ASK FATHER: Is the priesthood dominated by men who are varsity-level players or 3rd and 4th stringers?

From a reader (as Substack under my post about Thomas Reese’s latest stupid thing)…

QUAERITUR:

Is the priesthood dominated by men who would have been varsity-level players in almost any field? Or, because the varsity players left or never entered, are those remaining, in general, on average, under the fat part of the bell curve, third- and fourth-stringers? I am trying to understand where this fellow [Reese] comes from and who he is to write something like this.

Hmmm… nemo est iudex in causa sua!

The priesthood has always included a few varsity players, a great many solid teammates, and some who should never have been admitted to seminary or survived its formation program. The same is true of every profession.

To use another image, among priests we have racehorses, cart horses, and everything in between: pleasant and ornery, handsome but slow, homely but strong. All have their uses in God’s eyes, provided that they strive to do His will. God in the Church recruits from fallen humanity, not from a celestial stable. Remember, too, that God does not choose men because they are worthy. None is worthy. He chooses those whom it pleases Him to choose, and that choice was made before the creation of the material cosmos.

There is, however, something to your implied suggestion.

For decades, many dioceses and religious communities did a lousy job of identifying, attracting, and retaining strong, virile and faithful men. In fact, many deliberately did the opposite, particularly by admitting men with obvious same-sex attraction and the effeminate. Certain seminaries rewarded compliance and ideological reliability while persecuting intellectual vigor, masculine confidence, and traditional piety. They were trying to undermine the status quo and reshape the Church in their own image. In those days, many good men walked away or were “deselected,” the term they used on me.

Meanwhile, sycophants, sodomites, and simpletons were petted and advanced.

I believe things are better now. Back in the day, however, it was a horror show.

Back to your question.

There are “average” priests who are really good cart horses: hardworking, steady, pleasant, unrattled, and strong. As a pastor, I would rather have a couple of assistants like that than some wannabe Teilhard de Chardin.

The average priest is not a third-string human being, he is a treasure.

That reminds me of something funny and pointed that the late, great Extraordinary Ordinary trotted out around 2015. Bp. Morlino had been a Jesuit before wisely leaving them for diocesan priesthood. He observed that there were three tiers of Jesuits: authors and high-flyers occupying named university chairs, professors of various subjects, and those who peak as high-school psychology teachers. A pointed point indeed.

I digress.

Many priests who lack brilliance are faithful, prayerful, hardworking men who hear confessions, anoint the dying, offer Mass reverently, and hold parishes together with baling wire and supernatural charity.

To use a chess analogy, it is entirely possible to win a hard fought game without making a single “brilliancy” move, “!!” or even a “great” move”!”.

St. Augustine reminds us that a priest’s holy life can itself become an eloquent sermon.  I refer you to Book 4 of De doctrina christiana.  Augustine talks about the fruits of preachers of different levels.  Some wind up being celebrities and others saintly though less flashy.

Frankly, the Church needs saintly priests more urgently than celebrity priests.

Moreover, grace perfects nature; it does not replace it. Intellectual laziness, bad judgment, cowardice, and an inability to communicate should not be baptized as humility.

A man may possess advanced degrees in mathematics or law and remain a theological lightweight.

Therefore, when asking “where this guy comes from,” examine the formation system that produced and rewarded him. Who taught him? Who promoted him? What questions was he never forced to answer?

Personnel is policy, and formation eventually reveals itself.

To conclude, a varsity player can foul out spectacularly, while a third-string substitute can sink the three-pointer that wins the game. Results count. For the most part, since God assembled the team in the first place, He did so for reasons we shall not understand fully until the General Judgment.

Nemo est iudex in causa sua!

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29 August – The Beheading of John the Baptist: Corruption exposed and the “brass ring” revealed

I celebrate as my onomastico or “name day” the Feast of the Beheading of John the Baptist, 29 August.  “He must increase,” said the Baptist, “I must decrease” (John 3:30).  I need that rule of life.

Although St Augustine of Hippo (+430) principally connects the “decrease” with John’s Nativity near the Summer Solstice and the shift to shortening days, John’s sudden, violent “decrease” occurred with his head’s removal from his shoulders, during the autumnal shortening of daylight.  It’s just about now that we really start to notice that the day’s are getting shorter.  I rose this morning and thought, “Gosh, it seems a lot darker.”

In the Art Institute of Chicago, there is a tempera on panel depiction of the Beheading of the Baptist by the Sienese painter Giovanni di Paolo (d 1482).

You view the instant after the deed.  Seen from outside the prison, John leans out of his window, guillotine like, his headless shoulders and angled arms still in place as a massive gout of blood jets forth the jutting neck.  A servant with a platter stoops for his head.  The executioner sheathes his man-length blade.

John was not only a martyr for the Truth.

The miraculous son of the elderly priest Zechariah was a priestly martyr.

John stood against Herod and his crony cadre of corrupted priests who backed his violation of the truth of sexuality and marriage.

Herod used his power to sin.  John’s blood exposed also priestly corruption in a way that no one could ignore.

By the way, Herod’s command to kill John, the incorruptible priest, came from his lust for a child.  Salome was a “little girl” (Greek korásion).

Speaking of seeing that things are darker, that’s the direction, of course, of the aggressive homosexualist agenda. Their ultimate goal is the lowering of the legal age of consent.  That’s their “brass ring“.

To their eternal shame, there are priests and bishops who are advancing the agenda.

Korásion occurs 8 times in the Synoptic Gospels involving two events, the raising of the daughter of Jairus (Matthew 9:24-25; Mark 5:41-42) and the beheading of John the Baptist (Matthew 14:11; Mark 6:22, and in v. 28 two times).

Mark deliberately applies korásion to two girls standing at the frontier between life and death.

To the daughter of Jairus Christ says, Talitha koum, “Little girl, arise” (Mark 5:41). She rises and is restored to her father. Herodias’ daughter receives the severed head of the Forerunner upon a platter (Mark 6:28).

In the house of Jairus, divine authority restores life. In Herod’s hall, disordered appetite, cowardly authority, and a mother’s hatred combine to murder the preacher of Truth.

Both events involve a young girl.  One ends in life, the other in death.

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PODCAST – Voices of the Fathers 05 – St. Jerome’s wide open spaces

28 August 2026  – What I’m trying to do is described HERE (hint: rebuilding)

Originally Published on: 18 Feb 2026

I recently rediscovered a slim volume entitled The Osterley Selection from the Latin Fathers, published in 1950. The preface praises the great classical authors—Caesar, Cicero, Livy, Virgil—yet insists that Christian also worthy. The collection includes brief selections from Fathers of the Church. It occurred to me that I might offer a podcast of the readings with an English translation, comments and the Latin original.

Today we hear from St. Jerome (+420) in Letter 14 to his friend Heliodorus.  It is an impassioned plea to his friend who had left Jerome’s group of penitents, to shun the worldly and once again live an ascetic Christian life.  The Latin is gorgeous.

The last Voices of the Fathers from Egeria’s experience of Holy Thursday in ancient Jerusalem HERE

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Kudos to the Bishop of Wheeling-Charleston

We haven’t seen a lot of wins lately.

I take this as a win for the faithful in the Diocese of Wheeling-Charleston.

You should be able to click the image and read the letter easily.

In a nutshell, Bishop Evelio Menjívar announced delegates for matters concerning use of the Usus Antiquior.

I am enheartened when I see even a little bit of support from a bishop for diocesan priests. The Wrath of the Whatever High Atop The Thing understood that, in order the thwart the massive progress being made, the TLM had to be ripped out of regular parishes and confined to little ghettos. We must pray that diocesan priests and the faithful they long to serve will be better treated, and soon.

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Daily Rome Shot 1691: When Augustine and his mother Monica were reunited after 1617 years

In 2005 the bones of St. Augustine were brought to Rome from Pavia to the Church of St. Augustine, where there is also the tomb of Augustine’s mother, Monica.

It was the first time in 1617 years that they had been reunited.

  • I posted about my favorite image of St. Augustine over at my evolving Substack.  I’m still figuring out how it works. HERE
  • I can take a few Mass intentions.

Please remember me when shopping online and use my affiliate links.  US HEREWHY?  This helps to pay for health insurance, utilities, groceries, and now also my late mother’s place.  At no extra cost, you provide help for which I am grateful.  

I feel like such an underachiever…

And…

And… knock on wood!

White to move and mate in 4.

NB: I’ll hold comments with solutions ’till the next day so there won’t be “spoilers” for others.

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Roundup of books on St. Augustine of Hippo

It is 28 August, the Feast of St. Augustine of Hippo who died in 430.

He is one of the most influential people not only for the Christian Faith, but for the shaping of Western Civilization.  It could be hard to come up with someone more influential.

Each year truckloads of new scholarly articles and books are published about this great Doctor of the Church, called the Doctor of Grace.    Studying Augustine’s works has been compared to being in boat upon a sea without a bottom in a night without a moon.  The depth is nearly beyond words.

Here is a roundup of a few of the books I have found useful over the years.

Rather recent…

Here is a recent offering from Emmauus Road Press

US HERE

Return to the Heart: The Biblical Spirituality of St. Augustine’s Confessions  by Shane Owens

Christ and the Altar Fire: Sacrifice as Deification in Matthias Scheeben by David Augustine

US HERE

Here is a fine translation of the Confessions by Anthony Esolen from a few years ago.  Beautifully printed and bound by the good folks at TAN.

US HERE – UK HERE

Many scholars think that the best translation of the Confessions is by Dame Maria Boulding, OSB, who was at Stanbrook Abbey.

She captures the aspect of prayer in The Confessions without, for the most part, sacrificing accuracy of translation in the process.

The Confessions is, of course, an extended prayer.

You can quibble about some of her choices, of course.  All translations limp.  For example, Augustine says in Book X that he was “loved and feared” (amari et timeri – 10.36.59) by his people.  (Get it Your Excellencies? Fathers?) She choose to say “loved and esteemed” (or something woolly like that), which does not get at what Augustine really said.   I made a post and podcast about this HERE.

Boulding’s is better – for most people – than Pine-Coffin‘s.  (I am not making up his name.) His translation is good but it is in a style of English many people are no longer used to.  Pine-Coffin, however, sometimes hits it out of the park.  For example, when Augustine is talking about his profligate youth in Carthage, P. renders “amans vias meas et non tuas, amans fugitivam libertatem” (3.3.5) as “I loved my own way, not yours, but it was a truant’s freedom that I loved”.  Not precise, but dead on.  “A truant’s freedom”.  Wonderful.

Chadwick‘s… no thanks.

I would be remiss not to mention also an excellent translation, preferred by many, by Frank J. Sheed.

Here is a newish book on Augustine:

St Augustine of Hippo, An Intellectual Biography by Miles Hollingworth

US HERE – UK HERE

REVIEW: The book on Augustine which Pope Benedict would have wanted to write.

This is not a highbrow book intended for college professors, with an avalanche of technical footnotes coming at you. In fact this is the most readable life of Augustine I have ever read (and I have read a few). There are two compelling features to the book. Its style is poetic. Moreover, the treatment Hollingworth offers to well chosen points in Augustine’s thought is meditative. This is a decidedly fresh take on Augustine.

A really interesting book on the Doctor of Grace, check out Serge Lancel‘s volume.  He is an archeologist and expert on inscriptions.  He brings this to bear on Augustine’s life.  

US HERE – UK HERE

The translation from French is a little awkward and it has the strangest system of end notes (two different sets, with different markers, one at the end of chapters and the other at the end of the volume). It is engaging.

There is, of course, the necessary …

Augustine of Hippo: a biography by Peter Brown

US HERE – UK HERE

He wrote the first edition when in grad school, and when he was having some personal issues.  It has survived as a necessary reference in every bibliography over the decades and Brown has in recent years updated it.   Your bending Augustine shelf isn’t complete without it.

St. Augustine of Hippo: Life and controversies by Gerald Bonner

US HERE – UK HERE

This breaks down Augustine’s life by the major controversies in which he was engaged and, Manichean, Donatist, Pelagian, in a second part, goes more detail into the circumstances and theology of the controversies.  Helpful.

Christ and the Just Society in the Thought of Augustine by Robert Dodaro, OSA

US HERE – UK HERE

This is, quite simply, THE BOOK when it comes to Augustine’s political theory… and a whole lot more.  This is NOT an easy read, but it is essential for any serious scholar.

To get into Augustine’s political writings…

Augustine: Political Writings (Cambridge Texts in the History of Political Thought)

US HERE – UK HERE

We have to deal with primary texts.  This handy volume brings together Augustine’s principle texts which have to do with politics.  Augustine didn’t write a work of political theory as such.  We have to glean it from his works.

Another must have book…

Augustine: Ancient thought baptized by John Rist

US HERE – UK HERE

And…

Augustine Deformed: Love, Sin and Freedom in the Western Moral Tradition by John Rist

US HERE – UK HERE

What can one say about Rist?  I think he knows everything about Augustine.  He is NOT an easy read and he will challenge you.

And a guide to the Big One…

Augustine’s City of God by Gerard O’Daly

US HERE – UK HERE

Here is a great general book.

The Theology of Augustine: An Introductory Guide to His Most Important Works by Matthew Levering

US HERE – UK HERE

And here is the book to get about interpretations of Augustine’s political theory in the 20th c. and 21st c.

Political Augustinianism: Modern Interpretations of Augustine’s Political Thought by Michael Bruno

US HERE – UK HERE

 

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ASK FATHER: Priests tells me to say Act of Contrition outside the confessional, afterward

From a reader….

QUAERITUR:

I went to a local church (non TLM) near my place of employment for confession after work. Please allow me to give them props for that.

My question is about a posted sign that says the penitent is to begin the confession in their own language (again fine) but the second paragraph says: please pray the Act of Contrition before or after your confession. If you choose to pray it after, do it in the Sanctuary.

Does a priest need to actually hear my act of contrition or is this acceptable?

I am intentionally not sharing where this is, but just want to know if I should find somewhere else. Not alot of choices where I am at.

In general, yes, the Act of Contrition should be spoken after you confess your sins and before the priest gives absolution.

There are good reasons to say the Act of Contrition when it is classically assigned.

First, it helps you truly to be sorry for your sins and to deepen your resolve to amend your life.

Also, the priest has to be reasonably certain that the penitent is sorry for her sins.

One could argue that the fact of the confession itself is the minimum adequate to convince him of the sorrow. That, however, has to be the exception rather than the rule.

Hearing at least attrition during the Act of Contrition is the normal way that Father comes to reasonable certainty that you are sorry and have a firm purpose of amendment.

The Act of Contrition says, first, that you are sorry for your sins because you fear punishment. That kind of sorrow is called attrition. A more perfect sorrow for sins comes from love of God. This is contrition.

Both attrition and contrition are sufficient for receiving absolution validly. Once the priest knows you have at least sufficient sorrow, and a purpose of amendment (the point of saying the Act of Contrition!) he should give absolution.

However, there are times when the line of penitents is quite long and the confessor is up against a scheduled event, such as the beginning of Mass at the top of the hour for a church full of people. In that case Father might try to move things along so that more penitents can be heard. That is usually why a confessor might occasionally ask penitents to say the Act of Contrition afterward.

Again, that is not the optimal practice, but, if you are sorry for your sins and made your good confession, it would not invalidate the absolution.

And during “high volume” times, that can get a few more people in. That’s a good thing, right?

This situation prompts me to remind everyone reading this not to “ramble” when there is a line of people behind you. Be thoughtful!

Please, friends, be clear, be concise, be blunt, and be gone.

Get in there and confess those sins in number and kind, and include just the details that might aggravate or attenuate the sins. Under the normal circumstances of regular confession times, priests don’t need the story of your life or account of your week. It isn’t chat time. Nor is it a psychotherapy session.

You don’t have to speed talk, like the disclaimers at the end of a radio commercial. Just be clear, be concise, be blunt, and be gone.

To this end, examine your conscience beforehand. Pretty please?

You should know what you are going to confess before entering the confessional. Before, right?

And, please, pay attention to that request for “bluntness”, above. Be blunt. Don’t beat around the bush. Use the clearest words, even if embarrassing. “Father, I did ___ X times, ___’d X times, I failed to ___ although I must add that the house was on fire at the time, I ___’d my ___ X times….” etc.

There is very little that a priest hasn’t heard before. He usually has no idea who you are, especially if you whisper. He can’t reveal anything to anyone. He usually – and this is something just about every priest you will ever meet can verify – he usually forgets what you told him even as he goes to the next penitent on the other side of the box.

It’s weird, but true… at least for me and priests I know.

Making a good confession regularly will help you with being clear, concise, blunt and gone.  Repetita iuvant.

In the meantime, if you are really nervous or haven’t gone to confession often for a long time, Father can help you out, but ask him to help you out so that he doesn’t wonder about intervening. Be direct.

If you are reasonably sure that a) there isn’t anyone in line behind you and b) you can truly be concise with a question and c) Father isn’t up against a schedule and d) your question doesn’t pertain to your own confession, then you might ask that question after making your confession and receiving absolution and after asking if it is okay to ask a question.

And please be patient and understanding with priest who tries to get a few more penitents in before being forced to get out of the box? Be brief.

AND FATHERS! LISTEN UP!

Don’t ramble! Some of you guys go on and on and on and on and we penitents have to just kneel there and take it. And, often, you are not… how to say this… inspiring.

If we want our penitents to be brief, then we should do unto them as we would like them to do unto us. Right? RIGHT?

There we are… kneeling there… and we know there are people in the line. Of course, we are imagining that everyone out there thinks that we are the ones keeping the line from moving. Until, of course, the next penitents get into box and you get your garrulous clutches on them, too.

Just… please… do us all a favor. Keep it brief.

We penitents thank you in advance.

Posted in "How To..." - Practical Notes, ASK FATHER Question Box, GO TO CONFESSION | Tagged ,
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ASK FATHER: Is the Collect from Leo’s “Mass for Creation” heretical?

From a reader…

QUAERITUR
:

The first line (firstborn of all creation) strikes me as calling the Son a creation and therefore not coeternal with the Father. Seems to be an error. I may be interpreting this wrong and would like an explanation if you have the time.

Collect:
Father,
who in Christ, the firstborn of all creation,
have called all things into existence,
grant, we beseech you, that, docile to the breath of your Spirit of life, we may guard the works of your hands in charity.
Through our Lord Jesus Christ, who lives and reigns with you, in the unity of the Holy Spirit, God for ever and ever. Amen.

No. It immediately strikes one as strange, but on reflection it is Scriptural.

Paul, writing to the Colossians (1:15), describes the supremacy of Christ as the perfect image of the invisible God:

RSV: He is the image of the invisible God, the first-born of all creation;

Latin: qui est imago Dei invisibilis, primogenitus omnis creaturae:

Greek: ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου πρωτότοκος πάσης κτίσεως

Posted in "How To..." - Practical Notes, ASK FATHER Question Box |
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27 August – St. Joseph Calasanz

In the Novus Ordo, today is the Feast of St. Monnica, mother of St. Augustine.  I have a 1st class relic of her in my Chapel of the Two Trinities.

However, in the Vetus Ordo, I will celebrate Mass for the Feast of St. Joseph Calasanz, a great saint of the mighty Catholic Counter-Reformation. He dedicated his life to the education of children. He founded the Piarists.  He was also a member of the Archconfraternity at Santissima Trinità dei Pellegrini, to which I belong.  St. Joseph’s body is in the nearby San Pantaleone.

Here are some photos of the church in Rome where he is buried.

In the sacristy of The Parish™ he is depicted in a painting with St. Philip.

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Over at Substack… I’m taking baby steps there… I posted about Jesuit Thomas Reese’s latest idiocy at RNS

Over at Substack… I’m taking baby steps there… I posted about Jesuit Thomas Reese’s latest idiocy at RNS.   He compares the Traditional Latin Mass to a zombie, because it won’t die.

HERE

Along the way, I note that Jesuits are supposed to be zombies.  No.  Really.  Here is an excerpt from my post:

About that zombie image. The irony is rich. Aren’t Jesuits supposed to obey without ego, perinde ac cadaver? Their superior’s will virtually replacing their own “as if they were a corpse”! Yes, I read that somewhere…

They live in obedience, they must allow themselves to be led and ruled by divine providence through their Superiors, just as if they were a corpse… Obedientia vivunt, se ferri ac regi a divina providentia per Superiores suos, sinere debent, perinde ac si cadaver essent… 1583 Constitutiones Societatis Iesu, VI.1

Who, again, are the zombies?

Anyway, the post is “alive” over there.

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