RedJake

“Today, to be in full communion with the Holy See, one must accept those affirmations and teachings of Vatican II that are pastoral and certainly non-definitive in terms of their magisterial nature. This raises an important question: Why is the unconditional acceptance of the texts of Vatican II presented as a conditio sine qua non for full communion with the Holy See, while no comparable requirement exists with respect to the pastoral, disciplinary, or non-definitive teachings of the preceding twenty Ecumenical Councils?” — Bishop Athanasius Schneider

Marriage is not a vocation. Only religious life is.

Dana Loesch went full meltdown on stage at the Women’s Leadership Conference. Waving Scripture like a club, screaming mad, turning the whole event into a bashing fest against anyone questioning the narrative—especially Candace Owens. This wasn’t leadership. This wasn’t TPUSA. It was a straight-up feminist takeover mocking God to keep their story alive. Real leaders build. This was just division in heels. Weak.

One of the more difficult questions Catholics must grapple with today is whether it is possible to reject religious relativism and indifferentism completely while also accepting the Church's teaching that she does not conduct a specific institutional mission directed toward the Jewish people. The Church herself answers this question in the affirmative. The Catholic Church continues to proclaim that Jesus Christ is the universal Savior of all humanity and rejects the notion that all religions are simply equal paths to God. At the same time, she has distinguished her relationship with the Jewish people from her relationship with other religious communities, emphasizing dialogue, friendship, mutual understanding, and shared witness to the God of Israel rather than an organized institutional mission aimed at the conversion of Jews. This distinction is not always easy to understand, and reasonable Catholics may struggle to articulate it clearly. Yet the Church asks us to hold these realities together: fidelity to the unique and universal saving mission of Jesus Christ, and fidelity to her teaching regarding the Jewish people. It should also go without saying—but perhaps it is worth saying anyway—that none of this relieves Christians of the obligation to bear witness to Christ. The Church may distinguish between an institutional mission and personal witness, but every Christian is called to proclaim, through the charity, holiness, and integrity of his or her life, that Jesus Christ is "the way, and the truth, and the life" (John 14:6). This is especially true in our relationship with the Jewish people. If Christians believe that Jesus is the fulfillment of God's promises to Israel, then surely our first task is to conduct ourselves in a manner worthy of that claim. For those who speak most loudly on social media about evangelization, it is worth recalling a basic principle of discipleship: the first threshold a person must cross is often trust. Are our words, attitudes, and behavior building trust with Jews? Are they reflecting the love, humility, patience, and holiness of Christ? Or are they reinforcing centuries-old suspicions and wounds? Before Christians concern themselves with outcomes, they might first ask whether they are bearing the kind of witness that makes friendship, trust, and genuine encounter possible in the first place.

Here is the newly appointed "conservative, orthodox" head of the dicastery for communications at the Vatican explaining her involvement in a Christian Zionist organization (Philos) and why it's wrong to want all Jews to know Christ. Brothers and sisters, we are so [redacted]