Buon Natale 2014 / Merry Christmas 2014: "God is in love with our littleness and is made tenderness toward every fragility"

"In the account of the birth of Jesus, when the angel announced to the shepherds that the Redeemer was born they said to them: 'This will be a sign for you, you will find a newborn baby wrapped in swaddling clothes and laying in a manger...' This is the sign: the total abasement of God. The sign is that, this night, God is in love with our littleness and  is made tenderness, tenderness toward every fragility, toward every suffering, toward every anxiety, toward every search, toward every limit. The sign which is the tenderness of God and the message for which everyone searches who feels disoriented, also those who are enemies of Jesus and who search in the depths of the soul, is this: they seek the tenderness of God. God made tenderness, God who caresses our misery, God enamored of our littleness."

- Jorge Mario Bergoglio, homily for vigil of Christmas, 24 December 2004

«Nel racconto della nascita di Gesù, quando gli angeli annunciano ai pastori che è nato il Redentore dicono loro: “Questo sarà per voi il segno, troverete un bambino appena nato avvolto in fasce, che giace in una mangiatoia…”. Questo è il segno: l’abbassamento totale di Dio. Il segno è che, questa notte, Dio si è innamorato della nostra piccolezza e si è fatto tenerezza, tenerezza verso ogni fragilità, verso ogni sofferenza, verso ogni angoscia, verso ogni ricerca, verso ogni limite. Il segno è la tenerezza di Dio e il messaggio che cercavano tutti coloro che sentivano disorientati, anche quelli che erano nemici di Gesù e lo cercavano dal profondo dell’anima, era questo: cercavano la tenerezza di Dio. Dio fatto tenerezza, Dio che accarezza la nostra miseria, Dio innamorato della nostra piccolezza»

- Jorge Mario Bergoglio, omelia della veglia di Natale, 24 dicembre 2004

Sáncte Míchael Archángele, defénde nos in proélio"

Sáncte Míchael Archángele, defénde nos in proélio, cóntra nequítiam et insídias diáboli ésto præsídium. Ímperet ílli Déus, súpplices deprecámur: tuque, prínceps milítiæ cæléstis, Sátanam aliósque spíritus malígnos, qui ad perditiónem animárum pervagántur in múndo, divína virtúte, in inférnum detrúde. Ámen. 

Former Anglican Priest and Army Chaplain Ordained Catholic

Former Anglican Priest and U.S. Army Chaplain Ordained Catholic in Holy Mass at National Shrine

Jerry Sherbourne is ordained following two-year formation

WASHINGTON, D.C. – Father Jerry Sherbourne, an active-duty U.S. Army Chaplain, and former Anglican priest, was ordained a Catholic priest Sunday at the Basilica of the National Shrine of the Immaculate Conception. Through the invocation of the Holy Spirit and the imposition of hands, His Excellency, the Most Reverend Timothy P. Broglio, J.C.D.,  ordained him during a 10:00 a.m. Mass.

Father Sherbourne becomes a Catholic priest, incardinated in the Personal Ordinariate of the Chair of St. Peter, a special Church jurisdiction established by Pope Benedict XVI for those of the Anglican heritage entering full communion with the Catholic Church while maintaining distinctive elements of their theological, spiritual, and liturgical patrimony.

In preparation for his transition from Anglican to Catholic, Father Sherbourne underwent a two-year formation program approved by the Congregation for the Doctrine of the Faith of the Holy See, a process that included his ordination as a transitional Catholic deacon. A married father of six, he also received a dispensation from Pope Francis to be a priest without embracing celibacy. Father Sherbourne and his wife Heather live with their family in north Alabama where he currently serves as deputy Garrison chaplain at Redstone Arsenal.

Originally from Massachusetts, Father Sherbourne, was ordained an Anglican priest in 2000 and has been a U.S. Army chaplain since 2005. In his military career, Major Sherbourne has served at Fort Campbell, Fort Benning, Fort Jackson, Fort Sam Houson, and Fort Bragg. He served on deployments to both Iraq and Afghanistan.

Father Sherbourne says he decided to become Catholic following a conversion experience during his deployment to Afghanistan in 2011. He told The Redstone Rocket that he and a fellow serviceman were talking with a Catholic priest when the serviceman asked the priest to explain the dogma of the Immaculate Conception, the Catholic teaching that the Virgin Mary was conceived free from original sin. Sherbourne said he “groaned inwardly,” wishing his comrade had asked “anything but that, a concept he thought he understood well and did not believe in.” But to his surprise, the priest replied, “Oh, that’s easy. It’s all very biblical. What does “Hail Mary, full of grace mean?” Father Sherbourne told The Rocket it was like a light went off in his head. “All of a sudden I realized, ‘Wow, that could be true.’”

Of his ordination to the Catholic priesthood, Father Sherbourne said:

“All these years I’ve been waiting for this. It’s just wonderful for me, even as a deacon, to be up around the altar. It’s my environment. It’s what God made me to do. It’s like being finally home, like a fish in the water I was meant to swim in for the first time.”

Pope Francis is not "polite"

By Father Kevin M. Cusick

You’re shocked, I know. “What do you mean, Pope Francis is not polite?” you ask. On the other hand if you agree with me it may mean you also misunderstand. What do I mean by saying, “Pope Francis is not polite”? Pope Francis does not act or speak with regard to social conventions or human respect but instead puts in first place his unique role of teaching and speaking for God as a prophet for the world. Pope Francis is not “polite” because the love of Christ and truth comes before people’s feelings.

Pope Francis is also a tease. When I was in Rome at a Wednesday audience and asked a woman from Argentina who stood closer to the Pope to present my gift of a zucchetto in exchange for the one he was wearing, he took his off and began to compare the two. “I don’t know if this is the right size,” he said. "Where did you get this? I don't this is the right size,” he said while I responded, “Holy Father, it’s the right size”, in Italian. Eventually after spending some time egging me on he put my zucchetto on briefly and then gave it back to me, a relic to bring back from Rome. My theory is that he could not pass up the chance to tease a priest, with some help from the unsuspecting woman from his home country. In the end, everyone went away happy, but most of all pleased with Pope Francis. One of the most compelling things about him is his sense of comfort with himself and with others, a real sign of the presence of God in his life and the source of his mission as supreme pontiff.

All teasing aside, however, the mission of Pope Francis is a very serious one for as pastor of the world he is responsible for the salvation of souls. As the most visible presence on the internet and perhaps the most talked about person this year he certainly has the attention of the world. One of the reasons for this is that he isn’t concerned about being polite: he doesn’t consider the potential reactions or feelings of others a reason to use less pointed words in his preaching and teaching. For this reason he has faced some strongly negative reactions on the part of some traditionalists. We can suppose that some liberals or progressives may be also unhappy as they become aware that Pope Francis is not going to change moral teachings or the deposit of faith. Those who believe such can change do not understand the Faith. We certainly must pray that Pope Francis will be able to help them as well.

What has changed is style, as with every change in Church leadership. Pope Francis’ style is more accessible, less studied or academic, more spontaneous. This has weaknesses as well as strengths. We see the strength of Pope Francis’ approach in the great crowds of pilgrims who overflow Piazza San Pietro on Wednesdays for the general audience and on Sundays for the Angelus prayer and message. Pope Francis’ almost daily teachings from Casa Santa Marta in his celebration of Mass result in “mass” Tweets and internet buzz which spreads his teaching beyond the faithful around the world to the curious, the unbelievers and the skeptics. The Pope’s very public dialogs with atheists and others outside the Church set an example for apologetics and evangelization.

Above all else, it is Divine Providence which sends us Pope Francis at this moment. It is not possible for any pope to be anyone’s “perfect” pope because it is not possible for such a person ever to exist. Not even Jesus Christ Himself, perfect God and perfect Man, was able to please all His hearers and for this reason was put to death on the Cross. The pope is an imperfect human instrument in the hands of the perfect God. Let us pray for him that he will continue to call others and enable others to open their minds and hearts to the one true God who has perfectly revealed Himself in Jesus Christ and continues to do so through the Church which Pope Francis leads.

(Follow Father Cusick on Facebook at Reverendo Padre-Kevin Michael Cusick and on Twitter @MCITLFrAphorism.)

Meeting Christ in the Liturgy for the Second Sunday of Advent

“Repent” (Matthew 3, 1ff)

“The first work of the grace of the Holy Spirit isconversion, effecting justification in accordance with Jesus' proclamation at the beginning of the Gospel: ‘Repent, for the kingdom of heaven is at hand.’ Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. ‘Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.” (CCC 1989)

Synopsis of the Apostolic Exhortation ‘Evangelii Gaudium’

Vatican City, November 26, 2013 (Zenit.org) |
The following is a brief synopsis of Evangelii Gaudium, the first Apostolic Exhortation written by Pope Francis.

* * *
The joy of the Gospel fills the hearts and lives of all who encounter Jesus. Thus begins the Apostolic Exhortation Evangelii Gaudium, by which Pope Francis develops the theme of the proclamation of the Gospel in the contemporary world, drawn from, among other sources, the contribution of the work of the Synod held in the Vatican, from 7 to 28 October 2012, on the theme The new evangelization for the transmission of the faith. I wish to encourage the Christian faithful to embark upon a new chapter of evangelization marked by this joy, while pointing out new paths for the Churchs journey in years to come (1). It is a heartfelt appeal to all baptized persons to bring Christs love to others, permanently in a state of mission (25), conquering the great danger in todays world, that of an individualist desolation and anguish (2).

The Pope invites the reader to recover the original freshness of the Gospel, finding new avenues and new paths of creativity, without enclosing Jesus in dull categories (11). There is a need for a pastoral and missionary conversion, which cannot leave things as they presently are (25) and a renewal of ecclesiastical structures to enable them to become more mission-oriented (27). The Pontiff also considers a conversion of the papacy to help make this ministry more faithful to the meaning which Jesus Christ wished to give it and to the present needs of evangelization. The hope that the Episcopal Conferences might contribute to the concrete realization of the collegial spirit, he states, has not been fully realized (32). A sound decentralization is necessary (16). In this renewal, the Church should not be afraid to re-examine certain customs not directly connected to the heart of the Gospel, even some of which have deep historical roots (43).

A sign of Gods openness is that our church doors should always be open so that those who seek God will not find a closed door; nor should the doors of the sacraments be closed for simply any reason. The Eucharist is not a prize for the perfect but a powerful medicine and nourishment for the weak. These convictions have pastoral consequences that we are called to consider with prudence and boldness (47). He repeats that he prefers a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church concerned with being at the centre and then ends by being caught up in a web of obsessions and procedures. If something should rightly disturb us it is the fact that many of our brothers and sisters are living without the friendship of Jesus Christ (49).

The Pope indicates the temptations which affect pastoral workers (77): individualism, a crisis of identity and a cooling of fervour (78). The greatest threat of all is the grey pragmatism of the daily life of the Church, in which all appears to proceed normally, which in reality faith is wearing down (83). He warns against defeatism (84), urging Christians to be signs of hope (86), bringing about a revolution of tenderness (88). It is necessary to seek refuge from the spirituality of well-being detached from responsibility for our brothers and sisters (90) and to vanquish the spiritual worldliness that consists of seeking not the Lords glory but human glory and well-being (93). The Pope speaks of the many who feel superior to others because they remain intransigently faithful to a particular Catholic style from the past whereby instead of evangelizing, one analyses and classifies others (94). And those who have an ostentatious preoccupation for the liturgy, for doctrine and for the Churchs prestige, but without any concern that the Gospel have a real impact on the needs of the people (95). This is a tremendous corruption disguised as a good God save us from a worldly Church with superficial spiritual and pastoral trappings! (97).

He appeals to ecclesial communities not to fall prey to envy and jealousy: How many wars take place within the people of God and in our different communities! (98). Whom are we going to evangelize if this is the way we act? (100). He highlights the need to promote the growth of the responsibility of the laity, often kept away from decision-making by an excessive clericalism (102). He adds that there is a need for still broader opportunities for a more incisive female presence in the Church, in particular in the various settings where important decisions are made (103). Demands that the legitimate rights of women be respected cannot be lightly evaded (104). The young should exercise greater leadership (106). With regard to the scarcity of vocations in many places, he emphasizes that seminaries cannot accept candidates on the basis of any motivation whatsoever (107).

With regard to the theme of inculturation, he remarks that Christianity does not have simply one cultural expression and that the face of the Church is varied (116). We cannot demand that peoples of every continent, in expressing their Christian faith, imitate modes of expression which European nations developed at a particular moment of their history (118). The Pope reiterates that underlying popular piety is an active evangelizing power (126) and encourages the research of theologians, reminding them however that the Church and theology exist to evangelize and urges them not to be content with a desk-bound theology (133).

He focuses somewhat meticulously, on the homily, since many concerns have been expressed about this important ministry and we cannot simply ignore them (135). The homily should be brief and avoid taking on the semblance of a speech or a lecture (138); it should be a heart-to-heart communication and avoid purely moralistic or doctrinaire preaching (142). He highlights the importance of preparation: a preacher who does not prepare is not spiritual; he is dishonest and irresponsible (145). Preaching should always be positive in order always to offer hope and does not leave us trapped in negativity (159). The approach to the proclamation of the Gospel should have positive characteristics: approachability, readiness for dialogue, patience, a warmth and welcome, which is non-judgmental (165).

In relation to the challenges of the contemporary world, the Pope denounces the current economic system as unjust at its root (59). Such an economy kills because the law of the survival of the fittest prevails. The current culture of the disposable has created something new: the excluded are not the exploited but the outcast, the leftovers (53). A new tyranny is thus born, invisible and often virtual, of an autonomy of the market in which financial speculation and widespread corruption and self-serving tax-evasion reign (56). He also denounces attacks on religious freedom and the new persecutions directed against Christians. In many places the problem is more that of widespread indifference and relativism (61). The family, the Pope continues, is experiencing a profound cultural crisis. Reiterating the indispensable contribution of marriage to society (66), he underlines that the individualism of our postmodern and globalized era favours a lifestyle which distorts family bonds (67).

He re-emphasizes the profound connection between evangelization and human advancement (178) and the right of pastors to offer opinions on all that affects peoples lives (182). No one can demand that religion should be relegated to the inner sanctum of personal life, without a right to offer an opinion on events affecting society. He quotes John Paul II, who said that the Church cannot and must not remain on the sidelines in the fight for justice (183). For the Church, the option for the poor is primarily a theological category rather than a sociological one. This is why I want a Church that is poor and for the poor. They have much to teach us (198). As long as the problems of the poor are not radically resolved no solution will be found for this worlds problems (202). Politics, although often denigrated, he affirms, remains a lofty vocation and one of the highest forms of charity. I beg the Lord to grant us more politicians who are genuinely disturbed by the lives of the poor! (205). He adds an admonition: Any Church community, if it believes it can forget about the poor, runs the risk of breaking down.

The Pope urges care for the weakest members of society: the homeless, the addicted, refugees, indigenous peoples, the elderly who are increasingly isolated and abandoned and migrants, for whom the Pope exhorts a generous openness (210). He speaks about the victims of trafficking and new forms of slavery: This infamous network of crime is now well established in our cities, and many people have blood on their hands as a result of their comfortable and silent complicity (211). Doubly poor are those women who endure situations of exclusion, mistreatment and violence (212). Among the vulnerable for whom the Church wishes to care with particular love and concern are unborn children, the most defenceless and innocent among us. Nowadays efforts are made to deny them their human dignity (213). The Church cannot be expected to change her position on this question it is not progressive to try to resolve problems by eliminating a human life (214). The Pope makes an appeal for respect for all creation: we are called to watch over and protect the fragile world in which we live (216).

With regard to the theme of peace, the Pope affirms that a prophetic voice must be raised against attempts at false reconciliation to silence or appease the poor, while others refuse to renounce their privileges (218). For the construction of a society in peace, justice and fraternity he indicates four principles (221): Time is greater than space (222) means working slowly but surely, without being obsessed with immediate results (223). Unity prevails over conflict (226) means a diversified and life-giving unity (228). Realities are more important than ideas (231) means avoiding reducing politics or faith to rhetoric (232). The whole is greater than the part means bringing together globalization and localization (234).

Evangelization also involves the path of dialogue, the Pope continues, which opens the Church to collaboration with all political, social, religious and cultural spheres (238). Ecumenism is an indispensable path to evangelization. Mutual enrichment is important: we can learn so much from one another! For example in the dialogue with our Orthodox brothers and sisters, we Catholics have the opportunity to learn more about the meaning of Episcopal collegiality and their experience of synodality (246); dialogue and friendship with the children of Israel are part of the life of Jesus disciples (248); interreligious dialogue, which must be conducted clear and joyful in ones own identity, is a necessary condition for peace in the world and does not obscure evangelization (250-251); in our times, our relationship with the followers of Islam has taken on great importance (252). The Pope humbly entreats those countries of Islamic tradition to guarantee religious freedom to Christians, also in light of the freedom which followers of Islam enjoy in Western countries! Faced with disconcerting episodes of violent fundamentalism he urges us to avoid hateful generalisations, for authentic Islam and the proper reading of the Koran are opposed to every form of violence (253). And against the attempt to private religions in some contexts, he affirms that the respect due to the agnostic or non-believing minority should not be arbitrarily imposed in a way that silences the convictions of the believing majority or ignores the wealth of religious traditions (255). He then repeats the importance of dialogue and alliance between believers and non-believers (257).

The final chapter is dedicated to spirit-filled evangelizers, who are those who are fearlessly open to the working of the Holy Spirit and who have the courage to proclaim the newness of the Gospel with boldness (parrhesía) in every time and place, even when it meets with opposition (259). These are evangelizers who pray and work (262), in the knowledge that mission is at once a passion for Jesus and a passion for his people (268): Jesus wants us to touch human misery, to touch the suffering flesh of others (270). He explains: In our dealings with the world, we are told to give reasons for our hope, but not as an enemy who critiques and condemns (271). Only the person who feels happiness in seeking the good of others, in desiring their happiness, can be a missionary (272); if I can help at least one person to have a better life, that already justifies the offering of my life (274). The Pope urges us not to be discouraged before failure or scarce results, since fruitfulness is often invisible, elusive and unquantifiable; we must know only that our commitment is necessary (279). The exhortation concludes with a prayer to Mary, Mother of Evangelization. There is a Marian style to the Churchs work of evangelization. Whenever we look to Mary, we come to believe once again in the revolutionary nature of love and tenderness (288).

(November 26, 2013) © Innovative Media Inc.

Catholic Thanksgiving in Florida of 1565 predates Plymouth Rock: Another Catholic First!

By Taylor Marshall

When you’re sitting down for that wonderful feast on Thursday, here are 6 interesting Catholic Thanksgiving Facts you can share with your family. Print them out and read them aloud over some pumpkin (or pecan) pie!

The history books will tell you that the first Thanksgiving was celebrated by the Protestant pilgrims of Massachusetts in 1621. Not so. There was the Catholic Thanksgiving of 1565 in Florida and another Catholic Thanksgiving of 1589 in Texas.

1. The first American Thanksgiving was actually celebrated on September 8 (feast of the birth of the Blessed Virgin) in 1565 in St. Augustine, Florida. The Native Americans and Spanish settlers held a feast and the Holy Mass was offered. This was 56 years before the Puritan pilgrims of Massachusetts.Don Pedro Menendez came ashore amid the sounding of trumpets, artillery salutes and the firing of cannons to claim the land for King Philip II and Spain. The ship chaplain Fr. Francisco Lopez de Mendoza Grajales chanted the Te Deum and presented a crucifix that Menendez ceremoniously kissed. Then the 500 soldiers, 200 sailors and 100 families and artisans, along with the Timucuan Indians celebrated the Holy Sacrifice of the Mass in gratitude to God.
2. The second American Thanksgiving happened on April 30, 1598, when Spanish explorer Don Juan de Oñate requested the friars to say a Mass of Thanksgiving, after which he formally proclaimed “La Toma”, claiming the land north of the Rio Grande for the King of Spain. The men feasted on duck, goose, and fish from the river. The actors among them dressed and presented a play. All this took place twenty-three years before the Pilgrims set sail from England on the Mayflower.
3. The Puritan pilgrims were violently anti-Catholic. They left England because they thought that the Church of England was too Catholic. These Puritans were strict Calvinists. The pilgrims also opposed celebrating Christmas, dancing, musical instruments in church, and even hymns as papistical.
   
4. Squanto, the beloved hero of Thanksgiving at Plymouth Rock, was Catholic! (Here’s my full article on the Catholicism of Squanto.) Squanto had been enslaved by the English but he was freed by Spanish Franciscans. Squanto thus received baptism and became a Catholic. So it was a baptized Catholic Native American who orchestrated what became known as Thanksgiving.

5. So while Thanksgiving may celebrate the Calvinist Separatists who fled England, Catholics might remember the same unjust laws that granted the crown of martyrdom to Thomas More, John Fisher, Edmund Campion, et al. are the same injustices that led the Pilgrims to Plymouth.
6. And let everyone remember that “Thanksgiving” in Greek is Eucharistia. Thus, the Body and Blood of Christ is the true “Thanksgiving Meal”.

And don’t forget to raise your wine glass and recite the wonderful limerick of Hilaire Belloc:

“Wherever the Catholic sun doth shine,
There’s always laughter and good red wine.
At least I’ve always found it so.
Benedicamus Domino!”

― Hilaire Belloc

-from an article by Taylor Marshall

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The Term “Extraordinary” in Reference to the Mass Does Not Prescribe Restricted Access

A priest on the staff of a U. S. seminary went on record recently tell­ing young seminarians that the adjective “extraordinary” in reference to the Latin Mass should be taken to imply that it should be offered only “occasionally” or “ rarely” or “ only every so often"; or at least less regularly than the ordinary form Mass, which, as we all know, means that the Mass it describes is well, the more "ordinary" of the two, right?

One could surmise easily that this was delivered in reaction to what for some is an unwanted spike of interest in the classic liturgy — as well as various other aspects of the Church’s life before the rupture predicated falsely upon the docu­ments of Vatican II — among young men seeking the priesthood.

That those who are dismissive of Catholic life before the 1960s are in a retreat and reaction mode bodes well for the life and health of the Church, because it means that even those with their heads habitually thrust deep in the sand of denial are beginning to wake up to the deep influence of the John Paul II- Benedict XVI papal orthodoxy juggernaut. That orthodoxy has been planting deep roots in the faith and life of Catholics for over two generations.

As an example of the irrationality of the prejudice that denies any value to classic Catholic life, validated by the saints from the beginning of the Church’s organic life of faith which grew into the Gregorian liturgy, this irrational speech will fall on deaf ears. The responsible, sensible, and wise voice of Benedict XVI still reverberates clear and strong in the Church for the men who understand his efforts to promote peace in the Body of Christ through promulgation of Summorum Pontificum. Those who, contrary to the responsibility and trust the Church plac­es in them and their roles of leadership, continue a tendentious invec­tive against either liturgy of the Church, ordinary or extraordinary, are violating both the spirit and letter of Summorum Pontificum which Pope Francis has already stated was a prudent measure for the benefit of the Church. Pretending that eradicating the Extraordinary Form Mass plays any part in the agenda of Pope Francis is deeply dishonest.

Let’s apply the rationale of the priest who spoke out against an en­thusiastic promotion and celebration of the Extraordinary Form of the Roman Rite by applying his “ logic” to another area of Catholic life.

Many of us know that the Church has sought to rein in a tendency to “ clericalize” the laity by calling for the use of the term “ extraordinary” in reference to the use of lay people in administering Holy Commun­ion, particularly at Mass and in other ordinary instances of Catholic sacramental life. As many of us also know, this measure was taken in response to abuses of the role of the laity in the distribution of the Eu­charist, which in many places continues apace. This abuse has been abet­ted by the obvious error of priests sitting in the sanctuary or in the rec­tory while lay people supplant their proper role as ordinary ministers of Holy Communion, along with deacons and instituted seminarians.

The hypocrisy is obvious: When it comes to abusing the term “ ex­traordinary” if it promotes an alien agenda or because clerics are lack­ing the constitutional fortitude to risk disappointing uneducated laity by making a needed correction, then it goes unremarked. If, however, it is the less favored Latin Mass that is involved, then the default mode can fall anywhere between inaction and continued advancement of the deeply destructive rupture agenda. Neither choice is acceptable.

Catholics can find the Ordinary Form Mass easily as it remains abun­dantly available. Promotion of the antique liturgy is a matter of pasto­ral care for every priest whether or not he chooses to celebrate it him­self. The point of Summorum Pontificum is that both forms of the Mass should be as freely available as resources and effort allow. Common sense dictates that any priest who offers either Mass should know how to do so. Stating this truth only in regard to the Extraordinary Form is petty and can be interpreted as prejudicial.

Benedict XVI’s papacy is a triumphant seal upon his lifetime of work in aiding the Church at large in advancing the arduous cause of a sane and reasonable application of the pastoral documents of Vatican II. Benedict knows young people well, given his long work as a professor. He knows well that you get no traction by insisting that the Church began with Vatican II because young people are too intelligent to fall for such a ruse. Those with a rigid agenda which insists that the light of day fall only upon their personally preferred sliver of 2,000 years of organic Catholic faith and life make themselves only more ridiculous through their ossified denial and repetitive prevarications.

(Follow Fr. Cusick on Twitter @MCITL or on Facebook at Reveren­do Padre Kevin-Michael Cusick.)