When people speak of Billy Graham, they often describe him as the voice of a generation. Born in 1918 in North Carolina, Graham grew up during the Great Depression. He was converted as a teenager during a revival meeting, and from then on dedicated his life to preaching Christ. In 1949, his Los Angeles Crusade launched him into the global spotlight, and for decades afterward, he filled stadiums with millions who longed to hear the Word of God. Presidents sought his counsel. Ordinary people listened to him on radio and television. His message was simple: Christ is the answer. His pulpit became a worldwide stage, and his voice gave strength to millions who wanted to live a Christian life in an increasingly secular world.

Now, in our own time, we have seen another figure rise with the same boldness, though in a different form. Charlie Kirk, who was born in 1993, did not grow up in a pulpit. Instead, he began as a young man concerned with the future of his country. At just 18 years old, he founded Turning Point USA, a movement that spoke directly to high school and college students. He spoke not only about faith but also about truth, freedom, morality, and the responsibility of young people to defend their nation from ideologies that seek to destroy it.

Tragically, Charlie Kirk was taken from this life just a few days ago by a gunshot. His death shocked the world, but in the wake of his passing, his influence has only grown stronger. People now see that his voice was not just political but spiritual. He became the Billy Graham of the millennium, not because he preached from pulpits, but because he preached on campuses, confronting the ideologies that threaten to enslave the young. His mission was not really about religion; it was more about preserving the moral foundation of society, which begins with faith and is defended through patriotism.

Here we must pause: patriotism is not simply a political value. For Catholics, it is a virtue. The Catechism itself teaches that love of country is part of the Fourth Commandment, honoring our father and mother. Patriotism is an extension of filial piety, because our nation, like our parents, gives us life, culture, and identity. To love one’s country is to give thanks to God for the place where He planted us. True patriotism is not blind nationalism; it is a virtue rooted in gratitude, justice, and responsibility.

Billy Graham understood this, though he was not Catholic. Charlie Kirk embodied it, even as a young man. Both recognized that without a moral people, a nation collapses. Both knew that without God, freedom is impossible. They stood boldly, unafraid to speak in public, unafraid to confront the lies of the age.

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Sadly, the same cannot be said of many Catholic leaders today. While Graham and Kirk fought with courage, our shepherds often retreat. They are quick to dialogue but slow to confront. They speak of “inclusion” but not of truth. Instead of defending the faithful against the enemies of Christ, they yield to them: the woke activists who twist morality, the secularists who erase God from public life, the communists who attack the family, the atheists who deny the Creator, and the pagans who bring idols into churches. Step by step, our leaders withdraw from patriotism, as though love of country were somehow dangerous, when in fact it is part of Catholic duty.

This surrender has left a great void. The Catholic Church possesses the fullness of truth, the grace of the Sacraments, and the witness of the saints. Yet in the very moment when young people are hungry for leaders who will fight for truth and country, the Catholic voice grows silent. Instead of courage, we see compromise. Instead of clarity, we see confusion.

Billy Graham was not Catholic. Charlie Kirk was not Catholic. But both remind us of what Catholic leadership could be: bold, courageous, and patriotic. Both remind us that to love God is also to love the country He has given us. Both remind us that the Gospel is not meant to hide within sacristies but to be proclaimed in the public square, where nations rise or fall based on whether they embrace truth or reject it.

And so we arrive at a painful conclusion: the Catholic Church today lacks figures like Billy Graham and Charlie Kirk. While these men fought against the tide of woke ideology, secularism, and the enemies of truth, too many of our leaders have surrendered. If patriotism is truly a Catholic virtue, then it is time for Catholic leaders to live it, not by pleasing the world, but by standing against it, with courage, with love of country, and with Christ at the center.

The latest statement of the CBCP on Liturgy repeats familiar themes, but now places greater emphasis on what they call Liturgical Inculturation. The bishops encourage cultures to offer homage to God through the Mass, and present this as a renewal of faith. In reality, it is another door opened to further distortions of the Sacred Liturgy. When every culture is invited to shape the liturgy according to its own expression, the result is not deeper worship of God but weaker and divided worship. Yet the bishops insist this is the path to unity.

The statement uses lofty words and theological phrases, but in substance it defends novelty instead of genuine renewal. Words like forward looking and liturgical pastoral sound impressive, but hide a bias against tradition. To Catholics who defend Sacred Tradition, this is gaslighting. It portrays the abandonment of the Old Rite as fidelity to Vatican II, when the truth is the opposite.

Calling Traditionis Custodes forward looking is also misleading. The document is restrictive and meant to marginalize the Traditional Latin Mass. John Paul II and Benedict XVI worked for unity by extending generosity and inclusion, they never resorted to suppression. Yet the CBCP praises Traditionis Custodes as progress, while ignoring the real wounds it caused. Pope Francis himself insulted traditional Catholics as mentally imbalanced, and instead of defending the faithful the bishops seem to justify his words.

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The bishops also warn against cosmetic reforms, like adding more rituals or tolerating parallel liturgical worlds. The irony is that the Novus Ordo itself has become the greatest example of cosmetic reform. It introduced endless options and gimmicks that distracted from God and gave rise to Charismatic Masses, Healing Masses, and even Palayok Masses. These abuses weaken the liturgy, yet the bishops act as if the true problem is traditional worship. The Traditional Latin Mass avoids such excesses, but it is the one they seek to suppress.

They also claim that liturgy itself is evangelization when celebrated beautifully, preached faithfully, and lived missionally. This sounds true, but in practice it is empty. What exactly is beauty? Is it guitars, dance, and cultural performances, or is it Gregorian chant, silence, reverence, and obedience to the rubrics? In reality, most Masses in the Philippines are noisy, casual, and irreverent. They resemble Protestant services more than Catholic worship. If this is what the bishops call evangelization, it is no surprise the faith is declining.

The praise of liturgical inculturation only blesses abuses. Under this banner we have witnessed Clown Masses, Politicized Masses, and Charismatic excesses. Instead of correcting these scandals, our prelates call them pastoral creativity. But true Catholic liturgy raises the faithful into the sacred. It does not dilute the sacred into entertainment.

The bishops continue to speak of unity, but the approach of Pope Francis and the CBCP brings division. John Paul II and Benedict XVI fostered unity by respecting both forms. Francis insists on suppression which breeds resentment. Investigations by Diane Montagna have also shown that the survey used to justify Traditionis Custodes was a lie. The document rests on dishonesty, yet the CBCP treats it as if it came directly from the Holy Spirit.

The deeper problem is that the Novus Ordo, as commonly celebrated, does not even follow the actual teaching of Vatican II. Sacrosanctum Concilium called for continuity with Tradition, but what we received was rupture. The Mass was made more Protestant in tone, more horizontal, and centered on the people rather than on God. This is the reality the bishops refuse to confront.

Active participation is another phrase constantly repeated, but poorly understood. Many Catholics interpret it literally, as constant action. They believe participation means clapping, dancing, singing, and speaking aloud at every moment. The true meaning, however, is interior union with the sacrifice of Christ. Silence, reverence, and attention to the Sacred Mysteries are the highest forms of participation. This truth is rarely taught by our own bishops.

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By inviting cultures to offer homage to God, the bishops unintentionally license more radical integrations. If every culture must be given space in the liturgy, then there is no limit. The pride movement can demand its own altar place. Pagan rituals can be welcomed. Indigenous practices, with no relation to the sacrifice of Christ, can be paraded inside the church as if they were sacramentals. This is the danger of inculturation as the bishops present it.

The result is a loss of the Catholic sense of worship. The Mass is no longer seen as God’s worship on His terms, but as a stage for every group to showcase its identity. This is the exact opposite of the teaching of the saints. Worship conforms man to God, and not God to man.

The bishops also repeat that the liturgy itself is evangelization when celebrated beautifully and lived missionally, but still they do not define beauty. Without definition the claim is empty. Beauty is not costumes or cultural dances. In Catholic liturgy, beauty means order, silence, solemnity, and the orientation of everything to the Almighty. The Traditional Latin Mass preserves this, while the Novus Ordo, as practiced in our country, has largely lost it.

The promotion of inculturation therefore does not strengthen faith, but deepens confusion. The bishops think they are making the liturgy accessible, but they only make it less sacred. What the Church in the Philippines needs is not more adaptation to culture, but a liturgy that forms culture in the image of Christ. Only a pure and reverent liturgy can restore faith and heal the crisis of faith.

When I think about the story of the Lipa apparitions in 1948, I cannot stay quiet. In my heart and mind I believe that Our Lady truly appeared as Mary Mediatrix of All Grace. Many people, even inside the Church, try to dismiss these events. Some exorcists attack them, ignoring the warning of the CBCP, and many leaders of the Philippine Church follow Rome’s decisions blindly without asking questions. But after sufficient time spent praying and studying the case, I am sure that the Lipa apparitions are true. Here are twenty main reasons why I believe this with all my heart.

1. No Condemnation as Demonic
The Church has never declared that the Lipa events came from the devil. The official statement said only that the apparitions lacked proof of the supernatural. This is not the same as saying they are diabolic. If the Church did not condemn them as evil, why should exorcists or critics rush to put that label?

2. Limited Investigation
The Vatican never sent teams of experts or scientists to fully study what happened. All the negative judgments go back to one man, Archbishop Egidio Vagnozzi, then papal nuncio, in 1951. He was already not favorable to the events and his investigations became the basis for all future decisions. The truth has not been searched deeply.

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3. Bishops under Pressure
History shows that the bishops at that time were forced to sign the decree against Lipa. A Jesuit priest even holds a signed affidavit from his bishop uncle, who testified that he and the other bishops were pressured to sign the 1951 decree out of fear of excommunication. If their signatures were not given freely, then the decision itself is doubtful and goes against Church Law under Canon 125. Any judgment made under coercion is invalid.

4. Harsh Treatment of the Seer
The visionary, Teresita Castillo, was a young postulant who gave her yes to God. Instead of being guided gently, she was punished and humiliated. This mistreatment casts a shadow over the whole process. If she was truly lying, why was there a need to crush her so harshly?

5. Punishment of the Mother Superior
Mother Cecilia, the prioress who supported Teresita, was also punished. She was removed from Lipa, stripped of her title and dignity as Mother Superior, and treated unjustly. This was not the way to deal with a holy woman who only wished to protect her convent. It shows that the authorities were seeking silence, not truth.

6. Burning of the Petals
Thousands of people witnessed rose petals fall from heaven. On those petals were sacred images pressed into the very veins of the flowers. Instead of studying them, church authorities ordered them burned. Yet many faithful secretly kept petals, and even today they remain as living witnesses. Something heavenly was destroyed, but it could not be erased from memory.

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7. Suppression of Devotion by Church Leaders
The apparitions of Lourdes and Fatima grew because of cooperation between laypeople and clergy. Lipa, on the other hand, was condemned just over two years after, and what is defeating is that the condemner was an ordained member of the Church, later propelled by the silence of other clerics in high ranks. From then on bishops were afraid to promote it. Yet before the 1951 decree, hundreds of thousands of Filipinos had already visited Lipa because they believed. The sudden suppression shows fear, not careful discernment.

8. Obedience of the Visionary
Teresita never fought against the Church. She remained obedient and humble all her life. She did not seek money or fame. A false visionary often rebels when contradicted, but Teresita never did. Her silence and patience shine as a mark of sincerity.

9. Support from Holy Bishops
Bishop Alfredo Verzosa and Auxiliary Bishop Alfredo Obviar, who were present at the time, both supported the apparitions. Today they are recognized as Venerables. If such holy bishops who knew the events closely believed, why should we ignore their testimony?

10. Scholars and Thinkers in Favor
Many respected people like June Keithley and Dominican Master Gerard Francisco P. Timoner III, O.P., studied the facts deeply. They were not dreamers or fanatics but educated Catholics. They saw enough truth to believe or at least have a favorable view. If such intellectuals could be convinced, why should simple lay people like me doubt?

11. Favorable Investigator Journal
The hidden journal of Fr. Angel de Blas was recently found. It shows that he believed Teresita was honest and that the events favored the supernatural. For decades this was buried. Now that it has been revealed, it gives strong support to Lipa.

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12. Ongoing Miracles and Conversions
Up to today, God continues to work through Lipa. Healings and conversions are still reported. People pray to Our Lady Mediatrix and find peace, strength, and answered petitions. This ongoing stream of grace for more than seven decades cannot be explained by fraud.

13. Disobedience of Exorcists
In 2018 the bishops of the Philippines issued a pastoral letter asking exorcists not to call Lipa demonic. Yet some exorcists openly disobeyed. They continued to call it from the devil, even when the Church never said so. Their disobedience weakens their claim of authority.

14. Weak Arguments of Attackers
When I listen to the critics, I do not hear careful reasoning. Most simply say Rome has already spoken, typical of non-catechized Catholics. Some act out of pride, others out of loyalty to friends in the exorcism ministry. It is easy to dismiss, but much harder to explain the thousands of witnesses and the miracles that followed.

15. Flourishing of Devotion
Wherever the image of Mary Mediatrix is placed, devotion grows. Parishes and cathedrals with the image are full of prayer. Even if not officially tied to the Lipa apparitions, people still see Our Lady in this title and are inspired. This growth for me is itself a fruit of authenticity. As Gamaliel once said, if it is not of God, it will perish.

16. Archbishop Arguelles’ Approval
Archbishop Ramon Arguelles is the only prelate who made a deep and thorough investigation of Lipa. After his investigation he declared it worthy of belief in 2016. For this he was removed from his post, which many interpret as punishment. His courage stands as a witness.

17. Exuding Oil from an Image
Not far from Lipa, a family keeps an image of the Mediatrix that exudes oil. This has continued for years now. While not officially linked to Lipa, it is a reminder that Our Lady continues to show her motherly presence in the region.

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18. Fearful Church LeadersThe Philippine Church leaders often echoes Rome without question. We saw this in their silence over other controversial documents like Fiducia Supplicans. Many fear losing favor or position, so they choose not to speak about Lipa. The problem is not the absence of truth but the absence of courage among our bishops. Unlike Bishops Verzosa, Obviar, and Arguelles, who were silenced and cast aside for defending the truth of Lipa, today’s prelates prefer comfort and security in their ranks rather than facing opposition for the sake of truth.

19. Sound and Catholic Messages
The messages of Lipa are all Catholic. They call for prayer, penance, sacrifice, and devotion to Mary who leads to Jesus, source of All Grace. There is no heresy, no false teaching. The purity of the message points to its divine origin.

20. Fruits of Grace Remain
The clearest proof is always the fruit. From 1948 until today, devotion to Mary Mediatrix of All Grace has brought countless souls closer to God. Where there are good fruits, there is a good tree.

For these reasons I believe in the apparitions of Lipa. My belief is not blind. It is based on history, on witnesses, on miracles, and above all on the lasting fruits of grace. The Church once said no, but history shows that judgments can change when the truth shines more clearly. I remain obedient to the Church, but I also remain faithful to the truth that God can surprise His people. I believe that one day the Church will see what many simple faithful already know in their hearts: that in 1948 Our Lady truly appeared in Lipa, Batangas, Philippines, to remind her children to pray, to repent, and to trust in her Son. Until that day I will honor her as Mary Mediatrix of All Grace and defend this phenomenon to the best of my ability.

As I have said in another post, “Lipa Apparitions: A Call for Truth and Discernment,” to question the Lipa verdict is not to disobey the Church. It is to love the Church enough to ask her leaders to correct their errors. The real disobedience lies in refusing to engage with the truth, in dismissing the pain of the oppressed, and in supporting a judgment born of coercion and concealment.

I am not an American but the news of Charlie Kirk’s death weighs heavily on my heart. For years I have admired this young man, not because of worldly titles or degrees, which he himself never possessed, but because of his unwavering courage to speak the truth. He became a voice that cut through the noise of political correctness, liberal illusions, and the poisonous ideologies that are destroying families and nations. Charlie Kirk stood in defense of life, in defense of family, and in defense of God’s order in society. His fight was nothing less than heroic.

Charlie Kirk was a Protestant, but in his defense of the natural law, of marriage, and of the sanctity of life, he often sounded more Catholic than many of our bishops and cardinals today. When prelates remain silent, or worse, openly promote the lies of modernism, Charlie stood on the battlefield without fear. He spoke where many clergy refused to speak. He reminded young people that family is the bedrock of civilization, that fathers must lead, that mothers must nurture, and that children must be formed in truth and discipline. He never hesitated to call out the lunacy of abortion, the confusion of gender ideology, and the assault on borders that weakens nations. His was a voice of order in an age of chaos.

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I cannot help but see something of my own struggle in him. Like Charlie, I do not parade degrees or academic recognition. We are ordinary men in the eyes of the world, but we know that the truth does not require credentials to shine. What it requires is courage. And courage is what Charlie Kirk possessed in abundance. I have long felt a kinship with him because our missions, though carried out in different parts of the world, aim toward the same goal: defending the family, defending the Church, defending civilization itself from the avalanche of lies pushed by the so called progressives.

Charlie Kirk was not just a political commentator. He was a defender of life. He was a warrior for the unborn, boldly declaring that no society can survive when it murders its own children. He was a promoter of patriotism, reminding Americans that love of one’s homeland is not a sin but a duty. He rejected the false promises of a globalist order where borders are erased, families are broken, and children are confused by propaganda. He encouraged young people to rethink the path of blindly going to college, saddling themselves with debt for useless degrees. Instead, he urged them to pursue practical ways to contribute to their families and communities. This was not cynicism but wisdom, a wisdom our ancestors knew well.

He defended the patriarchal society, not as tyranny, but as the natural order designed by God. He reminded men to be strong, responsible, and protective of their wives and children. He reminded women of their irreplaceable role as mothers, nurturers, and guides of the next generation. In saying these things, he defied the feminist madness that has corrupted so much of our culture. He did so with clarity, without compromise, and without apology.

But the woke world does not fight fairly. They despise open debate because they know their ideas cannot withstand the light of truth. Instead, they resort to intimidation, censorship, and even violence. They have tried to assassinate Donald Trump before the elections. And now, Kirk is dead. This is the extent of their desperation, and it shows the evil spirit driving them. They think eliminating leaders will end the movement. But history proves the opposite. Martyrs only strengthen the cause.

The enemies of truth believed that by silencing Charlie Kirk they could silence conservatism itself. They thought that by killing one man, they would kill an entire movement. But they are fools. All they have done is ignite a fire that will spread wider and burn brighter. They have created martyrs out of men who only sought to defend the natural order. They have guaranteed that the fight will go on, not just in America but across the world.

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The woke world really thinks that by eliminating Charlie Kirk they could kill conservatism. They have only lit a fire. Now even more young bloods will rise up, carry his fight, and defend the family against all the insanity that frauds keep pushing. They thought they buried a voice, but in reality, they planted a seed.

Charlie Kirk’s life should be an inspiration for every Christian who still believes in the traditional family, in faith in God, and in the dignity of work and responsibility. He showed us that one man, even without worldly credentials, can shape an entire generation simply by speaking truth with courage. His death is a tragedy, but it is also a challenge. Who among us will take up the banner he carried Who among us will defend the family, the Church, and the nation with the same bravery

For me, I can say this. I will continue to admire Charlie Kirk as a brother in arms. I will continue to liken myself to him, not out of pride, but out of a shared mission to spread and defend the truth. His voice will not be silenced, because truth cannot be silenced. His fight goes on through us. May his example awaken countless more who still believe that the family is sacred, that nations must be defended, and that God alone is sovereign.

Charlie Kirk has fallen, but his cause rises. And rise it will, until the lies of this age are buried and truth once more reigns.

Altar rails, once a familiar part of our churches, have almost disappeared since the liturgical changes of the Second Vatican Council. Today, they are often reduced to decorative pieces in wealthy parishes or preserved only in places where holy pastors and bishops guard tradition. In many churches, they no longer serve their true purpose, especially in the Novus Ordo Mass. If your parish still uses them, even in the Novus Ordo, consider yourself truly blessed.

Before explaining why we need the rails back, let me share two experiences from Saint Michael Minor Basilica in Tayabas City, Philippines.

The first happened in 2021 with my son who has autism. He loves to run, and as soon as we entered the church, he slipped from our hands, rushed to the altar, and climbed toward the tabernacle. Thankfully, it was before Mass and no harm was done.

The second took place during Holy Week in 2022. A drunk man entered the basilica, ran toward the altar, climbed onto the altar table, and lay down on it for about a minute. The police intervened and the Good Friday rite continued after the altar was sanitized.

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Both of these incidents could have been prevented if the basilica still had altar rails. Unfortunately, like many churches, it had adopted a Protestant-style layout that turned the altar area into a stage. The focus moved from God to the celebrants and the congregation, and this shift has only deepened the crisis in our Church.

By removing the rails, we have taken our eyes off God and placed them on ourselves. This is one of the reasons reverence has weakened in the Latin Church. While no instant fix exists, restoring altar rails would be a powerful step.

There is no Church law that requires their removal. They safeguard the sanctuary and highlight its sacred character. Canon 1210 states that the altar is reserved for the Eucharist and for piety, something rails help to ensure. They provide a place for receiving Holy Communion with reverence, especially in connection with the traditional communion cloth. They remind the faithful of Christ’s Real Presence, drawing hearts to adore Him more deeply. They also symbolize the boundary between heaven and earth, showing us that we are entering into Christ’s Sacrifice at the altar.

When pastors ignore the value of altar rails, they contribute to the decline of belief in the Real Presence of Christ in the Eucharist. Instead of spending large amounts on Eicharistic conferences and campaigns, restoring altar rails would be a more effective and affordable way to renew reverence.

On February 7, 2025, at St. Peter’s Basilica, the holiest place for Catholics, a man climbed onto the altar and violently overturned sacred objects before being stopped by authorities. This shocking act shows the need to guard the sanctuary even in the most important church of Christendom. Though St. Peter’s has a unique layout, it should have set an example in protecting the sacred. Sadly, this was not an isolated case, and we are still facing the consequences of Pope Paul VI’s decision to permit the removal of altar rails, which opened the door to desecration.

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Let us pray that the Church restores her traditional practices, especially the use of altar rails. They remind us that the altar is holy, that the Eucharist is truly Christ Himself, and that the sacred must remain distinct from the ordinary. The holiness of the Church is reflected in the way the faithful worship. When priests and congregations see nothing wrong with the absence of altar rails, it often follows that they see nothing wrong with Communion in the hand, receiving the Lord in improper clothing, or even approaching the altar while in a state of mortal sin. Many abuses that take place in a single Novus Ordo Mass could be prevented in the long run if people would return to receiving Jesus on the tongue while kneeling at the rail.

Prayer is the first step, but action is also needed. If you are able, sponsor the building of an altar rail in your parish. If you cannot, gather others who share the same concern and work together to support this cause. If you have no means at all, then pray for holier priests and show your own fidelity by receiving Holy Communion on the tongue while kneeling, the most reverent and proper manner of reception our munificient God deserves. This quiet witness testifies that Christ is present and must be received with the greatest reverence. When a significant number of parishioners return to this practice, priests will be compelled to provide an altar rail.

As parents, we have a unique role. There is no better way to teach our children the sacredness of the altar than by building a small rail in our home altar, so that they grow up seeing the holiness of worship. We may not live to see the full restoration of altar rails across the Church in our lifetime, but if we faithfully pass on their importance to our children, there is real hope for the future.

In 1570, Pope St. Pius V issued the apostolic constitution Quo Primum, a landmark in the history of the Church’s liturgical life. It standardized the Roman Rite by eliminating variations that had developed over the centuries, except for those older than 200 years. With this, Pope Pius V formally established what came to be known as the Tridentine Mass, expressing in solemn terms the Church’s desire for its perpetual celebration. This codification was not merely administrative but reflected the Church’s concern for unity in worship, theological clarity, and continuity with the Apostolic Tradition. The reforms following the Council of Trent were intended to safeguard the sacredness of the Mass and preserve its doctrinal integrity across the Catholic world.

Here are the most important focus points of Pope St. Pius V from Quo Primum:

Over time, revisions to the Roman Missal were introduced. Pope Clement VIII revised it in 1604, followed by Pope Urban VIII in 1634. Later, St. Pius X reformed the breviary and rubrics in 1911, Pius XII revised the Holy Week rites in 1955, and John XXIII made further changes in 1962. These adjustments preserved the essential structure and spirit of the Tridentine Rite. It was not until 1969, under Pope Paul VI, that a more radical change came with the promulgation of the Novus Ordo Missae, a new order of the Mass that departed significantly in language, form, and emphasis from its predecessor.

Pope St. Pius V’s bull Quo Primum is often cited as a binding decree “in perpetuity,” mandating that the Roman Missal must never be altered. However, its authority lies in discipline, not in faith and morals. The Church teaches infallibly only when defining doctrine regarding faith or morals. Liturgical law belongs to discipline. While it protects doctrine, it is not itself immutable. For this reason, a pope cannot bind his successors permanently in liturgical matters. History confirms this, as successive popes revised the very Missal established by Quo Primum. If it had been doctrinal and infallible, such revisions would have been impossible. Instead, it was always understood as a disciplinary measure providing stability after Trent.

In 2007, Pope Benedict XVI issued the motu proprio Summorum Pontificum, which re-authorized the use of the Tridentine Mass, calling it the “Extraordinary Form” of the Roman Rite. His action recognized the spiritual value many found in this liturgy. In contrast, Pope Francis’s Traditionis Custodes placed restrictions on its celebration, citing concerns about unity and obedience. Despite these developments, the Tridentine Mass endures, celebrated by a minority but preserved through the fidelity of certain priests and communities. Its continued existence shows the lasting appeal of a liturgy deeply rooted in tradition, silence, and reverence.

The Novus Ordo Missae, promulgated after Vatican II, is valid. The consecration is real, the Eucharist is confected, and Christ is present on the altar. Yet validity alone cannot sustain Catholic life for generations. Its structure often emphasizes the congregation, community, and accessibility at the expense of reverence and the primacy of God. This shift has led to abuses, casual celebrations, and loss of the sacred. The result has been a weakening of Catholic identity, seen in declining Mass attendance, vocations, and faith in the Real Presence.

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The crisis will not be resolved by keeping the Novus Ordo as it is now celebrated. Catholics must be led back to authentic worship by making the Novus Ordo more reverent and closer to the Traditional Latin Mass: restoring silence, ad orientem, Latin, chant, and a deeper sense of the holy. If bishops resist this renewal, demographic forecasts are sobering, and Catholicism risks shrinking into a minority faith, as already visible in formerly Catholic countries. Only by recovering reverence and God-centered worship can the Church hope to endure and grow again.

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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.

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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.

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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.

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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)

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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.