May 7, 2019
MY CORNER by Boyd Cathey
The GREAT MORAL CRISIS in the Catholic Church and in Christianity
Most of the readers of MY CORNER are, I believe, Protestants, and that is quite normal given the fact that many of these columns are concerned with issues of Southern (and Confederate) heritage, and also that I am a native North Carolinian, a Tar Heel. And the great majority of Southern folk have always been and are Protestant.
Although I do not very often write specifically on religion or specifically religious topics, religious questions enter thematically into these discussions, as surely they must. Indeed, it was John Henry, Cardinal Newman (among others), who declared that at base all political issues could be reduced to theological questions. And that great Southern Calvinist theologian, Robert Lewis Dabney, certainly agreed—and demonstrated it amply in his many writings (some of which I have highlighted and commented upon over the past few years).
I conjecture that many readers of MY CORNER identify as Baptists, with a strong mixture of Presbyterians, Methodists, Disciples of Christ, Episcopalians, and some Lutherans. But I know a number of Catholics and members of the Orthodox faith who read these messages, as well, and there are Jewish readers, and those who do not identify with any particular faith at all.
But I also believe that we all understand both the historic importance of the Christian faith in creating our culture—as it were, the cradle of Western civilization—and also the fact that for the last century and more that tradition has been under severe attack by dedicated enemies, at first historic theological liberalism, then Modernism, and recently “liberation theology” and the subsuming of Christian teaching under a form of Neo-Marxist social justice praxis.
Those enemies of Western Christian civilization, once directing their attacks from outside, are now fully within the structures, within the various confessions, of Christianity. They occupy the highest positions of authority within the churches, they occupy the pulpits, and they control most religious publications. They set the tone and call the shots.
They have also created a kind of pseudo-conservative faux “opposition” which claims to oppose the ongoing radicalism and subversion, but in fact serves dialectically to soften us up and normalize the revolutionary rot that now engulfs us.
This is perhaps most apparent in the virtual collapse of traditional Christian teaching on moral issues: on marriage and the family, and on the respective and defined roles of men and women, and the very grave and distinctive differences between them. It is not at all unusual these days to see “Christians,” cowed by supposed “guilt” and claims of “toxic masculinity,” advocating for feminism and approving of same sex marriage, transgenderism, easy divorce, and abortion.
What we have is a far cry from the standards of Biblical Christianity once shared by nearly the entirety of the Christian faith. Robert Lewis Dabney and the Catholic popes of the late nineteenth and early twentieth century were all correct: both nature and nature’s God prescribe very specific and different roles for the sexes. And the church for two millennia ratified those roles.
Feminism in all its various manifestations is, despite the posturing of many so-called progressive “Christians,” an immense and insidious heresy, and a material and practical dagger aimed at the heart of the family, and thus, at the heart of Western civilization. The so-called “liberation of women” has been in effect the opening of a Pandora’s Box of confusion and societal infection which has, along with the raging virus of what is termed “anti-racism,” undermined and threatened to bring down what remains of our historic culture.
For many Protestant readers what goes on in the Catholic Church may only appear as secondarily important to the immediate challenges and conflicts they face. After all, it is not their confession. Yet, what happens in and to the Catholic Church and its role in the present destruction of Western civilization is of vital importance for all of Christianity and for the actual resistance to the hitherto wildly successful assaults on the traditions, in particular, the moral teachings of the historic Christian faith.
In many respects, the major holdout against the feminist tide has been the Catholic Church, at least up until the past several decades (until the disastrous Council Vatican II), and more recently, until the assumption of Cardinal Bergoglio (Pope Francis) to the Seat of St. Peter in Rome. Since Francis’ accession, the floodgates in Rome have opened wide, as well. And not only has Bergoglio given way and taught erroneous views on a host of basic doctrinal moral issues, but he has accepted generally a Neo-Marxist global agenda on everything from climate change to universal rights for emigrants.
But unlike most other Christian confessions, it is generally considered impossible in Catholic theology for a true pope to formally teach error: that would completely upend the teaching authority of the Church. The charism of indefectibility preserves the pope in his formal pronouncements, although it does not prevent him from misstatements or erroneous opinions when not talking doctrinally or ex cathedra.
Fortunately, Catholics for the past 1,200 years have not had to experience “bad popes,” that is, popes who spoke error in some form or fashion. In the distant past there have been controversial instances, with Pope Honorius I (7th century) or Pope Liberius (4th century) and, most notoriously, Pope Formosus (9th century) and the infamous “cadaver synod” in which the dead body of the pope was disinterred and tried and condemned for errors.  But these situations did not actually threaten the very doctrinal pillars and teaching consistency of the Church.
Over the centuries there have been notable theologians who have speculated and raised the question of what would happen if a “bad pope” managed to insinuate himself into the papal office, what would happen if a papal occupant taught error. During the late 16th and early 17th centuries the great theologians Francisco Suarez, Cajetan, and St. Robert Bellarmine wrote of this possibility, perhaps most significantly Bellarmine in his detailed treatise De Romano Pontifice (Book II) 
By definition, a pope cannot teach formal error in his doctrinal documents; he is protected from doing so. So, if such a situation would occur, would he actually be pope? Could he be judged and would he forfeit his exalted position? If so, how would this be accomplished? Indeed, with the accession of Cardinal Bergoglio and his various pronouncements and apparent acceptance of (or at least turning a flagrant blind eye to) formally and consistently condemned propositions, these questions—once strictly academic and solely in the realm of discussion in graduate theological courses—have now resurfaced, and done so with a critical urgency.
Events reached something of a crisis point on March 19, 2016, with the publication of Francis’s “Apostolic Exhortation,” Amoris Laetitia, dealing with marital and sexual relations  The reaction from orthodox Catholics was one of shock and dismay: it seemed that “il papa Bergoglio” was undoing every traditional teaching of the Church on morality, or at least casting such teaching in layers of ambiguity that would enable those who rejected Church teaching to ignore it with the implied support of the Vicar in Rome!
On June 29, 2016, forty-five theologians from all over the world addressed to the Dean of the College of Cardinals, Cardinal Angelo Sodano, a critical analysis of Amoris laetitia in which they condemned nineteen statements in this Papal document as “ambiguous and verging on heresy.” Their critique appeared on a number of English-language websites [e.g., “A critique of Amoris laetitia addressed to the College of Cardinals by 45 theologians,” ].
Far more serious reaction followed. On September 19, 2016, four senior cardinals of the Church, Cardinal Walter Brandmüller, Cardinal Raymond L. Burke, Cardinal Carlo Caffarra, and Cardinal Joachim Meisner, addressed what was termed “Dubia” [“severe doubts”] to Francis, respectfully demanding clarity and explanations regarding possible error and potentially heretical declarations contained in Amoris laetitia  (Dubia are formal questions brought before the Pope and the Congregation for the Doctrine of the Faith, aimed at eliciting a “Yes” or “No” response, “without theological argumentation.” The practice is a long-standing way of addressing the Apostolic See, geared towards achieving clarity on Church teaching.)
In the summer of 2017 an additional petition of prominent theologians--“Correctio Filialis de Haeresibus Propagatis” - “Filial Correction of Propagating Heresy” was also presented to Francis (“62 Theologians accuse Francis of verging on heresy,” July 16, 2017 [https://rorate-caeli.blogspot.com/2017/09/CORRECTION.html])
One year after the appeal and presentation of “Dubia” to Francis, Cardinal Raymond Burke reported that there had been absolutely no response. Burke then made a final plea to Francis to clarify key aspects of his moral teaching, saying the gravity of the situation is “continually worsening.”
“….the American cardinal [made] a final plea to the Holy Father for clarity, saying the situation is “grave” and that it is “urgent” the Pope “confirm his brothers in the faith.” [, November 14, 2017]
To these earnest and momentous requests, and to the serious questions and “Dubia,” Francis’ response, such as it was, was one of scorn and disdain, and to ignore the serious concerns expressed.
Finally, at the end of April 2019 a large group of prominent Catholic theologians and scholars published a petition. It had been two years since Francis issued his infamous Amoris Laetitia, and since four respectful if very urgent appeals by significant ecclesiastical authorities in the Church had been submitted to him questioning the very orthodoxy of his statements and declarations. And there had been no response.
Following Church practice, with the failure to answer such extremely serious accusations of possible heresy or near-heresy, at least seventy-seven prominent theologians and scholars (as of May 6) took the final step under Canon Law: they formally accused Francis of the ecclesiastical crime of heresy and demanded that the world’s bishops (or least some of them) assemble to "take the steps necessary to deal with the grave situation," not excluding deposition. [“Prominent clergy, scholars accuse Pope Francis of heresy in open letter,” April 30, 2019; The authors base their charge of heresy on the manifold manifestations of Pope Francis' embrace of positions contrary to the faith and his dubious support of prelates who in their lives have shown themselves to have a clear disrespect for the Church's faith and morals.
"We take this measure as a last resort to respond to the accumulating harm caused by Pope Francis's words and actions over several years, which have given rise to one of the worst crises in the history of the Catholic Church," the authors state.
The crisis in the Catholic Church mirrors the ongoing profound crisis in and collapse of Christianity worldwide, in which, to quote poet William Butler Yeats, exactly one-hundred years ago [“The Second Coming,” 1919],
Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.
Surely the Second Coming is at hand.
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.
Surely the Second Coming is at hand.
As we watch and behold this “agony of the church and the faith” play out, we cling ever so strongly to our beliefs and the assurance that in the end “all will be set right.” But it will also take each of us, each doing his part, holding firm and defying the entreaties of “false gods” and fatal error, fortes in Fide.
Here is a detailed news account of the latest petition concerning papa Bergoglio, with links to additional information:
Prominent clergy, scholars accuse Pope Francis of heresy in open letter
April 30, 2019 (LifeSiteNews) – Prominent clergymen and scholars including Fr. Aidan Nichols, one of the best-known theologians in the English-speaking world, have issued an open letter accusing Pope Francis of committing heresy. They ask the bishops of the Catholic Church, to whom the open letter is addressed, to "take the steps necessary to deal with the grave situation" of a pope committing this crime.
The authors base their charge of heresy on the manifold manifestations of Pope Francis' embrace of positions contrary to the faith and his dubious support of prelates who in their lives have shown themselves to have a clear disrespect for the Church's faith and morals.
"We take this measure as a last resort to respond to the accumulating harm caused by Pope Francis's words and actions over several years, which have given rise to one of the worst crises in the history of the Catholic Church," the authors state. The open letter is also available in , , , , and .
Among the signatories are well-respected scholars such as Father Thomas Crean, Fr. John Hunwicke, Professor John Rist, Dr. Anna Silvas, Professor Claudio Pierantoni, Dr. Peter Kwasniewski, and Dr. John Lamont. The text is dated "Easter Week" and appears on the traditional Feast Day of St. Catherine of Siena, a saint who counseled and admonished several popes in her time.
The is a follow-up to the 2017 of Pope Francis that was signed originally by 62 scholars and which stated that the Pope has “effectively upheld 7 heretical positions about marriage, the moral life, and the reception of the sacraments, and has caused these heretical opinions to spread in the Catholic Church,” especially in light of his 2016 exhortation Amoris Laetitia.
The authors of the open letter state in a (read below) that it has now become clear that Pope Francis is aware of his own positions contrary to the faith and that the time has come to go a "stage further" by claiming that Pope Francis is "guilty of the crime of heresy.”
"We limit ourselves to accusing him of heresy on occasions where he has publicly denied truths of the faith, and then consistently acted in a way that demonstrates that he disbelieves these truths that he has publicly denied," the authors state.
They clarify that they are not claiming Pope Francis has "denied truths of the faith in pronouncements that satisfy the conditions for an infallible papal teaching."
"We assert that this would be impossible, since it would be incompatible with the guidance given to the Church by the Holy Spirit," they state.
In light of this situation, the authors call upon the bishops of the Church to take action since a "heretical papacy may not be tolerated or dissimulated to avoid a worse evil.”
For this reason, the authors “respectfully request the bishops of the Church to investigate the accusations contained in the letter, so that if they judge them to be well founded they may free the Church from her present distress, in accordance with the hallowed adage, Salus animarum prima lex (‘the salvation of souls is the highest law’). The bishops can do this, the writers suggest, “by admonishing Pope Francis to reject these heresies, and if he should persistently refuse, by declaring that he has freely deprived himself of the papacy.”
The authors first present in detail – and with theological references to substantiate their claims – the different positions against the faith Pope Francis has shown himself to hold, propagate, or support, including “seven propositions contradicting divinely revealed truth.”
One of the heresies the authors accuse Pope Francis of committing is expressed in the following proposition: “A Christian believer can have full knowledge of a divine law and voluntarily choose to break it in a serious matter, but not be in a state of mortal sin as a result of this action.” Many of these heretical statements touch on questions of marriage and the family and are to be found in Amoris Laetitia, but there is also a new claim made by Pope Francis in 2019 – namely, that the “diversity of religions” is “willed by God” – that is listed in the open letter.
In one section of the open letter, the authors list the many prelates as well as lay people, who, despite openly dissenting from Catholic doctrine and morals — either by word or by deed — have been by Pope Francis either publicly praised (such as Emma Bonino) or raised to influential positions (such as Cardinal Oscar Rodrigez Maradiaga). On this list are names such as Cardinal Blase Cupich [Chicago archbishop], Cardinal Godfried Danneels, Cardinal Donald Wuerl [Washington archbishop], Bishop Gustavo Zanchetta, and Bishop Juan Barros.
The fact that Pope Francis never responded to the dubia (questions) concerning Amoris Laetitia published by Cardinals Carlo Caffarra, Joachim Meisner, Walter Brandmüller, and Raymond Burke is mentioned. Moreover, the authors point out that Pope Francis has changed the members of the Pontifical Academy for Life to such an extent that orthodox Catholic experts have been replaced by heterodox experts, such as Father Maurizio Chiodi.
Addressing the bishops of the world – among whom are to be found all the present 222 cardinals – the authors of the open letter express their gratitude toward those bishops who have defended Catholic doctrine by their own personal witnesses.
“We recognise with gratitude that some among you have reaffirmed the truths contrary to the heresies which we have listed, or else have warned of serious dangers threatening the Church in this pontificate,” they state. Here, the dubia cardinals, but also Cardinal Willem Eijk, are mentioned. The authors also thank Cardinal Gerhard Müller for his .
The authors believe, however, that at this time in history, six years into the Francis pontificate, more is needed, namely a more direct and authoritative approach. They recognize their own limits when they tell the bishops: “Despite the evidence that we have put forward in this letter, we recognise that it does not belong to us to declare the pope guilty of the delict of heresy in a way that would have canonical consequences for Catholics."
"We therefore appeal to you as our spiritual fathers, vicars of Christ within your own jurisdictions and not vicars of the Roman pontiff, publicly to admonish Pope Francis to abjure the heresies that he has professed. Even prescinding from the question of his personal adherence to these heretical beliefs, the Pope's behaviour in regard to the seven propositions contradicting divinely revealed truth, mentioned at the beginning of this Letter, justifies the accusation of the delict of heresy. It is beyond a doubt that he promotes and spreads heretical views on these points. Promoting and spreading heresy provides sufficient grounds in itself for an accusation of the delict of heresy. There is, therefore, superabundant reason for the bishops to take the accusation of heresy seriously and to try to remedy the situation,” they state.
The authors make it clear that it is up to the bishops to take action and that they do not need a majority among the bishops to do so.
"Since Pope Francis has manifested heresy by his actions as well as by his words, any abjuration must involve repudiating and reversing these actions, including his nomination of bishops and cardinals who have supported these heresies by their words or actions. Such an admonition is a duty of fraternal charity to the Pope, as well as a duty to the Church," they state.
"If – which God forbid! – Pope Francis does not bear the fruit of true repentance in response to these admonitions, we request that you carry out your duty of office to declare that he has committed the canonical delict of heresy and that he must suffer the canonical consequences of this crime,” they add.
Thus, the authors state, “these actions do not need to be taken by all the bishops of the Catholic Church, or even by a majority of them. A substantial and representative part of the faithful bishops of the Church would have the power to take these actions.”
The full 20-page document may be read . A select bibliography to support the case made in the open letter to the bishops of the Catholic Church about Pope Francis’ heresies may be read .
A petition launched by the organizers of the open letter to support their initiative can be found .
Summary of open letter to bishops as presented by the authors themselves:
The Open letter to the bishops of the Catholic Church is the third stage in a process that began in the summer of 2016. At that time, an ad hoc group of Catholic clergy and scholars wrote a private letter to all the cardinals and Eastern Catholic patriarchs, pointing out heresies and other serious errors that appeared to be contained in or favoured by Pope Francis’s Apostolic Exhortation Amoris laetitia. The following year, after Pope Francis had continued by word, deed, and omission to propagate many of these same heresies, a ‘Filial Correction’ was addressed to the pope by many of the same people, as well as by other clergy and scholars. This second letter was made public in September 2017, and a petition in support of it was signed by some 14,000 people. The authors of that letter stated however that they did not seek to judge whether Pope Francis was aware that he was causing heresy to spread.
The present Open letter to the bishops of the Catholic Church goes a stage further in claiming that Pope Francis is guilty of the crime of heresy. This crime is committed when a Catholic knowingly and persistently denies something which he knows that the Church teaches to be revealed by God. Taken together, the words and actions of Pope Francis amount to a comprehensive rejection of Catholic teaching on marriage and sexual activity, on the moral law, and on grace and the forgiveness of sins.
The Open letter also indicates the link between this rejection of Catholic teaching and the favour shown by Pope Francis to bishops and other clergy who have either been guilty of sexual sins and crimes, such as former Cardinal Theodore McCarrick, or who have protected clergy guilty of sexual sins and crimes, such as the late Cardinal Godfried Danneels. This protection and promotion of clerics who reject Catholic teaching on marriage, sexual activity, and on the moral law in general, even when these clerics personally violate the moral and civil law in horrendous ways, is consistent enough to be considered a policy on the part of Pope Francis. At the least it is evidence of disbelief in the truth of Catholic teaching on these subjects. It also indicates a strategy to impose rejection of these teachings on the Church, by naming to influential posts individuals whose personal lives are based on violation of these truths.
The authors consider that a heretical papacy may not be tolerated or dissimulated to avoid a worse evil. It strikes at the basic good of the Church and must be corrected. For this reason, the study concludes by describing the traditional theological and legal principles that apply to the present situation. The authors respectfully request the bishops of the Church to investigate the accusations contained in the letter, so that if they judge them to be well founded, they may free the Church from her present distress, in accordance with the hallowed adage, Salus animarum prima lex (‘the salvation of souls is the highest law’). They can do this by admonishing Pope Francis to reject these heresies, and if he should persistently refuse, by declaring that he has freely deprived himself of the papacy.
While this Open letter is an unusual, even historic, document, the Church’s own laws say that “Christ's faithful have the right, and, indeed, sometimes the duty, according to their knowledge, competence, and dignity, to manifest to the sacred pastors their judgment about those things which pertain to the good of the Church” (Code of Canon Law, canon 212.3). While Catholics hold that a pope speaks infallibly in certain strictly defined conditions, the Church does not say that he cannot fall into heresy outside these conditions.
The signatories to the Open Letter include not only specialists in theology and philosophy, but also academics and scholars from other fields. This fits well with the central claim of the Open Letter, that Pope Francis’s rejection of revealed truths is evident to any well-instructed Catholic who is willing to examine the evidence. The signatures of Fr Aidan Nichols OP and of Professor John Rist will be noted. Fr Nichols is one of the best-known theologians in the English-speaking world, and the author of many books on a wide range of theological topics, including the work of Hans Urs von Balthasar and Joseph Ratzinger. Professor Rist, who is known for his work in classical philosophy and the history of theology, has held chairs and professorships at the University of Toronto, the Augustinianum in Rome, the Catholic University of America, the University of Aberdeen, and the Hebrew University of Jerusalem.
The Open Letter is released just after the celebration of Holy Week and Easter Week, in the hopes that the present ‘passion’ of the Church will soon give way to a full resurrection of God’s saving truth.
Clergy and academics who wish to sign the open letter may send their name and credentials to organizers at this email address: . All requests will be thoroughly vetted.
List of signers:
- Georges Buscemi, President of Campagne Québec-Vie, member of the John-Paul II Academy for Human Life and Family
- Robert Cassidy, STL
- Fr Thomas Crean, OP
- Matteo d’Amico, Professor of History and Philosophy, Senior High School of Ancona
- Deacon Nick Donnelly, MA
- Maria Guarini STB, Pontificia Università Seraphicum, Rome; editor of the website Chiesa e postconcilio
- Prof. Robert Hickson, PhD, Retired Professor of Literature and of Strategic-Cultural Studies
- Fr John Hunwicke, former Senior Research Fellow, Pusey House, Oxford
- Peter Kwasniewski, PhD
- John Lamont, DPhil (Oxon.)
- Brian M. McCall, Orpha and Maurice Merrill Professor in Law; Editor-in-Chief of Catholic Family News
- Fr Cor Mennen, JCL, diocese of ‘s-Hertogenbosch (Netherlands), canon of the cathedral Chapter. lecturer at de diocesan Seminary of ‘s-Hertogenbosch
- Stéphane Mercier, STB, PhD, Former Lecturer at the Catholic University of Louvain
- Fr Aidan Nichols, OP English theologian
- Paolo Pasqualucci, Professor of Philosophy (retired), University of Perugia
- Dr. Claudio Pierantoni, Professor of Medieval Philosophy, University of Chile; former Professor of Church History and Patrology at the Pontifical Catholic University of Chile
- Professor John Rist
- Dr. Anna Silvas, Adjunct Senior Research Fellow, Faculty of Humanities, Arts, Social Sciences and Education, University of New England
- Prof. dr. W.J. Witteman, physicist, emeritus professor, University of Twente
Names added May 1, 2019
- Fr William Barrocas
- Pedro Erik Carneiro, PhD
- Michael J. Cawley III, PhD, Psychologist
- Fr Gregory Charnock, Ba LLB, Diocesan Priest, St Bartholomew Catholic Parish,Western Cape, South Africa
- Ernesto Echavarria, KSG
- Sarah Henderson, DCHS BA MA
- Edward T. Kryn, MD
- Alan Moy, MD, Scientific Director and Founder, John Paul II Medical Research Institute
- Jack P. Oostveen, Emeritus Assistant Professor Geomechanics, Delft University of Technology, The Netherlands; Acting President of the International Federation Una Voce, 2006-2007
- Harriet Sporn, hermit
- Dr Zlatko Šram, Croatian Center for Applied Social Research
- Prof. em. Dr. Hubert Windisch, Pastoral theologian, Graz/Freiburg/Regensburg
Names added May 2, 2019
- Fr Daniel J. Becker, Ph.D
- Deacon Andrew Carter B.Sc. (Hons.) ARCS DipPFS
- Dr Lee Fratantuono, Professor and Chair of Classics, Ohio Wesleyan University
- Fr Paul John Kalchik, STB MD
- Thomas Klibengajtis, PhD Theologian
- Patrick Linbeck, BA, STL, Board Member of Texas Right to Life
- Nancy E. Martin, MA Theology
- Fr Boguslaw Nowak, SVD
- Abbé Guy Pagès
- Quintilio Palozzi, PhD in Philosophy, Retired Professor
- Dr M. Elizabeth Phillips, MD
- Dr Brian Charles Phillips, M.D. FRSCS
- Dr Robert L. Phillips, DPhil (Oxon), Professor em. of Philosophy, University of Connecticut (USA)
- Fr Luis Eduardo Rodríguez Rodríguez, Parish Priest, Diocese of Los Teques, Venezuela
- Fr Darrell Roman
- Robert Siscoe, author
- Prof. Dr. Peter Stephan
- Dr. Patrick Toner, Associate Professor of Philosophy, Wake Forest University, Winston Salem
- Elizabeth D. Wickham, PhD, Executive Director, LifeTree
Names added May 3, 2019
- Prof. Mario Bombaci, Professor of Philosophy and Bioethics
- Erick Chastain, PhD, Postdoctoral Research Associate, Department of Psychiatry, University of Wisconsin-Madison
- Lynn M. Colgan Cohen, OFS, MA
- Fr Ian Farrell, STL
- James Fennessy, MA, MSW, JD, LCSW
- Patricia McKeever, BEd, MTh, retired Head of Religious Education
- Prof. Dr. Juan Carlos Valdes Ossandón, Former Professor of History of Medieval Philosophy, Pontifical Catholic University of Chile
- Harold A. Reyes, MRE
- Padre Gabriele Rossi, FAM, Doctor of Canon Law
- Daniel Younan, BA Phil, MA Th
Names added May 4, 2019
- Fr Jeremy Davies, MA, MBBS
- Dr.rer. nat. Jochem Hauser, Professor(em), Ostfalia University
- Prof. Dr. rer.nat. Dr.rer.pol. Rudolf Hilfer
- Mark McMenamin, Professor of Geology
- Renacito R. Ramos, MD, DFM
- Fr Andreas Wanka
Names added May 6, 2019
- Fr Giovanni P. Ortiz Berrios
- Fr Tullio Rotondo, STL
- Fr Tam X. Tran, STL, Pastor, Archdiocese of Washington, USA
- Biagio Buonomo, PhD, former writer for L'Osservatore Romano
- Fr Thomas Edward Dorn
- Marie I. George, PhD
- Fr Wilhelm Meir, Ziemetshausen, Diözese Augsburg
- Dr Robert Adams & Mrs Sonia Adams
- Dominique Millet-Gérard, Professor of French and Comparative Literature, Sorbonne Université, Paris, France.
- Prof. Maksym Adam Kopiec, OFM