Rev. Fr. Patrick de la Rocque

Certain well-informed Roman circles have disseminated the official letter [protocol no. 947/99/I (See letter in its entirety below.)] in which Cardinal Medina asserts that the measures taken by Pope St. Pius V in the bull Quo Primum have been abolished. What about it?

Firstly, we can only express our surprise at the sight of a Roman Congregation officially treating

Rev. Fr. Peter R. Scott

Q. I was told that the Church's law permits Catholics to satisfy their Sunday obligation at a schismatic Orthodox ceremony, and that this was the case both before and after Vatican II. Is this true?

A. The authority that you quote (Catholic Family Radio) defends the opinion that it was and is permitted to satisfy this obligation of assisting at Mass in

1953 Christmas Message of Pope Pius XII (December 4, 1953)

In the February 2000 issue of The Angelus, we said what we said about the Internet and the e-world. We don't take it back. But of the 58 million netizens in the US, some read The Angelus and objected to what they believed was an extreme position. Just as many agreed with it and applauded it. In any case, the editor finds timely the prophetic and principled

Letter of Archbishop Lefebvre,
Superior General of the Congregation of the Holy Ghost,
to all the members of the Congregation (published in 1965).

TOWARDS A TRUE “AGGIORNAMENTO”

Reverend Fathers and dear Brethren:

I think the time has come for me to appeal to your supernatural spirit of faith, and to the heavy responsibility which weighs upon your shoulders, to

The
Catechism of the Catholic Church
is a monumental work - arguably the crowning achievement of John Paul II's papacy. Most welcome is its clear application of sound moral theology to modern situations, such as in vitro fertilization and abortion. Furthermore, the
Catechism
in several instances aligns Vatican II teaching more explicitly with traditional Catholic teaching. As welcome as these facets may be,

Dr. Peter Chojnowski

St. Pius X, in his encyclical Pascendi Dominici Gregis, speaks of Modernism as "the synthesis of all heresies."1 Since we live in times when the heresy of Modernism and its theological progeny dominate the Catholic intellectual landscape, it is profitable to consider this error from many different vantage points. The vantage point that I shall take in this article is the following: Is

Part 1

AMERICANISM, 1890-1900

Dr. Justin Walsh For this great progress [of the Church] we are indebted...to the civil liberty we enjoy in our enlightened republic. [Whereas] often the Church has been hampered and forced to struggle for existence, in the genial atmosphere of American liberty she blossoms like the rose.
-James Cardinal Gibbons (1887)1