Here is the saint’s calendar for January 14, 2019 and several versions, each focusing on individual saints, all wonderful.

From Butler’s Calendar of the Saints listing all of the saints of today, (so many). https://web.archive.org/web/20060923044618/http://www.catholic-forum.com:80/Saints/day0114.htm

From Butler’s Lives of the Saints, highlighting one, http://www.sacred-texts.com/chr/lots/lots024.htm

From Franciscan Media https://www.franciscanmedia.org/saint-gregory-nazianzen/

From a most lovely site, really a daily devotional site offering much more than just saint of the day, Anastpaul https://anastpaul.wordpress.com/

One of my personal favorites, Tradition in Action https://traditioninaction.org/SOD/j233sd_FelixNola_01_14.html

And a great resource for further exploration of individual saints, The Catholic Encyclopedia, http://www.newadvent.org/cathen/index.html

The Ruins of Vatican II & the Vatican

This article, a must read from one of the truly brilliant minds in Catholicism today, Roberto de Mattei, is from Remnant Newspaper.

An excerpt.

A Shadow Moves About the Ruins

THE PANORAMA WE have before us is one of ruins: moral ruins, political ruins, economic ruins; the Church’s ruins, the ruins of the whole of society.

In this scene, a silent shadow moves about the ruins like a ghost: Josef Ratzinger, who after his resignation from the papacy, wished to keep the title of Pope (Emeritus) and the name of Benedict XVI.

I believe that the abdication of Benedict XVI, on February 28, 2013, will go down in history as an even more disastrous event than the pontificate of Pope Francis, to which it opened the doors.

The pontificate of Pope Francis certainly represents a leap forward in the process of the Church’s auto-demolition, following the Second Vatican Council. However, this is only a stage, the last one of this process: we could say that it represents its ripe fruit.

The essence of the Second Vatican Council was the triumph of pastoral theology over doctrine, the transformation of pastoral theology into a theology of praxis, the application of the philosophy of Marxist practice to the life of the Church. For the Communists, the true philosopher is not Karl Marx, the Revolution’s theorist, but Lenin who carried out the Revolution, proving Marx’s thought. For Neo-Modernists, the true theologian is not Karl Rahner, the principal ideologue of the revolution in the Church, but Pope Francis, who is fulfilling this revolution, putting Rahner’s thought into pastoral practice. There is no rupture, therefore, between the Second Vatican Council and Pope Francis, but historical continuity. Pope Francis represents Vatican II in action.

Benedict XVI’s renunciation of the papacy represents a historic rupture, but in another sense. For starters, it is the first papal resignation in history which has taken place without clear reasons, without valid motives. It is a gratuitous, arbitrary act, rendered contradictory by the way in which it took place. Today in the Church, there is a situation of apparent diarchy and of real confusion, in which many doubt that he who is the pope – Francis – is truly pope, and he who is not the pope – Benedict – is a non-pope. This is a historic novelty without precedent. Benedict XVI is the one responsible for it.

But the gesture of Benedict XVI also has a symbolic reach, which must be understood in its deepest sense.

There are symbolic gestures that express the metaphysical significance of a historic occurrence. Such is the example of the humiliation of Canossa, in January, 1077. Pope Saint Gregory VII refusing to receive Henry IV and leaving him for three days in the cold outside of the Canossa castle, affirmed the primacy of the Papacy over political power with this gesture, proclaiming the freedom of the Church before the world, and forcing the world to bow before the Church. It was an act of courage that gave glory to God, and honored the Church.

Benedict XVI’s act of papal resignation was not only an admission of impotence, but a gesture of surrender. It was an act that expressed the defeatist spirit of the churchmen of our time, whose main sin isn’t moral corruption but cowardice. I say this with all the respect due to the figure of Benedict XVI, and with a certain compassion for this elder, made to watch the historical consequences of his decision by Providence. But we must have the courage to say it, if we do not want to be accomplices to this spirit of resignation and lack of confidence in the supernatural aid of Grace, which sadly today has spread among many Catholics, faced with an advancing revolutionary course.

Every soul has a vocation, every man has a mission to carry out. Renouncing the carrying out of one’s mission carries a grave responsibility. Resignation as the Vicar of Christ entails an immense responsibility: it is forsaking the highest mission which a man can have on this earth: governing the Church of Christ. It is an escape from the wolves, on the part of he who in his homily on April 24, 2005, said: “Pray for me, that I will not flee for fear of the wolves.”

And yet, Benedict XVI during his pontificate, carried out a courageous gesture: the concession of the motu proprio Summorum Pontificum, on July 7, 2007. Thanks to this action, the number of priests who offer the old Mass multiplied throughout the world, and for this, we must be grateful to him. But what was important in that motu proprio was not so much the de facto aspect, or rather, the permission to celebrate Mass according to the ancient Roman rite for every priest, but the de jure recognition that that Rite had not been abrogated, and could never be abrogated.

With that act, Benedict XVI bowed to the Tradition of the Church, he admitted that no one – not even the Pope – could undermine it; that everyone – including the Pope – had to submit themselves to it.

Today, there is an open fight between two camps and two standards, that of Tradition and that of Revolution. The first, as Saint Ignatius recalled in his meditation on the two standards, is held by Christ, “our High Captain and Lord,” the second by “Lucifer, the mortal enemy of our human nature.” The standard of those who love the Truth of the Gospel, recognizing Jesus Christ as King of Heaven and earth, and the standard of he who claims to transform the Church and construct a new religion based on his own opinion.

“But,” affirms Pope Saint Pius X in the encyclical E supremi apostolato, “no one of sound mind can doubt the issue of this contest between man and the Most High. Man, abusing his liberty, can violate the right and the majesty of the Creator of the Universe; but the victory will ever be with God – nay, defeat is at hand at the moment when man, under the delusion of his triumph, rises up with most audacity.”[1]

We must have confidence in victory, but we need to be convinced that we cannot win without fighting. And today the battle is, first of all, that of words which break silence, defeat falsehood, and destroy hypocrisy, as Archbishop Carlo Mara Viganò did with his courageous testimony.

Retrieved January 7, 2019 from https://www.remnantnewspaper.com/web/index.php/articles/item/4286-church-in-crisis-the-final-act-of-vatican-ii