now that he didn’t face before the Synod began? What pressures, such as the washing of women’s feet on Maundy Thursday after the example of Francis, will burden the parish priest even more than he is burdened today?

H.E. Schneider: A typical Catholic parish priest should know well the perennial sense of the Catholic faith, the perennial sense as well of the laws of the Catholic liturgy and, knowing this, he should have an interior sureness and firmness. He should always remember the Catholic principle of discernment: “Quod semper, quod ubique, quod ab omnibus”, i.e. “What has been always, everywhere and from all” believed and practiced. 

The categories “always, everywhere, all” are not to be understood in an arithmetical, but in a moral sense. A concrete criterion for discernment is this: “Does this change in a doctrinal affirmation, in a pastoral or in a liturgical practice constitute a rupture with the centuries-old, or even with the millennial past? And does this innovation really make the faith shine clearer and brighter? Does this liturgical innovation bring to us closer the sanctity of God, or manifest deeper and more beautiful the Divine mysteries? Does this disciplinary innovation really increase a greater zeal for the holiness of life?” 

As concretely to the innovation of washing the feet of women during the Holy Mass of the Last Supper on Holy Thursday: This Holy Mass celebrates the commemoration of the institution of the sacraments of the Eucharist and the Priesthood. Therefore, the foot washing of women along with the men not only distracts from the main focus on Eucharist and on Priesthood, but generates confusion regarding the historical symbolism of the “twelve” and of the apostles being of male sex. The universal tradition of the Church never allowed the foot washing during the Holy Mass, but instead outside of Mass, in a special ceremony. 

By the way: the public washing and usually also kissing of the feet of women on the part of a man, in our case, of a priest or a bishop, is considered by every person of common sense in all cultures as being improper and even indecent. Thanks be to God no priest or bishop is obliged to wash publicly the feet of women on Holy Thursday, for there is no binding norm for it, and the foot washing itself is only facultative.    


Rorate Caeli: A non-typical situation in the church is the Priestly Society of St. Pius X (SSPX). Why does Your Excellency think that so many Catholics are afraid of the SSPX or anxious about any association with it? From what Your Excellency has seen, what gifts do you think the SSPX can bring to the mainstream Church?

H.E. Schneider: When someone or something is unimportant and weak, nobody has fear of it. Those who have fear of the Priestly Society of St. Pius X ultimately have fear of the perennial Catholic truths and of its demands in the moral and the liturgical domain. 

When the SSPX tries to believe, to worship and to live morally the way our fore-fathers and the best-known Saints did during a millennial period, then one has to consider the life and the work of these Catholic priests and faithful of the SSPX as a gift for the Church in our days – even as one of the several instruments which the Divine Providence uses to remedy the enormity of the current general crisis of the faith, of the morals and of the liturgy inside the Church. 

In some sectors of the SSPX there are, however, as it is the case in every human society some eccentric personalities. They have a method and a mindset which lack justice and charity and consequently the true “sentire cum ecclesia,” and there is the danger of an ecclesial autocephaly and to be the last judicial instance in the Church. However, to my knowledge, the healthier part corresponds to the major part of the SSPX and I consider their General Superior, His Excellency Monsignor Bernard Fellay, as an exemplarily and true Catholic bishop. There is some hope for a canonical recognition of the SPPX.   


Rorate Caeli: Back on the Synod, while focusing on tradition, does Your Excellency believe that the changes in the Roman liturgy post-Vatican II contributed to the current crisis in the Church, the crisis of marriage, the family and societal morality in general??

H.E. Schneider:  I wouldn’t affirm this in such a way. Indeed the very source of the current crisis in the Church, the crisis of marriage, of the family and of the morality in general is not the liturgical reform, but the defects in faith, the doctrinal relativism, from which flows the moral and liturgical relativism. For, if I believe in a defective manner, I will live a defective moral life and I will worship in a defective, indifferent manner. It is necessary first to restore the clearness and firmness of the doctrine of faith and of morals in all levels and, from there, start to improve the liturgy. The integrity and the beauty of the faith demands the integrity and the beauty of one’s moral life and this demands the integrity and the beauty of the public worship.

Rorate Caeli: Still on the Synod, it is clear to those with eyes to see that Pope Francis caused confusion instead of clarity in the Synod process, and encouraged a turn toward rupture by elevating the role of Cardinals Kaspar and Danneels, Archbishop Cupich, etc. What is the proper attitude a Catholic should have towards the pope in these troubled times? Are Catholics obliged to make their views known and “resist” as Cardinal Burke said in an interview last year with us, even when their views are critical of the pope?

H.E. Schneider: For several past generations until our days there reigns in the life of the Church a kind of “pope-centrism” or a kind of “papolatria” which is undoubtedly excessive compared with the moderate and supernatural vision of the person of the Pope and his due veneration in the past times. Such an excessive attitude towards the person of the Pope generates in the practice an excessive and wrong theological meaning regarding the dogma of the Papal infallibility. 

If the Pope would tell the entire church to do something, which would directly damage an unchangeable Divine truth or a Divine commandment, every Catholic would have the right to correct him in a due respectful form, moved out of reverence and love for the sacred office, and person of the Pope. The Church is not the private property of the Pope. The Pope can’t say “I am the Church,” as it did the French king Louis XIV, who said: “L’État c’est moi.” The Pope is only the Vicar, not the successor of Christ.

The concerns about the purity of the faith is ultimately a matter of all members of the Church, which is one, and a unique living body. In the ancient times before entrusting to someone the office of a priest and of a bishop, the faithful were asked if they can guarantee that the candidate had the right faith, and a high moral conduct. The old Pontificale Romanum says: “The captain of a ship and its passengers alike have reason to feel safe or else in danger on a voyage, therefore they ought to be of one mind in their common interests.” It was the Second Vatican Council, which very much encouraged the lay faithful to contribute to the authentic good of the Church, in strengthening the faith. 

I think in a time in which a great part of the holders of the office of the Magisterium are negligent in their sacred duty, the Holy Spirit calls today, namely the faithful, to step into the breach and defend courageously with an authentic “sentire cum ecclesia” the Catholic faith.


Rorate Caeli: Is the pope the measure of tradition, or is he measured by tradition? And should faithful Catholics pray for a traditional pope to arrive soon?

H.E. Schneider: The Pope is surely not the measure of tradition, but on the contrary. We must always bear in mind the following dogmatic teaching of the First Vatican Council: The office of the successors of Peter does not consist in making known some new doctrine, but in guarding and faithfully expounding the deposit of faith transmitted by the apostles (cf. Constitutio dogmatica Pastor aeternus, cap. 4). 

In fulfilling one of his most important tasks, the Pope has to strive so that “the whole flock of Christ might be kept away from the poisonous food of error” (First Vatican Council, ibd.).  The following expression which was in use since the first centuries of the Church, is one of the most striking definitions of the Papal office, and has to be in some sense a second nature of every Pope: “Faithfully adhering to the tradition received from the beginning of the Christian faith” (First Vatican Council, ibd.). 

We must always pray that God provides His Church with traditional-minded Popes. However, we have to believe in these words: “It is not for you to have knowledge of the time and the order of events which the Father has kept in his control” (Acts 1: 7). 

Rorate Caeli:  We know there are many bishops and cardinals – possibly the majority – who want to change the Church's doctrinal language and long-standing discipline, under the excuses of "development of doctrine" and "pastoral compassion." What is wrong with their argument?

H.E. Schneider: Expressions like "development of doctrine" and "pastoral compassion" are in fact usually a pretext to change the teaching of Christ, and against its perennial sense and integrity, as the Apostles had transmitted it to the whole Church, and it was faithfully preserved through the Fathers of the Church, the dogmatic teachings of the Ecumenical Councils and of the Popes. 

Ultimately, those clerics want another Church, and even another religion: A naturalistic religion, which is adapted to the spirit of the time. Such clerics are really wolves in sheep’s clothing, often flirting with the world. Not courageous shepherds – but rather cowardly rabbits.    


Rorate Caeli: We hear a lot about the role of women in the Church today – the so-called “feminine genius.” Women obviously have played a critical role in the Church since the beginning, starting with the Blessed Virgin Mary. But liturgically, Christ made His position crystal clear, as have pre-Conciliar popes. Does Your Excellency believe that female involvement in the liturgy, whether it’s women taking part in the Novus Ordo Mass or girl altar boys, has played a positive or negative role in the Church the last four decades?

H.E. Schneider: There is no doubt about the fact that the female involvement in the liturgical services at the altar (reading the lecture, serving at the altar, distributing Holy Communion) represents a radical rupture with the entire and universal tradition of the Church. Therefore, such a practice is against the Apostolic tradition. 

Such a practice gave to the liturgy of the Holy Mass a clear Protestant shape and a characteristic of an informal prayer meeting or of a catechetical event. This practice is surely contrary to the intentions of the Fathers of the Second Vatican Council and there is not in the least an indication for it in the Constitution on Sacred Liturgy.


Rorate Caeli: Your Excellency is well known for celebrating the traditional Latin Mass in many places around the world. What does Your Excellency find to be the deepest lessons learned from saying the Latin Mass, as a priest and as a bishop, that other priests and bishops may hope to gain by saying the traditional Mass themselves?

H.E. Schneider: The deepest lessons I learned from celebrating the traditional form of the Mass is this: I am only a poor instrument of a supernatural and utmost sacred action, whose principal celebrant is Christ, the Eternal High Priest. I feel that during the celebration of the Mass I lost in some sense my individual freedom, for the words and the gesture are prescribed even in their smallest details, and I am not able to dispose of them. I feel most deeply in my heart that I am only a servant and a minister who yet with free will, with faith and love, fulfill not my will, but the will of Another. 

The traditional and more than millennial-old rite of the Holy Mass, which not even the Council of Trent changed, because the Ordo Missae before and after that Council was almost identical, proclaims and powerfully evangelizes the Incarnation and the Epiphany of the ineffably saintly and immense God, who in the liturgy as “God with us,” as “Emmanuel,” becomes so little and so close to us. The traditional rite of the Mass is a highly artfully and, at the same time, a powerful proclamation of the Gospel, realizing the work of our salvation. 

Rorate Caeli: If Pope Benedict is correct in saying that the Roman Rite currently (if strangely) exists in two forms rather than one, why has it not yet happened that all seminarians are required to study and learn the traditional Latin Mass, as part of their seminary training? How can a parish priest of the Roman Church not know both forms of the one rite of his Church? And how can so many Catholics still be denied the traditional Mass and sacraments if it is an equal form?

H.E. Schneider: According to the intention of Pope Benedict XVI, and the clear norms of the Instruction “Universae Ecclesiae,” all Catholic seminarians have to know the traditional form of the Mass and be able to celebrate it. The same document says that this form of Mass is a treasure for the entire Church – thus it is for all of the faithful. 

Pope John Paul II made an urgent appeal to all bishops to accommodate generously the wish of the faithful regarding the celebration of the traditional form of the Mass. When clerics and bishops obstruct or restrict the celebration of the traditional Mass, they don’t obey what the Holy Spirit says to the Church, and they are acting in a very anti-pastoral way. They behave as the possessors of the treasure of the liturgy, which does not belong to them, for they are only administrators.

In denying the celebration of the traditional Mass or in obstructing and discriminating against it, they behave like an unfaithful and capricious administrator who – contrary to the instructions of the house-father – keeps the pantry under lock or like a wicked stepmother who gives the children a meager fare. Perhaps such clerics have fear of the great power of the truth irradiating from the celebration of the traditional Mass. One can compare the traditional Mass with a lion: Let him free, and he will defend himself.   


Rorate Caeli: There are many Russian Orthodox where Your Excellency lives. Has Alexander of Astana or anyone else in the Moscow Patriarchate asked Your Excellency about the recent Synod or about what is happening to the Church under Francis? Do they even care at this point?

H.E. Schneider: Those Orthodox Prelates, with whom I have contact, generally are not well informed about the internal current disputes in the Catholic Church, or at least they had never spoken with me about such issues. Even though they don’t recognize the jurisdictional primacy of the Pope, they nevertheless look on the Pope as the first hierarchical office in the Church, from a point of view of the order of protocol.

Rorate Caeli: We are just a year away from the 100th anniversary of Fatima. Russia was arguably not consecrated to the Immaculate Heart of Mary and certainly not converted. The Church, while ever spotless, is in complete disarray – maybe worse than during the Arian Heresy. Will things get even worse before they get better and how should truly faithful Catholics prepare for what is coming?

H.E. Schneider: We have to believe firmly: The Church is not ours, nor the Pope’s. The Church is Christ’s and He alone holds and leads her indefectibly even through the darkest periods of crisis, as our current situation indeed is. 

This is a demonstration of the Divine character of the Church. The Church is essentially a mystery, a supernatural mystery, and we cannot approach her as we approach a political party or a pure human society. At the same time, the Church is human and on her human level she is nowadays enduring a sorrowful passion, participating in the Passion of Christ. 

One can think that the Church in our days is being flagellated as our Lord, is being denuded as was Our Lord, on the tenth Cross station. The Church, our mother, is being bound in cords not only by the enemies of Christ but also by some of their collaborators in the rank of the clergy, even sometimes of the high clergy.

All good children of Mother Church as courageous soldiers we have to try to free this mother – with the spiritual weapons of defending and proclaiming the truth, promoting the traditional liturgy, Eucharistic adoration, the crusade of the Holy Rosary, the battle against the sin in one’s private life and striving for holiness. 

We have to pray that the Pope may soon consecrate explicitly Russia to the Immaculate Heart of Mary, then She will win, as the Church prayed since the old times: “Rejoice O Virgin Mary, for thou alone have destroyed all heresies in the whole world” (Gaude, Maria Virgo, cunctas haereses sola interemisti in universo mundo).

Click here to follow @RorateCaeli on Twitter

[Original posting time: February 1, 2016, 6 AM GMT]