Friday, November 27, 2020

Franciscan Minister General Appointed Archabbot

By Jean DuBois

FIRENZE-NUOVA ROMA 27 November 2020 (ORCNS) 

Archabbot Anthony Giunta, TOR Mar. 

Mgr. Abbot Anthony Giunta, TOR Mar., Minister-General of the Franciscan Third Order Regular of the Brothers and Sisters of Penance of the Blessed Virgin Mary, the Franciscan order within the Anglican Patriarchate, was appointed by His Holy Eminence the Archfather to the personal rank and dignity of Archabbot in recognition of his countless years of service to the Church and as Minister-General of the Franciscans. His Excellency Archabbot Anthony serves as a hospital chaplain, police chaplain, fire chaplain, and Coast Guard Auxiliary chaplain. An active participant in emergency response efforts, the Archabbot has also been highly involved in serving during the COVID-19 pandemic, both pastorally and in virus test processing. 

The Archabbot was also given the special honour of being named a Canon Priest of the Patriarchal Chapter. The Chapter is the senior section of the Anticamera Nobile of the Patriarchal Household. Its members are prelates (ecclesiastical dignitaries) and serve as the senior-most clerical advisers of the Archfather. 

Coat of Arms of Archabbot Anthony
His personal arms are marshaled with the arms of
the Franciscan order. The ten tassels indicate the rank
of archabbot, and they are in purple instead of black 
as a privilege as a member of the Patriarchal Chapter.


Utilitarianism and Americanism


The following encyclical was
released this day:


Utilitarianism and Americanism

UTILITARIANISM and Americanism are two concepts that walk hand in hand. These are philosophies of which good Christian people should take care, lest the obligation to follow the Laws of God above all else be set to the side in favour of inauthentic forms of patriotism. We are obligated as guardian of the faith to reaffirm and assert that it is the cure of souls that is of utmost importance and must take precedence over all worldly concerns. The recent actions of national, state, provincial, and local leaders in the pandemic to deny, even at times violently, the rights of Holy Mother the Church and the rights to religious participation of the people in various countries around the world, including in the United States, pointing to an underlying fault. In the American case, of which We particularly write at this time, society is seeing an example of utilitarianism that is deeply rooted in the very foundation of the American political and legal system. That same set of principles is being seen additionally in various forms of republican democracy around the world, for the foundational principles of the United States were not colonial-born original concepts, but were taken entirely from the Enlightenment and Deist principles circulating in Europe and the United Kingdom at the time of the American Revolution and subsequent development of the American Constitution. Also, that same set of principles ironically bears a striking similarity, at least in practical terms of outcome, to many of those in socialist and communist societies. Let us then focus for the purpose of clarity on the American historical case.

The Holy Father Leo XIII in his encyclical Testem Benevolentiae Nostrae to Cardinal Gibbons, Archbishop of Baltimore in 1899 defined the heresy of Americanism, protesting the intertwining of American democracy with the Catholic faith. That is, the faith is the faith, no matter the point in time or the geographical location. Any potentially unique elements of experience of a particular people do not warrant a modification of the doctrine of the faith, the principles of liturgy, or essential elements of praxis. We recall again from the Constitution of the Catholic Faith, "For the doctrine of faith which God has revealed has not been proposed, like a philosophical invention to be perfected by human ingenuity, but has been delivered as a divine deposit to the Spouse of Christ to be faithfully kept and infallibly declared. Hence that meaning of the sacred dogmas is perpetually to be retained which our Holy Mother, the Church, has once declared, nor is that meaning ever to be departed from under the pretense or pretext of a deeper comprehension of them." (Constitutio de Fide Catholica, Chapter iv.). 

The Constitution of the United States was heavily influenced by, among others, the then-new utilitarian movement. Jeremy Bentham, a subject of the British Crown and considered the founder of utilitarianism, corresponded heavily with the Founding Fathers of the United States. Although he considered the Declaration of Independence a rambling document that committed the logical fallacy of begging the question, i.e., assuming the validity of the conclusion in making the arguments rather than the arguments supporting and leading to the conclusion, he generally believed that utilitarianism was on the side of the revolution. That is, principles of utilitarianism, he believed, made the American Revolution a justifiable act from a moral standpoint, despite being High Treason. In an interesting twist of irony, the subsequent United States republic would not permit such arguments as justification for any of those throughout its history that have attempted to rebel against it. Thus it can be taken to consider utilitarian arguments only from its own government and national perspective. Nevertheless, the utilitarian conceptual framework directly formed the core principles of the American legislative and judicial systems that persist to this day.

Utilitarianism is, in the briefest terms, the idea that the most moral course of action or decision is that which does the greatest good for the greatest number. Although on the surface that may seem good, We are bound by duty to point out to all good Christian people that it is not in fact moral from the supreme authority of Christian faith. Utilitarianism has a number of flaws, among which are:

1. Who defines what is good? It is inevitably the government, for no other practical outcome is likely. Even in a republican democracy, where it can be said that it is ultimately the public defining good through its vote, the body that actually makes such determinations at the point of decision is the government. There can be, however, no doubt that right and wrong are not determined by popular vote. Ironically, this is a point of overlap with socialist and communist regimes, for in such societies it is the government that decides what is good and what is right, and the impact on the people and especially on any given individual becomes subjugated to state interests.

2. Utilitarianism furthermore places less importance on damage done to those who do not fall in the category of “the greatest number.” That is, for example, if a few must suffer so that many may thrive, a government that follows utilitarian principles sees no problem in the suffering of those few. Indeed, in a democratic system in which the government depends on the votes of the people, politicians are more likely to care about the larger number that is benefiting, for they provide more votes than the smaller number that is suffering. This is yet another point of overlap with socialist and communist regimes, for in such societies the impact on the people and especially on any given individual becomes subjugated to state interests.

3. Those who dissent from a popular decision are typically forced to go along with the will of the majority, even when following a dissenting pathway would do no harm to anyone. This becomes particularly problematic when society chooses a wrong pathway from the standpoint of the absolute truth of the Christian faith. If a Christian, for example were to acknowledge that society may exercise its free will to follow a wrong path, but does not wish to follow along, there may be social, financial, or even legal or physical penalties to pay. It is impossible to consider a society to be a free society if the most fundamental freedom, that of religion, which gets at the very core of a person’s very nature, is not absolutely respected and completely defended and protected by the government. 

4. Utilitarianism ultimately fails to respect, any societal or political rhetoric to the contrary notwithstanding, the rights of individuals. A society based on utilitarianism will not hesitate to sacrifice any one individual if it deems it necessary. Furthermore, the voice of any one individual is as a voice crying in the wilderness, a voice shouting to be heard over a hurricane, for it is only strength of numbers that is respected in such a society.

The present pandemic has shown the very essence of American constitutional utilitarianism. Even the state officials that happen to be socialist-leaning nevertheless follow the utilitarian principal, at least in the claims they make in their rhetoric, for they claim to be imposing restrictions in order to do the most good for the most people. No doubt if a larger percentage of the American population wanted a different outcome in terms of pandemic response, politicians would respond, and the circumstances would surely be quite different. This is utilitarianism in action. Those who dissent, from the citizens to scientists to politicians, are ultimately forced in one manner or another, whether it be through civil and criminal penalties, employment requirements, or social sanctions, to go along with the will of the people as interpreted by the current array of leadership in the government. This has even touched deeply on the American government’s lack of respect for the very sovereignty of Holy Mother the Church and the right of religious participation of the people. It also completely denies the rights of individuals to determine the best course of action in terms of their balance between relevant aspects of life, such as pandemic-related health, other health issues, mental health, and the fundamental right to provide for the well-being of themselves and their family. That is not to say, of course, that government does not have a responsibility to deal appropriately with public health issues, but it must not be in a manner of tunnel vision that subjugates all else to one particular goal. The present pandemic response is, again, utilitarianism in action. 

For all its high-minded rhetoric of the rights of the individual, the American Constitution is fundamentally a utilitarian document. It seems content to let people exercise their civil liberties when it is convenient to do so, but it is equally content to restrict or suspend them, or even eliminate them altogether when it is deemed to be in the best interests of what it considers to be the greatest good for the greatest number. 

American constitutional utilitarianism, which forms part of the broad concept of Americanism, indeed walks hand-in-hand with the theological concept of Americanism as defined by the Holy Father Leo XIII. It is unsurprising that people in different geographical locations and at different times in history will reach different conclusions regarding what is the greatest good for the greatest number. If that is applied to the faith, it has only one outcome, which is to yield different versions of the faith according to the determination of what is best by the local population. That is no faith at all, for the faith of Christ knows neither time nor space. Furthermore, it leads to the erroneous idea that the church should bend to the will of the local population, even to the majority, and the erroneous idea that such a course of action would be for the greater good. Indeed, We hear such arguments on a regular basis. Yet on the matters of faith, there can be no compromise. We are bound as the Christian faithful to follow the Laws of Christ above all others, even when we are in the minority – even if we find that no one will watch even one hour with us, and thus we must walk alone. It is from God alone that we derive the courage to do what is right. It is from the laws of God alone that the natural rights of mankind and the civil liberties of the people that must be safeguarded by the civil government derive. No government grants religious freedom. Rather, they merely choose to recognise and defend or else not recognise and deny the rights of mankind given by God. Authentic patriotism as Christians, then, is not to the people, it is not to a piece of paper, it is not to government, and it is not to a flag. Authentic patriotism is rooted in a love of one’s neighbour in the example of Christ and involves following the Laws of God above all else. When we each stand before the Throne of Judgment, as we all will, let us not say that we worshipped a flag or placed a constitution as the supreme law. Rather, let us weigh against our sins the strength of our devotion, worshiping at the altar of God alone and placing His law as supreme.

Tuesday, November 24, 2020

Archpatral Statement on U.S. Election 2020


By Jean DuBois 


His Holy Eminence the Archfather has released a statement on the recent United States Presidential election apparent outcome, pending further challenges by Mr. Trump. English and Spanish transcripts are provided below the video. The Archfather's statement reiterated the Christian guidance for voting, especially regarding the right to life. His Holy Eminence also stated that it is difficult to imagine God blessing any country that rejects God. 


The Americans have chosen a president for the next four years. The Christian faithful have been exhorted never to vote for a candidate who does not respect the right to life and who promotes socialism or communism, both of which are opposed to the faith of Christ. Now America will receive the government it deserves. Nevertheless, we Christian faithful throughout the world are above all citizens in the Kingdom of Christ. So, we must in all places oppose all the policies of the civil state contrary to the faith of Christ. It is impossible to think that God blesses a people that does not respect life and does not praise God. Therefore, may God convert the hearts of Europe, of the United States, and of the whole world to our Lord.

Los americanos han elegido un presidente para los próximos cuatro años. Se ha instado a los Cristianos a no votar nunca por un candidato que no respete el derecho a la vida y que promueva o el socialismo o el communismo, ambos opuestos a la Fe de Cristo. Ahora los Estados Unidos encontrará el gobierno que se merece. Sin embargo, nosotros los Cristianos en todo el mundo somos sobre todo ciudadanos en el Reino de Cristo. Por lo tanto, debemos oponernos en todos los lugares a todas las políticas del estado civil contrarias a la Fe de Cristo. Es imposible pensar que Dios bendiga un pueblo que no respeta la vida y no alaba a Dios. Por lo tanto, que Dios haga una conversión de los corazones de Europa, de los Estados Unidos, y del mundo entero a nuestro Señor.

Friday, November 20, 2020

Archfather: Hospital Shortages, Business Closures Due to Earlier Government Response



Confusio Mundi 

Encyclical from His Holy Eminence the Archfather Rutherford I on the ongoing humanitarian problems of the COVID-19 Pandemic 

THE confusion of the world continues during the declared global pandemic of COVID-19 as governments around the world impose a new series of lockdowns; forced business closures causing serious harm to families and individuals, including to the most basic right of being able to provide for one’s family; and restrictions on churches in violation of ecclesiastical sovereignty. Government continues to bear severe moral responsibility during a global humanitarian crisis that they themselves largely have spawned. 

One problem noted during the present period by the news media and governments is the potential strain on hospitals, due especially to staff shortages. We cannot help but observe that this is a problem created largely by the first government response in March in which many procedures, even non-elective ones, were prohibited, and indeed many people were too afraid to go to medical facilities even to obtain necessary treatment. With the drop in revenue stream, staff was furloughed or laid off, and hospital and medical facility finances were immensely strained. That is, the hospital staff shortage is largely due to the staff reductions in the early part of the pandemic, meaning that the response to the pandemic is now directly responsible for the reduced ability of hospitals to respond to the pandemic, not to mention to those who have other serious medical conditions or who need medical treatment in general. The government responses around the world were incredibly shortsighted, based on fear, and plagued with tunnel vision – and this current hospital situation is a prime example of that. Yet, the root cause of this receives very little, while government and media proclaim the shortage is a direct result of rising cases instead of mentioning that global hospital ability to engage in standard procedures for staff deployment and redeployment for increased influx of cases was the direct result of government pandemic response. That is the moral responsibility of government around the world. 

     Additionally, hospitals in countries such as the United States are essentially run as for-profit entities, even if they are non-profit. Hospitals and medical staff also contributed to the reduction in demand for medical services in some cases. Although we cannot promote or sustain a so-called socialised medicine system, a for-profit system has little incentive to prepare for pandemics. Pre-positioned stocks and distribution are inadequate around the world. To use an example in the United States, some administrations gutted military hospital systems due to costs to focus only on the dwindling number of military members, even reducing the number of medics, despite the military system being a tremendous source of medical experience, personnel, hospitals, logistics, supplies, and more during national emergencies.

Governments that claim that they are acting in the best interest of public health have a responsibility to consider all aspects of public health and the health system. They cannot claim to be acting in the interests of public health if they leave hospitals struggling and shorthanded. They cannot claim to be acting in the best interests of public health if they prohibit or place obstacles in the way of treatment for illnesses and issues other than the novel coronavirus, virtually acting as if other such diseases do not exist. Yet people are suffering who cannot get treatment or are too afraid to get treatment. If the reduction in treatment in any way was in fact really and truly a necessity in terms of public health, then, that cannot morally be justified unless the shortfall is made up out of the public treasury to ensure proper staffing. 

Similarly We have heard reports of shortages of vital hospital equipment. Likewise We cannot understand this, since efforts have apparently and allegedly been underway by government and companies to produce vital medical equipment since the beginning of the pandemic. There should, therefore, not be a crisis. Yet the severe financial position in which hospitals and medical facilities have found themselves due to the government response to the pandemic may very well be at the root cause of this. Therefore this is further a responsibility of government to ensure through funding out of the public treasury. 

Additionally, the government responses in the present period have placed even more financial and emotional burden on individuals and businesses. Many businesses, especially small businesses, are closing. The specific industries that are targeted in the new round of restrictions are, just as those of which We spoke earlier this year during the pandemic, defined by the government. The government is, therefore, picking winners and losers, which imposes an immense moral responsibility upon government. Simple financial compensation to pay for living expenses, for example, is not enough to compensate someone who lost a business or was attempting to start a business that incurred costs but never was able to gain traction due to being stopped by government mandates. Meanwhile, large corporations such as Walmart and Amazon have gained immense sums during the pandemic due to increased sales, including shifts away from struggling and/or closed businesses towards them. It is neither moral nor just, and also is not right under the laws of God that some businesses should profit by so much while others suffer by tremendous amounts due to government mandates. We therefore must say that the additional profits to large corporations such as Walmart and Amazon that have resulted from the government picking winners and losers must be sent to compensate completely and fully: 1) all business owners who have lost their business during the pandemic due in any way to government mandates; 2) all business owners who have suffered a loss of business volume and revenue during the pandemic due in any way to government mandates; and 3) all individuals who have lost their jobs or suffered a loss of income that is not otherwise been compensated doing any way to government mandates during the pandemic. Any additional loss must be made up out of the public treasury since the responsibility lies with the government. The public treasury comes in many societies from public taxation, and therefore this approach helps to spread the burden of paying for the pandemic as widely as possible and, especially through progressive taxation systems that are widely used, to place the majority of the burden on those who are most able to bear it and the least amount of the button on those who are least able to bear it. 

During any situation of danger in world history, wise approaches have always 1) understood the specific nature of danger and its actual risks in terms of probability; 2) understood the specific danger in context of all other dangers; and 3) sought solutions and risk mitigation approaches that minimise creating further dangers, risks, and problems, while maximising utility, minimising disutility, and minimising various forms of cost. It is Our sacred and moral duty and responsibility to promote such approaches, for such is also the responsibility of the civil state to the people in its care. In this present pandemic, We are greatly saddened that such approaches, though they have been employed in some areas, have widely been ignored in favour of approaches that do not use proportionate reason, logic, and calm, sober wisdom in determining responses. We must, therefore, further promote continued offerings of the Holy Mass and recitations of the Holy Rosary, which is indeed the very weapon that led to the Christian victory at the Battle of Lepanto, that the pandemic may end, government response until then may be appropriate and proportionate, bearing in mind all potential consequences of their actions beyond the novel coronavirus, and that all who have suffered at the hands of government around the world may be duly and rightly compensated completely.

Wednesday, November 18, 2020

Anglican Patriarchate Health Note: While Global Focus is on COVID, a Seemingly Deadlier Virus Emerges in Bolivia

By Keith, Duke of Westphalia, MD

Firenze-Nuova Roma 18 November 2020 (ORCNS)

A man in Bolivia.
Source: Pub. Dom.
While it seems that much of the world has developed a concerning, almost phobic tunnel vision regarding the novel Coronavirus (COVID-19), with ever expanding and sweeping series of health guidelines and activity restrictions; a new and potentially far more dangerous virus has emerged from the rain forests of South America. Recently, the American Society of Tropical Medicine and Hygiene announced the identification of a novel arenavirus capable of passing from vector host to human and then from human to human, causing a hemorrhagic fever syndrome, in La Paz, Bolivia. Chapare virus, the causative agent, had a cluster in 2019 infecting three healthcare workers and resulting in two fatalities.(1,2) 

The arenaviruses are a large group of viruses that typically affect rodents. Human zoonotic infection occurs when rodent contact is increased due either from environmental change, agricultural practice, or human presence. (1,2,3) The most familiar of the human disease causing arenaviruses include lymphocytic choriomeningitis virus (LCMV) and the several hemorrhagic fever syndromes caused by Lassa virus (West Africa), Machupo, Junin, and Chapare viruses (South America). Common routes of infection include mucosal exposure to aerosols and direct contact with infectious material, with those at highest risk environmentally exposed to rodent excreta within their homes, at industrial or agricultural sites, or other places infested by rodents. Factors that tend to increase relative risk of adverse outcome include age, sex, degree of contact with rodent excreta, and comorbid conditions.(1,2,3,4)

Of note, a high degree of clinical suspicion is important to early identification and treatment; patients with early onset of symptoms typically present with a picture common to other viral disease processes such as Dengue, endemic to South America. The potential risk to the public health in such a misdiagnosis cannot be understated, as unlike Dengue, the capacity for human to human transfer with Chapere is concerning. Supportive therapy and early antiviral treatment with Ribavirin reduces morbidity and mortality in arenavirus infection, particularly Lassa and Junin -- though Ribavirin therapy is not without its risks and adverse effects, and if started late in disease progression, enjoys only mixed success.(4,5,6)

1. Gompf, SG; Smith, KM; Choe, U; Arenaviruses (May 2019)., accessed 17 November, 2020.
2. Radoshitzky, SR; Buchmeier, MJ; Charrel, RN; Clegg, JCS; Gonzalez, JJ; Günther, S; Hepojoki, J; Kuhn, JH; Lukashevich, IS; Romanowski, V; Salvato, MS; Sironi, M; Stenglein, MD; de la Torre, JC; ICTV Report, Consortium (August 2019). "ICTV Virus Taxonomy Profile: Arenaviridae". The Journal of General Virology. 100 (8): 1200–1201.
3. Botten, J; Whitton, JL; Barrowman, P; Sidney, J; Whitmire, JK; Alexander, J; Kotturi, MF; Sette, A; Buchmeier, MJ (2010). "A Multivalent Vaccination Strategy for the Prevention of Old World Arenavirus Infection in Humans". Journal of Virology. 84 (19): 9947–56.
4. Emonet, SE; Urata, S; De La Torre, JC (2011). "Arenavirus reverse genetics: New approaches for the investigation of arenavirus biology and development of antiviral strategies". Virology. 411 (2): 416–425.
5. Lee, AM; Pasquato, A; Kunz, S (2011). "Novel approaches in anti-arenaviral drug development". Virology. 411 (2): 163–169.
6. Mendenhall, M; Russell, A; Juelich, T; Messina, EL; Smee, DF; Freiberg, AN; Holbrook, MR; Furuta, Y; et al. (2010). "T-705 (Favipiravir) Inhibition of Arenavirus Replication in Cell Culture". Antimicrobial Agents and Chemotherapy. 55 (2): 782–787.

Efforts of Bishops Help Ease Anti-Church Crackdowns by States

By Jean DuBois


As global civic leaders engage in a new round of questionable COVID-related restrictions, many have eased restrictions on churches and even granted some religious exemptions. This is in marked contrast to the extraordinarily stifling restrictions placed on religious groups around the world earlier in the pandemic. 

Many churches continue to stand empty due to
overstepping of authority by world leaders
during the COVID pandemic
Source: PubDom.

Although civic leaders wildly overstep their authority with any such restrictions over the Church, the newfound awareness on the part of civic leaders of the importance of religion during the pandemic and of church sovereignty is believed by many to be the direct result of staunch activism on the part of a number of religious leaders around the world. For example, Australia has indicated religious exemptions and eased restrictions on churches, as have many states in America, such as Nevada, Iowa, and Washington. Catholic Bishops of Minnesota, USA, among others, strongly opposed new crackdowns on religious activity. The Florentine Archfather issued a general opposition to world leaders' restrictions on the freedom of the church, and also specifically addressed several, including the Washington State governor, where restrictions have subsequently been eased. 

Meanwhile, the Catholic Bishops of the United Kingdom, led by Cardinal Nichols, have issued demands to the Government to produce evidence of justification as the Prime Minister issued an edict to close church public worship yet again. in the USA, the Bishop of Brooklyn has called New York's restriction on churches "outrageous." Restrictions on churches in New York have been successfully challenged in court.

Although much progress has been made in restoring the sovereign rights and freedom of the church during this pandemic, which can be attributed to the staunch, vocal, and ongoing efforts of bish bishops around the, there is still continued crackdowns against the church on the part of many civil states. The bishops will no doubt continue their efforts through pastoral persuasion, legal avenues, and legislative approaches.

Friday, November 13, 2020

The Petrine Office, Leonine Office, and the Anglican Patriarchate


In Christian Scripture, it was clearly expressed as Christ's will that Peter the Apostle was to be First Among Equals (also known as Prince of the Apostles) and exercise a prominent leadership role in the universal church (Catholic Church). Indeed, it was after Christ's death and Resurrection that Peter was to build the Church, along with the other Apostles. Our Lord bestowed the keys to the Kingdom of Heaven upon Peter, saying "Tu es Petrus et super hanc petram aedificabo ecclesiam meam. Tibi dabo claves regni caelorum." ("Thou art Peter and upon this rock I will build my Church; unto thee I will give the keys of the kingdom of heaven." - Matthew 16.18). This is known as Papal Primacy, or the Petrine Office. 

St. Peter receives the key from Christ

The Florentine Archfather, Grand Pontiff of the Anglican Rite of the Universal Church and head of the New Roman Communion, as successor to Pope Leo X, holds what is known as the Leonine Office. That office is an extension of the Petrine Office, the primacy of the Pope, and shares in its authority within and regarding the jurisdiction of the Anglican Patriarchate and New Roman Communion. This is reflected in the Key of St. Peter and the Papal tiara included in the Archpatral Insignia, also known as the Leonine Insignia. Also, as temporal successor of the Popes from St. Peter the Apostle through Benedict XVI in Italy and Britain, the Florentine Archfather is Custodian of the Apostolic See of St. Mark in Aquileia, reflected in the Sword of St. Mark in the Archpatral Insignia.

The primacy of the Petrine Office and, by extension, the Leonine Office nevertheless carries with it a responsibility of continuity of doctrine and tradition. Valid and authentic rule must be indeed grounded in the Doctrine and Tradition of the Faith, of which the Pope, the Archfather, and all bishops are custodians. Proclamations, commandments, and so forth cannot rightly be imposed simply as a matter of desire or expediency. Yet it is all too common in the modern age to think that the leadership of the Church can indeed change the doctrine. Such is the sin of modernism, distorting the true theological meaning of primacy.

Pope Leo X
A Florentine Archfather (the ancient title of "Archipater" refers to a chief priest) is defined as one with secular patrimony in Florence and ecclesiastical patriarchal authority. The first four were Patriarchs of the West, i.e., Roman Archfathers/Roman Popes. (For the complete list of Florentine Archfathers, please follow this link. Pope Leo X was the first Florentine Archfather. The significance of Florence to papal primacy derives from the origins of papal claims to overlordship in Italy. The rule of Tuscany came to have the sovereign Vice-Kingship of Italy in the Holy Roman Empire. That was given by Matilda, Margravine of Tuscany, Vice-Queen of Italy to the Pope Pasquale II, at which point the papacy solidified its claim to overlordship over Italy. After the renunciation of the title of Patriarch of the West by Benedict XVI, the Bishop of St. Stephen, Anglo-Italian Imperial Patriarch was recognised as the closest ecclesiastical claimant to Italian patrimony by right of Rome in succession from Matilda of Tuscany, Pope Pasquale II, and Pope Leo X due to the Patriarchate's secular patrimony in Florence. Thus the Bishop of St. Stephen is known primarily as the Florentine Archfather, successor of Pope Leo X, and temporal successor of St. Peter the Apostle in Italy and Britain. Through that the Patriarchate is also the Custodian of the Apostolic See of Saint Mark at Aquileia and Grand Pontiff of the Anglican Rite of the Universal Church.

The New Roman Communion is defined as the Anglican Patriarchate and the churches of all Bishops recognised by the Patriarchate. It takes its name from the Florentine heritage of the Anglican Patriarchate, with Florence recognised as the second New Rome after Constantinople. Bishops of the New Roman Communion need not be of the Anglican Rite, but may be of any traditional Catholic Rite.

By authority of Rome, the Archfather speaks with the full voice and authority of the Pope within and regarding the jurisdiction of the Anglican Patriarchate and New Roman Communion. The Archfather holds Roman imperial dignity and co-imperial rank.

Primacy, in its leadership and teaching role and defence of the faith, must connect the Christian faithful in any particular age and location to the Christian faithful in all times and places. The entirety of the faith must be brought to mind, not just the issues of a particular time period or geographical location, for the Christian faith knows neither time nor space. That places the focus of Christian education indeed on reason and conscience, for indeed God is the Divine Logos, the source of all reason, logic, and order. Logic, analysed by reason and from which order flows, cannot be subjective, relativistic, or defined by about-changing social conformity. Therefore, Christian theology is not defined by mankind, relativism, or subjectivity. Rather, it is defined by God, brought to the world by Christ as the Incarnate Word, and defended by His Holy Church. That is the essence of the primacy of the Petrine Office and its extension by right of Rome, the Leonine Office.

Friday, November 6, 2020

Archpatral Statement on 6 November 2020

 Firenze-Nuova Roma 6 November 2020

Statement of H.H.E.  the Archfather

The following statement was released by the Patriarchal Household today. 

Sunday, November 1, 2020

Archfather Gives All Saints' Day Blessing Ex Florentia-Nova Roma

By Jean DuBois


His Holy Eminence d. Rutherford I, Florentine Archfather gave a blessing ex Florentia-Nova Roma today with the customary plenary indulgence. The address that often precedes such a blessing had greetings for the feast in the official languages of the Anglican Patriarchate, Italian, English, Spanish, German, French, Greek, and Russian, and focused on taking inspiration from the lives of the saints. The faithful were reminded that the saints were once human, but now are in heaven interceding for us here on earth. 

His Holy Eminence stated that the saints are a constant source of help during "...the humanitarian crisis sparked by government response to the present pandemic, and with government and other institutions joining together in an ever unrelenting attack on the rights and indeed the very sovereignty of holy mother the church." The Archfather stated that the faithful must seek the intervention of the Blessed Virgin for an increase of faith and the intercession of St. Michael the Archangel for a preservation of sovereignty of the Patriarchate. His Holy Eminence called on the faithful to resist the civil states who seek to restrict or destroy the Church. 

The address was followed by an announcement of the indulgences, which was then followed by the blessing. The blessing began with the usual invocation of Saint Stephen the Deacon and Saint Mark the Apostle. Those who receive the blessing, even by media, and who further fulfill the norms of indulgences receive a plenary indulgence. 

Video of the address and blessing: 

Monday, October 26, 2020

Archpatral Statement on the Doctrine of Matrimony

By Jean DuBois

FIRENZE-NUOVA ROMA 26 October 2020 (ORCNS) --

Last week His Holy Eminence the Archfather made a statement regarding teaching the authentic doctrine of the faith. The statement centred on the Sacrament of Holy Matrimony and confusing statements emanating from the Vatican and His Holiness the Pope. 

The statement, given in Italian, made the following key points: 

1. Everything must be grounded in the doctrine of the faith.

2. Not even the Bishops can change the truths of the faith. 

3. The clergy, especially the bishops, the successors of the Apostles, must teach only the doctrine of the faith.

4. Today the civil governments do not listen to the church. They have changed their definition of marriage. 

5. Even though the state has changed its definition of marriage, the Sacrament of Holy Matrimony and the essence of marriage remain the same. They have not changed and cannot change. 

6. The bishops, priests, and other clergy must teach the doctrine of the faith pertaining to matrimony and must not give approval, particularly in public, but also in private, to any policy of the civil state that is contrary to the doctrine of the faith.

The video is also available on Facebook here.

Tuesday, October 20, 2020

In Memoriam Fr. Valentine Young, OFM


By HHE Archfather Rutherford I

RIP Rev. Fr. Valentine Young, OFM

Today I reflect on the life of the Rev. Fr. Valentine Young, OFM, who died earlier this year. His death is a benefit to the Church Triumphant in Heaven, but a loss to us here on earth.

As people migrate around, they often lose touch with those important to them. My favourite priest when I was a layman was Fr. Valentine Young, OFM, a staunch traditionalist and the chaplain of the local diocesan Latin mass community. I knew him when I was in graduate school, and he was my priest and friend. Yet, even after moving away, as anyone who knew him can attest, one of our most enjoyable treats during the Advent/Christmas season was to receive his annual Christmas letter. He left such a legacy everywhere that he was stationed, that the annual letter proved to be the best way for all of us to stay up-to-date on the activities of this extraordinary priest.

Fr. Valentine was just short of age 89 when he died. His body may have aged, but his mind and his drive to continue serving did not. Even at age 88, he was still serving as a chaplain to a Tridentine mass community. He always sought out ways to help others and to do things he found interesting. 

His earlier career involved working with Amerindian missions in Arizona and New Mexico. He served at different times for Latin mass communities in Kansas, South Dakota, and Kentucky. Not content with simply celebrating the sacraments, which alone would have been enough, he wanted the members of his communities to be able to connect with the beauty of the liturgy and the true and rightful Catholic heritage. So, he taught Latin and Greek classes – and he also played the organ to lead Vespers after the afternoon Tridentine mass, inviting the congregation to participate in learning the chant. 

One of my greatest privileges was being able to serve as a guard of honour during the mass for the 50th jubilee of his ordination.  Fr. Valentine was a priest I was proud to call a friend, and I credit him with my final decision to accept a vocation to the priesthood. He was always supportive of me and defended truth and tradition.

One of my favourite memories of Fr. Valentine happened after he had a heart operation. He did take a brief recovery period and was on oxygen. However, he did not want to sit around the house when there was the Lord's work to do, and so there he was back celebrating mass quite quickly, oxygen tank and all. As he moved about the sanctuary during mass, an altar boy was tasked with wheeling the oxygen tank. 

Fr. Valentine was a true priest, a defender of the authentic traditions of the Catholic faith, an inspiration to so many people, and my friend. Not only will I miss him, I will miss reading his annual Christmas letter that will not be coming this year. 

Additional information about Fr. Valentine and his lifetime of service to the Church may be found here:

Wednesday, September 30, 2020

The Archfather's Statement on the 75th anniversary year of Hiroshima and Nagasaki

FIRENZE-NUOVA ROMA 30 September 2020 (ORCNS)

The following Patriarchal Letter was issued by His Holy Eminence the Archfather for the 75th anniversary year of the use of nuclear weapons on the Japanese cities of Hiroshima and Nagasaki.


In this 75th anniversary year of the devastating destruction of the Japanese cities of Hiroshima and Nagasaki by nuclear weapons dropped by the United States, We take this opportunity to reflect upon the Christian theology pertaining to such weapons and their use. Nuclear technology has brought many positive benefits to global society. Yet, its tremendous destructive potential creates an inherent moral and ethical obligation regarding its employment, both in peace and especially in war. The Church has always maintained the illegitimacy of use and the intrinsic evil of nuclear weapons. This includes our Roman temporal predecessor, Pius XII, who was the Supreme Pontiff during the Second World War, who worked tirelessly against the human rights crisis created by the evils of the Nazi regime, and who spoke against the use of nuclear technology for weapons.

While nations have a legitimate right to self-defense, the response must not be out of all scale and proportion with the attack. Being attacked does not warrant or justify human rights violations. That is, the morality of warfare does not change. Human rights violations and excesses, real or perceived, on the part of the enemy do not render similar acts done in retaliation morally acceptable simply because they are done in retaliation. Indeed, when the military response, whether nuclear or not, is so extreme and so out of proportion with the offense, it cannot be justified and is an affront to both God and humanity.

Pontifical Mass celebrated in the ruins of the
Nagasaki Cathedral in 1949

Furthermore, weapons that go beyond the mere potential for collateral damage into the absolute certainty of widespread indiscriminate killing, in which men, women, and children of all ages and combatant status are likely to be killed, in which entire cities may be wiped off the map with one simple bomb, indeed such weapons are intrinsically evil and may not rightly be used according to the Laws of God. The use of such weapons is an offense against the dignity of mankind and an absolute offense against God. They constitute war crimes of the highest order. Their use is an affront to all of the honourable soldiers who fight with faith in God above all, with a sense of moral purpose and moral restraint, and with a respect for all human life.

Warfare does not mitigate moral responsibility under God. Rather, it is in such extreme and trying circumstances such as warfare that we are called upon as Christians most to maintain the laws of Christ and His Holy Church. It is in that difficulty that our true character as Christians shows forth. A zeal to win does not mitigate moral responsibility. Neither do misguided attempts at justifications, such as claiming the use of nuclear weapons is in reality an attempt to save life, mitigate responsibility, for in reality, such a decision is either trading one set of lives for others or is playing God as if one can know the future. Ultimately such justifications demonstrate arrogance and pride rather than faith.

The geopolitical borders of the world, while they can serve a legitimate purpose in caring for mankind, in fact mean nothing in terms of human dignity. Just and righteous war does indeed exist, yet war is a terrible thing. The potential for righteous glory, courage, and heroism exists beside the potential for brutality, depravity, torture, and other abuses. So much warfare, even today, does not even remotely meet the standards of just war doctrine. So much warfare has originated and continues to originate out of hatred and a lack of respect for human life and dignity. It is in war and other difficult, challenging, and perilous circumstances that, again, we must look to and cling to our faith the most. The salvation of even one soul is more precious than preventing all the evil on the earth, for we know that worldly evil shall indeed fail and be vanquished in the end.  

It is impossible to think that a ban on nuclear weapons, however, would be effective, for the technology exists and would continue to exist even if the physical weapons were banner. The knowledge itself cannot be eradicated. We must, therefore, promote the beneficial and peaceful uses of nuclear technology that benefit society. At the same time, we must openly speak God’s truth and proclaim the same that the church has always maintained since the dawn of the nuclear age. We must proclaim the inherent evil of nuclear weapons and their inconsistency with the Christian faith. Their use and a belief in their use is an intrinsic affront to Almighty God.

May Almighty God bless each of you and bring peace to the world.

Ego Archipater R.

Tuesday, September 8, 2020

Patriarchal Allocution - Nativity of the Blessed Virgin 2020

FIRENZE-NUOVA ROMA 8 September 2020 (ORCNS) -- The Archfather d. Rutherford I gave his annual allocution on the Feast of the Nativity of the Blessed Virgin Mary. His Holy Eminence addressed topics including political discord and the importance of Christ above all nations. The video of the allocution is below, followed by the transcript. 



Da Firenze-Nuova Roma ai Cristifedeli di tutto il mondo, ed ai membri della Corte di Santa Maria di Walsingham, grazia, pace, e la nostra benedizione Apostolica in questa festa gioiosa della Natività della Beata Vergine Maria. This day we celebrate the birth of the New Eve by whose obedience Christ was able to be born into the world for the salvation of mankind. Our Lady was immaculately conceived, yet had free will and was under no obligation to become the Mother of God. Yet when the angel appeared to her, she said: Behold the handmaid of the Lord, be it done unto me according to thy will – and she accepted the overshadowing of the Holy Spirit. We, each of us, likewise have a choice. We can accept God, or we can reject Him. Indeed, this is a choice we must make constantly throughout our lives in all that we do. It is easy to fall away from the faith under the influences of the world, and so we must pray for conversion on a regular basis and seek the help and intervention of the Blessed Virgin. Remember the benefits to mankind from the obedience of Our Lady whose birth we joyfully celebrate this day. The decisions we face in life, though, are rarely easy, but they are simple at their core. Questions are not black and white, but right and wrong, by which is meant “of God” and “not of God.”

In the 2000 years since the Incarnation of Christ, Our Lord seems not to have penetrated the hearts of mankind, for the world seeks constantly to abandon the ways of Christ and instead seeks other ends. When God comes to people, instead of following the example of Our Lady, far too often the invitation is rejected.

Carissimi, è necessario cercare nostro Signore, cercare Cristo in tutto per sempre. Se non lo cerchiamo, certo perderemo la nostra via; perderemo la via corretta di Dio. Dobbiamo sapere e capire che quella via, la via di Dio, è veramente l’unica via. We must search for our Lord, search for Christ in everything always. If we do not search for Him, we will certainly lose our way; we will lose the right path of God. We must know and understand that that way, the way of God, is the only way. Forse pensate che non sia facile, ma abbiamo la sacra liturgia ed i sacramenti della Santa Chiesa, la sposa di Cristo, per aiutarci. Perhaps you think it is not easy, but we have the sacred liturgy and the sacraments of the Holy Church, the bride of Christ, to help us. 

Today in the world there is much political upheaval and discord. This is nothing new in history. Mankind, being naturally oriented towards religion, will find something new if religion itself is abandoned. This we see in many countries today. For example, Europe is abandoning its sacred heritage, and the identity politics seen in the United States have largely replaced mainstream Protestantism that was so common, and thus is ultimately the same religion in a new package – only without God except for occasionally some warped version of God that somehow favours only one political party or viewpoint. We must caution, therefore, the Christian faithful not to make political decisions, including one’s own vote, according to political or other identity, but according only to the laws of God and the precepts of his Holy Church. Similarly, we must caution against too much identity with political parties and organisations at all, for they all too easily can insidiously replace one’s identity as a Christian or cause one’s Christian faith to be warped to fit the whims of politics. More than that, too much identification with political parties and even with national identity under the guise of patriotism, can tear away at one’s soul, pitting people against each other, breeding division where there should be unity in Christ.

Pues Dios no dice que una nación es mejor de todos los otros países. Pensais que la frontera sea una división májica o sagrada, y la gente aquí sea buena, pero la gente allá sea mal? Dijimos que no. De ningúna manera. Todos son hermanos en Cristo, pero los países vienen y se van. Solo la iglesia de Cristo es por siempre y para siempre. God does not say that one nation is better than all other countries. Do you think that the border is a magical or sacred division, and the people here are good, but the people there are bad? We say absolutely not. All are brothers and sisters in Christ, but the nations, they come and go. Only the Church of Christ is of all time and remains forever. Indeed, just as socialism and communism are opposed to and incompatible with the Christian faith, so too is nationalism. Our loyalty must first and foremost always be to God. If we are with God, He will be with us, and then who can stand against us? 

Now, prepare yourselves to receive God’s blessing.

Et benedictio Dei omnipotentis, + Patris, et + Filii, et Spiritus + Sancti descendat super vos et maneat semper. R. Amen.

Monday, September 7, 2020

Legion of the Eagle Consecrated to Christ

Jean DuBois

FIRENZE-NUOVA ROMA 7 September 2020 (ORCNS) -- The Most Honourable Legion of the Eagle, the senior-most religious and dynastic order of the Anglican Patriarchate, was formally consecrated to Our Lord Jesus Christ on 5 September by His Holy Eminence the Archfather Rutherford I. The consecration was formalised in a Patriarchal Constitution entitled "Praeclarissima Legio Aquilae." 

The dedication to Christ has always been a part of the Legion, which is the Christian successor to the IX Spanish Legion, founded by Julius Caesar. The eagle itself represents the divine victory of Christ. The consecration simply formalises this long-standing devotion. As a result, the Feast of Corpus Christi has been declared the principal feast of the Legion. The Feast of the Sacred Heart was also added as an official feast day, along with the already-existing feast of St. Patrick, Bishop and Confessor. 

Also as a result of this consecration, the Legion was granted the augmentation "of Christ" to its name. Thus, though "Legion of the Eagle" remains correct, its full name is the Most Honourable Legion of the Eagle of Christ. 

For more about the Legion of the Eagle, please see:

or in Italian,

Sunday, August 23, 2020

Archfather Celebrates Solemn Mass of great Florentine Saint Felipe Benizi

FIRENZE-NUOVA ROMA 23 August 2020 (ORCNS) -- Earlier today H.H.E. the Florentine Archfather celebrated a solemn mass in his private chapel for the great Florentine Saint Felipe Benizi. The Saint, born in Florence, was credited with reviving the Order of the Servites and was one of its superiors General. The cult of Saint Felipe Benizi was first recognised by Pope Leo X, founder of the legacy of the Anglican Patriarchate, in 1516 and was later canonised in 1671 by Pope Clement X.

H.H-Em. the Archfather celebrates the solemn mass
of Saint Felipe Benizi using the complete
solemn Patriarchal vestments.

The offering during the Holy Mass. 

Hospice Chaplain Ordained Lector, Exorcist, Acolyte, and Sub-Deacon

 FIRENZE-NUOVA ROMA 23 August 2020 (ORCNS) -- The Reverend Brother Elliott Francis, TOR Mar was ordained to the minor orders of Lector, Exorcist, and Acolyte and further to the Sub-Diaconate yesterday. The rites were officiated by H.H.E. the Archfather and took place in his private chapel. Brother Elliott is a hospice chaplain and continues with his studies towards the priesthood. He also holds the office of Guardaroba (Wardrobe Master) of the Patriarchal Household and is a veteran of the US Army. 

In the Anglo-Roman Rite used by the Anglican Patriarchate (Anglican Rite Roman Catholic Church), the ordination to the orders of Lector and Exorcist involve the laying on of a single hand by the ordaining bishop while imposing the Breviary and a book containing the rites of Exorcism respectively. The ordination to the order of Acolyte involves the laying on of both hands while the ordinand holds an unlit candle in the right hand and an empty cruet in the left. Each object imposed signifies the nature of the ministry of the particular order. 

At the ordination to the sub-diaconate, the first Holy Order that serves directly at the altar in the Holy Mass, both hands are laid on by the ordaining bishop, invoking the Holy Spirit. The new sub-deacon receives the amice, alb, maniple, and tunicle, the vestments of the sub-diaconate. The Book of Epistles is also imposed, signifying the right to read the Epistle at the mass. After the ritual, a chalice and paten are presented for the new sub-deacon to touch, signifying his ability to hold the Sacred Vessels. Similarly he is presented two cruets, one with wine and the other with water, and a lavabo basin and towel to touch in further symbolism of the role of the sub-diaconate. 

The Archfather ordains Brother Elliott as an Acolyte.

The Archfather imposes the Book Epistles during the
rites of ordination to the sub-diaconate. Brother Elliott
is vested in the tunicle and maniple,
the vestments of a sub-deacon. 

The Archfather and Brother Elliott after the ordination.

Sunday, August 16, 2020

Statement of Archfather Don Rutherford I on the Murder of Cannon Hinnant

FLORENCE-NEW ROME 16 August 2020 (ORCNS) - 

Statement of His Holy Eminence Archfather Don Rutherford I on the Murder of Cannon Hinnant

The recent murder of a North Carolina child Cannon Hinnant is truly a sin crying out to heaven for vengeance! While recent tragic events resulted in widespread rioting and violence, as well as intense media coverage, We are saddened and concerned by the comparative media silence on this murder that likewise is indicative of the systemic racism in the United States. Indeed, America and the world grow weary of the unjust violence and riots that abound. Just as extremists hijack religion in weak attempts to justify acts of psychopaths, so too, do leftists hijack notions of justice and free speech to advance their criminal cause. Yet, when their family, their business, their job, and their freedom are suffering, and when it fits their narrative, suddenly they find reason for outrage. Social justice – authentic social justice – is not one-sided and does not fuel agendas, but is in reality about respect for life and the condition of one’s fellow man. 

Undermining society by pitting neighbor against neighbor is the calling card of the Adversary. The Devil thrives in angst of anarchists; his blood flows freely through the veins of those who seek to spread and instill confusion. His dark heart sings out through fake facts, fake acts, false prophets, and popular politicians. He calls his own opinion truth and seeks to silence all other opinions. Lies become packaged as truth, and belief in those lies as truth becomes forced upon others. 

The Adversary now calls upon each of you. He is the one who expresses outrage to substitute one form of prejudice for another while calling it justice. 

He is the rich fellow who will bend a knee but will not bend his back to help anyone. 

He is the voice convincing young people that acts of wrong can magically make you right. 

He is the one who hires hypocrites to ignore why, as the Holy Church has been proclaiming for 2000 years, All Lives Matter. 

Yes, the Adversary thrives whenever anyone blindly follows angry vendettas no matter what the cause. 

And he grows stronger the longer fools are willing to bleed for him. 

No, we cannot expect the senseless to act sensibly. 

We cannot expect right to emerge from constant wrong. 

We cannot demand that others behave better than we. 

We cannot live in the future if we cannot learn from the past. 

We cannot be forgiven if we cannot forgive. 

We cannot selectively focus only on the things that matter only to us. 

Rather, we must be mature enough to focus on the greater good—the best thing, the best result for everyone. 

Yes, must never shirk our duty to stand in the face of wrong, to stand up for what is right. But we must be right ourselves to stand on any moral high ground. 

And that takes a great deal of soul-searching, and prayer, and a lot of adults in the room willing to discipline unruly children. 

Let us pray for the repose of the soul of Cannon Hinnant. Let us pray for the conversion of the hearts of mankind that we may all learn to live by the commandment of Our Lord to love our neighbour as ourselves. 

Friday, August 14, 2020

Statement of Archfather Rutherford I on the Eve of the Assumption 2020


Statement of H.H.E. Archfather Don Rutherford I
on the Eve of the Feast of the Assumption 2020

Tomorrow, 15 August, we celebrate each year the Feast of the Assumption of the Blessed Virgin Mary. Our Lady, having completed the course of her earthly life, was assumed body and soul into heaven. Although believed from the time of the early Church, this was dogmatically defined by Pope Pius XII in the Apostolic Constitution Munificentissimus Deus

 (...continued below...)
The Assumption of Mary

The Assumption follows the dogma of the Blessed Virgin’s Immaculate Conception by which she was preserved free from original sin. It was that state that prepared her to be, if she so decided to be, the Mother of God. Our Lady, of course, did so consent upon the message of the Angel and accepted the overshadowing of the Holy Spirit. It was through her free choice and obedience to the will of God that Our Lord and Saviour was able to come into this world, and thus the Word became Incarnate.

Tradition holds that Our Lady was assumed into Heaven from what is now known as the Holy House of Mary in Ephesus, Roman Empire, in modern-day Turkey. We had the privilege of making a pilgrimage last summer to the Holy House. 
Relic of the Holy Belt of Mary in the
care of the Anglican Patriarchate

Also, tradition holds, as depicted in many paintings, that Our Lady dropped her girdle down to one of the Apostles. This is called the Holy Belt of Mary. The Anglican Patriarchate counts among the most sacred objects entrusted to its care a piece of the Holy Belt, which came to us via the Byzantine Roman Empire. 
Archfather Rutherford during a 
pilgrimage to the Holy House
of Mary in Ephesus.

Indeed, long before the formal dogmatic definition by Pius XII in 1950, the glorious Assumption of Mary was a part of the Christian Faith. It was an official feast by the mid-ninth century when it was set by Pope Leo IV. St. Gregory of Tours is among the earliest church official to speak officially of the bodily Assumption of Mary. Scriptural evidence also exists. In the 8th century, Pope Sergius I also celebrated the feast. It was during that time that our Diaconal Church in Rome, Santa Maria Antiqua, was prominent and later used as the seat of the Bishop of Rome. Indeed, the Church of Santa Maria Antiqua, located in the Roman Forum, contains the earliest-known still-intact depiction of Our Lady as Queen of Heaven. 

May our Lady on the Feast of the Assumption bestow her blessing upon each of you, that you may each be brought thereby closer to Our Lord and Saviour. 

Thursday, August 13, 2020

Statement of H.H.E. Archfather Rutherford I on the Upcoming United States Presidential Election


Statement of H.H.E. Archfather Don Rutherford I
on the Upcoming United States Presidential Election

The people of the United States are again at the time to elect a new President. Such decisions necessarily have a moral component, and faithful Christians must be guided first and foremost by their faith as they cast their ballot. This election in the United States raises many significant moral questions on indeed a global scale. Although the choice of president and other government officials of a particular country necessarily impacts that country and the people of that country, the size and wealth of the United States at present is such that its decisions and its actions influence much of the world. That is also true about a presidential election. Faithful Christians must bear in mind the influence of their vote for President on the people who live within the United States, and also all the people who live around the world, for we are indeed all united in Christ, no matter where we live.

This particular presidential election contains a significant number of grave moral issues. Those issues cannot be laid aside, and Christians place their very souls in peril for all eternity if they lay aside their Christian faith when casting a vote for president.

The Christian faithful may not under any circumstances vote for a candidate who supports, particularly openly and unapologetically, the grave mortal sin of abortion. The right to life is the most essential of all rights, for all other rights have is a necessary precondition to exercise them that one is alive. Furthermore, the Christian faithful may not under any circumstances vote for a candidate who does not respect the sovereignty of Our Holy Mother the Church, for that right comes not from the state, but from Almighty God. Additionally, the Christian faithful may not under any circumstances vote for candidate who espouses the principles of Marxism, whether in the form of communism or socialism, or who embraces and promotes secularism. Indeed, no Christian may vote for a candidate who espouses or promotes the sins that cry out to Heaven for vengeance. 

It has often been asked what one should do if both major candidates are flawed on those and other major issues. Given that the American system is such that it is almost inevitable that one or the other of the major candidates will win, under the principle of proportionate reason, one should vote for the candidate who will do the least harm. Ultimately this becomes a matter of one’s personal conscience. It is always advisable to seek guidance from one’s personal spiritual advisor.

You will be held accountable for your actions, and that is certainly true regarding the upcoming United States presidential election. Those who shirk the duty entrusted to them remove themselves from the saving graces of the sacraments of Our Holy Mother the Church until such time as they are duly contrite and properly reconciled.

The responsibility is yours, and your actions have consequences, not only for yourself, but for other people. Elections must be used to help establish the peace and justice of Our Lord and Saviour Jesus Christ in the land. That is the responsibility of the Christian faithful on the American election day, as well as each and every other day.

Thursday, July 30, 2020

Rear Admiral of the Patriarchate Appointed

By Jean DuBois

RAdm HSH the Duke of Metz
FLORENCE-NEW ROME 20 July 2020 (ORCNS) -- H.S.H. the Duke of Metz was recently appointed Rear Admiral of the Patriarchate in the Walsingham Naval Guard by H.H.E. the Archfather. The position is an honorary and ceremonial office within the Walsingham Guard with ancient roots. It recalls to the old days of sail and naval warfare in which a fleet at sea would often be organized into three squadrons, with one each commanded by the Admiral, the Vice Admiral, and the Rear Admiral. In the Walsingham Naval Guard, this position is ceremonially equivalent to the second assistance to the Chief of the Naval Guard in honor of that history. Today the position is conferred as a recognition to a worthy individual, and only one individual serves in the role at any given time. 

The Duke descends via the House of Arnulfings and was raised in the high mountain desert of Wyoming. With a diverse educational and cultural background, he earned a Bachelor of Science degree in Information Security and a Master of Business Administration and also holds high professional and military certifications in Homeland Security, Emergency Management, and Cyber Crime & Terrorism prevention. 

Flag of Rank of a Rear Admiral
of the Walsingham Naval Guard
     An Eagle Scout in the Boy Scouts of America, the Admiral remains very active in service and philanthropy supporting various charitable outreach programs both he and his wife hold dear. The Duke has received honors in Scouting to include: the NESA Outstanding Eagle Scout Award; Silver Antelope for service to the 13 states of the Southern Region; Silver Beaver; the Sea Scout Leadership Award; and, most recently was honored as the Southern Region BSA Alumnus of the Year. He is a recipient of the U.S. President's Volunteer Service Award for Lifetime Achievement. 

     The Duke served honorably in the United State Navy Intelligence community and countless Federal, State and local agencies in combating threats from cyber-terrorism and cyber related crime. He is a founding member and served on the original board of directors for the Federal Bureau of Investigation’s InfraGard (National Members Alliance) program.  He was instrumental in expanding the Homeland Security grant program following 9/11 to include cyber threats and was the subcommittee chairman for Cyber Security for the Multi-State ISAC.  Currently, the Duke is employed as the Corporate Information Security Officer (CISO).

         For more information on the Walsingham Naval Guard, please see: