Est Rosarium praecipue implorando Matris Dei patrocinio adversus hostes catholici nominis institutum.

Leo P.P. XIII., Salutaris ille spiritus precum, die XXIV. Decembris An. MDCCCLXXXIII.

Our Cathedral of St Michael and St Gudula is a Catholic building built by our fathers to be a House of God, for the celebration of the holy Mass, for the praise of God and the saints.

The occupation of our cathedral by Protestants to commemorate the 500th anniversary of the Reformation is therefore a profanation.

Indeed, the so-called Reformation was really a revolt: under the pretext of combatting abuses, Luther rebelled against the divine authority of the Catholic Church, denied numerous Truths of the Faith, abolished the Sacrifice of the Mass and the Sacraments, rejected the necessity of good works and the practice of Christian virtues. Finally, he attacked the veneration of the Virgin Mary and the saints, the religious life and monastic vows.

This terrible revolution was a great tragedy for Christian society and for the salvation of souls. And the Lutheran errors are still heresies today because the Truth is eternal.

Extracted from leaflet (original in French) distributed during youth protest of ceremony celebrating the 500th anniversary of the Protestant Reformation in St. Michael and St. Gudula Cathedral, Brussels.

A Fictitious Unity

The reason for this [the failure of an alliance between Eastern Schismatics and the Anglican Church — Ed.] is that national particularism chills and kills the buds of the Catholic ideal of the Church of Christ. Unity outside of Rome means for Catholics a unity without a vital bond of union, a fictitious unity which fosters in its heart a solvent of the supernatural compactness of the Body of Christ, to the spreading of the petty dissensions of a most narrow nationalism. And, at the close of this paper, it will perhaps be to the purpose to quote the beautiful saying of William Palmer to a Russian lady concerning the disastrous role of nationalism in Christianity: “Nationality in religion has been our ruin; it has made us all but apostatize from the true faith, and we in England are struggling now to crawl out of that pit into which I hope you may never fall deeper than you have fallen already.”

F. A. Palmieri, O. S. A., Anglican Ordinations in Modern Russian Theology, The American Quarterly Catholic Review, Volume 41 (January-October, 1916).

A Fuller Effect

Second Vatican Ecumenical Council.
Second Vatican Ecumenical Council.

With those who do not profess the true faith or unity of communion with the Roman Pontiff, but still desire it, even if unknowingly, kindly Mother Church knows herself to be linked on many counts; this is true in a singular way if the baptized exult in the Christian name and, although they do not believe with Catholic faith, still lovingly believe in Christ as God and Savior, particularly if they excel in faith and devotion towards the Most Holy Eucharist and in love for the Mother of God. For, besides that common faith in Christ, there is also a share in the same baptismal consecration, at least some communion in prayer, expiation, and spiritual benefits, indeed some union in the Holy Spirit, who does not only work by his gifts and graces in the Mystical Body herself, but also acts by his power, not excluding sanctifying grace, outside that venerable Body so that the separated brethren may be incorporated into her in the manner established by Christ. That this activity of the Spirit of Christ for the growth of the Mystical Body may achieve a fuller effect, the Church never ceases to pray that the separated brethren, showing themselves freely and spontaneously docile to the internal impulses of divine grace, may strive to leave that state in which they lack so many and such great heavenly gifts and aids for obtaining eternal salvation, gifts and aids which they alone may enjoy who are really members of the Church. Let all the children of the Church, therefore, be mindful of their own privileged condition, which they must ascribe not to their own merits but to the special grace of Christ; and, if they do not correspond to this grace in thought, word and deed, not only will they not be saved, they will be the more severely judged. Schema for a Dogmatic Constitution on the Church, Chapter II,
drafted by the preparatory Theological Commission for the Second Vatican Council;
translated by Fr. Joseph A. Komonchak.

I Have the Humility

Francis, Bishop of Rome.

Vatican II, inspired by Pope John and Paul VI, decided to look to the future with a modern spirit and to open to modern culture. The council fathers knew that opening to modern culture meant religious ecumenism and dialogue with nonbelievers. After then, very little was done in that direction. I have the humility and the ambition to want to do it.

Pope Francis (or as he prefers, Bishop of Rome) in another “off-the-cuff,” 4,500-word interview with the atheist founder of the Italian newspaper La Repubblica, Eugenio Scalfari, as quoted by Sandro Magister.

* * *

Humility? Really? What unmitigated gall! Spare us, Holy Father.

Pray for our ever-so-humble Presiding Bishop of Rome!

* * *

V. Oremus pro Pontifice nostro Francisco.

R. Dominus conservet eum, et vivificet eum, et beatum faciat eum in terra, et non tradat eum in animam inimicorum eius.


Deus, omnium fidelium pastor et rector, famulum tuum Franciscum, quem pastorem Ecclesiae tuae praeesse voluisti, propitius respice: da ei, quaesumus, verbo et exemplo, quibus praeest, proficere: ut ad vitam, una cum grege sibi credito, perveniat sempiternam. Per Christum, Dominum nostrum. Amen.