Keep your eyes open!...
July 31, 2026
(Mic
6:8) He has showed you, O man, what is good; and what does the Lord
require of you but to do justice, and to love kindness, and to walk
humbly with your God?
VATICAN.VA: DIVINI
REDEMPTORIS ENCYCLICAL OF POPE PIUS XI ON ATHEISTIC COMMUNISM TO THE
PATRIARCHS, PRIMATES, ARCHBISHOPS, BISHOPS, AND OTHER ORDINARIES IN
PEACE AND COMMUNION WITH THE APOSTOLIC SEE.
ONLINE PDF PREVIEW: Communism and the Conscience of the West by Archbishop Fulton J. Sheen
The basic struggle today is not between individualism and collectivism,
free enterprise and socialism, democracy and dictatorship. These are
only the superficial manifestations of a deeper struggle which is moral
and spiritual and involves above all else whether man shall exist for
the state, or the state for man, and whether freedom is of the spirit
or a concession of a materialized society. It has not been given to
every age in history to see the issue as clearly as it has been given
to our own, for we have a double incentive to work for the peace and
prosperity of the world: the first is the Gospel in its fullness, the
second is the communism of Soviet Russia. The first teaches us that
happiness comes from living rightly; the second, that misery comes from
acting wrongly.
MSGR. CHARLES POPE: Of Hunger and Hallucinations – How the Stages of Starvation Describe the Decaying West
VIA X: On communism – in summary:
1. Communism no longer comes for your property. It comes for your
reality. The West still pictures bread lines and gulags, a failed
economic theory safely buried in 1989 – that was only ever the surface
symptom. Leftism-communism is the most insidious destructive force in
our world today, and it survives every empirical refutation for one
reason: it was never really an economic theory. It doesn’t care about
the truth. It only seeks power.
2. At its core it is a civilizational cancer – a machine for distorting
reality through constant lies, rewritten history, and the systematic
corruption of truth. It practices negative selection: it promotes the
ambitious sociopaths, the ideologues, and the conformists, while the
honest and the competent are sidelined or destroyed. Talent, integrity,
and productivity become liabilities. The body count runs to roughly a
hundred million. But the deeper kill is spiritual – trust eroded,
excellence punished, reality itself subordinated to raw power.
3. What has changed is the method, not the logic. Tanks and gulags were
crude, visible, self-defeating. Today it does not confiscate – it
destabilizes. Chaos is the new collectivization. Every manufactured
crisis follows the same structural logic: disorder is produced, fear is
maximized, and in the panic that follows, transfers of power occur that
would have been politically impossible in calm times. You do not notice
the expropriation, because you are too busy surviving the emergency
they built for you.
4. The fuel running this engine is the Systemic Lie – not ordinary
propaganda, but a managed reality in which the categories of thought
themselves are corrupted. Productivity is renamed exploitation. Order
is renamed fascism. Resistance is renamed hate. A population that
cannot name extraction cannot resist it – that is the design, not a
side effect. Polish has a word for what results: zakłamanie, a society
so saturated with lies that truth becomes almost inaccessible. Obłuda
is the mask of falsehood worn so long it begins to feel like a face.
5. This is why the ideology did not die in 1989. It mutated, migrated,
and entrenched itself inside the institutions of the civilization it
had set out to destroy. Under a system of institutionalized lying, the
loyal are promoted and the honest are pushed out, until the institution
fills, top to bottom, with people selected specifically for their
unreliability. That is not inefficiency. That is institutional rot at
the genetic level. People learn to say the words, attend the meetings,
sign the statements – and inwardly check out entirely.
6. The damage was never only in the ideology. It was in the people –
the habits of mind that decades inside a system of lies produce, habits
that do not evaporate with a change of government. The decisive terrain
now is institutional: the schools, the media, the corporations, and
above all the artificial intelligence systems being trained at
civilizational scale on values that half the civilization never chose
and was never consulted on. Whoever writes the values into the machines
will have more influence over the next century than any election result.
7. This is where civilizations are actually won and lost – not in grand
gestures, but in millions of daily, invisible decisions about whether
to say what you actually see. Every person who refuses to perform the
lie one more time is doing something larger than they know. Name the
chaos. Name the lie. The naming is the resistance.
Tell the truth, have courage, and build.
RELATED NEWS REPORTS
Ladder of
Divine
Ascent excerpt: Step 8- "On Freedom from Anger and on
Meekness"
6. As with the appearance of light, darkness retreats;
so at the fragrance of humility, all anger and bitterness vanishes.
July 29, 2026
(Exo 20:13) Thou shalt not kill.
CARDINAL JOSEPH RATZINGER:
There may be a legitimate diversity of opinion even among Catholics
about waging war and applying the death penalty, but not however with
regard to abortion and euthanasia.
OSV: US bishops call for nationwide prayer and action amid rising abortion rate
The U.S. Catholic bishops issued a nationwide call to prayer and action
July 27 over the rising abortion rate and the increased availability of
an abortion-inducing drug.
“Every abortion involves the death of a child and harm to the mother.
Now with easier access to abortion pills, the abortion rate is
tragically climbing, along with increased health risks,” Archbishop
Paul S. Coakley of Oklahoma City, president of the U. S. Conference of
Catholic Bishops, and Bishop Daniel E. Thomas of Toledo, chairman of
the USCCB Committee on Pro-Life Activities, wrote in a joint
announcement of the call to prayer and action.
A federal policy permitting distribution of mifepristone, sometimes
called the abortion pill, by mail that was first issued by the Biden
administration has thus far been left in place by the second Trump
administration.
The Department of Justice, under the current Trump administration, has
sought to block state challenges to the policy pending a promised
safety review by the Food and Drug Administration. But the status and
timeline of the FDA review are unclear.
Archbishop Coakley and Bishop Thomas wrote the FDA “has enabled a
nationwide mail-order abortion industry by allowing abortion pills to
be prescribed in telehealth appointments and sold both at neighborhood
pharmacies and online, circumventing state laws that protect life in
the womb.”
“This leaves women vulnerable to suffering an abortion alone at home,
without any medical supervision,” they said. “It also sets up
additional opportunities for exploitation by violent partners or human
traffickers.”
The bishops said that now through the end of October, when the Church
in the U.S. marks Respect Life Month, “the USCCB Committee on Pro-Life
Activities is inviting Catholics to join a focused effort of prayer and
action to stop the spread of abortion pills.”
They urged Catholics to seek “the intercession of St. Joseph, Defender
of Life” as well as to send messages to pharmacies and pharmaceutical
companies that are involved.The Respect Life Prayer to St. Joseph can be found here in English and here in Spanish.
EWTN NEWS: Abortion count rises as women turn to chemical abortions, per new data
CATHOLIC REVIEW: The reality of the abortion pill
CATHOLIC WORLD REPORT: Surviving the abortion pill: Women call for safety regulations
CHARLOTTE LOZIER INSTITUTE: NYC update
(through 2023, published 2026): New York City's 2023 abortion
statistics showed 50,052 abortions reported in the city, an 8% increase
from 2022. On the racial breakdown: non-Hispanic Black women obtained
the largest share of abortions (33% of the total), and among
non-Hispanic Black women in NYC, 48% of pregnancies ended in abortion versus 48% in live birth
— essentially at parity — while non-Hispanic white women saw 11% end in
abortion versus 86% in live birth. The ratio: 993 abortions per 1,000
live births for non-Hispanic Black women, compared to 127 per 1,000 for
non-Hispanic white women. So as of the latest data, NYC is essentially
at the 1:1 threshold for Black women citywide, without quite crossing
it — a change from 2016, when it did cross.
LIFENEWS.COM: 67% of Babies Diagnosed With Down Syndrome are Killed in Abortions
CHURCH FATHERS: The Didache:
“The second commandment of the teaching: You shall not murder. You
shall not commit adultery. You shall not seduce boys. You shall not
commit fornication. You shall not steal. You shall not practice magic.
You shall not use potions. You shall not procure [an] abortion, nor
destroy a newborn child” (Didache 2:1–2 [A.D. 70]).
Ladder of
Divine
Ascent excerpt: Step 8- "On Freedom from Anger and on
Meekness"
5. Wrath is a reminder of hidden hatred, that is
to say, remembrance of wrongs. Wrath is a desire for the injury of the
one who has provoked you. Irascibility is the untimely blazing up of the
heart. Bitterness is a movement of displeasure seated in the soul. Anger
is an easily changeable movement of one's disposition and disfiguration
of soul.
July
28, 2026
(Rom 12:12) Rejoicing in hope. Patient in tribulation. Instant in prayer.
ANTONIO CARDINAL BACCI:
The spirit of prayer is the spirit of the love of God, and this should
inspire all our vocal prayers. Flowery petitions are no use if our
minds and hearts are turned away from God. God wants our hearts. This
is why He complained that “this people honours me with their lips, but
their heart is far from me.” (Mt. 15:8;Mark 7:6) Remember the apt
expression of St. Augustine: “To pray is to love.” Whoever loves God
well prays a great deal. A man who is lacking in love prays very
little. A man who does not love God at all never prays, or if he does
he recites coldly the usual formulae and disregards Christ's warning:
“Thou shalt not tempt the Lord thy God!” (Mt. 4:7) Let us pray often,
but let our prayers be sincere acts of the love of God coming from the
heart.
BLOG: The Apostleship of Prayer
The Apostleship of Prayer is not a confraternity or sodality, but a
pious organization, whose object is to give an apostolic character and
power to all our prayers, work, and sufferings. This object it attains
by the union of its members with the unceasing pleading of the Sacred
Heart in the sacrifice of the Mass: and this union is effected by the
morning offering, which constitutes the First Degree of the Apostleship
of Prayer and the only essential duty of its members. The morning
offering is thus worded: “O Jesus, through the immaculate heart of
Mary, I offer Thee the prayers, work, and sufferings of this day in
union with the intentions of Thy Divine Heart in the holy Mass.”
POPE PIUS XII: The Apostleship of Prayer: Efficacious Means of Apostolate
FR. JACQUES PHILIPPE: Prayer as an Act of Hope
Considering the situation our world
finds itself in, and the immense challenges we face, we are invited to
intensify our prayer life, to dig ever deeper into our inner resources,
to seek contact with the presence of God in the depths of our hearts.
It’s not easy to persevere in prayer,
to “always pray without getting discouraged,” as Jesus asks (see Luke
18:1). I’d like to make a few considerations that may help us, in
particular by linking prayer to the virtue of hope, which is the theme
of this Jubilee Year.
When I have to talk about prayer, I
often develop the following idea: For our prayer to unite us with God,
to open us up to the grace we need, it must be an act of faith, an act
of hope, and an act of love. We can pray in many different ways, but
what is ultimately decisive is not this or that method but the deep
inner attitudes we bring to bear when we pray.
All prayer is fundamentally an act of
faith: faith in God’s existence, in his love and goodness, and in the
fact that he is worth our time. What really puts us in touch with God,
and allows God to work in the secret of our hearts, is ultimately this
attitude of faith, a faith that will sometimes be accompanied by
sensitive graces, emotions, and lights given to the intelligence, which
is obviously a good thing. But this is not always the case, and we
sometimes have to exercise our faith in a dry, dark way. This should
not discourage us: Even a very poor faith, if well determined, is
enough to put us in touch with God and allow him to act in us. We can’t
always see, feel, or understand, but we can always believe. In the end,
faith gives us great freedom, the freedom to go forward in consolation
and light, as well as in poverty and darkness.
Prayer as an Act of Hope
The second theological virtue is also
very important in helping us to persevere in prayer. Whenever we pray,
we are making an act of hope. We lean on God and confidently expect
something from him: eternal happiness in the kingdom but also the
support we need in this life.
The practice of hope in prayer is
necessary in particular because, in every life of prayer, there is a
certain experience of poverty. All the saints have experienced this.
Prayer is a paradoxical reality. At times, it is richly rewarding: We
are filled with love and happiness, experiencing a fullness greater
than anything the world has to offer. But there are also times when we
experience great poverty in prayer. There are several reasons for this.
The first is that prayer is not a
technique. There are techniques in life that we can learn to master and
that are effective. Drive a car, use a computer, and get the desired
result. But that doesn’t exist in prayer. Of course, there are methods
that can be useful, advice that can be put into practice, but there is
no technique that makes me always sure of succeeding in my prayer and
being satisfied with it. We remain dependent on God: Sometimes he makes
himself present and speaks to me, touching me sensitively; sometimes he
remains silent. You can’t manipulate God, you can’t force him to
manifest himself.
The second reason is this: The more we
enter into God’s light, the more we see our radical poverty. Prayer
brings us deeper into God’s presence, into his light. This can
sometimes be consoling and pleasant, when God shows us his tenderness
and goodness, but it can also become difficult and painful, when this
light reveals our wretchedness and shortcomings.
Let’s imagine a house under a bright
summer sun, doors and windows closed, with only a small hole letting in
a ray of sunlight. In this intense light, you can clearly see all the
dust in the air that we don’t normally see. Something similar happens
at certain moments in our spiritual life. God’s pure light highlights
our misery, our imperfections, our sinfulness, of which we are not
always aware. Sometimes we feel we’re going backward, worse than
before, but it’s not that we’re going backward; it’s that we see more
clearly in God’s light what we really are, what we still need to
purify. And that can sometimes be very painful!
We can have this kind of experience.
In my parish, where there is perpetual adoration, I can sign up on
Sunday for an hour of adoration on Friday from 11 p.m. to midnight,
looking forward to this beautiful moment of intimacy with Jesus. But by
Friday evening, I’m tired; it’s been a hard week. I find it hard to
collect myself, and the time for prayer seems interminable. On top of
that, an hour before going to adoration I had an argument with my
teenage son, and I’m still seething with anger toward him. The sweet
moment of peace I had hoped for turned out to be a time of painful
struggle! In the silence and solitude of adoration, everything that’s
wrong in my life comes to the surface: regrets for the past, fears for
the future, difficulty living in the present, negative feelings in my
heart. And there’s no escaping to go online or chat with a friend—I’m
stuck in the chapel for the hour I’ve committed to!
That’s when the practice of hope comes
to our rescue! Practicing hope means saying the following: “Lord, I’m
so poor before you tonight, I’m so miserable, imperfect, and sinful!
But that’s not a problem because I don’t put my hope in myself, in my
personal perfection, and in my spiritual successes. It is in you alone
that I hope: It is you who will be my liberation, my salvation, my
healing! I’m not relying on myself, but on your forgiveness and mercy!
I’m not worried because I know that you didn’t come for the righteous
but for sinners, you didn’t come for the healthy but for the sick! And
the poorer I feel, the more I put my hope in you!”
Prayer is sometimes a time of
happiness and thanksgiving, but sometimes it’s also the prayer of the
poor crying out to God. St. Bernadette of Lourdes is thought to have
said to someone: “You would like to pray like a saint, but I invite you
to pray like a poor man!”
Scripture, particularly the Psalms,
tells us time and again that the Lord hears the prayer of the poor:
“This poor soul cried, and was heard by the Lord” (Ps. 34:6). God takes
pity on him, hears his plea, and comes to his aid.
The prayer of the poor, made of humility and hope, crosses heaven and touches the heart of God.
We are reminded of the parable of the
Pharisee and the publican in Luke’s Gospel, chapter 18. The Pharisee
prays thus: “I thank you, Lord, because I’m not like other men, I’m not
like that sinful publican; I fast, I pay tithes on everything . . .”
The publican, on the other hand, stands at a distance, won’t even lift
his eyes to heaven, and beats his chest, saying, “God, have mercy on
this sinner!” Jesus tells us that it was the latter who was heard; he
was justified, and when he returned home, he was forgiven and saved.
The Pharisee, on the other hand, went home with his life unchanged.
Jesus invites us to make our prayer
truly the prayer of the poor, of those who do not rely on their own
merits but place all their hope in God’s mercy alone. I believe that
this is a fundamental aspect of our spiritual journey. God
progressively deprives us of any possibility of relying on anything
other than his mercy. Our pride finds this hard to accept, but it’s a
grace! It sets us free.
Moments of great poverty in prayer are
moments of grace because they are moments of truth and invitations to
put all our hope in God. He will know how to visit us, to give us his
peace, his consolation, and his mercy. Hope does not disappoint!
These remarks can help us to persevere
in prayer. If prayer were an exercise to be performed well, it would
often be impossible. But if prayer is the offering to God of our
poverty and powerlessness, if it is the cry of the poor, it is always
possible!
It’s clear that, as soon as a person
begins to pray sincerely, they are performing an act of love for God:
They are giving themselves to him to love him with all their heart.
This can sometimes be enthusiastic, sometimes dry, but it doesn’t
matter. Prayer expresses and deepens our love for the Lord.
That said, we must not forget that, in
the relationship between man and God, it is always God who loves us
first, God who offers us his love. “In this is love, not that we loved
God but that he loved us and sent his Son to be the atoning sacrifice
for our sins” (1 John 4:10).
If it’s important for our prayer to be
an act of love toward God, it’s even more important that we know how to
welcome the love God offers us. This is the most essential act of
prayer: welcoming God’s love for us with trust and gratitude.
It’s not as easy as that: We doubt
God’s love, we feel that we don’t deserve it, that we’re unworthy of
it. We’re not convinced enough that this love is freely given to us,
that we don’t have to conquer it or deserve it but must simply welcome
it and so let ourselves be visited and transformed by it. By trusting
in God’s love, we will gradually be able to love him with all our heart
in return.
To pray is not first and foremost to
do something for God, but first and foremost to receive, to welcome his
presence and his love. We see prayer too much as just another activity,
whereas prayer is essentially about welcoming God, who gives himself
freely and gratuitously to us.
I’d like to give the example of St.
Thérèse of Lisieux. From the moment she entered Carmel, her prayer life
was often marked by great dryness, which she accepted wholeheartedly;
she lived in faith. What’s more, she often fell asleep during times of
silent prayer, the daily two hours of mental prayer, and the time of
thanksgiving after Mass. Not out of laziness or indifference—she wanted
to pray as well as possible—but Carmelite nights were short, and she
was short of sleep for her young age.
Here’s how she humorously evokes this poverty:
I should be
desolate for having slept (for seven years) during my hours of prayer
and my thanksgivings after Holy Communion; well, I am not desolate. I
remember that little children are as pleasing to their parents when
they are asleep as well as when they are wide awake.1
This reflection contains a profound
truth. Thérèse understood that what’s most important in prayer is not
what I do but what God does. And God never ceases to love me, to
communicate his love to me, whether I’m awake or asleep. Thérèse is not
self-centered (concerned with making a beautiful prayer that satisfies
her) but is receptive to God. This means trusting in God’s love for us
and not being too preoccupied with ourselves. To pray is to let
ourselves be loved in our poverty, in the hope that God will turn that
poverty into riches.
Let’s do our best to be faithful to
prayer and thus express our love of God, but let’s never be discouraged
by our difficulties and poverties in prayer: They are normal and even
beneficial.
Let’s make our prayer an act of faith,
a humble acceptance of our misery combined with boundless hope in God’s
goodness and mercy. This prayer will put us in touch with him, let him
act in us, and gradually become the source of all the goods we need in
this world. “Let us hold fast to the confession of our hope without
wavering, for he who has promised is faithful,” says the Letter to the
Hebrews (10:23).
1 Thérèse of Lisieux, Story of a Soul: The Autobiography of Saint Thérèse of Lisieux (Word on Fire Classics, 2022), 165.
Ladder of
Divine
Ascent excerpt: Step 8- "On Freedom from Anger and on
Meekness"
4. The begining of freedom from anger is silence
of the lips when the heart is agitated; the middle is silence of thoughts
when there is disturbance of the soul; and the end is an imperturbable
calm under the breath of unclean winds.
July
24, 2026
(Isa 55:8-9) For
my thoughts are not your thoughts: nor your ways my ways, saith the
Lord. For as the heavens are exalted above the earth, so are my ways
exalted above your ways, and my thoughts above your thoughts.
ST. AUGUSTINE: "Almighty God would in no wise permit evil to exist in His works, unless He were so almighty and so good as to produce good even from evil."
PETER KREEFT: The Problem of Evil
ARCHBISHOP SHEEN: On Good and Evil (From Your Life is Worth Living)
FR. ALTIER YOUTUBE: Why God in His Mercy Allows Evil: The Divine Call to Repentance, Conversion and Reparation for Sin
EXCERPT THE CATHOLIC THING: The Problem of Evil and the Firmness of Faith
The academic and apologetic answer
to the problem of evil is correct. God, who is infinitely good and
complete in Himself, created the world and the beings within it to
share in His love. All that He created is, unlike Him, finite and
subject to change; the intellectual beings made in His image possess
freedom through which they have the power to choose the good. But
change can cause destruction, as with natural disasters and diseases;
freedom can be misused to inflict evil on others. God permits evil to
happen only because He can bring a greater good from it.
This is a rational argument. But
given the haunting force of evil, this argument requires firm faith to
be truly accepted. Those without faith stand befuddled at best, angry
at worst, as they watch evil unfold or endure it themselves. Twenty
years ago, the Manhattan Institute’s Heather Mac Donald, a nonbeliever,
wrote that attributing good to God but giving Him a pass for evil seems
like “double standards of a kind that would make even affirmative
action look just.”
A major ingredient to forming a
firm faith is a proper understanding of God, who cannot be understood
as just another person, or even a super person, subject to the same
judgments, or double standards, that we are. He is fundamentally other
than what we are.
When we judge Him by human
standards – including asking why He did not intervene to halt an evil –
we make a huge category mistake akin to judging dogs by human
standards. Should a pet dog that attacks and kills a human being be
read his rights, placed in jail, assigned a lawyer, forced to wait
months for a trial, given a selection of fine clothing for the
occasion, and allowed the choice of whether to testify on his own
behalf?
To us, the fact that God allows
evil seems absurd, contradictory, unjust, cruel, tyrannical. But God
inhabits a realm beyond our comprehension. Acknowledging this fact is
not giving Him a pass; it’s recognizing the reality of who and what He
is.
God’s being includes His
omniscience. To Him, unlike us, the past, present, and future comprise
a single moment. He knows the good that will follow an evil before the
evil occurs; we have to wait and wonder whether that good will ever
come, and even speculate what that good may be. “Under our condition of
mortality,” St. Augustine writes in the City of God, “we cannot observe
the whole design [of the universe], in which these small parts, which
are so disagreeable, fit together to make a scheme of ordered beauty.”
Perhaps the greatest challenge of
faith is failing to trust that God is the loving Father that He has
revealed Himself to be. When things don’t break our way, we quickly can
succumb to the pernicious temptation of cutting God down to our level.
“Let us reduce God to our own image, in the image of man we weakened
Him, petty and sniveling we created Him.”
Then it is easy to blame God for
our problems and indict Him when He doesn’t come through. The
indictments generally fall along three lines: He doesn’t exist, He
doesn’t care, or He is vindictive.
None of these conceptions is true.
The importance of the academic argument that describes God’s nature and
how evil coexists with Him returns with force here. It can rebuild the
trust – the faith – we have lost if we are willing to wrestle with it
seriously.
The argument doesn’t have visceral
force; it cannot heal wounds or take away pain. Yet it can help us to
heal spiritually by guaranteeing that, despite how awful things may be,
God has to be in control; He has to be with us; He has to have a plan
for the situation, even if we don’t see it.
When faith fortifies reason,
especially the Church’s theological reasoning, reason can, perhaps
unexpectedly, fortify a faith, wavering and challenged, and in need of
a boost.
Ladder of
Divine
Ascent excerpt: Step 8- "On Freedom from Anger and on
Meekness"
3. Meekness is an
immovable state of the soul which
remains unaffected, whether in evil report or in good report, in
dishonour
or in praise.
July 22, 2026
(Mat 12:48-50) But
he answering him that told him, said: Who is my mother, and who are my
brethren? And stretching forth his hand towards his disciples, he said:
Behold my mother and my brethren. For whosoever shall do the will of my
Father, that is in heaven, he is my brother, and sister, and mother.
Saint Louis de Montfort, The Secret of Marie, § 22-23:
One who has discovered Mary through a genuine devotion is not exempt
from crosses and sufferings. Far from it! One is tried even more than
others, because Mary, as Mother of the living, gives to all her
children splinters of the tree of life, which is the Cross of
Jesus. But while meting out crosses to them she gives the grace
to bear them with patience, and even with joy. In this way, the crosses
she sends to those who trust themselves to her are rather like
sweetmeats, i.e. "sweetened" crosses rather than "bitter" ones.
If from time to time they do taste the bitterness of the chalice from
which we must drink to become proven friends of God, the consolation
and joy which their Mother sends in the wake of their sorrows creates
in them a strong desire to carry even heavier and still more bitter
crosses.
NEWS REPORTS OF STATUES OF THE VIRGIN MARY SURVIVING NATURAL DISASTERS
1. Junín, Peru
— July 18, 2026 A magnitude quake in Chongos Bajo, Chupaca province
(Junín region), killed at least five and collapsed the roof and façade
of St. James the Apostle parish church, along with a colonial-era cross
dating to 1534. The statue of the Virgin Mary inside remained fully
intact.
2. Caracas & La Guaira, Venezuela
— June 24, 2026 Twin 7.2 and 7.5 magnitude earthquakes — Venezuela's
strongest in over a century — killed hundreds (early tolls near 920,
later reports over 2,600) and leveled buildings across Caracas and La
Guaira. A statue of Our Lady and the Child Jesus was found completely
undamaged amid the rubble; a second statue at a Discalced Carmelite
school (Santo Niño de Praga) also survived untouched.
3. Mindanao, Philippines
— June 8, 2026 A 7.8 magnitude offshore quake near Sarangani killed
dozens and triggered tsunami warnings. Coverage reported a Virgin Mary
statue surviving the destruction, even as a separate outdoor statue of
Jesus at the Divine Mercy Shrine in Lake Sebu was only partially
damaged.
4. İskenderun, Turkey
— February 6, 2023 After the devastating 7.8 magnitude Turkey-Syria
earthquake (50,000+ dead), the Cathedral of the Annunciation collapsed,
but a statue of Mary inside remained standing. Jesuit priest Fr. Antuan
Ilgit publicized the photo, calling it a symbol of shared hope for
Christians and Muslims.
5. Cuzco, Peru — 1650 The Señor de los Temblores (Lord of the
Earthquakes) statue is still invoked in current reporting as the origin
of this tradition — carried through Cuzco's streets during a
catastrophic quake, after which the shaking reportedly stopped. It
remains central to Peruvian devotion today and is frequently referenced
in the 2026 coverage above.
CATHOLIC WORLD REPORT: Earthquake survivor in Venezuela: ‘The Miraculous Medal saved me’
EXCERPT CATHOLIC DAILY REFLECTIONS: Familial Kinship in the Kingdom
The purpose of Jesus’ words is to highlight the eternal reality of
spiritual kinship in the Kingdom of Heaven that begins here on earth.
In God’s Kingdom, our communion is not based on earthly bloodlines.
While biological relationships—between parents, children, and
siblings—may retain a unique bond in Heaven, the deepest and most
enduring union is forged through shared obedience to the will of the
Father.
This spiritual kinship does not begin in Heaven; it begins now. Through
the grace of Baptism, we become sons and daughters of the Father and
members of Christ’s Body. From that moment, we are united not by flesh,
but by adoption—through faith and the indwelling of the Holy Spirit.
The Church, as God’s family on earth, is already a foretaste of the
eternal communion we hope to enjoy in glory.
This truth is clearly expressed in the Lord’s Prayer. When Jesus taught
us to address God as “Our Father,” the “our” does not refer to earthly
relatives, but to all who live as God’s children, united by grace and
fidelity to His will. On earth and in Heaven, it is filial obedience
that binds us to the Eternal Son and forms the Mystical Body of Christ.
In that union, we cry out together, “Father!”
Among those who have conformed themselves well to the will of God, none
has equaled the perfection of the Blessed Virgin Mary. From the moment
of her Immaculate Conception, she listened attentively to the Father’s
voice and responded with unwavering fidelity. Her cooperation with
grace was complete, so that the Angel Gabriel rightly called her “full
of grace.” To be full is to lack nothing—to be wholly receptive to
God’s will.
Therefore, when Jesus said, “Whoever does the will of my heavenly
Father is my brother, and sister, and mother,” His words applied
supremely to His own mother. Far from diminishing her, they reveal the
depth of her sanctity. She was not only His mother according to the
flesh, but also His most perfect spiritual kin. In her, the ideal of
divine sonship and discipleship is fulfilled to the highest degree.
Alongside the Blessed Mother—who is uniquely and perfectly united to
her Son in spiritual kinship—we, too, are invited to share in God’s
family. In Christ, we become kin to Jesus, to His mother, to the angels
and saints, and to one another as children of the Father. Though we
remain pilgrims on earth, we share in these bonds to the extent that we
conform ourselves to the Father’s will. In Heaven, those bonds will be
perfected, and we will forever rejoice in the reward of belonging to
God’s household. Nothing could be greater.
Ladder of
Divine
Ascent excerpt: Step 8- "On Freedom from Anger and on
Meekness"
2. Freedom from
anger is an insatiable appetite
for dishonour, just as in the vainglorious there is an unbounded
desire
for praise. Freedom from anger is victory over nature and
insensibility
to insults, acquired by struggles and sweat.
July 16, 2026
OUR LADY OF MOUNT CARMEL, PRAY FOR US!
(1Co 1:10) Now
I beseech you, brethren, by the name of our Lord Jesus Christ, that you
all speak the same thing and that there be no schisms among you: but
that you be perfect in the same mind and in the same judgment.
EWTN NEWS: Society of St. Pius X appeals to Vatican against schism decree
The Society of St. Pius X (SSPX) has filed an appeal with the Vatican
against the decree that declared the traditionalist group in schism
with the Catholic Church for consecrating four bishops without papal
authorization.
According to a statement from the society — whose members are known as
Lefebvrists — the appeal was submitted to the Dicastery for the
Doctrine of the Faith on July 11, nine days after the group was
declared to be in schism.
The SSPX statement, published July 13, says that “through this appeal,
the society wishes to exercise the right that the Church recognizes for
any person who considers himself harmed by an administrative act to
request its rectification, in a spirit of respect toward ecclesiastical
authority and of faithful adherence to justice, truth, and the good of
the Church.”
It adds that the appeal is "the prior requirement before the eventual
filing of a hierarchical recourse" and "has the effect of suspending
the execution of the decree, in accordance with Canon 1353 of the Code
of Canon Law."
Canon 1353 states that an appeal or recourse against a judicial
sentence or against a decree that imposes or declares any penalty has a
suspensive effect.
“The Society of St. Pius X places this request in the hands of the
competent authorities and entrusts this procedure to the prayers of all
the faithful,” the statement concludes.
The appeal follows a letter the Lefebvrists addressed to Pope Leo XIV,
published July 3, in which they reject the excommunications decreed by
the Vatican after the illicit consecration of the four new bishops —
measures they called “objectively unjust and invalid.”
INFOVATICANA: Müller contradicts Fernández and maintains that the confessions of the FSSPX are valid
Cardinal Gerhard Ludwig Müller, prefecte emeritus of the Dicastery for
the Doctrine of the Faith, has publicly contradicted one of the most
controversial aspects of the Explanatory Note published by that same
dicastery on 2 July regarding the canonical situation of the Priestly
Fraternity of Saint Pius X (FSSPX). Against the Vatican document’s
claim that confessions administered by priests of the Fraternity are
invalid, Müller maintains that these sacraments are “valid, but
illicit”.
Directly asked about the validity of confessions administered by
priests of the Priestly Fraternity of Saint Pius X, the former prefect
of the Doctrine of the Faith replied without hesitation:
“Confessions are valid, but illicit. The power to forgive or retain
sins is conferred through the sacrament of Holy Orders. Its exercise
can only be restricted by the bishop or by the Pope, in accordance with
the provisions of canon law.”
This statement directly contradicts the interpretation upheld by the
current prefect of the Dicastery for the Doctrine of the Faith and
coincides, in its practical conclusion, with the objections raised by
various canonists, who have maintained that the Explanatory Note does
not expressly revoke the faculties granted by Pope Francis allowing
priests of the Fraternity to validly absolve.
Müller also did not endorse the Note’s claim regarding the invalidity
of marriages celebrated by the Fraternity. He recalled that marriage
arises from the consent of the spouses and mentioned exceptional
situations in which the canonical form may be supplied. Although he
advised against approaching priests of the FSSPX for the celebration of
marriage because they are not in full communion with the Church, he
avoided stating that such marriages are invalid.
Although he admitted that many faithful are drawn to the Fraternity
because they believe that Catholic doctrine and liturgical tradition
are preserved there with greater fidelity, Müller maintained that this
fact is not enough to justify a situation of separation from Rome.
“Many may feel sympathy for the Priestly Fraternity of Saint Pius X
because they believe that the Catholic faith and the liturgy are
preserved there in the face of many abuses present in modernist
circles. But that does not constitute a justification,” he stated.
The cardinal insisted that ecclesial unity does not depend on
liturgical preferences, but on communion with the Successor of Peter.
“There may be errors in the Church, but there is no Catholic unity apart from the Pope,” he declared.
In that context, he expressly defended the legitimacy of the pontificate of Leo XIV.
“One cannot correct an abuse by using false means. That Leo XIV exists
and is the true and legitimate Pope is something that no one can really
call into question without calling their own Catholic faith into
question,” he concluded.
RELATED: After Vatican's excommunication, SSPX in Kenya insists on Catholic identity, fighting archdiocese
Ladder of
Divine
Ascent excerpt: Step 8- "On Freedom from Anger and on
Meekness"
1.
As the gradual pouring of water on a fire completely
extinguishes the flame, so the tears of true mourning are able
to quench
every flame of anger and irritability. Therefore, we place this
next in
order.
July
14, 2026
(Jas
1:12) Blessed is the man who endures trial, for when he has
stood the
test he will receive the crown of life which God has promised to
those
who love him.
INFOVATICANA:
Müller warns from the Italian Parliament: Europe
is heading toward its "suicide" if it renounces its Christian
roots
MISSION PARTNER NEWS:
Vicious attack on Christians in India highlights
ongoing persecution
State propaganda and harsh anti-conversion laws create fear among
believers, or those considering following Jesus. The believers in
India
that Musselman has talked to say they will not deny Jesus, but it
has
become very, very difficult to help their families.
“We’re involved with the theology of persecution and discipleship,
and
teaching these pastors. They already understand persecution, but
it
gives them a greater understanding of the challenges that you’re
going
to face for following Jesus,” Musselman says.
The discrimination is often the worst in small villages, where
believing in Jesus can mean a complete ban from society, whether
that
is by exclusion from the communal water well, being forced to walk
through different fields, or social rejection.
“I’ve seen it, not only in India, but in Nigeria and other places,
where people that are your neighbors and have been your friends
turn on
you, especially if you have left either the tribal religion or
Hinduism
to follow Jesus,” Musselman says.
“Now you’re ostracized, you’re marginalized, and unless your faith
is
rooted strong, it’s very tempting, and it does happen, where
people do
leave their relationship with Jesus.”
Yet he has seen God bring many lost people back to Himself, and
despite
everything, pastors are going door-to-door with the Good News and
preaching against hating your enemies.
“When I talk to these believers, the reason they get into trouble
and
imprisoned and ostracized from family is because their desire is
to
share the Gospel of Jesus Christ,” Musselman says.
Pray that believers in India would receive godly wisdom and refuse
to
compromise against pressure. Despite how difficult it is, pray
that
they would not let hate enter their hearts at their persecutors
but
that they would continue to lovingly share the Gospel.
RELATED (X): India continues to be one of the most anti
Christian places on earth
Since Prime Minister Modi's BJP party took power in West Bengal
two months ago, violence against Christians has spiralled
In the past few weeks
• A Christian widow had her home attacked by a Hindu mob who
demanded
that she convert and donate her property to local Hindu temple
• Prayer meetings were disrupted, with Bibles seized
• A church was completely vandalised, with the altar desecrated
and building covered in graffiti
The European Union continues to turn a blind eye to the
persecution of
Christians under Modi, in fact they have actually increased
cooperation
with him for supposed economic benefit
REPORT: Over 10,000 Christians Arrested in China as Xi
Jinping’s Communist Regime Escalates Religious Crackdown
UCANEWS: Christians mourn slain Catholic youths in
Pakistan's Balochistan
Ladder of
Divine
Ascent excerpt: Step 7- "On Joy-Making Mourning"
35. Do not trust
your fountains of tears before
your soul has been perfectly purified. For wine cannot be trusted
when
it is drawn straight from the vats.
July 10, 2026
(Psa 46:10)
Be still and see that I am God.
YOUTUBE: The Practice of the Presence of God, by Brother
Lawrence of the Resurrection
EWTN FULL TEXT:
The Practice of the Presence of God the Best
Rule of a Holy Life by Brother Lawrence of the Resurrection
BLOG: Seven ways to Practice the Presence of God
CARMELITE QUOTES:
Brother Lawrence of the Resurrection, O.C.D.
(Letter 16 to a nun 6 February 1691)
Let us devote ourselves entirely to knowing God. The more we know
him, the more we want to know him.
Since love is generally measured by knowledge, the deeper and more
extensive the knowledge, the greater will be the love. And if our
love
is great, we will love him equally in pain and consolation.
Let us not settle for seeking or loving God only for the graces he
has
given or can give us, no matter how great they may be. These
favors,
impressive as they are, never bring us as close to him as does a
simple
act of faith; let us seek him often through this virtue.
He is in our midst [cf. Lk 17:21]; let us not look for him
elsewhere.
Aren’t we rude, and even guilty of leaving him alone, when we are
occupied with so many trifles that displease and perhaps offend
him? He
may put up with them, but we should be fearful that they may cost
us a
great deal someday.
Let us commit ourselves entirely to him, and banish everything
else
from our hearts and minds. He wants to be alone there, so we
should ask
him for this grace. If we do what we can, we will soon see the
change
we hope for in ourselves.
ANTONIO CARDINAL BACCI:
Interior Silence
1. Many people allow themselves to be swept away in the confusion
of
the world around them. Modern life has become a whirling machine
which
snatches men up into its enormous rotators and carries them with
it.
Not only has it become difficult to remain Christian, but it is
even
difficult to continue to be a man.
We cannot cast aside the natural gifts of intellect, free will,
and
personal dignity which God has given us. Still less can we
renounce the
dignity of being Christians. This dignity can be retained by
interior
recollection, which will be nourished by divine grace if we ask
for it
and will find its external expression in good works. A man must be
able
to detach himself from the din of modern life and spend an
occasional
moment in recollection. No matter what is going on around him he
must
be able to find time to raise his mind to God. Otherwise he will
realise one day that life has passed him by like a cloud, or,
worse
still, like a lost battle. We shall not be tormented with useless
regrets on our deathbed if we think about this now.
2. God speaks readily when our souls are silent. He cannot be
heard in
the noise of the world. But we do not have to abandon our normal
way of
life in order to find a little interior recollection. It is enough
to
pause for a moment and remember God's presence. Once we have
formed the
habit of doing this, it becomes quite easy at any time and in any
place. We may be walking along the street or in the middle of our
work.
We may be in a room full of people chatting together. Wherever we
are,
we shall be able to pause and raise our minds to God. If we
acquire
this habit, we can lead peaceful lives on a completely
supernatural
level.
3. It is much easier to recollect ourselves in the Church in front
of
the altar. For this reason one could not sufficiently recommend a
visit
to Jesus in the Blessed Sacrament every morning before going to
work
and every evening before going to bed.
The ideal is always daily Mass and Holy Communion. This will be
tiring
and my be inconvenient. But God is infinitely good and will
handsomely
reward us for anything we do out of love for Him or for our own
spiritual welfare.
ROBERT CARDINAL SARAH:
Silence Versus the World’s Noise
Ladder of
Divine
Ascent excerpt: Step 7- "On Joy-Making Mourning"
34. It is not
surprising if mourning begins with
good tears and ends with bad. But it is praiseworthy if
reprehensible and
natural tears are goaded on to spiritual tears. People inclined to
vainglory
understand this problem clearly.
July 8,
2026
(Mat
5:10-12) Blessed
are they that suffer persecution for justice' sake: for theirs
is the
kingdom of heaven. Blessed are ye when they shall revile you,
and
persecute you, and speak all that is evil against you, untruly,
for my
sake: Be glad and rejoice for your reward is very great in
heaven. For
so they persecuted the prophets that were before you.
ACN: Murdered priest was tireless peacemaker, says
bishop in Central African Republic
Father
Crépin
Martial Monga, vicar of the Catholic parish of St. John the
Baptist in
Zémio, in southeastern Central African Republic (CAR), was killed
on
Monday, June 29. Armed men allegedly gunned down the priest that
evening.
Fr. Crépin Martial Monga.
Credit: Symposium of Episcopal Conferences of Africa and
Madagascar (SECAM)
Details of the killing are
scarce,
but sources on the ground tell Aid to the Church in Need (ACN)
that
there is no doubt that the killing was intentional.
Zémio is a particularly
dangerous
area in an already unstable country. Several armed groups have
been
active there for the past three decades, and in May of 2025 a
full-scale revolt against the government began.
Bishop Aurelio Gazzera of
Bangassou, an ACN project partner who has 35 years of experience
as a
missionary in the CAR, lauded Fr Crépin’s commitment to peace and
reconciliation in the area.
“At some points he and the
parish
cared for more than 3,000 refugees at the mission. This work was
very
important,” the bishop said, in a conversation with ACN. “In
addition
to this, he maintained many contacts with various rebel leaders
and the
authorities, always striving to mediate and find resolutions for
the
conflicts.”
Some in the diocese believe that
Fr Crépin may have been killed precisely because of his
peacemaking efforts.
ZENIT.ORG: Armed Muslims kill 31 Christians in attacks in
Nigeria’s Plateau and Kaduna states
GATESTONE INSTITUTE: 'Nearly 400,000,000 Christians Worldwide Face
Persecution or Violence': Extremist Persecution of Christians
OFRA STUDY: Killings and Abductions in Nigeria (2020–2025)
GAUDIUM PRESS: Oslo Diocese Inaugurates Shrine Honoring
Persecuted Christians Amid Signs of Renewed Faith
On June 20, the Diocese of Oslo
inaugurated a shrine dedicated to persecuted Christians, marking a
significant moment for the Catholic Church in one of Europe’s most
secular societies. Located at St. John’s Church and entrusted to
the
patronage of Mary, Mother of Persecuted Christians, the shrine is
part
of a growing international initiative led by the U.S.-based
organization Nasarean.org. It represents the eighth such site
established since 2018 and the second in Scandinavia, following
Stockholm’s shrine opened in 2023.
The inauguration was led by
Bishop
Fredrik Hansen, who assumed leadership of the diocese less than a
year
ago. For Hansen, the timing carries particular importance,
coinciding
with what he describes as a subtle but steady resurgence of
Catholic
interest in Norway—especially among young adults.
The Oslo shrine originated
through
collaboration with Father Benedict Kiely, founder of Nasarean.org,
who
launched the initiative in 2018. The project centers on a Marian
icon
inspired by the traditional “Mother of Tenderness” image, bearing
the
inscription “Mother of the Persecuted” in Aramaic.
When approached by Kiely around
the
time of his episcopal ordination, Hansen embraced the initiative
immediately. He grounded his support in a theological conviction
rooted
in Christian teaching.
“As Christians, we are bound one
to another,” Hansen said. “The suffering of one part of the body
is the suffering of all.”
The Oslo shrine now joins a
network
spanning New York, London, Massachusetts, Wyoming, Kazakhstan,
Iraq,
and Stockholm, establishing a visible link between local prayer
and
global solidarity.
THE PILLAR INTERVIEW: ‘Providential’: Bishop Hansen on Oslo’s new
shrine for persecuted Christians
Ladder of
Divine
Ascent excerpt: Step 7- "On Joy-Making Mourning"
33. Stripped by
the fear of God, let us train ourselves
in all these ways, and acquire for ourselves pure and guileless
tears over
our dissolution. For their is no dissimulation or self-esteem in
them,
but on the contrary there is purification, progress in love for
God, washing
away of sin, and dispassion.
July
6, 2026
(Psa 33:12)
Blessed is the nation whose God is the Lord: the people
whom he hath chosen for his inheritance.
POPE LEO XIV:
In the Encyclical “Sapientiae Christianae,” my predecessor
Pope Leo
XIII wrote that “no better citizen is there… than the
Christian who is
mindful of his duty” (no. 7). In fact, faith — far from
standing in
opposition to the responsibilities of citizenship — lends new
vigor to
the pursuit of justice, peace and the common good, bringing to
perfection every natural gift bestowed by the Creator. Saint
Paul
himself encouraged the early Christians to pray for those in
positions
of authority in order to live a peaceful life in accord with
the will
of God (cf. 1 Tim 2:2). In this regard, it is in the faithful
fulfilment of duty — to God and country — that Catholics are
called to
continue to serve the nation, as leaven for the growth of a
civilization of love (cf. Mt 13:33).
BLOG: America’s Christian Roots
EWTN NEWS:
12 Catholic Americans who helped shape the
United States
THE CATHOLIC THING:
Five for the Fourth
NATIONAL CATHOLIC REGISTER:
Catholics Helped Build America — and America Has
Strengthened the Church
American Catholics are rightly preparing to celebrate the
country’s
250th anniversary of independence. There is much to celebrate:
Catholics have profoundly strengthened America. Yet the reverse is
also
true: America has strengthened the Catholic Church.
The Catholic contributions to this country are too numerous to
count.
While no one would say that America is a Catholic nation, the
faithful
have been present from before the start: Catholics came to
Maryland a
century before America’s founding. One of them, Charles Carroll,
signed
the Declaration of Independence. His cousin, Daniel Carroll,
signed the
Constitution, and another cousin, John Carroll, became America’s
first
bishop the year after that. In the Revolutionary War, Catholics
valiantly fought alongside their mostly Protestant brothers in
arms,
ensuring the creation of the world’s first nation dedicated to
religious freedom.
Ever since, Catholics have made that promise of freedom more real.
Waves of Catholic immigrants came to these shores, drawn by the
promise
of equality and opportunity. They started families, built
businesses,
and settled the frontier, becoming just as American as those who
had
been here for generations. They’ve confronted injustice and helped
right wrongs, like slavery and segregation, and Catholic
leadership in
public office is simply extraordinary.
It was the first Catholic president, John F. Kennedy, who helped
lay
the groundwork for the Civil Rights Act, and today, the vice
president
and six out of nine Supreme Court justices are Catholic. Over the
years, millions of Catholics have donned the uniform of the
various
branches of the United States military, protecting the promise of
liberty, equality, and justice for all. Their service and
sacrifice
have ensured that America endures — and flourishes — to this day.
Why have so many Catholics done so much for America?
Perhaps because they have seen in American ideals a glimmer of the
Church’s teaching. Much of the founders’ worldview was shaped by
Catholic thinkers and teachings. The concept of “natural law,”
which
infuses the Declaration of Independence, is closely linked to the
writings of St. Thomas Aquinas. Reflecting on America’s
principles, the
U.S. bishops declared in the 1880s that the founders built “better
than
they knew.” No wonder so many Catholics have flocked here. No
wonder so
many Catholics have done their part to build up America!
HERITAGE FOUNDATION REPORT:
Did America Have a Christian Founding?
EWTN NEWS:
Peter’s Pence collected more than $65.8 million
for the pope’s mission in 2025
Almost
$50
million was used to support the activities of the Holy See in
the
service of the Holy Fatherʼs apostolic mission. U.S Catholics
contributed 26.1% of the total.
The donations received total
54.5
million euros ($62.3 million) and came primarily from dioceses
around
the world (63.6%), followed by foundations, private donors, and
religious institutes. The remaining 3.1 million euros came from
other
income, according to the Vatican.
Contributions from the United
States (14.2 million euros, or $16.2 million) were particularly
notable, followed by those from other countries such as Italy,
Brazil,
South Korea, Germany, France, and Spain.
Most donations are channeled
through parish collections, direct donations including transfers
and
online methods, and inheritance legacies.
Of the total donations, 41.2
million euros ($47.1 million) were used to support the activities
of
the Holy See in the service of the Holy Fatherʼs apostolic
mission, and
13.3 million euros ($15.2 million) went to projects providing
direct
assistance to people in need in 74 countries.
A total of 252 projects were
funded, with a special focus on evangelization, humanitarian aid,
and
the strengthening of local churches in need.
The projects supported by the
Holy
See include educational and social initiatives as well as support
for
ecclesial communities, particularly in Africa and Asia.
Aid in Europe also includes
scholarships for priests, seminarians, and religious from Africa,
Latin
America, and Asia, as well as humanitarian aid for the people of
Ukraine.
ANNUAL DISCLOSURE 2025:
Peter’s Pence
Ladder of
Divine
Ascent excerpt: Step 7- "On Joy-Making Mourning"
32. Many of the
Fathers say that the question of
tears, especially in the case of beginners, is an obscure matter
and hard
to ascertain, as tears are born in many different ways. For
instance, there
are tears from nature, from God, from adverse suffering, from
praiseworthy
suffering, from vainglory, from licentiousness, from love, from
the remembrance
of death, and from many other causes.
July 2, 2026
(Gal
5:13-15) For
you, brethren, have been called unto liberty. Only make not
liberty an
occasion to the flesh: but by charity of the spirit serve one
another.
For all the law is fulfilled in one word: Thou shalt love thy
neighbour
as thyself. But if you bite and devour one another: take heed
you be
not consumed one of another.
THE PILLAR:
Vatican confirms six SSPX bishops excommunicated
DECREE OF EXCOMMUNICATION PUBLISHED
(FULL TRANSLATION) -- WITH EXPLANATORY NOTE: Priests and Faithful in Schism and Subject to
Excommunication - SSPX Consecrations
SIGNIFICANT EXCERPT:
“1. The sacred ministers
belonging
to the Society of St. Pius X are in schism and must therefore be
considered schismatics (cf. Ecclesia Dei, 5 c; Pontifical Council
for
Legislative Texts, Explanatory Note on the Excommunication for
Schism
Incurred by Adherents of the Movement of Archbishop Marcel
Lefebvre,
24.08.1996, 5-6), and are thus subject to the excommunication
provided
for by law (can. 1364 § 1 CIC).”
“2. As regards the lay faithful,
those who formally adhere to the Society of St. Pius X under the
conditions established in the 1996 Explanatory Note of the Pontifical Council
for Legislative Texts
(cf. ibidem, 7) — which remains in force and which this Dicastery
makes
its own — are to be considered schismatic and excommunicated.”
“3. Finally, the holy People of
God
are warned that the sacred ministers of the Society of St. Pius X
unlawfully administer the sacraments, and that the sacrament of
penance
they administer and the marriages they witness are invalid.”
EDITOR'S NOTE: The 1996 Note's answer,
consistent with general canonical doctrine on formal adherence to
schism, distinguishes between:
- Material/passive connection — someone who attends SSPX Masses
out
of liturgical preference, unease with changes since Vatican II,
or
simple habit, without positively embracing the Society's
rejection of
the pope's authority. This person is not excommunicated.
- Formal adherence — someone who deliberately and knowingly
joins
in the SSPX's schismatic position itself: actively supporting
the
rejection of papal authority, publicly identifying with the
Society's
stance that it may act independently of Rome, or otherwise
manifesting
genuine adherence to the schism as such, not just a preference
for the
old liturgy.
The theological principle
underneath this (drawn from general canon law on schism, e.g.
canon 751
and 1364) is that excommunication for schism requires culpable,
deliberate adherence to the schismatic act or position — not mere
physical presence or sacramental use. A grandmother going to the
SSPX
chapel because it's the only place nearby with a reverent old
Mass,
without any considered rejection of the pope, doesn't meet the
bar.
Someone who signs onto SSPX statements rejecting papal authority,
or
otherwise actively identifies with the Society's schismatic
self-understanding, does.
BRIEF HISTORY OF SSPX AND PAPAL INTERACTIONS
The 1988 break (John Paul II)
Archbishop Marcel Lefebvre
founded
the SSPX in 1970 in opposition to the Second Vatican Council's
reforms,
particularly on ecumenism, religious liberty, and the vernacular
Mass.
Fearing his movement would collapse once he died, Lefebvre
consecrated
four bishops on June 30, 1988 without papal mandate. Under canon
law
this is a schismatic act carrying automatic ("latae sententiae")
excommunication, and Rome so declared it — the founding wound
between
the SSPX and Rome. The four newly consecrated bishops were Bernard
Fellay, Bernard Tissier de Mallerais, Richard Williamson, and
Alfonso
de Galarreta.
Benedict
XVI's rapprochement attempt
Benedict, long sympathetic to the traditionalist cause, made two
major overtures:
2007 — Summorum Pontificum,
liberalizing use of the pre-Vatican II Latin Mass across the whole
Church, removing a key SSPX grievance.
January 2009 — He lifted the
1988
excommunications on the four bishops. This blew up almost
immediately
into a PR and ecumenical crisis because Swiss TV aired an
interview
with Bishop Williamson denying the Holocaust just before the
decree
became public. Benedict clarified at the time that lifting the
excommunications did not restore canonical status: SSPX priests
still
could not licitly exercise ministry, and the society remained in
what
the Vatican called "institutional irregularity" rather than full
communion. Doctrinal talks between the SSPX and the CDF ran
2009–2012
and ultimately collapsed without an agreement.
THE HOLY SEE: LETTER
OF HIS HOLINESS POPE BENEDICT XVI TO THE BISHOPS OF THE
CATHOLIC CHURCH
CONCERNING THE REMISSION OF THE EXCOMMUNICATION OF THE FOUR
BISHOPS
CONSECRATED BY ARCHBISHOP LEFEBVRE
Francis's incremental
concessions
Francis, despite general wariness of traditionalists, kept
extending small faculties:
2015 — During the Jubilee of
Mercy,
he declared that confessions heard by SSPX priests were validly
and
licitly absolved; this was meant as a one-year gesture but was
extended
indefinitely.
2017 — He authorized local
bishops to grant SSPX priests faculties to witness marriages
according to canonical form.
These
were real, incremental steps toward normalization — but the
society
still had no canonical status, no jurisdiction of its own, and
Rome
still described it as "irregular" rather than in full communion.
The 2026 collapse under Leo XIV
The
unresolved sticking point for decades was generational: the SSPX's
own
bishops were aging, and the society insisted it needed to
consecrate
new ones to survive institutionally — something only the pope can
authorize.
- February 12, 2026 — A meeting between SSPX leadership and Rome
failed to produce agreement on this point.
- May 13
— Cardinal Fernández (DDF) warned that unauthorized
consecrations would
constitute a schismatic act and trigger excommunication.
- June 16 — At Castel Gandolfo, Pope Leo told journalists he was
still weighing a personal appeal to the SSPX to stand down.
- June 26–27
— An extraordinary consistory of cardinals discussed the looming
crisis; Cardinal Müller proposed a commission to help SSPX
clergy/laity
who might want to return to full communion if a schism occurred.
- June 29–30
— Leo sent SSPX Superior General Fr. Davide Pagliarani a
personal
letter: "to tear the seamless garment of Christ is a sin of
extreme
gravity," pleading with him to turn back. Pagliarani responded
courteously but did not yield, and SSPX media stated they were
changing
nothing in their plans.
- July 1, 2026
— At the SSPX seminary in Écône, Switzerland, bishops Alfonso de
Galarreta and Bernard Fellay (the very men whose 1988
excommunications
Benedict XVI lifted in 2009) consecrated four new bishops —
Pascal
Schreiber, Michael Goldade, Michel Poinsinet de Sivry, and Marc
Hanappier — before a crowd of roughly 15,000–17,000. All six
bishops
involved thereby incurred automatic excommunication a second
time for
de Galarreta and Fellay. Notably, the ordination oath still
referenced
obedience to "the Apostle Peter, the Holy Roman Church and Pope
Leo
XIV," underscoring the SSPX's self-understanding that it is not
formally separating, even as canon law says otherwise.
BLOG: The Écône Consecrations of July 1, 2026: The
Chronos and Kairos of an Event -- Comprehensive Historical
Analysis
COMMENTARIES
THE CATHOLIC THING: SSPX: Schism and Excommunication
NEWS STATEMENT: Declaration of Bishop Athanasius Schneider on
the SSPX Consecrations
CRISIS MAGAZINE: The SSPX’s Foundational Error
Ladder of
Divine
Ascent excerpt: Step 7- "On Joy-Making Mourning"
31. Just as fire
is destructive of straw, so are
pure tears destructive of all material and spiritual impurity.
July
1, 2026
(Rev 11:19)
And
the temple of God was opened in heaven: and the ark of his
testament
was seen in his temple. And there were lightnings and voices and
an
earthquake and great hail.
(Rev
12:1) And
a great sign appeared in heaven: A woman clothed with the sun,
and the
moon under her feet, and on her head a crown of twelve stars.
INFOVATICANA:
The nuncio in Venezuela: "It is the time for
charity, solidarity, and rebuilding together"
The nuncio invited Venezuelans to face this moment with trust in
God
and mutual support. “Now is the time to lift our eyes to
heaven,
as the Pope always invites us to do, to find strength and the
consolation of God,” he noted.
He then encouraged the whole of society to mobilize in favor of
those most affected by the catastrophe.
“This is also the moment for charity, the moment for solidarity,
the
moment to help all the victims, all those affected, to make
present
through concrete gestures the closeness and charity of the Lord as
well,” he expressed.
In the final part of his address, Monsignor Ortega made an appeal
for
unity in facing the reconstruction of the country after the
earthquake.
“It is time to rebuild together, together to move forward from
this sad situation,” he affirmed.
The nuncio concluded his message with a prayer for the deceased,
the
injured, and all those suffering the consequences of the quake,
entrusting the Venezuelan people to the protection of Our Lady of
Coromoto.
“A very special prayer for the victims, for the deceased, for
their
families, for the injured, for those who are suffering, and may we
all
take refuge in the protection of the Lord and also in the
protection of
our Mother, the Virgin of Coromoto. May God bless you,” he
concluded.
YOUNG CATHOLIC WOMAN:
When Mary Doesn’t Give Up on You: Our Lady of
Coromoto
In 17th-century Venezuela, the leader of the Coromoto people was
unexpectedly chosen by Our Lady to help bring the Gospel to his
tribe.
Like Jonah fleeing God’s command, this chief tried—twice—to escape
what
Mary asked of him.
The first time Mary appeared, in 1651, she invited him to be
baptized
and to lead his people into the Christian faith. The chief
listened…
but only halfway. Afraid that becoming Christian might weaken his
authority or change how others saw him, he refused baptism and
discouraged his people from receiving it as well. Some went
forward
anyway. Many followed his hesitation.
A year later, in 1652, Mary returned. Once again, she gently asked
him to be baptized. And once again, he resisted.
But Mary, like any loving mother, did not give up.
Before leaving, she placed in his hand a tiny image of herself
holding
the Child Jesus—no bigger than a fingernail. Not long afterward,
the
chief was bitten by a poisonous snake and seemed close to death.
In
that moment, everything became clear. Remembering Mary’s promise
that
baptism would lead him to heaven, he urgently asked to be
baptized.
He survived. And his heart was changed.
Word of the beautiful Lady spread quickly, and devotion to her
grew.
Soon after the chief’s conversion, the rest of the Coromoto people
were
baptized as well. A church was built in Mary’s honor in the nearby
town
of Guanare in the 1700s, and centuries later, a shrine was erected
at
the very site of her second apparition. Today, both are minor
basilicas, and the original tiny image—the relic Mary herself left
behind—is preserved there.
That image is one of the most mysterious and intimate Marian
relics in
the world. When it was carefully studied during a restoration in
2009,
experts discovered that its details—like the crowns worn by Mary
and
Jesus—perfectly reflect the indigenous culture of 17th-century
Venezuela. Even more astonishing, the image does not appear to be
painted on the paper. Like Our Lady of Guadalupe’s tilma, it seems
to
hover upon it, without ink soaking into the fibers. How it was
made
remains a miracle.
In 1942, the bishops of Venezuela declared Our Lady of Coromoto
the
nation’s patroness. Pope Pius XII confirmed this in 1949. She is
celebrated on September 8, September 11, and February 2.
CHURCHPOP:
Pray to Venezuela's Patroness Amid Earthquake
Devastation: 10 Facts About Our Lady of Coromoto
APOSTOLADO MUNDIAL DE LA
VIRGEN DE COROMOTO: Recent research and findings at the Holy Relic
of Coromoto
Ladder of
Divine
Ascent excerpt: Step 7- "On Joy-Making Mourning"
30. The fruit of
spurious compunction is self-esteem,
and the fruit of praiseworthy compunction is consolation.
Links 
E-mail Dr. Zambrano 
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2000:
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