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| "I Am Not Here to Give Dates or Names of Future Bishops" - Father Pagliarani FSSPX |
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Posted by: Stone - 57 minutes ago - Forum: The New-Conciliar SSPX
- No Replies
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"I Am Not Here to Give Dates or Names of Future Bishops" - Father Pagliarani FSSPX
![[Image: yu9jyamiwypur2eh3oa7t7fagtajrtl9kmjdo4e?...1766649188]](https://seedus3932.gloriatv.net/storage1/yu9jyamiwypur2eh3oa7t7fagtajrtl9kmjdo4e?secure=eYUITqgOm2XGyGdo1m7ekg&expires=1766649188)
gloria.tv | December 23, 2025
The Superior General of the Priestly Fraternity of Saint Pius X, Fr Davide Pagliarani, spoke on December 13 in Friedrichshafen, Germany, about the future of the Fraternity. Main quotes, video sequence below.
- The question of future bishops' consecrations is the million-dollar question.
- I am not here to give dates or names.
- Does a state of necessity exist in the Church today, as it did in 1988 when Marcel Lefebvre consecrated four bishops? This state of necessity is more clearly recognisable today than in 1988.
- After the pontificate of Pope Francis, we find ourselves in an emergency situation. Although the Pope has passed away, his decisions remain epoch-making, problematic and far-reaching. This pontificate exemplifies the state of necessity within the Church from start to finish.
- In ordinary parishes, the means for the salvation of souls are often lacking. The preaching of the truth and the administration of the sacraments are no longer guaranteed.
- The consecration of bishops is not about an internal problem of the Priestly Fraternity, but about the good of the Church.
- It is not only necessary to prepare the ceremony of bishops' consecration, but also hearts. Such decisions must be made through prayer.
Video here: https://gloria.tv/post/ry2gLtGG78VR6KERaNAaR1nc8
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| Diocese of Charlotte to have seminarians to spend extra ‘pastoral year’ teaching, living as laity |
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Posted by: Stone - 1 hour ago - Forum: Vatican II and the Fruits of Modernism
- No Replies
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Diocese of Charlotte will require seminarians to spend extra ‘pastoral year’ teaching, living as laity
Each seminarian will receive full pay and benefits, but they will be required to pay bills out of their teaching salary, and they won't be permitted to wear clerical garments.
![[Image: Shutterstock_2651915683.jpg]](https://www.lifesitenews.com/wp-content/uploads/2025/09/Shutterstock_2651915683.jpg)
Shutterstock
Dec 22, 2025
CHARLOTTE, North Carolina (LifeSiteNews [slightly adapted - not all hyperlinks included from original]) — The Diocese of Charlotte under Bishop Michael Martin, OFM, plans to add an extra “pastoral year” to its seminary formation that will require seminarians to work in Catholic schools full-time while largely living as ordinary laymen, beginning the next academic year.
The changes to priestly formation, announced in a December 15 email memo obtained by The Pillar, will require seminarians to spend an additional “pastoral year” in between their required philosophy and theological studies, teaching full-time at local middle or high schools, purportedly to experience the daily challenges of the lay faithful they hope to shepherd as clerics.
During this “pastoral year,” each seminarian will have a “lay mentor” and receive full pay and benefits, but they will be required to pay bills out of their teaching salary, apparently in addition to paying for an extra year of tuition, and they won’t be permitted to wear clerical garments.
The changes to seminary formation are just the latest changes made to the diocese by Martin who has heavily restricted the celebration of the Traditional Latin Mass (TLM) and even banned the use of communion rails for Novus Ordo Masses.
READ: Charlotte bishop officially bans altar rails for Communion as of January 16
This pastoral year will be an opportunity for those seminarians “who have little working experience to take on the demands of a full-time job, paying bills, and learning how to manage the elements of daily life that the people in our parishes have to balance all the time,” the memo said.
The memo added that the goal of this pastoral year is to allow “sustained and substantial time in pastoral ministry in a way that the assignments given by our seminaries simply cannot provide.”
One anonymous diocesan priest told The Pillar the additional pastoral year is “bizarre.”
“(The program is) adding another year to the (seminary) formation for something that doesn’t seem to be directly applicable to priestly life and ministry,” he said.
Some faithful have also noted concerns that these men are likely unqualified to teach before they begin their theology studies.
The Diocese of Charlotte did not respond to LifeSite’s multiple requests for comment on the new seminary requirements by publication time.
The seminary changes are just the latest changes Martin has made since being installed as the bishop of Charlotte in 2024. Earlier this year, Martin set off a firestorm of controversy when he merged the diocese’s four Latin Masses to just one small Little Flower chapel 40 miles from downtown Charlotte, which purposely cannot accommodate all the faithful who wish to attend the TLM.
Within the last week, Martin officially ordered that all altar rails and kneelers no longer be used for the reception of Holy Communion at all Novus Ordo Masses by January 16, 2026. He also ordered churches to remove all “temporary or movable fixtures used for kneeling” for Holy Communion.
As The Liturgy Guy pointed out, the Diocese of Charlotte inherited from Martin’s predecessor, Bishop Peter Jugis, a relatively high number of vocations to the priesthood, suggesting this may be related to the prevalent use of altar rails within the diocese.
Of the diocese’s current seminarians, “75% of those young men come from parishes where the use of altar rails or communion kneelers has been the norm,” the Liturgy Guy noted, pointing to the study that shows reverent Eucharistic practices increase belief in the Real Presence. The high number of seminarians could also have been attributed to Jugis’s previous seminary program.
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| Pope Leo’s new bishop of Tucson supported Communion kneeler ban, Latin Mass restrictions |
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Posted by: Stone - 1 hour ago - Forum: Vatican II and the Fruits of Modernism
- No Replies
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Pope Leo’s new bishop of Tucson supported Communion kneeler ban, Latin Mass restrictions
Pope Leo XIV on Monday named Monsignor James A. Misko, the vicar general of the Diocese of Austin, Texas, as the next bishop of Tucson, Arizona.
Tue Dec 23, 2025
(LifeSiteNews [slightly adapted, not all hyperlinks included from original]) — Pope Leo XIV on Monday named Monsignor James A. Misko, the vicar general of the Diocese of Austin, Texas, as the next bishop of Tucson, Arizona.
Bishop-elect Misko will be consecrated and installed as the eighth bishop of Tucson on February 20, 2026, the diocese announced December 22.
As vicar general of Austin, Misko enforced the suppression of multiple Traditional Latin Masses (TLM) and the ban on Communion kneelers, while also urging the faithful to get the abortion-tainted COVID jab.
Misko, 55, will succeed Archbishop Edward Weisenburger, now the archbishop of Detroit, who has also suppressed the Latin Mass and was one of the strongest supporters of the COVID jab.
Misko’s background
Misko was ordained to the priesthood in 2007 in the Diocese of Austin, where he would serve at various parishes. Since 2019, he has served as vicar general and moderator of the curia for the diocese, and served as the diocesan administrator from March to September 2025, following Bishop Joe Vásquez’s appointment as the bishop of Galveston-Houston until his successor Bishop Daniel Garcia officially replaced him.
Misko holds a bachelor’s degree in communications from St. Edward University in Austin, as well as a Master of Arts in theological studies, a Master of Divinity, and a Bachelor of Sacred Theology from the University of St. Thomas and St. Mary’s Seminary in Houston. Between 1991 and 2000, prior to his time in seminary, Misko worked in the restaurant industry.
TLM suppression and Communion kneeler ban
Misko has long shown an apparent disdain for traditional liturgical practices. In 2024, the Austin diocese under Bishop Vásquez, during Misko’s tenure as vicar general, shut down the well-attended Latin Masses that had been celebrated at St. Mary’s Cathedral, citing Traditionis Custodes and guidance from the Dicastery for Divine Worship (DDW). The two Sunday TLMs were replaced with Latin Novus Ordo celebrated ad orientem (facing east) with Gregorian chant.
In September of this year, just as Bishop Garcia officially took over the diocese, a scheduled Latin Mass at Texas A&M University was abruptly canceled.
In November, under Garcia’s direction, Misko signed a memorandum asking pastors to no longer use kneelers for the reception of Holy Communion, emphasizing that standing to receive the Eucharist is considered the “norm” in the U.S. as determined by the United States Conference of Catholic Bishops (USCCB).
READ: New bishop of Austin directs priests to remove kneelers for Communion: ‘Wicked and cruel’
The use of kneelers (prie-dieus) during Holy Communion “could confuse the faithful” about this norm, while communicating that kneeling to receive the Eucharist is “more appropriate,” Misko wrote in the directive.
Setting out a kneeler near the distribution of the Eucharist could also allegedly “could put undue pressure on the communicant” to receive kneeling, the directive added.
Misko further instructed pastors to explain to communicants who have difficulty getting up without a rail after kneeling that “they are not offending God by not kneeling” and that the priest recommends they receive standing.
“At the same time, it is important to catechize the faithful that one can receive Holy Communion with the same reverence standing and that there should not be an emphasis on kneeling for Holy Communion by priests, deacons, and lay liturgical leaders,” he wrote.
The tradition of the Catholic Church, unbroken until after the Second Vatican Council, is that the lay faithful receive the Blessed Sacrament, administered by a priest, his hands having been consecrated for the handling of the sacred Eucharist, on the tongue while kneeling.
Furthermore, the Code of Canon Law, which binds all bishops and priests in the Roman Rite, is very clear that the faithful’s choice to kneel to receive Communion is not a sufficient reason for them to be denied the sacrament:
Quote:Sacred ministers cannot deny the sacraments to those who seek them at appropriate times, are properly disposed, and are not prohibited by law from receiving them. (Can. 843 §1.)
Any baptized person not prohibited by law can and must be admitted to Holy Communion. (Can. 912)
Championing of abortion-tainted COVID shots and migrants
Misko also championed the COVID jab, urging the faithful to get vaccinated as soon as the experimental shots were available. The monsignor even dismissed Catholics’ concerns about taking some of the abortion-tainted shots in an interview with a local media outlet.
“The good that can come from using these vaccines so far outweighs the remote evil that the person would be participating in,” Misko said.
Several Catholic prelates have refuted the idea that the supposed good from the COVID shots outweighs the remote evil cooperation that recipients participate in by taking the abortion-tainted jabs.
In a seminal intervention of December 12, 2020, around the same time Misko urged the faithful to get their shots, Bishop Athanasius Schneider – along with co-signers Cardinal Janis Pujats, Bishop Joseph Strickland, and Archbishops Tomash Peta and Jan Pawel Lenga – expressed their strong conviction that any use of a vaccine-tainted with the “unspeakable crime” of abortion, under any circumstances, “cannot be acceptable for Catholics.”
Like many of Pope Leo’s bishop appointments, Misko is also staunchly pro-migrant. The monsignor, along with leaders from the Church of the Latter Day Saints, had helped to create “welcome centers” for migrants, one of which was hosted by Catholic Charities of Central Texas. It’s unclear whether these “welcome centers” provided aid to only legal immigrants in need or illegal aliens as well.
Catholic Charities has been sharply criticized, including by Catholics, for its alleged aiding of illegal immigration. Catholic Charities manages the day-to-day care for many unaccompanied alien children (UACs) and, along with the USCCB, has received $449 million from the U.S. government to shelter and transport unaccompanied immigrant children over the years.
Similarities to previous bishop of Tucson
Misko’s predecessor, Archbishop Weisenburger, has been involved with similar restrictions on the TLM and traditional liturgical practices in his new archdiocese of Detroit. In June, the archbishop officially suppressed most celebrations of the Tridentine Mass in the archdiocese and even banned the ad orientem posture for Novus Ordo Masses.
READ: Detroit archbishop shuts down most Latin Masses, bans ad orientem worship
While serving as bishop of Tucson, Arizona, Weisenburger was also among the most stringent in the country in applying restrictions on the faithful during the COVID crisis, closing churches and implementing mask mandates in the spring of 2020 while encouraging Catholics to take the abortion-tainted shots and instructing all priests within his diocese not to issue religious exemptions for the jab or mask mandates.
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| Rome Denies Fr. Pavone’s Request to Say Funeral Mass for His Mother |
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Posted by: Stone - 12-20-2025, 04:47 AM - Forum: Vatican II and the Fruits of Modernism
- Replies (1)
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Rome Denies Fr. Pavone’s Request to Say Funeral Mass for His Mother
The hierarchy can ration tradition, platform revolutionaries, and smile through public disorder — but a pro-life priest’s grief must be managed.
![[Image: https%3A%2F%2Fsubstack-post-media.s3.ama...0x854.webp]](https://substackcdn.com/image/fetch/%24s_!8dkD!,w_1456,c_limit,f_webp,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fc0dd4304-306e-4ee9-8713-e296c8f0dac6_1280x854.webp)
Chris Jackson via Hiraeth in Exile [slightly adapted] | Dec 19, 2025
The Letter
Fr. Frank Pavone posts a note on nuncio letterhead. Dated December 18, 2025. Signed by Cardinal Christophe Pierre. The request is simple, human, and so normal it should not need a file number: permission to celebrate his mother’s funeral Mass.
The reply is the kind of bureaucratic cruelty the modern chancery class mistakes for “pastoral balance.” Condolences up front, a hard stop in the middle, and a pious seasonal flourish at the end. The core sentence is the only honest line in the whole genre: “the limitations imposed by your canonical status, compounded by the complexity of your public profile, make it impossible for the request to be considered.”
Impossible. That one word is the catechism of the new order. Not “this is painful,” not “this is delicate,” not even “we fear confusion.” Just impossible, as though a son’s grief were a missing form, as though the altar were a government counter.
And yes, the date is perfect. The same day the USCCB announced Dolan’s resignation and the appointment of Ronald Hicks as Archbishop of New York, an announcement publicized by Pierre himself.
One hand signs episcopal press releases. The other hand tells a priest he cannot bury his mother at the altar. This is what managerial Catholicism looks like when it stops pretending.
The Calling
The strongest defense of Fr. Pavone is that the Church herself put him on this battlefield and then punished him for fighting like it mattered.
Fr. Pavone became a national pro-life figure because the Church treated the pro-life crisis as an apostolate worthy of national-scale priestly energy. Cardinal John O’Connor brought him into Priests for Life in the early 1990s, and for years he functioned publicly as a priest whose primary “assignment” was trench warfare against the legal killing of children.
That’s what makes the “public profile” sneer so telling. In the old Catholic imagination, public priestly work wasn’t a problem when it defended the innocent and proclaimed the moral law. In the new imagination, “public profile” is code for “you made the wrong people uncomfortable.”
The Transfer
Then came the shift that always shows you where the fault line really is. Not whether Pavone was “pro life.” Everyone says they’re pro life. The fight was whether he could keep doing it full throttle without being domesticated by chancery culture.
After O’Connor’s era, the relationship with New York tightened into restrictions. Under Cardinal Edward Egan, Pavone’s situation became increasingly constrained, and the public record ties the eventual solution to exactly that friction. He needed a canonical home that would let Priests for Life function as his full time apostolate instead of a tolerated side gig under constant leash.
So in 2005 he transferred his incardination to Amarillo, Texas. Not because he wanted to become a West Texas parish priest. Because that move gave his national apostolate a stable diocesan anchor while the work continued largely based out of New York.
That’s the key. Amarillo wasn’t a “relocation.” It was a canonical shelter.
The Amarillo Turn
And for a time, it worked, because the bishop who received him treated the pro life mission the way a Catholic bishop is supposed to treat it: as something to defend, not something to manage.
Bishop John Yanta brought Pavone in and gave him room. He functioned like the safe harbor bishop, the one willing to let a national pro life priest be a national pro life priest, even if the work wasn’t tidy, even if it was loud, even if it annoyed the right people.
Then Yanta retired. And this is where the story stops being mysterious and starts being familiar.
Bishop Patrick Zurek takes over Amarillo, and suddenly the screws turn. In 2011 comes the order to report back to the diocese for “prayer and reflection,” the episcopal phrase that always sounds spiritual and almost always means administrative containment. Come home. Get quiet. Submit. Let your apostolate be resized to fit diocesan control.
Zurek even said the quiet part out loud at the time. The pro life mission itself was “not in question.” That line is the modern episcopal two step. Praise the cause in principle, then punish the man who refuses to practice the cause in a way that is polite, controllable, and politically harmless.
So yes, the mission didn’t change. The bishop did. And when the bishop changes, the entire machine changes, because the bishop holds the canonical hook, and Rome holds the hammer.
The Clampdown
The whiplash came when episcopal control became the point.
Rome’s 2022 notice to the U.S. bishops said Pavone was dismissed from the clerical state for “blasphemous communications on social media” and “persistent disobedience of the lawful instructions of his diocesan bishop,” and that the decision allowed “no possibility of appeal.”
Whatever you think of his rhetoric, that combination should bother any Catholic who still believes penalties exist for the salvation of souls rather than the satisfaction of a bureaucracy. Maximum finality, minimum specificity, and a demand that the faithful treat the destruction of a public priesthood as an administrative memo.
The same coverage also notes what everyone knows but few will say out loud: Pavone’s political entanglements became part of the conflict, including the demand that he stop certain partisan activity, with disobedience cited as a core charge.
In America, that is not a small detail. It’s the key. Because abortion is not an abstract “issue” here. It is a civil religion. A priest who refuses to pretend the parties are morally symmetrical on legalized child-killing will inevitably be called “partisan,” even when he is simply refusing to lie about reality.
The Real Offense
If you want to understand why Pavone became intolerable to the new regime, don’t start with his Twitter tone. Start with what he made unavoidable.
Pro-life work at Pavone’s intensity forces choices. It forces clarity. It forces confrontation with the political machine that protects abortion. It forces Catholics to stop hiding behind soft phrases like “both sides” and “prudence” when one side treats dismembered children as a sacrament of autonomy.
That kind of priest is a living rebuke to an episcopal culture that wants pro-life words without pro-life consequences. They will praise the cause in principle while disciplining the man who refuses to keep the cause quiet.
So yes, his support for Trump matters here, not because Trump is a saint, but because 2016 and 2020 were not morally complicated on the central question of the state’s right to kill children. Pavone refused to play dumb. That refusal is what the managerial class cannot forgive.
The Double Standard
Now watch the machine’s selective squeamishness about “politics.”
When priests and bishops posture against Trump on immigration, the language becomes urgent, public, and photogenic. Reuters reported U.S. bishops condemning immigration enforcement and opposing “indiscriminate mass deportation,” with the usual moral framing.
The hierarchy is not “above politics.” It simply prefers its own politics.
Chicago supplies a perfect exhibit. Clergy activism around immigration enforcement has included public demonstrations connected to bringing Holy Communion to detainees at the Broadview ICE facility, being denied, and then turning the denial into a sustained media cycle, lawsuits, and headline.
When the cameras are pointed at Trump, public clerical activism is “prophetic.” When the cameras are pointed at abortion and a pro-life priest refuses to moderate his fire, the Church suddenly discovers that “public profile” makes everything impossible.
Chicago’s notorious Fr. Pfleger belongs in this conversation, because he has spent decades being publicly political while remaining institutionally survivable. Chicago media and national Catholic outlets have repeatedly treated his activism as part of the landscape rather than as grounds for eradication, even when it includes direct public attacks on Trump and his policies.
The rule is not “no politics.” The rule is “no politics that embarrasses the conciliar establishment.”
New York’s Sponsored Scandal
Then you get the kind of story that would have triggered immediate correction in a Catholic world that still feared scandal as the faithful once understood it.
Gio Benitez was publicly confirmed at St. Paul the Apostle in Manhattan, with his “husband” serving as sponsor, and it was widely treated as a feel-good “inclusion” moment.
A Confirmation sponsor is a public ecclesial role held up to the faithful as exemplary Catholic life. A public same-sex civil “marriage” is not a private struggle. It is a public state. That is precisely why the Church traditionally treated such public contradictions as matters requiring correction, not applause.
So where is Pierre’s word “impossible” for that? Where is the letterhead clarity? Where is the hard stop?
It doesn’t exist. Because the postconciliar hierarchy’s idea of scandal has been inverted. Scandal is no longer what confuses souls about sin. Scandal is what embarrasses the managerial class.
The Nativity as Protest Sign
The same instinct shows up in smaller, uglier ways: sacred imagery converted into political signage, then defended as “prophetic,” and managed as optics.
The National Catholic Register documented the Boston-area parish standoff over an “anti-ICE” Nativity display, with the archdiocese calling it inappropriate and the pastor publicly resisting.
Notice the contrast with Pavone. There is “dialogue” and press conferences and public wrangling when the messaging aligns with the Church’s preferred political theater. But when a pro-life priest asks to bury his mother at the altar, the answer is not “let’s talk.” It’s impossible.
The Phrase That Gives It Away
Pierre’s letter did not merely cite canonical status. It added “the complexity of your public profile.”
That is the admission. This is not governance by the old Catholic categories of truth, repentance, reparation, scandal, and discipline ordered to salvation. It is governance by risk management. “Public profile” is the new crime. The unforgivable sin is to become a symbol the regime cannot control.
And that is why Pavone is still being punished even after the laicization. The system doesn’t merely want to discipline. It wants to domesticate memory. It wants priests to learn the lesson: if you choose the wrong enemies, Rome will remember your tone. If you choose the right enemies, Rome will remember your dignity.
A Word to Fr. Pavone
If Rome’s penalty is just, then it should be able to withstand sunlight. It should be able to explain itself with clarity, not slogans. It should be able to demonstrate proportionality, not merely power. And it should not need to add gratuitous cruelty by denying a son the ordinary consolation of the altar for his mother’s funeral.
But if the penalty is unjust, or weaponized, or infected with the regime’s obsession with optics and “public profile,” then it does not bind the conscience the way a truly lawful and truly ordered command binds.
Old Catholic moral theology never taught that “obedience” means moral suicide. Obedience is a virtue ordered to God, not a spell that turns injustice into justice because it came on letterhead. Commands that are contrary to the purpose of authority, or that are issued as petty punishment rather than the cure of souls, do not become holy merely by being issued. The Church’s law exists for salvation, not to satisfy the temperament of bureaucrats.
So here is the simplest way to say it, in a way Fr. Pavone can actually own without converting to anyone’s full ecclesiology overnight.
A son asking to offer the Holy Sacrifice for his mother is not asking for a political rally. He is asking for an act of religion. If those who wield power insist on turning that act of religion into a public humiliation, then their “authority” is functioning as a lash, not a staff.
And if they want to bare their teeth by escalating further, let them. Let them try to excommunicate a priest because he offered a funeral Mass for his mother. Let them force the mask fully off. Let them publish, in their own handwriting, the priority list they have tried to hide for sixty years.
Because the moment they do, the faithful will finally see the regime without incense and soft adjectives. Not a shepherd protecting souls, but a machine enforcing compliance. Not courage against the culture of death, but precision against the men who refuse to make peace with it.
Conclusion
Pierre’s letter says the request is “impossible.” Fine. Then the word becomes a mirror.
Impossible to let a pro-life priest mourn at the altar, yet somehow always possible to platform the clerics who soften sin into identity, possible to stage the sacraments as PR, possible to sermonize against Trump with cameras rolling, possible to treat political theater as pastoral courage.
This is why the faithful are angry, and why they are right to be. Not because discipline exists, but because discipline has become a class weapon.
If Fr. Pavone’s life has been a provocation, it is this: he treated abortion like the emergency it is. He refused to domesticate the horror. He refused to speak the dialect. He made the bishops’ cowardice visible simply by not sharing it.
And now the regime wants him to grieve quietly, offstage, out of sight, because even his mother’s funeral must be managed.
No.
If they are going to punish him, let them do it in the open. If they are going to show the faithful what kind of Church they have built, let them show it in full daylight. The altar does not belong to public relations men. The Mass is not a privilege dispensed to the compliant. And a son’s prayer for his mother is not “impossible” unless the men in charge have forgotten what the priesthood is for.
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