Sunday, July 20, 2025

16th Sunday of Ordinary Time: Hospitality & Listening

The Catholic Mass readings for Sunday, July 20, 2025, in Year C of the liturgical cycle, center on themes of hospitality, service, and attentive listening to God’s word, as drawn from the Book of Genesis (18:1-10a), the Book of Colossians (1:24-28), and the Gospel of Luke (10:38-42). 

These readings invite us to reflect on how we welcome Christ into our lives and prioritize His presence amid the busyness of our world. However, this reflection takes on a somber tone as we also consider the recent tragic attack on the Holy Family Catholic Church in Gaza, which underscores the urgency of living out these readings in a world marked by suffering and violence.

First Reading: Genesis 18:1-10a  

In this passage, Abraham welcomes three mysterious visitors with extraordinary hospitality, offering them rest, water, and a meal under the tree at Mamre. His generosity is met with a divine promise: Sarah will bear a son despite her old age. This reading highlights the virtue of hospitality as an act of openness to God’s presence, often disguised in the stranger. Abraham’s attentive care reflects a heart ready to receive God’s blessings, even in unexpected ways.

Second Reading: Colossians 1:24-28  

Paul speaks of rejoicing in his sufferings for the sake of the Church, emphasizing his mission to make known the “mystery hidden for ages” — Christ in us, the hope of glory. This passage reminds us that our struggles, when united with Christ’s, become redemptive. Paul’s focus on proclaiming Christ to all, especially the Gentiles, calls us to share the Gospel with perseverance, trusting that Christ’s presence within us is our ultimate hope.

Gospel: Luke 10:38-42  

The story of Martha and Mary presents a contrast between active service and contemplative listening. Martha busies herself with hospitality, while Mary sits at Jesus’ feet, absorbing His teaching. When Martha complains, Jesus gently affirms that Mary has chosen the “better part” — prioritizing His word. This does not diminish Martha’s service but underscores the necessity of balancing action with attentive listening to Christ.

Reflection in Light of Gaza’s Holy Family Church  

The readings’ themes of hospitality, suffering, and listening to Christ resonate deeply when we consider the attack on the Holy Family Catholic Church in Gaza on July 17, 2025. Reports indicate that an Israeli shell struck the church compound, killing three people, including the parish janitor and an elderly woman, and wounding ten others, including the parish priest, Father Gabriel Romanelli. The church, a refuge for hundreds of displaced Christians and Muslims, was a beacon of hope in a war-torn region. This tragedy, condemned by Pope Leo XIV and others as a violation of the sanctity of religious sites, challenges us to apply the readings to real-world suffering.

Abraham’s hospitality in Genesis calls us to see Christ in those who suffer, like the displaced families sheltering in Gaza’s church. Just as Abraham welcomed strangers and received a divine promise, we are called to extend compassion to those in crisis, recognizing their dignity. The attack on the church, which sheltered both Christians and Muslims, including children with disabilities, reminds us that hospitality must extend beyond our comfort zones, even in the face of violence.

Paul’s words in Colossians about suffering for the Church take on a poignant meaning. Father Romanelli and the Gaza community embody this redemptive suffering, enduring loss while clinging to faith. Their perseverance mirrors Paul’s mission to proclaim Christ amid hardship, offering hope to a world that often seems hopeless. The church’s role as a sanctuary reflects the “Christ in you” that Paul celebrates — a presence that endures even under attack.

The Gospel’s call to choose the “better part” challenges us to listen to Christ amid chaos. Father Romanelli’s leadership, urging people to stay safe during the strike, and his daily conversations with the late Pope Francis, show a man rooted in prayer and action. The Gaza community’s resilience invites us to prioritize Christ’s voice, even when the world’s violence drowns it out. Mary’s choice to sit at Jesus’ feet reminds us that prayer and reflection ground our service, giving us strength to respond to crises with love.

Conclusion  

The readings for July 20, 2025, call us to welcome Christ through hospitality, unite our sufferings with His, and prioritize His word. The attack on the Holy Family Catholic Church in Gaza brings these lessons into sharp focus, urging us to stand in solidarity with those who suffer, advocate for peace, and embody Christ’s love in a broken world. As we reflect on Abraham’s generosity, Paul’s perseverance, and Mary’s attentiveness, let us pray for the Gaza community, that they may find strength in Christ, the hope of glory, and that peace may prevail where violence has struck.


[](https://www.npr.org/2025/07/17/nx-s1-5471391/israel-hamas-war-gaza-catholic-church-priest)[](https://www.washingtonpost.com/world/2025/07/17/gaza-catholic-church-holy-family-strike/)[](https://www.vaticannews.va/en/church/news/2025-07/the-parish-priest-father-gabriel-romanelli.html)

Saturday, July 19, 2025

Love of Siblings

The Unbreakable Bond of Sibling Love: A Reflection Rooted in Faith

Sibling relationships are a unique tapestry woven with threads of love, rivalry, joy, and sacrifice. They are a gift from God, a bond that shapes us, challenges us, and ultimately calls us to a higher standard of love and protection. While siblings may fight, disagree, or compete, the call to love and protect one another remains a sacred duty, deeply rooted in Scripture, the wisdom of the saints, and the teachings of the Church Fathers.

The Biblical Foundation of Sibling Love

The Bible offers profound insights into the nature of sibling relationships, highlighting both their challenges and the divine call to love. In Genesis, the story of Cain and Abel (Genesis 4:1-16) serves as a sobering reminder of what happens when sibling rivalry festers into hatred. God asks Cain, “Where is your brother Abel?” (Genesis 4:9), to which Cain callously responds, “Am I my brother’s keeper?” This question echoes through the ages, reminding us that we are our siblings’ keepers, responsible for their well-being and bound to them in love.

Contrast this with the story of Joseph and his brothers (Genesis 37-50). Despite their jealousy and betrayal—selling Joseph into slavery—Joseph ultimately forgives them, declaring, “You meant evil against me, but God meant it for good” (Genesis 50:20). His forgiveness and protection of his brothers, even after their wrongs, exemplify the sacrificial love we are called to embody.

Jesus Himself reinforces this call in John 15:12-13: “This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends.” While this applies to all Christians, it holds special weight for siblings, who are often our first “friends” in life. The love Christ commands is not mere affection but a selfless, protective love that endures through conflict.

The Saints: Models of Sibling Love

The lives of the saints provide vivid examples of sibling love rooted in faith. Consider Sts. Benedict and Scholastica, twin siblings whose bond was marked by mutual support and spiritual unity. Though they lived separately—Benedict as a monk and Scholastica as a nun—their love transcended physical distance. According to St. Gregory the Great, when Scholastica prayed for a storm to prolong their time together, God answered her prayer, showing the power of their sibling bond (Dialogues, Book II). Their relationship reminds us that sibling love, grounded in faith, can be a source of spiritual strength.

Another example is Sts. Basil the Great and Gregory of Nyssa, brothers who, along with their sister St. Macrina, formed a family dedicated to God. Macrina, often called the “fourth Cappadocian Father,” guided her brothers toward holiness, demonstrating how siblings can protect one another’s souls. As St. Gregory of Nyssa wrote of Macrina, “She was for me a guide to piety, a teacher of life” (Life of Macrina). Their story shows that sibling love is not just emotional but a call to lead each other toward heaven.

The Church Fathers on Fraternal Love

The Church Fathers, reflecting on Scripture, emphasize the importance of familial love, including among siblings. St. Augustine, in his Confessions, speaks of the bonds of family as a reflection of God’s love, urging us to overcome discord through charity. He writes, “Let us love one another, for love is from God” (Sermons, 265), echoing 1 John 4:7. For siblings, this means forgiving disagreements and choosing love over pride.

St. John Chrysostom, in his homilies, stresses the duty to protect and care for one another, especially within families. He compares the family to a “domestic church” where love and mutual support are practiced daily (Homily on Ephesians 20). For siblings, this means being each other’s advocate, shielding one another from harm—whether physical, emotional, or spiritual.

The Beauty and Challenge of Sibling Love

Siblings know each other’s flaws and strengths intimately, which can lead to both conflict and profound connection. Fights over toys, competition for attention, or disagreements about life choices are part of the human experience. Yet, these moments are opportunities to practice the virtues of patience, forgiveness, and humility. As St. Paul writes, “Love bears all things, believes all things, hopes all things, endures all things” (1 Corinthians 13:7). Sibling love calls us to bear with one another’s imperfections and to protect each other, even when it’s hard.

This protective love is not just physical but spiritual. We are called to pray for our siblings, guide them toward truth, and support them in their faith. As St. Peter advises, “Above all, keep loving one another earnestly, since love covers a multitude of sins” (1 Peter 4:8). When siblings forgive and protect each other, they reflect God’s mercy and become instruments of His grace.

A Call to Action

In a world that often prioritizes individualism, sibling love is a countercultural witness to the power of community and sacrifice. Whether you’re the older sibling tasked with leading, the younger learning from example, or the middle bridging gaps, your role in your sibling’s life is sacred. Fight the temptation to let rivalry or resentment take root. Instead, choose to love fiercely, forgive generously, and protect faithfully.

Let us take inspiration from Scripture, the saints, and the Church Fathers, striving to live out the words of Psalm 133:1: “Behold, how good and pleasant it is when brothers dwell in unity!” May we cherish our siblings as gifts from God, loving and protecting them as He loves and protects us.

Prayer for Sibling Love  

Heavenly Father, You have blessed us with the gift of siblings, our companions in life’s journey. Grant us the grace to love one another deeply, to forgive as You forgive, and to protect as You protect. Through the intercession of Sts. Benedict, Scholastica, Basil, Gregory, and Macrina, may our sibling bonds reflect Your eternal love. Amen.

Friday, July 18, 2025

Smurfs Movie Review

A Smurftastic Family Adventure at the AMC: A Review of The Smurfs Movie (2025)

On Friday, July 18, 2025, my nephew, niece, sister, and I embarked on a delightful family outing to the AMC theater, dressed head-to-toe in blue as Smurfs to celebrate the release of The Smurfs Movie (2025). With our faces painted blue, white caps perched on our heads, and Smurf-inspired outfits, we were ready to dive into the whimsical world of Smurf Village. What followed was an unforgettable cinematic experience filled with laughter, heart, and vibrant animation that left us all grinning from ear to ear. The Smurfs Movie is a triumphant return for these beloved blue creatures, delivering a family-friendly adventure that’s as charming as it is entertaining.

From the moment we stepped into the AMC theater, the atmosphere was electric. The lobby was buzzing with families, many of whom were also decked out in Smurf gear, creating a sense of shared excitement. My nephew, age 8, and niece, age 6, couldn’t stop giggling as we posed for photos in our Smurf costumes, drawing smiles from passersby. My sister and I, equally enthusiastic, felt like kids again, swept up in the nostalgia of a franchise that has enchanted generations. Settling into our plush AMC seats with buckets of popcorn, we were ready for a Smurftastic journey—and the movie did not disappoint.

Directed with a keen sense of fun and heart, The Smurfs Movie (2025) blends cutting-edge animation with a story that appeals to both children and adults. The plot follows the Smurfs—those pint-sized, blue-skinned beings led by Papa Smurf—as they embark on a thrilling quest to save Smurf Village from a mysterious new threat. Without giving too much away, the story introduces a host of new characters, both Smurf and human, while bringing back fan favorites like Smurfette, Brainy, Clumsy, and Hefty. The narrative strikes a perfect balance between humor, adventure, and heartfelt moments, ensuring that viewers of all ages stay engaged.

The animation is nothing short of spectacular. The vibrant colors of Smurf Village pop off the screen, with lush forests, sparkling rivers, and whimsical Smurf houses rendered in stunning detail. The filmmakers have clearly embraced modern animation technology, giving the Smurfs a fresh, polished look while retaining the charm of their classic designs. My niece was particularly enchanted by the glowing fireflies and magical creatures that inhabit the Smurfs’ world, while my nephew couldn’t stop talking about the high-energy chase scenes that had us all on the edge of our seats. The 3D effects, viewed through our AMC-provided glasses, added an extra layer of immersion, making us feel like we were right there in Smurf Village.

The voice acting is a standout feature of the film. The cast, a mix of returning talent and new voices, brings each character to life with infectious energy. Smurfette, voiced with warmth and spunk, steals many scenes with her courage and wit, serving as a fantastic role model for young viewers like my niece. Papa Smurf’s wise, paternal tone grounds the story, while Brainy’s nerdy antics and Clumsy’s lovable goofiness provide endless laughs. My nephew was particularly thrilled by a new character—a mischievous Smurf with a knack for inventing gadgets—whose antics had the entire theater roaring with laughter. The human characters, often a weak point in animated adaptations, are surprisingly well-integrated, with relatable motivations and genuine chemistry with the Smurfs.

What sets The Smurfs Movie apart is its ability to weave meaningful themes into its lighthearted narrative. The story explores ideas of teamwork, courage, and embracing one’s unique qualities, all delivered in a way that feels organic rather than preachy. My sister and I appreciated how the film subtly encouraged self-acceptance, a message that resonated with my nephew and niece as they cheered for their favorite Smurfs overcoming obstacles. These themes, combined with the film’s humor and heart, make it a perfect family outing, sparking conversations that continued long after the credits rolled.

The soundtrack is another highlight, blending catchy original songs with playful renditions of classic Smurf tunes. The music had my niece and nephew bopping in their seats, and I caught my sister humming along to a particularly infectious number during the climactic scenes. The score perfectly complements the film’s tone, amplifying both the comedic moments and the emotional beats. It’s the kind of soundtrack that lingers, and I wouldn’t be surprised if it becomes a staple in our household playlist.

Our experience at the AMC theater only enhanced the magic of the movie. The staff were warm and welcoming, clearly enjoying the influx of Smurf-clad fans. The theater’s state-of-the-art sound system and crystal-clear screen made every moment of the film feel larger than life. As we munched on popcorn and sipped our sodas, we were fully immersed in the Smurfs’ world, laughing together at the slapstick gags and gasping during the action-packed sequences. Dressing as Smurfs added an extra layer of fun—my nephew proudly declared himself “Clumsy Smurf” for the day, while my niece insisted she was Smurfette. My sister and I, channeling Papa Smurf and Smurf Willow, couldn’t help but feel a childlike joy that made the outing even more special.

The film’s pacing is spot-on, clocking in at just under two hours, which felt perfect for keeping young viewers engaged without overwhelming them. My nephew and niece were captivated from start to finish, with no fidgeting or bathroom breaks—a testament to the movie’s ability to hold attention. Even as adults, my sister and I found ourselves fully invested, chuckling at the clever one-liners and nodding at the nostalgic nods to the original Smurfs series. The humor is layered, with plenty of visual gags for kids and witty dialogue for older audiences, ensuring that everyone in the theater was entertained.

One of the most memorable moments came during the film’s climax, where the Smurfs band together in a way that’s both heartwarming and exhilarating. Without spoiling the details, I’ll say that the scene had my niece clapping with glee and my nephew whispering, “That’s so cool!” My sister and I exchanged a look, both of us touched by the story’s emotional resonance. It’s rare for a family film to strike such a perfect chord, balancing spectacle with sincerity, but The Smurfs Movie pulls it off with ease.

As the credits rolled and we gathered our Smurf hats and empty popcorn buckets, we couldn’t stop talking about our favorite moments. My nephew was already planning to reenact one of the gadget-heavy scenes at home, while my niece declared her ambition to be “as brave as Smurfette.” My sister and I agreed that the movie was a rare gem—a family film that entertains without talking down to its audience. Our Smurf costumes made the experience even more memorable, turning a simple movie night into a full-fledged adventure.

In conclusion, The Smurfs Movie (2025) is a must-see for families, Smurf fans, and anyone looking for a joyful cinematic escape. Its stunning visuals, heartfelt story, and laugh-out-loud humor make it a standout in the crowded field of animated films. Our trip to the AMC theater, dressed as Smurfs, was the perfect way to experience this delightful movie, creating memories that my nephew, niece, sister, and I will cherish for years to come. Whether you’re a longtime fan of the Smurfs or new to their world, this film is a Smurftastic treat that’s sure to leave you smiling. Grab your blue paint, head to the theater, and let the Smurfs work their magic—you won’t be disappointed.


 

Cannabis Use and Epigenetic Changes: Emerging Scientific Insights

Cannabis Use and Epigenetic Changes: Emerging Scientific Insights

Cannabis, one of the most widely used psychoactive substances globally, has garnered significant attention in recent years due to its legalization in various regions and its potential therapeutic applications. However, alongside its growing acceptance, concerns about its long-term effects on human health, particularly at the molecular level, have prompted rigorous scientific investigation. Recent research has revealed that cannabis use is associated with epigenetic changes—modifications to gene expression that do not involve alterations to the underlying DNA sequence. These findings have profound implications for understanding the biological impact of cannabis use and its potential intergenerational effects. This essay explores the evidence linking cannabis use to epigenetic changes, the mechanisms involved, and the broader implications for public health, drawing on recent scientific literature. Epigenetic Modifications: A Brief Overview Epigenetics refers to heritable changes in gene expression that occur without altering the DNA sequence itself. These changes are mediated by mechanisms such as DNA methylation, histone modification, and non-coding RNA regulation, which collectively influence how genes are activated or silenced (Moore et al., 2013). DNA methylation, in particular, involves the addition of methyl groups to cytosine bases in DNA, often suppressing gene expression. Epigenetic modifications are dynamic, influenced by environmental factors such as diet, stress, and substance use, including cannabis (Feinberg, 2018). Given cannabis’s psychoactive properties and its interaction with the endocannabinoid system, researchers have hypothesized that its use could induce epigenetic changes with lasting effects on cellular function and health. Evidence Linking Cannabis Use to Epigenetic Changes Recent studies have provided compelling evidence that cannabis use is associated with alterations in DNA methylation patterns. A landmark study by Schrott et al. (2021) investigated the epigenetic effects of cannabis use in humans and animal models, focusing on DNA methylation in sperm. The researchers found that cannabis users exhibited significant differences in DNA methylation at multiple genomic loci compared to non-users. These changes were particularly pronounced in genes related to neurodevelopment and immune function, suggesting that cannabis use may influence biological processes critical to brain health and immune response (Schrott et al., 2021). Furthermore, the study identified similar methylation patterns in the sperm of rats exposed to tetrahydrocannabinol (THC), the primary psychoactive compound in cannabis, indicating a potential conservation of epigenetic effects across species. Another study by Osborne et al. (2020) explored the impact of cannabis use on epigenetic aging, a measure of biological age derived from DNA methylation patterns. The researchers found that chronic cannabis users exhibited accelerated epigenetic aging compared to non-users, as measured by the Horvath epigenetic clock (Osborne et al., 2020). This finding suggests that cannabis use may contribute to premature cellular aging, potentially increasing the risk of age-related diseases. While the precise mechanisms underlying these changes remain under investigation, the interaction between THC and cannabinoid receptors in the brain and peripheral tissues is thought to play a central role in modulating epigenetic processes (DiNieri et al., 2011). Mechanisms of Cannabis-Induced Epigenetic Changes The endocannabinoid system, which includes cannabinoid receptors (CB1 and CB2), is a key mediator of cannabis’s physiological effects. THC binds to CB1 receptors in the brain, altering neurotransmitter release and influencing gene expression through downstream signaling pathways (Pertwee, 2008). These pathways, including the mitogen-activated protein kinase (MAPK) and phosphoinositide 3-kinase (PI3K) cascades, can modulate epigenetic machinery, such as DNA methyltransferases and histone deacetylases (D’Addario et al., 2013). For instance, chronic THC exposure has been shown to alter histone acetylation in the hippocampus, a brain region critical for memory and learning, potentially contributing to cognitive impairments observed in long-term cannabis users (Prini et al., 2018). Moreover, cannabis use may induce oxidative stress and inflammation, both of which are known to influence epigenetic modifications (Feinberg, 2018). Oxidative stress can disrupt DNA methylation by altering the availability of methyl donors, such as S-adenosylmethionine (SAM), while inflammation may upregulate enzymes that modify histone proteins (Moore et al., 2013). These molecular changes provide a plausible mechanism by which cannabis use could lead to persistent epigenetic alterations, potentially affecting not only the user but also their offspring through transgenerational epigenetic inheritance (Schrott et al., 2021). Implications for Public Health and Future Research The discovery of cannabis-associated epigenetic changes raises important considerations for public health, particularly in the context of increasing cannabis legalization and use. Epigenetic modifications in sperm, as observed by Schrott et al. (2021), suggest that cannabis use may have intergenerational effects, potentially influencing the health and development of offspring. For example, altered methylation in neurodevelopmental genes could increase the risk of neurodevelopmental disorders in children of cannabis users, a hypothesis that warrants further investigation. Similarly, the accelerated epigenetic aging reported by Osborne et al. (2020) underscores the need to assess the long-term health risks of chronic cannabis use, particularly in relation to cardiovascular and neurodegenerative diseases. Despite these findings, significant gaps in knowledge remain. The reversibility of cannabis-induced epigenetic changes, the dose-response relationship, and the impact of different cannabis constituents (e.g., THC vs. cannabidiol) are areas that require further exploration. Longitudinal studies are needed to determine whether these epigenetic changes persist after cessation of cannabis use and to elucidate their clinical significance. Additionally, research should investigate the role of environmental and lifestyle factors, such as diet and stress, in modulating cannabis-related epigenetic effects. Conclusion Emerging evidence suggests that cannabis use is linked to epigenetic changes, particularly in DNA methylation patterns, with potential implications for neurodevelopment, immune function, and biological aging. These findings highlight the complex interplay between cannabis, the endocannabinoid system, and epigenetic regulation, underscoring the need for caution in the context of widespread cannabis use. While current research provides valuable insights, further studies are essential to fully understand the scope and reversibility of these epigenetic changes and their impact on individual and public health. As cannabis legalization continues to expand, integrating these scientific findings into public health policy and education will be critical to promoting informed decision-making and mitigating potential risks.




### References D’Addario, C., DiNieri, J. A., & Hurd, Y. L. (2013). Epigenetic regulation of gene expression in the brain by drugs of abuse. *Neuropsychopharmacology*, 38(1), 167–183. https://doi.org/10.1038/npp.2012.167 DiNieri, J. A., Wang, X., Szutorisz, H., Spano, S. M., Kaur, J., Casaccia, P., ... & Hurd, Y. L. (2011). Maternal cannabis use alters ventral striatal dopamine D2 gene regulation in the offspring. *Biological Psychiatry*, 70(8), 763–769. https://doi.org/10.1016/j.biopsych.2011.06.007 Feinberg, A. P. (2018). The key role of epigenetics in human disease prevention and mitigation. *New England Journal of Medicine*, 378(14), 1323–1334. https://doi.org/10.1056/NEJMra1402513 Moore, L. D., Le, T., & Fan, G. (2013). DNA methylation and its basic function. *Neuropsychopharmacology*, 38(1), 23–38. https://doi.org/10.1038/npp.2012.112 Osborne, A. J., Pearson, J. F., Noble, A. J., Gemmell, N. J., & Horwood, L. J. (2020). Cannabis use and epigenetic aging: Evidence from the Christchurch Health and Development Study. *Drug and Alcohol Dependence*, 216, 108228. https://doi.org/10.1016/j.drugalcdep.2020.108228 Pertwee, R. G. (2008). The diverse CB1 and CB2 receptor pharmacology of three plant cannabinoids: Δ9-tetrahydrocannabinol, cannabidiol and Δ9-tetrahydrocannabivarin. *British Journal of Pharmacology*, 153(2), 199–215. https://doi.org/10.1038/sj.bjp.0707442 Prini, P., Rusconi, F., Zamberletti, E., Gabaglio, M., Penna, F., Fasano, M., ... & Rubino, T. (2018). Adolescent THC exposure causes enduring prefrontal cortical disruption of GABAergic inhibition and dysregulation of sub-cortical dopamine function. *Scientific Reports*, 8(1), 1–13. https://doi.org/10.1038/s41598-018-34329-4 Schrott, R., Acharya, K., Iturra-Mena, A. M., Diwadkar, A., Hurd, Y. L., & Murphy, S. K. (2021). Cannabis use is associated with differential methylation in human sperm. *Epigenetics*, 16(7), 757–767. https://doi.org/10.1080/15592294.2020.1827722

Thursday, July 17, 2025

The End of an Era: CBS Cancels The Late Show with Stephen Colbert After 30 Years

The End of an Era: CBS Cancels The Late Show with Stephen Colbert After 30 Years

In a move that has sent shockwaves through the entertainment world, CBS announced on July 17, 2025, that The Late Show with Stephen Colbert will conclude its run in May 2026, marking the end of a storied 33-year franchise.


The decision, described by CBS as “purely a financial decision against a challenging backdrop in late night,” has sparked widespread speculation about the underlying reasons, with many pointing to political pressures tied to Paramount’s pending merger with Skydance Media and a recent legal settlement with President Donald Trump. As fans and critics alike process this news, it’s a moment to reflect on the legacy of The Late Show, its hosts, and Stephen Colbert’s transformative tenure.

A Brief History of The Late Show The Late Show debuted on CBS in August 1993, with David Letterman as its founding host. Letterman, fresh from his time at NBC’s Late Night, brought his signature irreverence, wit, and innovative segments like the “Top Ten List” and “Stupid Human Tricks” to the 11:35 p.m. slot, establishing the show as a late-night powerhouse. For 22 years, Letterman’s blend of humor and celebrity interviews made The Late Show a cultural touchstone, competing fiercely with NBC’s The Tonight Show. When Letterman retired in May 2015, he left behind a legacy that had redefined late-night television. Enter Stephen Colbert, who took the reins in September 2015. Colbert was no stranger to the spotlight, having risen to fame as a correspondent on The Daily Show and then as the host of The Colbert Report on Comedy Central, where he played a satirical conservative pundit. His transition to The Late Show required a shift from his fictional persona to his authentic self, a challenge he initially faced with mixed reception. However, by 2016, particularly during the Trump presidency, Colbert found his stride, leaning into sharp political commentary that resonated with audiences. Under his stewardship, The Late Show became the top-rated late-night program, averaging 2.417 million viewers across recent episodes and dominating the time slot for nine consecutive seasons.[](https://www.washingtonpost.com/style/2025/07/17/stephen-colbert-canceled-late-show-ending/)[](https://apnews.com/article/stephen-colbert-late-show-cbs-end-8bad9f16f076df62c0ffc50e9c8adbab)
Stephen Colbert: The Man Behind the Desk Stephen Colbert’s tenure on The Late Show was marked by his incisive humor, quick wit, and willingness to tackle controversial topics. His monologues often took aim at political figures, none more prominently than Donald Trump, whose policies and actions provided endless fodder for Colbert’s biting satire. This approach galvanized viewers, particularly during Trump’s first and second terms, propelling The Late Show to ratings victories unseen in decades. Colbert’s ability to blend humor with pointed social commentary made the show a staple of the cultural zeitgeist, resonating across digital platforms and social media.[](https://www.cnn.com/2025/07/17/media/cbs-cancels-stephen-colbert) Beyond politics, Colbert brought warmth and authenticity to his interviews, hosting a diverse array of guests, from musicians and actors to politicians like Senator Adam Schiff and former New Zealand Prime Minister Jacinda Ardern. His emotional connection with his audience and crew—evident when he thanked his 200 staffers during the cancellation announcement—underscored his commitment to the show’s legacy.[](https://www.theguardian.com/tv-and-radio/2025/jul/18/the-late-show-with-stephen-colbert-to-end-in-2026-as-cbs-cancels-show)[](https://www.thewrap.com/stephen-colbert-late-show-cancellation-announcement-emotional-monologue-cbs-video/) The Cancellation: Financial or Political? CBS’s official statement insists that the cancellation is a financial necessity, driven by the declining economics of late-night television. With audiences increasingly turning to streaming platforms and social media for bite-sized content, traditional late-night shows face mounting financial pressures. Yet, the timing of the decision—coming just days after Colbert criticized Paramount’s $16 million settlement with Trump over a 60 Minutes lawsuit—has fueled speculation that politics played a role.[](https://www.azcentral.com/story/entertainment/media/2025/07/17/is-stephen-colbert-canceled/85265172007/)[](https://www.mediaite.com/media/tv/breaking-cbs-cancels-late-show-with-stephen-colbert-weeks-after-trump-settlement/) Paramount Global, CBS’s parent company, is navigating a high-stakes $8.4 billion merger with Skydance Media, which requires approval from the Federal Communications Commission (FCC) under the Trump administration. Colbert, a vocal Trump critic, called the settlement a “big fat bribe” to secure FCC approval, a comment that some believe may have sealed the show’s fate. Democratic Senators Adam Schiff and Elizabeth Warren have publicly questioned whether the cancellation was politically motivated, with Schiff stating, “If Paramount and CBS ended The Late Show for political reasons, the public deserves to know. And deserves better.” Warren echoed this sentiment, noting the suspicious timing—just three days after Colbert’s remarks.[](https://thehill.com/blogs/in-the-know/5407636-cbs-ending-colbert-the-late-show/)[](https://www.foxnews.com/media/colbert-slams-paramount-settling-trump-accuses-his-parent-company-offering-big-fat-bribe)[](https://www.thewrap.com/stephen-colbert-late-show-cancellation-announcement-emotional-monologue-cbs-video/) Others suggest that CBS’s decision may stem from fear following their legal loss to Trump. The 60 Minutes lawsuit, which Trump filed over an edited interview with Kamala Harris, was widely considered meritless by legal experts, yet Paramount settled for $16 million, prompting criticism from media watchdogs and journalists. Some speculate that CBS, wary of further antagonizing Trump, chose to eliminate a show led by one of his most prominent critics to avoid additional legal or regulatory backlash.[](https://www.foxnews.com/media/colbert-slams-paramount-settling-trump-accuses-his-parent-company-offering-big-fat-bribe) On the other hand, CBS and Paramount executives, including George Cheeks, Amy Reisenbach, and David Stapf, have adamantly denied any political motivations, emphasizing that the decision was purely financial and unrelated to the show’s content or performance. The truth may lie in a combination of factors: the challenging economics of late-night TV, coupled with the delicate political dynamics surrounding the Skydance merger.[](https://www.cbsnews.com/news/the-late-show-stephen-colbert-end-may-2026/)[](https://www.thewrap.com/stephen-colbert-late-show-cancellation-announcement-emotional-monologue-cbs-video/) A Lasting Legacy As The Late Show with Stephen Colbert prepares to sign off in May 2026, it leaves behind a remarkable legacy. For over three decades, the show has been a cornerstone of late-night television, evolving from Letterman’s quirky brilliance to Colbert’s politically charged humor. Its influence extends beyond the small screen, inspiring parodies like the fictional Murray Franklin Show in the 2019 film Joker, where Robert De Niro’s talk show host became a cultural reference point. The Late Show will be missed. At times, its overtly progressive stance—what some called “woke” sensibilities—alienated viewers who preferred less polarized humor. Yet, its sharp writing, memorable monologues, and Colbert’s undeniable charisma made it a reliably entertaining and often hilarious fixture in late-night TV. As we bid farewell to this historic program, we honor its place in television history—a show that dared to speak truth to power, made us laugh, and left an indelible mark on the cultural landscape.



Sources:




The Fourth Anniversary of Traditionis Custodes: Why It was Needed

The Fourth Anniversary of Traditionis Custodes: A Reflection on Unity and Division in the Church I consider myself a traditionalist. I love the liturgy, the vestments, the rich culture of the Church, and Latin as the official language of the Roman Rite. Perhaps you, reading this or having read my other content, may think I am not being honest about being a traditionalist and may "hate" or dislike the Extraordinary Form.

This is far from the truth and reality. Just see the X post below this paragraph to see what I posted in 2022. I serve at both the Extraordinary Form and the Ordinary Form of the Mass with reverence and devotion. But I must be objective and call a spade a spade. I will not worship a liturgical rite nor place it—or my personal preferences—above the unity and mission of the Catholic Church. As we mark the fourth anniversary of Pope Francis’ motu proprio Traditionis Custodes on July 16, 2025, it’s an opportune moment to reflect on why this document was issued, the ideologies that prompted its necessity, and the ongoing challenges within certain traditionalist circles. This reflection also addresses recent claims, such as those by Vatican journalist Diane Montagna, and why it is unlikely that Pope Leo XIV will rescind this decree.


The Context and Necessity of Traditionis Custodes On July 16, 2021, Pope Francis issued Traditionis Custodes (Apostolic Letter issued “Motu proprio” by the Supreme Pontiff Francis “Traditionis custodes” on the use of the Roman Liturgy prior to the Reform of 1970, 16 July 2021 | Francis), a motu proprio that significantly restricted the celebration of the Extraordinary Form of the Roman Rite, reversing the broader permissions granted by Pope Benedict XVI’s 2007 motu proprio Summorum Pontificum. The document was accompanied by a letter to the world’s bishops, explaining the reasons behind this decision. Pope Francis cited the need to foster unity within the Church, expressing concern that the Extraordinary Form was being used in ways that undermined the liturgical reforms of the Second Vatican Council and, by extension, the unity of the Church itself.

The necessity of Traditionis Custodes arose from a complex situation. Pope Francis acted after a 2020 survey conducted by the Congregation for the Doctrine of the Faith (now Dicastery for the Doctrine of the Faith), which gathered feedback from bishops worldwide about the implementation of Summorum Pontificum. Other documents and information were used as well, according to Vatican Spokesman Matteo Bruni. The responses revealed a troubling reality: in some communities, the celebration of the Extraordinary Form was not merely a matter of liturgical preference but had become a rallying point for rejecting the Ordinary Form and, in some cases, the teachings of Vatican II. Pope Francis noted that the concessions granted by his predecessors were exploited to widen the gaps, reinforce the divergences, and encourage disagreements that injure the Church, block her path, and expose her to the peril of division. The aim of Traditionis Custodes was not to eradicate the Extraordinary Form but to regulate its use to ensure it serves the Church’s unity rather than fostering division. The motu proprio mandates that bishops have exclusive competence to authorize the Extraordinary Form in their dioceses, ensuring that groups celebrating it do not reject Vatican II or the legitimacy of the Ordinary Form. It also introduced restrictions, such as prohibiting the use of parish churches for the Extraordinary Form and requiring Vatican approval for newly ordained priests to celebrate it. These measures were intended to curb the growth of parallel liturgical communities that sometimes operated as a church within a church. Ideologies Within Traditionalist Circles While many Catholics who prefer the Extraordinary Form are devout and faithful to the Church, a vocal minority within traditionalist circles espouses ideologies that have caused significant concern. These ideologies, which Traditionis Custodes sought to address, include division, rejection of Vatican II, sede vacantism, attacks on the papacy, and, in some cases, troubling attitudes such as antisemitism, racism, and Eurocentrism. Below, I explore these issues to provide a clearer picture of the challenges they pose to the Church’s unity. Division and Rejection of Vatican II One of the primary concerns cited by Pope Francis was the use of the Extraordinary Form to foster division within the Church. Some traditionalist communities have positioned the Extraordinary Form as superior to the Ordinary Form, claiming it is the only true expression of Catholic worship. This attitude often extends to a broader rejection of the Second Vatican Council (1962–1965), which introduced liturgical reforms, including the Ordinary Form, to make the Mass more accessible to the faithful through vernacular languages and greater participation. The rejection of Vatican II is not universal among traditionalists, but it is a significant issue in certain circles. Some groups argue that the council’s reforms betrayed Catholic tradition, asserting that the Ordinary Form is less reverent or even invalid. This stance undermines the authority of the council, which Pope Francis described as an act of the Holy Spirit guiding the Church. By rejecting Vatican II, these groups risk creating a parallel ecclesial reality, detached from the broader Church and its magisterium. Sede Vacantism and Attacks on the Papacy A more extreme ideology within some traditionalist factions is sede vacantism, the belief that the papal see is vacant because recent popes, including Pope Francis, are not legitimate successors to St. Peter. This view often stems from a rejection of Vatican II and the liturgical reforms, with adherents claiming that popes who support these changes have fallen into heresy. Such beliefs directly challenge the Church’s unity and the authority of the papacy, fostering a schismatic mentality. Attacks on the papacy are not limited to sede vacantism. Some traditionalists, while not formally denying the pope’s legitimacy, engage in harsh criticism of Pope Francis, accusing him of undermining tradition or leading the Church astray. These attacks often appear on social media platforms and in traditionalist publications, where the pope is portrayed as an enemy of orthodoxy. This rhetoric not only deepens division but also contradicts the Catholic principle of filial obedience to the Holy Father. Antisemitism, Racism, and Eurocentrism Perhaps the most troubling ideologies associated with some traditionalist groups are antisemitism, racism, and Eurocentrism. While these are not representative of all traditionalists, they have surfaced in certain communities and demand attention. Antisemitism, for instance, has historical roots in some pre-Vatican II liturgical practices, such as prayers in the Extraordinary Form that referred to Jews in derogatory terms (e.g., the Good Friday prayer for the perfidious Jews, which was revised by Pope John XXIII). Although these texts have been modified, some traditionalist groups cling to older versions or express views that echo historical prejudices, rejecting Vatican II’s document Nostra Aetate, which condemned antisemitism and promoted respect for other religions. Racism and Eurocentrism also appear in certain traditionalist circles, often tied to a nostalgic view of the Church as a predominantly European institution. Some groups emphasize the Latin language and pre-Vatican II practices as inherently superior, dismissing the cultural diversity of the global Church. This Eurocentric mindset can manifest as a resistance to inculturation—the adaptation of the liturgy to local cultures—as called for by Vatican II. Such attitudes marginalize non-European Catholics and undermine the Church’s universal mission. Backwardness and Resistance to Modernity Pope Francis has described the preference for the Extraordinary Form in some circles as indietrismo or backwardness, a nostalgic attachment to the past that resists the Church’s engagement with the modern world. This backwardness is not merely a preference for traditional liturgy but a broader rejection of the Church’s call to dialogue with contemporary society, as articulated in Vatican II’s Gaudium et Spes. Some traditionalists view modernity itself as inherently corrupt, advocating for a return to a perceived golden age of Catholicism, often idealized as the pre-Vatican II era. This resistance to modernity can lead to a fortress mentality, where traditionalist communities isolate themselves from the broader Church and society. While the desire for reverence and tradition is understandable, this approach risks alienating the faithful from the Church’s mission to evangelize in the present day. It also fosters a sense of superiority, where adherents see themselves as guardians of the true Church against a supposedly compromised institution. Addressing Claims of Dishonesty: The Diane Montagna Controversy In July 2025, Vatican journalist Diane Montagna published excerpts from a leaked Vatican report on her Substack, claiming they exposed major cracks in the rationale for Traditionis Custodes. Montagna argued that the 2020 survey of bishops, conducted by the Congregation for the Doctrine of the Faith, showed that the majority of bishops were satisfied with Summorum Pontificum and believed that restricting the Extraordinary Form would cause more harm than good. She suggested that Pope Francis misrepresented the survey results to justify his decision, implying a lack of transparency or honesty. These claims, however, are misleading and require careful scrutiny. The Vatican, through spokesman Matteo Bruni, responded on July 3, 2025, stating that the leaked documents provided a very partial and incomplete reconstruction of the decision-making process. Bruni noted that other reports and consultations, not included in Montagna’s excerpts, informed Pope Francis’ decision. The Dicastery for Divine Worship also declined to comment further, indicating that the leaked documents did not tell the full story. Montagna’s assertion that the survey results were overwhelmingly positive ignores the complexity of the bishops’ responses. While some bishops reported satisfaction with Summorum Pontificum, others expressed concerns about division, rejection of Vatican II, and the formation of isolated communities around the Extraordinary Form. The leaked report itself acknowledged that some bishops viewed the Extraordinary Form as inappropriate, disturbing, and even dangerous in certain contexts. Pope Francis never claimed that a majority of bishops explicitly requested restrictions; rather, he stated that the survey revealed a situation that preoccupies and saddens him, prompting the need for intervention. By presenting a selective narrative, Montagna’s claims risk fueling division rather than fostering understanding. The accusation that Pope Francis acted dishonestly overlooks the broader context of his decision, including his pastoral concern for the Church’s unity and his responsibility to address issues that threaten it. The leaked documents, while informative, do not negate the evidence of problematic ideologies within some traditionalist communities, which Traditionis Custodes sought to address. See more here: Sacerdotus: Diane Montagna On World Over - Vetting Her Claims The Unlikelihood of Pope Leo XIV Rescinding Traditionis Custodes Since his election, Pope Leo XIV has emphasized unity and reconciliation as central themes of his pontificate. Some traditionalists have expressed hope that he might reverse or moderate Traditionis Custodes, citing his stated desire to heal divisions. However, several factors suggest that a full rescission of the motu proprio is unlikely. First, Traditionis Custodes aligns with the broader trajectory of the Church’s liturgical renewal since Vatican II. The Ordinary Form, promulgated by St. Paul VI and revised by St. John Paul II, is considered the unique expression of the lex orandi of the Roman Rite in Traditionis Custodes. This reflects a theological and pastoral commitment to the liturgical reforms of Vatican II, which Pope Leo XIV, as a successor to Peter, is unlikely to undermine. Reversing the motu proprio would signal a retreat from this commitment, potentially reigniting liturgical debates that the Church has sought to resolve. Second, the issues Traditionis Custodes addresses—division, rejection of Vatican II, and ideological misuse of the Extraordinary Form—remain relevant. While some traditionalists argue that the motu proprio has exacerbated tensions, others acknowledge that it has prompted necessary reflection within traditionalist communities about their relationship with the broader Church. Pope Leo XIV may choose to adjust the implementation of Traditionis Custodes, such as granting more exemptions for dioceses to celebrate the Extraordinary Form, but a complete reversal would risk legitimizing the problematic ideologies that prompted the original decree. Third, Pope Leo XIV’s focus on unity suggests he will prioritize dialogue over drastic policy shifts. For example, the recent extension of permission for the Extraordinary Form in the Diocese of San Angelo, Texas, indicates that the Vatican under Leo XIV is open to pastoral accommodations where they do not undermine unity. However, these accommodations are likely to be case-specific rather than a blanket rescission of Traditionis Custodes. Finally, the Church’s magisterial authority rests on continuity with its councils and popes. Rescinding Traditionis Custodes would not only contradict Pope Francis’ legacy but also risk destabilizing the Church’s liturgical framework. Pope Leo XIV, as a new pontiff, is more likely to seek a balanced approach, encouraging reverence in all liturgical celebrations while upholding the Ordinary Form as the primary expression of the Roman Rite. A Path Forward: Unity in Diversity As a traditionalist who cherishes the Extraordinary Form, I recognize the beauty and reverence it brings to worship. Yet, I also see the wisdom in Traditionis Custodes. The Church is not a museum preserving a single liturgical form but a living body guided by the Holy Spirit. The Ordinary Form, when celebrated with reverence, embodies the spirit of Vatican II’s call for active participation and evangelization. The Extraordinary Form, when celebrated in communion with the Church, can enrich this mission, but it must not become a source of division or ideological rigidity. The fourth anniversary of Traditionis Custodes invites us to reflect on our role as Catholics in fostering unity. Traditionalists must confront the problematic ideologies within their ranks—division, rejection of Vatican II, sede vacantism, attacks on the papacy, antisemitism, racism, and Eurocentrism—and work to root them out. These attitudes not only harm the Church but also betray the very tradition they claim to uphold. At the same time, bishops and pastors must approach traditionalist communities with pastoral sensitivity, recognizing that many are simply seeking reverence and continuity in their worship. Pope Leo XIV has an opportunity to bridge divides, but this will require dialogue, not rescission. The Church must continue to affirm the validity of Vatican II and the Ordinary Form while allowing space for the Extraordinary Form where it fosters unity rather than division. As Catholics, we are called to love the liturgy without making it an idol, to honor tradition without rejecting the present, and to follow the Holy Father without losing sight of our shared mission to proclaim the Gospel. In conclusion, Traditionis Custodes was not an attack on tradition but a call to safeguard the Church’s unity. Its fourth anniversary reminds us that the path forward lies in humility, charity, and fidelity to the Church’s living tradition. Let us pray for Pope Leo XIV, for our bishops, and for all Catholics, that we may worship together in harmony, united in the one sacrifice of Christ. Citations:

- Vatican spokesman: Traditionis custodes leak very partial - www.pillarcatholic.com

- Vatican downplays leaked documents on Latin Mass | Catholic News Agency - www.catholicnewsagency.com

- Latin Mass debate grows after apparent leak of Vatican liturgy report | America Magazine - www.americamagazine.org

- Traditionis custodes - Wikipedia - en.wikipedia.org

- Pope Francis says traditional Latin Mass was being used in an ideological way | Catholic News Agency - www.catholicnewsagency.com

- Pope Leo XIV Faces an Early Challenge: How to Deal With Pope Francis’ Restrictions on the Latin Mass | National Catholic Register - www.ncregister.com

- Apostolic Letter issued Motu proprio by the Supreme Pontiff Francis Traditionis custodes on the use of the Roman Liturgy prior to ... - www.vatican.va

- Letter of the Holy Father to the Bishops of the whole world, that accompanies the Apostolic Letter Motu Proprio data Traditionis custodes ... - www.vatican.va

- New norms regarding use of 1962 Roman Missal: Bishops given greater responsibility - Vatican News - www.vaticannews.va

- EXCLUSIVE: Official Vatican Report Exposes Major Cracks in Foundation of Traditionis Custodes - dianemontagna.substack.com

- Traditionis Custodes Was Never Merely About the Liturgy | Church Life Journal | University of Notre Dame - churchlifejournal.nd.edu

- Reflections from France on the motu proprio Traditionis Custodes of Pope Francis – Catholic World Report - www.catholicworldreport.com

Wednesday, July 16, 2025

The Need for Bishops to Imprimatur/Nihil Obstat Catholic Content: Blogs, websites, Influencers, Social Media

The Need for Catholic Bishops to Monitor and Regulate Catholic Blogs, Websites and Social Media Content

Back in 2016, I wrote a blog post regarding the need for bishops to monitor, vet, and regulate Catholic blogs (see: Sacerdotus: Bishops Need To Monitor Blogs). A lot has changed since then. Today we have "influencers" who use newer platforms and technology such as TikTok, Instagram, and livestreaming to post content.  

In an era where digital platforms dominate communication, the Catholic Church faces a significant challenge: the proliferation of unvetted content by laypeople, priests, and self-proclaimed influencers claiming to represent Catholic teaching. Social media platforms like Facebook, Instagram, TikTok, X, and various blogs have become spaces where individuals, some with large followings, present themselves as authoritative voices on the Catechism, the Bible, Church teachings, and liturgy. While many of these voices aim to evangelize, others spread misinformation, personal biases, or even heretical ideas, causing confusion among Catholics and non-Catholics alike.

This unchecked digital content fosters division within the Church, creates factions, and, in some cases, leads to scandal that harms the Church’s credibility. To address this growing issue, Catholic bishops, as the chief teachers and liturgists of their dioceses, must take an active role in monitoring and regulating Catholic content online. This blog post argues for the establishment of a structured system—modeled on the traditional nihil obstat and imprimatur—to certify and vet digital content, ensuring it aligns with authentic Catholic teaching and prevents the spread of error, bias, and scandal. This is a tweet (as it was called then) from 2016 where I mentioned the USCCB suggesting the bishops do more to regulate Catholic blogs:



Pope Benedict XVI's Call to Evangelize the "Digital Continent:

Pope Benedict XVI viewed social media as a powerful tool for evangelization, describing it as a "digital continent" that offers new opportunities to share the Gospel. He emphasized that social networks are not just tools but environments to be inhabited, where Christians should engage authentically to foster dialogue, build relationships, and proclaim faith. In his 2013 message for the 47th World Communications Day, titled "Social Networks: Portals of Truth and Faith; New Spaces for Evangelization," he highlighted that social media can create a "new agora" for sharing ideas and fostering unity, particularly for isolated Christian communities. He encouraged Christians, especially young people, to be "digital witnesses" rather than influencers, sharing faith through authentic, respectful communication rooted in Gospel values.[](https://www.vaticannews.va/en/vatican-city/news/2023-01/pope-emeritus-benedict-xvi-alessandro-gisotti-faith-digital-age.html)[](https://www.vatican.va/content/benedict-xvi/en/messages/communications/documents/hf_ben-xvi_mes_20130124_47th-world-communications-day.html) He also stressed the importance of dialogue and reasoned debate, noting in 2011 that the internet requires a Christian presence that is "honest and open, responsible and respectful of others." He saw social media as a space for catechesis, prayer, and charity, urging priests to use digital tools to help people sense God’s presence. However, he cautioned against pitfalls like self-indulgence or constructing false identities online.[](https://www.tandfonline.com/doi/full/10.1080/23753234.2022.2111974)[](https://www.catholicculture.org/news/headlines/index.cfm?storyid=5243)[](https://www.medjugorjemiracles.com/2011/01/pope-benedict-xvi-encourages-us-social-media-and-internet-users/) Benedict XVI led by example, launching the @Pontifex Twitter account on December 12, 2012, with his first tweet: "Dear friends, I am pleased to get in touch with you through Twitter. Thank you for your generous response. I bless all of you from my heart." This marked a historic step in embracing digital communication for evangelization.[](https://x.com/VaticanNews/status/1610138887409618944)[](https://www.vaticannews.va/en/pope/news/2025-05/pope-leo-xiv-inherits-papal-social-media-accounts.html)[](https://www.vaticannews.va/en/vatican-city/news/2023-01/pope-emeritus-benedict-xvi-alessandro-gisotti-faith-digital-age.html) The Problem: Unvetted Catholic Content and Its Consequences The rise of social media has democratized content creation, allowing anyone with an internet connection to share their views on Catholic doctrine, liturgy, and Church governance. While this has enabled creative evangelization, it has also led to the spread of misinformation and division. Several prominent Catholic influencers, bloggers, and priests have been criticized for content that misrepresents Church teaching or promotes personal agendas. Below are examples of problematic content from individuals and platforms mentioned in the query, illustrating the scope of the issue: 1. Fr. David Michael Moses: A young priest with a significant following on platforms like Instagram and TikTok, Fr. Moses has garnered millions of views for his humorous and heartfelt videos. However, he faced criticism for a video titled “What Protestants Get WRONG about Mary,” which some argued oversimplified or misrepresented Catholic Mariology, potentially alienating ecumenical dialogue partners. While Fr. Moses’ intent is evangelistic, his content occasionally lacks the theological nuance required to accurately convey Church teaching, which can confuse viewers unfamiliar with Catholic doctrine.[](https://religionnews.com/2025/02/12/hes-a-young-millennial-catholic-priest-of-course-hes-a-social-media-influencer/)[](https://catholicreview.org/priest-influencer-on-evangelizing-through-humor-social-media-pitfalls-and-advice-to-gen-z/) 2. Taylor Marshall: A prominent Catholic YouTuber and author, Marshall frequently critiques Pope Francis, Vatican II, and modern liturgical practices, often promoting a traditionalist and right-wing political agenda. His content, including books and videos, has been accused of misrepresenting Catholic teaching on the liturgy and fostering a narrative that questions the legitimacy of post-Vatican II reforms. Marshall’s rhetoric sometimes veers into polarizing territory, creating a faction of Catholics who view the modern Church with suspicion, thus sowing division. (see:
Sacerdotus: Critiquing Taylor R. Marshall’s Catholic Content: Misalignments with Authentic Catholic TeachingSacerdotus: Taylor Marshall Behind Amazon 'Pachamama' Carvings VandalismSacerdotus: Racism from 'Mundabor,' Taylor Marshall & So-called 'Traditionalists' against Africans)
  3. Rorate Caeli: This traditionalist blog has been criticized for spreading misinformation about liturgical reforms, particularly regarding the Traditional Latin Mass (TLM). For instance, in 2025, Rorate Caeli published a draft liturgical policy from Bishop Michael Martin of Charlotte, which sparked controversy by alleging a diocesan ban on altar rails and kneelers. The blog’s selective reporting and framing often fuel resistance to legitimate Church authority and contribute to liturgical factionalism. He recently mocked St. Paul VI, claiming the pontiff has no cultus and that no one cared for him. His disrespect for popes and even saints shows the spiritual disease eating at his soul from within. [](https://www.pillarcatholic.com/p/sources-charlotte-bishop-shelves)[](https://www.ncregister.com/news/bishop-michael-martin-8-things-to-know)

4. TheFrancoTv: This platform has erroneously referred to the pope as the “vicar of God,” a theologically inaccurate term that misrepresents the pope’s role as the Vicar of Christ and leads to Modalism. Such errors can confuse viewers about the nature of papal authority and lead to misunderstandings about Catholic ecclesiology a Christology. (see: Sacerdotus: Is the Pope the Vicar of God? Why This Claim Is Heretical and Not Catholic Teaching) 5. Michael Lofton: A Catholic apologist and host of Reason and Theology, Lofton has been criticized for using the term “Novus Ordo” to describe the post-Vatican II Mass. This term, not officially recognized by the Church, is often employed by traditionalists to disparage the Ordinary Form of the Mass, potentially undermining the legitimacy of the Church’s liturgical reforms. Some have described him as obstinate and arrogant, refused to accept correction when presented. He had a spat with Cardinal Zen some time ago ((4) Joseph Zen on X: "I am accused of not following the “Hermenentics of continuity” when criticizing the “Fiducia supplicans”!?         I must confess that I have often wasted my time following the program “Reason and Theology” of Michael Lofton,…… https://t.co/uN9h2E6Qip" / X). (see: Sacerdotus: Michael Lofton's Gaffe: Unreasonable & Non-Theological Use of "Novus Ordo")
6. OnePeterFive: This outlet, founded by Steve Skojec, who is now an atheist/agnostic (see: Fighting the Church may lead you right out of the Church – Catholic World Report), has been accused of posting false or misleading information about the liturgy, particularly in its opposition to restrictions on the Extraordinary Form. For example, a 2024 article speculated about a Vatican crackdown on the Extraordinary Form, amplifying rumors without sufficient evidence, which fueled division among traditionalist Catholics.[](https://onepeterfive.com/banning-the-tlm-again-latest-developments/)
7. Deacon Nick Donnelly: Known for his outspoken social media presence, Deacon Donnelly has been criticized for posting content that defames Pope Francis and spreads misinformation about liturgical practices. His rhetoric often aligns with traditionalist factions, contributing to a polarized Catholic community. He was reprimanded by his bishop and was forced to shut down his blog (see: English bishop silences conservative deacon's blog | News Headlines | Catholic Culture). Despite this, he continues to post content contrary to the Catholic faith and attacks against Pope Francis, completely disobeying his bishop. 8. Michael Lewis and Where Peter Is: These platforms have been accused of promoting liberal interpretations of Church teaching that deviate from orthodoxy. Their content sometimes emphasizes progressive views on issues like gender, sexuality, and Vatican II, which can confuse Catholics seeking clear guidance aligned with the Magisterium. (see: Sacerdotus: Review of Mike Lewis and Where Peter Is: Slander, Rudeness, and a Shallow Grasp of Catholicism)
9. Father James Martin, SJ: A Jesuit priest who is progressive in his views and claims to want to build bridges between the LGBTQIA community and the Catholic community, in particular LGBTQIA Catholics who often feel marginalized in the Church. Despite this noble attempt at good shepherding, so to speak, his tactic often involves watering down the faith to appease leftists and the gay agenda. Martin has even called for the Catechism to be amended in regards to the section on Homosexuality. Instead of calling homosexuals to a life of chastity and celibacy, depending on how strong their attraction is, Martin encourages their lifestyles and behaviors.
10. Other Influencers: Beyond those named, other Catholic influencers have been criticized for speaking ill of Vatican II or the charismatic movement, both in English and Spanish-speaking nations. For example, some traditionalist bloggers denounce charismatic practices as “un-Catholic,” despite their approval by the Church, while others misrepresent Vatican II as a break from tradition rather than a development of doctrine. These narratives create factions within the Church, pitting traditionalists against progressives or charismatics. The Scandals of “Catholic Inc.” and Their Impact The dangers of unvetted Catholic content extend beyond theological errors to moral scandals that damage the Church’s reputation. Recent allegations against influencers associated with “Catholic Inc.,” a term used to describe the network of Catholic media personalities and platforms, highlight this issue. For instance: - Voice of Reason and Wretched Saint: These influencers have faced accusations of sexual misconduct, including inappropriate behavior via direct messages (DMs) and sexting. There is even an accusation of pedophilia, which remains to be confirmed but is under investigation by authorities, including Bishop Artur ((4) ♰ Roark the Integralist🇻🇦☦️ on X: "Bishop Artur is acting, VoR is going to be properly investigated and is, as of today, currently restricted from activity or involvement in Eparchy of Phoenix facilities and from Eparchy sponsored events." / X). Such scandals not only discredit the individuals involved but also harm the Church’s credibility, as these figures are often perceived as representatives of Catholic values. The lack of oversight allows such behavior to go unchecked until public exposure, causing significant harm to the faithful and the Church’s mission.[](https://www.bishop-accountability.org/news/list/) (Sacerdotus: Alex 'Voice of Reason' Jurado's Statement Amid Controversy)
These scandals underscore the need for accountability. When influencers operate without oversight, their personal failings can be amplified by their platforms, leading to widespread disillusionment among Catholics and skepticism from non-Catholics. Many times, the fame and attention can get to one's head, leading to pride, narcissism, and other antisocial behaviors that can lead to sinful and/or criminal behavior. The Role of Bishops as Guardians of the Faith Catholic bishops, as successors of the apostles, are the primary teachers of the faith and liturgists in their dioceses. According to the Second Vatican Council’s Lumen Gentium, bishops are tasked with “fostering a dynamic, open and missionary communion” and ensuring the faithful receive authentic teaching (LG 31). The Code of Canon Law further emphasizes their role in overseeing catechesis and liturgical practices (Can. 386, 838). In the digital age, this responsibility extends to online platforms, where misinformation and scandal can spread rapidly. The Church has long recognized the need to regulate published content through mechanisms like the nihil obstat (“nothing obstructs”) and imprimatur (“let it be printed”). These certifications, issued by bishops or their delegates, ensure that books and other materials are free from doctrinal error. However, no equivalent system exists for digital content, leaving a gap that allows misinformation and scandal to flourish. Without oversight, self-appointed influencers can claim magisterial authority, leading to confusion and division. The Consequences of Unregulated Content Unregulated Catholic content has several detrimental effects: 1. Confusion Among the Faithful: Misinformation about the Catechism, Church teachings, liturgy, or papal authority can lead Catholics to misunderstand core teachings, weakening their faith or leading them to adopt heterodox views. 2. Division and Factionalism: Content that promotes traditionalist, progressive, or other agendas creates “cliques” within the Church, undermining the unity called for by St. Paul in Ephesians 4:3 to “keep the unity of the Spirit in the bond of peace.”[](https://onepeterfive.com/banning-the-tlm-again-latest-developments/) 3. Harm to Evangelization: Non-Catholics encountering erroneous content may form negative perceptions of the Church, hindering evangelistic efforts. 4. Scandal and Loss of Credibility: Scandals like those involving Voice of Reason and Wretched Saint damage the Church’s moral authority, making it harder to proclaim the Gospel effectively. A Proposed Solution: A Digital Certification Program To address these challenges, bishops should establish a digital certification program to regulate Catholic content online. This program would ensure that bloggers, influencers, and clergy produce content aligned with Church teaching, free from error, bias, politics, or scandal. Below are key components of such a program: 1. Digital Missionary Courses: - Bishops could develop courses that can be taken online or in person, covering Catholic doctrine, biblical studies, liturgy, ecclesiology, apologetics, moral theology, human development, industrial psychology, and digital evangelization ethics. These courses would be mandatory for anyone seeking to produce Catholic content on and offline under the Church’s auspices. - Topics could include the Catechism, Vatican II documents, canon law, and guidelines for respectful discourse about the pope and Church hierarchy, the Bible, psychology, and how to engage others professionally, ethics, and philosophy. - Participants would need to pass assessments to demonstrate theological competency and commitment to orthodoxy. 2. Content Vetting Process: - Before posting, content creators would submit their material to a diocesan review board, which would assess it for doctrinal accuracy and alignment with Church teaching. - The board could include theologians, canon lawyers, secular lawyers, philosophers, psychologists and media experts appointed by the bishop. - Content that passes review would receive a digital seal of approval, similar to the nihil obstat and imprimatur. Any revisions to approved content would need to be resubmitted for reapproval. 3. Digital Seal of Approval: - Approved content creators could display a digital seal on their blogs, websites, or social media profiles, indicating that their content has been vetted and approved by the diocese. - This seal would assure viewers that the content is free from error and bias, fostering trust and credibility. 4. Ongoing Oversight: - Certified creators would be subject to periodic reviews to ensure continued adherence to Church teaching. - Bishops could establish a reporting mechanism for viewers to flag problematic content, allowing for swift investigation and, if necessary, revocation of certification. 5. Collaboration with Existing Platforms: - Dioceses could partner with reputable Catholic media outlets, such as EWTN, CTV, the Catholic News Service, or Word on Fire, to promote certified content and train digital missionaries.[](https://www.pewresearch.org/religion/2010/06/11/the-pope-meets-the-press-media-coverage-of-the-clergy-abuse-scandal/)[](https://thetablet.org/influencers-in-christ-catholic-content-creators-use-social-media-to-educate-and-evangelize/) - These partnerships could also provide resources for content creators, such as access to theological experts or digital marketing training. Implementation Challenges and Solutions Implementing a digital certification program would face challenges, including resistance from independent influencers, logistical constraints, and concerns about censorship. However, these can be addressed: - Resistance from Influencers: Some may view oversight as an infringement on free speech. Bishops can counter this by emphasizing that certification is necessary for those claiming to represent Catholic teaching. The Church's teachings and liturgy are the speech of the Catholic Church, not individuals. Non-certified creators could still post due to free will, but without the Church’s official endorsement which will make their content not authorize and therefore possibly full of errors, bias and other problems which will tarnish the content's reputation. - Logistical Constraints: Reviewing content across multiple platforms is resource-intensive. Dioceses could leverage technology, such as AI tools, to flag potentially problematic content for human review, reducing the burden on staff. - Censorship Concerns: To avoid perceptions of censorship, bishops should ensure the vetting process is transparent, with clear criteria based on the Catechism and magisterial documents. They can offer opportunities for the content to be edited and updated for accuracy and orthodoxy. Benefits of a Certification Program A digital certification program would yield significant benefits: 1. Doctrinal Clarity: Certified content would provide Catholics and non-Catholics with reliable, accurate teaching, reducing confusion. This information can be sourced directly from the Church's teachings. 2. Unity in the Church: By discouraging factionalism and polarizing rhetoric, the program would foster communion among the faithful. There will no longer be "traditionalists" or "progressive Catholics" and so forth. 3. Protection Against Scandal: Vetting creators’ backgrounds and content would minimize the risk of scandals like those involving Catholic Inc. influencers. 4. Enhanced Evangelization: Certified content would present a unified, credible voice for the Church, attracting those seeking authentic teaching. Conclusion The digital age offers unprecedented opportunities for evangelization, but it also poses risks when unvetted voices claim to speak for the Catholic Church. The examples of Fr. David Moses, Taylor Marshall, Rorate Caeli, TheFrancoTv, Michael Lofton, OnePeterFive, Deacon Nick Donnelly, Michael Lewis, Where Peter Is, Father James Martin, SJ, and the scandals of Catholic Inc. demonstrate the urgent need for oversight. Bishops, as the Church’s chief teachers and liturgists, are uniquely positioned to address this challenge by establishing a digital certification program modeled on the nihil obstat and imprimatur. By requiring courses, vetting content, and issuing digital seals, bishops can ensure that Catholic content online is accurate, unifying, and free from scandal. This proactive approach will safeguard the Church’s mission, protect the faithful from error, and strengthen the Church’s witness in the digital world.

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