FOR THOSE WHO LOVE STENCILING, CONRAD SCHMITT HAS A SOLUTION FOR YOU!

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After:

HOW DOES THE POPE SOLVE A PROBLEM LIKE FERNANDEZ? MY RECOMMENDATION : SEND HIM TO A DIOCESE NEAR THE SOUTH POLE…

Charles Collin’s of Crux has a humorous but harshly biting satire on Cardinal Fernandez. His Eminence, bless his little heart, has been a lightening rod for disunity and polarization in the Church.

Pope Leo stated in his first words as pope, that he wanted to restore unity in the Church. He can’t do it if he keeps Cardinal Fernandez as the Prefect of the Dicastery of the Doctrine of the Faith.

Certainly there is a diocese in South America near the South Pole that would be a perfect place for him to cool his heels?

Press the title for Collins’ satirical take:

How do you solve a problem like Fernández?

By Charles Collins

Fernandez’s appointment raised some eyebrows, especially when some of his early theological-pastoral titles surfaced, including Heal Me with Your Mouth: The Art of Kissing and The Mystical Passion: Spirituality and Sensuality.

Youthful indiscretions may be overlooked or even forgiven, if one has proven a steady pair of hands. Fernandez, however, has been stirring the pot almost since Day 1 of his turn in the corner office of the Palazzo del Sant’Uffizio.

Shortly after Fernández’s appointment, the DDF issued the declaration, Fiducia supplicans, which allowed priests to bless people in irregular marriages and relationships, including homosexuals.

The declaration caused controversy in the Church, with many dioceses and episcopal conferences – especially in Africa – refusing to accept it, and the largest self-governing ritual Church in full communion with Rome publicly ignoring it. Fiducia supplicans also caused the Coptic Orthodox Church to break off ecumenical dialogue with the Catholic Church...

The Vatican spent several weeks “clarifying” the declaration, and even Pope Francis eventually weighed in.

“What I allowed was not to bless the union, that cannot be done because that is not the sacrament. But to bless each person, yes, the blessing is for everyone,” Francis later said in an interview with 60 Minutes, a program on CBS.

After the election of Pope Leo XIV, Fernández didn’t stop causing controversy.

Earlier this month, DDF issued Mater populi fidelis, which said the designation “Co-Redemptrix” was inappropriate for the Virgin Mary. This was despite Pope St. John Paul II’s fairly frequent use of the title, and despite its use by other popes. In the document, Fernández noted how Cardinal Joseph Ratzinger did not think much of the title, but he didn’t explain why Ratzinger didn’t issue a statement similar to Mater Populi Fidelis when he became Pope Benedict XVI.

Proponents of the title did not take kindly to Fernandez’s document, to say the very least, while observers wondered why he had bothered tackling the question, which had been almost a non-issue for two decades.

Three weeks after publishing Mater populi fidelis, speaking to journalist Diane Montagna, Fernández said the title “Co-Redemptrix” was only to be avoided “in the liturgy, that is, in liturgical texts, or in the official documents of the Holy See.”

“If you, together with your group of friends, believe you understand well the true meaning of this expression,” Fernández told Montagna, “[if you] have read the document, and see that its positive aspects are also affirmed there, and you wish to express precisely that within your prayer group or among friends, you may use the title—but it will not be used officially, that is, either in liturgical texts or in official documents.”

Nor was Fernández done making confusing statements in November.

Issuing Una Caro: In Praise of Monogamy on Nov. 21, the cardinal said the document was prepared in part to help address the problem the Church in Africa was having with polygamy. However, he spent most of the document quoting mid-20th century statements from European theologians speaking about sexuality. No mention was made of the family and child issues facing women and their children in polygamous relationships. It also didn’t speak about how fertility was a major drive in convincing men to take second, third, or even more women as wives in Africa.

POPE LEO MAKES CLEAR IN TURKEY, AT MASS, THAT ANY COUNTRY CAN CO-EXIST WITH THE VARIOUS LITURGICAL RITES OF THE CHURCH—HE MENTIONS LATIN, ARMENIAN, CHALDEAN AND SYRIAC AND I ADD THE TRIDENTINE RITE WHICH SHOULD BE GIVEN A PRIDE OF PLACE IN THE CHURCH OF THE WEST!

                                                                      MASS 

FOR THE FIRST SUNDAY OF ADVENT

HOMILY OF THE HOLY FATHER LEO XIV

"Volkswagen Arena" (Istanbul)
Saturday, 29 November 2025

[Multimedia]

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Dear brothers and sisters,

We celebrate this Mass on the eve of the day on which the Church commemorates Saint Andrew, Apostle and Patron of this land. At the same time, we begin Advent, the season for preparing ourselves to experience anew at Christmas the mystery of Jesus, the Son of God, “begotten, not made, consubstantial with the Father” (Nicene-Constantinopolitan Creed), as solemnly declared 1700 years ago by the Fathers gathered at the Council of Nicaea.

In this context, the first reading (cf. Is 2:1-5) of today’s Mass comes from one of the most beautiful passages in the book of the prophet Isaiah, where the invitation resounds, beckoning all peoples to ascend the mountain of the Lord (cf. v. 3), a place of light and peace. I would like, then, to meditate together on what it means to be part of the Church by reflecting on some of the images presented in this text.

The first image is that of the mountain “established as the highest of the mountains” (cf. Is 2:2). It reminds us that the fruits of God’s action in our lives are a gift not only for us, but for everyone. Zion is a city set on the mountain and symbol of a community reborn in fidelity. Its beauty is a beacon of light for men and women from every place, and serves as a reminder that the joy of goodness is contagious. The lives of many saints confirm this. Saint Peter meets Jesus thanks to the enthusiasm of his brother Andrew (cf. Jn 1:40-42), who was led to the Lord, along with the Apostle John, by John the Baptist’s zeal. Saint Augustine, centuries later, comes to Christ thanks to the ardent preaching of Saint Ambrose and there are many similar examples.

We find here an invitation to renew the power of our own witness of faith. Saint John Chrysostom, a great shepherd of this Church, spoke of the allure of holiness as a sign more eloquent than many miracles. He said: “The miracle happens and passes, but the Christian life remains and continually edifies” (Commentary on the Gospel of Saint Matthew, 43, 5). In conclusion, he exhorted: “Let us therefore watch over ourselves, so that we may also benefit others” (ibid.). Dear friends, if we truly want to help the people we meet, let us “keep watch” over ourselves, as the Gospel recommends (cf. Mt 24:42) by cultivating our faith with prayer with the sacraments, living it consistently in charity, and casting off — as Saint Paul tells us in the second reading — the works of darkness and putting on the armor of light (cf. Rom 13:12). The Lord, whom we await in glory at the end of time, comes every day to knock at our door. Let us be ready for him (cf. Mt 24:44), sincerely committed to living a life of goodness, after the example of the numerous holy men and women who have dwelt in this land throughout the ages.

The second image that comes to us from the prophet Isaiah is that of a world in which peace reigns. This is how he describes it: “They shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more” (Is 2:4). How urgent this call is for us today! How great the need for peace, unity and reconciliation around us, within us and among us! What can our contribution be in response?

To better understand this, let us look at the logo of this journey, in which one of the images chosen is that of a bridge. It can also make us think to the famous large viaduct in this city, which crosses the Bosporus Strait and unites two continents: Asia and Europe. Over time, two other crossings have been added, so that there are now three points of connection between the two sides. These three great structures of communication, exchange and encounter are impressive to behold, yet so small and fragile in comparison to the immense territories they connect.

Their triple span across the Strait reminds us of the importance of our common efforts to build bridges of unity on three levels: within the community, in ecumenical relations with members of other Christian denominations, and in our encounters with brothers and sisters belonging to other religions. Taking care of these three bonds, strengthening and expanding them in every way possible, is part of our vocation to be a city set on a hill (cf. Mt 5:14-16).

The first bond of unity that I just mentioned is the one within this Church, which in this country consists of four different liturgical traditions — Latin, Armenian, Chaldean and Syriac. Each one contributes its own spiritual, historical and ecclesial richness. (My comment: the rites of the Latin Rite before Vatican II, could easily co-exist with the other rites! Just sayin’!) 

The sharing of these differences clearly demonstrate one of the most beautiful features of the face of the Bride of Christ: a catholicity that unites. The unity that binds us together around the altar is a gift from God. As such, it is strong and invincible, because it is the work of his grace. At the same time, however, realization of this unity in time is entrusted to us, to our efforts. For this reason, like the bridges over the Bosporus, unity needs care, attention and “maintenance,” so that its foundations remain solid and are not weakened by time and vicissitudes. With our eyes turned to the promised mountain, an image of the Heavenly Jerusalem, which is our destination and mother (cf. Gal 4:26), let us make every effort, then, to foster and strengthen the bonds that unite us, so that we may enrich one another and be a credible sign before the world of the Lord’s universal and infinite love.

The second bond of unity that this liturgy suggests is ecumenism. This is also attested to by the presence of Representatives of other Christian Confessions, whom I warmly greet. Indeed, the same faith in Jesus our Savior unites not only those of us within the Catholic Church, but all our brothers and sisters belonging to other Christian Churches. We experienced this yesterday in our prayer at İznik. This too is a path along which we have been walking together for some time. Saint John XXIII, who was connected to this land by profound ties of mutual affection, was a great promoter of, and witness to, ecumenical communion. Therefore, while we ask in the words of Pope John that “the great mystery of that unity which Christ Jesus asked of the Heavenly Father with ardent prayers on the eve of his sacrifice may be accomplished” (Opening Address of the Second Vatican Ecumenical Council, October 11, 1962, 8.2), we renew today our “yes” to unity, “that they may all be one” (Jn 17:21), ut unum sint.

The third bond of unity, to which the word of God calls us, is that with members of non-Christian communities. We live in a world where religion is too often used to justify wars and atrocities. As the Second Vatican Council declared, however, “the attitude of human beings towards God the Father and that of a human being towards his fellow men and women are so closely connected that Scripture says: ‘Whoever does not love does not know God’ (1 Jn 4:8)” (Declaration Nostra Aetate, 5). Therefore, we want to walk together by appreciating what unites us, breaking down the walls of prejudice and mistrust, promoting mutual knowledge and esteem in order to give to all a strong message of hope and an invitation to become “peacemakers” (Mt 5:9).

Dear friends, let us make these values our resolutions for the season of Advent and even more so for our personal and communal life. We journey as if on a bridge that connects earth to Heaven, a bridge that the Lord has built for us. Let us always keep our eyes fixed on both shores, so that we may love God and our brothers and sisters with all our hearts in order to journey together and find ourselves one day united in the house of the Father.

STUNNINGLY BEAUTIFUL PAPAL GIFTS 🎁!

Patriarch Bartholomew, acknowledging the priestly ordination of Pope Leo XIV, gave His Holiness a beautiful bejeweled priestly stole which was then placed upon the Pope.

Pope Leo gave Patriarch Bartholomew a beautiful icon of Jesus Christ. Of course, the Blessed Virgin Mary is the Mother of God. She is also Co-Redemptrix and Co-Mediatrix—wonderful titles, only appropriate for private devotion although no formal doctrines or dogmas exists in the East or the West. 

Cardinal Fernandez describes it this way: “If you believe you understand well the true meaning of Co-Redemptrix and Mediatrix, you may use the title—but it will not be used officially.” 

Well said Cardinal Fernandez!

  

POPE LEO REVERSES POPE FRANCIS AND POPE BENEDICT: HIS HOLINESS DOES NOT PRAY IN THE BLUE MOSQUE—WHAT DOES IT MEAN? I REALLY DON’T KNOW???

Just imagine how much more dignified this close-up photo would be with the papal coat of arms on the papal sash! Just sayin’!

 Crux is reporting that Pope Leo refuses to pray in the Blue Mosque during his visit. He said he preferred just to be a tourist. You can read the Crux article HERE.

This reverses both Pope Benedict XVI and Pope Francis I both of whom did pray in the Blue Mosque.

Before entering the Blue Mosque, Pope Leo removed his shoes, revealing his White Sox.  Pope Francis’ socks were black, thus another sacramental reversal. 

But this is what happened according to Crux:

After removing his shoes prior to entering the mosque, displaying a pair of white socks, he was given a brief tour of the inside of the mosque, asking questions about the architecture and design.

However, unlike his previous two predecessors, he chose not to pray during the brief visit, opting for an explanation of the mosque instead.

Benedict’s prayer at the mosque two months later was seen as a significant moment of rapprochement, and a gesture of goodwill in attempting to restore good relations with the world of Islam.

Pope Francis, who made dialogue with Islam a cornerstone of his papacy, also observed a moment of silent prayer inside the Blue Mosque during his visit to Turkey in 2014.

Leo, however, took a different approach, saying he preferred to simply visit the mosque instead.

Aşgın Musa Tunca, the muezzin, the Muslim man who recites the adhan, the call to prayer, at the Sultan Ahmed said he had asked Pope Leo if he wanted to pray, saying it was also his house to worship in if he wanted.
“(Pope Leo) said, this is the house of Allah! It’s not my house, it’s not your house, it’s the house of Allah,” Tunca told members of the Vatican press corps present at the event.
Tunca said he told the pope that, “if you want you can worship here, but (Pope Leo) said, ‘that’s okay’. He wanted to see the mosque, to feel the atmosphere of the mosque, and I think he was very pleased with the atmosphere.”

No one prayed during the brief visit, he said, but said that for him personally, the most important gesture is to come together and get to know one another.

“We are the children of Adam and Eve. Allah said in the Koran, I created you from a single male and female, and I made you peoples and tribes, to come together to get to know each other,” he said.

“This is very important,” Tunca said, saying, “I look at the matter from that point of view, we should meet, we should get to know each other. That’s why I’m very happy to meet him here.”

My final comments: What does it mean? What does it mean? Oh! What does it mean!

A MAGNIFICENT RENOVATION AND THE NEW ALTAR IS CENTRAL AND NOT OVERPOWERED BY WHAT IS BEHIND IT

Just a disclaimer, I used Conrad Schmitt to restore the Church of the Most Holy Trinity in Augusta, Georgia around 1997-98! They did a marvelous job for us! And even in 2025, what they did in terms of plaster, painting and stenciling still looks fresh and new!

Here’s what Conrad Schmitt did for The Church of the Most Holy Trinity in Augusta when I was pastor there. The Church was completed and consecrated in April of 1863:

The Church featured below, before and after:

What began as a humble log cabin chapel in 1844 grew into a beautiful stone church completed in 1870, a landmark in Cedarburg, Wisconsin, known today as St. Frances Borgia. We (Conrad Schmitt) were honored to design new liturgical decorations for this historic space, and are delighted to share the results. Liturgical decoration is far more than ornamentation; it is a language of beauty that speaks when words fall short, reminding all who enter that sacred beauty is a gracious invitation to encounter the divine✨

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FIRECRACKER! TAKE THIS CHARLOTTE! ONCE AGAIN POPE LEO CELEBRATES MASS AD ORIENTEM! THIS TIME IN TURKEY!

POPE LEO COMBATING THE NEW ARIANISM IN A LITURGICAL WAY!

 Pope Leo XIV celebrates a private, Novus Ordo Mass *ad orientem* in the chapel of the Apostolic Delegation in Istanbul, during his November 2025 visit to Turkey. Photos: Vatican News.

WHAT VERSION OF THE NICENE CREED IS THIS, LET BY PATRIARCH BARTHOLOMEW OF CONSTANTINOPLE, PATRIARCH OF THE EASTERN ORTHODOX CHURCH OF CONSTANTINOPLE…

Fortunately Pope Leo uses the ornate trappings of the papacy to meet the extremely ornate trappings of the Eastern Orthodox Patriarch!

The Eastern Orthodox Patriarch of Constantinople led the recitation of the Nicene Creed with Pope Leo and leaders of other Communions. They said it in English and exactly as the screen shots below indicate. 

In some ways, it resembles more the horrible translation into English from the Latin that English speaking countries used at Mass prior to the revision of our English text to be more faithful to the Latin Test.

Please note the “We” is used, rather than the correct “I” which Credo is when translated to English. 

Please note the novelty in some Christian circles, concerning using terms that don’t offend women. For example, instead of “for us men” they professed “for us all” and most shockingly, and I think heretical, “He was made human (not Man)” as though Christ’s masculinity isn’t apart of the incarnation! Shocking to say the least!

Of course the “Filoque Clause” is omitted as it is in the Eastern Rite of the Catholic Church. 

And again, and most shockingly, the term “consubtantial with the Father” is not used, but rather “One in being!” That was what we said prior to our English revision of the credo that returned us to “consubstantial”.

Also used was the term “what is seen and unseen” rather than the more precise, “what is visible and invisible”! What is unseen could be hidden behind a rock, what is invisible is, well, invisible! What’s up with this old, tired and imprecise translation! Good Grief! 

What I find most shocking is that the Eastern Orthodox Patriarch led the recitation of the Nicene Creed with this poor English translation!

I’d like to hear from Marc about this!

I found this from an Eastern Orthodox website as to how the Orthodox say the Nicene Creed and below it they also had a video on how they chant it in glorious Eastern Chant but in the vernacular:

As the “Symbol of Faith” for Orthodox Christians, the Nicene-Constantinople Creed is recited by the faithful at every Divine Liturgy. This is the historical definition of Christian belief. In other words, if you don’t believe this, you are not a member of the Christian faith.

The Nicene Creed

I believe in One God, (Deuteronomy 6:4; Mark 12:29, 12:32; Ephesians 4:6; 1 Corinthians 8:6)

The Father Almighty (Genesis 17:1-8; Exodus 6:3; Matthew 6:9; Ephesians 4:6; 2 Corinthians 6:18)

Maker of heaven and earth (Genesis 1:1; Job 38:1-30)

And of all things visible and invisible (Colossians 1:15-16; John 1:3; Hebrews 11:3; Revelation 4:11)

And in one Lord, Jesus Christ (John 20:28; Acts 11:17, 16:31; 1 Corinthians 8:6; Ephesians 4:5)

The Son of God, the Only-Begotten (Matthew 3:17, 14:33, 16:16; John 1:14, 3:16) 

Begotten of the Father before all ages (Psalm 2:7; John 1:1-2)

Light of Light (John 1:4, 1:9, 8:12; Psalm 27:1; Matthew 17:2, 5; 2 Corinthians 4:6; Hebrews 1:3; 1 John 1:5) 

True God of True God (John 1:1-2, 17:1-5; 1 John 5:20)

Begotten, not made (John 1:1-2, 16:28, 1:18) 

Of one essence with the Father (John 10:30)

By Whom all things were made (Hebrews 1:1-2, 10; John 1:3, 1:10; Colossians 1:16; 1 Corinthians 8:6; Romans 11:36)

Who for us men and for our salvation (I Timothy 2:4-5; Matthew 1:21; 1 Thessalonians 5:9; Colossians 1:13-14)

Came down from heaven (John 3:13, 3:31, 6:33-35, 38) 

And was incarnate of the Holy Spirit and the Virgin Mary (Luke 1:34-35) 

And became man (John 1:14; Hebrews 2:14)

And He was crucified for us (Mark 15:25; I Corinthians 15:3; 1 Peter 2:24)

under Pontius Pilate (Mark 15:15)

And suffered (Mark 8: 31; Matthew 27:50)

And was buried (Luke 23:53; 1 Corinthians 15:4; Matthew 27:59-60) 

And He rose again on the third day (Mark 9:31, 16:9; Acts 10:40; 1 Corinthians 15:4)

According to the Scriptures (Luke 24:1, 45-46; 1 Corinthians 15:3-4) 

And ascended into heaven (Luke 24:51; Acts 1:9-10; Mark 16:19)

And sits at the right hand of the Father (Mark 16:19; Acts 7:55; Luke 22:69) 

And He will come again with glory (Matthew 24:27; Mark 13:26; John 14:3; 1 Thessalonians 4:17)

To judge the living and the dead (Acts 10:42; 2 Timothy 4:1; Matthew 16:27; 2 Corinthians 5:10; 1 Peter 4:5) 

His kingdom shall have no end (2 Peter 1:11; Hebrews 1:8)

 And I believe in the Holy Spirit (John 14:26; Acts 1:8)

The Lord and Giver of life (Acts 5: 3-4; Genesis 1:2; John 6:63; 2 Corinthians 3:6) 

Who proceeds from the Father (John 15:26)

Who together with the Father and the Son is worshipped and glorified (Matthew 3:16-17)

Who spoke through the prophets (I Samuel 19:20; Ezekiel 11:5; 1 Peter 1:10-11; Ephesians 3:5)

And I believe in one, holy, catholic and apostolic Church (Matthew 16:18, 28:19; 1 Peter 2:5,9; Ephesians 1:4, 2:19-22, 4:4, 5:27; Acts 1:8, 2:42; Mark 16:15; Romans 12:4-5; 1 Corinthians 10:17)

I acknowledge one baptism for the remission of sins (Ephesians 4:5; Galatians 3:27; 1 Corinthians 12:13; Colossians 2:12-13; Acts 22:16)

I look for the resurrection of the dead (John 11:24; 1 Corinthians 15:12-49; Romans 6:4-5; 1 Thessalonians 4:16)

And the life of the world to come. (Mark 10:29-30; 2 Peter 3:13; Revelation 21:1)Amen.

 And here is what it sounds like on Sunday morning, when we sing it: