This epistle centers on the hopes of Catholics in Cebu, Philippines, that the newly installed Archbishop Alberto “Abet” Sy Uy will restore access to the Traditional Latin Mass (TLM), which was suspended under his predecessor in December 2024. The author frames this appeal around Archbishop Uy's episcopal motto, “Omnia facio propter Evangelium,” arguing that denying the faithful the TLM contradicts the commitment to do “all things for the sake of the Gospel.” The text highlights that the TLM is not mere nostalgia but is considered by its adherents as a powerful source of holiness, evangelization, and connection to the roots of Christianity in Cebu. Furthermore, the source notes that the Archbishop allowed the TLM in his previous diocese and suggests that restoring the ancient liturgy would be a test of his stated commitment to transparency, bridge-building, and serving all the faithful.

This epistle consists of an introduction to and the full text of an Open Letter issued by the Congregation of the Sons of the Most Holy Redeemer (FSSR), a group of traditional Catholic priests known as the Transalpine Redemptorists. The letter, written from their monastery in Scotland, declares their firm belief that the Traditional Catholic Faith is incompatible with the modern Church resulting from Vatican II. The priests cite their recent expulsion from New Zealand by a bishop unsympathetic to the Traditional Latin Mass as an example of ongoing persecution. The main focus of the letter is a strong repudiation of numerous actions and teachings of the modern hierarchy, including documents like Amoris Laetitia and Fiducia Supplicans, which they view as betrayals of the Gospel. Ultimately, the FSSR calls upon other faithful Catholics to reject the current direction of the Church and defend the immutable Faith.

This epistle cautions Catholic readers against sharing a scene from a popular Netflix miniseries. The author argues that a supposed miracle shown in the series, where a crippled girl is healed during a Catholic Mass, is actually a "satanic deception" and a "sacrilegious imitation" of the Holy Eucharist. The text explains that the healing is born of "demonic power," resulting from a priest who has used sacred species tainted with the blood of Satan. Furthermore, the author asserts that the series repeatedly attacks the Catholic faith by mocking the priesthood, promoting skepticism, and portraying the Church as corrupt, reflecting the creator's own alleged loss of faith. Catholics are urged to avoid the content because watching or recommending it helps "advance Satan’s mission" by making evil appear sacred and mocking what is truly holy.

In this post, Epistles author shares his personal experience and advice regarding starting a Catholic blog. As an ordinary Catholic man with a full-time job, encourages others to begin blogging out of zeal for souls and a desire to combat the crisis of faith, emphasizing that one does not need to be an expert. He highlights that the greatest reward is spiritual satisfaction from helping others remain faithful, which outweighs the inherent difficulties. He outlines three main challenges he faces but despite these trials, he views them as a spiritual cross and concludes that the fulfillment of serving Christ and the Church makes the effort worthwhile.

This is an excerpt from an interview titled "The Flourishing Legacy of Bishop Strickland," which features portions of a November 2023 interview conducted by Eric Sammons of Crisis Magazine with Deacon Keith Fournier of the Diocese of Tyler. The interview aims to clarify the spiritual impact and character of Bishop Joseph Strickland, who was removed from his pastoral office by Pope Francis for publicly defending the Traditional Latin Mass. Deacon Fournier, who served as a close advisor to the Bishop for five years, praises Strickland’s holiness, humility, and effective leadership, describing him as a man dedicated to prayer and committed to guarding the Deposit of Faith. Fournier asserts that under Strickland’s guidance, the Diocese of Tyler was flourishing spiritually, financially, and in terms of vocations. Ultimately, the deacon presents a strong defense of the Bishop, contrasting his pastoral, apostolic leadership style with a modern, corporate model and expressing unwavering support for his continued ministry.

This epistle provides a critical analysis of Pope Leo XIV's latest Apostolic Exhortation, Dilexi Te ("I Have Loved You"), which encourages the faithful to express charity through action and focuses heavily on love for the poor and social justice. The critique argues that the document exhibits a significant imbalance, prioritizing material and social concerns over the Church's primary mission of spiritual sanctification, including worship, repentance, and the sacraments.

This epistle details a call by Cardinal Joseph Zen for an Act of Reparation following a perceived blasphemous act by "LGBTQ+" activists at St. Peter’s Basilica during the Holy Year. The cardinal strongly supports four other bishops who issued a similar statement, urging the faithful to seek forgiveness and perform charitable deeds or acts of self-denial.

This epistle presents a theological argument regarding the purpose of pain. Written partly in solidarity with the victims of a recent 6.9 magnitude earthquake in Cebu, the author criticizes the lack of clerical emphasis on the redemptive power of suffering. It asserts that pain, when consciously united with the Passion of Christ, ceases to be senseless and becomes a channel of grace for sanctification and the benefit of others, preventing what the author calls "wasted suffering." The text encourages readers to offer their trials as intentional acts of love for purposes like the conversion of sinners, and it concludes by noting that God respects the operations of the natural world and human freedom, asking people to become His partners in responding to suffering.

This epistle consist of an article fragment and an interview focused on the spiritual significance of establishing a home altar in the Catholic tradition. The introductory text highlights that a home altar functions as a sacred space for prayer and a tangible witness of faith, emphasizing that devotion is integrated into daily life beyond the church. The main portion is a dialogue with Francis Apo, a devoted Catholic who attends the Traditional Latin Mass, where he describes the elements and inspiration behind his family's traditional home altar. Francis explains how this prayer space deepens his spiritual life by encouraging consistent prayer, incorporating devotions like the Rosary, and serving as a reminder of God's presence and guidance. Finally, he shares practical advice for creating an altar, the role of traditional Catholic practices in his faith, and his hope that the altar might inspire other Catholics to renew their devotion.

This epistle provides a strong critique of Synodality, defined as the contemporary process of constant meetings, consultations, and "listening sessions" within the Catholic Church, which is viewed as an attempt to restart the liberal "spirit" of Vatican II. The author argues that Synodality is fundamentally spiritual sloth, or laziness in loving God, because it substitutes genuine holiness, prayer, and evangelization with "endless chatter" and bureaucratic processes. Citing commentary from priests like Fr. John Perricone and Fr. Gerald Murray, the text asserts that Synodality avoids the hard work of sanctity and reverses the Church's true mission, which is proclamation of the Gospel rather than perpetual internal discussion. The source also criticizes bishops who remain silent and complicit due to career fears, urging faithful Catholics to resist the entire synodal process as it weakens the faith.

Thia epistle argues that the Traditional Latin Mass (TLM) is crucial for the revival of Catholicism, contrasting its perceived benefits with the failures of the Novus Ordo (New Mass). Statistical data is cited, indicating that while few Catholics attend the TLM, those who do are often more devout, supportive of Church teachings, and generous in vocations. The author laments the recent restrictions on the TLM following a 2021 motu proprio, noting the limited access in places like the Philippines. Furthermore, the text references prominent figures like Cardinal Raymond Burke, who insists the TLM offers a superior richness and connection to tradition, and argues that attempts to suppress it only deepen divisions, suggesting that greater freedom for the Traditional Latin Mass is necessary for the Church to thrive.

This epistle provides an overview of the life and legacy of Saint Matthew the Apostle, also known as Levi, detailing his transformation from a reviled tax collector into a key figure in Christianity. It identifies nine significant aspects of his life, including his limited mention in the Bible, his direct call by Jesus while working, and his missionary journeys beyond Judea to regions like Ethiopia. The text discusses Matthew’s martyrdom after confronting a king who desired a consecrated nun, noting that his relics are believed to be housed in Salerno, Italy. Finally, it highlights the key themes of his Gospel, which focuses on the Kingdom of God and the importance of caring for the poor.

This epistle provides a simple analysis of the meaning behind the 2025 canonization of Saint Carlo Acutis, arguing that his sainthood is not primarily due to his modern interests like computers but rather his heroic virtue and profound devotion to the Eucharist. The text identifies six critical points, stressing that true holiness requires daily sacrifice and that Acutis’s use of technology was merely an expression of his faith, not the cause of it. Furthermore, the discussion touches on the specifics of the canonization process, explaining that while the process has been streamlined, the foundation remains genuine sanctity, and that investigations into miracles are rigorous. Ultimately, the source concludes that Acutis’s example reminds the faithful that sainthood is rooted in a deep love for Christ.

This epistle laments a perceived deficiency in courageous Catholic leadership, particularly in defending traditional values and promoting patriotism. It draws parallels between Billy Graham and Charlie Kirk, presenting them as exemplars of bold public witness, despite not being Catholic, for their unwavering stances against secularism and ideologies they viewed as destructive. The author argues that patriotism is a vital, often overlooked, Catholic virtue rooted in gratitude and responsibility, and criticizes current Catholic leaders for what is seen as a retreat from these principles in favor of compromise and dialogue. The essay concludes by urging Catholic leaders to reclaim their voice and courageously embody patriotic virtues in the public square, echoing the strength and clarity demonstrated by Graham and Kirk.

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This epistle critically examines the Philippine Bishops' Conference (CBCP) and their promotion of liturgical inculturation, asserting that this approach, while framed as renewal and unity, actually introduces distortions to the Sacred Liturgy. It argues that allowing diverse cultural expressions to shape the Mass leads to weaker and divided worship rather than deeper reverence, contrasting this with the Traditional Latin Mass. It contends that the bishops' stance, particularly their support for Traditionis Custodes, undermines Sacred Tradition and the efforts of previous popes to foster unity, instead leading to abuses. Ultimately, it suggests that the current liturgical practices in the Philippines, endorsed by the CBCP, depart from the true spirit of Vatican II by making the Mass more horizontal and people-centric, rather than forming culture in the image of Christ. It proposes that a pure and reverent liturgy is essential for restoring faith and addressing the ongoing crisis.

The epistle argues strongly for the authenticity of the Lipa apparitions in 1948. I present twenty reasons to believe, emphasizing that the Church never condemned the events as demonic, because of limited investigations, bishops reportedly signing under duress, the harsh treatment of the visionary and her superior, destruction of physical evidence, etc. The text also notes the support from respected bishops and scholars, the discovery of a favorable investigator's journal, and ongoing miracles and conversions as continuing evidence of the apparitions' validity.

This epistle is a eulogy and tribute to Charlie Kirk, reflecting on his impactful life and work. The author admires Kirk's unwavering commitment to conservative values, particularly his defense of the traditional family, Christian faith, and national sovereignty against what the author perceives as "liberal illusions" and "poisonous ideologies." The piece highlights Kirk's courage in speaking out on controversial topics like abortion, gender ideology, and the importance of traditional societal roles for men and women. Furthermore, the author asserts that Kirk's death will not silence his message but rather ignite a stronger movement, framing him as a martyr whose cause will continue to inspire others to defend these principles.

This epistle advocates for the reintroduction of altar rails in Catholic churches. The author contends that the removal of these rails, particularly after the Second Vatican Council, has contributed to a decline in reverence and belief in the Real Presence of Christ in the Eucharist. It highlights the symbolic and theological significance of altar rails, emphasizing their role in differentiating the sacred from the ordinary and promoting a more reverent reception of Holy Communion.

While Quo Primum aimed for perpetual celebration of this form, subsequent papal revisions to the Roman Missal, and eventually the promulgation of the Novus Ordo Missae in 1969, demonstrated that liturgical law is disciplinary, not an unalterable matter of faith or morals. This epistle argues that although the Novus Ordo is valid, its emphasis on community over reverence has led to a decline in Catholic practice and identity.

This epistle argues that Lucía Caram, a Dominican sister who promotes views that relativize Church teachings on issues such as homosexuality and same-sex marriage, has gravely departed from Catholic identity and moral understanding, going so far as to deny core dogmas, yet received no apparent correction or repercussion from Pope Leo XIV during their private meeting.

This epistle emphasizes the centrality of the Eucharist within Catholicism, presenting it as one of three profound mysteries alongside the Trinity and Incarnation. It describes these mysteries as interconnected, forming a "precious chain" that unites God and humanity through the divine communication of God the Father to the Son, and then through the Son's human nature to the Church via the Eucharist.

This epistle examines the historical and current conflict between Catholicism and Masonry, highlighting the Catholic Church's unwavering prohibition against its members joining Masonic associations. It attributes this irreconcilable divide to three core issues: Masonry's secular ideology that offers an alternative path to salvation outside of Christ, the inherently anti-Catholic nature of certain Masonic rituals which forbid the name of Jesus and symbolically attack the papacy, and the explicit historical hostility expressed by prominent Masonic figures toward the Catholic Church.

As forerunner of our Lord’s birth, preaching and death, the blessed John showed in his struggle a goodness worthy of the sight of heaven. In the words of Scripture: Though in the sight of men he suffered torments, his hope is full of immortality. We justly commemorate the day of his birth with a joyful celebration, a day which he himself made festive for us through his suffering and which he adorned with the crimson splendor of his own blood.

From its early origins in the late 2nd century, when the Church transitioned from Greek to Latin, to its formal promulgation in the 16th century and its continued presence today, the Latin Mass has existed for over 1,800 years.