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| Dr 'Montse' Alvarado |
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| Archbishop Héctor Agüer https://advaticanum.com/article/archbishop-aguer-praises-chartres-pilgrimage-and-revives-bugnini-freema |
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| DISTORTION OF THE TRUE FAITH Vatican II in a picture. |
First, a word from Chris Jackson of Hiraeth in Exile on Montse, the conservative Catholic:
When news broke that Maria Montserrat Alvarado of EWTN News had been appointed Prefect of the Dicastery for Communication, many Catholics who still possess functioning memories immediately recognized what the appointment represented: another step in the ongoing transformation of the Roman Curia from a hierarchy of clerics into a managerial bureaucracy populated by lay executives.
The Real Question Nobody Wants to Discuss
Historically, dicasteries were extensions of ecclesiastical governance. The Roman Curia was not designed as a collection of nonprofit organizations managed by communications professionals and corporate executives. It was an instrument of Church government staffed by clerics exercising ecclesiastical authority under the Roman Pontiff.
Yet under Francis and now Leo, the governing assumption has shifted dramatically. Leadership is increasingly viewed as administrative rather than sacerdotal. Management replaces hierarchy. Professional credentials replace ecclesiastical office. Corporate experience replaces theological formation.
The Vatican itself openly described Alvarado’s appointment as a continuation of Francis’s reforms and his effort to place more laypeople, including women, in positions of governance. Even secular media immediately recognized the appointment as evidence that Leo intends to continue Francis’s trajectory rather than reverse it.
The argument is no longer hidden. The argument is that this is exactly where the Church should be going.
Conservatism Without Resistance
Alvarado with Prevost/Leo
What makes this appointment especially revealing is where Alvarado comes from. She comes from EWTN. For decades EWTN functioned as the flagship institution of conservative Catholicism. Not traditional Catholicism. Conservative Catholicism.
Those are not the same thing.
Traditional Catholics spent years warning that many conservative institutions ultimately accepted the post-conciliar framework. They objected to abuses. They objected to excesses. They objected to liberalism. But they largely accepted the new ecclesiology.
The result is what we are witnessing now.
A conservative executive from a conservative media empire is elevated into a structure created by Francis’s reforms while many conservatives celebrate the appointment as a victory. But if the reform itself is harmful, then supplying better personnel to administer it does not solve the problem.
It merely baptizes it.
https://bigmodernism.substack.com/p/leos-dei-prefectress-the-revolution
And from the same Chris Jackson, on the Mystery of the Trinity:
After Pentecost, the Church Makes Us Look Up
The Church does something very wise on the Sunday after Pentecost. Having shown us the fire of the Holy Ghost descending upon the Apostles, she immediately raises our eyes to the eternal source from which all grace comes: the Father, the Son, and the Holy Ghost, one God in three divine Persons.
Dom Guéranger’s Liturgical Year explains the fittingness of this placement. After Pentecost, the Apostles go forth to teach all nations and baptize in the Name of the Holy Trinity; therefore the feast honoring “One God in Three Persons” rightly follows Pentecost.
He adds that all liturgical homage has the Holy Trinity as its object, since the Trinity is “the foundation of all others, and the source of all grace.”
That is why the Introit does not begin with speculation, argument, or apology. It begins with blessing.
“Blessed be the Holy Trinity and undivided Unity: we will give glory to Him, because He has shown His mercy to us.”
There is the whole feast in one sentence. The greatest mystery of the Christian religion is approached through gratitude. We bless the Trinity because God has shown mercy to us.
A child learning the Sign of the Cross may understand less theology than a professor, yet he may be nearer the heart of the feast. His little hand rises to the forehead, descends to the breast, moves from shoulder to shoulder, and the whole body is marked with the Name into which he was baptized. Before he can explain the Trinity, he belongs to the Trinity.
That is the Catholic order. First worship, then understanding. First the knee bends, then the mind is enlightened.
The Mystery That Humbles Without Crushing
The Collect asks God that, “in the confession of the true faith,” we may acknowledge the glory of the eternal Trinity and adore Unity in the power of divine Majesty. Then it asks for protection: “that in the firmness of this faith we may ever be protected from all harm.”
That phrase is worth lingering over. The Church does not treat the doctrine of the Trinity as an abstract puzzle for the clever. She treats it as armor.
The Roman Catechism teaches that in one divine nature there are three Persons: the Father unbegotten, the Son begotten of the Father before all ages, and the Holy Ghost proceeding from the Father and the Son from eternity. It warns that curious inquiry into this mystery is dangerous when detached from reverence, and urges the faithful to adore “distinction in the Persons, unity in the essence, and equality in the Trinity.”
The old Baltimore Catechism says the same thing with the clarity of a school bell: the Blessed Trinity is “one and the same God in three divine Persons,” really distinct from one another, perfectly equal, and one because they possess one and the same divine nature. It also reminds us that this is a supernatural mystery, a truth we cannot fully understand but firmly believe because God has revealed it.
Modern man wants a God small enough to manage. The Catholic wants the living God, even if he must fall silent before Him.
Picture a man sitting in a hospital corridor at two in the morning. His wife is behind a closed door. His phone is dead. The vending machine light flickers. He has already prayed every prayer he knows, then prayed them badly, then prayed without words. At that hour, he does not need a god who can be reduced to a slogan. He needs the God from whom, through whom, and unto whom are all things.
He needs the Father who made him, the Son who redeemed him, and the Holy Ghost who can still breathe charity into a heart terrified by suffering.
The Trinity is not an escape from life’s pain. It is the truth that makes pain bearable, because above every confusion stands eternal Wisdom, eternal Love, eternal Life.
“Oh, the Depth”
The Epistle from Romans is one of those moments when St. Paul seems to reach the edge of human speech and stop. “Oh, the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are His judgments and how unsearchable His ways!”
Haydock’s commentary notes that after speaking of grace, predestination, mercy, and justice, St. Paul breaks into this exclamation to teach submission of judgment before the secrets of Providence. No man first gives to God so that God becomes his debtor; all things are from Him, governed by Him, and directed to His glory.
This is where many souls lose peace. They can accept the Trinity in the catechism, yet resist the Trinity in Providence. They profess that God is infinite wisdom, then become frantic when His wisdom does not explain itself on their schedule.
A mother once taught her little girl embroidery. From underneath the cloth she saw only knots, crossed threads, and ugly tangles. From above, the mother saw the pattern. One day, when she complained that the underside looked like a mess, the mother turned the hoop over and showed her the flower.
That story may be simple, but St. Paul gives the adult version. We are living beneath the embroidery of Providence. We see the underside: delayed answers, humiliations, illnesses, disappointments, family griefs, betrayals, unanswered questions, and the sins we thought we had conquered rising again like weeds after rain.
God sees the pattern.
Faith does not require us to pretend the underside is beautiful. Faith teaches us that the underside is not the whole cloth.
“Oh, the depth.”
The soul that can say those words in darkness has already begun to adore.
The Mercy of Being Small
The modern world flatters man by telling him he is autonomous. The Trinity saves him by revealing that he is dependent.
“For from Him and through Him and unto Him are all things.”
From Him: every breath, every hour, every child, every loaf of bread, every absolution, every grace.
Through Him: every good action, every act of patience, every confession made after shame, every temptation resisted, every prayer whispered with no sweetness.
Unto Him: every duty, every suffering, every hidden sacrifice, every Mass, every deathbed, every grave, every resurrection.
A young lawyer works late, exhausted and irritated. He has spent the day fighting petty office politics, answering emails, and wondering whether any of it matters. On the train home, he sees an old woman make the Sign of the Cross before eating a sandwich wrapped in foil. No drama, no audience, no spiritual performance. Just gratitude.
In that small gesture is more wisdom than in a thousand self help manifestos. She knows the sandwich comes from God. She knows her life is moving toward God. She knows she eats, breathes, suffers, and hopes under the sign of the Trinity.
That is the Catholic life. It is not lived only in choirs, monasteries, and feast day processions. It is lived in kitchens, hospital rooms, traffic, courtrooms, offices, nurseries, and lonely apartments where someone still says, “Glory be to the Father, and to the Son, and to the Holy Ghost.”
The Name Into Which We Were Claimed
The Gospel gives the great Trinitarian commission.
“All power in heaven and on earth has been given to Me. Go, therefore, and make disciples of all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Spirit.”
The Catena Aurea, gathering the Fathers on this passage, records St. Jerome’s point that naming the Father, Son, and Holy Ghost is naming one God, since their Godhead is one. It also gives St. John Chrysostom’s consoling gloss on Christ’s promise to remain with His own: the Lord tells His disciples not to fear the difficulty of their mission, because He is with them and can make all things easy.
Haydock makes the same Catholic point: in baptism we are made Christians in the Name of the Father, Son, and Holy Ghost, professing faith, hope, service, and adoration toward the same three divine Persons; Christ’s promise to be with His Church “all days” extends to the successors of the Apostles until the consummation of the world.
There is something almost terrifying in the tenderness of that. We were not baptized into an idea. We were not baptized into a religious mood. We were baptized into the Name.
A name means possession. A soldier wears the insignia of his country. A bride receives a name as a sign of covenant. A child bears the family name before he understands the duties and inheritance attached to it.
The Christian bears the Name of the Trinity.
That means your ordinary life is not ordinary in the way the world thinks. Your body was washed in that Name. Your soul was claimed in that Name. Your forehead has been signed again and again in that Name. Your sins are absolved in that Name. Your coffin will be blessed in that Name.
The question is whether your life gives glory to that Name.
Teaching Them to Observe
Christ does not say merely, “Teach them interesting doctrines.” He says, “Teaching them to observe all that I have commanded you.”
There is the forgotten half of Catholic formation. Doctrine must become obedience. Adoration must become life. The Trinity must move from the catechism page into the conscience.
A man can defend the filioque online and still be cruel to his wife. A woman can know the Athanasian Creed and still nurse envy. A teenager can serve the old Mass beautifully and still live a double life on his phone. A father can demand reverence in church while bringing none of it home.
The Gospel will not allow that division. Baptize them. Teach them. Then teach them to observe.
The Trinity leaves fingerprints on the moral life. The Father teaches us gratitude and obedience. The Son teaches us sacrifice and truth. The Holy Ghost teaches us charity and purity of heart.
So the feast asks practical questions.
Does my home reflect order, or only appetite?
Does my speech give glory to God, or does it spread irritation, gossip, and contempt?
Do I make the Sign of the Cross like a Catholic, or like a man swatting a fly?
Do I invoke the Trinity in prayer, then live as if my time, money, body, and opinions belong only to myself?
The faith protects us from harm when we live inside it. A castle protects the man who enters it, not the man who admires it from the road.
The Trinity and the Family
Every human analogy limps before the Trinity, and the Church rightly warns us not to reduce divine mystery to creaturely images. Still, the Christian home can reflect something of God’s order by grace.
The Father is not solitary power. The Son is not rebellion. The Holy Ghost is not sentiment. In God there is eternal relation, eternal knowledge, eternal love, without confusion and without division.
A Catholic family learns from this. Authority should be fruitful, not selfish. Obedience should be noble, not servile. Love should be sacrificial, not indulgent.
Imagine a father coming home after a brutal day. He wants silence. He wants a drink. He wants everyone to leave him alone. His youngest child runs to him with a broken toy and an urgent request that, in adult terms, means nothing. The father almost snaps. Then, by grace, he remembers: from Him, through Him, unto Him.
So he kneels down.
The toy is repaired badly. The child is delighted. The father’s evening is interrupted, yet his soul is more ordered than it was ten minutes earlier.
That little conquest matters. The Trinity is glorified when a father acts like a father under God, when a mother loves with patient strength, when children obey with trust, when forgiveness is asked before bedtime, when the home becomes a small school of charity rather than a hotel for competing egos.
The greatest dogma in the Faith reaches all the way down to the tone of voice used at the dinner table.
The Trinity and Suffering
The Gradual blesses God “Who look into the depths from Your throne upon the Cherubim.”
That line should comfort anyone who feels unseen. God looks into the depths.
He looks into the depth of the grieving heart.
He looks into the depth of the conscience ashamed of repeated sin.
He looks into the depth of a marriage under strain.
He looks into the depth of an old man’s loneliness.
He looks into the depth of the convert who wonders why grace has made life harder rather than easier.
The Trinity is not far away because He is high. His height makes His nearness possible. A god who is merely part of the world can only stand beside one suffering creature at a time. The living God, Father, Son, and Holy Ghost, is nearer to the soul than the soul is to itself.
A woman kneels in the back pew after Mass. She has not received because she needs confession. She feels unworthy even to remain in the church. The sanctuary lamp burns quietly. Nothing dramatic happens. No vision. No voice. Yet she says, “Blessed be the Holy Trinity and undivided Unity, because He has shown His mercy to us.”
That prayer is already a door opening.
The Father is calling her home. The Son has already shed the Blood that can cleanse her. The Holy Ghost is moving her to repentance.
The Trinity is not a doctrine for the sinless. The Introit says mercy.
The Mass as Trinitarian Worship
The Secret asks God to hallow the sacrificial offering and “through it to make us an eternal offering” to Him.
This is one of the most beautiful petitions in the Mass. The offering on the altar is Christ. Yet the Church asks that we, too, be made an offering. The baptized soul must become what the Mass teaches it to be: something handed over to God.
Guéranger later observes that the Holy Eucharist is the best means by which we give worship to the three divine Persons, and that it is also the bond uniting earth with heaven.
That is the secret of Catholic worship. We do not climb to the Trinity by our own eloquence. We are carried by the Sacrifice of the Son to the Father in the unity of the Holy Ghost.
This is why careless worship wounds the Catholic instinct so deeply. At Mass, we are not holding a meeting, staging a lesson, or expressing a community mood. We are being drawn into the supreme act of adoration. The Son offers Himself to the Father. The Holy Ghost sanctifies. The Church, gathered into Christ’s sacrifice, gives glory to the undivided Trinity.
The most important thing happening in the world on Trinity Sunday may be hidden under the appearance of bread and wine.
Before All Living, We Will Praise Him
The Communion antiphon says: “We bless the God of heaven, and before all living we will praise Him; because He has shown His mercy to us.”
Before all living.
That means the faith is public. A Catholic should not flaunt piety like a costume, but neither should he hide gratitude like contraband.
Make the Sign of the Cross before meals in public. [And after - ed.]
Say grace when company is present.
Bless your children without embarrassment. [And other people too - ed.]
Keep holy water by the door. [Ouch - moved house, haven't moved the font - ed.]
Let your home contain visible signs that God is worshipped there. [Specially an image of the Sacred Heart of Jesus - ed.]
Speak the Name of the Father, Son, and Holy Ghost with reverence.
A man who cannot bless himself in a restaurant will struggle to confess Christ before persecutors. Courage usually begins in small acts. Cowardice does too.
The old Catholic world understood this better than we do. Bells rang. Processions moved through streets. Farmers blessed fields. Mothers taught children to cross themselves before sleep. Men removed hats before churches. Time itself was punctuated by the Angelus, the liturgical year, the saints, the fasts, the feasts, the Mass.
Trinity Sunday gathers all of that into one act of praise.
Blessed be the Holy Trinity and undivided Unity.
Firmness of Faith
The Postcommunion asks that the reception of the sacrament and the profession of faith in the eternal Holy Trinity and undivided Unity may benefit us “for the salvation of body and soul.”
Body and soul. The whole man must be saved.
The doctrine of the Trinity guards the mind from error, but it also heals the person. It teaches the proud intellect to kneel. It teaches the anxious heart to trust. It teaches the lonely soul that ultimate reality is not isolation but eternal life, knowledge, and love. It teaches the sinner that mercy is not an afterthought in God.
The Father did not begin loving when we began existing. The Son did not become lovable when He became man. The Holy Ghost did not begin proceeding when He descended at Pentecost.
Before creation, before Bethlehem, before Calvary, before the tomb, before the font where you were baptized, God was eternally blessed in Himself.
And yet this same God has shown mercy to us.
That is the wonder.
The infinite Trinity has bent down to claim dust.
The God whose judgments are incomprehensible and whose ways are unsearchable has given us His Name.
The God whom no mind can master has made Himself the refuge of children.
So on Trinity Sunday, the Catholic soul does not try to solve God. It adores Him. It believes Him. It blesses Him. It receives from Him, lives through Him, and returns unto Him.
Glory be to the Father, and to the Son, and to the Holy Ghost.
As it was in the beginning, is now, and ever shall be, world without end.
Amen.
https://bigmodernism.substack.com/p/the-mercy-hidden-in-the-mystery-no
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| The Coronation of the Virgin by Velázquez |
In the Name of the Father, the Son, and the Holy Ghost. Amen.
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