Many active, faithful Catholics are not aware of the history of the conflict between masons and the Catholic Church or the current stance we hold as Catholics. Many have been unknowingly participating in masonic rites, unaware of the context of those rituals. It is important for us to understand what is at the heart of this division and why the Catholic Church has reaffirmed that “Catholics enrolled in Masonic associations are involved in serious sin and may not approach Holy Communion” (Declaration on Masonic Associations, Congregation for the Doctrine of the Faith, November 1983). This is a very serious claim and one that demands our attention.

The first thing we should note is that the mentality behind masonry is secular, that is, it diminishes the role of faith and proposes an alternative foundation for living one’s life: in this case, to be a good mason and serve a higher notion of natural virtue. This is precisely why, in 1738, Pope Clement XII banned freemasonry. During the initiation rite, the candidate expresses a desire to seek “light,” and he is assured he will receive the light of spiritual instruction that he could not receive in another Church, and that he will gain eternal rest in the “celestial lodge” if he lives and dies according to masonic principles. Such secularism puts the members at risk of losing sight of Jesus Christ as the Lord of life and salvation.

EPISTLES now welcomes support from generous hearts. If you’re in the state of grace and feel moved to help, you may do so here: https://paypal.me/epistles. Thanks for your support.

The second thing to be attentive to is that the rituals are hostile to Catholicism. Since masonry involves non-Christians, the use of the name of Jesus is forbidden within the lodge. When one reaches the 30th degree in the masonic hierarchy, called the Kadosh, the person crushes with his foot the papal tiara and the royal crown, and swears to free mankind “from the bondage of despotism and the thraldom of spiritual tyranny.”

Finally, there is an explicit hostility in the masonic tradition towards the Catholic Church. In the United States, one of the leaders of freemasonry, General Albert Pike (d. 1891) referred to the papacy as “a deadly, treacherous enemy,” and wrote, “The papacy has been for a thousand years the torturer and curse of humanity, the most shameless imposture, in its pretense to spiritual power of all ages.” Such words, along with masonic rituals, illustrate a real and irreconcilable division between Catholicism and masonry.

EPISTLES now welcomes support from generous hearts. If you’re in the state of grace and feel moved to help, you may do so here: https://paypal.me/epistles. Thanks for your support.

The Church has stated clearly: “Therefore the Church’s negative judgment in regard to Masonic association remains unchanged since their principles have always been considered irreconcilable with the doctrine of the Church and therefore membership in them remains forbidden. The faithful who enroll in Masonic associations are in a state of grave sin and may not receive Holy Communion” (Declaration on Masonic Associations, Congregation for the Doctrine of the Faith, November 1983).

It is critical for us to understand the promises we make and what the organizations we belong to stand for. We cannot support organizations such as the masons that stand against the Catholic Church and have its downfall as one of their objectives. I encourage you to speak to friends whom you may know are involved in masonry and ensure, for their own spiritual well-being, they are aware of the Church’s position on masonic membership. But most importantly why: Jesus Christ is our salvation and He cannot be replaced by any organization, even one that seems to provide brotherhood and service to the community.

Reference: Zenthoefer, A. (2023, May 4). Masons and the Catholic Church. Retrieved June 2, 2023, from evdiomessage.org

It is believed that the Latin Mass was first formally introduced during the pontificate of Pope Victor I (189-199 A.D.), when he made the momentous decision to change the official language of the Church from Greek to Latin.

In the time of Pope Gregory the Great (590-604 A.D.), the liturgy of the Roman Mass was further organized, including the standardization of the Canon of the Mass. He also popularized Gregorian Chant, a form of plainchant in Latin, to accompany the sacred texts.

The Council of Trent (1545-1563) addressed the proliferation of modifications to the Traditional Latin Rite. The Roman rite was then called “Tridentine” (from Tridentum, the Latin name of Trent).

In 1570, following the Council of Trent, Pope Pius V ordered the Traditional Latin Mass to be the official rite of the Roman Church. This rite nourished the souls of countless saints and fostered the growth of the Church. His apostolic constitution Quo Primum made the use of the Roman Missal obligatory throughout the Latin Church, except where a liturgy other than the Latin Church had been in use for at least two hundred years. Quo Primum emphasized the importance of using the Church’s mother tongue, Latin, for the Mass.

In 1962, the year the Second Vatican Council began, the Church undertook a profound revision of the Missal, which gradually allowed the use of vernacular languages in place of Latin, among other significant changes. Despite these reforms, the Traditional Latin Mass continued to be celebrated by those faithful to the Sacred Deposit of Faith.

In 1969, the Mass of Pope Paul VI, the Novus Ordo, was introduced, becoming the most familiar form of the Mass for Catholics in the Western rite today.

In 1984, Pope John Paul II, concerned for the pastoral care of those attached to the Traditional Latin Mass, through the special indult Quattuor Abhinc Annos, granted diocesan bishops the faculty to use the Roman Missal published in 1962 by Pope St. John XXIII. In 1988, John Paul II, with his motu proprio Ecclesia Dei, exhorted bishops to make ample and generous use of this faculty.

In 2007, Pope Benedict XVI issued the motu proprio Summorum Pontificum, emphasizing the continuity of the Church’s liturgical tradition and providing for those attached to the Tridentine Mass.

Sadly, in 2021, after more than eighteen centuries, Pope Francis imposed painful restrictions on the use of the Traditional Latin Mass. His motu proprio Traditionis Custodes superseded and abrogated permissions to celebrate the 1962 form of the Tridentine Mass. He stated that the Church cannot return to the old ritual prior to the 1970 Missal, which the Fathers of Vatican Council, under the Holy Spirit, felt the need to reform. (Desiderio Desideravi 61)

From its early origins in the late 2nd century, when the Church transitioned from Greek to Latin, to its formal promulgation in the 16th century and its continued presence today, the Latin Mass has existed for over 1,800 years. This incredible longevity is a testament to the enduring power and reverence of this sacred rite, which has nurtured the spiritual lives of countless generations of Catholics.

May we all treasure this rich history of our Sacred Liturgy and hold fast to the tradition that has sustained our faith through the ages. We must make it known to our fellow Catholics, especially priests and bishops, that the way the Novus Ordo Mass is often celebrated today risks deepening the crisis of faith in the Real Presence.

Only God holds the ultimate reset button, and if He wills it, the immediate restoration of the Traditional Latin Mass (TLM) is possible. As mere mortals, our influence is limited. Given the depth of the crisis, now deeply ingrained in Catholic culture worldwide, I find it unlikely that a full return to the TLM will happen even in a hundred years. However, in the meantime, we must continue encouraging Catholics to reclaim reverence in worship. And when we witness even small steps of progress, we celebrate them.

The call to repentance echoes throughout the New Testament, more than fifty times. For “repentance,” as the Apostle teaches, is not a mere outward act, but a profound internal transformation, a radical reorientation of our lives towards God.

As the Catechism declares, in paragraph 1431, “Interior repentance is a radical reorientation of our whole life, a return, a conversion to God with all our heart, an end of sin, a turning away from evil, with repugnance toward the evil actions we have committed.” This is a journey of the soul, marked by a desire and resolution to change, fueled by hope in God’s mercy and trust in His grace. It is accompanied by a “salutary pain and sadness,” the “animi cruciatus” and “compunctio cordis,” as the Fathers called it, the affliction of the spirit and the repentance of the heart.

Saint John Chrysostom, great archbishop of Constantinople, revealed to us five paths to true repentance, paths accessible to all, with no obstacle too great to hinder our progress: condemnation of sins, forgiving the sins of those near us, prayer, almsgiving, and humility.

EPISTLES now welcomes support from generous hearts. If you’re in the state of grace and feel moved to help, you may do so here: https://paypal.me/epistles. Thanks for your support.

First, admit your own sins. For sin separates us from the love of God. We must acknowledge our transgressions, regardless of their seeming weight, and condemn them. This honest admission, beloved, is pleasing to God and opens the door to His forgiveness.

Second, forgive others. True repentance cannot exist alongside unforgiveness. As our Lord taught us in the prayer He gave us, we must forgive those who trespass against us.

Third, pray fervently. Let us maintain constant communion with God, expressing our sorrow for our offenses. To sever this connection is to risk losing our souls. Remember the anguish of the Prodigal Son, who wandered far from his father’s love before finding his way home.

Fourth, give alms. Let us perform acts of charity, for they are a means of atonement for our sins.

Fifth, be humble. Humility is the cornerstone of all true repentance. Without it, we cannot recognize our sins, forgive others, or perform virtuous deeds. As Saint Augustine said, “I have worked in vain in finding the truth: to know the way that surely takes me to God, but never have I found a way other than humility.”

Remember the words of our Lord Jesus Christ in Mark 1:15: “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” This call is not only for our own salvation, but for the salvation of those around us. We are called to participate in the mission of converting the world, that others may humbly acknowledge their sins and turn to God. Just as our Lord commissioned the twelve apostles (Cf. Mark 6:12), so He commissions us.

Therefore, let us embrace these paths of repentance, turning away from sin and towards God with all our hearts. Let us be examples of true conversion, drawing others to the saving grace of our Lord Jesus Christ.

“The Lord is not slow about his promise as some count slowness, but is forbearing toward you,not wishing that any should perish, but that all should reach repentance.”
(2 Peter 3:9)

EPISTLES now welcomes support from generous hearts. If you’re in the state of grace and feel moved to help, you may do so here: https://paypal.me/epistles. Thanks for your support.

As Saint John Chrysostom suggests: “Do not be idle, but every day advance along all these paths at once. They are not hard paths to follow. Poverty is no excuse for not setting out on the journey. Even if you are destitute you can do all these things: put aside anger, carry humility in front of you, pray hard, condemn your sins. Poverty is no obstacle – not even to that path of penitence that demands money: that is, almsgiving.”

Early in his pontificate, Pope Francis spoke about Pope Benedict XVI’s decision of July 7, 2007, in Summorum Pontificum—a document that expanded access to the Traditional Latin Mass—saying it was a wise and pastoral measure meant to help those with a deep love for the Old Rite. Yet he also warned about the risk of turning the liturgy into an ideology and of “exploiting” it. This concern, directed at certain groups he believes have misused the Old Mass, became one of the stated reasons for his 2021 motu proprio Traditionis Custodes, which restricts the celebration of the Old Form of the Mass and reaffirms the liturgical reforms of the Second Vatican Council.

“I think the decision of Pope Benedict was prudent and motivated by the desire to help people who have this sensitivity. What is worrying, though, is the risk of the ideologization of the Vetus Ordo, its exploitation.”

I think the word exploitation here is harsh when those who love Tradition only want what is pure and not touched by modernism. This is why many of the faithful who attend the Traditional Latin Mass felt hurt by Pope Francis’s words. In their view there is no exploitation at all. There is only the desire to worship in the most reverent and time tested way, protected from what they see as the unclear or harmful effects of modern liturgical changes.

To them the word exploitation sounds like a moral accusation, as if their devotion were being used for wrong reasons. In reality they often see the Traditional Latin Mass as the Mass of the Saints. They believe it is pure and has grown naturally through many centuries. They do not prefer it to break unity but to keep continuity. They see modernism as something that weakens the faith and the Tridentine Rite as a strong defense against it.

From their view calling it exploitation turns faithfulness into something political. Many traditionalists see these statements not as simple observations but as signs of misunderstanding or mistrust of their true intentions.

The disagreement comes from how the word ideology is understood by Pope Francis and how it is understood by those who love the Traditional Latin Mass.

For Pope Francis ideology means turning faith into a fixed system that serves a plan instead of letting the living faith of the Church guide the way. Applied to the Old Mass he seems to mean three things. First, when the Old Mass is used as a sign of resistance to Vatican II or to modern Church leadership. Second, when a liturgical preference becomes more about group identity than about unity in the Church. Third, when people are driven mainly by nostalgia and want to go back to the Church before the 1960s as if that alone could solve today’s problems.

For him this kind of attachment stops being love of the liturgy and becomes using the liturgy for a purpose. That is what he calls exploitation.

For many Catholics who attend the Old Mass ideology is an insulting word. They see their position not as political but as guarding something the Church has already perfected. They say their love for the Old Mass is natural and comes from reverence, not rebellion. They believe holding on to the Old Rite is the opposite of ideology. It is protecting Tradition from change or from unclear teaching. They say unity in the Church does not mean everyone must worship in the exact same way, and they see their way of worship as fully Catholic.

So when they hear the words exploitation or ideology they feel as if they are being accused of using the very thing they want to protect.

This disagreement grows because of different starting points, different fears, and different experiences. Pope Francis begins from Vatican II as something that cannot be questioned. Traditionalists begin from centuries of liturgical heritage as something that cannot be abandoned. Pope Francis fears division and a return to the past. Traditionalists fear the loss of the faith through modernism. Pope Francis often speaks about Old Mass groups where opposition to Vatican II is loud. But many who attend the Old Mass live in parishes where there is no such opposition, only devotion.

From the traditionalist point of view Pope Francis himself has used the words ideology and exploitation in support of modernist aims. If we use his own meaning of exploitation as using something to push a plan, then promoting modernist ideas could be seen as exploiting the changes after Vatican II. This would not be exploiting the Old Liturgy but the New Liturgy and modern pastoral methods. It would mean using them to change the way Catholics think in ways that make moral truths less clear or weaken Catholic identity. It could also mean using words like openness and inclusion to lead Catholics away from the unchanging teachings of the Church.

From this view what Pope Francis says about traditionalists could be said just as well about those who promote progressive liturgical changes. They too use liturgy to push a certain vision of the Church. In short traditionalists say we are keeping the faith. Progressives say we are renewing the faith. Each side says the other is exploiting the liturgy.

The hurt grew when Pope Francis used certain expressions. In January 2015 on his flight from the Philippines he said some Catholics breed like rabbits. He was speaking about responsible parenthood but many large Catholic families, especially those who love Tradition, took it as an insult to their openness to life. They see having many children as trusting in God and following the teaching of the Church.

At other times Pope Francis has linked strong attachment to the Old Mass or to clear doctrine with mental imbalance or with being backward. To traditional Catholics this suggests that their devotion is a sickness rather than a virtue.

If Pope Francis says some who attend the Old Mass are exploiting it for ideology, they could just as easily say that he uses strong and negative words to make traditionalists look extreme or unhealthy. This can make it easier to place limits on the Old Mass and make people think that loving tradition is a rare and strange thing instead of a normal Catholic choice.

From the traditionalist view this is another form of exploitation. It is using the papal voice to promote a modernist plan by weakening the trust and respect given to those who hold on to Tradition.

Six years have passed since the Lord, in His mercy, showed me a way of greater reverence in approaching the holy mystery of the Eucharist. I decided then, and I still decide now, to receive our Lord, the true Body and Blood of Christ, kneeling and on the tongue, or not to receive at all.

This choice was not made out of pride. It came from a deep love for our Savior. The path was full of trials, both from within and from outside. The world, with its shallow concerns and fear of human opinion, whispered doubts: “What will they say? Will the priest refuse? Will you be treated as strange?” These voices, born from worldly anxiety, tried to keep me from the way of true reverence.

But the Spirit within me, guided by the wisdom of the saints, reminded me of the Truth. This is God made man, the King of Kings, who humbled Himself to bring us salvation. How can I, a sinner, stand before Him as if I were His equal? Should I not, like a servant before his master, kneel in humble adoration?

EPISTLES now welcomes support from generous hearts. If you’re in the state of grace and feel moved to help, you may do so here: https://paypal.me/epistles. Thanks for your support.

This struggle, between flesh and spirit, lasted for many months. But by God’s grace, I chose reverence instead of convenience, humility instead of human respect. I chose to receive my Lord kneeling and on the tongue, even though the custom today in the Novus Ordo Masses is different. I do this, my brethren, as the least offering I can give to a God who loves us without limit.

The crisis in the Church today is not only caused by poor teaching or careless shepherds. It is a crisis of faith, made clear by how we treat the Holy Eucharist. If we truly believe that Christ is present in His Body, Blood, Soul, and Divinity, how can we treat Him like ordinary bread?

I ask you, fellow guardians of the faith, to bring back the ancient and reverent way of receiving Communion kneeling and on the tongue. It would greatly benefit the Church because of its impact on the soul.

First, it is an act of great humility before God. When we kneel, we admit our nothingness before the Almighty. If kings and saints knelt before Christ, how much more should we?

Second, it strengthens our belief in the Real Presence. Actions speak louder than words. If we treat the Eucharist irreverently, our faith becomes weak. Kneeling and receiving on the tongue shows the sacredness of this Sacrament.

Third, it protects the Eucharist from abuse. Many hosts are lost or treated without respect when given in the hand. Receiving on the tongue prevents most of these wrongs.

Fourth, it follows the sacred tradition and the teaching of the Magisterium. For many centuries, Communion on the tongue was the norm in the whole Church. The giving of Communion in the hand is a recent exception that began through disobedience during the time of Pope Paul VI.

Fifth, it increases our personal devotion to Christ. It reminds us that we are receiving a Person, not a thing. This changes the way we attend Mass and increases our love for the Lord.

Sixth, it challenges the spirit of the times. If more people receive this way, parishes will provide kneelers and separate lines. This will remind priests of their true mission and inspire the people to greater reverence. By reducing offenses against God, this practice may, by His will, lead to the conversion of many souls.

EPISTLES now welcomes support from generous hearts. If you’re in the state of grace and feel moved to help, you may do so here: https://paypal.me/epistles. Thanks for your support.

Remember the words of St. Thomas Aquinas: “Out of reverence towards this Sacrament, nothing touches it but what is consecrated.” Remember also the instructions of Pope St. Pius X, the warnings of Pope Paul VI in Memoriale Domini, and the example of Pope Benedict XVI.

The crisis of faith needs an answer, not from loud statements, but from the faithful, both priests and lay people, who are ready to teach, to lead by example, and to bring reverence back to the Church.

The wounds of the Church will not be healed by words or events like Eucharistic Conferences. We must return to reverent and traditional ways, such as receiving our Lord on the tongue while kneeling.

Though Communion in the hand is permitted, it is not reverent. It leads to abuse, weakens faith, and makes the crisis in the Church worse. If we keep this practice, future generations may never know true Catholic worship.

So let no faithful Catholic, whether priest or layman, promote or allow Communion in the hand. Let us receive our Lord as He truly deserves: on the tongue, kneeling, in deep reverence and adoration.

Your Eminence,

May the peace of Christ be with you.

I write this not to condemn, but to plead as a son of the Church, concerned for the integrity of the Faith and the salvation of souls. As a mere layman, with no titles or degrees, I write only with sincere love for Christ and His Church. What moves me is the recent confusion spreading from a message attributed to you and widely promoted by Veritas Radio and the Philippine Conference on New Evangelization (PCNE), which is being celebrated by the secular world:

“Huwag kayong maniniwala na ang kaligtasan ay para sa mga Katoliko lamang. Hindi ka Katoliko kung iniisip mo na ang maliligtas ay Katoliko lamang. Ang kaligtasan ay laan para sa lahat sa buong sangkatauhan.”
(Do not believe that salvation is only for Catholics. You are not truly Catholic if you think that only Catholics will be saved. Salvation is offered to all, to the whole of humanity.)

These words need to be weighed carefully against the perennial teaching of the Church. They were clearly taken out of context or misrepresented, not by me or by other concerned Catholics who understand the doctrine, but by many non-catechized Catholics, non-Catholics, non-Christians, and non-believers. Yet no known clarification has been issued by Your Eminence, nor have you called the attention of Veritas Radio or PCNE to clarify the statement.

The problem with this statement is that it tends to downplay, if not discard, the necessity of the Church and the Sacraments. More often than not, such language does not refer to those rare cases who, through no fault of their own, sincerely desire to be Catholic but are prevented from receiving baptism. Instead, it goes beyond the nuanced teaching of Vatican II, which still affirms the necessity of the Church, and shifts the focus toward being inclusive, welcoming, and synodal. It often asserts, without qualification, that salvation is assured for others. No longer framed as a rare exception or expressed with prudent language like “can be saved,” these exceptions are being presented as the new norm—effectively bypassing the Church’s essential role in the economy of salvation.

EPISTLES now welcomes support from generous hearts. If you’re in the state of grace and feel moved to help, you may do so here: https://paypal.me/epistles. Thanks for your support.

It is true that the Second Vatican Council teaches in Lumen Gentium 16 that those who, through no fault of their own, do not know Christ or His Church, yet sincerely seek God and strive to do His will, may be saved. But this hopeful possibility does not remove the necessity of the Catholic Church for salvation. Lumen Gentium 14 clearly affirms:

“Basing itself upon Sacred Scripture and Tradition, it teaches that the Church, now sojourning on earth as an exile, is necessary for salvation. Christ, present to us in His Body, which is the Church, is the one Mediator and the unique way of salvation. In explicit terms He Himself affirmed the necessity of faith and baptism and thereby affirmed also the necessity of the Church, for through baptism as through a door men enter the Church. Whosoever, therefore, knowing that the Catholic Church was made necessary by Christ, would refuse to enter or to remain in it, could not be saved.”

This is the faith of the Church: Christ established one Church for the salvation of all. She is not merely helpful; She is necessary. The Gospel is not one option among many. The Church is not one religion among others. She is the Mystical Body of Christ, the Bride of the Lamb. She alone possesses the fullness of truth and the ordinary means of grace, above all through the Sacraments. There is no such thing as Brides (in plural) of the Lamb. There is but One, Holy, Catholic, and Apostolic Church.

To speak as if Catholicism were a mere lifestyle choice, or as if any religion is sufficient on its own, reduces the saving work of Christ to mere moral encouragement. Though not a heresy, it promotes relativism, which is an error that holds that no one religion or truth is absolute, and that all beliefs are equally valid. It also promotes indifferentism, which is the belief that one religion is as good as another, and that salvation can be attained by any religion without the need to embrace the Catholic Faith.

These ideologies are effects of Modernism, the fount of all heresies in our times, where people tend to reinterpret doctrines based on changing times and view religion as a personal or social expression, not revealed Truth! Modernism is a heresy that must be combated, not accepted. It demeans the significance of the salvific plan of God as recounted in the books of the Old and New Testament.

The Son of God emptied Himself, chose to take our form, suffered humiliations and insults, and died so He could redeem mankind. Incarnation and redemption were not optional. They were necessary—not only because sin is real, truth matters, and salvation is not automatic—but most importantly, to save the gentiles. What then was the purpose of the incarnation, passion, death, and resurrection of the Lord if non-believers will be saved anyway?

Yes, the Gentiles were redeemed too—but while redemption is universal, salvation is not guaranteed. This is precisely why Our Lord Jesus Christ founded the Catholic Church and instituted the Sacraments: so that we might remain in communion with Him and live in a state of grace. If we persevere in such state until the end, then we shall be saved.

Saint John Vianney, whose feast we celebrate today, once said, “If there were no priests, the passion and death of our Lord would be of no avail.” He spoke not to glorify clergy, but to stress the absolute necessity of the Sacraments and the sacred mission of the Church. In this time of confusion and crisis, this mission must be preached with clarity, not diluted.

Psalm 96 proclaims, “All the gods of the Gentiles are devils.” This is not religious triumphalism. It is divine revelation. God and Satan do not cooperate. Grace and sin do not mix. Yes, there may be rays of truth in other religions and salvation can be possible, but these do not save by themselves. Christ alone is the Savior, and the Church is His Body. The saints, the martyrs, and the missionaries risked everything, not to make people better, but to make them Catholic—because they knew what was at stake.

Today, many leaders speak of accompaniment, dialogue, and inclusion. These have their place. But they must never replace conversion, repentance, and the proclamation of Truth. Social justice is part of the Church’s mission, but it must never eclipse her supernatural end: the salvation of souls through the preaching of the Gospel and the administration of the Sacraments.

Your Eminence, if your message is intended to echo the mercy of God, we ask only that it be made complete. The faithful need to hear the whole truth. Mercy without mission, and compassion without conversion, lead only to confusion. As Christ Himself said, “No one comes to the Father except through Me.” And as Unitatis Redintegratio 3 declares: “For it is only through Christ’s Catholic Church, which is “the all-embracing means of salvation,” that they can benefit fully from the means of salvation.”

Please, Your Eminence, in your pastoral charity, be more Catholic. Speak more clearly as a shepherd of the Catholic faith. Reaffirm what the Church has always taught: that while God is indeed rich in mercy, He has entrusted the means of salvation to the Church founded by Christ. Outside of Her, salvation is possible but never assured. These are extraordinary exceptions, not the ordinary path. To downplay this truth is not an act of humility or pastoral care. It is an omission that risks weakening the flock.

For those of us in the pews who still hold fast to what the Church has always taught, we continue to profess that the surest path to salvation is found fully and exclusively in His One, Holy, Catholic, and Apostolic Church.

Your Eminence, to be clear, I do not subscribe to Exclusivist Ecclesiocentrism or the Feeneyism heresy that “outside the Church there is no salvation.” This would be like saying that God isn’t God because He cannot save those outside the Church. No. I simply want to overstress here the necessity of the Sacraments as means of salvation within the Church to whom Jesus Christ delegated His authority. If for us Catholics the possibility of salvation is like a camel passing through a needle, what more for those who do not believe the Church or have no access to the Sacraments?

Not emphasizing the importance of the Sacraments in your preaching can fuel the evils causing the crisis of faith. Instead of recovery, further harm will be done to the Mother Church. Young men and women will no longer consider vocations. Parents will not take their religious responsibilities at home. More and more people will stop practicing the faith. Which means more and more churches will be vacated. For what need is there, then, for the Sacraments, if everyone is presumed to go to heaven, with or without them?

This liberalized approach to preaching does more harm than good. It leads more Catholics into apostasy and encourages non-believers and the secular world to view Catholicism as merely one option among many, nothing more than a personal preference. In doing so, it undermines the Church’s divine mission: to proclaim the Gospel to all nations so that many may come to salvation.

As Apostolicam Actuositatem states: “The member who fails to make his proper contribution to the development of the Church must be said to be useful neither to the Church nor to himself.” The development it is talking about is the growth of the Church as she undergoes her mission to proclaim and to spread among all peoples the Kingdom of Christ and of God. To properly contribute to the Church’s salvific mission—without diluting her perennial doctrines—the clearest, most faithful, and pastorally sound way to speak would be something like this:

“Let us not believe that salvation is separate from the Catholic Church. We cannot consider ourselves truly Catholic if we presume that all outside the Church will be saved without any qualification. While salvation is indeed offered to all, and God may work in extraordinary ways, the surest and most ordinary means remains within the Catholic Church, to whom Christ entrusted the fullness of grace and the authority to bind and loose.”

With filial respect and deep concern,

Jonel P. Esto
Owner, EPISTLES
“Guarding the Deposit of Faith”
www.epistles.online

EPISTLES now welcomes support from generous hearts. If you’re in the state of grace and feel moved to help, you may do so here: https://paypal.me/epistles. Thanks for your support.

Full Quotes from Lumen Gentium and Unitatis Redintegratio:

“But the plan of salvation also includes those who acknowledge the Creator. In the first place amongst these there are the Muslims, who, professing to hold the faith of Abraham, along with us adore the one and merciful God, who on the last day will judge mankind. Nor is God far distant from those who in shadows and images seek the unknown God, for it is He who gives to all men life and breath and all things, and as Saviour wills that all men be saved. Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience. Nor does Divine Providence deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life. Whatever good or truth is found amongst them is looked upon by the Church as a preparation for the Gospel. She knows that it is given by Him who enlightens all men so that they may finally have life. But often men, deceived by the Evil One, have become vain in their reasonings and have exchanged the truth of God for a lie, serving the creature rather than the Creator. Or some there are who, living and dying in this world without God, are exposed to final despair. Wherefore to promote the glory of God and procure the salvation of all of these, and mindful of the command of the Lord, “Preach the Gospel to every creature”, the Church fosters the missions with care and attention.”

“Even in the beginnings of this one and only Church of God there arose certain rifts, which the Apostle strongly condemned. But in subsequent centuries much more serious dissensions made their appearance and quite large communities came to be separated from full communion with the Catholic Church – for which, often enough, men of both sides were to blame. The children who are born into these Communities and who grow up believing in Christ cannot be accused of the sin involved in the separation, and the Catholic Church embraces upon them as brothers, with respect and affection. For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect. The differences that exist in varying degrees between them and the Catholic Church – whether in doctrine and sometimes in discipline, or concerning the structure of the Church – do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion. The ecumenical movement is striving to overcome these obstacles. But even in spite of them it remains true that all who have been justified by faith in Baptism are members of Christ’s body, and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church.
Moreover, some and even very many of the significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written word of God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, and visible elements too. All of these, which come from Christ and lead back to Christ, belong by right to the one Church of Christ.
The brethren divided from us also use many liturgical actions of the Christian religion. These most certainly can truly engender a life of grace in ways that vary according to the condition of each Church or Community. These liturgical actions must be regarded as capable of giving access to the community of salvation.
It follows that the separated Churches and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church.
Nevertheless, our separated brethren, whether considered as individuals or as Communities and Churches, are not blessed with that unity which Jesus Christ wished to bestow on all those who through Him were born again into one body, and with Him quickened to newness of life – that unity which the Holy Scriptures and the ancient Tradition of the Church proclaim. For it is only through Christ’s Catholic Church, which is “the all-embracing means of salvation,” that they can benefit fully from the means of salvation. We believe that Our Lord entrusted all the blessings of the New Covenant to the apostolic college alone, of which Peter is the head, in order to establish the one Body of Christ on earth to which all should be fully incorporated who belong in any way to the people of God. This people of God, though still in its members liable to sin, is ever growing in Christ during its pilgrimage on earth, and is guided by God’s gentle wisdom, according to His hidden designs, until it shall happily arrive at the fullness of eternal glory in the heavenly Jerusalem.”

Holiness is not a gift. It is a fruit of constant hard work, prayer, and being in the state of grace with God’s help. If you persevere, you become a saint like Carlo Acutis, who now intercedes for the world. Powerful miracles show the intercession of Blessed Carlo Acutis.

In Brazil, a young boy named Matheus had a rare condition called annular pancreas. Because of this, he could not keep down food or drink. His mother prayed to Carlo Acutis, and one day, they attended a church blessing where a relic of Carlo was present. When Matheus touched the relic, he prayed to stop vomiting. From that moment, he was able to eat and drink normally. Later tests showed that his pancreas had completely healed. The doctors could not explain it.

Another miracle happened in Florence, Italy. A 21-year-old woman named Valeria from Costa Rica suffered a severe head injury in a bicycle accident. She was in a coma after brain surgery and could have died at any moment. Six days later, her mother went to pray at the tomb of Carlo Acutis in Assisi. On that same day, Valeria began to breathe on her own again. The next day, she moved her arms and began to speak. Ten days after the accident, she left the intensive care unit. Later tests showed that the bleeding in her brain had completely disappeared. Doctors were surprised. She recovered faster than anyone expected and needed only a short time of therapy.

In Mexico, a young boy prayed secretly to Carlo Acutis because his father had lung cancer. After these prayers, his father recovered completely. The healing could not be explained by doctors. It was seen as another miracle through Carlo’s help.

These miracles are not just touching stories. They are signs of Carlo’s powerful intercession in heaven.

Carlo Acutis was beatified on October 10, 2020. His canonization is expected in September 2025, and Catholics around the world are filled with hope. Even though his life was short, he showed deep faith and love, especially for the Holy Eucharist.

This is the main reason Carlo Acutis is on the path to sainthood: his love for the Eucharist. He always received Jesus in Holy Communion on the tongue. This was not just a habit. It was the center of his life. Every good thing he did came from this deep devotion. As the Church says, “Lex orandi lex credendi,” which means how we pray shows what we believe. Carlo’s way of worship shaped everything about him.

He prayed often. He adored Jesus in the Blessed Sacrament many times a week. He also made a website to share 187 Eucharistic miracles from around the world. This showed his firm belief in the real presence of Jesus in the Eucharist. Even when he got leukemia, he offered his pain to God with love and trust. He would not have lived this way if he had taken the Eucharist lightly.

The best way to show love for God is to receive Holy Communion on the tongue. This is not a small act. It brings real spiritual fruit. It helps us turn our focus to heaven and live with more faith. The Church should bring back this practice and start to receive the Lord on the tongue while kneeling. Receiving Jesus in the hand is not what the Church encouraged. It was only allowed in special cases, and some liberal clerics took advantage and made it the new norm. It was never the normal way because it is not reverent, as it allows much more particles to fall and get stepped on. Imagine God being stepped on by his creatures. Where is the reverence and respect there? Also, using the hand to take the Eucharist reduces the significance of the Eucharist to just normal food being passed around. This fuels the crisis of faith. In fact, no saint or faithful Catholic from the past would have supported it easily. Even Pope Paul VI gave permission with great caution.

If we want to be saints like Carlo Acutis, we should begin with reverence in the Eucharist. The Eucharist is the heart of the Catholic faith. So why do many Catholics treat it like an ordinary event? This must change. Carlo’s love for the Eucharist should move us to return to the way that truly pleases God. If Catholics returned to true reverence, the world would be changed overnight.

Carlo Acutis was also a great digital missionary. He used the internet to share the faith. Today, this matters even more as the Vatican is having an event for Catholic influencers. Sadly, it seems they are choosing mostly modern and liberal voices who support Church leaders with modern ideas. Many of them defend Communion in the hand and other practices that weaken tradition. You will likely not see faithful voices like Taylor Marshall or Timothy Gordon invited to this event.

If your favorite influencer was invited, it might be a sign they are not truly defending the Catholic faith. Some of them may be well-meaning, but many are more loyal to Church leaders who are more concerned with social justice than with the truth of the Gospel. The Bible gives a strong warning against those who preach a different Gospel. The word used is “anathema.” This warning must be taken seriously.

Carlo Acutis is the model of a true Catholic influencer. He loved the Eucharist and received it with great reverence. He used his talents to serve the Church and not to support worldly ideas. His life is proof of what God can do with a heart that is humble, faithful, and full of love.

May Saint Carlo Acutis intercede for us and bless this apostolate, http://www.epistles.online.

There is a connection between Abraham, the father of the Old Covenant, and Saint Peter, the prince of the apostles in the New Covenant. Their lives and missions show a pattern. Both men received a special blessing from God, and both became fathers of the people of God. Abraham became the father of many nations, while Peter became the shepherd of the Church.

But this similarity goes beyond their blessings. Both men responded to God with strong faith. Both received a divine mission. Both had their names changed. Both were promised victory over their enemies. And lastly, both were called “rock” in Sacred Scripture. This is not only interesting but also important in understanding Peter’s role in the New Covenant as a continuation and fulfillment of what Abraham began.

Both Received a Blessing from God

Abraham was chosen by God to be the father of all nations. He was blessed by God Most High. The blessing meant that Abraham would be a key figure in salvation history. He was not just any man. He became the leader and spiritual father of God’s chosen people.

“And he blessed him and said, ‘Blessed be Abram by God Most High, maker of heaven and earth; and blessed be God Most High, who has delivered your enemies into your hand!’ And Abram gave him a tenth of everything.”
Genesis 14:19–20

In the New Testament, Peter received a blessing from Jesus Christ. Jesus revealed to him a special truth about who He was, and in return, Jesus blessed Peter with a unique role in the Church.

“Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my Church, and the gates of Hades shall not prevail against it.”
Matthew 16:17–18

Here we see that Peter was made the earthly head of the Church. Just as Abraham led the people of the Old Covenant, Peter was made leader of the New Covenant people.

They Responded Heroically to God’s Call

Abraham did not ask for signs or proofs. When God called him to leave his home and go to an unknown land, Abraham obeyed without delay. The Letter to the Hebrews praises him for this.

“By faith Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance; and he went out, not knowing where he was to go.”
Hebrews 11:8

Peter too responded quickly. He left his fishing nets and followed Jesus. He was the first among the apostles to do so. And when Jesus ascended into heaven, Peter led the Church, along with Paul. He became the spokesman and the one who strengthened the faith of others.

They Both Received a Divine Mission

Abraham was not only told to move to another land. He was also given a sacred mission. God said He would make a great nation out of him. His descendants would bless the whole earth.

“Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing.”
Genesis 12:1-3

In a similar way, Peter was given a divine task. Jesus gave him the keys of the kingdom. This meant Peter had the authority to lead the Church and to teach in the name of Christ.

They Were Promised Victory Over Their Enemies

God promised Abraham that his descendants would possess the gates of their enemies. This is a symbol of victory, especially in ancient times when the gate represented the power of a city.

“I will indeed bless you, and I will multiply your descendants as the stars of heaven and as the sand which is on the seashore. And your descendants shall possess the gate of their enemies.”
Genesis 22:17

In the New Covenant, Jesus gave Peter the same promise. He said that the gates of hell would not prevail against the Church. This means that the Church, built on Peter, will never be defeated by Satan.

“The gates of Hades shall not prevail against it.”
Matthew 16:18

Both Had Their Names Changed

A name change in Scripture always shows a change in mission and identity. God changed Abram’s name to Abraham to show that he would be the father of many nations.

“No longer shall your name be Abram, but your name shall be Abraham; for I have made you the father of a multitude of nations.”
Genesis 17:4 to 5

In the same way, Jesus changed Simon’s name to Peter, which means rock. This name marked his role as the foundation of the Church.

“You are Peter.”
Matthew 16:18

Both Are Called Rock

Peter is clearly called the rock on which the Church is built. His name in Greek, Petros, and in Aramaic, Kepha or Cephas, means a large rock. This points to Peter’s role as the visible foundation of the Church.

But it may come as a surprise that Abraham is also called rock. The prophet Isaiah says:

“Look to the rock from which you were hewn… Look to Abraham your father.”
Isaiah 51:1 to 2

So Abraham, in a spiritual sense, was the foundation of the people of God under the Old Covenant. In the New Covenant, Peter takes that place, not by replacing Abraham, but by fulfilling and continuing what began in him.

Conclusion

The Bible shows a deep connection between Abraham and Peter. Both were chosen by God to be leaders and fathers. Both were given great promises. Both had their names changed to mark their new mission. Both were promised victory. And both were called “rock.”

This pattern is not just symbolic. It shows that the Church is a continuation of God’s plan of salvation. What God started with Abraham, He fulfilled in Christ and entrusted to Peter. The role of Peter in the New Covenant is not something new and disconnected. It is the fulfillment of God’s promise to bless all nations through Abraham, a promise now made visible through the Catholic Church, built on the rock that is Peter.

This is a reminder to all Abrahamic religions, Judaism, Christianity, and Islam, that the authority first entrusted to Abraham has found its fulfillment and continuation in Saint Peter. Jesus, the Messiah foretold by the prophets, delegated His authority to Peter, the rock upon which He built His Church. That same authority has been handed down through the centuries in an unbroken line of successors. Today, it rests in the hands of Pope Leo XIV, who was elected by the cardinals on May 8, 2025. As the Vicar of Christ, he holds the power to bind and unbind, just as Peter did (Matthew 16:19). This succession is not merely symbolic. It is a living sign of God’s ongoing covenant, a visible reminder that the New Covenant is the fulfillment of what began with Abraham.

Today, people often speak of “safe sex” as if it only means avoiding pregnancy or disease. But for true Christians, the truth goes far deeper. Sex can never be truly safe unless it pleases all three essential entities: the man, the woman, and God. If a sexual act fails to respect even one of these, it is not only unsafe, it is gravely sinful.

First, the man and the woman must freely and fully consent. There must be no coercion, abuse, or selfish use of the other, even within a valid marriage. Most importantly, the act must conform to God’s law, which is eternal, unchanging, and revealed fully through the Church.

Only one scenario meets all these conditions: when a man and a woman are united in a valid Sacrament of Matrimony. Within this sacred covenant, sex becomes holy, fruitful, and truly safe in the physical, emotional, moral, and spiritual sense.

Outside this bond, sex is never safe, not just in the bodily sense, but in the deeper, eternal sense. It damages souls, breaks down families, scandalizes society, and offends God.

Even acts like masturbation, often dismissed as harmless, are serious sins. They are selfish uses of the body, divorced from love, fruitfulness, and the dignity of the human person. Such acts distort the gift of sexuality and pull the soul away from purity.

Sexual sins, whether adultery, fornication, cohabitation, same sex acts, or more perverse sins like incest and pedophilia, can never be justified. They offend God, harm the soul, and lead others into scandal. Catholics living in such sins must not receive Holy Communion unless they repent and reconcile with God in the Sacrament of Confession. To receive Jesus in the Eucharist while in a state of mortal sin is not only wrong, but also dangerous to the soul.

Tragically, confusion is spreading even within the Church. Pope Francis has permitted blessings for couples in irregular unions. But how can the Church bless what God forbids? He even said sexual sins are “not so serious” because they are “not angelic.” This is false. Sexual sins are serious. They damage purity, cause scandal, and harm both sinner and society.

Cardinal Tagle has supported giving Communion to the divorced and remarried, suggesting that Canon Law might be re-interpreted to allow it. But no law or theological opinion can overturn the words of Jesus: “Whoever divorces his wife and marries another commits adultery.” This is not a mere guideline. It is a direct command from the Lord.

Even more concerning is the influence of priests like Fr. James Martin SJ, who openly supports lifestyles contrary to Catholic teaching. True love calls people out of sin, not deeper into it.

But where is this crisis really rooted? It begins in the home. Parents today may provide for their children’s physical needs such as food, clothing, and education, but many neglect their duty to form their children spiritually and morally. They fail to teach them how to pray, how to resist sin, and how to live a virtuous life.

In the pulpit, many priests are no longer bold. They speak gently but avoid the hard truths. They fear offending, even when laws like divorce threaten to destroy the sanctity of marriage. Cardinal Pablo David, when asked about legalizing divorce in the Philippines, casually replied, “The world will not end if divorce is legalized.” But that is not the point. A bishop is called to defend the truth, not accommodate sin.

This silence extends into our schools, where teachers either live in sin or tolerate it in others. Safe sex education is presented as responsible, yet it contradicts the very values that schools should be upholding. How can future men and women become truly productive members of society if sexual sin is tolerated and even normalized within our institutions?

Education, especially in Catholic institutions, is not just about academics. It must also form students morally and spiritually. When Christian schools ignore or even promote immorality, they betray the very purpose of true education.

We need strong families, courageous priests, faithful teachers, and most of all, a return to true worship. Without reverent liturgy and faithful preaching, we cannot expect holy lives. If our Masses are no longer centered on God, then everything else, our families, parishes, and schools, will begin to collapse.

Just look at the rising HIV cases in the Philippines. This is not merely a health issue. It is a moral and spiritual sickness. It is the fruit of society’s rejection of God’s design for love and life.

The truth is simple and eternal:
Only in a valid sacramental marriage is sex truly safe, safe for the body, for the soul, for society, and pleasing to God.
Anything less is a lie that endangers everything we are called to protect.

Let us return to the truth. Let us honor marriage. Let us raise holy families, support faithful priests, and speak the truth without fear. Let us stop spreading the lie of “safe sex” outside of marriage and instead proclaim the beauty of God’s plan for human love.

In the end, the Catholic understanding of safe sex is not about modern slogans or shallow consent. Safe sex can only exist within the Sacrament of Marriage, where man, woman, and God are all rightly honored. As Pope Leo XIV reminded us, “Marriage is not an ideal but the measure of true love between a man and a woman: a love that is total, faithful and fruitful. This love makes you one flesh and enables you, in the image of God, to bestow the gift of life.”

To Catholic Priests,

Many of you carry heavy burdens each day. Between administrative responsibilities, parish concerns, community events, social obligations, and the constant call to attend to the needs of the flock, time becomes a rare treasure. We understand this. We pray for you. But we must also be honest and direct, with charity and clarity.

There is one responsibility of a priest that must never be neglected or rushed. It is not paperwork. It is not meetings. It is not even the building projects or the social programs. It is the homily.

The Holy Mass is the source and summit of our Christian life. And within the Mass, there is only one time, only one moment, when the priest may speak directly to the people, heart to heart, to teach and to clarify, to correct and to comfort. That moment is the homily. It is not an afterthought. It is not a space for jokes or personal updates. It is sacred.

I say this with sadness and honesty: out of perhaps every ten homilies I hear, only one is acceptable. Not good. Just acceptable. Many are vague. Some are confusing. Others are just meaningless storytelling. And a few are disrespectful, even clownish, degrading the altar with jokes, random tales, and shallow feel-good slogans.

Because of these poor homilies, many people leave church every Sunday not only uninspired but even misled. Some never return. Some leave the Church. Some stay but slowly forget what the Catholic faith truly teaches. One badly formed homily can push a soul away from God. This is no exaggeration.

In 2008, under Pope Benedict XVI, the Church recognized this deep problem and began working on a solution. In 2014, under Pope Francis, the Homiletic Directory was officially published.

This document was made for your benefit. It provides a roadmap for preaching. It explains the meaning of the readings in the context of the Catechism. It gives clarity, depth, and structure. It is a guide, not a burden.

Why was it written? Because the Church saw the need to “help preachers appreciate the purpose of the homily and offer them assistance in fulfilling a mission which is vital to the life of the Church.” Many priests nowadays are not preaching well. Many are unprepared. Some even teach error. Others avoid teaching Catholic doctrine altogether, afraid to offend or unsure of what to say. The Homiletic Directory reminds us that homily is not optional, and it is not just any speech. It is a continuation of the Word of God, proclaimed with authority.

Bad preaching does not only fail to inspire. It can lead souls to hell. The faithful come to Mass needing spiritual nourishment. Many come with questions, wounds, sins, and confusion. A priest who prepares his homily well is a shepherd who feeds his sheep. But a priest who comes to the pulpit unready or simply makes it up on the spot risks becoming a hireling who abandons the flock.

Worse still, those who treat the homily as a joke, as a stage for performance or vague storytelling, dishonor the altar. Some even desecrate it. I say with all seriousness: I would rather attend Mass with no homily at all than listen to another priest turn the pulpit into a show.

The tragedy is that many of these same priests are also careless in the most important part of the worship. They distribute the Body of Christ without reverence. Instead of encouraging reverent reception of the Blessed Sacrament kneeling and, on the tongue, they prefer speed and convenience. Why? Because their formation was weak. Because some bishops, cardinals, and even popes do not care.

But it does not have to be this way.

Every parish priest should look to Saint John Vianney, the Cure of Ars. He is the patron of parish priests for a reason. He lived in poverty. At first he was mocked by his own parishioners. But he never compromised the truth. He preached with fire. He heard confessions day and night. He lived for souls. If we had one Saint John Vianney in every parish today, the world would be a better place.

Fathers, we are not asking you to be perfect. We are only asking you to be faithful. If you truly love the souls entrusted to you, take time to prepare your homilies. Open the Scriptures. Open the Catechism. Open the Homiletic Directory. Preach Christ. Preach the Church. Preach Heaven and Hell. Preach repentance.

The souls you see every Sunday may never hear another Catholic teaching again in their lives except from your homily. That is your moment. That is your duty. And yes, it might be their only chance to be saved.

So unless you are one of those rare intellectual priests who are always ready to say their homilies without compromising the Sacred Deposit of Faith, please give sufficient time ahead to prepare your homilies. Do not improvise. Improvising a homily is sinful when you consistently neglect proper preparation, fail to convey sound Catholic doctrine, or treat the homily with irreverence or casualness. It becomes a serious matter.

The homily is part of the liturgical action and should be prepared carefully in prayer, study, and meditation on the Word. Deliberate neglect of this duty can be sinful, especially if it leads to doctrinal confusion, scandal, or a weakening of faith among the people. Since the homily is often the only time during Mass when the faithful hear direct teaching from the Church, priests must treat it as a sacred moment, not a time to entertain or improvise without spiritual and theological depth.

May the Lord guide your mind and heart. And may Saint John Vianney intercede for you.