Two American-Born Popes: A Greeting from the Roman-Ruthenian Church

By A. DiNardo

ROME-RUTHENIA 09 May 2025 (NRom)

On the Election of His Holiness Leo XIV as Bishop of Rome

The United Roman-Ruthenian Church and Pontifical Imperial State of Rome-Ruthenia extends its prayerful goodwill and sincere Christian greetings upon the election of His Holiness Pope Leo XIV as Bishop of Rome. In the spirit of apostolic fraternity and ancient conciliar tradition, we pray that his tenure may be guided by wisdom, peace, and fidelity to the deposit of faith.

Coat of arms of H.A.H. Radislav I,
Roman-Ruthenian Pope — symbolizing
the sacred continuity of the Apostolic
and Imperial heritage of Rome and Rus’.

While headlines across the globe celebrate the Vatican’s first American-born Pope (meaning U.S.-born since Pope Francis was born in Argentina and therefore American), it is quietly remembered within the Roman-Ruthenian tradition that its own Apostolic Father, His Apostolic Highness the Most Holy Prince-Bishop Radislav I, Roman-Ruthenian Pope was likewise born on American soil — though his life and mission have long been rooted in a deeply Roman-Ruthenian cultural, ethnic, spiritual, and dynastic identity. His life and vocation remain shaped not by modern nationalisms, but by Holy Rus’ and ancient Christendom. (Learn more here.)   Far from being ‘American’ in the national or cultural sense, his vocation is grounded in sacred continuity — shaped not by modern nationalism, but by the legacy of Holy Rus’ and ancient Christendom. (Learn more about the Roman-Ruthenian papacy — a title formally conferred in 2014 on the patriarchal office of the United Roman-Ruthenian Church — and its unique origin here.)

The United Roman-Ruthenian Church, distinct in its Orthodox and Old Catholic heritage, maintains its own Apostolic succession and papal dignity, serving as a bridge between East and West and a guardian of traditional Christian unity in a fragmented age. And, neither the United Roman-Ruthenian Church nor the Roman Catholic Church are the only Churches with Popes. The Coptic Orthodox and Greek Orthodox Alexandrian Churches both have Popes, and their use of the title is actually older than the Vatican or the Roman-Ruthenian Church. 

Historical Timeline - Click for larger version.

Ad multos annos to the new Bishop of Rome, with every prayer for the fruitful leadership of the Roman Church and for all the faithful entrusted to his pastoral care.

Statement of the Papa-Knyaz Regarding Anglican Mass at the Lateran Archbasilica

FIRENZE-NUOVA ROMA 25 April 2023 (NRom)

H.H. the Papa-Knyaz and Catholicos of Rome-Ruthenia made the following statement about the recent celebration of the Holy Mass by Anglicans in the Lateran Archbasilica (the cathedral of the Pope-Bishop of Rome) at the invitation of the cathedral leadership. This brotherly event was followed by numerous vicious attacks online and in the media. Read more here: https://practicalparson.blogspot.com/2023/04/anglicans-in-ambulatory.html

Although I am not an Anglican, I am appalled at the vitriol and lack of Christian charity expressed by so many who claim to be of the "one true church." They forget brotherhood and charity while priding themselves on the alleged righteousness of their own position. Some converts from anglicanism are especially incensed, feeling they have been betrayed. Yet, love thy neighbour as thyself or do not call yourself a Christian. The religion is Christianity, not catholicism or orthodoxy or any other name. The authentic church of Christ is Apostolic and has many parts of the same whole -- many of whom tear themselves apart fighting each other and tear their souls to pieces in the process. If your brother is not welcome in your house, how do you expect to be admitted to the Kingdom of Heaven? We in Our See have the Anglican Rite among several others, for it is part of our heritage, and we remain Orthodox and Catholic. All are welcome in Christ.

Orthodox Old Catholic Apostolic See Canonised Benedict XVI

By Jean DuBois

FIRENZE-NUOVA ROMA 11 January 2022 (NRom)

Earlier today the Gallo-Russo-Byzantine Catholicos in his capacity as Supreme Pontiff of the Imperial Roman Church defined the late Pope Benedict XVI as a saint, adding him to the roll of the saints of the Church. Benedict was canonised for his importance to the autocephalous Orthodox Old Catholic Apostolic See of Saints Stephen and Mark and their efforts to re-unify eastern and western Christian traditions. His feast day was set at the day of his death, 31 December, with the rank of double. The Vatican Church, of which Benedict XVI had been Supreme Pontiff, has not at this time begun a cause for canonisation themselves, despite calls for that to begin.

Death of Pope Benedict XVI - Statement by the Papa-Prince of Rome-Ruthenia

FIRENZE-NUOVA ROMA 31 December 2022 (NRom)

His Holiness the Papa-Prince of Rome-Ruthenia issued the following statement on the death of His Holiness Pope Benedict XVI. 

Early this morning, my court officials in the City of Rome informed me of the death of the Bishop Emeritus of Rome and my venerable Apostolic brother His Holiness Benedict XVI (Cardinal Ratzinger). This comes as a great sadness, though is accompanied with joy at the hope of his entry into the eternal kingdom of our Lord in Heaven.

Benedict was not only the last Bishop of Rome to date to seek actively to restore the traditions of the Latin Church and of his office, but also was a devoted supporter of the Apostolic See of Sts. Stephen and Mark. He and his curia acting in his name acknowledged and endorsed our Orthodox and Old Catholic See and its legitimate autocephaly (independence of government from the See of Rome and other Sees) and our Patriarchal office, as well as our ecclesiastical monarchy, family dynasty, and their titular patrimony. It was he whom we succeeded as temporal successor of St. Peter the Apostle, and thus it is in part his legacy that we devoutly perpetuate in that office.

Benedict XVI was a Pope-Bishop of Rome who sought to do his duty as a guardian of the faith and tradition. In that regard, he is an example to all -- particularly to those in church leadership. We institute a period of mourning, therefore, in the Imperial Roman Church and the Pontifical Imperial State of Rome-Ruthenia of thirty days.  

Cardinal Sodano, Supporter of the Catholicate Dies at Age 94

By A. DiNardo

VATICAN CITY 28 May 2022 (NRom)

His Eminence Angelo Raffaele Cardinal Sodano, retired Secretary of State of the Vatican City and Dean Emeritus of the Sacred College of Cardinals of the Roman Communion died yesterday at age 94. His Eminence was godfather of His Holiness and Eminence the Papa-Catholicos and His Eminence Cardinal Duke v.u.z. Westphalia. Papa Rutherford I said, "Although I am saddened by this news, I am even more thankful that such a devoted servant of Christ left such lasting, positive, tradutional influence on the Holy Church. His Eminence's kindness and support of me will never be forgotten. Indeed, the Imperial Roman Church, Gallo-Russo-Byzantine Catholicate, and the Anglican Patriarchate are all his lasting legacy."

Apostolic Letter: What would Jesus do in a story of two classes of society

FIRENZE-NUOVA ROMA 3 October 2021 (NRom)

Apostolic Letter
of His Holiness and Eminence
Papa Rutherford I

Laudetur Jesus Christus!

What would Jesus do in a story of two classes of society, one privileged and the other a complete underclass? The world has seen many such divisions in its history such that we know it is a common and persistent condition. Today in the world, We have observed a new dividing line established around the world that is becoming increasingly widespread. This dividing line is marking the difference between those who can work and those who cannot (or at least severely limiting their options); between those who can go to any school into which they can gain admission and those who cannot; between those who can travel freely and those who cannot; and between those who can go to events, restaurants, and other public spaces and those to whom such things are closed indefinitely. This dividing line is even defining the difference between those who can go to many churches in those who cannot. Even my brother the Bishop of Rome has slammed shut the doors to that sacred and beloved church that we share by right, the Basilica of St. Peter, and indeed the entirety of the Vatican City- State, to one specific group of people mocked by this dividing line. The Basilica and the Vatican have historically been sites welcoming countless pilgrims and those in need of refuge, but no more. It is a shame and a blight against the Church.

This dividing line We reference marks the difference between those who have had the COVID-19 vaccine and those who have not, whatever the reason. This has gone beyond, as We have stated before, legitimate concerns of public health (for We Ourselves indeed promote good health in its totality) and instead crossed into the realm of totalitarianism against which our civilisation and Our Church have always bravely fought. Even many segments of the Church, however, are turning their backs on those in need and refusing to serve all humanity regardless of divisions. And so We ask again, what would Jesus do?

Scripture is clear. Jesus walked with lepers and associated with the poor, the downtrodden, and those deemed undesirable by much of society. Our Lord healed the sick, made the blind see, and raised the dead. He told those who were unloved that He Himself loved them. He raised up those who were low and welcomed them into his circle, both on earth and in heaven.

Coming out of the front of the Basilica of St. Peter in Rome is the Bernini colonnade, curved to symbolise the outstretched arms of the Holy Church embracing the world – indeed Jesus Himself embracing the world through His spotless bride, the Church. Today so many have forgotten that symbol and the eternal truth behind it, as well as the example that it sets for each of us. The colonnade ultimately represents Christ embracing the entire world, regardless of race, nationality, wealth, or any other method of subdividing humanity, including vaccination status.

We as Christians cannot tolerate the idea that we would separate our fellow man into two categories according to whether or not they had a specific vaccine. We cannot turn a deaf ear to the concerns of those who have not received that vaccine. We cannot ignore and trample underfoot concerns of others simply because we may disagree with them. Not only does it set a dangerous precedent that has been used countless times, including by the Nazis in their eugenic policies, which they themselves borrowed from the United States of America’s eugenics efforts, but it is an act against love of our fellow man. It is an act against that fellowship that we are called upon to exhibit by our Lord Himself.

Therefore, let us all promote good health, as we should always do, but let us promote above all a love of our fellow man here on earth. Let us pray for those with whom we disagree rather than vilifying, chastising, and harming them in any way. Let us raise up our brothers and sisters as Christ has done.

95 Theses against Traditionis Custode

WINSTON-SALEM 4 August 2021 (NRom)

95 Theses against Traditionis Custode

Archbishop William Jones

In the Name of the Crucified and Risen Lord, Amen.

The issuance of the Document Traditionis Custodes has caused undue hardship and persecution within the catholic world. As an ecumenical observer of the circus that the Bishop of Rome has created in this machination, we have taken it upon ourselves to issue this correction of errors in Traditionis Custodes; and to call the Bishop of Rome to amendment of his attitudes against the most sacred traditions and history of the Christian faith.

1. In order to guard tradition, one must work with tradition, and not against it.

2. The bishop of Rome has the power to facilitate the liturgy of the church, but not to outlaw or otherwise ban the celebrations thereof.

3. True paternal concern for the souls under one’s care is best expressed by consulting them on such major decisions, rather than forcing them to submit as though they were slaves like the children of Israel under Pharoah.

4. The liturgical books promulgated by Pope Paul VI may express the Lex Orandi of the modern church, however Pope Francis’ welcoming of a pagan deity known as Pachamama into the sacred precincts of St. Peter’s clearly demonstrates the Lex Credindi of the same.

5. The demand of the Roman pontiff for all people to acknowledge his authority and magisterium before they may pray to God as did their ancestors, is repugnant to the spirit of Christ and the Holy Gospels.

6. The denial of permission for those attached to the Tridentine rite to worship in the same spaces as those who are attached to the post-conciliar liturgy is an abuse of authority, and presents a greater threat to the unity of the Catholic faith than the Latin Liturgy ever has.

7. There exists no precedent in church history for the bishops of the local diocese to be granted authority to deny the faithful access to the liturgy in an approved rite of the church.

8. Priests who currently administer the sacraments according to the pre-conciliar liturgy do not require the permission of the local ordinary in order so to do; as they are granted the authority and right so to do by the church’s own history and law.

9. The bishop of Rome does not hold the authority nor power to abrogate those customs and norms which he may find inconsistent with his own personal agenda; that power alone lies with the councils of the church.

10. The Bishop of Rome does not hold the authority nor the power to overturn the privileges and rites of the church and her ministers, especially those granted by the ecumenical and dogmatic councils; including Trent.

11. The claim that those clergy who celebrate the traditional liturgy are less pastoral than those who do not is based not on fact or evidences; but on personal conjecture of the Bishop of Rome and those who seek to enable the liberal agenda he espouses in his writings.

12. The establishment of groups dedicated to prayer is an abominable abuse of the supposed power of the Bishop of Rome; given that he holds no such right to do so. 

13. Demanding that priests who hold the right to celebrate the liturgy of the church obtain permission so they can continue to “enjoy this faculty” is less an encouragement of conformity; and more a damnable, draconian threat against the sacraments of the Church.

14. If the Bishop of Rome alone can impose or suppress the traditions of the church at whim, then neither the church nor its traditions are held sacred by the one who does so.

15. The wishes of the episcopate in regards to tradition may be important; but their importance is nothing compared to the faith of the people of God and the dignity of the Christian people as a whole.

16. The abuse of the conciliar documents to insinuate that the traditions of the church either began with the council or must be subject to the council is not only against the spirit of the conciliar documents themselves; but a flagrant violation of the sacred tradition of the church.

17. Denying the apostolic mandates and promulgated documents of the Bishop of Rome’s
sainted predecessors not only shows a clear and definite break with the traditions of the
church; but expresses a sense of devilish and selfish pride in the current occupant of Saint
Peter’s chair.

18. The Bishop Rome has demonstrated through this document that he is not only happy to
cast aside the works of previous councils and sainted pontiffs; but even to issue such a
public rebuke and correction of his own predecessor, who is still living.

19. The traditions of the church are not a plaything of the popes, and as such are meant to be
guarded lest the incumbent of the office decide he wishes to reform the church in his own
personal image and tastes.

20. It is not pre-conciliar traditions that are the greatest threat to the church in the modern
era; it is the spirit of post-conciliar pride which believes it alone is superior to all that has
passed, including councils and the apostles themselves.

21. The ‘desire for ecclesial communion’ expressed in Traditionis Custodes is a slap in the
face to those who observe the rites of the church in their traditional form; telling them
they must conform to the new because the bishop of Rome says they have to.

22. The Bishop of Rome has demonstrated that his pastoral concern is only for those who
think like himself, and/ or those who are outside the catholic faith and have no intention
of becoming catholic.

23. The restriction of the tridentine liturgy to strict scheduling and locations expresses less a
pastoral concern for the faithful; and more a prideful statement of believing that the
Bishop of Rome knows what is best for each individual’s spiritual care.

24. The concern of the Bishop of Rome that traditionalists challenge and deny his authority
is a flagrant falsehood; considering true, public, and direct challenges to that same
authority have streamed from the church in Germany for years on end.

25. If there is one church body within the Roman Communion who will cause schism in the
church over the presence of any sense of tradition, it is those who believe that the council
and only the council should be followed.

26. The granting of power to oversee the groups who desire traditional liturgy to the local
ordinaries has already garnered negative and anti-communal fruits; as bishops who claim
union with the successor of Peter kick out priests and communities who desire traditional
worship from their dioceses and churches.

27. The Bishop of Rome does not hold the authority to deny access to the approved liturgies
of Catholic Tradition.

28. The Bishop of Rome does not hold the right to deny the faithful from assembling and
building houses of worship for themselves and their spiritual care.

29. The Bishops of the Church do not hold the authority to deny priests the right to offer
sacraments in the approved rites of the church.

30. The Bishop of Rome demands absolute conformity to his prerogatives and personal
tastes; yet permits those who actively dissent to do as they please, so long as they use the
post-conciliar liturgy.

31. The bestowal of the power to dispose of parishes at whim to the local ordinaries is an
abuse of Papal authority, and repugnant to the word of God; both the written and Living.

32. The office of Bishop exists to further the work of Christ, and to provide for the faithful
entrusted to them; not to deny them the sacraments because it’s not what the bishop likes.

33. The command that the Motu Proprio must be observed regardless of pre-existing
permissions, dispensations, and rights- is an act of despotism, showing unity with the evil
one rather than the spirit of Christ.

34. The command that priests must obtain permission to offer the sacraments in their
traditional form is an abuse of the right of priests to minister to the people of God; in that
it denies the priest the very essence of what his ministry is- to bring the sacraments to
Christ’s own.

35. This Motu Proprio is not in accordance with the spirit of Christ in the Gospels, nor in
accordance with the guidance of the Holy Spirit.

36. This Motu Proprio is based out of personal distaste for the pre-conciliar traditions of the
church; and is a public declaration of the Bishop of Rome’s own hatred rather than
paternal or pastoral care.

37. Traditionis Custodes is not in line with the initiatives of Benedict XVI; but rather a
public rebuke of the work done by him through Summorum Pontificum.

38. Traditionis Custodes expresses great concern for the wishes of the Bishops and
Congregation for the doctrine of the faith; yet holds no concern or interest in the wishes
of the Christian faithful.

39. Traditionis Custodes demonstrates the Bishop of Rome’s lack of concern for the wishes
and desires of the Christian people.

40. The Bishop of Rome holds no right to sit as judge of sacred tradition, only as its assistant.

41. To claim that the Bishop of Rome may judge “the experience” of tradition and decide to
suppress it is a direct violation of the Christian faith, and an offense against the councils
of the church.

42. The expressed desire to “search for ecclesial communion” is laughable, given the
expressed intent of denying the access of people to the sacraments of the church just
because it is in a traditional, approved rite.

43. If the Bishop of Rome may suppress approved liturgies of the church at whim, why does
he only obsess over the Latin Rite; and ignore entirely the other rites within the church
and also those constantly being innovated and changed within the post-conciliar rites?

44. The obsession of the Bishop of Rome with conformity to his machinations demonstrates
the same diabolical mindset which prompted the beginnings of schism and separation
within the church in 1054.

45. It is not the Bishops of the Church which are the visible expression of her unity, but their
common faith and prayer through Christ.

46. The absence of the name of Christ from Traditionis Custodes indicates not only a lack of
inspiration from the same; but a denial of His place in the life of his church.

47. If the Bishop of Rome feels need to admonish the clergy who observe the traditional
liturgy to be “more pastoral” than concerned with “correct celebration of the liturgy”,
then why does he not express the same concern to the papal household or the Cardinalate;
who leech off the people of God’s tithes and give nothing of value in return?

48. The statement “I have considered it appropriate” indicates that the motu proprio is
personally decreed, and given out of a personal distaste for tradition rather than genuine
pastoral concern for souls.

49. Given the reaction of the episcopate across multiple nations and continents to the
issuance of this document; it is clear and apparent to all that the bishops who were
consulted for its drafting were only those who already agreed beforehand with the Bishop
of Rome, and not those who represented any sliver of disagreement with the spirit of the
same.

50. The effects of the motu proprio are deeper and more troublesome than only the exterior
trappings of Latin vs. the vernacular.

51. Traditionis Custodes was issued without concern or regard for those who will be
economically affected by it.

52. Under Traditionis Custodes, bishops now have the right to close down the only parish in
poor communities, especially if they celebrate the traditional liturgy; thus depriving the
people not only of the right to worship, but of the sacraments of Holy Church.

53. This provision to allow the denial of sacraments at Episcopal Whim is an abuse of
authority of the office of Bishop, and a damnable offense against the dignity of the
Christian people and the Faith.

54. There are furthermore apostolates and family-owned businesses who provide vestments,
candles, and other sacred supplies for use in these parishes; who will be negatively
impacted by the absurdity of these provisions.

55. The lack of concern for those who give not only of their time, but of their finances and
other gifts to parishes where the Tridentine liturgy is offered; is an offensive denial of the
validity of the gifts offered by the people of God.

56. The Bishop of Rome expresses a desire that traditional communities be subjected to
Inquisition, to ensure they are in line with the “magisterium of the Supreme Pontiffs”; yet
the current occupant of Saint Peter’s chair expresses by this document that he himself is
not in line with the magisterium of the church or his predecessors.

57. The demand that congregations and religious orders who observe tradition to be subject
to the commands of the Motu Proprio are a violation of the agreements and apostolic
mandates for their erection; which the occupant of Saint Peter’s chair has no authority to
overturn of his own accord.

58. The Bishop of Rome expresses a desire for Unity, but issues a document which divides
the people of God rather than uniting them.

59. The Bishop of Rome expresses a desire for conformity, yet undermines the unity of the
church by attacking those entrusted to his care.

60. The tone of Traditionis Custodes is less one of paternal care, and more that of sarcasm
and hatred that one sees in the political sphere.

61. The Bishop of Rome does not have the power or authority to abrogate Sacred Tradition.

62. The Bishop of Rome does not have the authority to deny the Catholic Faithful access to
the sacraments in their traditional form.

63. The 1986 commission of 9 Cardinals ordered by Pope John Paul II issued report of
findings that Bishops do not have the authority to impose restrictions on the celebration
of the Tridentine Rite, in public or in private.

64. Declaring the current Motu Proprio to be in the ‘spirit’ of Trent and Pius V is not only an
offense to their memory, but diametrically opposed to the intentions and purposes of both
the Dogmatic Council of Trent and Pope Pius V.

65. There is no comparison between the actions of previous pontiffs and this current Motu
Proprio; which is not a pastoral document, but a papal decree against the traditions of the
church.

66. There is no comparison between Summorum Pontificum and Traditionis Custodes,
despite the bishop of Rome claiming they are both in line with the same spirit.

67. The spirit of Summorum Pontificum was one of pastoral concern and reconciliation;
whereas the spirit of Traditionis Custodes is one of immense pride and hatred.

68. The presentation of the Current Bishop of Rome’s machinations as being in accordance
with Sacred Scripture and the traditions of the church is blasphemous; and a greater
heresy than the fathers of the Reformation could ever have come up with.

69. The current occupant of Saint Peter’s chair makes it clear in this decree that he is not
concerned with growth or preservation of souls, but with conformity to his own will.

70. The Bishop of Rome seems perfectly content with issuing condemnations and decrees on
the traditional liturgy as being bad for the church; yet gladly welcomes in those who
bring forth pagan idols and anti-Christian theologies.

71. It is a supreme irony that the Bishop of Rome should claim traditionalists represent a
threat to papal supremacy, while the Amazonian Synod denied his authority to his face in
Saint Peter’s basilica.

72. The work of the church is the preservation and salvation of men’s souls; not mere
conformity with the wishes of bishops.

73. Demanding conformity of all Christians to one form of worship flies in the face of the
unique story of every man’s faith journey; as though their lives are seen as non-important
to the Bishop of Rome who claims to care for them.

74. The Council of Trent may have codified and canonized the Tridentine mass; but even
they granted dispensation and infallible permission for the celebration of other, equally
ancient and traditional rites within the church’s liturgy.

75. The unity that the Bishop of Rome seeks does not exist in the liturgy itself, but in the
faith of the people who worship the Risen Christ.

76. The denial of the faithful’s God-given right to prayer and worship in His holy name
simply because the Roman Pontiff does not like it, is not the act of a shepherd of the
flock of Christ; but an act of Anti-Christ.

77. The restricting of traditional parishes and religious orders within the Roman communion
because the Roman Pontiff does not care for their liturgy; demonstrates a shallow, and
ideologically selfish view of the Petrine Ministry.

78. Traditionis Custodes implies to the faithful who are attached to the Tridentine liturgy,
that their prayers are neither acceptable nor desirable; and that the only way to be
Catholic is to follow the momentary, fleeting opinions of the current Bishop of Rome.

79. The Bishop of Rome claims he is handing over the authority on this to the bishops, yet
Traditionis Custodes even states that the bishops must make their decisions only after
consulting the Holy See.

80. By this condition, the Bishop of Rome sets himself up as the sole arbiter of who may or
may not worship in the traditional rites of the church; an act repugnant to the sacred
scriptures, and the traditions and doctrines of the church.

81. It is apparent from the tone of Traditionis Custodes regarding parishes and religious
communities dedicated to the Tridentine Rite, that the concern of the Bishop of Rome is
more with their money than their souls.

82. It is apparent from the tone of Traditionis Custodes regarding individual priests
celebrating the pre-conciliar liturgies, that the concern of the Bishop of Rome is with
blind compliance; rather than whether they be genuine doctors of souls.

83. It is apparent from the tone of Traditionis Custodes regarding the liturgy, that the Bishop
of Rome believes that only the post-conciliar liturgy is an acceptable expression of
Catholic faith and Identity; and all others must be relegated to the past.

84. It is apparent from the tone of the introduction to Traditionis Custodes, that the Bishop of
Rome feels that his decisions are perfectly acceptable and in line with Catholic teachings;
simply because he is who he is, and not by consulting the church on the matter.

85. It is clear from Traditionis Custodes that the Bishop of Rome and his flatterers who
encouraged and proudly promulgate this document did not bother to consult any of the
clergy or parishes which they intend to suppress by this act.

86. It is clear that the current Bishop of Rome is issuing decrees that are based on personal
vendettas and machinations; reverting the church back to renaissance-era corruption
which prompted the Protestant reformation.

87. The imposing of biased restrictions on communities who seek to preserve the ancient
traditions of the church are counter-productive, and at worst inspired by the spirit of
Anti-Christ.

88. It is clear that by the promulgation of Traditionis Custodes, the Bishop of Rome sets
himself up as a judge of men’s souls; an act repugnant to the nature of the Crucified and
Risen Lord.

89. It is clear by the publication of Traditionis Custodes, that the Bishop of Rome is
attempting to hack away at the branches of the church which he personally dislikes,
regardless of the lasting impact or consequences of his actions.

90. It is painfully obvious by the publication and implementation of this document, that the
Bishop of Rome has set himself up as a contrary authority to Christ himself.

91. It is clear by the attitude of the Bishop of Rome, in issuing this Motu Proprio only days
after he was preserved from harm through a dangerous operation; that the Bishop of
Rome believes his own opinions are semi-divine in nature.

92. It is clear that the intent of the current Bishop of Rome’s design is no less than the
destruction of the Christian faith, inherited by the church over 20 centuries of struggle
and life.

93. It is clear through this motu proprio that the Bishop of Rome has handed over the keys to
the kingdom to those who seek to convert it into a pagan temple to mankind’s selfish
ambitions.

94. The motu proprio is issued in defiance of the Catholic faith and history; and is clearly
targeted at bringing both to naught.

95. It has become painfully obvious that the current attitudes of the authorities in Rome is not
of Christ; but of Anti-Christ.

Anglo-Roman Holy Father Comments on New Latin Mass Policy in Roman Communion

By Jean DuBois

FIRENZE-NUOVA ROMA 16 July 2021 (NRom)

Earlier today His Holiness and Eminence Papa Rutherford I, Prince of Rome issued a statement regarding the new policy of His Holiness Francis regarding the use of the Latin mass in the Roman Communion. The Archfather expressed significant concern that the fundamental and ancient rights of Roman Catholics around the world have been violated. 

The full text of the statement is given below:

     We are deeply saddened and extraordinarily concerned by the recent change in policy by Our Brother the Bishop of Rome regarding the ability of the Catholic faithful within the Roman Communion to use the traditional Latin Tridentine mass and accompanying liturgy. Truly they have been evicted from their homes, declared guilty when guiltless, as was our Lord. Although We anticipated such change, We nevertheless prayed and hoped that the Holy Spirit would be listened to that it thereby would not come to fruition.

     The right to the Tridentine mass, often referred to now as the “Latin Mass,” was established in perpetuity by Pope Saint Pius V in Quo Primum and even referenced by Pope Saint Paul VI. It may not be suppressed. The Holy Father Benedict XVI merely confirmed those rights and ensure that they would be protected globally, even against modernists within the church hierarchy. Now that protection has been removed, placing the traditional Catholics within the Roman Communion at spiritual peril and in a situation of religious persecution from their own hierarchy. Indeed, as Our most holy predecessor Pope Saint Pius IX said, liberal Catholics are the worst enemies of the church. Now the door has been flung open wide for the widespread suppression of adherents to the Tridentine liturgy.

     Indeed, it appears that not only may no new Latin mass communities be formed within the dioceses of the Roman Communion, those that do exist now apparently must find other accommodations, for they are no longer permitted to celebrate that liturgy within existing parish buildings. This act of policy change not only is against sacred tradition and the fundamental rights of Catholics, but also is against that form of authentic diversity and inclusion so deeply cherished since antiquity within the Holy Catholic Church.

    Regarding the new requirement that bishops ensure that any existing Latin mass communities fully accept the Second Vatican Council, We must state that the Council may certainly be acknowledged as a pastoral Council only, for that is what Pope Saint John XXIII intended it to be. However, no faithful Catholic may accept in any way the numerous theological and doctrinal errors that were the result of exploitation of the Council by various modernists and liberal Catholics. This includes both errors in liturgy and subsequent Catholic culture, for both reflect theology and doctrine, underscoring the importance of both.

     It was stated that this new policy was made to foster unity, but We firmly believe it will have the exact opposite effect. Indeed, We cannot comprehend why the modern Vatican of today is so welcoming and tolerant to those even who reject Catholic faith of Christ, but is simultaneously so hostile to its own people who do nothing but keep the true and traditional Catholic faith in an ever-changing world.

     Therefore, We reiterate Our commitment to safeguard the one, true, holy, Catholic, Apostolic, and Roman faith within Our universal jurisdiction as Coadjutor of Rome and Legate of Christ, and within Our Anglican Patriarchate and the Anglo-Roman Metropolitan Province of Aquileia. We further charge all faithful Catholics within Our Patriarchate and province, as well as all the faithful of the world to follow the precepts, teachings, and commands of the traditional Church through the years and keep the true individual faith, no matter the opposition.

Canonisation of Pope Saint Pius XII by Anglican Patriarchate

By Jean DuBois

FIRENZE-NUOVA ROMA 28 January 2021 (ORCNS) 

Earlier this week, on Sunday 24 January, His Holiness and Eminence the Archfather solemnly declared and defined Pope Pius XII as a confessor saint within and pertaining to the jurisdiction of the Anglican Patriarchate, the New Roman Communion, and the Stato Pontificio. The canonisation was defined in a Patriarchal Bull Nulla Dubitatio and formally proclaimed following the mass on Sunday. Quoting from the bull, "With the help and grace of God, [Pope Saint Pius XII] used his diplomatic skills to prevent giving the vile Nazi regime the excuse they needed to invade the Vatican City-State and to persecute and murder even more Catholics. Over two million Catholics died at the hands of the Nazis and the Holocaust. Yet while Pius was engaging in diplomacy, he and his network were working tirelessly and at great risk to save countless people, Catholics, Jews, escaped soldiers, and others." 

The overall efforts seeking canonisation for St. Pius XII already found a potential miracle. The Patriarchate believes this to be true. However, the act of canonisation was made by scientia certa, and thus a proven miracle was not needed. Canonisation is a solemn declaration by the church that She believes the person to be in heaven. Within the jurisdiction of the Anglican Patriarchate and New Roman Communion, the supreme authority for canonisation rests with the Archfather as successor to Pope Leo X and the temporal successor to St. Peter the Apostle.

Pope Saint Pius XII was born Eugenio Maria Giuseppe Giovanni Pacelli in a family of the so-called "Black Nobility," i.e., Italian nobility with strong ties to the papacy. His brother, Francesco Pacelli, was a lay canon lawyer who advised Pope Pius XI and helped to negotiate the Lateran Treaty with Benito Mussolini which, in 1929, established the sovereignty of the Vatican City-State that had been lost by the Savoy Kingdom of Italy's invasion of Rome. 

St. Pius XII was raised in the centre of Rome, attending school at the convent of the French Sisters of Divine Providence in the Piazza Fiammetta and worshiping at the famous Chiesa Nuova, where he served as an altar boy. He studied theology at the Almo Collegio Capranica and also studied at the Pontifical Gregorian University, the Pontifical Roman Athenaeum S. Apollinare, and the University of Rome (La Sapienza). He earned a Doctor of Sacred Theology degree. 

Pope St. Pius XII was ordained to the priesthood on Easter Sunday 1899 alone in a private chapel. His clerical career involved significant academic work and long stretches in the administration of the church government and church diplomacy. As the Papal Nuncio ( ambassador) to Bavaria, he was effectively the papal representative to the entire German Empire for the latter part of the Great War. Thereafter, he was appointed as the Apostolic Nuncio all Germany during the new Republic that followed the Great War. He played a major role in denouncing the rising Nazi ideology, describing the Nazis as "false profits with the pride of Lucifer." 

Later as Cardinal Secretary of State, having been elevated to the Secret College as Cardinal-Priest of Santi Giovanni e Paolo on December 16th, 1929, he signed a number of concordats, including the Lateran Treaty. The most controversial was that with the German States, which is in fact still valid and in force to this day. Purpose was to help safeguard the German Catholics as well as protect the sovereignty of the church.

St. Pius XII was crowned pope on 12 March 1939. He chose the name of Pius because his entire life had largely been spent on the popes with that name. It was also especially a sign of respect and gratitude for Pius XI. He removed the Italian monopoly on the Roman Curia and presided over one of the most tumultuous times in Church history, the Second World War. After the War, he invoked Papal Infallibility and defined the dogma of the Assumption of Mary, namely that she "having completed the course of her earthly life, was assumed body and soul into heavenly glory."

Pope Saint Pius XII died on 9 October 1958. His feast day has been set to that same day, with the liturgical rank of Double. The Stephenian Curia expressed a sincere desire that the Roman Pontiff will follow and define Pope Saint Pius XII as a saint for the Roman Communion.

New Motu Proprio "Spiritus Domini" Clarifies Roles of Female Altar Servers

By Jean DuBois 

FIREZNE-NUOVA ROMA 12 January 2021 (ORCNS)

Today the Archfather Rutherford I released a motu proprio entitled Spiritus Domini to correct and clarify the correct Catholic position on female altar servers, lectors, etc.  His Holy Eminence referred to the long and cherished tradition of women in service to the Church, the distinctive merits of both men and women, and the nature of the roles of service in the Sacraments. The complete text is given below. 

_________________________

MOTU PROPRIO 

Spiritus Domini 

RVTHERFORDVS AP. I 

THE spirit of the Lord Christ, Eternal Priest and Supreme King, is great and must permeate all that we do in the Holy Church. Chief within that is the sacred liturgy, of which the Holy Sacrifice of the Mass is principal as the true and living Sacrifice of Christ on the Cross. The highest care must be taken, and the greatest respect shown. It always is unfortunate when We hear challenges to the Sacred Tradition based on the ever-changing capricious whims of society. The political and social philosophies of the world must be influenced by the Church, not the other way around. To allow the doctrine, discipline, and tradition of the Church to be changed by secular societal philosophy and principles is the heresy of modernism. Most recent of these errors most sadly comes from Our Roman confratello, necessitating the need to issue a fraternal correction.

1. The church has always been served, even from the time Christ walked the earth as a man, by faithful women. Contrary to the calumny heaped upon the Church, the church has always honored and respected women, chief of which is the Blessed Virgin Mary. Women have served in many venerable and worthy capacities in the Church throughout her history.

2. Service at the altar is a privilege, not a right, for anyone, whether male or female.

3. Service at the altar during the holy mass is an extension of the priestly ministry, which our Lord established as strictly able to be exercised by ordained male persons. We do not possess the authority to change this, and neither does our Roman confratello, for We are both guardians and custodians of the sacred deposit of the Faith and tradition.

4. Thus the participation as altar servers must be limited to males duly authorised by competent ecclesiastical authority, preferably clerics when available. Properly-disposed females may be permitted, with approval of appropriate episcopal authority, on a limited basis as altar servers only if there is extreme need and no eligible males are available. This, however, is rarely necessary, as provisions exist for a priest to serve his own mas quite easily. Therefore, this option should only in the most extreme cases be exercised. It is further noted that this usage may reasonably be considered an extension of the duties of a sacristan, a function to which a female may be appointed, with historical examples thereof.

5. At no time during the holy mass should lay so-called "Eucharistic ministers" be employed for the distribution of Holy Communion.

6. The other functions during the mass, such as Lector have no justification to be appointed to anyone other than those provided for in the rubrics of the mass. The Order of Lector is among the minor Holy Orders and therefore likewise is restricted to males. Those direct functions within the mass such as reading of the lessons are exclusively clerical in nature and therefore necessarily restricted to males.

7. It is further noted that the office of Deaconess, a venerable office held by women from the time of the early church, is completely distinct from the Holy Order of Deacons. That is, a Deaconess is not a cleric and is not ordained.

8. God has established special distinctness between males and females as part of His holy plan. These distinctions should be honoured and venerated.

Datum Florentiae Novae Romae apud S. Stefani sub sigillo Diaconis die XII mensis Januarii A.D. MMXXI.

Ego Archipater R.

Condolences on Death of Pope's Brother

Msgr. Georg Ratzinger
Credit: Ricardo Ciccone
Creative Commons License

ROME 01 July 2020 (ORCNS) - The brother of the Holy Father Benedict XVI, Monsignor Georg Ratzinger, died on 1 July 2020 at the age of 96. He was a Canon of Regensberg since 2009. The Florentine Archfather expressed his condolences to Pope Benedict, saying, "Wir sprechen dem Heiligen Vater Benedikt unser aufrichtiges Beileid für den Tod seines Bruders, Monsignor Georg Ratzinger."

Heritage of the Imperial Patriarchate in the City of Rome

View of St. Peter's Square and the City of Rome

ROME 26 December 2019 (ORCNS) - The rich and diverse spiritual and temporal heritage of the Imperial Patriarchate naturally includes Roman heritage by virtue of being traditional Old Roman Catholic of the Anglican Rite. More than that, the Imperial Patriarchate is immensely proud of its direct patrimony within the very city of Rome. It is especially through that heritage that, although it enjoys special privilege of autonomy and independence of government outside the administrative structure of the modern the Roman Communion, the patriarchate remains forever tied to the eternal See of Rome.

As a sign of divine grace and favour,
a beam extends to the top of the dome
of St. Peter's Basilica during a visit of the 
Florentine Archfather.

First to be mentioned is Pope Leo X. The Imperial Patriarchate is the ecclesiastical successor to the temporal patrimony of Leo X in Rome, Florence, and England. This includes the heritage of the Imperial Kingdom of Italy, the crowned Vice-Kingship of which passed to the papacy and then to the Imperial Patriarchate from the ancient House of Canossa-Tuscany. Due to this special succession, the Imperial Patriarchate maintains a special place in Roman history and remains a modern living symbol of the Renaissance and Baroque Roman Church and State. Also, the Apartments of Leo X in the Vatican, also commonly known as the Rafael Rooms, which had also previously been the apartments of Pope Julius II, are considered the official titular residence of the Archprince and Imperial Patriarch in Rome. The apartment is part of the Vatican Museums today and no longer serves as an apartment or an office. Yet, the frescoes by Rafael detail significant parts of the heritage of Imperial Catholicism that the modern patriarchate perpetuates today.

A fresco in the Apartments of Leo X
in the Vatican. Pope Leo
is featured in this fresco.

Ancient Frescoes in the Church
of Santa Maria Antiqua,
located within the Roman
Forum. The Florentine
Archfather is by
his office the Cardinal
Deacon of Santa Maria Antiqua. 

Another element of heritage of the Imperial Patriarchate in Rome stretches back to the early church. Outside of the Vatican, located in the Roman Forum, stands a church that has been called the "Sistine Chapel of the Early Church." The church, Santa Maria Antiqua, was destroyed by an earthquake and eventually lay buried until excavations in the 20th century re-discovered it. A World Monuments Foundation project recently restored it. The Florentine Archfather as Archprince-Bishop of St. Stephen and Anglo-Italian Imperial Patriarch holds by virtue of his ecclesiastical office the title of Cardinal Deacon of Santa Maria Antiqua. Earlier this year, the Archprince formally took symbolic possession of the church. That was delayed by approximately nine years due to the renovation projects. Today the physical building of the Church of Santa Maria Antiqua, as part of the Roman Forum, is owned by the City of Rome. 

Chapel of Pope St. John Paul II in
the Basilica of St. Peter, Vatican

Within the Basilica of St. Peter is located to the Chapel of Pope St. John Paul II. This is a particularly important Chapel related to the heritage of the Imperial Patriarchate since it was under the blessing of St. John Paul that the Legion of the Eagle was reestablished. The Legion of the Eagle not only is the senior -most religious and dynastic order within the Imperial Patriarchate, but itself provides another important link to the city of Rome, for the original Legion, the IX Spanish Legion, was founded by Julius Caesar, founder of the Roman Empire.

These three gems of the cherished history of the Anglo-Italian Imperial Patriarchate forever tie it to the City of Rome and the Roman church and state. While also maintaining its special privilege of autonomy and independence of government outside the administrative structure of the modern the Roman Communion, these historical elements are jealously guarded, revered, and devotedly maintained as a matter of spiritual duty.

The Church and the Death Penalty -- Modern & Historical

8 October 2019 (ORCNS) - The death penalty is certainly a controversial topic in Catholicism today. Unlike some issues, though, there is actually plenty of room for disagreement. Good Catholics may hold divergent views on this topic as long as they are well-grounded in doctrine and theology, with a love of humanity in the model of Christ. As Pope St. John Paul II expressed, there is little if any actual need for the death penalty today. However, this was not always the practice of the Church during the different circumstances that existed in the past. Though obviously no element of the Church today imposes a death sentence, it was a different matter in earlier periods of Church history.

Reigning from the late 1800s to just after the turn of the 20th century, Pope Leo XIII stated that the church possessed the right to impose the death penalty and that it was just to impose it for offenses such as spreading heresies, for the damage to the soul is by far greater than anything a murderer could ever do. However, Leo also made it clear that the Church in her mercy, following the example of Christ, does not actually impose such a penalty or promote it being imposed. That was just over 100 years in the past, which, in the span of Church history, is not that long ago. Even with Leo's justification of the death penalty as a right of the Church, it was clear that its ultimate purpose was for the good of souls, and it was further made very clear that the Holy Church is merciful and would not and should not actually impose such a penalty or promote it being imposed.

Torquemada, Grand Inquisitor

Earlier in church history came an institution that enemies of the church, Protestants, and indeed modern society have all continually slandered. Truly, the Spanish Inquisition is the subject of much "fake news," both centuries ago and still to this day. If one actually considers the reality of what the Grand Inquisitor Tomás de Torquemada actually did, it paints a different picture. He was in fact known as a man of great piety and caring for others, and he softened the whole interrogation method so that it was quite mild by the standards of the day. And, the conditions of interrogation were highly controlled and limited, unlike those of the civil state. As Blessed Fulton Sheen pointed out some years ago, the church has vices, but at any given time in history, the church's vices are far better and far better meaning than those of the civil state. 

In the case of the Inquisition, the death sentence was only ever imposed for repeat offenders. When they were at the stake, they were given the chance to repent. If they did, they were immediately strangled. That seems certainly harsh to modern ears, but at the time the point was to prevent them from being able to sin again, thereby helping to ensure their salvation. Only if they did not repent were they then burned at the stake – but even that had its spiritual purpose. The hope of those at that time was that the flames would give them a picture of the flames of hell, thereby prompting a last-minute repentance before actual moment of death. Of course, this seems surely thoroughly odd to most modern ears, but it is not right to judge another age by the standards of this age. The Church, of course, promotes salvation and repentance exclusively through non-violent means now. 

Throughout the Church is history, even when a death sentence was involved, whether related to the Church or criminal proceedings of the civil state, the Church was far more interested in the condition of souls and in mercy than in the laws of man. Today that same sentiment remains, following the example of Christ.

Pope Francis joins ARRCC in simplifying marriage annulment process



 Rome 8 September 2015 (ORCNS) - Pope Francis has approved new measures that greatly simplify the tribunal process for the annulment of marriages. The approach adopted by the Holy Father has been in use within the Patriarchate of St. Stephen, Anglican Rite Roman Catholic Church, for years and has been very effective in both ensuring standards in the determination of invalidity of the sacrament of Holy Matrimony and maintaining an appropriate pastoral approach in the care of souls. The Holy Father's new policy, applicable to the Latin Rite of the Roman Communion, states that only one sentence of nullity is required, only one judge is required, and the bishop himself can serve as the judge. The more straightforward the case of nullity, the more streamlined the process can be. Also, it is intended that fees be minimalized and only be what is necessary for just remuneration of the tribunal workers. This is a positive move that will doubtless help many who are in financial need. The ARRCC has long had the process of funding tribunal efforts itself, charging fees only when necessary for the expenses of the court. Also, the Holy Father's appellate process is similar to that of the ARRCC. A Metropolitan See may hear an appeal, and then further to the Apostolic See.

(Image above is in the public domain.)

We cannot remain indifferent to those who suffer as a result of war and violence

Vatican City, September 2015 (VIS) – “Peace is always possible – religions and cultures in dialogue” is the title of the 28th International Meeting for Peace, organised by the Sant'Egidio Community. Twenty years after the end of the war in the Balkans, it is being held this year in Tirana, Albania from 6 to 8 September. The Meetings follow the trail of St. John Paul II who attended the first in 1986 in Assisi, Italy.

Below are extensive extracts of the Holy Father's message to participants, dated 29 August 2015, memory of the martyrdom of St. John the Baptist.

“As historical contexts change and peoples are called upon to face profound and at times dramatic transformations, we are increasingly aware of the need for the followers of different religions to meet, to engage in dialogue, to journey together and to collaborate for peace, in that 'spirit of Assisi' that refers to the luminous witness of St. Francis”.

“This year you have chosen to visit Tirana, the capital of a country that has become a symbol of the peaceful cohabitation of different religions, after a long history of suffering. … I wished to choose Albania as the first European country to visit, precisely to encourage the path of peaceful coexistence after the tragic persecutions suffered by Albanian believers during the last century. The long list of martyrs still speaks to us today of that dark period, but also of the strength of faith that does not bend to the arrogance of evil. In no other country in the world has the decision to exclude God from the life of the people been so strong; even just a religious sign was enough to warrant punishment with prison, if not death. This deeply affected the Albanian people, up to the moment at which they regained their freedom, when the members of the various religious communities, sorely tested by the suffering they had experienced, were once more able to live together in peace”.

“It is precisely because it has its foundations in God that 'peace is always possible', as the title of your Meeting this year affirms. It is necessary to confirm this truth, especially today, when in some parts of the world it would seem that violence, persecution and abuse prevail over religious freedom, along with resignation to protracted conflicts. We must never become resigned to war! And we must not remain indifferent to those who suffer as a result of war and violence. For this reason I have chosen as the theme of the next World Day of Peace: 'Overcome indifference and win peace'. But it is also a form of violence to raise walls and barriers to obstruct those who seek a place of peace. It is violence to reject those who flee from inhuman conditions in the hope of a better future. It is violence to discard children and the elderly from society and from life itself. It is violence to widen the gap between those who waste the superfluous and those who lack essentials”.

“In this world, faith in God leads us to believe and leads us to cry aloud that peace is possible. It is faith that drives us to trust in God and not to resign ourselves to the work of evil. As believers we are called upon to rediscover that universal vocation to peace that lies at the heart of our different religious traditions, and to courageously offer it again to the men and women of our time. I reiterate what I said in this respect when speaking to religious leaders in Tirana: 'Authentic religion is a source of peace and not of violence! No one must use the name of God to commit violence! To kill in the name of God is a grave sacrilege. To discriminate in the name of God is inhuman'”.

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Pope's video message to the Second International Congress of Theology in Buenos Aires: overcome the divorce between theology and pastoral ministry

Vatican City, 4 September 2015 (VIS) – Yesterday Pope Francis sent a video message to the participants in the Second International Congress of Theology, on the theme “Vatican II: memory, present and prospects”, held in Buenos Aires from 1 to 3 September to commemorate the centenary of the Faculty of Theology at the Catholic University of Argentina (UCA), and the fiftieth anniversary of the conclusion of Vatican Council II. Extensive extracts from the message are published below:

“The anniversary of the Faculty of Theology celebrates the coming to maturity of a particular Church. It celebrates life, history, the faith of the People of God journeying on earth and in search of 'understanding' and 'truth' from their own positions. … It seems to me of great importance to link this event with the 50th anniversary of the Closing of Vatican Council II. There exists no isolated particular Church that can be said to be the owner and sole interpreter of the reality and the work of the Spirit. No community has a monopoly over interpretation or inculturation just as, on the other hand, there is no universal Church that turns away from, ignores or neglects the local situation”.

“And this leads us to assume that it is not the same to be a Christian … in India, in Canada, or in Rome. Therefore, one of the main tasks of the theologian is to discern and to reflect on what it means to be a Christian today, in the 'here and now'. How does that original source manage to irrigate these lands today, and to make itself visible and liveable? … To meet this challenge, we must overcome two possible temptations: first, condemning everything: … assuming 'everything was better in the past', seeking refuge in conservatism or fundamentalism, or conversely, consecrating everything, disavowing everything that does not have a 'new flavour', relativising all the wisdom accumulated in our rich ecclesial heritage. The path to overcoming these temptations lies in reflection, discernment, and taking both the ecclesiastical tradition and current reality very seriously, placing them in dialogue with one another”.

“Not infrequently an opposition between theology and pastoral ministry emerges, as if they were two opposite, separate realities that had nothing to do with each other. We not infrequently identify doctrine with conservatism and antiquity; and on the contrary, we tend to think of pastoral ministry in terms of adaptation, reduction, accommodation. As if they had nothing to do with each other. A false opposition is generated between theology and pastoral ministry, between Christian reflection and Christian life. … The attempt to overcome this divorce between theology and pastoral ministry, between faith and life, was indeed one of the main contributions of Vatican Council II”.

“I cannot overlook the words of John XXIII in the Council's opening discourse, when he said 'The substance of the ancient doctrine of the depositum fidei is one thing; and the way in which it is presented is another'. We must turn again ... to the arduous task of distinguishing the living message from the form of its transmission, from the cultural elements in which it is codified at a given time”.

“Do not allow the exercise of discernment to lead to a betrayal of the content of the message. The lack of this theological exercise detrimental to the mission we are invited to perform. Doctrine is not a closed, private system deprived of dynamics able to raise questions and doubts. On the contrary, Christian doctrine has a face, a body, flesh; He is called Jesus Christ and it is His Life that is offered from generation to generation to all men and in all places”.

The questions our people pose, their anguish, their quarrels, their dreams, their struggles, their concerns all have hermeneutical value we cannot ignore if we are to take seriously the principal of incarnation. … Our formulations of faith were born of dialogue, encounter, comparison and contact with different cultures, communities and nations in situations calling for greater reflection on matters not previously clarified. For Christians, something becomes suspicious when we no longer admit the need for it to be criticised by others. People and their specific conflicts, their peripheries, are not optional, but rather necessary for a better understanding of faith. Therefore it is important to ask whom we are thinking of when we engage in theology. Let us not forget that the Holy Spirit in a praying people is the subject of theology. A theology that is not born of this would offer something beautiful but not real”.

“In this regard, I would like to explain three features of the identity of the theologian:

1. The theologian is primarily a son of his people. He cannot and does not wish to ignore them. He knows his people, their language, their roots, their histories, their tradition. He is a man who learns to appreciate what he has received as a sign of God's presence because he knows that faith does not belong to him. This leads him to recognise that the Christian people among whom he was born have a theological sense that he cannot ignore.

2. The theologian is a believer. The theologian is someone who has experience of Jesus Christ and has discovered he cannot live without Him. ... The theologian knows that he cannot live without the object / subject of his love, and devotes his life to sharing this with his brothers.

3. The theologian is a prophet. One of the greatest challenges in today's world is not merely the ease with which it is possible to dispense with God; socially it has taken a step further. The current crisis pivots on the inability of people to believe in anything beyond themselves. ... This creates a rift in personal and social identities. This new situation gives rise to a process of alienation, owing to a lack of past and therefore of future. The theologian is thus a prophet, as he keeps alive an awareness of the past and the invitation that comes from the future. He is a able to denounce any alienating form as he intuits, reflecting on the river of Tradition he has received from the Church, the hope to which we are called”.

“Therefore, there is only one way of practising theology: on one's knees. It is not merely the pious act of prayer before then thinking of theology. It is a dynamic reality of thought and prayer. Practising theology on one's knees means encouraging thought when praying and prayer when thinking”.

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Pope Francis to Visit Temporal Seat of the See of St. Stephen

Vatican City 27 March 2015 (ORCNS) - Pope Francis will make a pastoral visit to Florence, Italy, the traditional temporal seat of the Traditional Old Roman Catholic Patriarchate of St. Stephen, on the 10th of November this year. Florence was part of the Margraviate* of Tuscany, a sub-division of the Kingdom of Italy in Charlemagne's Holy Roman Empire, the temporal "arm" of the Church. Before its collapse, the Margraviate's territory included Parma, Piacenza, and Brescia. Florence then grew into a powerful City-State, with rule eventually consolidated in the powerful Medici banking family. They were made Dukes of

Florence by the Pope and eventually Grand Dukes of Tuscany. Under the Napoleonic era, from 1801-1807 the region was known as the Kingdom of Etruria. (Both Etruria and Tuscany refer to the same region and derive from its ancient inhabitants, the Etruscans.)  The Holy Roman Empire was forced into dissolution in 1806. After the fall of Napoleon in 1815, the Grand Duchy of Tuscany was revived as a satellite of the Austro-Hungarian Empire. It eventually was annexed into the new Kingdom of Italy and now is a province within the Italian Republic. The patrimony of Etruria and its capital of Florence is perpetuated today as a treasured legacy of the Patriarchal See of St. Stephen. That legacy descends from the earliest Margraves of Tuscany and Kings of Italy in the Holy Roman Empire. The visit of Pope Francis to this important Italian city coincides with the 5th National Ecclesial Congress of the Italian Episcopal Conference, held 9-13 November. The theme of the Congress is "A New Humanism through Jesus Christ."

* A Margraviate, or March, is a territory similar to a Duchy, often in a border region. It is ruled by a Margrave (feminine, Margravine). The title of Margrave is also the origin of the French title of Marquis and the Italian title of Marchese.  

Pope Expresses Solidarity with Families in Iraq and Nigeria

Vatican City, 27 March 2015 (VIS) - Pope Francis has a constant concern for the situation of Christian families and other groups of victims who have been expelled from their homes and villages, particularly in the city of Mosul and the Nineveh plains, many of whom have taken refuge in the autonomous region of Iraqi Kurdistan. The Pope prays for them and hopes they can return and resume their lives in the lands and places where they have lived and built good relationships for hundreds of years.

In this coming Holy Week, these families are sharing together with Christ the unjust violence of which they have been made victims, participating in the suffering of Christ himself.

In a desire to be close to these families, Cardinal Fernando Filoni, prefect of the Congregation for the Evangelization of Peoples, is returning to Iraq as a sign of nearness, affection, and unity in prayer with them.

The families of the Diocese of Rome, united with their bishop in the feeling of nearness and solidarity with these families, through a special collection in the parishes, are sending the traditional Easter cakes in the shape of a dove (colomba cake) to share the joy of Easter and as a herald of good based on the faith in the Resurrection of Christ.

The Holy Father, moreover, makes himself present in a concrete way with a tangible sign of solidarity. Not wanting to forget the suffering of the families in northern Nigeria either, he has also sent a similar sign of solidarity through the local Bishops? Conference.

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Il Patriarca di S. Stefano esprime grave preoccupazione per Sinodo Vaticano - sollecita la preghiera e la determinazione

SEDE PATRIARCALE 13 ottobre 2014 (ORCNS) - Mons. Rutherford, Cardinale Patriarca di S. Stefano (Vetero Romano Cattolica tradizionale) ha espresso grave preoccupazione oggi sopra i rapporti dal Sinodo Vaticano della famiglia. Primario fra le sue preoccupazioni erano le significative modifiche dottrinali apparentemente in corso. "Dopo di decenni di sofferenza gli abusi seguendo il Concilio Vaticano II, che cosa sta succedendo in questo Sinodo non dovrebbe arrivare come nessuna sorpresa," ha affermato il cardinale. Ha continuato, "rendendo significativi o anche piccoli cambiamenti dottrinali, modifiche all'essenza della fede vera ed eterna, con il pretesto della cura pastorale non è né pastoralmente né dottrinalmente valido. È nostro dovere di presentare la fede eterna, nella sua purezza e nella sua semplicità. Non possiamo annacquamento o 'modificare la ricetta' semplicemente per placare il mondo." Anche se amministrativamente la Comunione Romana presente non è associata colla Chiesa Romano Cattolica di Rito Anglicano (Patriarcato di S. Stefano Vetero Romano Cattolico tradizionale), il Patriarca ha osservato anche che le azioni del Vicario di Cristo e di quei vescovi che partecipano a questo evento storico sono importanti per tutti i cattolici in tutto il mondo.

Molti hanno dichiarato la loro intenzione di lasciare la Chiesa Cattolica Romana sopra le decisioni essere raggiunge a questo Sinodo. C'è molta rabbia e confusione, e molti cattolici fideli semplicemente sono stufi di vescovi non adempiono fedelmente i loro doveri apostolici. Di questo argomento, il Monsignor Rutherford osservò: "Esortiamo tutti a rimanere fedele a Roma eterna ed al Magistero eterno della Chiesa Una, Sancta, Cattolica, Apostolica, e Romana. Come le pareti della Chiesa crollano intorno a noi, ricordiamo tutti ancora una volta le parole di San Athanasius, che coloro che tengono le tradizioni della Chiesa cattolica, anchese ridotto a un pugno, sono la vera Chiesa cattolica. Non è facile, eppure andiamo avanti in piena fede e conoscenza che siamo parte della vera Chiesa cattolica. Nel patriarcato che ci è stato dato a pastore, definiamo noi stessi non dello che siamo contro, ma dello che siamo a favore. Quando prendiamo la vita nuova in Cristo come cattolici, siamo ri-nati come combattenti. Questa è una lotta seria. Vi invitiamo a preghiere e determinazione da tutti i fedeli, entrambi dentro e fuori la nostra giurisdizione particolare. Pregare per il Santo Padre Francesco, pregare per coloro, come il cardinale Burke, si sforzano all'interno del Sinodo a conservare la fede, e pregare per quei vescovi chi si sono date al modernismo che si convertirano".