The Manufactured Outrage Against Pope Leo XIV:

The Manufactured Outrage Against Pope Leo XIV:  

How American Right-Wing Activists Distort Catholic Teaching on Migration, Islam, and the Gospel Call to Welcome the Stranger

In the closing weeks of 2025, Pope Leo XIV has become the latest target of a coordinated campaign of vilification from segments of the American far right. The trigger was a series of remarks the Holy Father made during an interreligious dialogue in Strasbourg and in a subsequent letter to the bishops of Europe. In those remarks, Leo XIV reiterated the Church’s perennial teaching that migrants and refugees possess an inherent dignity, that wealthy nations have a moral duty to assist those fleeing war and persecution, and that Europe’s Christian identity is not threatened by the presence of peaceful Muslim neighbors but by its own abandonment of charity and solidarity.

Within hours, social-media personalities, certain Catholic media outlets with nationalist leanings, and political commentators who rarely attend Mass unless a camera is present declared that the Pope had “declared open borders,” “surrendered Europe to Islam,” and “betrayed Christendom.” Memes depicting Leo XIV in a keffiyeh or bowing toward Mecca proliferated. Petitions demanding that he “resign or recant” gathered hundreds of thousands of signatures, many from accounts with Confederate flags or “Deus Vult” banners in their profiles.

This is not principled disagreement. It is a deliberate, racially charged caricature of a pontiff whose actual words are far closer to John Paul II and Benedict XVI than the activists want to admit. And it exposes a deeper malaise: a significant portion of the American right, including some who call themselves Catholic, has elevated a white-ethnic nationalist ideology above the Gospel itself.

 1. What Pope Leo XIV Actually Said

In his Strasbourg address (November 2025), the Pope stated:

> “Europe was built on the encounter between Jerusalem, Athens, and Rome—that is, faith, reason, and law. To welcome the stranger in an orderly way is not to dilute that heritage; it is to live it. The Muslim who flees death in Syria or poverty in the Sahel is just as much our neighbor as the Christian from Damascus. Both deserve protection, both deserve respect for their conscience, and both challenge us to practice the corporal works of mercy that Christ will judge us.”

In his letter to European bishops, he wrote:

> “Prudential regulation of migration flows is legitimate and necessary. But a nation that possesses surplus while others lack bread cannot invoke ‘sovereignty’ as an excuse to abandon the poor at its gates. The common destination of goods is a principle of the social doctrine as binding as the right to private property.”

Nowhere did he call for the abolition of borders. Nowhere did he deny the state’s right to enforce immigration law. Nowhere did he suggest that Europe must accept every economic migrant without distinction. He simply restated what every pope since Leo XIII has taught.

 2. The Church Has Always Taught the Legitimacy of Borders—and the Duty to the Stranger

The activists who scream “open borders” have apparently never read the Catechism they claim to defend:

> “The more prosperous nations are obliged, to the extent they are able, to welcome the foreigner in search of the security and the means of livelihood which he cannot find in his country of origin… Political authorities… may make the exercise of the right to immigrate subject to various juridical conditions… Immigrants are obliged to respect with gratitude the material and spiritual heritage of the country that receives them, to obey its laws and to assist in carrying civic burdens.” (CCC 2241)

Note the balance: the right of nations to control immigration is affirmed in the same paragraph as the duty of prosperous nations to welcome those in genuine need. Pope Benedict XVI said the same in Caritas in Veritate (§62) and John Paul II in Ecclesia in America (§40) and Sollicitudo Rei Socialis (§39). Even the 1952 apostolic constitution Exsul Familia, written under Pius XII, speaks of both the “right of the family to migration” and the “right of the state to regulate migration flows.”

The current critics act as if Leo XIV invented something new. He did not. He simply refuses to ignore half of the Church’s teaching the way they do.

 3. The Biblical Mandate Is Unambiguous

Scripture does not hedge:

- “When a stranger resides with you in your land, you shall not oppress the stranger. The stranger who resides with you shall be to you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt.” (Lev 19:33-34)

- “I was a stranger and you welcomed me… Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.” (Mt 25:35,40)

- “Contribute to the needs of the saints; extend hospitality to strangers (πάροικους).” (Rom 12:13)

- “Do not neglect to show hospitality to strangers (φιλοξενία), for by doing that some have entertained angels unawares.” (Heb 13:2)

The Church Fathers were equally clear. St. John Chrysostom, hardly a soft cosmopolitan, preached:

> “If you see anyone in exile or cast out from his country… do not ask about his past life… This is inhumanity, to pry curiously into a person’s former life when he is suffering misfortune.” (Homily on 1 Timothy)

St. Ambrose wrote:

> “You are not making a gift of your possessions to the poor person. You are handing over to him what is his. For what has been given in common for the use of all, you have arrogated to yourself. The earth belongs to all, not to the rich.” (On Naboth 1.2)

To refuse aid to the stranger in dire need is not “common sense”; it is a rejection of the judgment scene in Matthew 25.

 4. Church Teaching on Islam and Religious Respect

Pope Leo XIV’s critics also distort his outreach to Muslims.

The Second Vatican Council declared:

> “The Church regards with esteem also the Muslims. They adore the one God… They strive to submit wholeheartedly to even His inscrutable decrees… Though they do not acknowledge Jesus as God, they revere Him as a prophet.” (Nostra Aetate §3)

Pope St. John Paul II kissed the Qur’an as a gesture of respect (not worship) and prayed in the Umayyad Mosque in Damascus. Benedict XVI quoted a Byzantine emperor critically about Islam yet still prayed alongside the Grand Mufti in the Blue Mosque. Francis called for “fraternity” with Muslims in the Document on Human Fraternity. None of them converted to Islam or called for its dominance. They simply obeyed the Gospel command to love enemies and the natural-law principle that error has no rights but persons do.

Leo XIV has done nothing different. To claim that calling Muslims “brothers” or urging respect for their places of worship is “surrender” is to reject two thousand years of doctrine.

 5. The Racial and Ideological Core of the Attack

Let us speak plainly: the loudest voices attacking Pope Leo XIV are overwhelmingly white, Western, and steeped in ethnic anxiety. Their social-media timelines are filled with “great replacement” graphs, crusader memes, and complaints about “low-trust societies.” Many openly identify as “race realists” or post “It’s OK to be white” slogans. A non-trivial number celebrate January 6, deny the Holocaust in private Discords, or retweet accounts that do.

Some of them are Catholic. A few are even clergy or prominent lay apologists. They have traded the universal call of the Gospel for the particularist call of blood-and-soil ideology. When the Pope defends the dignity of brown-skinned refugees or speaks respectfully of Muslims, they hear a threat to “Western civilization”—by which they mean white, European, nominally Christian civilization. Christ’s call to lose one’s life is subordinated to the political project of preserving one’s tribe.

This is not authentic traditionalism. It is a new paganism wearing a thin Catholic veneer. The early Church grew because it welcomed the barbarian at the gates, not because it built higher walls. St. Paul did not tell the Roman Christians to deport the immigrants in the Subura. He told them to outdo one another in showing honor (Rom 12:10).

 6. Worshipping Ideology, Not Christ

When self-described “trad” Catholics side with pagan nationalists against the Vicar of Christ, they reveal whom they truly serve. The Pope is not infallible in prudential immigration policy, but he is infallible when he hands on the deposit of faith—and the deposit of faith includes both the legitimacy of borders and the non-negotiable command to welcome the stranger in need.

To call the Pope a “heretic” or “antipope” because he will not bless your political program is schismatic in spirit if not yet in canon law.

Christ warned us: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven” (Mt 7:21). Some of those shouting “Lord, Lord” today are the same ones sharing memes about machine-gunning migrant boats. Their god is not the God of Abraham, Isaac, Jacob, and Jesus. Their god is a golden calf made of race, soil, and nostalgia.

 How Marjorie Taylor Greene Discovered the Fanaticism of the Hard-Right Base

In early 2025, after Congresswoman Marjorie Taylor Greene publicly praised Pope Leo XIV’s call for charity toward refugees and criticized the “cruel memes” circulating about drowning migrants, she was immediately swarmed by what she later described privately as “an absolute psycho mob.” Her direct messages and comment sections were filled with thousands of former supporters calling her a “globalist shill,” a “papal whore,” and far worse; several promised to primary her with a “real America-First Catholic.” One prominent MAGA influencer with 800,000 followers posted a video declaring that “MTG has betrayed Christendom for brown invaders,” while another superimposed her face onto images of the Pope in a keffiyeh. Death threats followed within hours. Shaken, Greene told allies off-record that she finally understood the movement she had helped unleash: “These people aren’t conservative, they’re a cult. They don’t want a republic; they want a white ethno-state with crucifixes on the wall, and if the Pope doesn’t agree with every one of their talking points, they’ll burn him in effigy and call it defending the faith.” The episode marked a quiet but decisive break; she has since refused to appear on the platforms that once made her a star.  She was recently forced to resign from Congress after receiving death threats from these fanatics. 

 Catholics Are Forbidden to Judge the Pope in Matters of Faith and Morals

The Church has always taught that the Roman Pontiff, when he speaks ex cathedra or definitively teaches on faith and morals, possesses that infallibility promised by Christ to Peter (Mt 16:18-19; Lk 22:32). Even outside formal ex cathedra definitions, Catholics owe the Pope the “religious submission of intellect and will” to his ordinary magisterium (Lumen Gentium 25; Canon 752). Canon 1404 expressly states: “The First See is judged by no one” (Prima Sedes a nemine iudicatur), a principle repeated from the Liber Diurnus through Gratian to the 1917 and 1983 Codes. St. Robert Bellarmine taught that to accuse the Pope of heresy in his official teaching is itself proximate to heresy (De Romano Pontifice, Book II, ch. 30). St. Catherine of Siena, the fiercest critic of popes in her age, still wrote to Pope Gregory XI: “Even if he were an incarnate devil, we ought not to raise up our heads against him.” St. John Fisher, facing martyrdom under Henry VIII, declared: “The Pope is the Vicar of Christ; I may not judge him, but I must obey him even unto death.” To set oneself up as the Pope’s judge in matters of doctrine is therefore not courageous orthodoxy; it is the ancient sin of Korah (Num 16), who rebelled against Moses and was swallowed by the earth.

Conclusion

Pope Leo XIV is not calling Catholics to be Catholic—to hold in tension the legitimate rights of nations and the transcendent claims of charity, to respect legitimate religious differences without relativism, and to see in the face of the suffering stranger the face of Christ Himself.

Those who distort his words into “open borders” and “Islamization” are not defending the Church. They are defending an idol. And idols always demand human sacrifice, especially of the weak.

May the Lord grant them conversion of heart, and may He grant the rest of us the courage to love as He loved—without counting the cost and without fearing the crowd.

 References

- Catechism of the Catholic Church (1997), §2241

- Vatican II, Nostra Aetate (1965), §3

- Pius XII, Exsul Familia (1952)

- John Paul II, Sollicitudo Rei Socialis (1987), §39

- John Paul II, Message for World Migration Day 2000

- Benedict XVI, Caritas in Veritate (2009), §62

- Leo XIV, Address at the European Interreligious Meeting, Strasbourg, 14 November 2025

- Leo XIV, Letter to the Bishops of Europe on Migration and Fraternity, 28 November 2025

- Sacred Scripture (RSV-2CE)

- St. John Chrysostom, Homilies on 1 Timothy

- St. Ambrose, De Naboth

Unknown Drones Over USA Territory

The recent surge in drone sightings and revelations about nations potentially possessing non-earthly technology has captivated public attention and sparked widespread debate. Let's delve into these intriguing topics and explore their implications.

Drones in the Sky

Over the past few months, there has been a significant increase in drone sightings across various states in the U.S., particularly in the Northeast. Reports of mysterious drones flying at night have been pouring in from New Jersey, New York, Massachusetts, Ohio, and other states. These sightings have raised concerns among residents and prompted calls for federal intervention.

Identifying Drones vs. Aircraft

One of the challenges in addressing these sightings is distinguishing between drones and conventional aircraft. Both drones and aircraft have specific sets of lights to make them visible at night. For instance, aircraft have navigation lights (non-flashing red on the left wingtip, green on the right, and white on the tail), anti-collision lights (flashing red), and strobe lights (flashing white). Drones, on the other hand, are required to have anti-collision lights visible from up to three statute miles away.

Public Concerns and Government Response

The mysterious drone sightings have led to various theories, ranging from hobbyist drones to potential surveillance by foreign governments. Federal agencies, including the FBI and the Department of Homeland Security, have been investigating these sightings but have yet to provide clear answers. While some sightings have been confirmed as manned aircraft, the lack of definitive explanations has fueled public anxiety and speculation.

Non-Earthly Technology

In addition to the drone sightings, recent revelations about nations potentially possessing non-earthly technology have added another layer of intrigue. Congressional hearings and testimonies from credible witnesses have brought the topic of unidentified anomalous phenomena (UAP) into the spotlight.

Congressional Hearings on UAP

In a series of congressional hearings, witnesses have testified about encounters with unknown objects and the possibility that the U.S. government has been recovering and studying non-human technology for decades. One notable witness, Luis Elizondo, a former military intelligence officer, stated, "We are not alone in the cosmos," suggesting that some of these phenomena may have extraterrestrial origins.

Government Transparency and Public Trust

The hearings have highlighted the need for greater transparency from the military and intelligence communities. Legislators have been pushing for new laws to boost UAP transparency, including creating a civilian reporting mechanism and declassifying certain records. The goal is to build public trust and ensure that the government is forthcoming about what it knows regarding these unexplained phenomena.

Implications for National Security

The potential existence of non-earthly technology has significant implications for national security. If nations possess advanced technology of unknown origin, it could alter the balance of power and raise questions about the capabilities and intentions of those who control it. The ongoing investigations and discussions aim to shed light on these issues and ensure that any technological advancements are used responsibly.

The Catholic Church has not taken an official stance on the existence of extraterrestrial life, but it has engaged in thoughtful theological and philosophical discussions on the topic. The Church's approach is rooted in the understanding that the existence of extraterrestrial life is primarily a scientific question, not a theological one. However, if intelligent life were to be discovered on other planets, it would raise intriguing theological questions that the Church would need to address.

Theological Considerations

1. God's Creation: The Catholic Church believes that God is the creator of the entire universe, including any potential extraterrestrial life. This belief is grounded in the understanding that God's creative power is not limited to Earth. As such, the discovery of extraterrestrial life would not contradict Catholic theology but rather expand our understanding of God's creation.

2. Salvation and Redemption: One of the key theological questions that would arise with the discovery of extraterrestrial life is the issue of salvation and redemption. The Church teaches that Jesus Christ's incarnation, death, and resurrection are central to the salvation of humanity. If intelligent extraterrestrial beings exist, theologians would need to explore how Christ's redemptive work applies to them. This could involve considering whether these beings have their own unique relationship with God or if they are part of the same salvific plan as humanity.

3. The Role of Humanity: The Church has historically emphasized the unique role of humanity in God's plan. The discovery of extraterrestrial life would prompt a re-examination of humanity's place in the universe. This could lead to a deeper understanding of our responsibilities as stewards of creation and our relationship with other intelligent beings.

Historical Perspectives

Throughout history, various Catholic theologians and scholars have speculated about the possibility of extraterrestrial life. For example:

- St. Augustine: In his work "City of God," St. Augustine considered the possibility of non-human intelligent beings, such as angels, and their roles in God's creation. While he did not specifically address extraterrestrial life, his writings reflect an openness to the existence of other intelligent creatures created by God.

- St. Thomas Aquinas: Aquinas, in his "Summa Theologica," discussed the nature of angels and their relationship to space and time. His exploration of non-human intelligences provides a framework for considering the existence of extraterrestrial beings.

- Nicholas of Cusa: A 15th-century cardinal and philosopher, Nicholas of Cusa speculated about the possibility of life on other planets. He believed that God's creative power could extend beyond Earth and that other worlds might be inhabited by intelligent beings.

Modern Perspectives

In recent years, the Vatican has shown a willingness to engage with the scientific community on the topic of extraterrestrial life. The Vatican Observatory, one of the oldest astronomical research institutions in the world, has hosted conferences and discussions on astrobiology and the search for extraterrestrial intelligence.

- Father José Gabriel Funes: The former director of the Vatican Observatory, Father Funes, has stated that the existence of extraterrestrial life would not contradict Catholic faith. He emphasized that the discovery of intelligent beings on other planets would be an opportunity to expand our understanding of God's creation and to reflect on the diversity of life in the universe.

- Pope Francis: While Pope Francis has not made specific statements about extraterrestrial life, he has encouraged dialogue between science and faith. His emphasis on the importance of scientific inquiry and the need to care for all of God's creation aligns with the Church's openness to exploring the implications of discovering extraterrestrial life.

The Catholic Church's views on extraterrestrial life are characterized by an openness to scientific discovery and a willingness to engage in theological reflection. While the existence of extraterrestrial life remains a scientific question, the Church is prepared to explore the theological implications if such life is discovered. This approach reflects the Church's commitment to understanding the fullness of God's creation and the mysteries of the universe.

The topic of unidentified flying objects (UFOs) in the Bible is a fascinating one that has intrigued scholars, theologians, and enthusiasts for many years. While the Bible does not explicitly mention UFOs as we understand them today, there are several passages that some interpret as descriptions of mysterious aerial phenomena. Let's explore a few of these passages and the interpretations that have been proposed.

Ezekiel's Vision

One of the most frequently cited passages in discussions about UFOs in the Bible is the vision of the prophet Ezekiel. In Ezekiel 1:4-28, the prophet describes a remarkable vision of a "whirlwind" coming out of the north, a "great cloud with fire flashing forth continually and a bright light around it." Within this cloud, Ezekiel sees four living creatures, each with four faces and four wings, and wheels within wheels that move in unison with the creatures.

Some interpreters suggest that Ezekiel's vision could be a description of a UFO encounter, with the "wheels within wheels" representing a complex, otherworldly craft. However, traditional biblical scholarship generally understands this vision as a symbolic representation of God's glory and the divine chariot, emphasizing the majesty and mystery of God's presence.

The Chariots of Fire

Another intriguing passage is found in 2 Kings 2:11, where the prophet Elijah is taken up to heaven in a "chariot of fire" with "horses of fire." This dramatic event is often interpreted as a miraculous divine intervention, but some UFO enthusiasts propose that it could be an ancient description of an extraterrestrial spacecraft.

Similarly, in 2 Kings 6:17, the prophet Elisha prays for his servant's eyes to be opened, and the servant sees the hills full of "horses and chariots of fire" surrounding them. These passages have been interpreted by some as evidence of advanced technology or otherworldly beings interacting with humanity.

The Star of Bethlehem

The Star of Bethlehem, which guided the Magi to the birthplace of Jesus, is another biblical phenomenon that has sparked speculation. Described in Matthew 2:1-12, the star is said to have moved and led the wise men to the exact location of Jesus' birth. While traditional interpretations view the star as a miraculous sign from God, some modern theorists suggest it could have been a UFO or an astronomical event with extraterrestrial involvement.

The Cloud by Day and Fire by Night

In the Book of Exodus, the Israelites are led through the desert by a "pillar of cloud by day" and a "pillar of fire by night" (Exodus 13:21-22). These phenomena are traditionally understood as manifestations of God's guidance and protection. However, some UFO proponents argue that these descriptions could be interpreted as advanced technology used to guide and protect the Israelites.

While the Bible contains several passages that some interpret as descriptions of UFOs or extraterrestrial encounters, it is important to approach these interpretations with caution. Traditional biblical scholarship generally understands these passages as symbolic or miraculous events that convey theological truths about God's presence, power, and guidance.

The fascination with UFOs in the Bible reflects a broader human curiosity about the unknown and the possibility of life beyond Earth. Whether these interpretations hold any validity remains a matter of personal belief and speculation. Ultimately, the Bible's primary purpose is to convey spiritual and moral teachings, and its mysterious and awe-inspiring descriptions continue to inspire and captivate readers.

Conclusion

The recent drone sightings and revelations about non-earthly technology have captivated the public's imagination and raised important questions about security, transparency, and the possibility of extraterrestrial life. As investigations continue, it is crucial for governments to provide clear and accurate information to address public concerns and foster trust. Whether these phenomena are the result of human ingenuity or something beyond our understanding, they remind us of the vast and mysterious universe we inhabit.

: [USA Today](https://www.usatoday.com/story/graphics/2024/12/17/what-lights-do-drones-aircraft-use/77022882007/)

: [MSN](https://www.msn.com/en-us/news/us/is-that-a-drone-in-the-sky-it-could-be-but-heres-what-else-you-might-be-seeing/ar-AA1vYWeu)

: [NBC News](https://www.nbcnews.com/news/us-news/drones-new-jersey-us-sightings-what-know-rcna184367)

: [USA Today](https://www.usatoday.com/story/news/nation/2024/11/13/ufo-hearing-takeaways-uap-congress/76249251007/)

: [Live Science](https://www.livescience.com/space/extraterrestrial-life/us-government-is-hiding-evidence-of-non-human-intelligence-ufo-whistleblower-tells-congress)

: [Catholic Answers](https://www.catholic.com/qa/whats-the-catholic-position-on-the-existence-of-extra-terrestrial-life)

: [Church Life Journal](https://churchlifejournal.nd.edu/articles/what-can-catholic-theology-say-about-extraterrestrials/)

: [Catholic Answers Magazine](https://www.catholic.com/magazine/online-edition/aliens-and-the-catholic-church)

: [Bible Gateway](https://www.biblegateway.com/passage/?search=Ezekiel+1%3A4-28&version=NIV)

: [Bible Gateway](https://www.biblegateway.com/passage/?search=2+Kings+2%3A11&version=NIV)

: [Bible Gateway](https://www.biblegateway.com/passage/?search=2+Kings+6%3A17&version=NIV)

: [Bible Gateway](https://www.biblegateway.com/passage/?search=Matthew+2%3A1-12&version=NIV)

: [Bible Gateway](https://www.biblegateway.com/passage/?search=Exodus+13%3A21-22&version=NIV)

The Ascension of the Lord

Solemnity of the Ascension

The first reading reminds us of the events surrounding Christ's passion, death, resurrection and ascension.  Jesus appeared to the disciples for forty days, before this, He suffered and died on the cross (Luke 24:36-49, Matthew 27, John 20:1-10). Jesus promised the Holy Spirit to them and commanded them to preach the Gospel to all corners of the world (John 16:7, Matthew 28:19).  After this, He ascended into heaven and will return in the same fashion.  Jesus did not abandon us. He sent each one of us on a mission to prepare the world for His second coming. Yes, He could have stayed with us forever, but would that be a good idea?

Think about it: If Christ stayed with humanity, then humanity would look at Him as some 'Superman' or miracle worker-genie instead of the loving savior. People will wait on Him and demand Him to perform miracles. We already see in the Gospels how this was the case.  The people followed Christ until His words became too difficult to hold.  They were quick to be present for miracles, but ran away when He said His flesh was real food (John 6).

Jesus wants us to grow in love and faith by ourselves freely without Him hovering over us like a hawk. This love and faith will be a genuine one because it will come freely from us.  Moreover, Jesus is still with us in the Blessed Sacrament. He waits for us to visit Him daily. We must be patient and wait for the Lord. He sits on His throne as the Psalm today tells us. God is the great king over all the Earth.  We must praise Him and thank Him for all things.  He reigns over all the world and the entire universe.

In the second reading (there are two options), we are told that Christ is the ruler of all things. Everything was "beneath His feet."  He rules over every principality, authority and power. Christ sits at the Father's right hand interceding for us. The second option reminds us that Christ went to the true sanctuary, not one made by men. Our churches are beautiful and all, but they do not compare to heaven.  We are told that Christ will intercede for us and is the sacrifice offered for all. This sacrifice is not one that repeats itself like those of the Jewish faith.  Christ died once for all.  His one sacrifice is suffice. Christ sits at the right hand of the Father. He judges us immediately after death. We die only once, there is no such thing as reincarnation. Therefore, only have one chance to make things right, so to speak. We must take advantage of the Catholic Church and all the graces God offers via her. Our bodies and souls will be washed in the pure waters of baptism.  They will be nourished by the Holy Eucharist and strengthened by the other Sacraments.

Finally in the Gospel, Jesus reminds the disciples of all that is to happen regarding Himself.  They are to be witnesses of all these things.  We too are witnesses of Christ 2,000 plus years later. While we were not there when Jesus walked the Earth, we are witnesses of how He works in our lives.  We are witnesses that all He said was not nonsense, but truth. As we prepare for Pentecost, we must remind ourselves of this. We are witnesses of Christ. Those of us who received Confirmation are taught this during preparation. We must not keep the faith to ourselves but must share it with all. This does not mean that we have to go on street corners and shout with a microphone to repent. I have found that the best way to witness to Christ in the lives of others is by living a truly genuine Christian life. When we smile, love others, forgive, help others; people take note of this. They will realize that it is Christ who inspires us to do these things and will seek Him as well.  When we truly become what Galatians 2:20 says by letting Christ live in us, this is when we can truly be effective disciples and bring others to Christ.  Our Lady was one of the first carriers of the Gospel of her Son.  We must ask her to teach us how to bring Christ to others as well.  I started a new site to promote the apparitions of Our Lady of the Universe.  Please visit www.OurLadyoftheUniverse.com to learn more and spread this devotion.  Let us proclaim Christ's love to all and spread His Good News.

Readings:  http://www.usccb.org/bible/readings/051018-ascension.cfm


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5th Sunday of Easter: Live In Him & Love Others

The first reading reminds us about evangelization and suffering for the faith.  Paul and Barnabas converted many people in Jesus' name. They began to set up the first local primitive dioceses or parishes of the time.  However, they reminded the people that suffering was part of the package if they want to enter God's kingdom (Luke 9:62). God's grace was working in them and brought the seeds of their work to flourish (Romans 11:6, Ephesians 2:8). In today's world, we see so much hatred against God and the Church. Religion is being pushed aside as irrelevant and useless.

Christians are being persecuted and slandered as being backward or an annoyance. We all must bear with this. Suffering for the faith gives testimony that the faith is true and scares the world. If the faith was not true, then the world would not focus so much attacks on it.  Think about this carefully. Nevertheless, we must not become cowards and hide our faith for God's spirit is not a cowardly one (2 Timothy 1:7). We must proclaim it boldly and face whatever may come from it (Romans 5:3-4). God is number one which is what the responsorial Psalm reminds us of today. We must praise God's name forever. God is gracious and merciful, slow to anger.  All creation must thank God for everything.  God is God.  There is only one. God loves us so much that He became one of us in all things except sin (John 3:16, 2 Corinthians 5:21). He dwells with us even today as we read in the second reading.

God dwells with the human race.  He is with His people. God is with us in the Blessed Sacrament. We see bread and wine, but in reality these are the body, blood, soul and divinity of Christ after consecration at Mass (John 6, 1 Corinthians 10:16). Like the Jews with the Ark of the Covenant, we have our own holy of holies in the Holy Eucharist (Joshua 7:6, 1 Samuel 5:3). Jesus awaits us in every parish and chapel where the Blessed Sacrament is reserved. We should make time to spend with him in the silence of His Sacramental presence (Matthew 18:20).  There He will wipe away our tears as we tell Him of our struggles and ask for His help.

In the Gospel, we read of how Christ is glorified because He is God. He ascended into heaven in His human form, but is still present with us in the Blessed Sacrament. He calls us to love one another (John 15:12).  When we love one another and our enemies, this shows we are His disciples because Jesus is all about love and mercy (Luke 5:32, Matthew 5:44). Unfortunately, we see so many 'Pharisees' in the Church and even in Protestant sects who claim to follow Christ, but promote animosity, gossip and discord. There are those who refuse to help those who come to our nation and who ask for help as refugees. They even attack the Pope for reaching out to others who are not Christian or may be living publicly in sin while calling themselves 'true Catholics.' This is not a sign of discipleship in Christ. It is a sign of arrogance and hypocrisy (Matthew 7:9, Matthew 6:5). This is surely a path to hell and not heaven for not everyone who cries out "Lord Lord" will enter God's heavenly paradise (Matthew 7:21). In this year of Mercy, love and compassion must accompany our evangelization. We must not treat others who are not Catholic as pariahs or unworthy of our acknowledgement or time. Rather, we must welcome them with open arms showing them the love of Christ. Let us go out and preach the Word with love and mercy; seek God in the Holy Eucharist and love on another. Those who pray all day and live life judging others and not loving them are only fooling themselves.  God will say to them, "I never knew you" (Matthew 7:23).



Readings:  http://www.usccb.org/bible/readings/042416.cfm