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Robert Lazu Kmita | Remnant Columnist, Romania

Throughout the entire history of humanity, the “other world” has always been the most controversial and, at the same time, appreciated subject. Regardless of which era we study, we find that both the history of religions and folklore and popular culture convey countless stories about the path of souls into eternity. Sometimes, as in chapter XI of Homer’s Odyssey or in Plutarch’s De sera numinis vindicta (On the Delays of the Divine Vengeance), we encounter what is known as “necromancy”—i.e., the invocation/summoning of the souls of those who have passed into the otherworld. Other times, as in another equally famous text, namely in book VI of Virgil’s Aeneid, we find a description of a journey into the world of the dead. And at the heart of Christian-inspired culture, we also have an epic poem—Divina Commedia—which, from start to finish, narrates the journey of the author, Dante Alighieri, through all the hierarchical regions of the unseen world.

Those who have such an attitude towards the past will also demonstrate care for what they receive as an inheritance from their ancestors: the rite, the worship, and, above all, the faith transmitted through the mediation of Holy Tradition. They do not look towards the future except after they have carefully and respectfully learned all that has been passed down from the past.

Who can survive doctrinally, morally, and spiritually in chaotic times of great confusion? More relevant than ever, the answer of the learned Origen of Alexandria (c. 185 – c. 253), inspired by the teaching of Saint Apostle Paul, reveals the ultimate remedy: the Apostolic Tradition.

The Mystery of Evil: Benedict XVI and the End of Days contains a message carries implications rarely seen in a book written by an academic scholar. In fact, as we will see shortly, the Italian author proposes a substantial interpretation regarding the unprecedented crisis that led to the resignation of Pope Benedict XVI.

Representing the concrete presence of God Himself in the midst of His Church, the Holy Eucharist is the culmination of Christian initiation, which begins with preparation for receiving Holy Baptism. Thus, both naturally and necessarily, after the bath of rebirth follows, at the appropriate time, the believer’s communion with the Body and Blood of the Savior Jesus Christ. Without exaggeration, we can say that the purpose of the entire life of the believer is this: the encounter with the Eucharistic Jesus.

Although playing the role of a saint is the most difficult challenge an actor can face, in the film Monsieur Vincent (1947), Pierre Fresnay achieved the impossible: creating a character that brought to life the famous French saint, Vincent de Paul. Without a doubt, we are dealing with a cinematic masterpiece that shines amidst the countless failures of directors and actors who have attempted similar projects.

“This is my body, which is given for you (...) This is the chalice, the new testament in my blood, which shall be shed for you (Luke 22, 19-20)”.

These are the key-words of the most mysterious and fascinating holy sacrament of the Church. By the pronouncement of the words spoken by Jesus Christ Himself on the night of the Last Supper, made by validly ordained priests, the gifts present on the altar – the bread and the wine – are truly transformed into the Body and Blood of Jesus Christ. Christian faith clearly affirms that “Christ is truly, really, and substantially present under the consecrated species in His Divinity and Humanity, with Body and Soul, in Flesh and Blood.”[i] How is such a thing possible?

"Most bishops are increasingly doubtful about this papacy and there are criticisms. However, these are expressed in hushed tones, never openly." -Aldo Maria Valli

Much has been written about the differences between the Gregorian Roman Catholic liturgy and the “Novus Ordo” liturgy of Pope Paul VI, as well as about the “mutation” undergone by post-conciliar Catholic theology. Additionally, a significant barometer of the major changes suffered by the traditional theological perspective, transformed through a complete rewriting by progressive theologians, is the Catechism of the Catholic Church.

As I have shown in another article,[i] the volume edited by Dr. Joseph Shaw – The Latin Mass and the Intellectuals: Petitions to Save the Ancient Mass from 1966 to 2007 (Arouca Press, 2023) – contains evidence proving that those who led the Ecclesia Dei commission expected the disappearance of the Mass of the ages and its defenders. Those who wanted to preserve it were considered either poor lunatics incapable of understanding the Hegelian march of history or dangerous schismatics who had to be eliminated. Today, this latter perspective is categorically being preferred. The simple fact of the refusal of those Catholics who love Tradition to disappear classifies them, in the eyes of progressive “theologians,” in the category of infidels.

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