In the second reading, St. Paul encourages us to offer our bodies to God as a living sacrifice, holy, pleasing to God, a spiritual worship.

Our body is an integral part of our humanity. We are body and soul, matter and spirit, what we do with our bodies matter because it affects our being.

As the Second Vatican Council teaches, “though made of body and soul, man is one. Through his bodily composition he gathers to himself the elements of the material world; thus, they reach their crown through him, and through him raise their voice in free praise of the Creator. For this reason man is not allowed to despise his bodily life, rather he is obliged to regard his body as good and honorable since God has created it and will raise it up on the last day. Nevertheless, wounded by sin, man experiences rebellious stirrings in his body. But the very dignity of man postulates that man glorify God in his body and forbid it to serve the evil inclinations of his heart.

Now, man is not wrong when he regards himself as superior to bodily concerns, and as more than a speck of nature or a nameless constituent of the city of man. For by his interior qualities he outstrips the whole sum of mere things. He plunges into the depths of reality whenever he enters into his own heart; God, Who probes the heart, awaits him there; there he discerns his proper destiny beneath the eyes of God. Thus, when he recognizes in himself a spiritual and immortal soul, he is not being mocked by a fantasy born only of physical or social influences, but is rather laying hold of the proper truth of the matter.”

The times we live in are marked by a deep “anthropological crisis.” Technological changes lead to so many changes and so deep both at the collective and individual level that we seem to be disoriented. We struggle to understand the meaning of our humanity and that of our bodies. Additionally, contemporary culture is dominated by a utilitarian vision of reality affecting our relationship with our own body. We treat it as a mere instrument, instead of what it is, an essential part of our human nature. The ideologies in fashion reinforce a utilitarian and inhuman vision of our bodies. Some go to the extreme of denying that there is such thing as human nature and endeavor to cancel it so as to reach greater levels of “freedom.”

Yet, to renege from our human nature and our humanity, far from making us freer, turns us into slaves of our passions and miseries. An unbridled sexuality, addictions, any excess contrary to virtue, destroys our freedom. Paradoxically, we can act against goodness and truth because we have received the gift of free will, yet to act in those ways enslaves us, makes us serfs of our passions and miseries.

We need to rediscover our human ecology. There is great awareness today of the need to care for the environment, but very little is done to preserve our human nature. Pope Francis explained in his encyclical Laudato Si. on the care of our common home, that “human ecology also implies another profound reality: the relationship between human life and the moral law, which is inscribed in our nature and is necessary for the creation of a more dignified environment. Pope Benedict XVI spoke of an “ecology of man,” based on the fact that “man too has a nature that he must respect and that he cannot manipulate at will.” It is enough to recognize that our body itself establishes us in a direct relationship with the environment and with other living beings. The acceptance of our bodies as God’s gift is vital for welcoming and accepting the entire world as a gift from the Father and our common home, whereas thinking that we enjoy absolute power over our own bodies turns, often subtly, into thinking that we enjoy absolute power over creation. Learning to accept our body, to care for it and to respect its fullest meaning, is an essential element of any genuine human ecology. Also, valuing one’s own body in its femininity or masculinity is necessary if I am going to be able to recognize myself in an encounter with someone who is different. In this way we can joyfully accept the specific gifts of another man or woman, the work of God the Creator, and find mutual enrichment. It is not a healthy attitude which would seek “to cancel out sexual difference because it no longer knows how to confront it”.”

To rediscover our corporality and our bodies as temples of the Holy Spirit and God’s gift to us is an urgent task, indispensable to overcome the crisis of humanity that we find ourselves in. It is only to the extent that each one of us becomes aware of the meaning and greatness of our common human nature, its calling, but also its limits, that we will be able to bear credible witness before the world and, thus, contribute, to the healing of hearts and the establishment of a lasting peace, “unarmed and disarming,” that fosters a culture of encounter, of life, a true civilization of love.

In a nutshell, Catholic teaching holds that human beings are created by God as male or female (body-soul unity), that biological sex is a given gift to be accepted, and that “gender theory/ideology” (separating identity from sex as a matter of choice) is to be rejected.

"As I told you, if men do not repent and better themselves, the Father will inflict a terrible punishment on all humanity. It will be a punishment greater than the deluge, such as one will never have seen before. Fire will fall from the sky and will wipe out a great part of humanity, the good as well as the bad, sparing neither priests nor faithful. The survivors will find themselves so desolate that they will envy the dead. The only arms which will remain for you will be the Rosary and the Sign left by My Son.

The work of the devil will infiltrate even into the Church in such a way that one will see cardinals opposing cardinals, bishops against bishops. The priests who venerate me will be scorned and opposed by their confreres…churches and altars sacked; the Church will be full of those who accept compromises and the demon will press many priests and consecrated souls to leave the service of the Lord.

The demon will be especially implacable against souls consecrated to God. The thought of the loss of so many souls is the cause of my sorrow. If sins increase in number and gravity, there will be no longer pardon for them.

Pray very much the prayers of the Rosary. I alone am able still to save you from the calamities which approach. Those who place their confidence in me will be saved".

Catholic evangelist, former L.A. County police officer, and world police boxing champion Jesse Romero joins John-Henry Westen to answer the question on every faithful Catholic’s mind: How do we survive the great apostasy in the Church?

Romero urges Catholics to become “joyful warriors” — to stop allowing anxiety over popes, bishops, and controversies to consume their spiritual lives, and instead keep their eyes fixed on Jesus Christ. The first priority, he insists, is your own vocation, prayer life, sacramental life, and responsibility for getting your family to heaven.

Addressing the SSPX controversy, Romero expresses sympathy for traditional Catholics who simply want access to the Traditional Latin Mass. He argues that Vatican II should be interpreted through Benedict XVI’s “hermeneutic of continuity” and that progressive and modernist forces within the hierarchy are the central problem. He proposes that a future pope clarify ambiguous conciliar language rather than allowing a “hermeneutic of rupture” to prevail.

Romero calls on Pope Leo XIV and the bishops to restore unrestricted access to the Latin Mass, discipline public dissent, improve catechesis, and prepare Catholics for persecution and suffering. His message is clear: The era of comfortable Catholicism is over. The faithful must become warriors — joyful, prayerful, and unshakable in their commitment to Christ. The apostasy is real. The response must be fidelity. And the victory is already won.

Perhaps what is most disturbing about all is what St. Paul writes next:

The coming of the lawless one by the activity of Satan will be with all power and with pretended signs and wonders, and with all wicked deception for those who are to perish, because they refused to love the truth and so be saved. Therefore God sends upon them a strong delusion, to make them believe what is false, so that all may be condemned who did not believe the truth but had pleasure in unrighteousness. (2 Thessalonians 2:9-12)

How do we not get swept away in this ‘strong delusion’? How do I know that I won’t be, or already am not deceived? St. Paul gives a simple antidote:

…stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter. (2 Thessalonians 2:15)

In a word, be faithful:

• Be faithful to Sacred Tradition, which has remarkably and faithfully been handed down over two millennia. If you don’t agree with or understand a certain teaching of the Catholic Faith, don’t rebel — humble yourself before that truth, asking God to help you understand what is being taught.

• Return to the Sacraments, especially frequent reception of the Eucharist and, at least, monthly Confession.

• Pray and Read the Scriptures every day, since “the Word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart.”[7]Hebrews 4:12

• Fast, knowing that we are indeed engaged in a battle, “not with flesh and blood but with the principalities, with the powers, with the world rulers of this present darkness, with the evil spirits in the heavens.”[8]Ephesians 6:12

• Pray the Rosary, which popes and Our Lady alike have consistently recommended to the faithful as a true help and remedy for individuals, families, and even nations (including consecration to Our Blessed Mother).

While the dark proofs can be a source of evidence of the veracity of God’s Word, the Lord would much prefer that you follow Him in order to encounter and experience the Divine Proofs — those fruits and miracles that come to those who are simply faithful.

1. The Book of Wisdom speaks to us of Divine Providence. “Your providence, O Father, guides… (Wisdom 14:3) You love all things that are and loathe nothing that you have made; for what you hated, you would not have fashioned (Wisdom 11:24). God . . . is the guide of Wisdom and the director of the wise. For both we and our words are in his hand…” (Wisdom 7:16). Wisdom “reaches from end to end mightily and governs all things well.” (Wisdom 8:1) The Lord of all shows no partiality… because he himself made the great as well as the small, and he provides for all alike. (Wisdom 6:8) You have disposed all things by measure and number and weight.” (Wisdom 11:21)

We have only to look around us and to think about ourselves in order to understand the truth of these words from Sacred Scripture. We need only consider a few of the outstanding elements in the universe – the sun which rises and sets with such perfect regularity and the myriads of the stars, clusters of planets and solar systems, ranging the vast spaces of the firmament. Then there are the smaller objects of creation which nonetheless proclaim the greatness of Divine Providence – from the invisibly tiny insects, each with its own independent existence, to the flowers which draw their nourishment from the earth and the birds for whose sustenance God provides all that is necessary.

Lastly, there is the human body, that masterpiece of harmony. The eyes, ears, and other organs display in a marvellous manner the wisdom of their Creator. The soul, too, is the living image of God. It transcends the limits of space and time by the speed of its thought, continually discovers new secrets of the universe by means of its intellectual power, and is capable of willing, commanding and loving.

When confronted with so much order and beauty and goodness, we can only bow down and adore the Providence of God.

2. How can we reconcile with this concept of Divine Providence the confusion and injustice which also exist in the world? Why does God sometimes permit the evil to prosper and the good to be oppressed? Why does He not crush iniquity as soon as it raises its head, instead of allowing the wicked to enjoy the pleasures of this earth while the good are suffering?

The designs of God are hidden and mysterious, but it is certain that He arranges everything justly and for the best. God never hurries, for He contemplates all creatures and events in the light of eternity. The devil may hurry, “knowing that he has but a short time,” (Apoc. 12:12) but God is the master of time.

God waits for men at the last threshold of life in order to do justice to them all. His patience and mercy endure until the final moment of death, because He has said: “I desire not the death of the wicked, but that the wicked turn from his way and live.” (Cf. Ez. 33:11) This is the mystery of God’s mercy.

St. Augustine offers another explanation as to why evil men often seem to be happy and victorious in this world. His suggestion is quite frightening. Even the worst of men, he says, do a certain amount of good during life. Nevertheless, if they die unrepentant, they will be punished for all eternity. Therefore the justice of God concedes to them a small reward in this life for any good which they may have accomplished.

3. How foolish it is for the sinner to exult and to sink into complacency. For all he knows, he may be already abandoned by God because the measure of God’s mercy to him has been exhausted.

Those who are leading good lives may have to endure a great deal, but “blessed are they who mourn, for they shall be comforted,” and “blessed are they who suffer persecution for justice’s sake, for theirs is the kingdom of heaven.” (Cf. Mt. 5:10)

Even in the moral order Divine Providence stands out quite clearly, being infinitely good to the just and merciful to sinners, but severely condemning all sinfulness. Let us meditate on the wonders of Providence and regulate our lives in accordance with its designs.

1. Sometimes we grow discouraged and lose confidence in God. This may be the result of sickness, or of misfortune, or of misunderstanding on the part of others. At any rate, on such occasions we may feel as if we have been forgotten by God.

Jesus Christ willed to endure a trial of this nature when He was hanging upon the Cross, derided and jeered at by those whom He had come to redeem. “My God, my God,” He cried, “why hast thou forsaken me?” (Mt. 27:46) In the Garden of Gethsemane, however, He had already seen in a terrifying vision the sins and acts of ingratitude of the human race. He had begged His Father to take away from Him the chalice of suffering which had been offered to Him, but He had added immediately: “Yet not my will but thine be done.” (Luke 22:62)

We must behave in the same manner. Whether it is a physical or moral anguish which torments us, we must gaze upon the Crucifix and remember that Jesus suffered much more in obedience to the will of His Heavenly Father. We must never lack confidence in Divine Providence and resignation to the will of God. In the mysterious designs of God for us, this evil which we experience is intended for our own good. It may have been sent to ennoble us or to purify us or to give us an opportunity of making reparation for our sins.

God has endowed suffering with a very purposeful mission in the world. It should have the effect of making us detached from earthly things and more preoccupied with spiritual matters. Let us trust in God, then, and remember the words of the Holy Spirit: “Has anyone hoped in the Lord and been disappointed?” (Ecclus. 2:10)

2. An excessive preoccupation with worldly affairs may often be responsible for our lack of perfect confidence in God. We worry about tomorrow, and about our many material needs. But Jesus has warned us about this. “Do not be anxious for your life,” He said, “what you shall eat; nor yet for your body, what you shall put on… Look at the birds of the air: they do not sow, or reap, or gather into barns; yet your heavenly Father feeds them. Are you not of much more value than they?... Consider how the lilies of the field grow; they neither toil nor spin, yet I say to you that not even Solomon in all his glory was arrayed like one of these. But if God so clothes the grass of the field, which flourishes today but tomorrow is thrown into the oven, how much more you, O you of little faith! Therefore do not be anxious… But seek first the kingdom of God and his justice, and all these things shall be given you besides. Therefore do not be anxious about tomorrow; for tomorrow will have anxieties of its own. Sufficient for the day is its own trouble.” (Cf. Mt. 6:25-34) “Are not two sparrows sold for a farthing? And yet not one of them will fall to the ground without your Father’s leave. But as for you, the very hairs of your head are all numbered. Therefore do not be afraid.” (Cf. Mt. 10: 29-31)

3. God does not forbid us, naturally, to work and to provide for the future. But He condemns such immoderate anxiety as would tend to distract our attention from our spiritual obligations. We should be occupied, certainly, but never preoccupied. We should always have perfect confidence in God and resignation to His will.

The pontifical foundation Aid to the Church in Need (ACN) has launched a petition campaign calling on the United Nations and the Council of Europe to protect religious freedom in the face of the religious persecution occurring in 62 countries.

On its website, the Catholic organization states that “no one should have to choose between their faith and their life.” However, “5.4 billion people, almost two-thirds of humanity, live in countries where individuals and communities continue to face harassment, violence, and even death because of their beliefs.”

ACN is therefore inviting people to sign the petition addressed to United Nations Secretary-General António Guterres; U.N. High Commissioner for Human Rights Volker Türk; the U.N. General Assembly; European Council President António Costa; as well as democratic governments, ambassadors, and diplomatic representatives.

The goal is to call upon international leaders to permanently protect the fundamental right to freedom of thought, conscience, and religion, “as enshrined in Article 18 of the 1948 Universal Declaration of Human Rights.”

ACN notes that its “Religious Freedom in the World Report 2025” warns that “some 5.4 billion people live in 62 countries where persecution, oppression, or discrimination by both state and non-state actors has intensified.”

The pontifical foundation states that “this grave human rights crisis can no longer be ignored” and therefore urges democratic governments and international bodies to “publicly condemn all forms of religious persecution.”

Likewise, ACN calls for “religious freedom to be a priority in foreign policy and diplomatic relations,” for “enforcing appropriate measures against regimes that repeatedly violate this fundamental right,” and for concrete measures to be adopted “to prevent violations, ensure the effective protection of this right, and promote the socioeconomic development of religious minorities.”

The letter also calls for the protection of “at-risk religious communities to be granted protection, especially in countries suffering from sectarian violence or religious extremism. This is aimed at preventing forced migration, thereby enabling communities to stay in their ancestral homes and lands.”

Finally, the letter requests that “individuals and groups suffering religious persecution receive the emergency aid and legal aid they need.”

Those wishing to sign the petition can visit this link.

“We will continue to do everything in our power to preserve the Church’s presence here, at every level, throughout the Holy Land.”

Cardinal Pierbattista Pizzaballa, Latin Patriarch of Jerusalem, expressed his solidarity with the people of Taybeh during a visit to the small Christian village in the West Bank on the Feast of the Assumption of the Blessed Virgin Mary.

“I may not have answers on a human or worldly level, but I believe in God. And I am certain that, in Him, we can continue to bring life, even here in Taybeh,” Cardinal Pizzaballa said during Mass at the Latin Church of Christ the Redeemer in Taybeh.

Welcoming the Patriarch at the beginning of Mass, Taybeh parish priest Father Bashar Fawadleh said that the village had welcomed him “among his people and in his home.”

According to a statement from the Latin Patriarchate of Jerusalem, the pastor described the Cardinal's presence as that of a father standing beside his children in difficult times.

Father Bashar also said that Cardinal Pizzaballa’s presence reminded the community that it is not alone and that the Church stands alongside its children, carrying with it “the cross and the hope of this land.”

Cardinal Pizzaballa described the Feast of the Assumption as “a fruit of the Resurrection” and said that Mary teaches Christians to look at reality “with divine eyes,” rather than according to human calculations.

He then connected this message directly to Taybeh, encouraging its people to remain rooted in faith and hope even when circumstances make the future difficult or seem impossible.

The Patriarch also stressed that preserving the Christian presence requires guarding the heart against fear, despair and the effects of difficult circumstances.

“But we want to remain a community that gives birth to life, without giving up our rights, our right to life,” he said. “So be courageous. Do not be afraid.”

Cardinal Pizzaballa also said that he is following developments in Taybeh closely through regular messages and updates from Father Bashar.

The Patriarch’s visit took place against the backdrop of an Israeli order issued last July declaring “the area of Taybeh and Rimon” a closed military zone, prohibiting Israelis and foreign nationals from entering or remaining there.

The designated area includes part of Taybeh’s built-up area, agricultural land, and religious and historical sites.

The order has also raised questions about access to Taybeh for pilgrims, visitors, journalists, volunteers and other foreign nationals.

Cardinal Pizzaballa said that what is happening in Taybeh is increasingly becoming known beyond the town itself.

With this in mind, the Patriarch insisted, “Your example is important, so that we can continue to be a Christian voice amid this very complex situation.”

It would be hard to say that all is well in Church and State across the planet this August of 2026. Last month, I pointed out the contribution played by fatherhood in any healthy society—and imputed a great deal of our current mess to its lack. This is certainly true; but there are other aspects of masculinity we lack in our modern world—especially among Catholics. But what I will speak of here is not a hard and fast masculine identity—like those of father, king, and priest—but a spirit, of which any and all might take part to a greater or lesser degree, depending upon what God demands of them as they make their way in life. It is the spirit of the Cavalier.

Perhaps it is an ideal that is perennial. What would a modern Cavalier be like? On the one hand, he would have a deep Catholic Faith, grounded in the Creeds and anchored by the miraculous. At the same time, he would understand and accept the frailties of human nature, judging himself most severely before he worried about the peccadilloes of others. He would strive against being petty in his own life, understanding that others might not be so inclined.

He would be flexible in tactics but never in belief. He would strive to be true to his loyalties but savvy in the ways of the world. Evangelization would be on his mind, as it was with St. Paul, but he would “temper the wind to the shorn lamb.” He would know his etiquette but be as much of an outdoorsman as he could. Moreover, he would attempt to master the skills of his occupation not simply for a wage but that—be he farmer, soldier, writer, or musician—he could use those skills if ever the standard were raised and the bugle called to defend the Altar.

Certainly, one can find many examples of such a one who have fallen far short of the ideal; but from priest to peasant, what rank is there in society that has not many such. All of us laymen—and even, within their divinely appointed limits, priests and religious—should strive to make the Cavalier spirit our own. The world’s youth do not need would-be Puritans as mentors; they need men who can lead and follow in the most glorious cause—that of Christ the King.

The Lord chose the apostles, that they should be with Him, and that he might send them forth to preach, and to have power to heal sicknesses, and to cast out devils.

Every Christian is chosen—chosen for similar deeds, namely: to be with the Lord, through unceasing remembrance of Him and awareness of His omnipresence, through the preaching and fulfillment of His commandments, and through a readiness to confess one’s faith in Him. In those circles where such a confession is made, it is a loud sermon for all to hear.

Every Christian has the power to heal infirmities—not of others, but his own, and not of the body, but of the soul—that is, sins and sinful habits—and to cast out devils, rejecting evil thoughts sown by them, and extinguishing the excitement of passions enflamed by them.

Do this and you will be an apostle, a fulfiller of what the Lord chose you for, an accomplisher of your calling as messenger. When at first you succeed in all this, then perhaps the Lord will appoint you as a special ambassador—to save others after you have saved yourself; and to help those who are tempted, after you yourself pass through all temptations, and through all experiences in good and evil.

But your job is to work upon yourself: for this you are chosen; the rest is in the hands of God. He who humbles himself shall be exalted.

This jaw-dropping moment was captured at AM on Monday, August 10, 2026, at the Nuestra Señora del Carmen Parish in Colombia. Watch how the Priest holds onto his faith and trust in God as a powerful 7.4-magnitude earthquake begins to rock the entire church mid-Mass.

While historical structures and cathedrals across Chocó, Sonsón, and Manizales suffered severe structural damage, this video reminds us of a timeless truth: Buildings may crack, but God remains unshakeable.

Let’s unite our hearts across the globe. Let's send strength and prayers to the people of Colombia, the rescue teams, and the affected families as they rebuild.

Aid to the Church in Need will remain in constant contact with the bishops and local Churches over the coming hours to determine the extent of the emergency and respond to any needs identified.

As is typical in so many disaster situations, the Church is one of the first places of refuge for affected communities. From the initial hours following the earthquake, parishes, priests, religious sisters, and the faithful have begun accompanying families, offering shelter, comfort, and spiritual support.

ACN invites all its friends and benefactors to join in prayer for Colombia and for everyone affected by this earthquake. The charity is also preparing to support the emergency response through the Church once the assessment of the most urgent needs across the affected dioceses is completed.

This natural disaster struck less than two months after two consecutive earthquakes devastated large parts of neighboring Venezuela. Generous ACN benefactors from multiple countries have enabled ACN to continuously support the local Church to deal with the fallout. ACN is currently visiting Caracas and the other affected dioceses in the country, to plan its support in the coming months, including the reconstruction of severely damaged church buildings.

Aid to the Church in Need is already mobilizing to assess the damage and the needs of the affected communities and to prepare an aid package that will go where it is most needed. We have a national office in Colombia and we are very happy to report that everyone is safe.

Chocó is one of Colombia’s poorest provinces, and one that ACN has consistently supported in recent years. Initial contact with the local dioceses confirms widespread damage to parishes in the region. We are in full solidarity with the Church in Colombia and have already approved an emergency fund to address the most immediate needs.

Today we ask you to join us in prayer for Colombia: for the affected families, for those working on the emergency response, for the rescue workers, and for those missing and their families. We also offer our prayers for the deceased, and for our priests, religious sisters, and church communities who are accompanying their people today.

And, if you can, please give to those hurting today. 100% of your gift will provide emergency aid to our brothers and sisters in Colombia.

May God bless you for your compassion and kindness, and may He bless the people of Colombia.

Modernism has been recognized as a threat to the Traditional Roman Catholic Church for over a century. Its rejection of absolute truth, authority, reason, and traditional practices undermines the core tenets of Catholicism. Modernism's emphasis on individual experience and interpretation can lead to a fragmentation of belief and practice that weakens the Catholic Church's authority and identity.

Pope Pius X, in his 1907 encyclical "Pascendi Dominici Gregis," condemned modernism as a danger to the Catholic faith. He identified modernism as a "synthesis of all heresies" that seeks to adapt Catholicism to the culture of the time, rather than holding steadfast to the unchanging truths revealed by God. The pope recognized the danger of modernism's emphasis on individual interpretation and subjective experience, which undermines the authority of the Catholic Church and can lead to a rejection of traditional Catholic practices.

The Catholic Church continues to oppose modernism as a threat to its teachings and practices. The Congregation for the Doctrine of the Faith, in its 1989 "Instruction on the Ecclesial Vocation of the Theologian," emphasized the importance of adhering to Catholic doctrine and tradition, rather than adapting to the prevailing cultural norms. The Catechism of the Catholic Church similarly upholds the importance of objective truth, reason, and traditional practices as central to Catholicism.

It is essential for Catholics to remain faithful to the teachings and traditions of the Catholic Church and to recognize the danger of modernism. While modernism may offer a perceived sense of freedom and autonomy, it ultimately undermines the core beliefs and practices of the Catholic faith. By remaining faithful to Catholic teaching and tradition, Catholics can uphold the timeless truths revealed by God and maintain the integrity and identity of the Catholic Church.

Many forget that it was Pope St. Paul VI, often misunderstood in our times, who stood as a strong defender of Catholic orthodoxy during an age of confusion.

When the winds of modernism began to blow fiercely after Vatican II—challenging the timeless truths of the Faith—Paul VI responded not with silence, but with clarity and courage.

In 1968, he issued the monumental document Credo of the People of God, a profession of faith reaffirming every essential truth of Catholic doctrine — from the Real Presence of Christ in the Eucharist, to the perpetual virginity of Our Lady, to the existence of hell and eternal judgment.

It was a direct stand against modernism, relativism, and the false prophets who tried to remake the Church according to the spirit of the world.

Pope Saint Paul VI reminded the faithful that truth cannot change, and that the Church’s mission is not to adapt to the world, but to convert the world to Christ.

“We believe that Jesus Christ is truly present in the Eucharist… not merely as in a sign or a figure, but truly, really, and substantially.” — Credo of the People of God (1968)

Reading this document is necessary today more than ever — to understand the faith, to defend it against error, and to recognize how this saintly Pope fought modernism head-on with the sword of truth.

Let us thank Pope St. Paul VI for his fidelity to Christ, and for giving the Church a clear compass in times of darkness.

Venerable Pius XII Pope from 1939 to 1958 Radio address to Lourdes Pope Pius XII April 28, 1935 closing the year of Redemption

Our hope—just like our faith, of which it is the substance and reality—resides in heaven, and there on high it remains fixed; yet here below, it sustains our life. If, in the name of Christ and His Cross, the choirs of angels in heaven (…) sing before the throne of God: "glory, honor, salvation, and blessing," here below, the Church of the faithful—still pilgrims on their journey—places all its hope in the Cross. "O Cross, our salvation, our only hope!" (Hymn of the Passion)

The ocean of humanity is in turmoil; nations, like the waves, rise up and crash against one another under the pressure of the winds of social and political passions; the shores and beaches of peace are battered and shaken by the unleashed surges. (…) Who shall command the winds and the storms? Who shall silence their whistling and their rage? (…)

Do not fear, my brothers. Upon the waves and the storms, walking in the shadow of the tabernacles, is the Lord of heaven and earth; no, He will not pass by our storm-tossed boat with indifference; He will come to us and say: "Take courage! It is I. Do not be afraid." (Mt 14:27) Did He not promise that He would be with us until the end of time? (…) Do we not believe in Him? Do we, perhaps, not know Him? Ah, may He never have to say of us—after having spent so much time in our midst—this reproach: "I have been with you all this time, and still you do not know Me?" (Jn 14:9)

We are lost amidst the storm that roils the ocean of society and nations; yet in the Cross of Christ—which stands firm amidst the upheavals of the world—reside our confidence and our hopes. She is the anchor that, amidst the raging waves, provides security to the boat of the Church and of our soul—which strives toward the haven of supreme and invisible goods; she is the anchor firmly fixed to God and to His infallible promises.

Lord, we come before You with humble hearts, acknowledging Your supreme power over all creation. The earth beneath us is Yours, and we know that You hold it steady. When the ground shakes and trembles, Lord, we pray for Your divine protection over our homes, our families, and our communities. Shield us from harm, keep us safe from falling debris, and grant us peace amidst the chaos. Remind us that You are our rock and our fortress, a refuge in times of trouble.

“The Lord is my rock, my fortress, and my savior; my God is my rock, in whom I take refuge. He is my shield and the horn of my salvation, my stronghold.” – Psalm 18:2

In the midst of seismic activity, our minds can race with fear. We confess our anxieties to You, Heavenly Father, and ask You to replace our panic with Your perfect peace. Help us to remember that You are sovereign, even when the earth seems to betray its stability. Grant us the wisdom to know how to respond safely and the courage to help those around us who may be in greater need. Strengthen our faith so that we may stand firm, knowing that You are with us, guiding our every step and protecting us from all harm.

“You will not be afraid of sudden terror, nor of the destruction of the wicked when it comes.” – Proverbs 3:25

After a 7.4-magnitude earthquake struck Colombia, Israeli Foreign Minister Gideon Sa’ar offered his Colombian counterpart Omar Bula “any assistance that Israel can provide.” Sa’ar wrote: “Israel is prepared to assist Colombia as much as required.” Last month, Israel sent an aid delegation to earthquake-stricken Venezuela for three weeks.

CRS has been working closely with the Colombian Catholic Church and local institutions since 1953 to encourage a culture of peace and an organized response to the internal conflict. Since that time, CRS has supported the participation of the church in processes of dialogue, disarmament and reintegration, and analysis of the political context of the country. Our work with the National Reality Observatory of the Colombian Episcopate has bolstered the development of strong community leaders and peacemakers.

In the 80s, CRS responded to the aftermath of an earthquake that destroyed much of the Colombian coffee zone. Due to the destruction of the city of Armenia and several surrounding municipalities, CRS focused attention on the reconstruction of rural and urban housing for displaced communities.

Since 2012, CRS has played an active role in Southern Colombia through projects related to sustainable agriculture and livelihoods. A highlight was the Borderlands Coffee Project, a 5-year initiative that trained coffee-growing families in high quality coffee production, marketing, and direct trade business models. The results achieved from this project have allowed us to influence the formulation of a public agriculture policy and expand the reputation of Borderlands coffee globally.

1. Catholic action is the participation of the laity, or more correctly their co-operation, in the hierarchical apostolate of the Church. It is not really an innovation. It is as old as the Church herself, although it is only on account of the peculiar circumstances of our times that it has come to be organised in a special manner. From the beginning of Christianity, the laity of both sexes worked energetically alongside the Apostles for the expansion of the Kingdom of God. When St. Paul was writing to the Philippians he urged them to assist those Christian women who had done so mch to spread the Gospel, as well as Clement and his other fellow-workers. "Help them, for they have toiled with me in the gospel, as have Clement and the rest of my fellow-workers whose names are in the book of life." It is evident that even at that time there were laymen and women working in the co-operation with the apostolic hierarchy. Every Christian, moreover, should feel the need to do this. Anyone who has the true faith and is on fire with the love of God and of his neighbour cannot but exert himself so that all men may reach the truth and live in accordance with it, that is, in accordance with the precepts of the Gospel. Anyone who is not motivated by this desire cannot claim to be a genuine and enthusiastic Christian.

2. The need for a lay apostolate has grown tremendously in our day. The scarcity of priests is not the only reason for this. It is true that their numbers are entirely inadequate in many places to meet the spiritual needs of the people. But there is the additional factor that certain spheres cannot easily be penetrated by the clergy. There are many people who never even enter a church. They never have any contact with the priest, who finds it difficult to approach them. He needs a "long arm" which will bear the light where he cannot carry it himself. The lay apostolate can be this "long arm". Catholic workmen can do an amount of good among their fellow workers by word and by example. So can teachers, clerks, doctors, journalists, and the rest. This kind of environmental apostolate is very valuable today. It must be built up into a system of blood-vessels which will carry the stream of Christian life from its heart, which is the priesthood, to the farther extremities of society. Let Christian laymen recognise that this is an honourable vocation which they have received, for it is a participation in the priestly office. Everyone should feel summoned to do everything possible in his own environment to lead souls to Christ.

3. Spiritual formation is necessary for this task. The layman must be sincere and earnest Christian. Otherwise, he will not be able to transmit to others what he has not got himself. He must live the life of the Church and help it to fulfil its saving mission. To say that he must co-operate with the priest is the same as saying that he must co-operate with Christ, for the priest must be another Christ. So it is a high honour which the layman assumes when he dedicates himself to the aposotlate and he will enjoy many consolations.

If anyone deliberately refuses to undertake this apostolate, his faith is neither alive nor active. If our faith is to be sincere and effective, we must first of all undergo a strenous spiritual training, nourished by prayer and by divine grace. As a consequence, we shall work generously to bring about the triumph of the life of Christ in others souls also.

It is difficult to predict how long it will take to develop human‐level artificial general intelligence. The prospect does not seem imminent. But whether it will take a couple of decades, many decades, or centuries, is probably not something that we are currently in a position to know. We should acknowledge this uncertainty by assigning some non‐trivial degree of credence to each of these possibilities.

However long it takes to get from here to roughly human‐level machine intelligence, the step from there to superintelligence is likely to be much quicker. In one type of scenario, ʺthe singularity hypothesisʺ, some sufficiently advanced and easily modifiable machine intelligence (a ʺseed AIʺ) applies its wits to create a smarter version of itself. This smarter version uses its greater intelligence to improve itself even further. The process is iterative, and each cycle is faster than its predecessor. The result is an intelligence explosion. Within some very short period of time — weeks, hours — radical superintelligence is attained.

Whether abrupt and singular, or more gradual and multi‐polar, the transition from human‐level to superintelligence would of pivotal significance. Superintelligence would be the last invention biological man would ever need to make, since, by definition, it would be much better at inventing than we are. All sorts of theoretically possible technologies could be developed quickly by superintelligence — advanced molecular manufacturing, medical nanotechnology, human enhancement technologies, uploading, weapons of all kinds, lifelike virtual realities, self‐replicating space‐colonizing robotic probes, and more. It would also be super‐effective at creating plans and strategies, working out philosophical problems, persuading and manipulating, and much else beside.

It is an open question whether the consequences would be for the better or the worse.

The potential upside is clearly enormous; but the downside includes existential risk.

Humanityʹs future might one day depend on the initial conditions we create, in particular on whether we successfully design the system (e.g., the seed AIʹs goal architecture) in such a way as to make it ʺhuman‐friendlyʺ — in the best possible interpretation of that term.

We are standing on the threshold of a shift that will surpass the impact of ChatGPT. After digital agents comes Physical AI — artificial intelligence that does not just think, but acts in the real world.

Unlike traditional industrial robots that follow rigidly programmed movements, Physical AI operates in unstructured environments. It can pick up a cup it has never seen before, open a door of an unfamiliar shape, or assist a person with a disability.

According to definitions from Deloitte and BCG in 2026, Physical AI is the fusion of foundation models with real-world physics, sensors, and safety controls.

The clearest sequence was outlined by DeepSeek founder Liang Wenfeng in the leaked investor meeting (July 2026):

Chain-of-Thought → Agents (we are here now) → Continuous learning → Self-iterating singularity → Embodied intelligence (Physical AI)

Agents can already plan, use tools, and complete complex digital tasks. But they remain trapped behind a screen. Once models learn to continuously improve from their own experience (continuous learning), the next logical step is entering the physical world.

This is why Physical AI is not a separate branch — it is the natural continuation of agentic AI. A robot whose “brain” is a fleet of agents with memory and the ability to self-improve.

What kind of an impact will AI have, long-term? Especially if you compare it to the massive consequences, all the social dislocation, caused unintentionally by the printing press in the 16th century.

It will be bigger. A lot bigger. Some very serious names in AI development have argued that we need to shut AI research down right now—not slow it down, but shut it down—claiming that the moment we achieve Artificial General Intelligence (AGI) it will destroy every human being on the planet. If some Luddite from Iowa said something that radical, you wouldn’t pay any attention. But when a list of industry heavies say it, it’s extremely sobering. Potentially, AI is very dangerous. It’s going to take a lot of jobs from people. AGI will be autonomous and able to function almost identically to a human being. Right now, the “narrow” AI we have can do a wide variety of single things very well, like playing chess or the game Go, or Jeopardy. Artificial General Intelligence will interact with its environment in an autonomous way to achieve results. This is similar to what actual human beings do, but without a genuinely human character and consciousness.

What will AI do to the Catholic Church as a religious community? It seems it could have a very disruptive effect on the whole idea of human identity and destiny, the idea of the supernatural, and the reality of invisible truths.
Rev. Philip Larrey:

I don’t think we can know that yet. One excellent Catholic use of AI is “ Magisterium AI, ” founded by Matthew Sanders. He lives in Quebec, and he's also the CEO of Humanity 2.0, a very sound Catholic foundation. Magisterium AI helps users understand Catholic doctrine. He trained the AI on official Catholic teaching and documents, so it doesn’t present false information. And he’s feeding it 200 documents a week. Therefore, I’m optimistic. I think we’ll learn to use these AI tools to achieve good goals. And if our goal is to be a committed faith community, these tools will help us do that.

Elon Musk’s near-term view of a world shaped by advanced AI centers on rapid intelligence surpassing, massive abundance via AI + robotics, optional work, diminishing relevance of money, and loss of human control—while acknowledging non-zero existential risks.

Decrypt; Business Insider)

Musk has described this as the most likely outcome, assuming no major derailments such as global thermonuclear war.

Musk continues to flag risks (previously citing roughly 10–20% odds of catastrophic outcomes involving advanced AI/robots) but argues the technology’s momentum is unstoppable. He has said that even if a “stop button” existed, it probably should not be pressed because the upside of abundance is so large. (Business Insider; Decrypt)

His preferred approach to safety emphasizes building AI that is maximally truth-seeking and curious, with good values that care about humanity prospering. He has also suggested leading AI labs should review one another’s frontier models before release.

Musk presents a dual picture: transformative material abundance and optional labor that could redefine purpose and economics, alongside the realistic prospect that superintelligent systems will outstrip human control. He frames the near future (next 5–10 years) as a period of explosive progress that is both exciting and irreversible, with the best path being to steer AI toward curiosity, truth-seeking, and pro-human outcomes rather than attempting to halt development. These views appear consistently across recent interviews (notably with *The Economist* in July 2026) and his public statements.