Dr. K’s Weekly Roundup, November 7, 2025

Tucho on the Theotokos; Fiery and Fishy Fuentes; Cemeteries, Psalms, Newman, Classical Music, and more

Tucho on the Theotokos

Probably the biggest news this week is the new “Doctrinal Note” from the Dicastery for the Doctrine of the Faith, Mater Populi Fidelis, “on Some Marian Titles Regarding Mary’s Cooperation in the Work of Salvation.” You can read the whole thing here.

Much of the document is fine. The theological exposition is generally quite conservative and even beautiful. The problem is, when it rules out as inappropriate the language of Our Lady as “Co-Redemptrix” and “Mediatrix of All Graces,” it crosses a bright red line. Why? Because this language has been very carefully explored, explained, and justified by a formidable number of theologians. It has been used by a string of popes. It is hallowed by liturgical and devotional usage. It’s not eligible for cancellation.

Eminent historian Roberto de Mattei reacted strongly:

It is with deep sorrow that we have read this text, which, behind a mellifluous tone, hides a poisonous content. In a historic hour of confusion, in which all the hopes of fervent souls turn to the Blessed Virgin Mary, the Congregation for the Doctrine of the Faith wants to strip her of the titles of Co-Redemptrix and Universal Mediatrix of all graces, reducing her to a woman like any other: “mother of the faithful,” “mother of believers,” “mother of Jesus,” “companion of the Church,” as if the Mother of God could be confined to a human category, stripping her of her supernatural mystery. It is difficult not to see in these pages the fulfillment of the post-conciliar mariological drift which, in the name of the “happy medium,” has chosen a minimalism that demeans the figure of the Blessed Virgin Mary....

Men may try to “decapitate” her, reducing her to a mere woman, but Mary remains the Mother of God, Immaculate, ever Virgin, Assumed into Heaven, Queen of Heaven and earth, Co-Redemptrix and universal Mediatrix of all graces, because, as St. Bernardine of Siena explains: “Every grace given to men proceeds from a threefold orderly cause: from God it passes to Christ, from Christ it passes to the Virgin, and from the Virgin it is given to us” (Serm. VI in festis B.M.V., a. 1, c. 2).

For this reason, according to St. Augustine, quoted by St. Alphonsus Liguori, everything we say in praise of Mary is always too little in comparison with what she deserves for her exalted dignity as Mother of God (Le glorie di Maria, vol. I, Redentoristi, Rome 1936, p. 162).

Readers of Tradition & Sanity might recall that, a little over a year ago, I published a detailed article defending exactly the two titles that the DDF went after:

Did Fernandez think about the likely effect of his Doctrinal Note in a world of social media—namely, that it would open the floodgates to a torrent of abuse directed at Our Lady by heretics and schismatics? As indeed it has.

Reparation is called for. Here is a suitable prayer from The Raccolta (1950):

O blessed Virgin, Mother of God, look down in mercy from Heaven, where thou art enthroned as Queen, upon me, a miserable sinner, thine unworthy servant. Although I know full well my own unworthiness, yet in order to atone for the offenses that are done to thee by impious and blasphemous tongues, from the depths of my heart I praise and extol thee as the purest, the fairest, the holiest creature of all God’s handiwork. I bless thy holy Name, I praise thine exalted privilege of being truly Mother of God, ever Virgin, conceived without stain of sin, Co-Redemptrix of the human race. I bless the Eternal Father who chose thee in an especial way for His daughter; I bless the Word Incarnate who took upon Himself our nature in thy bosom and so made thee His Mother; I bless the Holy Spirit who took thee as His bride. All honor, praise and thanksgiving to the ever-blessed Trinity who predestined thee and loved thee so exceedingly from all eternity as to exalt thee above all creatures to the most sublime heights. O Virgin, holy and merciful, obtain for all who offend thee the grace of repentance, and graciously accept this poor act of homage from me thy servant, obtaining likewise for me from thy Divine Son the pardon and remission of all my sins. Amen.

But I have also been pleased to see in recent days many fine defenses of Our Lady—including of her perfectly acceptable titles Co-Redemptrix and Mediatrix of All Graces, which Catholics will continue to use regardless of what the DDF opines. God will bring good out of this evil, as He does in general.

After this “Doctrinal Note,” I predict that awareness, understanding, and especially usage of the terms “Co-Redemptrix” and “Mediatrix of All Graces” will boom and skyrocket like never before. Tucho is the most amazing secret agent for tradition.

Indeed, I was so excited to read his devastating critique of Vatican II, Amoris Laetitia, Fiducia Supplicans, and the “inadmissible” death penalty (etc., etc.), which Cardinal Fernández esoterically planted in the document:

When an expression requires many repeated explanations to prevent it from straying from a correct meaning, it does not serve the faith of the People of God and becomes unhelpful.

What a striking admission! One would never have imagined he would agree with what traditional Catholics have been saying for years.

Timothy Flanders’ commentary at 1P5 is excellent. He reminds us of a few important things:

“Most Holy Theotokos, Save Us!” This is the common refrain of the Byzantine liturgy. Ὑπεραγία Θεοτόκε, σῶσον ἡμᾶς. ... [We ask] Our Lady to “save us,” even though the Holy Name of Jesus literally means “Saviour” or “Salvation.” Therefore it seems strange that the latest doctrinal note from the Office Formerly Known as Holy does not include a section on this refrain, especially since it seems far more confusing, at face value, than the titles “Co-Redemptrix” and “Mediatrix.” But do any Byzantine Catholics think that the Theotokos can save them outside of Christ? Of course not. Do they think the Theotokos is their saviour? Of course not. […]

The Note itself “includes no definitive language intending to definitively bind the faithful to anything at all... In other words, the note is not binding anybody to reject the title “Co-Redemptrix” or “Mediatrix of All Graces” but it is merely a cautionary note.... So if I’m understanding this correctly, that means you are free to use Mediatrix and Co-Redemptrix, understood properly, especially if you believe in an apparition which uses these titles in some way. […]

Marian devotion just makes complete sense because we follow the Ten Commandments: “Honour thy Father and Mother.” Christians have a mother according to Revelation 12:17 (which the document notes as well). Therefore she is honoured above everyone except God. And that chapter in Revelation also shows Mary’s Co-Redemption “birth pains” in suffering to give birth to the Church.

And for those who nervously say: “But the pope approved it (even if not in forma specifica), and so it’s Leo’s, not Tucho’s!,” I reply: whatever else this document is, if it repeats traditional teaching then it can be accepted, and where it deviates, it cannot be accepted.

Happily, Francis with his death penalty teaching gave the coup de grace to ultramontanism, as Joseph Shaw explains in a reposted short piece from 2017, so we can all breathe quite a bit easier. Even George Weigel this week joined the chorus against neo-ultramontanism. (On the topic of the death penalty, Gaetano Masciullo, who is emerging as an important theological voice, provides an excellent synthesis of the traditional theology of capital punishment, which is founded in divine revelation and incapable of being changed by any human being on earth — even the pope.)

A few other reactions to Mater Populi Fidelis, for those who wish to read further:

• Phil Lawler wonders if Cardinal Fernández is paying too much attention to social media.

• Some time ago, the late great Msgr. Arthur Burton Calkins, a renowned Mariologist, wrote this essay: “The Mystery of Mary Coredemptrix in the Papal Magisterium”

• Gavin Ashenden asks: “How Do you Solve a Problem like Maria,—In the Form of ‘Mary Co-Redemptrix’?”

The Fiery and Fishy Fuentes

Until recently, I had never even heard of Nick Fuentes. But I guess it’s getting impossible not to pay attention. The interview with Tucker Carlson has precipitated something of a schism in the ranks of American conservatives, with The Heritage Foundation in the crossfire.

I can see how polarizing Fuentes is. Obviously, some of what he says is absurd and wicked — celebrating Hitler and Stalin as “strong men,” his nasty comments about women, his racism, his vulgarity, his (bizarre) ultramontanism. To me, the more interesting and important question is to ask is, Why is he attracting young (and Catholic) men? The obvious answer is: the Church has let them down, and the GOP has let them down.

A friend of mine wrote to me:

Fuentes is a symptom rather than a cause of a lot of the issues. Men are attracted to him because Gen Z is the largest generation to grow up without fathers, and also the largest generation to grow up without any serious male leadership in the history of the U.S. Most young boys grow up in public school, which is predominantly female-led, and are told that being white and being male is evil, or at least something they should feel shame and regret about. When they leave school, they can’t get jobs, or jobs that pay well, can’t get girlfriends, and see the government fighting for everyone but them. They rebel, therefore, against all of the above-mentioned. Unfortunately, since there are so few fathers, no one can tell them to hate the worst parts of male fallen nature. So they all just wallow in hatred, anger, and such. I think many are looking for Fathers in their lives. That’s why most of the Groypers [supporters of Fuentes] defend Pope Francis like no one else.

At First Things, Carl Trueman argues that the Left created the perfect conditions in which the phenomenon of Fuentes could be birthed.

Eric Sammons is right, too, about how the weaponization of the label “antisemitism” is very likely to lead to the very outcome it is intended to prevent.

This much is clear: if the Catholic Church would return to the male-friendly TLM instead of sticking with its effeminate course, and if the GOP would abandon its Zionism and international “interventions” to focus on addressing the massive domestic problems of the USA (including the fallout of decades of liberal, feminist, and egalitarian policies), the Groypers, with Nick Fuentes at their head, would dissipate into nothingness. Sadly, I don’t believe either of those things will happen any time soon, which is why we will continue to see surging nationalism, racism, chauvinism, real antisemitism, and other ugly tendencies.

Visiting Cemeteries

In past years, I’ve managed to get to a cemetery a couple of times in the first week of November, but I’ve always felt a bit lame about that. After all, Holy Mother Church in her superabundant generosity offers the opportunity to gain a plenary indulgence for a soul in Purgatory each day from November 1 to 8 (under the usual conditions). Unfathomable mercy! And to think we so often shrug our shoulders, or let the rush and press of business turn our minds away from the Church Suffering.

This year, my wife and I agreed we were going to approach the first eight days of the month differently, not only attending Mass as usual (the FSSP prioritizes Masses for the Dead at this time) but also visiting one of the local cemeteries each afternoon for a rosary walk, with prayers for the dead and for the pope. What a difference it’s made! I said to her, “I finally feel like this is the way November is supposed to start.”

One thing I’ll add: human pride and vanity die a little every time you visit a cemetery and walk beside the tombstones of the once-beloved and now forgotten—so many life stories closed off to all but God, even names and dates that can no longer be read because the weather has worn them away. It’s not quite an Ozymandias experience but it definitely puts things in perspective.

Praying the Psalms

Over at Unam Sanctam Catholicam, you’ll find a remarkable article: “‘Vindicate Me, O God’—A Defense of the Psalms.” I’d give it a hundred likes if I could. Read the whole thing. But here are some favorite paragraphs:

In going through the traditional Psalter, the imprecatory psalms are ever-present. I don’t think a day goes by that one is not getting a “Lord, vindicate me...let my enemies be confounded” sort of text. Now that I have been praying the Divine Office for some time, the thought of being deprived of these prayers fills me with indignation. I think what Bugnini, Lercaro, and Paul VI miss is that the psalms, like any liturgical prayers, possess a level of meaning that goes far beyond the literal text. Bugnini imagined Catholics approaching the Psalter as if it were a Bible study, didactically pouring over the imprecatory texts and wondering what they meant. This is not how the Psalter is meant to be prayed; it is a cry from the heart! Something I love about the Psalter is how it gives voice to the full spectrum of human emotion, from the ecstasy of divine praise down to the dregs of deriliction. In praying the psalms, we identify with the Psalmist who, in a ritual sense, is a proxy for all humanity.

This is no less true when we get to the imprecatory passages. While we may not mean them literally, their sentiment remains valid. I will say, I have been falsely accused of things in my life—and in circumstances where I had no recourse, no way to answer back or defend myself. Anyone who has ever been falsely accused of something knows the awful feeling of helplessness, of burning indignation, of having no course of action other than to hold your clenched fist up to the heavens and cry, “Vindicate me, O God! May they fall into the pit they have dug for themselves!” Everyone will occasionally have such moments in this valley of tears, and as we are in the flesh, the imprecatory psalms reflect the trials of the flesh.

When you pray the psalms humbly—when you really give yourself over to them and let them speak on your behalf—they have a way of shaping you. Their text becomes your inner monologue, their vocabulary frames the very contours of your spiritual expression. The Psalter becomes an anvil where the soul is forged, transforming us into a “man after God’s own heart” just as surely as their inspired author (cf. 1 Sam. 13:14). But we cannot have this transformative experience if we preside in arrogant judgment over them, convinced that their spirituality is too difficult for the uninitiated, or condemning their moral vision as childish. They can be raw, to be sure, but they are raw because they are human—and we are raw.

Abusing Newman

“Claiming Newman: Inside the Tug-of-War Over the Newest Doctor of the Church — And Why It Matters” is a decently written article by Jonathan Liedl.

Nevertheless, we must be clear about the major issue, and not hem and haw journalistically: the side that defends Newman as a traditional Catholic is manifestly in line with Newman’s own intentions and statements, while the other side, made up of progressives trying to alter doctrine to suit modernity, is clearly manipulating him for their own purposes.

All you have to do is look at Newman’s thundering condemnations of liberalism and his strict criteria for continuity in development (i.e., the latter formulation can never simply contradict the earlier one, however much it expands on it) to see that the modernists who are trying to use him are acting in bad faith and abusing his good name.

And they should be publicly called out for it, over and over again, until they become embarrassed, flustered, or petrified ever to use the name of Newman again.

Classical music: good for the soul

I was really struck by how Denise Trull expressed her journey into good music, away from the harmful stuff:

As a spiritual resolution, I have simply made a promise to listen to Classical Music on a daily basis. What kind of holy resolution is that, you may wonder. I wondered that myself. But it came to me wrapped in the actual grace of one particular moment, as actual grace is wont to do, on an ordinary Wednesday morning. I was running errands. Through a random switch of the radio, I happened to hear the second movement of an oboe concerto by Tomaso Albioni—I can’t even tell you which one. It filled the car with this tender sweetness—a veritable calling card of God’s presence. I was inexplicably moved to tears at its loveliness. And I felt the sudden and surprising ache of hunger in the middle of my soul. I swear that oboe was chiding me: “return to the beauty you have left behind.” In a veritable Augustinian moment I felt an urgency to ‘pick up and...listen’. And that is what I resolved to do….

I settled into a habit of ‘easy listening’ pop - which sings mostly about a love of which it has no clue, or as one more astute friend called it, “erotic self-pity”; this kind of music is slow poison for the feelers among us. It weakens us and makes us lazy. It is pleasant but makes no demands; or perhaps its demands are more dangerous than we think. This music edges us into what is, at best, the emotional shallows where we wander aimlessly with no purpose but to wander. I have felt this. After a steady diet of ‘easy listening’ pop music I felt weary and wallowing in a vague unsatisfied neediness. Easy emotions bought so cheaply are a dangerous thing for a feeler.

Read her essay “A Musical Anamnesis.”

Liturgical Lessons

Cardinal Burke’s pontifical Mass

You’ve probably seen a ton of coverage of this splendid occasion, the return of the old-rite Pontifical Mass to St. Peter’s Basilica during the Summorum Pontificum Pilgrimage on Christ the King weekend (October 24-26). I’ll simply mention a few things worth reading or looking at:

• Cardinal Burke’s homily at the Pontifical Mass. Vintage. He practices what one friend calls “the hermeneutic of forgetfulness”: there is only mention of Summorum Pontificum, not of Prison-Guards of Treachery (Traditionis Custodes).

• Fr. Richard Cipolla, “Christ the King in America and in Rome: Sadness, Beauty, and Hope”

• Some gorgeous photos by Don Elvir Tabakovic.

• Photo galleries by Stuart Chessman: Vespers | Procession to St. Peter’s | Pontifical Mass Part 1 and Part 2

• Roberto de Mattei explains the significance of this event. It isn’t mere “window dressing,” as some cynics out there would have you believe.

• Roseanne Sullivan writes about the rich symbolism involved in the pontifical Mass.

Exorcising St. Peter’s

Strikingly, the famous exorcist Ernest Cardinal Simoni, a 97-year-old Albanian who decades ago was tortured, imprisoned, and sentenced to death, at the end of this Mass at St. Peter’s went to the ambo and performed an exorcism by reciting the long St. Michael Prayer. As Fr. Z comments, St. Peter’s has needed that exorcism for a long while, given Pachamama, the two desecrations of the high altar, and the recent LGBTQ+ invasion, not to mention other violations. Thanks be to God for this bold intervention from a true confessor of the Faith. (Here’s a video of it, with running translation.) Some people are in denial that this exorcism happened and need to be corrected. You can send them here.

Learning about Christ the King from the ICKSP

If you have some time, I highly recommend the podcast series with Canon Altiere and Canon Gardner on the Kingship of Christ. The first episode concerns the historical context in 1925; the second and third episodes are about the theology behind the feast; the last episode is about the liturgy of the feast itself. A wonderful initiative that teaches Catholics the true importance of the traditional feast we celebrate on the last day of October in the (once and future) Roman Rite.

Good news

While the Roman Mass gets nuked in some dioceses, it is expanding in others.

We received word that a new Sunday TLM has started up at the Cardinal Stefan Wyszyński University in Warsaw, offered by a priest of the Institute of the Good Shepherd, Fr. Wojciech Pobudkowski, in a lovely 17th-century church. The opening Mass was crowded, full of young families, and accompanied by beautiful choral singing.

Similarly, Paris now has a new Sunday evening TLM at the beautiful Church of Val-de-Grâce in Paris, to be offered by Fr. Jérôme Maljean of the Military Ordinariate of France, which is in charge of the church.

Guides to symbolism

Those who wish to learn about the symbolism traditionally used in Christian sacred art can find recommended reading in a post at NLM by David Clayton. He mentioned some wonderful resources that I had not heard about.

Gaslighting the Faithful

In a cry from the heart at Crisis Magazine, Andrea Madrigal writes:

We must never cease to see spiritual abuse as the crime it truly is. The saints and our ancestors preserved the Old Mass for us, many of them with their very blood. It is our birthright. We cannot be gaslit into seeing spiritual malnutrition as a blessing.... No amount of Latin Novus Ordos will ever be able to replace the beauty and wonder of the Old Mass—because it is not just about the smells and the bells. It is about a rite that developed organically over hundreds and hundreds of years. A rite that is ours. A rite we have a right to attend. We must keep fighting, as our ancestors did, for that rite of Mass that is so dear to us. That is not to say it will not hurt, for it will. But it is in the midst of this pain in our work to restore true, fitting worship of God that we will become sanctified. We must not give up, so that, one day, the rite which begins with the words “Introibo ad altare Dei” will resound in every Catholic Church once more, just as it once did.

They’ve learned nothing

A popular Catholic journalist wrote the following melancholy words in 1965 (!) about how the laity were reacting to the first big wave of liturgical changes:

They are told that the new liturgy should bring them greater satisfaction, a new sense of closeness to Christ, and although they try, they have found no satisfaction; instead of a new sense of closeness to Christ, they have a frightening feeling that they are falling further away. […]

What is most evident from the letters I receive is that the people want to like the new liturgy. What bothers them most, however, is that they believe their failure to gain satisfaction is somehow their own fault. They aren’t rebels, they are good Catholics who want desperately to find in the changes what they are told they should find there but have not been able to.

The exact same dynamic is being repeated today in communities that had grown accustomed again to the traditional liturgy and now are having it torn from them, as they are told to “get over it and get on with the program.”

So many in the Church have learned exactly NOTHING.

The above quotation is from Part 3 of Nico Fassino’s fascinating account of lay dissatisfaction with the liturgical reforms of the 1960s. He provides the smoking-gun evidence.

There is some truth in Christopher Mannion’s psychological analysis of how the rebellious spirit of the 1960s, which turned against the devotions and priorities of the older generation, has now emerged again in the attack on the TLM and the faithful attached to it.

Cupich on spectacles

A friend wrote to me:

I was astounded by Cupich’s nonsense on the TLM being a “spectacle.” The TLM is the essence of understatement—especially compared to the garish Novus Ordo. His calling the latter a retrieval of a “simpler, nobler form” is obviously a Protestant mentality. Alas, he comes across as dumber than a brick, incapable of recognizing what ought to be plain as day. It’s laughable that he’d dare to criticize the Mass celebrated and reverenced by people far more brilliant and holy than he is. It’s the Protestant error all over again.

Fr. Robert McTeigue, SJ, in a video that shows what a proper roasting looks like, asks: “When a recent cleric referred to the Traditional Latin Mass as a spectacle, did he know what he was saying? Was he aware of the recent spectacles being promoted in his diocese and beyond?”

Fr. Carter, revisited

Turns out Fr. David Carter, rector of the Basilica of SS. Peter and Paul in Chattanooga, plans to offer his parishioners a course on Sacrosanctum Concilium, in order to explain why the suppression of the TLM and the reassertion of the Novus Ordo are—in spite of any misgivings you might have had—all for the best!

What annoys me the most about such attempts is the Rip-van-Winkle-like refusal to come to terms with the fact that it’s 2025, not 1965. To put it bluntly, we’ve been there and done that, yet here are clergy acting as if we’re all little schoolchildren who simply need to be walked through the paragraphs of SC in order to behold the Novus Ordo in all its hitherto unappreciated splendor.

The same good Jesuit, Fr. McTeigue, offers clergy advice on how to organize the syllabus for such a crash course. After all, it will be important to explain just how the modern Mass relates to the actual Vatican II documents…

Fr. Zuhlsdorf “zisked” the Third Homily of Fr. Carter: devastating. Nothing left but shards. Whether the basilica rector is speaking of himself or speaking under compulsion from another, he is demonstrating a lack of logic, of scholarship, and of pastoral sense.

Janet Gorbitz has a heart-wrenching article at NLM about the Knoxville situation, drawing from her decades of personal experience working in the field of sacred music to elevate all celebrations of the Mass. And yet... she came to see that the TLM possessed something that its attempted replacement did not, and that its return (thanks to Summorum Pontificum) meant an incalculable enrichment of the Church, which wicked bishops are now seeking to eliminate.

The only form of… what?

Rorate Caeli relates how a Queer Mass was broadcast on German TV. The wonders of the “only form of the Roman Rite,” as Pope Francis was pleased to call it! Objection: “But this is an abuse!!!” Response: Since when has any care been taken to stop the worldwide abuses? Seen in terms of the history and theology of the liturgy, it is arguable that the Novus Ordo as such is more “abusus” than “usus”. Its very amorphousness encourages this kind of “adaptation.” Decades of study and experience have brought me to realize that the unity of the Novus Ordo consists in its not being the Tridentine rite. It can be nearly anything else, as long as it’s not that.

If bishops loved their flocks

Unam Sanctam Catholicam has provided a model letter for how a bishop ought to react to his TLM-loving faithful. Read “Letter of Bishop Chad W. Durden—A Thought Experiment.”

Tradition is the future

Kevin Tierney explains why and how “The Vibe Shift Comes for the Priesthood.” His work is always worth reading. Catholics often forget that it’s not just what the pope or bishops do that determines the future of Catholicism, but rather, and even more so, what the troops on the ground are thinking and feeling, since they will be dominating the discourse and decisions more and more as time goes on.

Noted in Brief

• In “Seminaries, Blood Oaths, and Manly Priests,” Janet Smith talks about what needs to change in seminary formation if the Church is to have generally healthy clergy again.

• In “Human Rights Have Snowballed into Absurdity,” we learn that the European Court of Human Rights (ECtHR) in Strasbourg. is currently pondering the question: “Is polygamy a human right?” Thanks (you guessed it) to Muslim immigrants.

• A traditional German Catholic has launched a well-designed board game, The Holy Quest, adjustable for multiple ages and levels of challenge. You can read about it here. Consider supporting this family-friendly endeavor, focused on spreading knowledge and love of the saints.

• Newman was theologically hot stuff. Help keep the Oratory he founded in Birmingham heated! A worthy cause.

• I never knew that Owen Barfield, one of the Inklings, was a major figure in the early anti-abortion movement in England. Fascinating.

• Very amusing: “Totally Waisted,” Dorothy Cummings McLean’s mini-history of dance as a contact sport, and the safe and dangerous aspects thereof.

• When “following the science” leads off a cliff… “Academic Papers Obstruct and Lie To Protect Harmful ‘Gender Medicine.’”

• Charles Coulombe can always be relied upon to offer a valuable perspective that goes outside the kneejerk reaction of pundits: “King Charles at the Vatican: Sell Out or Salvific?”

• Interested in the state of traditional Roman Catholicism in Russia? Here’s a detailed study that makes many points of relevance well beyond the immediate context of Russia.

• In Christianity, true masculinity and true femininity are free to flourish, as Katherine Bennett eloquently explains in “The Lost Bride: How the Modern World Forgot the Feminine.”

• Confession, explains Robert Lazu Kmita, does something for the soul that therapy never can: it infuses supernatural life into the deepest reaches of our being.

Christ is truly King

Fr. Zuhlsdorf plugged my new book, His Reign Shall Have No End: Catholic Social Teaching for the Lionhearted. Now’s the time to get your signed paperback or hardcover (left and right in the picture below) — simply order from that Os Justi Press link. Perhaps this would make a nice Christmas gift for someone you know?

Thanks for reading, and may God bless you!