The Vatican has officially confirmed that Pope Leo XIV will hold an Extraordinary Consistory on January 7-8:
The Vatican’s statement:
“As announced last November, the Holy Father has convened the first Extraordinary Consistory of His Pontificate, to be held on January 7 and 8, 2026.
The meeting will take place over two days and will be characterized by moments of communion and fraternity, as well as times dedicated to reflection, sharing, and prayer. These moments will be oriented toward fostering common discernment and offering support and advice to the Holy Father in the exercise of his exalted and demanding responsibility in governing the universal Church.
The Consistory takes place within the context of the life and mission of the Church and seeks to strengthen the communion between the Bishop of Rome and the Cardinals, who are called to collaborate in a special way in the care for the good of the universal Church."
Sources close to the Holy Father have said that Pope Francis’ pontificate will end and Pope Leo's will fully begin on January 6, the Feast of the Epiphany and the day the Jubilee Year officially concludes.
My @NCRegister report in November on the Vatican’s letter to cardinals announcing the consistory: ncregister.com/news/pope-leo-…
Just in time for Christmas, the Diocese of Charlotte’s bishop mocks altar railings and bans kneeling for Holy Communion! Cognitive dissonance here anyone????
When it comes to Bishop Martin’s liturgical dissonance in 2025, we can only say it comes from his early seminary life as a Conventual Franciscan and a priest formed in the dissonant 1970’s and 80’s by liturgical theologians “gone off the rails” and focused on all the wrong liturgical actions to the detriment of Jesus Christ, crucified and risen our only Savior and Source of unity!
Keep in mind that Conventional Franciscans associated with the term “good liturgy” is an oxymoron! They are one step below the Jesuits in this regard!
This is more than likely how Bishop Martin’s liturgical dissonance was created and formed by liturgists of the 1970’s and 80’s:
1. Instead of focusing on transubstantiation and that the “accidents” of bread and wine, become the Body, Blood, Soul and Divinity of the Crucified and Risen Lord, let’s focus just on the accidents—meaning making it easier for Catholics to believe that they are actually receiving bread, that looks like bread, tastes like bread and chews like bread. And of course, they must receive good quality wine, that has a full body, fruity flavor and pleasant to the nostrils.
2. Instead of focusing on Christ who processes to us at the altar railing, as He always comes to us first and enables us to respond, let’s focus on our procession to Christ, our walking, our movement and while we are at it, let’s stand like the East does and priests do to receive Holy Communion to tear down the walls of clericalism and let’s focus on standing as a sign of our being raised up in Christ. Let’s focus on changing time-tested kneeling for Holy Communion at an altar railing and receiving on the tongue to being new and improved. Let’s move our focus from Christ to what we do in a new and improved way.
3. Let us sing boisterously as we make our way to Holy Communion, walking together and finding our unity not in Christ, but our song! Our singing at Holy Communion is the best sign of our unity, not our reverently receiving our Lord Who alone is our unity!
4. Let us find our liturgical unity at Holy Communion in our common posture, that of standing, rather than kneeling (although allowed) rather than in Jesus Christ, crucified and risen, who alone is our source of true unity.
Wouldn’t it be better for the good Bishop Martin to focus in on the “worthy reception” of Holy Communion rather than marginalizing the worthy reception of Holy Communion by kneeling and while he’s at it, not make it comfortable or safe for communicants to kneel—a grotesque inhospitality! Wouldn’t it be better to find out how many Catholics in his parishes actually believe what the Church teaches about transubstantiation and to see the differences in this in his various parishes and which parishes are more faithful to what Holy Communion actually is and where our true unity is?
The last thing that Bishop Martin and I were indoctrinated with in the late 70’s and into the 80’s was this meme that we should afflict the comfortable and comfort the afflicted.
That has led to the afflicting of a lot of good Catholics who just want to be left in liturgical peace and desire that their bishops and priests promote true peace by focusing on Jesus Christ and His salvation!
I recommend to Bishop Martin as a corrective role model, the Archbishop-elect of New York City, Archbishop-elect Ron Hicks is a truly evangelical Catholic who focuses in on Jesus Christ and His salvation of us from the fires of hell.
He knows that our communion is in Christ, Crucified and Risen and His splendor of Truth.
Let’s get canonical! There is a celebrity laicized pro-life priest who, unadvisedly, has requested that he be allowed to celebrate the funeral Mass, a public event, for his now deceased mother.
That is verboten! He’s knows it and he is using his mother’s death to stir the pot over his forced laicization. That is a mortal sin.
In my 46 years as a priest, I have had many laicized priests in my parishes, some active as laymen. Technically, they cannot function in official liturgical ministries as lector or extraordinary Communion ministers. I don’t think they are allowed to be teachers or catechists either.
They certainly cannot concelebrate Mass. I even had one laicized priest ask me if he could concelebrate his mother’s funeral. I asked my bishop and my bishop said no.
One might argue why some priests are “defrocked” or “laicized” against their will while others who are more notorious in breaking their priestly promises of either obedience or celibacy are given a pass. Certainly Fr. Marko Rupnick is the most notorious example.
But that is mixing apples and oranges and are questions against consistency and justice. And in the case of Pope Francis, letting the teacher’s pets get passes that non pets don’t.
But once a priest chooses to be laicized or is forced into it, justly or not, he may not celebrate any public Mass. All he can do, in the event of a life-threatening emergency and no other priest is available, is to hear the dying person’s confession and offer the last rites of the Church, in particular the Sacrament of the Anointing of the Sick also known as Extreme Unction.
But this is what Artificial Intelligence knows about laicization and every laicized priest also knows:
No, a laicized (dismissed from clerical state) priest generally
cannot offer a public funeral Mass because they are no longer authorized to perform priestly functions, but they are treated as lay faithful for funerals; however, in a life-or-death emergency (dying person, no other priest), they are permitted to hear confession and anoint, and they retain their indelible mark, meaning their private Eucharist is valid but illicit (disobedient). The local pastor or another authorized priest must celebrate the funeral rites for a laicized priest.
Key Points:
Laicization: This action removes the priest's permission to exercise ministry, but the sacramental character (indelible mark) remains, meaning the ordination itself isn't undone.
Public vs. Private: A laicized priest cannot publicly function as a priest, meaning they can't lead Mass or perform sacraments publicly.
Emergency Exception: In grave emergencies (e.g., a dying person with no other priest available), a laicized priest may licitly hear confession and anoint, but this is rare and specific to imminent death.
Funeral Rites: A laicized priest receives the same funeral rites as any baptized layperson, celebrated by a pastor, not themselves in a priestly capacity.
Validity vs. Licitity: While a private Mass might be valid (the Eucharist is truly present), it is illicit (forbidden by Church law) and a serious sin for a laicized priest to celebrate it.
In Summary: A laicized priest cannot offer a public funeral Mass; their own funeral rites are those of a layperson, and they are forbidden from public priestly functions unless in extremely specific, life-or-death emergency situations
It seems to me, in my most humble opinion, that one of the first things the synodal Church should do, before changing the faith and morals of the Church, is to have dioceses select their own bishops in a synodal way, no?
But it seems that Pope Leo isn’t synodal in this way given the rash of bishop appointments he is now making.
Maybe the Holy Father is letting the synodal Church die a merciful, natural death?
Vatican City– After yesterday’s announcement of the appointment of theArchbishop of New York, today theHoly See Press Officehas communicated a measure of equal significance.Pope Leo XIV, accepting the resignation from the pastoral governance of theMetropolitan Archdiocese of Westminstersubmitted byH.E. Cardinal Vincent Gerard Nichols, has appointed asMetropolitan Archbishop of WestminsterH.E. Msgr. Richard Moth, until nowBishop of Arundel and Brighton.
The decision opens a new phase for a see which, by history and ecclesial weight, represents a pivot not only for Londonbut for the whole of British Catholicism: Westminster is not a diocese “like any other”, but the chair from which the metropolitan archbishop leads a community called to face particularly acute pastoral and cultural challenges in the English context.
The resignation of Nichols
With the acceptance of Cardinal Vincent Nichols’ resignation, the Pope formally brings to a close a season that began in 2009, when Nichols was called to Westminster after Cardinal Murphy-O’Connor. Over these years, the archdiocese has gone through delicate passages: internal reorganisation, relations with the public sphere, and a growing focus on institutional accountability. Unlike the Dolan case, Nichols has led the diocese for roughly five additional years beyond the ordinary age envisaged for resignation. With today’s decision, Leo XIV concludes this extension period, in line with what he had also indicated in recent weeks in Assisi, speaking to the Italian bishops.
Richard Moth: canon law, diocesan curia, military service
The appointment of Msgr. Richard Moth brings to Westminster a figure whose curriculum is strongly marked by diocesan governance, juridical competence, and pastoral experience in complex contexts. Born on 8 July 1958 in Chingola (Zambia), he studied at Catholic schools in Kent and received his formation at St John’s Seminary in Wonersh (Surrey), later completing his studies at Saint Paul University in Ottawa, where he obtained a Licentiate in Canon Law. Ordained a priest on 3 July 1982 for the Archdiocese of Southwark, he held posts that outline the profile of a “man of the machine” as well as a pastor: parochial vicar, judge of the Metropolitan Tribunal of First Instance, private secretary to the Archbishop, master of liturgical celebrations, director of the vocations office and vice-chancellor, up to becoming President of the Metropolitan Tribunal of Second Instance. In 2001 he was appointed Vicar General of Southwark and Prelate of Honour; in the following years he also carried out parish governance roles as an administrator in various settings. A decisive turning point came in 2009, with his election as Military Ordinary for Great Britain, with episcopal ordination in September of that same year: an experience that placed him in close contact with the world of the Armed Forces, with its specific pastoral needs and the management of communities “on the move”. In 2015 came his transfer to the see of Arundel and Brighton, which he led until today’s call to Westminster. d.N.Z. Silere non possum
It’s all making sense now. Pope Leo in the last few days had a private audience with George Weigel. I would have loved to be a fly on the wall at that meeting.
But certainly, it doesn’t take too much to figure out that Pope Leo more than likely has read George Weigel’s writings and in particular his book, The Courage to be Catholic written in 2002!
From AI:
George Weigel's The Courage to Be Catholic
argues that the Catholic Church's sexual abuse crisis stems from a failure to fully embraceVatican IIand a drift towards "Catholic Lite," a watered-down faith influenced by secular culture, leading clergy and bishops to act like managers instead of apostles. Weigel calls for a return to authentic, traditional Catholicism—a "classic" faith rooted in fidelity to Christ and Church teaching—as the necessary path for true reform, challenging everyone from priests to laity to live out a deeper, more integral Catholic life to overcome the crisis and find new spiritual vitality.
Core Themes:
Crisis as Opportunity: Weigel views the crisis not just as a scandal but as a divine invitation for radical reform, echoing past Church challenges.
Fidelity, Not Fundamentally Celibacy: He rejects explanations blaming celibacy or authoritarianism, pinpointing a lack of spiritual identity and fidelity as the root cause.
"Catholic Lite" vs. "Classic Catholicism": The book contrasts the culturally accommodating "Lite" version with the robust, demanding, and historically rooted "Classic" faith.
Role of Leadership: Bishops failed by acting as managers, while priests lost their sense of being icons of Christ, leading to a breakdown in spiritual fatherhood.
Call to Action: Weigel urges a return to core Catholic identity, deeper faith, and courageous adherence to the Gospel for all Catholics to foster genuine renewal.
It’s official, Pope Leo has appointed Archbishop-Elect Ronald Hicks of Chicago, but more recently the Bishop of Joliet as the new archbishop of New York City:
Resignations and Appointments, 18.12.2025
Resignation and appointment of metropolitan archbishop of New York, U.S.A.
The Holy Father has accepted the resignation from the pastoral care of the metropolitan archdiocese of New York, United States of America, presented by His Eminence Cardinal Timothy M. Dolan.
The Holy Father has appointed Bishop Ronald A. Hicks as metropolitan archbishop of New York, United States of America, transferring him from the diocese of Joliet in Illinois, United States of America.
Curriculum vitae
Bishop Ronald Aldon Hicks was born on 4 August 1967 in Chicago, Illinois, in the metropolitan archdiocese of the same name. He attended Niles College Seminary, obtaining a bachelor’s degree in philosophy at Loyola University, Chicago. He was a volunteer for the Nuestros Pequeños Hermanos Foundation. He carried out his ecclesiastical studies at the University of Saint Mary of the Lake and Mundelein Seminary in Mundelein, Illinois. He subsequently qualified as a Doctor of Ministry at the same university.
He was ordained a priest for the metropolitan archdiocese of Chicago on 21 May 1994.
He has held the following offices: parish vicar of Our Lady of Mercy in Chicago (1994-996) and of Saint Elizabeth Seton in Orland Hills (1996-1999), dean of formation at Saint Joseph College Seminary (1999-2005), regional director of the charitable organization Nuestros Pequeños Hermanos in Mexico and El Salvador (2005-2009), faculty member and then dean of formation of the University of Saint Mary of the Lake and Mundelein Seminary (2010-2014), and vicar general (2015-2020).
He was appointed titular bishop of Munatiana and auxiliary of Chicago on 3 July 2018, receiving episcopal consecration the following 17 September.
On 17 July 2020 he was appointed bishop of the diocese of Joliet in Illinois.
My most humble and astute comments:
While many worry that Cardinal Cupich has too much influence in the appointment of bishops in our country under both Pope Francis and now Pope Leo (Cupich is on the Dycastery of Bishops, btw), it appears to me and my most humble opinion that Archbishop-Elect Hicks is more a disciple of the late Francis Cardinal George of Chicago than he is of Cardinal Cupich.
Cardinal George was definitely into the Evangelical Catholicism of the pre-Francis Church.
Evangelical Catholicism which is all about a Jesus-centered (Christo-centric) Catholicism, is not dependent on the TLM but certainly would embrace its liberal celebration throughout the world and certainly embraces that most excellent motu Proprio, Summorum Pontificum.
Evangelical Catholicism embraces a strong, orthodox Catholic identity, proud of both its orthodox liturgical tradition, old or new and strong in popular devotions, especially adoration of the Most Blesssed Sacrament, Benediction and Eucharistic processions.
Apart from its emphasis on Catholics by the grace of Jesus’ personal love for them, to have a deeply personal love for Jesus, there is also an emphasis on “knowing, loving and serving Jesus Christ in this life in order to be happy forever in heaven. Catholic identity is about now and eternal life in heaven, saved from the fires of hell by Jesus Christ. It is soteriological!
Evangelical Catholicism also emphasizes good, solid, orthodox catechesis and for lay Catholic in the public square to have the skills for good apologetics in the world.
Pope Leo is definitely within the school of Evangelical Catholicism as he too was greatly influenced by the late Francis Cardinal George and the two great popes prior to Pope Francis.
It appears to this most humble blogger that the new Archbishop-Elect Ronald Hicks is an Evangelical Catholic and this is good news for the Church in the USA!
For those too young to remember this movement, which is still present, but not touted at all during the Francis papacy, this is how John Allen described it pre-Francis and when he was a reporter for the National catholic Reporter:
Vatican journalist
John L. Allen Jr.defines "Evangelical Catholicism" asa primary trend in the 21st-century Church characterized by a drive for clarity and courage regarding Catholic identity.
According to Allen's reporting, this movement is defined by several key pillars:
Defensive of Orthodox Identity: It represents a move toward an "unconventionally conservative" future that rejects the "liberal Catholicism" of the late 20th century in favor of a more assertive, traditional identity.
The "John Paul II Generation": Allen identifies this as a bottom-up movement particularly palpable among younger Catholics who seek "serious" Catholic institutions and are less interested in the secular-leaning reforms of the past.
A "One-Two Punch" with Charismatics: Allen notes that Evangelical Catholics and Charismatic Catholics share significant theological groundwork. He argues the future of the Church likely belongs to these groups rather than liberal wings.
Manifesto and Intellectual Roots: Allen identifies George Weigel’s The Courage to Be Catholic as the manifesto of this trend. It is also heavily influenced by the legacy of Fr. Richard John Neuhaus and the journal First Things.
Engagement with the Secular World: Far from being isolationist, Allen describes it as a drive to engage social and political questions with a distinctively Catholic voice, reclaiming these as "evangelical causes" rather than strictly "progressive" ones.
Global Shift: While initially rooted in the West, Allen links this ethos to the rising "Southern Church" (Africa, Asia, Latin America), which is often more conservative on doctrine but aggressive on issues like economic justice and the environment.
