Sunday, July 18, 2021

Pastoral Allocution of H.H.E. the Archfather on the Importance of Character


FIRENZE-NUOVA ROMA 18 July 2021 (NRom)

Pastoral Allocution of H.H.E.
on the Importance of Character

18 July A.D. 2021

Feast of St. Camillus de Lellis

      Carissimi! Character is what we believe, expressed in our behaviours. Character is the sum of how we behave when no one is looking; how we accomplish a task, face a challenge, treat other people. Good or bad character is evident in how we lead and how we follow. One or the other is often shaped in the face of implicit or direct opposition to our moral beliefs. 

(Video below. Transcript continues below the video.)

     Each of us have experienced ample examples in our daily lives. Enough to know that the better angels of our nature seem to appear less frequently than we wish. They are absent in a world where the mere expedient thing is too often chosen as “right” over the morally correct thing to do. While it is never wrong to do the right thing, making that determination can be difficult, even among those with impeccable character. It is true that sometimes the right thing may vary according to the circumstances, such as a particular group being in power. Yet, the underlying principle that should guide such discretion remains the same. There are absolutes and constants. What is right and wrong is not and cannot be determined by popular vote. Indeed, the universal and eternal nature of truth is such that it is possible for everyone to be wrong and no one to be right in a given course of action. We cannot merely determine morality by popular vote or by expediency of circumstances. A person of character will strive to resist the temptation within the limitations of human frailty. Such notions as “others will think ill of me if I do not go along” or “this path was easier” are not valid justifications for supporting, explicitly or implicitly, immoral courses of action. 

     Far too often people are given credit for being good people, upright citizens, and thoughtful friends when in reality they merely were “going along to get along” by not resisting the actions and intentions of others they knew were wrong. Indeed, it is not usually easy to be the voice of dissent, even if dissenting and refusal to cooperate is the correct thing to do. Strength of character defines what people will do in those situations. Moral courage is essential. 

     Far too often people are praised and honoured, but fail to honour their commitments. Excuses abound. Inaction becomes the path of least resistance. Lack of responsibility plus lack of accountability is the formula for lack of good character! Clearly, our character counts and impacts not only ourselves, but everyone around us. 

     Will you choose popularity over right? Will you seek to please man rather than God? Will your life be guided by the path of least resistance? Or, will you strive to do the right thing always and everywhere, even when it is not popular, profitable, or easy? 

     Will you honour your commitments that you make to others? Will you always seek to follow the precept of Charlemagne that right action is more important than knowledge, but in order to do right, we must first know what is right?

Friday, July 16, 2021

Archfather Comments on New Latin Mass Policy in Roman Communion

By Jean DuBois

FIRENZE-NUOVA ROMA 16 July 2021 (NRom)

Earlier today His Holiness and Eminence Papa Rutherford I, Prince of Rome issued a statement regarding the new policy of His Holiness Francis regarding the use of the Latin mass in the Roman Communion. The Archfather expressed significant concern that the fundamental and ancient rights of Roman Catholics around the world have been violated. 

The full text of the statement is given below:

     We are deeply saddened and extraordinarily concerned by the recent change in policy by Our Brother the Bishop of Rome regarding the ability of the Catholic faithful within the Roman Communion to use the traditional Latin Tridentine mass and accompanying liturgy. Truly they have been evicted from their homes, declared guilty when guiltless, as was our Lord. Although We anticipated such change, We nevertheless prayed and hoped that the Holy Spirit would be listened to that it thereby would not come to fruition.

     The right to the Tridentine mass, often referred to now as the “Latin Mass,” was established in perpetuity by Pope Saint Pius V in Quo Primum and even referenced by Pope Saint Paul VI. It may not be suppressed. The Holy Father Benedict XVI merely confirmed those rights and ensure that they would be protected globally, even against modernists within the church hierarchy. Now that protection has been removed, placing the traditional Catholics within the Roman Communion at spiritual peril and in a situation of religious persecution from their own hierarchy. Indeed, as Our most holy predecessor Pope Saint Pius IX said, liberal Catholics are the worst enemies of the church. Now the door has been flung open wide for the widespread suppression of adherents to the Tridentine liturgy.

     Indeed, it appears that not only may no new Latin mass communities be formed within the dioceses of the Roman Communion, those that do exist now apparently must find other accommodations, for they are no longer permitted to celebrate that liturgy within existing parish buildings. This act of policy change not only is against sacred tradition and the fundamental rights of Catholics, but also is against that form of authentic diversity and inclusion so deeply cherished since antiquity within the Holy Catholic Church.

    Regarding the new requirement that bishops ensure that any existing Latin mass communities fully accept the Second Vatican Council, We must state that the Council may certainly be acknowledged as a pastoral Council only, for that is what Pope Saint John XXIII intended it to be. However, no faithful Catholic may accept in any way the numerous theological and doctrinal errors that were the result of exploitation of the Council by various modernists and liberal Catholics. This includes both errors in liturgy and subsequent Catholic culture, for both reflect theology and doctrine, underscoring the importance of both.

     It was stated that this new policy was made to foster unity, but We firmly believe it will have the exact opposite effect. Indeed, We cannot comprehend why the modern Vatican of today is so welcoming and tolerant to those even who reject Catholic faith of Christ, but is simultaneously so hostile to its own people who do nothing but keep the true and traditional Catholic faith in an ever-changing world.

     Therefore, We reiterate Our commitment to safeguard the one, true, holy, Catholic, Apostolic, and Roman faith within Our universal jurisdiction as Coadjutor of Rome and Legate of Christ, and within Our Anglican Patriarchate and the Anglo-Roman Metropolitan Province of Aquileia. We further charge all faithful Catholics within Our Patriarchate and province, as well as all the faithful of the world to follow the precepts, teachings, and commands of the traditional Church through the years and keep the true individual faith, no matter the opposition.

Thursday, June 24, 2021

Rear Admiral of the Patriarchate Receives Highest Honour from South Carolina Governor

By Jean DuBois

CHARLESTON 24 June 2021 (NRom)

Rear Admiral His Serene Highness Prince Randy Potts, Duke of Metz received the Order of the Palmetto from the Governor of South Carolina. The order is the State of South Carolina's highest civilian honour. It is presented in recognition of a lifetime of extraordinary achievement, service and contributions on a national or statewide scale. 

In the Stato Pontificio, Prince Randy serves as Rear Admiral of the Patriarchate in the Pontifical Walsingham Naval Guard. He is also Grand Master of the Noble Company of St. Mary of Walsingham. An Eagle Scout, he is also highly involved in the Boy Scouts of America. 

Saturday, June 5, 2021

The Myth of Christian Democracy -- New Encyclical Released


The following encyclical was released by HHE the Papa-Prince. In the encyclical, the Archfather discusses democracy, freedom, and the Christian faith.

The Myth of Christian Democracy

To the Bishops of the European Union, the United States of America, and the United Kingdom and the British Commonwealth


THE myth of Christian democracy is long and widely held among the nations who profess democratic and republican forms of government originating in the ideas of the Enlightenment. Yet such is entirely and completely inconsistent with the doctrine of the Christian Faith. The notion of Christian democracy is purely and entirely a myth rooted within the anti-Christian notions of the Enlightenment-era philosophy. That the majority of the population of such nations is or was at least nominally Christian does not render such forms of government Christian on any level. Rather, to see the true nature of any particular form of government or government institution, one must look at the foundational philosophies, the context in which they were formed, and the very foundational documents themselves.

Although the world’s oldest democracy in continuous existence to the present is actually San Marino, located in the Italian peninsula, We will focus for purposes of example on the United States of America since it is both a prime example of the issues of which We write and a highly influential nation in the world today.

It is well established, yet not necessarily well-known that the American Revolution and the subsequent Republic of the United States of America were founded in the philosophy of the Enlightenment. Nowhere in the original document founding the government of the United States, i.e., the Articles of Confederation, is the name of God mentioned or invoked. Likewise, in the subsequent foundational document upon which the government of the United States even to the present day is derived, i.e., the United States Constitution, the name of God is neither mentioned nor invoked. Religion is mentioned only in the case of the free exercise thereof in the First Amendment, and also in the articles themselves in the statement that there will be no religious test required for office. Also, in the document used to justify the American Revolution, i.e., the Declaration of Independence, nowhere is Christ invoked. God is only mentioned in the vague sense of the Creator and as “Nature’s God.” Neither of those references is, when understood in the context in which the document was written, sufficient to claim Christian origin of the government of the United States or Christian justification for the revolution. This is further supported by the lack of mention of the Holy Trinity. The anti-Catholic statement made by Thomas Jefferson, the author of the Declaration of Independence and future United States president, coupled with his general religious philosophy, further give even more doubt that there could be any Christian origin in that document. Indeed, the foundational documents of the United States were written in and of the philosophy of the Enlightenment. Insofar as anything spiritual was involved, it was guided by Deism, not by the Christian Faith.

Although the rights of man were stated as basic principles of the Enlightenment, the way in which those rights were framed and their stated origin are not consistent with Christian theology. In the Enlightenment, the origin of any rights of man is not God in the Christian sense or even necessarily God at all. Insofar as God is even mentioned, it is under the philosophy of Deism, which is yet again inconsistent with Christian theology and doctrine, for it does not acknowledge the Holy Trinity as essential or even at all.

Indeed, the Enlightenment was wholeheartedly against the Christian faith – especially the Holy Catholic Faith. The notion of democracy and of republics stemming from Enlightenment philosophy is based on popular sovereignty, which is likewise an incompatible notion with Christianity. Popular sovereignty both states and implies that the will of the majority of the people is what determines the law, what people may and may not do, and ultimately what the nation considers right and wrong. It therefore necessarily prohibits people from acting freely under the laws of God if those actions happen to be against the laws of man as determined by popular sovereignty. No such society can rightly call itself Christian in terms of government or say that its government indeed derives from Christian theology and morality.

Right and wrong cannot be determined by majority vote. What is right and wrong can only be determined correctly under the laws of God, which are supreme to all laws of man and from which all laws of man must flow if they are to have any legitimacy whatsoever. Neither, again, may an individual’s right to do good under the laws of God be correctly infringed by majority vote, as in any form of democracy, including a representative republic. Christian doctrine is clear – democracy does not and cannot respect the rights of the individual, for those rights are always tempered by the will of the majority. Even in the case of a thoroughly-determined minority in a democracy that manages through influence to push its will on the nation, it is nevertheless an outgrowth of popular sovereignty and majority will, for silence is itself a form of expression and a form of vote.

Now, it is tempting for some who are disillusioned with democracy to think that socialism and communism are the answer. Yet, those systems offer no more respect for the rights of the individual then democracy, and they are already well-condemned by Us and Our most holy predecessors. Yet, in terms of respect for the laws of God and for the rights of individuals under the laws of God, all forms of communism, socialism, and democracy are inherently against the Christian faith and can claim no origins from the Christian faith. All attempts to fix a democracy will necessarily fail since the system is inherently flawed in its origin. Only a government that is truly based not upon popular sovereignty, but upon the laws of God can claim to promote peace, freedom, and the rights of man. It is that form of government for which the bishops, the clergy, and the faithful around the world must openly and peacefully advocate. All attempts to promote Enlightenment philosophy and its various related branches in the modern era must be opposed and resisted peacefully.

It is only from Christ that true authority derives. It is only in Christ that mankind may be free.

Friday, June 4, 2021

The Hypocrisy of Nations: New Encyclical Released


His Holiness & Eminence the Archfather released a new encylical today on hypocrisy by governments in the western world. The encyclical was prompted by the action of the EU and USA against the sovereignty of Belarus. The complete text is provided below.


The Hypocrisy of Nations


THE hypocrisy of nations, specifically of the European Union, United States of America, and the United Kingdom and the British Commonwealth, is flagrantly manifest during recent events in the world today. It is an example of a complete abdication of Christian statesmanship and fraternal love. When nations not only criticise other nations for what they themselves do, but openly seek to interfere in the sovereignty of sovereign nations, and to do harm economically, politically, and even physically to the other nations, all in the name of so-called freedom and justice, it is hypocrisy of the worst kind. It is hypocrisy that can do tremendous, long-lasting harm to countless people.

When nations interfere in the political processes economic activities of other nations, they have no right to condemn that activity in others.

When states engage in torture and tolerate prison violence, they have no right to criticise such acts in others.

When nations intercept aircraft and vessels, even forcing innocent people to the pavement under threat of death, even for the most minor of reasons, they have no right to criticise that behaviour in other nations.

When nations have engaged in trickery, they have no right to criticise that in other states.

When sovereign states do not respect the sovereignty of others, they lose any right they may have to claim that they are acting for the benefit of others in the international politics – and they lose any claim to the moral high ground.

This is a common game, and it is one that is dishonorable, unethical, and un-Christian. The good and Christian faithful must see it for what it is, not fall prey to propaganda of states, including of their own country, and must therefore always preach the truth of Christ. The good and Christian faithful must advocate to the governments of the civil states in which they live that those states behave internationally towards other nations in an appropriate and Christian manner. Above all, the bishops and the clergy must vocally advocate and insist, for the laws of Christ are above all laws of man.

The European Union, United States of America, and the United Kingdom and the British Commonwealth must look at themselves in the mirror before they criticise other nations. They must solve their own problems themselves before condemning others. Far easier is it to ignore one’s own flaws, instead drawing attention away by pointing out those same flaws in others. How people love to rant against others whose flaws and negative actions are merely reflections of themselves, for it is easier than admitting error and correcting it. Yet the error must be identified and faced directly in the love of Christ. Otherwise hope of peace on earth and eternal salvation dissipate and disintegrate.

Saturday, May 15, 2021

The Modern Pontifical Court: Here’s why it matters.

By Jean Du Bois


The modern Pontifical Court (Pontificia Corte) is the direct continuation of the historic Pontifical Court and is formally part of the Anglican Patriarchate, Patriarchal See of the Stato Pontificio (Pontifical Roman State) and temporal successor of St. Peter the Apostle. It is distinct from the modern Pontifical Household of the Bishop of Rome in the Vatican City-State.

In modern society today, some question the necessity of such a ceremonial organisation as the Pontifical Court. With its ancient traditions and style that it continues, some think it is anachronistic and want it to fall prey to the countless cultural revolutions that take place. But it is not only relevant, it is essential to the faith and to the Church. What some perceive as anachronistic or out of step with the world is instead its strength, for it demonstrates in a living way the unchanging truth of the faith and love of Christ.

The Pontifical Court is not a hobby or a past time. It is not entertainment. It is not even a special privilege granted to the chosen. Instead, it is a vocation of service. Every single clergyman and every single layman, whether male or female, who is admitted to the Pontifical Court is expected to serve. That service may be at times directly in the court, and it may be service in many other areas. It comes with privileges, such as the laissez passer (a sort of diplomatic passport) of the Stato Pontificio and Anglican Patriarchate. But with position comes expectation of filial respect, dedication, and service. Members of the Pontifical Court are expected to give all of themselves in service to God.

The Grand Master of the
Noble Company
There is no denying that the Pontifical Court has a certain mystique about it. It is complex, an arena of silk, velvet, golden-tasseled hats, and long, flowing capes. It is comprised of clergy and laity, most of whom are of the nobility. There are priests, and there are knights. There are scarlet-coated gentlemen, and there are guards with a legacy back to the Crusades. There is the jeweled tiara of the Archfather, and the flabella (ostrich-feathered fans). Then there is the Noble Company, with its green robes and silver and gold collars. Most clergy are prelates and addressed as Monsignor – with twelve different levels. On one hand it is theatrical, but the theater has a purpose. That purpose is to support the Church, protect it against its enemies, and sustain it into the future. The theatre’s symbolism also attracts, explains, and preserves historical heritage. The ostentatious display was and is for God alone.

And what exactly is the Pontifical Court? It is the ceremonial and administrative organisation that supports the ministry of the Archfather-Prince and Coadjutor of Rome. In the past, it fulfilled the same function for the Bishop of Rome, but that has now been replaced by the Pontifical Household of the Vatican. Its membership has always included both the laity and the clergy. In its current organisational structure, it has several key sections. First is the Chapter, which is part of the upper-half of the court known as the Nobile Anticamera Segreta. It includes the senior-most dignitaries of the clergy. Their role is to serve as spiritual advisors to the Archfather and to fulfill various ceremonial roles in the liturgy. The Pontifical (or Patriarchal) Household is considered the immediate family and includes the three Archprinces and three Archprincesses of the Patriarchate, among a very few others.

The Master of the Chamber
Then there is the Pontifical Family, which spans both the Nobile Anticamera Segreta and the Seconda Anticamera and includes certain high officials, both clerical and lay, that support the Anglo-Roman Papa in his ceremonial and administrative duties. These include Patriarchal Chamberlains (clergy) and Chamberlains of Honour (lay nobles), Parafrenieri (noblemen who serve as grooms), the Patriarchal Majordomo (who can be a cleric or a layman), the Guardroba (wardrobe master), and certain other nobles, both male and female.

The Nobles of the Anticamera form another part of the Nobile Anticamera Segreta. The remainder of the Seconda Anticamera includes Private Chaplains of His Holiness and Eminence (clergy) and Private Chaplains of Honour (laity). Offices in this section include the mace bearers, bussolanti (ushers who also serve as altar servers), and Patriarchal Cursors (heralds), and also private attendants, assistants of the household, and porters.

The Chief of the General Staff,
Pontifical Walsingham Guard
Today with all of the various “-isms” that we all hear about on the news and read on the internet, each claiming to be the latest, greatest solution to all the woes of the world, the traditions of the church are put under pressure to “get with the times.” The Church naturally responds that this is impossible, for the message of the Church is timeless and also knows no geographical or political borders. This pressure is compounded by blatant anti-Catholicism with which society is bombarded by the media, in popular entertainment, in the workplace, and in politics. The ultimate goal appears to be first to convince the population that there are no absolute truths, and that one idea is just as good as another. From there, it is not a difficult leap for people to reach the sad conclusion that God does not exist. This is already taking place, with some churches proclaiming that belief in Jesus is not necessary to be Christian. This sad state of the world today may have differences from the environment of the past but nevertheless echoes the threats to Holy Mother Church that have always existed. This is the reason why the Pontifical Court, complete with all its pomp and ceremony, complete with all its complexity and grandeur is absolutely essential and necessary in the world today.

Some Members of the Patriarchal Chapter
Maintaining the traditions of the Pontifical Court is a tried-and-true method of maintaining the moral fibre of the church so necessary to transmitting the Christian Faith and providing Christian service to humanity. As society changes, it also provides mechanisms of service for noble families, both ancient and modern, who may be struggling with keeping their family identity and relevance in the modern world. The Church truly is eternal, and the message of Christ is timeless. Showing that to the world is the mission of the Pontifical Court. Christ founded the Church, and both the authority of the Church hierarchy and the traditional, complementary structure of society are believed by the doctrine of the faith to be divinely ordered. This is demonstrated in the Pontifical Court. With all its grandeur, the court awakens the imagination, engages the senses, and opens the mind to the truth of Christ.

Today the Pontifical Court is part of the intangible cultural heritage safeguarded by the Anglican Patriarchate by divine right under the leadership of the Archfather as temporal successor to St. Peter the apostle. It is a sacred duty and obligation not only of the Anglo-Roman Papa, but of all members of the Pontifical Court, to safeguard its traditions in the face of outside pressure so that the glory of God may be reflected on earth now and in the future until the end of the world.

Tuesday, May 11, 2021

The Anglican Patriarchate and the Anglo-Roman Rite as Intangible Cultural Heritage

FIRENZE-NUOVA ROMA 10 maggio 2021 (NRom)

The Anglican Patriarchate and the Anglo-Roman Rite
as Intangible Cultural Heritage

In the Stanze di Raffaello
The Anglican Patriarchate represents Old Roman Catholicism (traditional Roman Catholicism stemming from the ancient Roman Catholic See of Utrecht in modern-day Netherlands, formerly part of the Holy Roman Empire, given independence in 1145) of the Anglican Rite, being pre-reformation Anglo-Roman Catholicism. As a result, the unique Anglo-Roman Rite of the Christian faith uses Catholic rites and customs that were once far more common than those used by Catholics today. Modernly known as the Anglican Rite Roman Catholic Church, the Patriarchate is thus historically and culturally distinct from the modern Vatican Church, which no longer uses many of the ancient Catholic rites of it own origin. Rather, the Patriarchate finds itself the unique keeper of traditional Catholic cultural heritage. In so doing, the Anglican Patriarchate constitutes a distinct minority that keeps that intangible culture alive for future generations in Italy, the British Isles, parts of Switzerland, Germany, France, Spain, and the Americas.

Patriarchal Basilica of
Santa Maria Antiqua
 As defined by UNESCO, "intangible cultural heritage" includes traditions inherited from ancestors and passed on to descendants. Such heritage include social practices, rituals, festive events, knowledge and practices concerning nature and the universe. Therefore, today's Anglican Patriarchate, as a representative of the Anglo-Roman Rite, represents a distinct and unique religious activity based on an ancient, intangible world cultural heritage. However, although the modern community organisation of the Anglican Patriarchate is the traditional representative of more than 400 million people across several nations, that number is decreasing, along with the very few people whom are active participants in keeping its ancient traditions alive. Growing tends of globalisation, couple with other social forces make the Patriarchate's expression of cultural diversity in danger and in need of protection. For, an understanding of the intangible cultural heritage of the Anglican Patriarchate and the Anglo-Romano Rite helps with factual historical perspective, leading to better-informed intercultural dialogue, while encouraging mutual respect between peoples and different ways of life. Indeed, intangible cultural heritage is important not because of cultural manifestation, but because of the wealth of knowledge, skills, and traditions that is transmitted through it across the generations.

St. Peter receives the keys to the
Kingdom of Heaven from Christ
 The intangible cultural heritage of the Anglican Patriarchate and Anglo-Roman Rite not only represents inherited traditions from the past, but also includes contemporary practices grounded in those ancient traditions. Diverse cultural groups such as a wide variety of ethnic minorities around the world take part in its practices.

Our intangible cultural heritage contains elements that are similar to those practised by others, such as the Vatican Roman Catholic Church, other Old Roman Catholics, and others of Anglican heritage. Yet our practices today remain a distinct minority. They were passed from one generation to another, but declined in numbers dramatically in recent times. Some elements appear to be kept alive only within the Anglican Patriarchate. Yet, the combined intangible cultural heritage of the Anglican Patriarchate contributes to social cohesion and encourages a sense of identity and responsibility within it community and allied organisation, both helping individuals to feel part of that community and society at large. That sense of identity and continuity provides a link from the past to the present and into future.

Our intangible cultural heritage is representative. Our people depend on knowledge of traditions and customs passed through the community, from generation to generation, and to other communities.

Our intangible cultural heritage is recognized as invaluable and inherent to us by our community. It is our community membership and hierarchy that create, maintain and transmit that heritage. By UNESCO definition, it is our recognition, not that of anyone else, that defines our beliefs, knowledge, expression, rituals, and practices as our heritage.

The Anglican Patriarchate today is indeed a much smaller Catholic community with history, heritage, and location in various parts of the world. However, the Anglo-Roman Rite is remains a distinct culture, characterised by a number of distinct features, including its own unique liturgy based on the pre-1955 Tridentine Roman Rite with Anglican cultural elements. For example, the use of both Latin and liturgical English in rituals; Anglo-Roman, Anglo-Italian, Spanish, and other Latin heritage; Frankish/Germanic heritage; vestments and dress not currently known to be in use in other similar communities anymore; the use of ceremonial colour representation that has fallen out of use in other similar communities; the use of offices within the community of ancient origin but not known to be use in other similar communities today; and the use of various visual and artistic representations of cultural of ancient origin but not known to be in use in other similar communities today. In accordance with its ancient patrimony, women are able to hold certain high community offices often barred to them in other similar communities.

The synthesis of pre-Reformation Anglican practice (Anglo-Roman Catholicism) with the Roman Rite, combined with certain pre-Christian Roman cultural traditions has created a unique blend of intangible cultural heritage in the modern Anglican Patriarchate. The pillar of its identity – the traditional Catholic Church – is believed to be maintained for the Anglican Rite with supreme authority from the modern Anglican Patriarchate under the leadership of the Anglo-Roman Papa, also known as the Archfather. However, despite its maintaining an ancient and distinct heritage, today only a few people have a good knowledge of its cultural heritage, traditions, beliefs, and practices. Thus there is an urgent need to disseminate this knowledge and to involve more people in its preservation by recovering elements preserved only in written documents, film and audio archives, and various depositaries.

Its viability and very existence is at risk due to cohesion issues stemming from a number of factors, including: geographical dispersion, pressure to change by outside cultures, diminishing fiscal resources, reduced opportunities for physical practice and transmission of heritage, resulting in less visibility and lowered prestige among society at large in much of the world. There is thus a definite need to identify a number of strategic safeguarding interventions so that such targeted efforts will contribute to a more general strengthening of the cultural heritage and identity of the Anglican Patriarchate and the Anglo-Roman Rite and its people.

Useful links: