Out of five lawsuits in which ADF is involved, this is the fifth injunction halting the administration’s unlawful effort to change Title IX, a federal law designed to create equal opportunities for students in education and athletics.

“Today’s ruling is a victory for women and girls in Arkansas and across the nation as yet again a federal court has stopped the Biden-Harris administration from going around Congress to implement a ridiculous, nonsensical, and illegal election-year move,” said Arkansas Attorney General Tim Griffin. “Congress enacted Title IX to protect and promote educational opportunities for women and girls. This preliminary injunction halts the administration’s plan to allow men into women’s and girls’ locker rooms, restrooms, and showers. It stops the administration’s plan to allow males onto girls’ sports teams. It also protects teachers, administrators, and students from the threat of investigation or sanction for disagreeing with the gender ideology of the Biden-Harris White House. And it comes just in time before the start of the new school year.”

“Girls should know that their safety and privacy are of utmost concern for government officials, and the court’s decision brings them one step closer to that reality,” said ADF Legal Counsel Rachel Rouleau. “The Biden-Harris administration’s radical redefinition of sex won’t just rewire our educational system. It means girls will be forced to undress in front of boys in gym class and locker rooms, girls will share bedrooms with boys on overnight school trips, teachers and students will have to refrain from speaking truthfully about biological sex, and girls will lose their right to fair competition in sports. The administration continues to ignore biological reality, science, and commonsense, and women are suffering as a result. The court rightly decided to enjoin the administration’s unlawful rule, which will protect fairness, safety, privacy, and free speech for students, teachers, and female athletes.”

Ford is a rising 11th-grade student at Brookland High School, a public school in Brookland, Arkansas, that is bound by Title IX. The lawsuit explains that Ford cannot promote gender ideology by using inaccurate pronouns that contradict someone’s sex because doing so violates her religious beliefs. She also wants to feel safe knowing that boys who identify as girls are not allowed to use the female-designated restrooms, showers, and locker rooms at her school or to share hotel rooms with females during overnight school trips. Ford also competes on the girls’ basketball team at Brookland High and does not want to compete against and unfairly lose to a male who identifies as female. Like many girls, Ford wants fair athletic competition and will suffer deep distress and embarrassment by sharing girls-only spaces with males.

ADF attorneys have initiated four similar legal actions challenging the administration. In Rapides Parish School Board v. U.S. Department of Education, ADF attorneys represent a Louisiana school board serving more than 20,000 students. In State of Tennessee v. Cardona, ADF attorneys represent a West Virginia high school athlete and Christian Educators Association International who intervened in a lawsuit suing the Biden-Harris administration. In Carroll Independent School District v. U.S. Department of Education, ADF attorneys represent a Southlake, Texas, school district with a student body of approximately 8,400 that operates 11 schools for students from pre-K to 12th grade. And in State of Kansas v. U.S. Department of Education, ADF attorneys represent Female Athletes United, an organization made up of female athletes and other individuals who are devoted to protecting women’s sports, and Katie Rowland, a 13-year-old student who had to stop using the restrooms at her Oklahoma public school for a time because males were accessing them. Each of the five legal actions against the Title IX rule change has resulted in an injunction. ADF has filed more lawsuits against the administration’s Title IX rule and won more injunctions that protect schools, teachers, and students than any other organization in the country.

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The commission’s final report described the abuse as «unimaginable» within both state and religious institutions, revealing that at least 200,000 people had been abused in these care settings over the decades. The report, presented to New Zealand’s Governor-General on June 25 and then to Parliament on July 24, highlighted the lifelong impact of abuse on survivors.

«Abuse and neglect in care have had lifelong consequences for survivors. Many have died under care or committed suicide afterward. For others, the impacts are ongoing and compound daily challenges,» stated Arrun Soma, an advisor to the commission, on July 24.

Soma emphasized that religious institutions had unique factors that contributed to the abuse. «The assumed moral authority and reliability of clergy and religious leaders enabled abusers within these institutions to act with impunity. Religious beliefs were often used to justify the abuse and to silence survivors. Hierarchical and opaque decision-making processes obstructed scrutiny and reporting,» he said.

In faith-based care settings, abuse was often framed as a religious transgression, requiring survivors to forgive their abusers and suppress their anger and guilt. Many abusers were simply relocated and continued their misconduct elsewhere. The report noted that up to 42 percent of individuals in religious care across denominations were victims of abuse.

The Catholic Church in New Zealand acknowledged during a 2020 briefing that allegations had been made against 14 percent of its clergy during the investigation period. The report also called for an investigation into New Zealand and Australian Catholic priests sent to Papua New Guinea after abuse allegations.

Soma criticized the broken state of New Zealand’s care system and called for a comprehensive overhaul to prevent further national catastrophe. He urged religious institutions to withdraw from providing care and adopt transparent national standards and complaint processes in their pastoral care.

In response, the New Zealand Catholic Bishops Conference (NZCBC) issued a statement: «We have received a copy of the Final Report and will read and review it carefully. The government has much work to do, and many others, including Church leaders, have a special role in ensuring the findings and recommendations are acted upon.» The statement, signed by Bishop Steve Lowe, NZCBC president, emphasized the Church’s commitment to eradicating abuse and ensuring safe communities.

Over the past 30 years, the Catholic Church in New Zealand has made significant strides in responding to abuse allegations and protecting children’s rights. The Church vows to continue improving and ensuring its communities are safe places.

Soma concluded with a stark reminder of the enduring trauma faced by sexual abuse survivors, impacting their ability to maintain healthy relationships and leading to emotional and psychological isolation. He stressed that everyone in New Zealand must play a role in preventing abuse, ensuring harmful beliefs are challenged, and abusers are identified and stopped.

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(ZENIT News – What We Need Now / Washington, 07.25.2024).- Recently rumors have been flying that Pope Francis is preparing to impose stringent restrictions on the Traditional Latin Mass. Of course, unfounded rumors out of the Vatican are not new, and some journalists have not been able to identify anybody who has actually seen the document in question. Still, even if it ends up being in the class of “Pope Francis is dying” rumors that we have heard for years, such a document would be in character for a pontificate that has emphasized placing hedges around the more conservative, traditional elements of the Church. While his predecessor’s position towards the Latin Mass community can be broadly characterized as one of accommodation, Pope Francis has taken a more confrontational approach.

But why? What is the problem with allowing what is by all measures a small fraction of Catholics to participate in a licit Mass that they find beautiful, reverent, and holy? The very real fact is that Traditional Latin Mass participation has been associated with factions inside the Church who do not accept Vatican II and may even be quasi-schismatic, and multiple popes have taken a variety of approaches in how to deal with groups such as the SSPX.

It is not our place to tell the Holy Father what to do; we are social scientists, not bishops, and one of us is not even Catholic; however the extent to which the TLM community is a schismatic hotbed of negative attitudes towards Vatican II is ultimately an empirical one that is scientifically investigable, and on this point there has been a clear lack of objective, systematically collected data.

The Prefect for the Dicastery for Divine Worship, Cardinal Arthur Roche, has made it clear that he thinks the TLM has a different liturgical theology than the Novus Ordo. There is also the argument that the TLM is an implied, if not explicit, rejection of Vatican II. It seems the Holy Father himself holds this view. Conclusions based on impressions are suspect if they are not supported by more objective evidence.

In announcing Traditiones Custodes (the 2021 round of Latin Mass restrictions), the Pope invoked a survey that he had disseminated among bishops on the question of the Latin Mass. However, in addition to the fact that the survey was of bishops and not Traditional Latin Mass-goers themselves, the wordings used, the exact responses, the representativeness—any one of many things that would be required for a professional survey statistician to objectively gauge the validity of the survey—were completely unknown. Therefore it is difficult to know how seriously to take the results of the survey when only the vaguest details are known.

We, a professor of sociology and theology (and a TLM attender) and a demography/sociology dual-PhD data scientist, have been striving to remedy the lack of transparent, systematically collected, objective data on the TLM community in preparation for a book we are writing: collating all previously published information on the demographics and attitudes of the TLM community (it is not a lot), as well as conducting our own surveys and supplementing our quantitative data with approximately 20 in-depth, semi-structured interviews of TLM Catholics across the country. While our study is on the United States TLM community in particular, given the American Church’s reputation as a hotbed of conservativism, we believe our findings have broad implications.

So what did we find? While we are still processing our data, some relevant themes have already emerged. There is obviously a lot to talk about with TLM Mass-goers, which we will discuss in greater detail in the book, but in broad strokes, this is some of what we learned about Traditional Latin Mass Catholics in the United States:

1. There is some truth to the conventional wisdom that they tend to be politically conservative. Of the 446 respondents in our survey who attend the Traditional Latin Mass at least once per year, 77% of them lean Republican.
2. They are very, very pro-life. 85% of the TLM Catholics in our sample believe that abortion should be illegal in all cases, whereas 13% believe it should be illegal in most cases, while only 1.6% believe it should be legal in most cases, and less than 1% believe that it should be legal in all cases.
3. They are orthodox. In our survey only 2% of TLM Catholics believe that the bread and wine of communion are symbols, as opposed to the Real Presence, of the body and blood of Christ. In a similarly worded Pew survey of general Catholics, 69% considered the Eucharist a symbol.
4. They generally accept the Second Vatican Council. When we asked “I accept the teachings of Vatican II”

4% Strongly disagreed

7% Disagreed

10% Somewhat disagreed

15% Neither agreed nor disagreed

15% Somewhat agreed

27% Agreed

22% Strongly agreed

5. This is a case where the interview data helped flesh out the reasons for the ambivalence in the survey responses. A very common theme found in our interviews was distinguishing between what was actually in the Vatican II documents and how it had been carried out or interpreted. (Bear in mind that the Council issued tens of thousands of words on a huge array of topics, and with widely varying levels of doctrinal weight.) Even with how Vatican II has developed they exhibited ambiguity, often seeing both bad and good things arising from the Council at the same time.

They accept the authority of Pope Francis.  While, unfortunately, our survey did not include a question about sedevacantism per se, such attitudes were extremely rare among the TLM Catholics we interviewed. Many saw such attitudes as spiritually dangerous, and nearly all of them recognized the authority of the Pope, although they felt hurt by what they felt was his persecution of their community and many had reservations about him. (While possibly not predictive of sedevacantist attitudes, it is not irrelevant that in our survey 95% of respondents agreed or strongly agreed with the statement “I believe the Pope is the Vicar of Jesus Christ.”)

It is true that our sample could be considered skewed because we specifically only interviewed TLM Catholics who were attending valid, licit TLM services, and not SSPX parishes. Still, the number of SSPX parishes is quite small, with only 103 chapels relative to the nearly 500 non-SSPX parishes offering the TLM in the United States after Traditiones. For the most part quasi-schismatic groups are only a small part of the Traditional Latin Mass story in the United States (although, ironically, shutting down licit TLM services makes SSPX a proportionally larger part of the Traditional Latin Mass community; there were over 800 parishes with licit TLM offerings before).

TLM attitudes towards the SSPX could best be characterized as one of ambivalence. While many of the TLM Catholics we interviewed had reservations about such groups, they empathized with them.

We will have much more to say in the book about, for example, the mental health and flourishing of the TLM community, whether they actually are younger and have more children, their politics, how they have adapted to Traditiones Custodes, and their perspectives on liturgy, the Vatican, and the future of the TLM movement, but it is clear that, as might be expected for such a theoretically fascinating group, their attitudes are nuanced, and do not fit neatly into stereotypes about schismatic sedevacantists.

In fact, some of the preliminary results suggest the TLM community, while drawn to a different ascetic than the typical parish experience, hold onto the beliefs of the Catholic faith more consistently than the wider population of Catholics, including regular Novus Ordo Mass-goers. That is not to say there are not questions that can and should be asked about how TLM Catholics live their faith, but the caricature of the TLM community as near-schismatics threatening the authority of the papacy is itself questionable. More studies and surveys that are transparent in methodology need to be conducted before conclusions should be made that impact such a dynamic population of the Catholic Church.

What we need now is a serious scientific examination of who TLM Mass-goers are, what they believe, and how a suppression of their preferred form of worship will impact them and the Church more generally. This is a case where sociology and its scientific methods can help the Church make decisions based on facts rather than just impressions or anecdotes. God willing, she will make use of them.

***

Stephen Cranney is a data scientist in the Washington, DC area and a non-resident Fellow at Baylor’s Institute for the Studies of Religion who has published over 20 peer-reviewed studies. His research has been reported on by The Guardian, Deseret News, The Wall Street Journal, The Atlantic, and Christianity Today.

Stephen Bullivant is Professor of Theology and the Sociology of Religion, and Director of the Benedict XVI Centre for Religion and Society. He holds doctorates in Theology (Oxford, 2009) and Sociology (Warwick, 2019). Professor Bullivant has published ten books, including: Mass Exodus: Catholic Disaffiliation in Britain and America since Vatican II (Oxford University Press, 2019) and Why Catholics Leave, What They Miss, and How They Might Return (Paulist, 2019).

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The exacting restoration works of the Pietà Chapel began on Monday, May 27and will conclude at the end of September 2024.

The new diaphragm, which will protect the Pietà, will include nine “shatterproof” and “bulletproof” [panels] of the highest quality and maximum transparency. Designed especially by a group of experts, it will be equipped with a high technology innovative anchoring system, carefully studied in each of its components for the best protection and enjoyment of the venerated and admired sculpture.

The objective of the project — conceived, carried out and offered as donation by a group of Piedmont businessmen and professionals of the sector –, is to return the Marian icon to the devotion of the pilgrims and all the visitors with the greatest possible visibility and security.

During this brief period of necessary blackout of Michelangelo’s marble sculpture, the plaster casting of Saint Peter’s Pieta, made by Francesco Mercatali between 1942 and 1943,  will be exhibited in the Basilica.

Attack on Michelangelo’s Pietà

The attack on Michelangelo’s Pietà occurred on May 21, 1972 in Saint Peter’s Basilica in the Vatican. A man called Laszlo Toth, an Australian geologist of Hungarian origin with mental problems, attacked the sculpture with a hammer while shouting: “I am Jesus Christ, risen from the dead.”

Toth struck the sculpture fifteen times, seriously damaging the Virgin’s face, breaking her left arm and injuring the elbow of the work. The sculpture suffered significant damages, but thanks to a meticulous restoration process, the Pietà was able to be returned to its original state. Hence the reason for the protective glass, which is now being renovated in an improved way for the Jubilee.

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During a two-hour conversation on The Daily Wire, Musk and Peterson discussed the gender ideology and its implications. Musk did not hesitate to describe the “”attention to gender affirmation” as a euphemism for “child mutilation and sterilization,” and called these procedures “evil.”

Elon Musk shared his painful personal experience, explaining that Xavier, one of his older children, was put on puberty blockers during a gender transition. According to Musk, this happened in the midst  of the confusion caused by the COVID-19 pandemic. “Basically, they deceived me to make me sign documents for one of my older children,” said Musk. “They told me that Xavier might commit suicide if he didn’t get [puberty blockers”].

Peterson intervened, pointing out that the threat of suicide used to justify puberty blockers is a lie. “No reliable doctor has ever believed that,” said Peterson. “The reason for a higher suicide rate is underlying depression and anxiety, not gender dysphoria. And all doctors know it.”

Musk expressed his frustration and sadness over the lack of information he was given by the doctors. “In essence, I lost my son,” he said with obvious sadness. “My son Xavier is dead, killed by the virus of the progressive mind.” This experience has motivated Musk to promote the destruction of what he calls the “virus of the progressive mind.”

In response to a new law in California, which prohibits public schools from notifying parents about the gender confusion of a child, Musk has decided to move his X and SpaceX business headquarters to Texas. This move underscores his commitment to fight against policies that, according to him, harm children and undermine parental authority.

Musk and Peterson agreed that individuals and professionals that promote and facilitate these practices should be held to account. “It’s incredibly evil,” said Musk. “And I agree with you that people that have promoted this should go to prison.

The interview has sparked intense debate on the ethics of gender affirmation treatments, and parents’ role in such crucial medical decisions for their children.

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On July 22, following the deliberations of the Chaldean Synod, the Church’s position was made unequivocally clear:

«The Chaldean Church in Iraq and worldwide does not recognize same-sex unions as marriage. The legitimate and correct form of marriage for the Church is between a man and a woman, and therefore, we will not bless homosexual unions to preserve the sanctity of marriage, which is one of the seven sacraments.»

Responding to further inquiries from Per Mariam, Cardinal Sako reiterated this position:

«For us Chaldean Catholics, the blessing of a marriage is a sacrament, not merely a blessing. We cannot confer this sacrament on LGBT individuals. However, if an individual requests a prayer, we are willing to offer it, as we do for any person.»

A few days earlier, Cardinal Sako had called on the Chaldean community to «return to the source of their authentic Chaldean spirituality.» He emphasized the importance of being «a star that leads people to Christ in our daily lives.»

The Chaldean Catholic Church is one of the 23 Eastern Catholic Churches in communion with the Pope, enjoying autonomy in areas such as canon law. The Church holds significant importance in the Middle East, particularly in Iraq, where it maintains a notable presence.

On December 18, 2023, the Dicastery for the Doctrine of the Faith issued the Fiducia Supplicans Declaration, which permits non-sacramental blessings for irregular couples. Seven months later, the Chaldean Catholic Church has responded, affirming its commitment to traditional marriage doctrine.

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In 2005, Genovese extended invitations to others for adoration and novenas at the site. Subsequently, in 2010, Bishop Diego Coletti of Como elevated the parish church to the status of a sanctuary, naming it the «Mercy of the Most Holy Trinity.»

A letter from Cardinal Víctor Manuel Fernández, Prefect of the Dicastery for the Doctrine of the Faith, was made public on July 24. Addressed to Cardinal Oscar Cantoni, Bishop of Como, and approved by Pope Francis, the letter clarifies the position on Genovese’s writings. Fernández highlights the positive aspects of Genovese’s messages, emphasizing the central role of the Holy Trinity in Christian life and theology.

Fernández praised Genovese’s focus on trinitarian mercy, reflected in Christ’s actions from incarnation to resurrection. This perspective is consistent with contemporary rediscoveries of the trinitarian mystery’s significance. Genovese’s messages portray divine mercy as an expression of the Trinity, aligning well with modern theological and spiritual doctrines.

However, Fernández noted that some of Genovese’s expressions might be misinterpreted or confusing. For instance, certain references to the trinitarian «We» in inappropriate contexts should be avoided. Despite this, Genovese’s later writings provide clarifications that align his message more closely with Catholic doctrine.

Bishop Cantoni of Como also issued a decree affirming the «nulla osta» for Genovese’s messages, in line with the new guidelines. Genovese’s writings encourage believers to rediscover the «Merciful Trinity» in every act of Jesus, integrating christology with trinitarian theology.

The Dicastery recommends that when publishing an anthology of Genovese’s works, texts that might lead to confusion should be excluded. Additionally, any future messages should be meticulously reviewed by the local bishop in consultation with the Dicastery to ensure they adhere to Catholic faith principles.

This development marks a significant step in recognizing and validating modern spiritual experiences, providing a clear framework for their discernment and understanding within the Church.

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37% of Americans identify themselves as purist creationists, holding that God created humans in their present form less than 10,000 years ago. This percentage, although still significant, has decreased since the beginning of the 2000’s and reflects the lowest level in four decades.

On the other hand, 24% of American adults support evolution without divine intervention, a notable increase that has almost tripled since 1999. Moreover, 34% of the population combines both theories, believing that humans evolved with God’s guidance.

Since Gallup began to measure these opinions in 1982, beliefs have shown notable variations. In 1999, creationism and evolution guided by God reached their maximum of 47% and 40%, respectively. However, since then, these figures have decreased, whereas support for evolution without divine intervention has grown significantly.

The opinions on human origins are strongly influenced by religion, education and political ideology. Creationists tend to be more religious, have a lower educational level and are politically conservative. In contrast, those that believe in evolution without divine intervention usually don’t identify with any religion, are more liberal and have a higher educational level. More specifically:

Strict creationism: The majority of American adults that attend religious services weekly or more frequently, identify themselves as politically conservative and Protestant; they believe God created human beings in their present form.  Half of those that attend religious services almost weekly or monthly also believe in creationism.

Strict evolution: The majority of those that state they don’t belong to any religion believe that humans evolved over millions of years without God’s intervention. A plurality of people that attend religious services less than once a month as well as political liberals also adhere to the same strictly evolutionist belief.

Evolution influenced by God: A great number of Catholics and University graduates believe in evolution over millions of years that was guided by God.

The survey also reflects a change in Americans’ religiosity. Increasingly more people say they don’t identify with any religion or attend religious services, which coincides with the increase of support for evolution without divine intervention. This tendency suggests a growing secularization of American society.

To the degree that Americans becomes less religious, their beliefs about human origins continue evolving. Although a majority still believe that God played a role in Creation, the increase in support for evolution without divine intervention indicates a significant change in the country’s cultural and scientific points of view.

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The deceit was revealed when one of the ordained Deacons, Aloysius Kubiatabasi Ebong, was recognized by the congregation as a false priest who had been seen in military barracks pretending to celebrate Masses. The diocesan Chancellor, Father Augustine Okafor, explained that a meticulously orchestrated plan had led to the Ordination of these impostors. The alleged Superior General of the Missionaries of the Paraclete, Father Stephen Obioma Nwaigwe, handed fraudulent documents to Bishop Martin Dada Abejide Olorunmolu, to validate the suitability of the candidates.

Father Nwaigwe gave the Bishop a series of false documents, including letters of recommendation and certificates of formation, assuring that the candidates fulfilled the requirements of Canon Law. These documents were handed to the Bishop a month after the initial request, which led to the Ordination of the four men on July 12, 2024.

After discovering the farce, the Diocese of Lokoja stated that it would not recognize the four individuals as Deacons. “At no time were they known as members of our diocese. They deceived us and much of the blame falls on the alleged ‘Superior General’, Father Stephen Obioma Nwaigwe,” stated the official press release.

The Diocese is exploring appropriate canonical measures to address this serious incident. It has also urged the faithful to keep calm and to pray for the Church and its leaders. Investigations are underway to determine how this deceit occurred, and if measures are being taken to prevent such incidents in the future.

The Missionaries of the Paraclete were presented as an Association founded in Tanzania by Bishop Telesphore Richard Mkude. According to Father Nwaigwe, this Congregation was present in several dioceses in Nigeria, running hospitals and houses of formation. However, all this information was part of the deceit.

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Welby recounted how, during Caroline’s pregnancy, concerns arose thar led the doctors to carry out a test to detect disabilities. “Before Ellie was born, there was a certain concern and a test was ordered,” explained Welby. “But it was made very clear to my wife that, if the test proved positive, it was expected that we would request the interruption of the pregnancy. It wasn’t a neutral process as they said it was expensive. “

The Archbishop described Ellie, now 32,, as “precious because she is wonderful, kind, and someone who gets angry, gets happy and sad. She doesn’t have such a serious disability,” stressed her father, who doesn’t pray for his daughter’s disability but sees it as an integral part of her identity.

Welby’s comments were aligned with a motion presented by the Venerable Pete Spiers, Archdeacon of Liverpool, who challenged the idea that to raise children with disabilities is a tragedy. Spiers advocated for better support for such parents and impartial information on the conditions diagnosed during the pregnancy.

The General Synod approved Spiers motion by unanimity, with 312 votes in favour and none against. This resolution urges health providers to give more support and resources to parents with disabled children.

The Church of England is opposed to abortions based on disabilities. During a parliamentary debate in 2013, the Anglican Church described as “discriminatory” the law that permits such interruptions. According to the 1967 Abortion Law, abortion is legal up to 24 weeks, although there are exceptions in cases of serious disability or risk to the mother’s life.

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