19 August 2026
New Pachamama Ritual To Welcome The Pope Shocks Catholics Worldwide
A Vatican official conducts a Pachamama ritual as part of the preparation for Pope Leo XIV's arrival in Peru. Why are Vatican officials conducting demonic rituals?
What Was Lye Ash? The Fireplace Leftover That Made Soap, Preserved Food, and Cleaned Everything
From Medieval Way
It is wash day, and she starts with the ashes.
A week of hearth sweepings goes into a barrel lined with straw. She pours hot water over the top. What drips out of the hole in the bottom is brown, slick between the fingers, and strong enough to take the skin off her hands.
Nothing in the house can tell her how strong it is.
So she floats an egg in it.
Too weak, and the soap will never set. Too strong, and it eats the fat, the pot, and her hands along with it.
Traditional Catholic Morning Prayers in English | August
Traditional Catholic morning prayers to help start your day in a godly way! The month of August is dedicated to the Immaculate Heart of Mary. I hope these prayers increase your devotion to the Immaculate Heart of Mary this month and draw you closer to her Divine Son, Jesus Christ. Begin each day with morning prayer! This video is a compilation of many traditional evening prayers Catholics say, and should not be considered a replacement for those who have an obligation to pray the Divine Office evening prayers.
Exorcists Agree: Burn These 5 Objects Hiding in Your Home
From Totus Catholica
Can the occult objects in your home actually give a demon a foothold? Most people believe demons are a horror movie problem, something rare and far away from ordinary life. But the priests the Church actually appoints to this work say otherwise. They say the most common entry point is not a haunted house. It is sitting on a shelf in an ordinary home, bought as a game, a decoration, or a bit of harmless fun. Four Church appointed exorcists working in Indiana, Nashville, Colorado, and Rome across four decades keep circling back to the same short list. And this is the opposite of superstition. By the end, you will know exactly what to look for and exactly what to do about it.
Start with what the Church does not teach. No object carries magic power inside it. A tarot card can no more hurt you on its own than a piece of cardboard can. The danger was never the material. It is the bond attached to it. God told Israel in Deuteronomy never to bring an abominable thing into their houses, and the Hebrew says the household that takes it in becomes herem, set apart under a ban, marked. In Ephesus, converts burned their magic books in public, worth 50,000 pieces of silver, roughly 150 years of ordinary pay. Not sold, not donated, burned, so no one else could pick them up. The material is nothing. The consent is everything. If you have any of these five in your house, do not panic. Go to confession, destroy the object, bless the room, and lean harder into the Mass, the rosary, and the St. Michael prayer.
In this video:
• Why Fr Chad Ripperger says demons infest objects but can only possess persons
• Deuteronomy 7 and the two Hebrew words behind the command about your house
• The Acts 19 bonfire in Ephesus, the occult capital of the ancient world
• The five categories exorcists name: Ouija boards, tarot, healing crystals, spell books, cursed objects
• Fr Amorth's calm, practical steps for getting rid of a cursed object
⏱ CHAPTERS
0:00 Can an Object Give Demons a Foothold
1:25 The Object Is Never the Power
2:53 Deuteronomy 7: Do Not Bring It Home
4:26 Acts 19: The Ephesus Bonfire
7:02 The Five Categories Exorcists Name
9:59 How to Destroy Them Safely
11:02 Isn't This Just Superstition
📖 SCRIPTURE REFERENCED
• Deuteronomy 7:25,26: burn the images of their gods, do not covet the silver and gold, and never bring an abominable thing into your house.
• Deuteronomy 18:10-12: nine named practices, from divination to necromancy, all an abomination to the Lord.
• Acts 19:19: new converts in Ephesus burn their magic books, valued at 50,000 pieces of silver.
• 1 Corinthians 10:21: you cannot partake of the table of the Lord and the table of demons.
• 2 Corinthians 6:15: what accord has Christ with Belial, what agreement has the temple of God with idols?
⛪ FROM THE CHURCH FATHERS & THE CATECHISM
• Tertullian (2nd to 3rd century), On Idolatry: condemned not only idol worshipers but the craftsmen who carved idols, and held that astrologers had no place in the Church.
• CCC 2116: all forms of divination are to be rejected, including horoscopes, astrology, palm reading, omens, clairvoyance, and mediums.
• CCC 2117: wearing charms is reprehensible, even if it is for the sake of restoring health.
• CCC 1673: psychological illness is the business of medical science, and illness must be ruled out before any exorcism.
📜 SOURCES & FURTHER READING
• Fr Vincent Lampert, exorcist for the Archdiocese of Indianapolis: "they think it's just games... they may be opening up an entry point to evil into their lives."
• Fr Chad Ripperger: infestation affects places, things, and animals. The object is never the power. It is the address.
• Fr Dan Reehil, exorcist for the Diocese of Nashville: Ouija boards are not a typical board game. They are a form of divination.
• Fr Gabriele Amorth, exorcist of Rome for 30 years: cursed items found sewn into mattresses and pillows. Sprinkle with holy water, burn in the open, put the ashes into running water. Infestation of objects is very rare, so proceed with great prudence.
• Hasbro's own Ouija product description: "You've got questions, and the spirit world has answers."
• St Bartolo Longo: ordained a priest of a satanic sect, came home, and built the shrine of Our Lady of the Rosary at Pompeii. Canonised by Pope Leo XIV in October 2025.
🔗 EXPLORE MORE
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Prayer to the Sacred Heart by St John Eudes
Today is the Feast of St John Eudes, known as the Apostle of the Sacred and Immaculate Hearts. He also founded the Congregation of Jesus and Mary.
From Aleteia
By Philip Kosloski
St. John Eudes composed this prayer to promote devotion to the Sacred Heart of Jesus.
St. John Eudes was among the many promoters of devotion to the Sacred Heart over the centuries. He was a 17th-century priest in France who was deeply impacted by St. Francis de Sales.
Here is one of St. John Eudes' prayers that he used to help promote devotion to the Sacred Heart.
O Heart all loveable and all loving of my Savior, be the Heart of my heart, the Soul of my soul, the Spirit of my spirit, the Life of my life and the sole principle of all my thoughts, words and actions, of all the faculties of my soul and of all my senses, both interior and exterior. Amen.
Ranking Every Archbishop Lefebvre Book (Tier List)
From Murray Rundus
In this video, I rank every Archbishop Lefebvre book (that he wrote or that has his writings in it)
CHAPTERS
00:00 - 04:30 Introduction
04:30 - 05:45 I Accuse the Council
05:45 - 06:30 Vatican Encounter
06:30 - 08:00 Spiritual Journey
08:00 - 10:00 Open Letter to Confused Catholics
10:00 - 11:20 They Have Uncrowned Him
11:20 - 12:15 The Mystery of Jesus
12:15 - 14:00 Against the Heresies
14:00 - 15:15 A Bishop Speaks
15:15 - 17:00 Religious Liberty Questioned
17:00 - 18:00 Archbishop Lefebvre and the Vatican
18:00 - 19:00 The Mass of All Time
19:00 - 20:15 Pastoral Letters
20:15 - 22:00 The Spiritual Life
22:00 - 23:20 Priestly Holiness
23:20 - 24:49 Conclusion
7 Books of the Middle Ages to Inspire Heroism, Chivalry and Honor in Today’s Readers
I'm working on this list even now. Two books you should read with these are Thirteenth: Greatest of Centuries, by James J. Walsh, and The Discarded Image by C.S. Lewis.
From One Peter Five
By Mary Beth Bowen
I have a theory that if we study Medieval history enough and immerse ourselves in the period, we will come to a closer appreciation and understanding of our Catholic roots. That being said, I have comprised a list of the best books of the Middle Ages in this hope that modern man will be inspired by these acts of heroism, chivalry and honor that fill the pages of these novels.
In the wake of the Enlightenment, there was a revival in the study of the Middle Ages led by college professors all across England. This was implemented as a study of the student’s history.
What these professors did not foresee in implementing this course was a large number of their students converting to the the Faith of the Middle Ages: Catholicism.
When the Enlightenment was in full swing, the architects made sure that this time period would be villified as “The Dark Ages”.
But the men of the Middle Ages were not a set of faithless, gullible and simple brutes as they are often depicted today. They were practical men who were rooted in reality that was firmly founded on duty owed to God and country.
They knew who they were, where they had been, and they knew what God meant to them.
The men of the Middle Ages knew what it was to face death and fight for what they believed in. These men were in the habit of making incredible sacrifices for a higher good.
The Middle Ages begin with the 5th century, ending with the Protestant Revolt in the 15th century. They were years of crusades, study, and building cathedrals as well as the great feat of acquiring harmony between Church and State.
To riffle on that cathedral thought for a minute: G. K. Chesterton remarked that during the
Middle Ages, art was for God’s sake. In the Renaissance, art was for man’s sake. In the 19th century, art was for art’s sake. In the 20th century, no art, for God’s sake.
Therefore the works of literature below are works of art about the greatest age of art, the “age of faith.”
The Ballad Of The White Horse
One of the best books of the Middle Ages is G. K. Chesterton’s epic poem, The Ballad of the White Horse.
In this poem, he takes the reader to some of the earliest days of Briton, in the late 800’s when King St. Alfred the Great’s England is threatened by Danish invasion.
This is an important read because most other books of the Middle Ages mention the influence the Danes left behind them in England. Here you get the story told in the style of a ballad.
This story drives home the fact that Christian civilization is governed by faith and reason. Heathen nihilism is controlled by the ruling spirit of hate and superstition.
The differences between Christians and heathens is obvious when comparing their views on life and death. Christian civilization battles heathen lawlessness in Chesterton’s epic poem.
Beowulf
This is considered one of the oldest books of the Middle Ages.
This book has little historical significance exept for the fact of its ancient language and narrative.
This is a tale of a Scandinavian prince-warrior who responds to the Danes’ misfortunes by aiding them in the destruction of a monster which threatens their lands.
Having never been defeated in his life, Beowulf uses his God-given talents to aid the less fortunate. In his life, he faces three monsters, each in turn fall before his mighty strength.
Beowulf is, essentially, an allegory of the soul. The three monsters he faces are the world, the flesh and the devil. Beowulf is the soul which places all its trust in its Creator Who ensures victory.
This is an inspiring yarn of manly-virtue.
El Cid, God’s Own Champion
The honorary name “El Cid” is not given lightly to any knight. This title meant that in all Spain, there was no better man. This title was honored and this man was revered and feared by even the Moors.
Rodrigo Diaz is the one of the most famous Spanish people in history who has held this title for centuries and it identifies him more than his own name.
The inspiring biography, El Cid, God’s Own Champion, by James Fitzhenry has captivated audiences of all ages, boys and girls alike.
This epic hero lived chivalry to the fullest and inspires everyone who reads his life story to imitate his virtues as a Catholic champion.
The Cid’s heroic actions and efforts to undermine the Muslim invasion as well as combat the jealousy that was arising in his countrymen due to his success is truly met with the humility and patience of a martyr.
Exiled by his own king, Rodrigo Diaz set out to build a tiny province which lived almost at peace with the Infidel while the Spanish Christian held the upper-hand – a quest only The Cid could accomplish.
Ivanhoe
This novel’s important significance of this novel is the fact that Ivanhoe was the first historical fiction written.
This was one of the books of the Middle Ages which was written following the revival in the study of this era in the early 1800s. Scott set a pattern that every author after him (except Jane Austen) would make at least one historical fiction.
Returning home from the Crusade and representing the return of the faithful followers of King Richard is Wilfred of Ivanhoe, the disinherited son of a Saxon thane.
His father calls him disobedient; his childhood love, Rowena, is to be married off to his kinsman; his king is a captive in Austria; he returns home after a failed crusade—Ivanhoe seems to experience a weakness of circumstance, though not of character.
Under all these hardships, Ivanhoe consistently shows a chivalrous and noble character. He is not the dashing rough knight that many imagine Middle Age heroes to be, rather he is the simple, boyish hometown hero.
On the other hand, it is the nemesis, Sir Brian de Bois-Guilbert, whose fame has proceeded him. Ivanhoe and de Bois-Guilbert finally come head to head when Brian mingles another’s innocence with his villainy.
The Divine Comedy
The Divine Comedy is probably the most famous of all the books of the Middle Ages. It was written during the 14th century by Dante Alighieri.
Dante can easily be considered the Father of Poetry as it is recorded that he invented the writing of verse. His masterpiece, The Divine Comedy, was created with the purpose of showing how men’s actions appear in the sight of God.
Joan Of Arc
This list would not be complete without a novel about St. Joan of Arc. Did you know that Mark Twain wrote a beautiful biography on this saint? With his unique storytelling style, Twain writes as an eye witness making the story very interesting and moving.
Joan is the dreamer of Domrémy and she announces that she hears voices that tell her to free France. Joan refuses to put these voices aside and leaves her small country town and turns to the fields of bloodshed and ruin to save her country.
She is joined by fellow Domréminians who fight under her standard.
After she completes her task of raising the seige of Orleans and sees her king crowned at Rheims, she wishes to return to her home.
But King Charles VII does not appreciate all she has done for him, only how much she can do for him. He looks to her as a valuable general and will not allow her to return home.
Capture, injustice and martyrdom are dealt to her one blow after the other.
I have read this book three times and it never grows old. It is an easy read and a truly lovely story that will touch the hearts of everyone in the family.
Lances Of Lynwood
In Charlotte Yonge’s historical fiction, The Lances of Lynwood, Eustace quickly learns that not every knight exercises chivalry and honor as easily as he does.
Eustace leads a quiet life as an overaged page in Lynwood Keep. Eustace may be small and rather a sorry sight to his brother, Reginald, but he has a perfect personality and character.
Not only is he trying to prove his worthiness of knighthood to his family and prince, but also thrown on his plate is an unexpected guardianship role to his nephew. He experiences dishonorable treatment and betrayal with nowhere to turn for help.
The honor and goodness of the hero and the contrasting villainy of the foe make this an excellent book. The reader sees the many injustices suffered by Eustace while he responds with his uncomplaining nature and his unavenging attitude toward his enemies.
St John Eudes, Confessor
From Dom Prosper Guéranger's Liturgical Year:
Saint Jean Eudes, forerunner of devotion both to the Sacred Heart and the Immaculate Heart of Mary, was born in 1601, some time after France had been torn apart by the revolt of the Huguenots. The rebels were calmed but relegated to western France by King Henry IV, after he himself returned to the Catholic faith. It was in that region that this young Saint spent his childhood, at Argentan in Normandy, and was educated with the Jesuits of Caen. The father of this first-born of a family of solid and profound virtue, had himself desired the sacerdotal life, and he did not long oppose Jean’s desire to consecrate himself to God as a priest. At eighteen years of age Saint Jean had already composed a treatise on voluntary abnegation, which his confessor obliged him to publish. He was ordained in Paris as a member of the recently founded French Oratory of Saint Philip Neri; his teachers there were Fathers de Berulle and de Condren, two unsurpassed spiritual directors. The governing theme of his meditation, his preaching and his writings was the importance of the redemptive Incarnation of the Son of God, through the intermediary of His Immaculate Mother. Controversy was not lacking in those days, when the Mother of God had been relegated to a very secondary if not insignificant role by the reformers, and Saint Jean did not fear controversy. He chose to study both theology and what we would call debate, as essential preparations for his calling. In those days seminaries were scarce; aspiring future priests themselves sought out the instruction they needed.
At Caen a pestilence broke out and soon decimated the populace, often deprived of spiritual assistance. Jean Eudes offered to care for them in person, and while the scourge lasted slept outdoors in a field, in an old barrel, to protect his brothers in religion from contagion. In 1639 he was named Superior of the Oratory of Caen by Father de Condren, although the Superior General feared that office could interfere with his missions, from which they hoped for great renovation in western France. Nonetheless, from 1638 until 1642, Saint Jean, with his brethren in religion, was engaged in preaching missions in the dioceses of Bayeux and Lisieux, where the bishops encouraged him and soon were praising him highly. The fruits of these missions were rich and long-lived. Father Eudes was a follower of Saint Vincent de Paul in his ardent desire to evangelize the poor folk, so long neglected, and it was to the people that the preaching of the Oratorian missionaries was addressed. Their missions lasted for several weeks. “Otherwise,” said Saint Jean, “we put a bandage on the wound, but do not heal it.” Processions, hymns, little religious plays, special conferences for specific groups, organization of leagues against duels and blasphemy, and visits to the sick occupied the missionaries’ very full days.
Saint Jean Eudes left the Oratory, a Society of priests which he loved sincerely, like other founders who have been in a similar position, because he was called by God to break new ground in establishing a group of priests without religious vows, destined to occupy posts in the new seminaries of France. The Council of Trent had commanded these establishments everywhere, ordaining that priests be formed to head parishes and to establish in each of them a school. Already in 1658 Saint Jean himself had founded four seminaries in Normandy, —at Caen, Coutances, Lisieux and Rouen. Before the Revolution in France, the Eudists had accepted the responsibility for sixteen seminaries or minor seminaries. This required a foundation in depth in theology and all pastoral duties. Some of his former brethren turned against him when he left them, and he met obstacles also when founding in Caen a Congregation of women to raise up poor girls led astray by ignorance or need. The Sisters of Our Lady of Charity founded by Saint Jean, parent body of the Good Shepherd nuns, have done an immense good in many countries. The Congregation of Jesus and Mary has sent missionary priests to several countries, all over the world. Saint Jean Eudes, who died in 1680, was beatified in 1909 by Saint Pius X, and canonized by Pope Pius XI in 1925.
Fifth Day Within the Octave of the Assumption
From Dom Prosper Guéranger's Liturgical Year:
“It is a great thing for a saint to have as much grace as would suffice for many; but if he had sufficient for all men in the world, that would be fullness of measure: and this is the case with Jesus Christ and the Blessed Virgin.” (Thom Aquin, Opusc. in Salutat. Angelicam) So speaks the prince of theologians with regard to her whom Suarez salutes as the “universal cause, intimately united to the Lord her Son.” (Suarez, III, Disputations XXI, Sect. 3)
A higher authority than that of the School has confirmed this teaching of the Angelic Doctor; in his encyclical Magne Dei Matris, the Sovereign Pontiff Leo XIII has deigned to make his own the words we have just quoted; and he adds: “When therefore we hail Mary as full of grace, we awaken the recollection of her sublime dignity and of the redemption of the human race, wrought by God through her intermediary; moreover we call to mind the divine and eternal relationship, whereby she is associated to Christ in his joys and his sorrows, his humiliations and his triumphs, in ruling and aiding men with a view to their eternal welfare.” (Magne Dei Matris, Sept 8, 1892)
St. Bernardine of Sienna compares our Lady to the fountain mentioned in Genesis, (Genesis 14:7) which sprang from the earth and watered its whole surface. (Pro Festiv. V.M., Sermon VI) And as it is well to know the different expressions of the different schools, we may add, that the illustrious representative of the Seraphic Order recognizes in Mary what he calls “a sort of jurisdiction or authority over every temporal procession of the Holy Ghost,” (Bernardine, Sermon V de Nativity of B.M.V., Ch. 8) because, he continues, “she is the Mother of him from whom the Holy Ghost proceeds; and therefore all the gifts, graces, and virtues of this Holy Spirit are administered by her hands, distributed to whom she wills, when she wills, as she wills, and as much as she wills.”
We must not, however, conclude from these words that the Blessed Virgin has a right, properly so called, over the Holy Ghost or his gifts. Nor may we ever consider our Lady to be in any way a principle of the Holy Ghost, any more than she is of the Word himself as God. The Mother of God is great enough not to need any exaggeration of her titles. All that she has, she has, it is true, from her Son by whom she is the first redeemed. But in the historical order of the accomplishment of our salvation, the divine predilection, whereby she was chosen to be Mother of the Savior, made her to be “the source of the source of life,” according to the expression of St. Peter Damian. (Homily on Nativity of the B.V.) Moreover, being Bride as perfectly as she was Mother, and united, in the fullness of all her powers of nature and of grace, to all the prayers, to all the sufferings, to the whole oblation of the Son of Man, as his truly universal cooperatrix in the time of his sorrow: what wonder that she should in the days of his glory have a Bride’s full share in the dispensation of the goods acquired in common, though differently, by the new Adam and the new Eve? Even if Jesus were not bound in justice to give it her, who would expect such a Son to act otherwise?
Bossuet, who cannot be suspected of being carried away, and whom we therefore quote by preference, did not consider his necessary controversies with heresy an excuse for not following the doctrine of the saints. “God,” says he, “having once willed to give us Jesus Christ by the holy Virgin, the gifts of God are without repentance, and this order remains unchanged. It is and ever will be true, that having received by her charity the universal principle of grace, we also receive through her mediation its various applications in all the different states whereof the Christian life is made up. Her maternal love having contributed so much to our salvation in the mystery of the Incarnation, which is the universal principle of grace, she will eternally contribute to it in all the other operations which are but dependent on the first.
Theology recognizes three principal operations of the grace of Jesus Christ: God calls us, justifies us, gives us perseverance. Vocation is the first step; justification is our progress; perseverance ends the voyage, and gives us in our true country glory and rest, which are not to be found on earth. Mary’s charity takes part in these three works. Mary is the Mother of the called, of the justified, and of the persevering; her fruitful charity is a universal instrument of the operations of grace.” (Bousset, Sermon 9 Dec 1669)
This noble language is an authentic testimony to the tradition of the Holy Church of Gaul, which by its Irenæus, its Bernard, its Anselm, and so many others, made France the kingdom of Mary. May the present teachers put to profit what they have inherited from their great predecessors, and continue to sound the inexhaustible depths of mystery in Mary; so that one day they may deserve to hear from her lips, that word of Eternal Wisdom: They that explain me shall have life everlasting. (Ecclesiasticus 24:31)
We borrow from the ancient processional of our English St. Editha the beautiful Responsory Quæ est ista; after which we will give a series of other graceful Responsories written in meter, which are to be found in the Antiphoner of Sens, 1552.
℟. Who is this that hath penetrated the heavens? At whose passage the Savior came to meet her, and introduced her into his Royal Chamber, where music and hymns resound: * Which the Angels sing unceasingly, forever praising the Eternal King.
℣ O Virgin unspeakably venerable, to whom Michael the Archangel and all the angelic hosts pay honor, whom they behold exalted above the heaven of heavens. * Which the Angels.
Glory be to the Father, etc. * Which the Angels.
℟ Holy first fruits does the Son offer to his Father. * The virginal flower lovely in its snowy whiteness.
℣ No heat has scorched it, nor night-cold withered it. * The virginal flower.
℟ Through the fruit of virginity of the heavenly kingdom, * The loss incurred by eating the forbidden fruit is repaired.
℣ The sacred hierarchy rejoices that its diminished number is restored. * The loss incurred.
℟ After the fall virginity is the first to recover heaven. * First of all in the son, then in his Blessed Mother.
℣ The heavenly ranks revere holy virginity. * First of all.
℟ The gate of Sion enters the gate of closed Paradise. * Which our first mother had closed to herself and the whole world.
℣ To the spotless Mother the gate of heaven is opened. * Which our first.
℟ The Blessed Virgin received the one thing she requested. * To enjoy the face of the Lord for all eternity.
℣ The divine bounty both prevented and surpassed her desire. * To enjoy.
℟ While she mounts the fifteen steps to the palace of life. * The Virgin deserved to rise above the Angelic heights.
℣ Next to her Son the Mother merited to surpass all others. * The Virgin.
℟ The Virgin brought forth the beautiful Spouse of the Church. * Who is both God and Man united in one Person.
℣ Thus he placed his Mother with him on his heavenly throne. * Who is.
Glory be to the Father, etc. * Who is.
The following Hymn was composed by St. Peter Damian:
As a brilliant aurora Mary rises to the heights of heaven, glittering as the sun, most beautiful like the moon.
Today the Queen of the world ascends to her throne of glory, the Mother of that Son who was begotten before the Day-Star.
She is raised above the Angels and passes beyond the Archangels; this one woman surpasses all the merits of the Saints.
Him, whom she had cherished in her bosom, she placed in a manger; now she beholds him King over all in the glory of his Father.
O Virgin of virgins, implore for us thy Son: by thee he received of ours, through thee may he give us of his own.
To thee, O Most High, be praise who wast born of the Virgin: be honor to thy ineffable Father and to the Holy Spirit.
Amen.
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