Monday, January 16, 2017

Jeff Mirus's critique of Henri de Lubac

Dr. Jeff Mirus, "Henri de Lubac's fascinating notes on Vatican II" (, August 18, 2015):
Here I explore the notes made by the French theologian Henri de Lubac as he prepared for and participated in the Second Vatican Council. I will gradually add revealing excerpts and comments from successive stages of de Lubac’s involvement. Each stage will be linked below. They will be announced in City Gates as they are added.

Introduction [top]
I’ve been wondering how to handle the decision of Ignatius Press to publish the notebooks kept by Henri de Lubac, SJ on his participation in the Second Vatican Council. Volume I has been released, which covers de Lubac’s observations between July 25, 1960 and September 2, 1963.
In printed form, these observations run to nearly 500 pages, and they include everything from physical descriptions of people he met to brief points of analysis concerning key issues facing the Council. To comb the text searching for particular information would be difficult, and to read the whole thing slowly enough to take my own notes would be unlikely to repay the effort.
And yet de Lubac (1896 - 1991) is a pivotal figure in Catholic theology in the mid-20th century, a man unwillingly locked in a battle on two fronts. On the one side were the largely misguided systematic Thomists who dominated the Roman Curia, expending great energy to secure condemnations of every insight that did not fit conveniently into their own excessively abstract system—almost a philosophy rather than a theology, and increasingly divorced from the sources of theology in Scripture and the Fathers. On the other roamed the Modernists, rapidly rising to leadership in the Jesuit Order and elsewhere, who for many good reasons distrusted the narrow establishment in Rome, but who spiraled into an unbridled secularism which has seriously undermined the Faith.
So some notice must be taken of this new and important resource for understanding the questions, problems, personalities, and even hostile forces surrounding the work of the Council. What I have decided to do, therefore, is read through the notebooks at my leisure, mostly for enjoyment, marking brief passages which shed light on issues of continuing importance. Then, in a series of “interventions” of my own (not to the body of bishops but to my readers in this space), I will present and sometimes comment on what I have found to be of special interest.
To make things easier for readers, who will have to digest this material in fits and starts according to my own schedule, I will use internal links which lead to the beginning of each new and dated addition of highlights. In addition, italics will be used to indicate my own comments. Paragraphs in regular type are de Lubac’s own words. But before I begin to notice the most interesting aspects of the notebooks, I will offer just a little bit of background.

Ethicist says ghostwriter's role in 'Amoris' is troubling

"It turns out that the most important footnote in 'Amoris Laetitia' may be one that's not there, because a key passage of the document is lifted almost verbatim from a 1995 essay in theology by Archbishop Victor Fernandez -- raising troubling questions about Fernandez's role as ghostwriter, and the magisterial force of his ideas."

Read more: Michael Pakaluk, "Ethicist says ghostwriter's role in 'Amoris' is troubling" (Crux, January 15, 2017)

[Hat tip to Janet Smith]

Sunday, January 15, 2017

Conservatism? Liberalism? What do we mean?

Conservatism and liberalism are notoriously ambiguous terms. They are relative by their very nature. Conservative? Liberal? With respect to what? And what do we mean by them? Understood in its political sense, classical 'liberalism' promoted views that would be regarded at 'conservative' today: minimal government with a severely restricted job description: the protection of life, liberty, and property. Furthermore, both terms have also non-political meanings, such as theological or cultural 'liberalism' or 'conservatism.'

A friendly colleague recently described herself as a "liberal" on Facebook. She did this during the politically-contentious election season, and I think her description was meant to distance herself, in part, from the mud-slinging we witnessed on both sides of that event, but also, in part, to distance herself from the slurs of racism, sexism, xenophobia, coarseness, and ugliness that the media did their best to identify unilaterally with Trump and other 'deplorable' opponents of Democratic party enlightenment, just as they portrayed Hillary as polished, professional, refined, etc. (Who can forget Michelle Obama's remark: "When they go low, we go high"!)

I commented on my colleague's Facebook post that by her description of 'liberalism,' I, too, saw myself as a 'liberal'-- educated, high-minded, open-minded, concerned for the poor and dispossessed, desiring to be fair and generous toward others, etc. Yet I cannot imagine that this did not produce at least a little bat squeak of cognitive dissonance, in that part of her intended meaning was surely political and she very likely did not regard my severe criticisms of Hillary and her sycophant media promoters as 'liberal' in any sense of the word.

There is a very good discussion of conservatism and liberalism in R. R. Reno's editorial in the latest issue of First Things (February 2017), though couched in a deeper analysis of "Gratitude for the Given" that pervades traditional Christian understandings of one's fatherland or motherland, which involves accepting limitations but with a disposition that allows us to rest in thankfulness for all that is good in our national heritage.

Modern liberalism, says Reno, discourages rest:
We must work in the present for the sake of the future. Everything is subject to improvement, which means we are required to forsake the mode of enjoyment. The injustices tolerated by our system of government cry out for remedy. We need a living Constitution, one plastic and available for the great and the good to use in order to bring us into a better future. The same goes for our history and traditions. They must be critiqued and updated so that they are more diverse and inclusive. By this way of thinking, gratitude for the given brings complacency, and complacency is an enemy of the future.
Conservatism, on the other hand, comes from a sober recognition of limits -- or, perhaps, getting mugged by reality:
We are fallible, fallen creatures, and the conservative learns to doubt the efficacy of the grand schemes of progressivism, efforts of social transformation that often require the power of government. Ignorance, self-interest, greed, hubris, sloth -- these and other vices, so stubbornly resistant to the beneficent ministrations of progress, subvert even the best plans. The conservative, therefore, argues for political humility. We should seek to ameliorate injustices and make marginal improvements in our political system. But let's not imagine we can perfect society with a master-stroke of social engineering.
But Reno goes on to tie in this traditional conservative skepticism into what Yuval Levin calls a "conservatism of gratitude," as adumbrated earlier. He also goes on to discuss these alternatives in combination with other variables such as libertarianism, utilitarianism, and free-market purism, finally returning to themes of tradition (Chesterton's "democracy of the dead"), gratitude, repose and rest in politics that comes ultimately from Pax Christi. There is so much more that could and should be said here, but here are, at least, some chestnuts of wisdom worth tucking away in one's mental pocket to mull over in the days and months ahead.

Distantly related: George Orwell, "Politics and the English Language"

Diaster upon diaster, and now Malta!

Ed Peters, "The Maltese Disaster" (In the Light of the Law, January 13, 2017):
The bishops of Malta, in a document that can only be called disastrous, repeatedly invoking Pope Francis’ Amoris laetitia, have directly approved divorced and remarried Catholics taking holy Communion provided they feel “at peace with God”. Unlike, say, the Argentine document on Amoris which, one could argue, left just enough room for an orthodox reading, however widely it also left the doors open for abuse by others, the Maltese bishops in their document come straight out and say it: holy Communion is for any Catholic who feels “at peace with God” and the Church’s ministers may not say No to such requests. In my view the Maltese bishops have effectively invited the Catholics entrusted to them (lay faithful and clergy alike!) to commit a number of objectively gravely evil acts. That their document was, moreover, published in L’Osservatore Romano, exacerbates matters for it deprives Vatican representatives of the ‘plausible deniability’ that they could have claimed (and might soon enough wish they could claim), as it becomes known that the Maltese bishops went beyond what even Amoris, if interpreted narrowly, seemed to permit. Read more >>

Tridentine Community News - February bus tour of historic California churches; St. Joseph Oratory Pastor installation; TLM Mass schedule

"I will go in unto the Altar of God
To God, Who giveth joy to my youth"

Tridentine Community News by Alex Begin (January 15, 2017):
January 15, 2017 – Second Sunday After Epiphany

February Bus Tour of Historic California Churches

Venturing further afield than usual, Prayer Pilgrimages has scheduled a tour of historic churches in California, Monday-Saturday, February 6-11. Pilgrims will fly to California, then be transported by bus across the state, to see historic churches in the north (San Francisco Bay area), the mid-south (Los Angeles and Orange County), and the southern border (San Diego).

Notable sites to be visited include St. Andrew in Pasadena [photo below], east of L.A., a colorful church with a baldacchino-surmounted altar. St. Andrew hosted a special Extraordinary Form Mass that packed the church with faithful, one of whom was actress Sigourney Weaver.

Ss. Peter & Paul in Wilmington (Long Beach area), south of Los Angeles, is a glistening white and gold edifice staffed by the Norbertine fathers [photo below]. Long the home of conservative Ordinary Form Masses with Holy Communion distributed at the rail, Ss. Peter & Paul also hosts regular Tridentine Masses, as well as occasional liturgies in the traditional Norbertine rite.

Several churches featured on Extraordinary Faith will be visited, including St. Dominic in San Francisco, Five Wounds in San Jose [photo below], and the historic Mission San Juan Capistrano. The Serra Chapel at Capistrano is the oldest functioning church in California. It hosts one of the longest-running Tridentine Masses since Vatican II, which packs the church to overflowing every Sunday.

Plans call for several Tridentine Masses during the pilgrimage, though specifics have not yet been announced. If logistics allow, pilgrims will attend one of the sung hours of the Divine Office chanted by the Norbertine priests at St. Michael’s Abbey in Orange County. St. Michael’s Abbey was where Fr. Mark Borkowski and Dom John Tonkin both spent part of their formation. Its priests celebrate the majority of the Traditional Masses in L.A. and Orange County.

Participants will also see the secular sights of Los Angeles, San Francisco, San Diego, and Carmel-by-the-Sea. Cost per person is $905 single or $655 double, including airfare and hotel. For more information or to register, visit or call tour director Michael Semaan at (248) 250-6005.

St. Joseph Oratory Pastor Installation

Archbishop Vigneron will formally install Canon Michael Stein as Pastor of St. Joseph Oratory at the 11:00 AM Mass on Sunday, February 5.

Tridentine Masses This Coming Week
  • Mon. 01/16 7:00 PM: Low Mass at St. Josaphat (St. Marcellus I, Pope & Martyr)
  • Tue. 01/17 7:00 PM: Low Mass at Holy Name of Mary, Windsor (St. Anthony, Abbot)
  • Sat. 01/21 8:30 AM: Low Mass at Miles Christi (St. Agnes, Virgin & Martyr)
[Comments? Please e-mail Previous columns are available at This edition of Tridentine Community News, with minor editions, is from the St. Albertus (Detroit), Academy of the Sacred Heart (Bloomfield Hills), and St. Alphonsus and Holy Name of Mary Churches (Windsor) bulletin inserts for January 15, 2017. Hat tip to Alex Begin, author of the column.]

Saturday, January 14, 2017

Tridentine Masses coming this week to metro Detroit and east Michigan

Tridentine Masses This Coming Week





  • Wed. 1/18 7:30 AM: Low Mass at Assumption Grotto, Detroit (Feria - 4th class, or St. Prisca - 4th class)
  • Wed. 1/18 8:00 AM: Low Mass (Confessions by appointment) at St. Joseph's Church, Ray Township [NB: See note at bottom of this post about SSPX sites.]* (Feria - 4th class, or St. Prisca - 4th class)
  • Wed. 1/18 12:00 Noon: Low Mass Joseph Oratory, Detroit followed by Perpetual Novena to St. Joseph (Feria - 4th class, or St. Prisca - 4th class)
  • Wed. 1/18 7:00 PM: Low Mass at Assumption Grotto, Detroit (Feria - 4th class, or St. Prisca - 4th class)


  • Thu. 1/19 7:30 AM: Low Mass at Assumption Grotto, Detroit (Feria - 4th class, or Sts. Marius, Martha, Audifax & Abachum - 4th class, or St. Canute - 4th class)
  • Thu. 1/19 8:00 AM: Low Mass St. Joseph Oratory, Detroit (Feria - 4th class, or Sts. Marius, Martha, Audifax & Abachum - 4th class, or St. Canute - 4th class)
  • Thu. 1/19 8:00 AM: Low Mass (Confessions Thursdays: 7:00 - 7:30 PM during Benediction) at St. Joseph's Church, Ray Township [NB: See note at bottom of this post about SSPX sites.]* (Feria - 4th class, or Sts. Marius, Martha, Audifax & Abachum - 4th class, or St. Canute - 4th class)
  • Thu. 1/19 7:00 PM: Low Mass at Assumption Grotto, Detroit (Feria - 4th class, or Sts. Marius, Martha, Audifax & Abachum - 4th class, or St. Canute - 4th class)




* NB: The SSPX chapels among those Mass sites listed above are posted here because the Holy Father has announced that "those who during the Holy Year of Mercy approach these priests of the Fraternity of St Pius X to celebrate the Sacrament of Reconciliation shall validly and licitly receive the absolution of their sins," and subsequently extended this privilege beyond the Year of Mercy. These chapels are not listed among the approved parishes and worship sites on archdiocesan websites.

The bottom line on Amoris

This was published last Sunday, but if you haven't seen it yet, I think it's probably the clearest illustration I've seen of problems posed by efforts to square the circle by those the author calls "Amoris Supporters":

Eduard Peters, "Conscience can't be the final arbiter on who gets Communion" (Crux, January 8 2017).

A fundamental, as he points out, is this:
Typical pastors reading 'Amoris' are likely to stumble into accepting its central flaw, namely, assuming that an individual Catholic’s assessment of his or her own conscience is the sole criterion that governs a minister’s decision to give holy Communion to a member of the faithful.

Friday, January 13, 2017

Society of Biblical Lit. bans InterVarsity Press from its conference ... for its BIBLICAL stand on sexuality

In case you missed this, like I did, here's the article: "InterVarsity Press faces book conference ban" (World, October 19, 2016).

[Hat tip to JM]

Your thoughts? Cardinal Müller dismisses need for 'fraternal correction' of pope

Prefect of the Congregation of the Doctrine of the Faith, Gerhard Ludwig Cardinal Müller, recently stated that the Church is "very far" from a situation in which the pope is in need of "fraternal correction" because he has not put the faith and church teaching in danger.

Interviewed Jan. 9 on the Italian all-news channel, TGCom24, he reportedly stated that Pope Francis' document on the family, Amoris Laetitia, is "very clear" in its teaching.

Cardinal Müller is obviously a smart man. Given the fact that a brother cardinal of the stature of Cardinal Burke has, together with other cardinals, expressed various dubia and questioned the teaching of Amoris Laetitia on key points, one has to ask why the head of the CDF is saying this.

The CNS article concludes with some remarks that may suggest a possible answer. Cardinal Müller says that "everyone, especially cardinals of the Roman church, have the right to write a letter to the pope. However, I was astonished that this became public, almost forcing the pope to say 'yes' or 'no'" to the cardinals' questions about what exactly the pope meant in "Amoris Laetitia."

"This, I don't like," Cardinal Muller said.

Not to be missed: Pieter Thiel on Donald Trump

Maureen Dowd, "Peter Thiel, Trump's Tech Pal, Explains Himself" (New York Times, January 11, 2017).
Let others tremble at the thought that Donald J. Trump may go too far. Peter Thiel worries that Mr. Trump may not go far enough.

“Everyone says Trump is going to change everything way too much,” says the famed venture capitalist, contrarian and member of the Trump transition team. “Well, maybe Trump is going to change everything way too little. That seems like the much more plausible risk to me.”

Mr. Thiel is comfortable being a walking oxymoron: He is driven to save the world from the apocalypse. Yet he helped boost the man regarded by many as a danger to the planet.

“The election had an apocalyptic feel to it,” says Mr. Thiel, wearing a gray Zegna suit and sipping white wine in a red leather booth at the Monkey Bar in Manhattan. “There was a way in which Trump was funny, so you could be apocalyptic and funny at the same time. It’s a strange combination, but it’s somehow very powerful psychologically.”

At the recent meeting of tech executives at Trump Tower — orchestrated by Mr. Thiel — the president-elect caressed Mr. Thiel’s hand so affectionately that body language experts went into a frenzy. I note that he looked uneasy being petted in front of his peers.

“I was thinking, ‘I hope this doesn’t look too weird on TV,’” he says. Read more >>
Related: Maureen Dowd, "Confirm or Deny: Peter Thiel" (New York Times, January 11, 2017). Hilarious.

[Hat tip to Sir A.S.]

Thursday, January 12, 2017

A traditional Catholic's cri de coeur over what is happening

Jimmy Fallon, Bill Murray, Sting and Bianca Jagger all lament that the Catholic Church is in all out revolution, so why is it that so many mainstream Catholics seem intent on denying that this is the case, asks Michael Matt. The Editor of the traditionalist Remnant magazine relates his experience at a recent Novus Ordo 'Gathering Rite,' and launches into a welcome rant about the appalling indifference to the Real Presence of Christ in our churches. He also asks: "What is neo-Catholicism?" and "What is the New Mass?" Hard times for Catholics who know the details of recent changes in the Church.

I bet you anything that many Catholics would find nothing at all exceptional about the 'Gathering Rite' referenced at the beginning of this video. Matt's reaction is so different because, as he says, he's never been to one of these Novus Ordo Masses. He's apprently spend his whole life in the Extraordinary Form (the Traditional Latin Mass); and his reaction is probably similar to how some of our ancestors would react in a contemporary Catholic church. What does this tell us about changes in the Church; and what should we think about this?

Monday, January 09, 2017

Tridentine Masses coming this week to metro Detroit and east Michigan

Tridentine Masses This Coming Week





  • Wed. 1/11 7:30 AM: Low Mass at Assumption Grotto, Detroit (Feria after the Epiphany - 4th class, or St. Hyginus - 4th class)
  • Wed. 1/11 8:00 AM: Low Mass (Confessions 8:30 AM to 9:30 AM) at St. Joseph's Church, Ray Township [NB: See note at bottom of this post about SSPX sites.]* (Feria after the Epiphany - 4th class, or St. Hyginus - 4th class)
  • Wed. 1/11 12:00 Noon: Low Mass St. Joseph's Church, Detroit followed by Perpetual Novena to St. Joseph (Feria after the Epiphany - 4th class, or St. Hyginus - 4th class)
  • Wed. 1/11 7:00 PM: Low Mass at Assumption Grotto, Detroit (Feria after the Epiphany - 4th class, or St. Hyginus - 4th class)





* NB: The SSPX chapels among those Mass sites listed above are posted here because the Holy Father has announced that "those who during the Holy Year of Mercy approach these priests of the Fraternity of St Pius X to celebrate the Sacrament of Reconciliation shall validly and licitly receive the absolution of their sins," and subsequently extended this privilege beyond the Year of Mercy. These chapels are not listed among the approved parishes and worship sites on archdiocesan websites.

Making a virtue of apostasy: the "Step on me" Jesus of Endo's Silence

Monica Migliorino Miller, "Scorsese's Silence: Many Martyrs -- Little Redemption" (Crisis, January 9, 2017). An insightful review by an astute Catholic professor and critic. Excerpt:
In the film’s climatic scene Japanese Christians are horrifically tortured and Rodrigues is forced to watch. If he would only step on the fumi-e placed on the ground before him the torture would end. Ferreira is there urging him, as Rodrigues himself had urged others, to step on the face of Jesus. And of course the apostasy, as in all other instances, is connected to bringing an end to human suffering. It is this scene that makes the Scorsese film a theological failure. Ferreira is the Judas character—but it is very unclear whether this Judas functions negatively or positively. Is this a Judas who works against Christ—or is this a Judas, ala the Gnostic text, The Gospel of Judas who actually aids Jesus to accomplish his mission? Ferreira tells Rodrigues: “If Christ were here he would apostatize for their sake” and “To give up your faith is the most painful act of love.” (Spoiler alert.) Then the voice of Jesus himself is heard coming from the fumi-e image lying on the ground. It is a bronze plaque of the crucified Christ who Himself urges Rodriquez: “Step on me. I carried this cross for your pain.” With the permission of Christ, Rodrigues denies his Lord. Apostasy, this time his own, stops the suffering of others, and the Christians are not martyred.

This is the most troubling aspect of Silence. Jesus gives permission to betray him, gives Christians permission to fail in their witness. It makes all the difference whether the film intends this to be the voice of Christ to Rodrigues or whether the voice is just something Rodrigues imagines in his own head. In this reviewer’s opinion, Scorsese intends this to be Christ’s voice that clears the path to failure. First of all, technically speaking, it is sound outside of Rodrigues, emanating from the image to him. The voice is not presented as something coming from the interior of Rodrigues’ consciousness.

Why would Scorsese, based on Endo, give us a Christ who provides his followers permission to fail? What end does the “Step on me” Jesus serve? Since Rodrigues recommends apostasy only to avoid suffering, one could conclude that suffering trumps faith—that for the good of avoiding horrible pain, denial of Christ is justified as it is Jesus alone who “carries this cross for your pain.” Of course this consequentialist ethic is contrary to Christian faith and morals—namely to do evil for the sake of good.

One could also just as well conclude that the “Step on me” Jesus is a theology that only Christ’s suffering has any value. Human beings, due to their inherent sinful nature will inevitably fail, despite all high-minded goals and personal expectations and in the end all that matters is the abiding silent presence of God to those that suffer. However, this is an insufficient Christian message—especially when one considers that in God’s eyes human suffering does have salvific value as Saint Paul himself stated: “Even now I find my joy in the suffering I endure for you. In my own flesh I fill up the sufferings of Christ for the sake of his body the Church.”

Or when Rodrigues steps on Jesus this is meant to be indeed the “most painful act of love” as he surrenders his own ideal for the sake of saving others. However, this interpretation is seriously weaken by the fact that he is miserable afterwards and for decades to come will continue to step on the face of Christ in repeated acts of apostasy when no one needs to be delivered from torture.

If however, the voice is just Rodrigues’ own justification to deny Christ—then indeed he is a true apostate and the movie works as a tale of God’s abiding presence to all those who suffer—the suffering of the martyrs as well as the suffering of those like Rodrigues and Kichijiro who are tormented by remorse and guilt for their failure. Jesus is there silently in the suffering of all—as the “voice” from the image says: “I carried this cross for your pain.” And this works well when one considers that Kichijiro commits apostasy over and over again, and is even a Judas who betrays Rodrigues to the authorities. Yet he always seeks out the priest to confess his sins and receive absolution. And indeed mercy is there for those who fail. Silence poignantly illustrates this point. Rodrigues indeed follows Ferreira—who ironically has wound up mentoring him into the life of an apostate priest. But long after Rodrigues quits the priesthood Kichijiro finds him and begs him to hear his confession and Rodrigues again provides him the absolution for which he craves.

Except for Christ telling Rodrigues to “Step on me” this forgiveness scene would be the climax of the film, and thus Silence would be about the silent abiding presence of God to all, even to those who fail. But this possible climax is overwhelmed by the very troubling permission of Christ to fail. The first climactic scene plunges the Scorsese film into a most problematic and erroneous soteriology. The end of the film attempts to show a certain level of redemption for Rodrigues who apparently remained a Christian privately, but is not powerful enough to overcome a depiction of Christ who leads his faithful servant to deny him.

This movie seriously examines Christian themes and ideas. But should a film that, to its credit, does such an examination necessarily be called a Christian film? I think not. A Christian film cannot simply explore—it must conclude and it must conclude in a way that is consistent with the gospel message—however unconventionally, provocatively, or innovatively presented. There must be the Christ of the Gospels who, rather than commanding his faithful followers to step on him, and twists this negativity, this denial of the Light, into “the most painful act of love,” calls them to follow him to the Cross—the Christ who rather ensures his faithful: “From the cup I drink from you shall drink; the bath I am immersed in you shall share.”

Believers hoping for a film that explores Christian ideas from an authentic Christian context—should skip this one. Silence should also not be seen by the young, or those whose faith is not strong as the theology in this movie is complex, clever and seductive. However, if you are a mature Christian looking for a finely crafted, well-acted, disturbing film that provokes thinking and debates—then Silence is for you. Let the debates begin.

Sunday, January 08, 2017

Trump and Black Americans

FDR offered the hope of prosperity. Can the new president do the same? Daniel Henninger addresses this question in his searching article, "Trump and Black Americans" (Wall Street Journal, January 4, 2017). a very good article.

Thursday, January 05, 2017

“…the language demons fear the most…”

At Catholic Gentleman we find an interview with “Mixed Martial Arts” fighter, Bas Rutten.  Biretta tip to a reader –   o{]:¬)
In the interview we find:
14. You say frequently, “Deo gratias!” This is Latin for “Thanks be to God.” Just curious: Do you happen to go to a Mass that is in Latin?
Yes, I do. I also do my rosary in Latin and learned a whole bunch of other prayers in Latin as well. It’s the language demons fear the most, and the universal language of the Church.  I find it more reverent and a higher form of prayer.
The more I pray, the more I see everything in my life as getting better, not only in regards to the Faith, but also for myself and automatically my family and friends. The more prayers I memorize the more it develops my brain, the easier it becomes for me to memorize scripts, whether it’s for movies, TV or commentating jobs. YES, it takes time to memorize, but it will help me with a whole bunch of other things as well.
Many people only train their bodies; not realizing you can train your brain and your soul as well.  Our biggest fights are not with mortal flesh but with the fallen angels.  Another great fighter once said something to that effect…
Do I hear an “Amen!”?
Memorize prayers in Latin.
Promote the study of Latin.
Support sacred liturgical worship in Latin.