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St. Simeon of Jerusalem

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Second Bishop of Jerusalem, succeeded St. James the Less. Martyred under Emperor Trajan.

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📅 September 8, 2026 ⏱️ 7 min read 📝 1,229 words

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Questions?

The Mass

Why are people so passionate about the TLM? ▸

For many Catholics, their journey to the Traditional Latin Mass begins with a profound discovery: the Mass they attended their entire lives is not ancient at all—it's likely younger than their parents. The liturgy promulgated by Pope Paul VI in 1969 replaced a form of worship that had organically developed over nearly two millennia. Think about what that means: a form of worship that grew from the faith we call Christianity in one continuous, unbroken line: organic growth, not invention. It came from Christ and the Apostles themselves, shaped and guarded lovingly across the centuries. And after nearly two thousand years, we pulled the plug on it.
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Isn't it just nostalgia? ▸

This is perhaps the most common misunderstanding about the Traditional Latin Mass, and the evidence overwhelmingly refutes it. Many devotees are too young to remember it at all. The attachment is rooted not in sentimentality for the past, but in substantive theological, liturgical, and spiritual differences. Listen to the young, and you will not find nostalgia in their reasoning. You will find awe, devotion, and a deep love for the prayers, the postures, the transcendence, the silence, and the beauty of the traditional liturgy, not for the liturgy in and of itself, but a love lifted and carried to Jesus Christ. And this is what liturgy should do: take us up and wrap us in the arms of Christ. Not merely meet us where we are, but carry us out of this world and into the arms of heaven.
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What about a reverent Novus Ordo? ▸

Many assume that if the Novus Ordo were celebrated with traditional externals (Latin, ad orientem, chant) it would be essentially the same as the TLM. This assumption misses the fundamental point. The contention has to do with its very core, with what the reformers removed from the heart of the Mass: prayers that carried its theology were watered down, made optional until they are rarely or never said, or removed outright. Traditionalists are often asked: if it were celebrated reverently, with the old postures and gestures, why not simply attend the Novus Ordo? But the question cuts both ways. If reverence and tradition are what you're after, why settle for grafting them onto a rite that was built without them, when the rite that already carries them (organically, not as an accessory) is right there?
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The Church approved the NO—doesn't that settle it? ▸

The Church's approval makes the Novus Ordo valid and licit: no one disputes this. But approval doesn't mean optimal, equal, or beyond critique. The Church has approved many things throughout history that were later recognized as imprudent. Papal approval guarantees validity; it doesn't guarantee wisdom, beauty, or spiritual fruitfulness. Validity is the floor, not the ceiling. The question isn't "Is it allowed?" but "What best serves the glory of God and the sanctification of souls?"
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If the NO is valid, why seek the TLM? ▸

Validity is the absolute minimum: the bare threshold for a sacrament to occur. It answers "Did this happen?" but tells us nothing about whether what happened was offered with the reverence, beauty, and theological richness that such a sacred action deserves. To settle for mere validity is to ask: "What is the least I can offer God?" The Traditional Latin Mass answers a different question entirely: what is the most?
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Wasn't the TLM created by Trent? ▸

No. Absolutely not. The Council of Trent did not create a new Mass, its concern was doctrinal and disciplinary: defend the Mass as a true sacrifice, defend the Roman Canon, and correct real abuses. What followed, Pope St. Pius V's 1570 Missal, wasn't a new composition either. It was a standardization of the Roman Rite already in use, pruning some late medieval additions while leaving the Roman Canon and the basic structure of the Mass untouched. To say Trent "created" the Traditional Mass is like saying the Council of Nicaea "created" the doctrine of the Trinity. It defended and codified what was already believed and prayed.
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Jesus didn't speak Latin—why insist on Latin? ▸

Jesus didn't speak English either, yet no one calls English unfit for Christian worship. The Mass is not a reenactment of the Last Supper in which every accidental detail must be reproduced; it is the living worship of the Church. Latin isn't intrinsically holier than Aramaic, Greek, or Hebrew: its sacred character was acquired, as the Roman Church set it apart over centuries for her liturgy, councils, and doctrine. That long use made it stable, precise, and universal: no nation's private possession, a bond of unity, and (like vestments, chant, and incense) a sign set apart for worship. The Eastern Catholic Churches pray beautifully in Greek, Syriac, and Church Slavonic; Latin isn't the only holy tongue, but it is the historic, cultivated language proper to the Western Church. It is valuable not because it is magical, but because it preserves continuity, protects precision, and gives the Roman Rite a voice unmistakably its own, an inheritance to treasure, not an embarrassment to hide.
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Doesn't the Novus Ordo make evangelizing easier? ▸

At first glance, the objection seems reasonable. The argument goes: if people cannot immediately understand every word, how can the liturgy possibly evangelize? Yet this assumes that the Mass communicates primarily through speech. For centuries, countless converts were drawn to the Catholic faith not because they instantly understood the prayers, but because they encountered something unmistakably sacred. The silence before Mass, the solemn chant, the rising incense, the reverence of priest and faithful, and the profound stillness surrounding the Consecration spoke a language that required no translation, in many ways, what was not said communicated more powerfully than what was. The language came later; the awe came first. Perhaps evangelization is not hindered by mystery after all—perhaps mystery is one of its greatest instruments. The idea of the Mass as evangelization gets the Mass backwards: the Mass is not first a tool of evangelization. Its purpose is worship: the offering of Christ's Sacrifice, the glorification of God. The Second Vatican Council itself calls the liturgy the worship of the divine Majesty above all things, and says that men must be called to faith and to conversion before they come to the liturgy. Conversion happens before, and outside, the Mass. Evangelization is ordered to worship, not worship to evangelization. The convert comes to the Mass; he is not made at its door. And when the traditional liturgy does draw an unbeliever, it does so as worship (by reverence, silence, incense, and transcendence), not by resembling ordinary life. The measure of success is not whether a visitor understands every word on his first Sunday, but whether the worship reveals that God is present and that Christ's Sacrifice is real.
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The Faith

Why be Catholic? ▸

Because the Catholic Church is the Church Christ founded: with the fullness of truth, the valid sacraments, and an unbroken line back to the Apostles. It is not one denomination among many. It is not a denomination at all. It is the trunk, the Church every other Christian tradition eventually broke from. And when a real dispute over truth arises, Catholicism alone has a living authority to actually settle it, rather than leaving every believer to argue Scripture alone and call it faith. Two thousand years later: the same sacraments, the same doctrine, the same apostolic line, still here, still whole, still handed down.
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Don't Catholics worship Mary? ▸

No. Catholics honor Mary as the Mother of God, but worship is reserved for God alone. The distinction between veneration and worship is ancient and biblical. Catholic theology has precise words for it: latria, the worship owed to God alone; dulia, the honor given to the saints; and hyperdulia, the higher honor reserved for Mary alone: above the saints, but infinitely below God. Scripture itself begins the practice, when Elizabeth, filled with the Holy Spirit, cries out, "Blessed art thou among women," and Mary herself prophesies that all generations will call her blessed. The early Church took her at her word: the title Theotokos, Mother of God, was solemnly defended at the Council of Ephesus in 431, not to elevate Mary above Christ, but to protect the truth about Christ Himself, that the child she bore was truly God from the first moment of His conception. To honor the mother is not to rival the Son; it is to take seriously who the Son is. Catholics venerate her images the way a man might kiss a photograph of his mother, honoring what it represents, not worshipping the object itself. And the goal of it all, properly understood, was captured by a pope who made it his motto: Totus Tuus, entirely thine, meaning Christ's, through her.
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Is the Eucharist really Jesus? ▸

Yes. "This is my body" (Luke 22:19). The early Church unanimously believed in the Real Presence. This is the faith of 2,000 years. Christ was not speaking in riddles. When the crowds walked away from His Bread of Life discourse in John chapter six, He did not call after them to soften the claim, He let them go. Saint Paul later warned that anyone who eats this bread or drinks this cup unworthily sins against the body and blood of the Lord, a warning that makes no sense if the bread and wine remain ordinary. The men formed by the Apostles said the same: Saint Ignatius of Antioch, writing within a generation of the Apostle John, called the Eucharist the flesh of our Savior Jesus Christ, and the medicine of immortality. This was not one opinion among several in the early Church: it was, as far as the record shows, the only one. What changes at the altar is not appearance but substance: the accidents of bread and wine remain, while what they truly are is changed entirely. That is not a metaphor Catholics have grown comfortable with. It is the claim the whole of the Mass exists to make good on.
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Why confess to a priest? ▸

Because Christ gave the Apostles the power to forgive sins (John 20:23). The priest acts in persona Christi, making Christ's forgiveness tangible and certain. This was not a private aside to Peter alone. Christ breathed on all the Apostles gathered in that room and said, "Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained." That is a real transfer of authority, spoken to men, exercised through men, and the early Church treated it that way. Confession of sins before the Church's ministers appears from the very first generations; it is not a medieval invention. The logic is the same logic behind every sacrament: God does not bypass the physical and the human to reach the soul, He works through them, the way He worked through a body at Bethlehem. Telling your sins to a priest is harder than telling them to God alone in silence, and that is precisely the point. The humility costs something, and Christ, who could have forgiven invisibly, chose instead to hand that forgiveness through a man's voice, so a penitent could hear the words "I absolve you" and know, not merely hope, that it is finished.
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Why pray to saints? ▸

We ask the saints to intercede for us, just as we ask friends on earth to pray for us. Death does not sever the Body of Christ. Scripture calls the saints in heaven a great cloud of witnesses surrounding us even now, and shows them offering the prayers of the faithful before the throne of God like incense rising. Saint Paul says the Church is one body with many members, and that if one member suffers, all the members suffer with it—he never says that verse expires at death. To ask a saint to pray for you is not to bypass Christ, the one Mediator; it is to ask a member of His own Body, already perfected in charity and standing in His presence, to join their prayer to yours, the same principle that the prayer of a righteous man avails much, only more so, because these are the most righteous of all, already seeing God face to face. Nothing here competes with Christ's mediation. A father does not stop being the sole provider for his household because he lets his children ask their older brother to put in a good word for them. The saints are not rivals to Christ; they are the family He has already brought home, still praying for the rest of us still on the way.
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