Deus, qui beato Petro Apostolo tuo,
collatis clavibus regni cælestis,
ligandi atque solvendi pontificium tradidisti:
concede; ut, intercessionis ejus auxilio,
a peccatorum nostrorum nexibus liberemur.
O God, who, by entrusting to your apostle Peter,
the keys of the heavenly kingdom,
gave him the pontifical power to bind and to loose:
grant, through the help of his intercession,
that we may be delivered from the bonds of our sins.
–
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Praised be Jesus Christ.
On January 18 the Church in Rome celebrates the feast of the Chair of Saint Peter, with which the authority that Our Lord conferred on the Prince of the Apostles finds in the chair its symbol and ecclesial expression.
We find traces of this celebration since the third century, but it was in 1588, at the time of the Lutheran heresy, that Paul IV established that the feast of the chair qua primum Romæ sedit Petrus would take place on January 18, in response to the denial of the presence of the apostle in the city of Rome. The other feast for the chair of the first diocese founded by St. Peter, Antioch, is celebrated by the universal Church on February 22.
Let me point out this important aspect: just as the human body develops antibodies when disease arises, so that it can be defeated when it is infected; so too the ecclesial body defends itself from the contagion of error when it occurs, affirming with greater incisiveness those aspects of dogma threatened by heresy. For this reason, with great wisdom, the Church proclaimed truths of the faith at certain times and not before, since those truths were hitherto believed by the faithful in a less explicit and articulated form and it was not yet necessary to specify them.
The sacred canons of the Ecumenical Council of Nicaea respond to the Arian denial of the divine nature of Our Lord, and are echoed by the splendid compositions of the ancient liturgy; the denial of the sacrificial value of the Mass, transubstantiation, suffrages, and indulgences are answered by the sacred canons of the Council of Trent, and along with them also the sublime texts of the liturgy.
Today’s feast responds to the anti-papal denial of the foundation of the Diocese of Rome by the apostle Peter, a feast that was desired by Paul IV precisely in order to reiterate the historical truth contested by Protestants and to strengthen the doctrine that derives from it.
The heretics and their neo-modernist followers, who have infested the Church of Christ for the past 60 years, act in the opposite way. And where they do not brazenly deny the Catholic Magisterium, they attempt to weaken it by being silent about it, omitting it, and formulating it in such a way as to make it equivocal and therefore acceptable even by those who deny it.
Almost everything that the Mystical Body had wisely developed over the centuries – and particularly during the second millennium of the Christian era – growing harmoniously like a child who becomes an adult and strengthens himself in body and spirit, has now been willfully obscured and censured, with the deceptive excuse of returning to the primordial simplicity of Christian antiquity, and with the unspeakable purpose of adulterating the Catholic faith in order to please the enemies of the Church.
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If you take the Montinian Missal, you will not find explicit heresies in it; but if you compare it with the traditional Missal, you will find that the omission of so many prayers composed in defense of revealed truth was more than enough to make the reformed Mass acceptable even to Lutherans, as they themselves admitted after the promulgation of that fatal and equivocal rite. To confirm this, even the feasts of the Chair of St. Peter in Rome and Antioch have been combined into one, in the name of that cancel culture that the modernist sect adopted in the ecclesiastical sphere well before the woke Left appropriated it in the civil sphere.
On January 18, we celebrate the glories of the papacy, symbolized by the Cathedra Apostolica that the genius of Bernini artistically composed on the altar of the apse of the Vatican basilica, which is dominated by the alabaster window depicting the Holy Spirit and guarded by four doctors of the Church: Saint Augustine and Saint Ambrose for the Latin Church, Saint Athanasius and Saint John Chrysostom for the Greek Church.
In the original project, which has remained intact through the centuries, the chair was located above an altar, which the devastating fury of the innovators did not spare, moving it between the apse and the baldacchino of the Confession. Yet it is precisely in the architectural unity of altar and chair – which today has been deliberately erased – that we find the foundation of the doctrine of the primacy of Peter, which is founded on Christ, He who is the lapis angularis (cornerstone), just as the altar of sacrifice, which is also a symbol of Christ, is made of stone.
