w/c 02/03/25

ORDO

Dies	02 SUN	03 MON	04 TUE	05 WED	06 THU	07 FRI	08 SAT	09 SUN
Officium	Dominica in Quinquagesima	Feria II infra Hebd Quinquagesimæ	Feria II infra Hebd Quinquagesimæ	Feria IV Cinerum	Feria V post Cineres	S. Thomæ de Aquino Confessoris Ecclesiæ Doctoris	S. Joannis de Deo Confessoris	Dominica I in Quadragesima
CLASSIS	Semiduplex	Feria	Feria	Feria privilegiata	Feria major	Duplex	Duplex	Semiduplex Dominica I
Color	Purpura	Purpura	Purpura	Purpura	Purpura	Albus	Albus	Purpura
MISSA	Esto mihi	Esto mihi	Esto mihi	Miseréris ómnium	Dum clamárem	In médio	Os justi	Invocábit me
Orationes	2a. A cunctis 3a. Contra persecutores	2a. A cunctis 3a. Contra persecutores	2a. A cunctis 3a. Contra persecutores	2a. A cunctis 3a. Pro vivis et mortuis	2a. A cunctis 3a. Pro vivis et mortuis	2a. Feria VI post Cineres 3a. Ss. Perpetuæ et Felicitatis Martyrum	2a. Sabbato post Cineres	2a. S. Franciscæ Viduæ Romanæ 3a. A cunctis
NOTAE	no Gl. Cr. Pref. Trinitate	no Gl. Pref. Communis	Gl. Cr. Pref. Communis	no Gl. Pref. Quadragesima	no Gl. Pref. Quadragesima	Gl. Cr. Pref. Quadragesima	Gl. Pref. Quadragesima	no Gl. Cr. Pref. Quadragesima
Nota Bene	UK: Commem. S. Ceddæ Ep et Conf.	vel Requiem/Votiva	EU: S. Casimiri Confessoris			Proprium Ultimum Evangelium	Proprium Ultimum Evangelium

CARITAS VINCIT!

Charity Conquers! encapsulates the central theme of Quinquagesima and the spiritual disposition with which we should enter Lent.

From the Primus

HE ✠Jerome OSJV, Titular Archbishop of Selsey

Carissimi, Beloved in Christ,

As we stand upon the threshold of the great and sacred season of Lent, the Church calls us with renewed urgency to the pursuit of holiness. The solemn ceremonies of Ash Wednesday will impress upon us the fleeting nature of our earthly existence, the certainty of death, and the judgment that follows. Yet these truths, grave though they are, must not inspire in us a fatalistic resignation, but rather a holy resolve: to be sanctified, to be purified, to be made ready, not only for our own sake, but for the sake of the Church and the world.

This is the inescapable vocation of every Christian: to be holy, to be transformed in Christ, to be light amid the darkness. If we live in times of confusion, it is all the more necessary that we stand firm in truth. If we live in times of corruption, it is all the more necessary that we embrace purity. If we live in times of cowardice, it is all the more necessary that we cultivate fortitude. Let no one say, these are difficult times, and therefore holiness is impossible; rather, let us say, these are difficult times, and therefore holiness is indispensable.

The Final Call Before the Great Fast
On this Quinquagesima Sunday, Holy Mother Church gives us the words of the Apostle Paul, who reminds us that the highest virtue, the very essence of perfection, is charity. Yet let us not be deceived by the world’s counterfeit notions of love. True charity is not sentimentality; it is not a vague benevolence that tolerates all things and demands nothing. Charity is the love of God above all things, and love for souls in truth. It is the charity of Christ, which was proven upon the Cross.

In the Gospel, Our Lord, for the third time, foretells His Passion, yet the disciples remain blind to its meaning. And so, in His infinite wisdom, He performs a miracle upon a man whose physical blindness becomes a sign of the deeper spiritual affliction from which we all suffer. How many today—how many even among the baptized—walk in spiritual blindness, unable to perceive the reality of sin, of grace, of the supernatural life? How many live as though this world were all there is? How many squander their lives on vanities, while their souls wither for want of prayer and penance?

As Lent begins, the voice of the Church cries out: “Now is the acceptable time, now is the day of salvation!” (2 Cor. 6:2). The remedy for spiritual blindness is faith; the remedy for sloth is fasting; the remedy for tepidity is prayer; the remedy for selfishness is almsgiving. These are the weapons given to us by Christ Himself, handed down through the saints, and wielded by the Church in every age of renewal.

The Pursuit of Holiness for the Church and the World
The pursuit of holiness is not a private matter. It is not an individualistic self-improvement project. Holiness is the lifeblood of the Church; it is the force by which Christ renews all things. When souls grow cold, the Church languishes; when souls burn with love for God, the Church flourishes. Consider the saints—these few, these hidden, these souls forgotten by the world—who nevertheless, by their purity, their penance, and their prayer, have preserved the faith in times of peril.

If you would see the Church restored, then let holiness begin with you. If you grieve over the state of the world, then let your soul be purified. If you long for the glory of Christ to shine forth, then let it shine forth first in your own life. No pope, no bishop, no council, no program will save the Church apart from the sanctity of her members.

Therefore, dear faithful, let this Lent be unlike any other. Let it be a time of true conversion. Fast not only from food, but from distraction. Flee not only from fleshly indulgence, but from the comforts of worldliness. Cultivate not only acts of external piety, but an interior life of prayer.

The world does not need more lukewarm Christians. It does not need those who fast only to break their fast in gluttony, who pray only to rush back into noise, who profess faith only to live as though God did not exist. The world needs saints. The Church needs saints.

Let Us Go Up to Jerusalem
As Our Lord sets His face toward Jerusalem, He invites us to follow. It is a road that leads to suffering, to sacrifice, and to the Cross—but it is also the road that leads to glory. Do not be afraid of penance; do not be afraid of purification. The saints tell us that the soul who embraces Lent with generosity will find in it not misery, but joy—the joy of being conformed ever more closely to the Crucified, of growing in virtue, of deepening in love.

Let us, then, take up the arms of penance, bearing in mind the final goal: not only our own sanctification, but the sanctification of the Church and the salvation of souls. Let this Lent be one of real effort, real sacrifice, real transformation. And when Easter dawns, may we emerge from this holy season not as we were, but as we are called to be: saints in the making, souls on fire with the love of God, ready to carry the light of Christ into a world that desperately needs it.

Semper in Christo. 🔝

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Liturgical Notes

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The Gesima Season: a liturgical overview

Introduction
Gesima is a preparatory season in the traditional Roman Rite, marking the transition from the joyful time of Epiphanytide to the penitential discipline of Lent. It begins on Dominica in Septuagesima (the Sunday approximately seventy days before Easter) and includes Sexagesima (sixty days before) and Quinquagesima (fifty days before) Sundays. Instituted in its present form by Pope St. Gregory the Great (†604), Septuagesima serves as a solemn call to spiritual vigilance, emphasizing themes of exile, toil, and the necessity of grace.

Liturgical Characteristics

1. Penitential Aspects – Although not yet a time of obligatory fasting, the liturgical tone shifts noticeably:
   • The Gloria in excelsis is omitted at Mass, except on feasts.
   • The Alleluia is solemnly suppressed after First Vespers of Septuagesima Sunday (on Saturday evening) and is replaced by the Tract in the Mass.
   • The Ite missa est at the end of Mass is replaced by Benedicamos Domino, except on feasts.
   • Violet vestments are used, signifying penance and preparation.
   • The Breviary follows the changes of a penitential season, omitting Alleluia in the Divine Office.
2. Scriptural Themes and Proper Texts – The Mass propers and readings reflect key moments of salvation history:
   • The Introit of Septuagesima Sunday (Circumdederunt me – Ps. 17:5-7) recalls man’s fallen state and dependence on God’s mercy.
   • The Epistles, primarily from St. Paul, stress the necessity of perseverance in grace and the Christian’s spiritual warfare (e.g., 1 Cor. 9:24-27, 2 Cor. 11:19-33).
   • The Gospels highlight divine justice and mercy, with parables such as the Laborers in the Vineyard (Matt. 20:1-16).
   • The Graduals are plaintive, and the use of the Tract foreshadows the coming Lenten austerity.
3. The Divine Office – The suppression of Alleluia extends beyond the Mass:
   • At the conclusion of First Vespers on Septuagesima Eve, a ceremonial farewell to Alleluia occurs. Traditionally, monks would chant Benedicamus Domino, alleluia, alleluia for the last time, replacing it thereafter with Laus tibi, Domine, Rex aeternae gloriae.
   • The hymns and psalmody continue in the usual order but take on a more somber character.
   • The responsories and versicles reflect themes of suffering, exile, and the longing for redemption.
4. Burying the Alleluia – the custom in some places, a banner or board was created that said “Alleluia” in beautiful letters. A ceremony would be conducted after the liturgy where a hole was dug in the parish garden to bury the Alleluia, only to be uncovered again at Easter.

Historical Development
The institution of Septuagesima is attributed to Pope St. Gregory the Great, who formalized its observance to prepare the faithful for Lent. The practice developed in response to earlier Eastern and Western customs of extending Lenten preparation beyond the traditional forty days. Throughout the Middle Ages, it was universally observed in the Roman Church and remained part of the liturgical calendar until the post-Conciliar reforms of 1969, which suppressed it in the Novus Ordo Missae. However, it remains an integral part of the Usus Antiquior, the Dominican Rite, and other Western liturgical traditions, including certain usages of the Anglican Ordinariate.

Spiritual Significance
Septuagesima serves as a time of interior recollection and preparation, calling the faithful to:

• Recognize the effects of original sin and the necessity of grace.
• Begin a gradual ascetic discipline in anticipation of Lent.
• Meditate on the justice and mercy of God, recalling the exile of Adam, the sufferings of Israel, and the labor required for salvation.

Conclusion
Septuagesima is a vital season of transition, bridging the festal joy of Christmastide with the penitential rigor of Lent. By fostering a spirit of detachment from the world and an increased reliance on divine grace, it invites the faithful to enter into the mystery of Christ’s Passion with greater fervor and understanding. 🔝

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Quinquagesima Sunday: Preparation for the Lenten Journey

Quinquagesima Sunday, the last Sunday before Ash Wednesday, stands as a bridge between the preparatory season of Septuagesima and the penitential season of Lent. The name “Quinquagesima” (Latin for “fiftieth”) refers to its approximate placement fifty days before Easter. The liturgy of this day carries a profoundly catechetical character, instructing the faithful on the virtues of faith and charity, the necessity of spiritual vision, and the call to embrace the coming sufferings of Christ.

Dom Guéranger describes this Sunday as “the gateway to Lent,” a final opportunity to prepare the soul for the great work of purification before Easter¹. The liturgical texts emphasize that without charity, our fasting and mortifications will be of no value, and without faith, we will remain spiritually blind to the meaning of Christ’s Passion.

Liturgical Themes of Quinquagesima Sunday
Charity: The Soul of Christian Perfection (Epistle – 1 Corinthians 13:1–13)
St. Paul’s great hymn on charity forms the heart of the Epistle: “If I should speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.”

This passage, one of the most beautiful and profound in Sacred Scripture, teaches that no matter how great one’s faith, knowledge, or even martyrdom, without charity, it is meaningless. Fr. Pius Parsch explains that this reading is chosen here to emphasize that our external Lenten practices must be animated by love—love of God and love of neighbor².

The Church places this reading just before the beginning of Lent to remind the faithful that fasting, prayer, and almsgiving are not ends in themselves. If undertaken merely out of obligation or self-discipline, they are empty. True penance must be motivated by love—love for God, in atonement for sins, and love for neighbor, expressed in acts of mercy.

Dom Guéranger points out that this Epistle contrasts sharply with the legalistic or mechanical approach to penance that can sometimes take root in souls. He writes: “Let us, then, enter upon the holy season of Lent with hearts full of love; it is the surest way of obtaining those graces which will lead us to eternal union with God.”¹

The Blindness of the Apostles and the Healing of the Blind Man (Gospel – Luke 18:31–43)
The Gospel presents two key moments:

1. Christ Foretells His Passion – Jesus, for the third time, tells His disciples that He must go to Jerusalem to suffer, die, and rise again.
2. The Healing of the Blind Man – A blind beggar near Jericho calls out to Jesus, and upon professing his faith, is miraculously healed.

The placement of these two events together is deliberate. Fr. Goffine explains that the Apostles’ failure to understand Christ’s prophecy mirrors the spiritual blindness of mankind³. “They could not comprehend that the Messiah must suffer; their hearts were still veiled by worldly expectations.”³

Their spiritual darkness contrasts with the physical blindness of the beggar, who, despite his lack of sight, recognizes Christ as the “Son of David” and calls upon Him for mercy. His words, “Lord, that I may see!”, become the model prayer for every Christian entering Lent.

The Apostles were blinded by their preconceptions of a glorious Messiah. The blind man, in his humility, recognized his need and received the gift of sight through faith.

Dom Guéranger notes that this healing foreshadows the work of grace in Lent: “Lent is the time when our Lord will grant us new sight, opening the eyes of our soul to see the mysteries of His Passion and our own need for repentance.”¹

The city of Jericho also holds deep symbolism. It was the first city conquered by Joshua when the Israelites entered the Promised Land. St. Augustine sees Jericho as a figure of fallen humanity, a place of sin, from which Christ rescues the blind man—just as He rescues us from sin through His Passion⁴.

The Gradual Descent Into Lent
Quinquagesima Sunday represents the final stage of transition before the austerity of Lent.

• The violet vestments continue from Septuagesima, signifying penitence.
• The Gloria is still sung, but it will soon be absent in Lenten Masses.
• The Alleluia remains suppressed, creating an atmosphere of anticipation for the full mourning of Lent.

Fr. Pius Parsch describes this period as the Church’s way of “acclimating the soul to penance.” The sudden leap into Lenten discipline might be too harsh, so the Church gradually weans the faithful off of liturgical joy in preparation for the fast².

Practical Applications for the Faithful
Examine Your Motivation for Penance – St. Paul reminds us that acts of devotion without love are worthless. Before beginning our Lenten penances, we must ask:

• Am I fasting out of mere duty, or out of love for God?
• Am I praying merely to feel pious, or to grow in deeper union with Christ?
• Am I giving alms grudgingly, or from a heart of true charity?

Recognize and Address Spiritual Blindness – Like the Apostles, we often fail to see the true meaning of suffering. We avoid the Cross, seeking only comfort. But Lent calls us to embrace Christ’s Passion as our model, learning to suffer well.

Cry Out to Christ for Sight – The blind man’s words, “Lord, that I may see!”, should be our daily prayer as we enter Lent. We must ask God to reveal our sins, show us where we are blind, and give us the strength to amend our lives.

Conclusion: A Final Call to Readiness
Quinquagesima Sunday is the last opportunity to prepare our souls for Lent. Through the Epistle, we are reminded that charity must be the driving force behind all penance. The Gospel teaches that faith and humility open our eyes to the truth of Christ’s suffering. And the liturgy as a whole urges us to detach from worldly distractions and enter into the sacred time ahead with open hearts.

As Dom Guéranger exhorts: “The Church bids us open our eyes and see our Lord as He advances towards the Cross. Let us run to meet Him, and, by our prayers and penances, prove that we are His disciples in both suffering and love.”¹

Thus, the faithful are called to step forward with faith, charity, and spiritual vision, ready to embrace the disciplines of Lent not as burdens, but as the path to Easter glory. 🔝

¹ Prosper Guéranger, The Liturgical Year: Septuagesima (translated by Dom Laurence Shepherd, O.S.B.)
² Pius Parsch, The Church’s Year of Grace
³ Leonard Goffine, The Church’s Liturgical Year
⁴ St. Augustine, Expositions on the Psalms

Missalettes (Quinquagesima)

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“Caritas Vincit” as a Motto for entering Lent

This two-word motto, drawn from the heart of Quinquagesima Sunday’s liturgy, encapsulates the central theme of the day and the spiritual disposition with which we should enter Lent.

1. Rooted in Scripture – The Epistle for Quinquagesima (1 Cor. 13:1–13) is St. Paul’s great discourse on charity (caritas). He declares that without charity, all spiritual gifts are meaningless, and he concludes: “The greatest of these is charity.” This virtue, the highest of all, is what enables us to persevere through Lent and ultimately conquer sin, the flesh, and the world.
2. The Charity of Christ Conquers the Cross – In the Gospel (Luke 18:31–43), Our Lord foretells His Passion, where divine charity will triumph over sin and death. His sacrifice is the supreme act of love that wins salvation for mankind.
3. Charity Conquers Our Own Weakness – As we enter Lent, penance without love is sterile. Fasting, prayer, and almsgiving, when animated by love, transform the soul. Caritas vincit reminds us that it is not sheer willpower but love of God and neighbor that leads to true conversion.

Thus, “Caritas Vincit” serves as both a battle cry and a consolation: charity conquers our sins, charity strengthens us in trial, and charity is the means by which we shall be sanctified. 🔝

A Spiritual Reflection for Quinquagesima Sunday

As we stand at the threshold of Lent, Quinquagesima Sunday offers a final opportunity for reflection before the solemnity of Ash Wednesday. The liturgy of this day is deeply catechetical, drawing us into the virtues of faith, charity, and spiritual sight, which prepare us for the journey ahead. The readings remind us that without love, even the greatest acts of piety are empty, and without faith, we remain blind to the path God sets before us.

The Call to Charity: The Heart of True Penance
In the Epistle, St. Paul teaches that charity surpasses all spiritual gifts (1 Cor. 13:1–13). Even if one possessed the eloquence of angels, the wisdom of prophets, or the strength to move mountains, without charity, it would all be in vain. This passage is not merely poetic; it is an urgent call to examine the disposition of our hearts before we enter into Lent.

Many approach this season as a time of external discipline—fasting, abstinence, additional prayers, and acts of self-denial—but St. Paul warns us that these works, if not done out of love, are nothing more than empty gestures. Fasting without love is mere hunger. Almsgiving without love is mere philanthropy. Prayer without love is mere formality.

The Church, in her wisdom, places this passage here as a reminder: Our Lenten penance must be rooted in love. Love of God, who first loved us, and love of neighbor, who is made in His image. Our sacrifices must not be burdens, begrudgingly carried, but offerings of devotion, willingly embraced.

Spiritual Blindness: The Condition of the Soul Without Faith
In the Gospel, Christ reveals to His disciples the mystery of His coming Passion, but they fail to understand (Luke 18:31–34). How often are we like them? We hear the words of Christ, we witness His works in our lives, yet we fail to grasp their full meaning. Our hearts are too clouded by worldly concerns, by attachment to comfort, by fear of suffering.

Immediately after this, we encounter the blind man of Jericho. Unlike the disciples, this man, though physically blind, perceives Christ’s identity with the eyes of faith. While others try to silence him, he cries out insistently, “Jesus, Son of David, have mercy on me!” (Luke 18:38).

This is the posture we must take as we enter Lent. The blind man recognized his need for healing; he acknowledged his inability to see and entrusted himself entirely to Christ’s mercy. Are we willing to do the same? Do we recognize our spiritual blindness—the sins that cloud our vision, the distractions that pull us away from God, the false securities we cling to?

Lent is the time to cry out, “Lord, that I may see!” It is the season when Christ passes by, offering us the grace to be healed, if only we will humble ourselves and reach out to Him.

Preparing to Walk the Road to Calvary
As we stand at this threshold, Christ invites us to walk with Him toward Jerusalem, toward the Cross, toward the Resurrection. But we cannot follow Him if we are burdened with self-love, with attachments to comfort, or with eyes blinded by the world. We must embrace Lent as a time of purification—a stripping away of all that hinders us from seeing Christ clearly and loving Him fully.

Let us enter Lent, then, with the right spirit. Not as a mere obligation, not as an endurance test of self-discipline, but as a journey of love. A journey that begins today with faith, deepens through charity, and leads us to Easter with hearts made new.

May we, like the blind man of Jericho, recognize our need, call upon the Lord, and be granted new sight, new love, and new life in Him. 🔝

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A sermon for Sunday

by the Revd Dr Robert Wilson PhD (Cantab), Old Roman Apostolate UK

Quinquagesima

Today is Quinquagesima Sunday, the last of the three Sundays in the Gesima season before Lent. The Epistle which we heard today is perhaps the greatest and most well known passage in all St. Paul’s writings. It is his great hymn in praise of charity, the divine charity, which is the love of God, that suffereth long and is kind, that seeketh not her own, is not unseemly, beareth all things, believeth all things, endureth all things. What is less often realised is that this great passage comes in the context of St. Paul’s rather tempestuous relations with the Church at Corinth. St. Paul encountered in the Church at Corinth an early version of the heresy that developed in second century as Gnosticism – the belief in salvation by esoteric knowledge. A faction in the Corinthian Church had become proud in their self claimed superior knowledge and were not being charitable towards others. They needed to learn more, St. Paul reminds them, of the divine charity that does not boast of superior knowledge, but rather suffereth long and is kind, that seeketh not her own, is not unseemly, beareth all things, believeth all things and endureth all things. In this life we cannot claim superior knowledge, for we see but through a glass darkly. Only in the final consummation of things will we see face to face, and will know fully even as we are known. For of the three great spiritual gifts of faith, hope and charity, the greatest is charity.

How might we apply this great exhortation to charity in contrast to a self claimed superior knowledge to our own situation today? Today we live with the legacy of the eighteenth century Enlightenment. The self styled Enlightenment claimed that whereas prior generations lived in an age of faith (or what the Enlightenment saw as superstition) the human race had now come of age and no longer needed to rely on any authority other than individual reason. A new age of reason and science was dawning that would replace an earlier age of superstition. Man was now the master of his fate and the captain of his soul. He could now achieve objective knowledge and ruthlessly use it to exercise control over his environment. Theology and metaphysics had held the human race back and it was now necessary to create a civilised, but non religious, humanity that lived by reason alone. Man was no longer seen as fallen and sinful and needing to rely on divine grace to achieve salvation. The human race could achieve perfection through the application of human reason to every area of enquiry. History was no longer seen to come to a climax in the life, death and resurrection of Jesus, but rather in the eighteenth century Enlightenment.

More recently, the contemporary Western world has come to realise that the eighteenth century Enlightenment was a far more ambiguous affair than had previously been supposed. It has produced a society that is strong in terms of science and technology, but weak in terms of ethical and spiritual resources. The Enlightenment merely replaced earlier conflicts about religion, with new and even more brutal conflicts fought in the name of reason. Those who claimed to have dispassionate objective knowledge turned out to be using their supposed superior knowledge to control others. Hence, we now find ourselves living in an age which is called “post- modern”, for we are now told that there is no view from no where, that all claims to truth (including those of reason and science) are in reality power games to control people. There are no longer any absolute standards, only preferences, and the truth (although the post-modernist no longer believes in truth) is whatever we feel at any given time. We are no longer the masters of our fate, and the captains of our souls, but rather people who create our own values and virtual reality, which is whatever we feel at any given time. Anyone who questions what “I feel” is to be cancelled and shut down, for we live in an age in which we are taught at every opportunity to cultivate our own “self worth” and “self esteem”. So we now find ourselves in a very peculiar situation. The Enlightenment originally rejected Christianity in the name of reason and science, but now the post- modern world rejects not only Christianity, but reason and science as well.

What can we do to preach the Gospel to a post- modern world, that no longer believes in anything, including reason and science, other than what human beings create for themselves? The answer lies, as it has always done, in St. Paul’s message of charity. This is not the self styled dispassionate objective knowledge prized by the Enlightenment, for charity is not about being a dispassionate observer, but being passionately involved in what one is knowing and doing. At the same time it is not purely subjective or an exercise in wish fulfilment as the post modernist would have us believe. For while there is no dispassionate objective knowledge in the Enlightenment sense this does not mean that everything is subjective. For charity enables us to look outside of ourselves and our own wants, desires and feelings and live self sacrificially for others. For it is the nature of charity to give of itself, to be passionately involved, but yet not purely a subjective and transient state of feeling. As St. Paul puts it if a man thinks he knows something he knows not yet as ought to know, but the man who loves God is known by God.

Perhaps no one has devoted so much time to thinking about this subject as St. Augustine. He defined sin as disordered love, and said in his great work “The City of God” that two loves had built two cities, that which is grounded on the self, and that which is grounded on the love of God, the God who has made us for himself and our hearts are restless until they find their rest in him. Whereas the Greeks tended to locate the centre of the person in the reason or intellect and disparaged emotion, the Hebrews (and consequently the Bible) saw the heart as the centre of the person. For the heart involves both thought and feeling, and though it is corrupt and deceitful above all things, it is capable of being transformed by divine grace, which is the love of God. For when we speak of the divine charity, the love that is truly sacrificial, we are speaking not of our love for God, but rather of God’s love for us.

As we approach the season of Lent when we above all should be seeking to deepen our own Christian discipleship, let us pray that the Holy Spirit may pour into our hearts that most excellent gift of charity, the very bond of peace and of all virtues, without which all our doings are nothing worth.

And now abideth these three, faith, hope and charity, but the greatest of these is charity. 🔝

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Feasts this week

March 2 – Quinquagesima Sunday is the last Sunday before the beginning of Lent. The Gospel reading focuses on Christ’s foretelling of His Passion and the healing of the blind man (Luke 18:31-43), emphasizing faith and the necessity of spiritual sight. The Epistle (1 Corinthians 13:1-13) famously extols the virtue of charity, reminding the faithful that even the greatest gifts are nothing without love. This Sunday serves as a final preparation for the penitential season of Lent, calling the faithful to deeper prayer and almsgiving.

March 3 – Feria (Monday after Quinquagesima Sunday) This day has no assigned feast but continues the themes of Quinquagesima Sunday. The liturgical texts and prayers still echo the exhortation to charity and spiritual readiness as the faithful prepare for Ash Wednesday. The penitential spirit begins to settle in, and many use this time to consider their Lenten resolutions.

March 4 – Feast of Saint Casimir, Confessor (1458–1484) was a Polish prince renowned for his piety, chastity, and devotion to the Blessed Virgin Mary. Though heir to the throne, he chose a life of holiness rather than power, practicing severe penance and dedicating himself to prayer. He is especially honored for his patronage of Poland and Lithuania. His feast serves as a model of virtue for all, particularly in embracing a life of holiness amid worldly responsibilities.

March 5 – Ash Wednesday
Ash Wednesday marks the beginning of Lent, a 40-day period of fasting, prayer, and penance. The faithful receive ashes on their foreheads as a sign of repentance, accompanied by the words, “Remember, man, that thou art dust, and unto dust thou shalt return.” The day’s readings (Joel 2:12-19 and Matthew 6:16-21) stress the importance of true conversion of heart rather than mere external observance. Fasting and abstinence are obligatory, calling the faithful to spiritual renewal.

March 6 – Thursday after Ash Wednesday; Commemoration of Saints Perpetua and Felicity, Martyrs early Christian martyrs from Carthage, who suffered in 203 AD under Emperor Septimius Severus. Perpetua, a young noblewoman, and Felicity, a slave and expectant mother, displayed immense courage and unwavering faith as they faced brutal execution in the arena. Their feast highlights the power of God’s grace in the face of persecution and inspires Christians to remain steadfast in their faith.

March 7 – Friday after Ash Wednesday; Feast of Saint Thomas Aquinas, Confessor and Doctor of the Church (1225–1274) was one of the greatest theologians in Church history. A Dominican friar, he wrote extensively on theology and philosophy, with his Summa Theologica remaining a cornerstone of Catholic doctrine. His deep intellect was matched by his profound humility and devotion to the Eucharist. His feast reminds the faithful of the importance of reason in understanding faith and encourages study and contemplation of divine truth.

March 8 – Saturday after Ash Wednesday; Commemoration of Saint John of God, Confessor (1495–1550) was a Portuguese soldier who, after a radical conversion, dedicated his life to the care of the poor and the sick. He founded the Brothers Hospitallers, a religious order devoted to hospital work. His life is a testament to the transformative power of charity and serves as an inspiration to those in the medical and caregiving professions. His feast calls the faithful to practice the corporal works of mercy, especially in caring for the sick and the needy.

✠ Deus vult! 🔝

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The Seven Sundays Devotion to St. Joseph

The Seven Sundays Devotion to St. Joseph is a traditional Catholic devotion honouring the foster father of Jesus and the spouse of the Blessed Virgin Mary. It is observed on the seven Sundays leading up to the Solemnity of St. Joseph on March 19. Each Sunday is dedicated to meditating on one of the Seven Sorrows and Joys of St. Joseph, reflecting on key moments of his life as recorded in the Gospels.

Origins of the Devotion

This devotion is believed to have originated in the 16th century but became especially popular in the 19th century through the efforts of the Servites and various religious congregations promoting devotion to St. Joseph. Tradition holds that two Franciscan fathers were saved from a shipwreck after praying to St. Joseph, who appeared to them and encouraged them to spread this devotion in gratitude.

How to Practice the Devotion

The devotion consists of:

1. Reciting special prayers reflecting on each sorrow and joy.
2. Reading and meditating on the corresponding Gospel passage.
3. Praying to St. Joseph for particular graces, especially for a holy death, protection of families, and purity of heart.
4. Receiving Holy Communion on these Sundays, if possible.

The Seven Sorrows and Joys of St. Joseph

Each Sunday, the faithful meditate on one sorrow and one joy from St. Joseph’s life:

1. First Sunday
   • Sorrow: The doubt of St. Joseph regarding Mary’s pregnancy (Matt. 1:19)
   • Joy: The angel’s revelation of the divine nature of Christ (Matt. 1:20)
2. Second Sunday
   • Sorrow: The poverty of Jesus’ birth in Bethlehem (Luke 2:7)
   • Joy: The adoration of the shepherds and Magi (Luke 2:10-11)
3. Third Sunday
   • Sorrow: The prophecy of Simeon about the suffering of Jesus and Mary (Luke 2:25-35)
   • Joy: The privilege of raising the Messiah (Luke 2:39-40)
4. Fourth Sunday
   • Sorrow: The flight into Egypt to escape Herod’s persecution (Matt. 2:14)
   • Joy: The safety of the Holy Family in Egypt (Matt. 2:15)
5. Fifth Sunday
   • Sorrow: The loss of the Child Jesus in Jerusalem (Luke 2:45)
   • Joy: Finding Him in the Temple teaching the doctors of the Law (Luke 2:46)
6. Sixth Sunday
   • Sorrow: The daily hardships of providing for the Holy Family (Matt. 2:23)
   • Joy: The holiness and obedience of Jesus (Luke 2:51)
7. Seventh Sunday
   • Sorrow: The death of St. Joseph (Tradition)
   • Joy: Dying in the arms of Jesus and Mary and entering eternal rest (Tradition)

Spiritual Benefits of the Devotion

The Seven Sundays Devotion is particularly recommended for:

• Families seeking St. Joseph’s protection.
• Workers looking to model their labor after St. Joseph’s diligence.
• Fathers and husbands who desire to emulate St. Joseph’s virtues.
• Those preparing for death, as St. Joseph is the patron of a happy death.

This devotion is a powerful way to foster greater love for St. Joseph, deepen one’s understanding of his role in salvation history, and seek his intercession for temporal and spiritual needs. 🔝

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Ash Wednesday in the Tridentine Liturgy

Ash Wednesday marks the beginning of Lent, the forty-day period of penance, prayer, and fasting in preparation for the great feast of Easter. This day introduces the faithful to the spirit of humility and repentance that should characterize the entire season. The Church, in her ancient wisdom, solemnly imposes ashes upon the heads of the faithful, reminding them of their mortality and calling them to conversion.

Dom Guéranger describes this day as “the portal to the great fast,” where the Christian soul is invited to take up the arms of penance, guided by the example of Christ, who fasted forty days in the desert¹. The traditional liturgy of Ash Wednesday, particularly in its pre-1955 form, is rich in symbolism, theology, and exhortation, emphasizing the call to true interior conversion rather than mere external observance.

The Blessing and Imposition of Ashes
Before the reforms of 1955, the rite of blessing the ashes was more elaborate, reflecting the Church’s deep awareness of man’s fallen state and need for penance. The ashes, traditionally made from the palms of the previous year’s Palm Sunday, were solemnly blessed using four prayers, each drawing on themes of sin, repentance, and divine mercy.

• First Prayer: Asks God to bless the ashes so that all who receive them may gain pardon for their sins.
• Second Prayer: Reminds us that man was formed from dust and must return to dust, a call to humility before God.
• Third Prayer: Implores God to forgive sinners who humble themselves before Him, just as He forgave the Ninevites.
• Fourth Prayer: Invokes God’s protection upon those who, recognizing their sinfulness, undertake penance.

Only after these solemn prayers were the ashes sprinkled with holy water and incensed, further emphasizing their sacramental nature. The priest then imposed the ashes upon the faithful, using the traditional formula:

“Memento, homo, quia pulvis es, et in pulverem reverteris.”
(“Remember, man, that thou art dust, and unto dust thou shalt return.”)

This solemn reminder of death and judgment sets the tone for Lent: we must repent while there is still time, for the day will come when we shall return to dust and stand before God.

In the pre-1955 rite, after the faithful received the ashes, the priest and ministers themselves knelt and received them as well, emphasizing that all—clergy and laity alike—are sinners in need of conversion.

Dom Guéranger highlights how this ceremony echoes the Old Testament practice of public penance, when repentant sinners would cover themselves in sackcloth and ashes². In the early Church, public penitents would receive ashes and be expelled from the church, a visible sign of their need for reconciliation. This practice gradually developed into a universal observance, recognizing that all men are sinners and must do penance.

The Liturgy of Ash Wednesday
After the blessing and imposition of ashes, the Mass of Ash Wednesday begins, already marked by a spirit of sorrow and supplication.

Introit (Wisdom 11:24–25, 27) “Thou hast mercy upon all, O Lord, and hatest none of the things which Thou hast made…” This antiphon reminds us that, despite our sins, God is merciful and desires our conversion. Fr. Pius Parsch notes that Lent is not merely a time of self-mortification but a season of God’s loving invitation to return to Him³.

Epistle (Joel 2:12–19)
The prophet Joel exhorts the people: “Be converted to me with all your heart, in fasting, and in weeping, and in mourning. And rend your hearts, and not your garments…”

This passage calls for true, interior conversion, not just external acts of penance. Fr. Leonard Goffine explains that the Church places this reading here to warn us against a hypocritical observance of Lent—fasting and penance must arise from a sincere desire to amend our lives, not merely from custom⁴.

Gospel (Matthew 6:16–21)
Our Lord teaches about true fasting, warning against external displays of penance meant only to gain human admiration. Instead, He instructs: “When thou fastest, anoint thy head and wash thy face; that thou appear not to men to fast, but to thy Father who is in secret.”

This passage reinforces that Lent is not about showing off our sacrifices but about offering them to God in humility. Fr. Baur emphasizes that fasting should be accompanied by prayer and almsgiving—acts that detach us from self-love and attach us to God⁵.

Spiritual Themes of Ash Wednesday

1. Mortality and Judgment – The ashes remind us of death: we will return to dust. This should awaken us from spiritual sloth and lead us to true repentance.
2. Call to Interior Conversion – The liturgy repeatedly warns against externalism. True penance is of the heart, not just of the body.
3. Mercy of God – Though Lent is a time of penance, it is not a time of despair. The readings reassure us that God does not desire the death of the sinner but his conversion.

Practical Applications for the Faithful

1. Embrace Lent with a Spirit of Repentance – Ash Wednesday is a moment of spiritual reset. Take time to reflect: What are the sins that keep me from God? What must I do to amend my life?
2. Fast with Purpose – The Church commands fasting not as a burden, but as a means of self-discipline and purification. Let your fasting be accompanied by prayer.
3. Seek True Humility – The ashes remind us that we are dust. Let this humility guide us in our interactions with others: forgive injuries, be patient, and practice charity.
4. Turn to God in Prayer – Ash Wednesday is a call to begin Lent well. Make concrete resolutions to pray more deeply, seek confession, and grow in love for Christ.

Conclusion: Entering the Desert with Christ
Ash Wednesday is not an end, but a beginning. It is the first step in a forty-day pilgrimage, a spiritual desert where we follow Christ in fasting and prayer, preparing our hearts for the victory of Easter.

Dom Guéranger exhorts us: “Let us enter upon this holy season with hearts contrite and humble; let us purify our souls by compunction and fasting, and labor to regain the innocence we have lost by sin.”²

Thus, the Church bids us to take up the arms of penance, trusting in God’s mercy and embracing Lent not as a burden, but as the road to resurrection. 🔝

¹ Prosper Guéranger, The Liturgical Year: Septuagesima (translated by Dom Laurence Shepherd, O.S.B.)
² Prosper Guéranger, The Liturgical Year: Lent
³ Pius Parsch, The Church’s Year of Grace
⁴ Leonard Goffine, The Church’s Liturgical Year
⁵ Benedict Baur, Frequent Confession and Holy Communion

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A Spiritual Reflection for Ash Wednesday

Today, the Church places ashes upon our heads and reminds us of a truth we often try to forget:

“Remember, man, that thou art dust, and unto dust thou shalt return.”

These words, taken from the book of Genesis, are not merely a solemn ritual but a profound wake-up call. We are mortal. No wealth, no power, no earthly success can change the reality that one day we will return to dust and stand before God. Ash Wednesday is the Church’s way of gripping our souls and saying, Stop. Reflect. Repent. Prepare.

The Meaning of the Ashes: A Call to Humility
The ashes we receive are a symbol of penance and humility. In the Old Testament, sinners covered themselves in sackcloth and ashes as a sign of sorrow for sin. Job, after recognizing the greatness of God and his own unworthiness, cried out: “Therefore I reprehend myself, and do penance in dust and ashes.” (Job 42:6)

What do these ashes mean for us today?

• They remind us of our nothingness without God. We were formed from dust, and without His grace, we would be nothing more than dust again.
• They remind us that sin leads to death—not only physical death but spiritual death. When we sin, we distance ourselves from the very life of God.
• They call us to conversion, urging us not to waste the time given to us. Lent is a time to return to the Lord while we still have breath in our bodies.

Fasting, Prayer, and Almsgiving: The Three Pillars of Lent
In today’s Gospel, Christ gives us the three great disciplines of Lent:

1. Fasting – We are called to deny ourselves so that our bodies do not rule over our souls. Fasting is not just about food but about detachment from all that enslaves us—excess comfort, entertainment, or distractions.
2. Prayer – We are invited to deepen our relationship with God. Lent is a time to renew our prayer life, to silence the noise of the world, and to listen to God’s voice.
3. Almsgiving – True penance is not selfish; it moves us to love. Charity is the fruit of a repentant heart, and during Lent, we are called to be generous with our time, our resources, and our love.

Fr. Pius Parsch reminds us that Lent is not simply about giving up things but about giving ourselves more fully to God. If we fast but do not pray, we miss the point. If we pray but do not show charity, our penance is incomplete¹.

Rend Your Hearts, Not Your Garments
The prophet Joel, in today’s Epistle, calls out: “Be converted to me with all your heart, in fasting, and in weeping, and in mourning. And rend your hearts, and not your garments.” (Joel 2:12-13)

God does not desire outward penance alone. It is possible to go through the motions—fasting, attending extra Masses, performing acts of charity—without true interior conversion. The Lord is not satisfied with an external show. He asks us to rend our hearts, to open them before Him, to acknowledge our sinfulness and our need for His mercy.

Fr. Leonard Goffine warns against approaching Lent merely as a routine obligation. He writes that true penance must be accompanied by a real change of heart². Have I been lukewarm in my faith? Have I given in to worldly distractions? Have I sought to live for myself rather than for God?

Lent is the time to return to Him with sincerity.

The Journey Begins: Walking With Christ to Calvary
Ash Wednesday is only the beginning. Today, Christ calls us into the desert with Him. He invites us to walk alongside Him on the road to Calvary, to carry our cross, to suffer with Him so that we may one day rise with Him.

Lent is not about perfection—we will stumble. We will fall. But if we get up each time with greater humility, greater trust, and greater love, then this season will bear eternal fruit.

Let us enter Lent with courage. Let us fast, not to punish ourselves, but to free ourselves from attachment to the world. Let us pray, not as an obligation, but as a longing for God. Let us give alms, not for recognition, but because love must be the fruit of penance.

May these ashes on our foreheads remind us today and every day: “Thou art dust.” But by God’s grace, we are also meant for eternal glory. 🔝

¹ Pius Parsch, The Church’s Year of Grace
² Leonard Goffine, The Church’s Liturgical Year

Missalettes (Ash Wednesday)

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Rubrics for clergy

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A sermon for Ash Wednesday

by the Revd Dr Robert Wilson PhD (Cantab), Old Roman Apostolate UK

Today is Ash Wednesday, the first day in Lent. Originally Lent was considered to begin on this coming Sunday. Later it was realised that this did not make up exactly forty days before Easter. Consequently a few extra days were added to Lent and it was begun on the previous Wednesday, which is why we keep this day as the beginning of Lent.

But how did Lent begin to be observed in the Church? It originally began not in imitation of Jesus’ forty days of fasting in the wilderness in preparation for his public ministry, but as the final and most solemn period of the three year catechumenate which those preparing for baptism at Easter underwent. The catechumens undertook a period of prayer and fasting in which they underwent scrutinies before their baptism at Easter. After the Empire adopted Christianity it was encouraged that not only the catechumens and public penitents should observe this period, but also all Christians should set aside this time in order to deepen their Christian discipleship. The age of martyrs had trained the faithful for Christian dying, but now they needed guidance for Christian living in a society in which the faith had been nominally adopted. The season of Lent served to remind the faithful that, even if they fulfilled their vocation in the world rather than the religious life and were consequently often lukewarm in their discipleship, they still needed to set aside a time when they made a conscious effort to practice their faith more seriously. The same holds true for us today and the following of the station for each day in Lent which the liturgy provides for us is an ideal way of entering into the spirit for the season.

The prophet Joel exhorted the people to be converted with all their heart, in fasting and mourning and weeping. They were to rend their hearts and not their garments, and return to God “for he is gracious and merciful, patient and rich in mercy, and ready to repent of the evil… Blow the trumpet in Zion, sanctify a fast, call a solemn assembly, gather together the people, sanctify the Church, assemble the ancients, gather together the little ones and them that suck at the breasts: let the bridegroom go forth from his bed and the bride out of her bride chamber. Between the porch and the altar the priests, the Lord’s ministers shall weep and say: Spare, O Lord, spare thy people: and give not thy heritage to reproach, that the heathen should rule over them. Why should they say among the nations: Where is their God?”

What was the context in which Joel delivered this solemn warning? In contrast to the other prophetic writings, which make clear the time and place where the prophet spoke, the historical context of Joel’s message is not given. It may therefore have been before the Babylonian exile, but it is more commonly supposed to have been after the return of the exiles. There is no mention of the monarchy and the priests seem to be the rulers of the people. This coheres more with the later prophets such as Haggai and Zechariah and Malachi, but an earlier context before the exile cannot be ruled out.

Of greater significance is the content of the prophet’s message. A plague of locusts had been so severe that the daily sacrifices had to be stopped. The prophet discerns that this is a sign that the Day of the Lord is at hand, and that they need to repent. He is a strong believer in the importance of public worship and ritual and a fast is proclaimed for all the people, both high and low, rich and poor, priests and laity. But although liturgical observance of a public fast is important, it is meaningless without true repentance on the part of the people, who must rend their hearts and not merely their garments.

Since Jesus came not to abolish the Law and the Prophets but to fulfil them, his followers are also called to fast at the appointed times. But in his words on the subject of fasting which we heard today in St. Matthew’s gospel, the emphasis is placed not only on outward observance, though that is important, but also on purity of heart. When the faithful fast, it is not to be simply as the hypocrites, a matter of outward show only, but rather a sign of our repentant hearts. Rather than laying up for ourselves treasures on earth, where moth and rust doth corrupt and thieves break in and steal, we are called to lay up for ourselves treasures in heaven, where neither moth and rust doth corrupt and thieves do not break in and steal. For where our treasure is, there will our heart be also.

St. Augustine put it like this: “He that is characterised by unbridled indulgence in luxury or in dress, or in any other display, is by these very things easily shown to be a follower of worldly vanities, and deceiveth no one by putting on a hypocritical mask of godliness. But those professors of Christianity who turn all eyes on themselves by an eccentric show of grovelling and dirtiness, not suffered by necessity, but by their own choice, of them we must judge by their other works whether their conduct really proceedeth from the desire of mortification by giving up unnecessary comfort, or only the mean of some ambition: the Lord biddeth us beware of wolves in sheep’s clothing, but, by their fruits, saith he, ye shall know them. The test is when, by divers trials, such persons lose those things which under the cover of seeming unworldliness they either gained or sought to gain. Then must it needs appear whether they be wolves in sheep’s clothing, or indeed sheep in their own. But that hypocrites do the contrary makes it no duty of a Christian to shine before the eyes of men with a display of needless luxury – the sheep need not lay aside their own clothing because wolves sometimes falsely assume it.”

Let us therefore use this holy season to rend not only our garments but our hearts as well and be guided by that most excellent gift of charity. 🔝

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CURRENT AFFAIRS

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The Funeral Requiem of Bishop Richard Williamson

Bishop Richard Nelson Williamson, a prominent figure in traditionalist Catholicism, passed away on January 29, 2025, at the age of 84 following a cerebral hemorrhage. His funeral took place on February 26, 2025, in Canterbury, England, with a Pontifical Requiem Mass attended by over 200 mourners from across the world¹.

The Requiem Mass
The Requiem Mass was celebrated by Bishop Paul Morgan, a fellow traditionalist prelate. Also in attendance were Bishops Thomas Aquinas, Giacomo Ballini, Michał Stobnicki, and Gerardo Zendejas². A solemn vigil was held the evening before, during which mourners gathered around Bishop Williamson’s open coffin to pay their respects³.

A distinctive feature of the ceremony was the performance of the “Five Absolutions,” a rare liturgical practice typically reserved for bishops and high-ranking clergy. Each of the five bishops present pronounced an absolution over the deceased, accompanied by specific responsories, highlighting Bishop Williamson’s stature within the traditionalist movement⁴.

Tributes and Eulogies
Bishop Morgan, in his homily, reflected on Bishop Williamson’s theological contributions and steadfastness in defending traditional Catholic teachings. He drew comparisons between Williamson and historical figures such as St. Augustine and St. Thomas Becket, emphasizing his commitment to conversion and truth despite opposition⁵.

Additionally, a letter from Archbishop Carlo Maria Viganò was read during the service. In it, Viganò praised Bishop Williamson’s unwavering stance against modern errors within the Church and likened his “white martyrdom”—a term denoting suffering and persecution for the faith—to the “red martyrdom” of St. Thomas Becket⁶.

Burial and Final Resting Place
Following the Mass, Bishop Williamson was laid to rest in a private ceremony at a location he personally selected. Though the exact site remains undisclosed, sources describe it as a setting even more fitting than the seminary in Écône, Switzerland, where Archbishop Marcel Lefebvre, founder of the Society of St. Pius X (SSPX), is buried⁷.

Legacy and Impact
Bishop Williamson’s passing marks the conclusion of a significant chapter in traditionalist Catholicism. A divisive figure, he remained committed to what he saw as the preservation of authentic Catholic tradition, often clashing with ecclesiastical authorities. His influence extended globally, shaping the theological and liturgical convictions of many within the traditionalist movement⁸. 🔝

¹ “Bishop Richard Williamson: Requiem and Burial,” WM Review, February 26, 2025.
² Ibid.
³ Ibid.
⁴ Ibid.
⁵ Ibid.
⁶ Ibid.
⁷ Ibid.
⁸ Ibid.

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The Mass in the Book of Revelation: A Heavenly Liturgy on Earth

Introduction
The Catholic Mass is not merely a commemoration of the Last Supper but a participation in the eternal worship of Heaven. This reality is vividly portrayed in the Book of Revelation, where St. John witnesses celestial worship that mirrors the sacred rites of the Church. The altar, the High Priest, the incense, the chant, the sacred vestments, and the prayers of the saints—all these elements find their earthly counterpart in the Holy Sacrifice of the Mass.

This correspondence is not incidental but is rooted in divine revelation itself. As Pope Pius XII affirms in Mediator Dei (1947): “The liturgy of the Church is a sacred action surpassing all others; no other action of the Church can equal its efficacy to the same degree nor can any other acquire for souls the sanctification that it effects directly and immediately.”¹

Echoing this, Dom Prosper Guéranger, the great 19th-century liturgist, writes: **”The Church on earth, being the image of the Church in heaven, is also a throne of divine majesty: the Sacrifice she offers is that of the Lamb of God; and the chants of her psalmody are an echo of the celestial harmonies.”**²

With these insights, we turn to the vision of St. John to uncover how Revelation foreshadows and affirms the sacred liturgy of the Church.

Sunday Worship: The Lord’s Day
“I was in the Spirit on the Lord’s Day, and I heard behind me a loud voice like a trumpet.” (Revelation 1:10)

St. John receives his vision on the “Lord’s Day”—Sunday, the day of Christ’s Resurrection. The significance of Sunday worship is emphasized by Pope St. Pius X, who states: “Without Sunday, without the Holy Sacrifice of the Mass, we cannot live.”³

The early Christians recognized Sunday as the preeminent day of worship, setting it apart for the solemn celebration of the Eucharist.

Christ the High Priest
“And in the midst of the lampstands one like a Son of Man, clothed with a long robe and with a golden sash around His chest.” (Revelation 1:13)

This description of Christ mirrors the garments of the Jewish High Priest (Exodus 28:4), signifying His eternal priesthood. Dom Guéranger notes: “The Son of Man, resplendent in His priestly robes, walks among the golden candlesticks; He is in the midst of His Church, presiding over her sacred rites and watching over her purity.”⁴

The Mass is not a mere gathering but the action of Christ Himself as High Priest, offering Himself anew in an unbloody manner on the altar.

The Altar in Heaven
“Another angel came and stood at the altar with a golden censer, and he was given much incense to offer with the prayers of all the saints on the golden altar before the throne.” (Revelation 8:3-4)

The presence of an altar in Heaven affirms the sacrificial nature of Christian worship. Pope Pius XII explains: “The Mass is the renewal of the sacrifice of the cross, not merely a commemoration, but a real and mystical immolation.”⁵

Thus, the Church’s altar is not a mere table but the place where Christ’s sacrifice is mystically made present.

The Ministerial Priesthood
“Around the throne were twenty-four thrones, and seated on the thrones were twenty-four elders, clothed in white garments, with golden crowns on their heads.” (Revelation 4:4)

These “elders” symbolize the priestly order in Heaven. The Council of Trent teaches: “If anyone says that by the words, ‘Do this in remembrance of Me,’ Christ did not establish the apostles as priests or did not ordain that they and other priests should offer His Body and Blood: let him be anathema.”⁶

The ministerial priesthood is not a human invention but a divine institution, prefigured in the heavenly worship described in Revelation.

Liturgical Vestments
“And the armies of Heaven, arrayed in fine linen, white and pure, were following Him.” (Revelation 19:14)

Vestments are not mere decorations but signs of the sacred. Pope Benedict XIV (Ex Quo Primum, 1756) defends their use: “The sacred vestments signify that those who wear them are set apart for divine worship and are to be clothed with virtue, as with the linen of the saints.”⁷

This explains why the priest wears special garments when offering the Mass, as his actions participate in the eternal worship of Heaven.

The Eucharist: Hidden Manna
“To the one who conquers I will give some of the hidden manna.” (Revelation 2:17)

The “hidden manna” is a clear allusion to the Eucharist, as St. Thomas Aquinas states: “The Eucharist is the true manna, the bread of angels, which nourishes not the body, but the soul unto eternal life.”⁸

As the Israelites received manna in the desert, Christians receive the true Bread from Heaven in the Holy Eucharist.

The “Lamb of God” and the Wedding Supper
“Then I saw a Lamb standing, as though it had been slain.” (Revelation 5:6)

Christ is repeatedly called the Lamb of God, recalling St. John the Baptist’s declaration: “Behold the Lamb of God, who takes away the sin of the world!” (John 1:29)

This is the heart of the Mass. The Holy Sacrifice is the fulfillment of the Passover Lamb, as stated by Pope Clement VI (Unigenitus Dei Filius, 1343): “The Eucharist is the true Passover, in which Christ, our Paschal Lamb, is sacrificed and consumed.”⁹

This leads to the final vision: “Blessed are those who are invited to the marriage supper of the Lamb!” (Revelation 19:9)

The Mass is the foretaste of this heavenly banquet, where the faithful are united with Christ in divine communion.

Conclusion: Heaven on Earth
The Book of Revelation reveals that the Mass is not a human invention but a mystical participation in the celestial liturgy. Every element—from the altar and vestments to the hymns and prayers—has its foundation in divine revelation. As Pope Pius XI declares in Quas Primas (1925): “In the Holy Sacrifice of the Mass, Christ continues to exercise His priesthood, offering Himself anew upon the altar, uniting Heaven and Earth in an eternal act of worship.”¹⁰

To attend Mass is to stand at the threshold of Heaven, joining with the angels, saints, and the Lamb of God in adoration. 🔝

“Do this in remembrance of Me.” (Luke 22:19)

1. Mediator Dei, Pope Pius XII, 1947
2. Dom Prosper Guéranger, The Liturgical Year, vol. 1
3. St. Pius X, Address to Italian Workers, 1907
4. Dom Prosper Guéranger, The Liturgical Year, vol. 1
5. Mediator Dei, Pope Pius XII
6. Council of Trent, Session 22, Canon 2
7. Pope Benedict XIV, Ex Quo Primum, 1756
8. St. Thomas Aquinas, Summa Theologica, III, q. 79, a. 2
9. Pope Clement VI, Unigenitus Dei Filius, 1343
10. Quas Primas, Pope Pius XI, 1925

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The Church’s Teaching on Modesty

A Masonic Plot Against Modesty
In the late 1920s—specifically 1928—a Masonic journal called The International Review of Freemasonry published a revealing statement regarding a systematic plan to corrupt modesty and, consequently, morals. This publication stated:

“Religion does not fear the dagger’s point, but it can vanish under corruption. Let us not grow tired of corruption. We may use a pretext such as sport, hygiene, health resorts. It is necessary to corrupt so that our boys and girls practice nudism in dress. To avoid too much reaction, one would have to progress in a methodical manner—first undress up to the elbow, then up to the knee, then arms and legs completely uncovered, later the upper part of the chest, the shoulders, etc.”¹

This revelation was not an isolated case. Nearly forty years earlier, Pope Leo XIII had warned of such tactics in Humanum Genus:

“Wherefore, we see that men are publicly tempted by the many allurements of pleasure; that there are journals and pamphlets with neither moderation nor shame; that stage plays are remarkable for license; that designs for works of art are shamelessly sought in the laws of so-called verism (realism); that the contrivances of a soft and delicate life are most carefully devised; and that all the blandishments of pleasure are diligently sought out, by which virtue may be lulled to sleep.”²

These words highlight a long-standing strategy of the Church’s enemies: to erode moral integrity through vice, knowing that a people enslaved to their passions are more easily manipulated and drawn away from the faith.

What the Church Teaches About Modesty

The issue of modesty applies primarily to women due to the nature of contemporary fashion, but it is a virtue that applies to both men and women. To understand what the Church teaches on modesty, we must first understand what is meant by the Church teaches. This requires examining the Ordinary and Universal Magisterium (OUM), the consistent teaching authority of the Church throughout time.

The OUM refers to the teaching authority exercised by the bishops worldwide, in communion with the Pope, when they consistently and universally affirm a doctrine as to be definitively held. While not all teachings are solemnly defined as dogma (ex cathedra statements or ecumenical council decrees), the OUM carries infallible authority when its teachings are proposed as divinely revealed truths necessary for belief.³

Modesty in Church Teaching
The Church teaches that modesty in dress is essential for maintaining purity and dignity. It serves as a protective wall for chastity and is necessary for controlling one’s senses, thoughts, and passions. The following key principles summarize the Church’s teachings on modesty:

1. Natural Instinct of Modesty – Human nature inclines individuals to cover certain parts of the body. This instinct is a gift from God, who wills that certain parts remain concealed unless necessity dictates otherwise.⁴
2. Immodesty Has Consequences – Immodest dress leads to occasions of sin, both for the wearer and those who observe it. The Church warns against excessive displays intended to attract attention, as they can be a cause of temptation.⁵
3. Guidance from Scripture – The apostles, particularly St. Paul and St. Peter, instruct women to adorn themselves with modesty and chastity rather than extravagant attire.⁶
4. Avoiding Vanity – The Church warns against vanity in dress, teaching that one’s worth is not found in outward appearance but in interior virtue. Conforming to Christian standards of modesty is essential.⁷
5. Chastity and Modesty Are Linked – Modesty is a safeguard for chastity. Those who seek to remain chaste must practice modesty, self-control, and avoid occasions of sin.⁸
6. Cultural Context Matters, But Principles Remain – While fashion may change, the principles of modesty remain constant. Catholics are called to dress in ways that reflect their dignity and do not compromise moral standards, regardless of societal trends.⁹

The Virtue of Modesty
St. Thomas Aquinas teaches that modesty is a virtue linked to temperance, ensuring one’s actions and appearance align with reason and decorum.¹⁰ It is not merely an external concern but involves both outward presentation and inner disposition.

Aquinas categorizes modesty as follows:

• Modesty in Humility – A moderation of self-estimation, restraining pride or vanity.¹¹
• Modesty in Bodily Actions – Regulating physical behavior to maintain dignity and propriety.¹²
• Modesty in Apparel – Dressing appropriately according to one’s state, occupation, and social norms, avoiding excessive display or extravagance.¹³

Aquinas warns against vanity and excessive spending on clothing for status or attention. He emphasizes that clothing should reflect one’s dignity and avoid undue attraction.

Modesty and the Moral Decline of Society
The modern world has abandoned modesty, leading to a moral decay visible in both men’s and women’s fashion. In the past, even the poor sought to dress with dignity, whereas today, wealth is spent on clothing that is either excessively revealing or infantilizing.

The way people present themselves outwardly reflects their interior disposition. In times past, a man without much means still sought to dress respectably, while today, people spend large sums of money on attire that makes them look undignified. This shift in external appearance mirrors the internal decline of moral and social standards.

The Example of St. Perpetua
The story of St. Perpetua provides a powerful example of the virtue of modesty. When thrown into the amphitheater to be devoured by a wild beast, she was tossed violently, and her garments were torn. Yet, even in the face of imminent martyrdom, her first concern was to arrange her clothing to preserve her modesty.¹⁴ This illustrates the deep-rooted nature of modesty as a virtue—something that should not be discarded even in the most extreme circumstances.

Conclusion
Modesty is not simply about rules for clothing but is a fundamental virtue that reflects our dignity, self-respect, and reverence for God. The steady erosion of modesty has contributed to the broader moral decline of society, as prophesied by Pope Leo XIII and acknowledged even by the enemies of the Church.

Christians must resist the trends that undermine virtue and instead seek to restore the principles of modesty in their own lives. This applies to both men and women, in both external appearance and interior disposition. By reclaiming modesty, we uphold the dignity of the human person and maintain the moral order established by God.

Courage in this life of virtue. 🔝

1. The International Review of Freemasonry, 1928.
2. Pope Leo XIII, Humanum Genus, 1884.
3. Ludwig Ott, Fundamentals of Catholic Dogma, trans. James Canon Bastible, ed. Patrick Lynch (Rockford, IL: TAN Books, 1974).
4. Catechism of the Council of Trent, On the Virtue of Modesty.
5. St. Alphonsus Liguori, Moral Theology, Book III.
6. 1 Timothy 2:9-10; 1 Peter 3:3-4.
7. Catechism of Perseverance, Vol. III.
8. St. Augustine, On Holy Virginity, Ch. 10.
9. Pope Pius XII, Address to the Congress of the Latin Union of High Fashion, 1957.
10. St. Thomas Aquinas, Summa Theologica, II-II, Q. 160.
11. Ibid., II-II, Q. 161.
12. Ibid., II-II, Q. 168.
13. Ibid., II-II, Q. 169.
14. The Acts of St. Perpetua and Felicitas, 3rd century.

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Our Lady of Good Success: Prophetic Warnings and Hope for Our Time

The apparitions of Our Lady of Good Success in Quito, Ecuador, between 1594 and 1634, to Mother Mariana de Jesús Torres, provide a profound and prophetic insight into the spiritual and moral challenges of our time. These messages, approved by the local bishop in 1611, foretold significant crises within the Church and society, particularly in the 19th and 20th centuries.

Our Lady described a satanic infiltration into society and the Church, orchestrated by Freemasonry and other secret sects, leading to moral corruption, the desecration of the sacraments, and the persecution of faithful clergy. Yet, amid these grave prophecies, she also provided a message of hope, assuring that her Immaculate Heart would triumph, and God would ultimately restore order.

The Prophecies of Our Lady of Good Success

The Collapse of Morality
Our Lady foretold that from the late 19th century through the mid-20th century, society would experience a massive moral decline:

“Passions will erupt, and there will be a total corruption of customs. Satan will reign almost completely by means of Masonic sects, which will particularly target children to ensure the corruption of the general population.”¹

This prophecy finds chilling fulfillment in the modern normalization of sin, particularly through media, education, and entertainment that promote vice, impurity, and rebellion against God. Today, gender ideology, the sexualization of children, the breakdown of the family, and the widespread acceptance of immoral lifestyles are evidence that the diabolical attack has achieved much of its goal.

What makes this especially alarming is that the main targets of corruption are children. Schools today promote anti-Christian ideologies, undermining faith and moral values. The loss of innocence is so widespread that what was once considered scandalous and shameful is now actively celebrated.

The Desecration of the Holy Eucharist
Our Lady expressed deep sorrow over the profanation of the Holy Eucharist, warning that the Blessed Sacrament would be stolen and desecrated:

“The enemies of Jesus Christ, instigated by the devil, will steal consecrated Hosts from churches to profane the sacred species. My Most Holy Son will be cast upon the ground and trampled under filthy feet.”²

Satanic groups today openly admit to stealing consecrated Hosts for use in sacrilegious rituals³. Many Catholics no longer approach the Eucharist with reverence, and the rise of Communion in the hand has further enabled these desecrations. Our Lady’s sorrow is justified, as belief in the Real Presence continues to decline⁴.

The Neglect of the Last Rites
Our Lady warned that Extreme Unction (Last Rites) would be neglected or refused, leaving many to die without the necessary graces:

“Many will die without receiving it, either due to the negligence of their families or a false sense of security regarding the fate of their loved ones.”⁵

This prophecy is tragically fulfilled today. Families often neglect calling a priest for Last Rites, believing that their loved ones “are good people” and will go to heaven without the sacraments. The misunderstanding of God’s justice and the necessity of final absolution has led to a spiritual crisis where many die unprepared⁶.

The Attack on Marriage
The sacrament of Holy Matrimony, which symbolizes the union of Christ with His Church, would be attacked and profaned:

“Freemasonry, which will then be in power, will enact iniquitous laws to destroy this sacrament, making it easy for people to live in sin and encouraging the birth of illegitimate children outside the Church’s blessing.”⁷

The destruction of marriage is one of Satan’s greatest victories. Marriage is no longer seen as a lifelong covenant but rather as a temporary arrangement. Divorce, contraception, and abortion have weakened family life, and society now promotes cohabitation and even so-called “same-sex marriage”.

• Over 40% of children are born out of wedlock.⁸
• 76% of couples live together before marriage.⁹
• Catholic couples are statistically no different from secular couples in their approach to divorce and cohabitation.¹⁰

Pope Pius XI warned about this moral collapse in Casti Connubii (1930), condemning the attack on traditional marriage and the rising acceptance of contraception. His warnings were ignored, and today we see the consequences.

The Corruption of the Priesthood
Our Lady warned that the clergy would be attacked from within, leading to scandal, corruption, and apostasy:

“The sacrament of Holy Orders will be ridiculed, oppressed, and despised. The devil will seek to persecute priests in every way possible, striving to lead them away from their vocations. Many will fall into scandal, and their corruption will cause great damage to the Church.”¹¹

This prophecy has been tragically realized in the clergy abuse scandals and the widespread moral corruption within the priesthood¹². The warnings of Our Lady of La Salette and Our Lady of Akita reinforce this reality—bishops oppose bishops, priests oppose priests, and many have abandoned their true mission.

The Ascendancy of Satan and Pope Leo XIII’s Vision
This prophecy aligns with the vision of Pope Leo XIII, who saw Satan asking God for 100 years to test the Church¹³. The goal was to obliterate the memory of true Catholicism and replace it with a counterfeit version devoid of supernatural power. This vision led Pope Leo XIII to compose the Prayer to St. Michael the Archangel, instructing that it be recited after every Low Mass.

The Hope of Our Lady
Despite these dire warnings, Our Lady offers hope. She assures that Satan’s reign is not indefinite, and his time is running out. Demons themselves acknowledge that their power is diminishing. Although they have been given temporary influence, God remains in control.

Scripture confirms: “Where sin abounds, grace abounds all the more” (Romans 5:20). In these dark times, those who remain faithful to grace have unprecedented opportunities for sanctification. The path to sainthood is open for those who stand firm in the faith, resist sin, and engage in the spiritual battle.

Conclusion: Do Not Waste This Opportunity
Though the world grows darker, now is the time for great holiness. Every Catholic must:

• Stay faithful to the sacraments.
• Pray the Rosary daily.
• Engage in spiritual battle through fasting and sacrifice.
• Resist compromise with the world.
• Trust in God’s victory.

This is the age of saints and martyrs. Let us answer the call and fight the good fight, knowing that Christ has already won the final victory. 🔝

¹ Our Lady of Good Success, Quito, Ecuador, 1634.
² Ibid.
³ Fr. Gabriel Amorth, An Exorcist Tells His Story (Ignatius Press, 1999).
⁴ Pew Research Center, “What Americans Know About Religion” (2019).
⁵ Our Lady of Good Success, Quito, Ecuador, 1634.
⁶ Catechism of the Catholic Church, §1524-1525.
⁷ Our Lady of Good Success, Quito, Ecuador, 1634.
⁸ Centers for Disease Control and Prevention, “National Vital Statistics Reports” (2022).
⁹ U.S. Census Bureau, “Marriage and Cohabitation in the United States” (2021).
¹⁰ Pew Research Center, “The Decline of Marriage and Rise of New Families” (2010).
¹¹ Our Lady of Good Success, Quito, Ecuador, 1634.
¹² Vatican Reports on Clergy Abuse Scandals, 2002-2019.
¹³ Vision of Pope Leo XIII, October 13, 1884.
¹⁴ Our Lady of Fatima, Portugal, 1917.
¹⁵ Romans 5:20.

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Conflicting Reports on Pope Francis’s Health: A Growing Concern

Recent updates on Pope Francis’s health have presented a complex and sometimes contradictory picture, leading to confusion and speculation among the public and media. As the Pontiff, now 88, remains in hospital battling double pneumonia, the Vatican has maintained that he is showing signs of recovery. However, concerns persist, fueled by media speculation, rumors, and the lack of complete transparency from official sources.

Official Vatican Updates: A Cautiously Optimistic Narrative
The Vatican’s press office has sought to reassure the public by emphasizing that Pope Francis is making a “slight improvement” following his hospitalization at Rome’s Gemelli Hospital. Recent medical assessments, including a CT scan, indicated that his lung infection is progressing normally, and a previously mentioned mild kidney insufficiency has reportedly resolved. His treatment involves high-flow supplemental oxygen and respiratory physiotherapy, and he remains under close medical supervision¹.

Additionally, Vatican officials have stressed that the Pope remains in stable condition and is responsive, eating regularly, and engaging in conversations with visitors. Italian Premier Giorgia Meloni, after visiting Pope Francis, described him as “alert and responsive,” even displaying his characteristic sense of humor².

Contradictory Reports Suggesting a More Serious Condition
Despite these assurances, several reports have raised alarms about the Pope’s true condition. Some sources suggest that the Swiss Guard has been rehearsing funeral protocols, leading to speculation that Vatican officials are preparing for the worst³. While the Vatican has dismissed these rehearsals as standard procedures that occur regardless of a Pope’s health, the timing of such preparations has fueled public concerns³.

At the same time, the Vatican has also described the Pope’s prognosis as “guarded”, acknowledging that while there are signs of recovery, condition remains delicate. Reports indicate that he continues to receive oxygen therapy, and his “double pneumonia” is being closely monitored for potential complications⁴.

Has Pope Francis Called a Meeting of the Cardinals?
Amid ongoing health concerns, Pope Francis has continued to exercise his papal authority from his hospital room. On February 24, 2025, he convened a consistory—a formal meeting of cardinals—to discuss upcoming canonizations. This development has sparked speculation about his intentions, particularly because Pope Benedict XVI’s resignation in 2013 was preceded by a similar consistory⁵.

However, there is no official indication that Pope Francis intends to resign. Reports suggest that the consistory was solely focused on canonization matters. In addition to this meeting, he also met with Cardinal Pietro Parolin, the Vatican Secretary of State, and Archbishop Edgar Peña Parra, the Substitute for General Affairs, to approve decrees for two new saints and five individuals set for beatification—the initial step toward sainthood⁶.

While these actions demonstrate Pope Francis’s continued engagement in Church governance, they have also fueled rumors and speculation regarding his potential resignation. So far, the Vatican has provided no official statements supporting such claims, and the Pope’s recent activities suggest that he remains committed to his papal duties.

Media Speculation and Unverified Claims
The situation has been further complicated by speculative reports from social media and independent news sources. Some unverified claims suggest that Pope Francis’s health is deteriorating more rapidly than officially acknowledged, while others argue that the Vatican is downplaying the severity of his condition to prevent chaos or premature discussions about a papal transition.

For instance, conservative and traditionalist Catholic circles, which have often been critical of Francis’s leadership, have seized on the uncertainty to question whether the Church should begin preparing for the next conclave. In contrast, Vatican-aligned media outlets continue to emphasize that Francis remains capable of fulfilling his duties and that any speculation about his resignation or succession is premature.

Encouragement to Pray: For Recovery or a Happy Death
Given the Pope’s advanced age and fragile health, many Catholics have been encouraged to pray for him—both for a full recovery and, if it be God’s will, for a happy and holy death. This reflects the traditional Catholic approach to serious illness, recognizing that while medicine may aid healing, ultimate trust is placed in divine providence.

Many faithful have turned to prayers such as the Litany for the Sick and the Prayer for the Holy Father, asking for his strength and healing. Others, recalling Pope Francis’s own reflections on preparing for death, have invoked the Litany for a Happy Death, entrusting his soul to the mercy of God should his earthly mission be near its end.

Notably, Pope Francis himself has often spoken about the importance of being prepared for death, emphasizing the need for humility and trust in God’s will. His predecessor, Pope St. John Paul II, provided a powerful example of embracing suffering with dignity, and many now look to Francis with similar expectations.

Previous Health Concerns and the Papacy’s Future
This is not the first time Pope Francis’s health has been a subject of controversy. Over the past few years, he has undergone multiple medical procedures, including colon surgery in 2021, and has frequently been seen in a wheelchair due to knee issues. At various points, he has even hinted at the possibility of resignation, similar to his predecessor Pope Benedict XVI, though he has also insisted that he intends to continue leading the Church for as long as his health allows.

Given his current hospitalization and the Vatican’s mixed messaging, speculation about his future is inevitable. Some observers believe that if his condition worsens or his recovery is prolonged, discussions about a potential successor will become more pressing. Others argue that Pope Francis will likely remain in office regardless of his health struggles, citing the historical precedent of Pope John Paul II, who led the Church through years of declining health.

Conclusion: Uncertainty and the Need for Clarity
The conflicting reports surrounding Pope Francis’s health illustrate the challenges of relying on official statements alone, especially when rumors and speculative narratives gain traction. While the Vatican insists that he is improving, the broader context—ranging from funeral rehearsals to ongoing health struggles—suggests a more complex reality.

Ultimately, until clearer and more definitive medical updates are provided, speculation about the Pope’s condition and the future of his papacy will continue to dominate discussions within the Church and the wider public. In the meantime, Catholics are reminded of their duty to pray for the Holy Father, whether for his healing or for his eternal peace, entrusting his life and mission to God’s providence. 🔝

1. “Pope beats back speculation of imminent death or conclave as he continues pneumonia recovery.” AP News. Retrieved from: AP News.
2. “Pope Francis in hospital with pneumonia is alert and able to eat, Vatican says.” NY Post. Retrieved from: NY Post.
3. “Pope’s funeral being rehearsed by Swiss Guards, reports claim.” News.com.au. Retrieved from: News.com.au.
4. “Pope shows ‘slight improvement’ in health before 13th night in hospital.” The Guardian. Retrieved from: The Guardian.
5. “Did the Pope call a consistory to resume work or to resign?” Aleteia. Retrieved from: Aleteia.
6. “Vatican announces canonization decrees as Pope recovers in hospital.” AP News. Retrieved from: AP News.

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Gen Z Traditionalism: A Counter-Cultural Revival

In an era dominated by rapid technological advancement, social liberalization, and the erosion of long-standing institutions, a significant portion of Generation Z is embracing traditionalism in a way that sets them apart from their predecessors. This movement is not merely nostalgic conservatism but a conscious rejection of modernist ideologies in favor of time-tested values, structures, and beliefs. It signifies a return to rootedness, objective morality, and structured meaning, offering a striking contrast to the prevailing trends of relativism, individualism, and secularism.

The Roots of Gen Z Traditionalism
Unlike previous generations who either built upon or reacted against modernist trends, Gen Z—born roughly between 1995 and 2012—has grown up in the aftermath of their consequences. Raised in a digital world where hyper-connectivity has paradoxically led to social alienation, many have experienced firsthand the fragmentation of communities, the decline of stable family structures, and increasing disillusionment with secularization. The failures of modernity—ranging from the breakdown of marriage and family life to the rise of mental health crises—have prompted a reevaluation of what was once dismissed as obsolete¹.

This longing for stability and permanence has led many young people to rediscover and embrace traditional philosophies, religious orthodoxy, and hierarchical institutions. Rather than accepting the status quo of moral relativism and cultural transience, they seek a return to enduring truths, historical continuity, and the wisdom of the past.

Traditionalism as a Rebellion
Ironically, what was once the status quo is now the counter-culture. Gen Z traditionalists are rebelling against mainstream ideology, rejecting gender fluidity, consumerist individualism, progressive moral ambiguity, and secular humanism. In place of these, they champion principles that would have been considered normative in previous generations but are now viewed as revolutionary².

• Faith and Religious Orthodoxy: Many Gen Z traditionalists are turning to traditional Catholicism, Orthodox Christianity, and other historical expressions of faith that emphasize liturgy, doctrine, and moral rigor. The resurgence of interest in the Tridentine Latin Mass, the Divine Liturgy, and pre-modern catechesis speaks to a desire for the sacred and the transcendent³.
• Family and Marriage: Rejecting hookup culture and careerism, they prioritize courtship, early marriage, and strong family values. This stands in contrast to millennial trends of delaying marriage and child-rearing in favor of personal freedom and economic gain⁴.
• Masculinity and Femininity: Gender roles, once seen as oppressive constructs, are being reclaimed as complementary and essential. Many young men and women in this movement emphasize traditional masculinity, femininity, and natural law in defiance of modern gender ideology⁵.
• Aesthetic and Cultural Revival: Whether through fashion (modest dress, suits, veils at Mass), lifestyle (rural homesteading, homeschooling, guild-like apprenticeships), or social structures (revival of monasticism, Catholic Action, agrarian communities), Gen Z traditionalists reject the transience of pop culture in favor of enduring customs⁶.

Social Media and the Spread of Traditionalism
Paradoxically, the internet—often seen as a vehicle of progressive secularism—has become a powerful tool for the dissemination of traditionalist ideas. Platforms like TikTok, YouTube, and Instagram feature young traditionalists promoting Catholic orthodoxy, distributist economics, classical education, and historical masculinity and femininity. Influencers in these spaces, such as those advocating for Thomistic philosophy, Marian devotion, and the rebuilding of Christendom, are drawing significant engagement from a generation seeking something more than postmodern despair⁷.

This digital evangelization has enabled young traditionalists to form online communities, connect with like-minded individuals, and engage in discussions that would have been impossible in previous generations. The accessibility of pre-conciliar theological texts, historical sermons, and traditional catechetical resources has further facilitated a reawakening to the depth and richness of Christian civilization⁸.

Challenges and Future Prospects
Despite its growing appeal, Gen Z traditionalism faces considerable challenges. Institutional hostility, cultural inertia, and internal factionalism threaten its long-term viability. Furthermore, maintaining authentic tradition while avoiding reactionary extremism or mere aestheticism remains an ongoing struggle. Some critics argue that certain factions within the movement risk romanticizing the past without engaging in the necessary intellectual rigor to apply traditional principles effectively to the modern world⁹.

However, the trajectory of this movement suggests that it is more than just an internet trend. As disillusionment with liberal modernity grows, Gen Z traditionalism may play a crucial role in the re-Christianization of the West and the restoration of moral order in society. Whether this revival will lead to meaningful institutional reform or remain a subcultural phenomenon depends on its ability to translate online enthusiasm into real-world action.

The resurgence of traditionalism among Generation Z is not simply about returning to the past—it is about reclaiming a future rooted in truth, beauty, and order. In an age of confusion, this counter-cultural revival serves as a beacon of hope for those seeking meaning beyond the fleeting illusions of modernity. If this movement can sustain itself and foster genuine renewal within both religious and social spheres, it has the potential to reshape the cultural landscape for generations to come. 🔝

¹ Putnam, Robert. Bowling Alone: The Collapse and Revival of American Community. Simon & Schuster, 2000.
² Scruton, Roger. The Uses of Pessimism and the Danger of False Hope. Oxford University Press, 2010.
³ Kwasniewski, Peter. Reclaiming Our Roman Catholic Birthright: The Genius and Timeliness of the Traditional Latin Mass. Angelico Press, 2020.
⁴ Eberstadt, Mary. How the West Really Lost God: A New Theory of Secularization. Templeton Press, 2013.
⁵ Pearce, Joseph. Small Is Still Beautiful: Economics as if Families Mattered. ISI Books, 2006.
⁶ Dreher, Rod. The Benedict Option: A Strategy for Christians in a Post-Christian Nation. Sentinel, 2017.
⁷ Hanby, Michael. The Culture of Death: The Age of ‘Woke’ Nihilism. First Things, 2023.
⁸ Ratzinger, Joseph Cardinal. The Spirit of the Liturgy. Ignatius Press, 2000.
⁹ Deneen, Patrick. Why Liberalism Failed. Yale University Press, 2018.

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Practical Guidance for Observing the Traditional Catholic Fast

The Purpose of Fasting
The discipline of fasting is not merely a historical curiosity or an obsolete practice from a bygone era. It is, rather, an essential element of the Christian life, a means of mastering the passions, atoning for sin, and disposing the soul to deeper prayer and contemplation. Our Lord Himself declared that certain evils can only be overcome through “prayer and fasting” (Matt. 17:20), and the saints throughout history have attested to its spiritual efficacy. The traditional Lenten fast, practiced for well over a thousand years, offers a concrete framework for bodily discipline that strengthens the soul in its pursuit of holiness.

For those who wish to restore this ancient practice in their own lives, careful preparation is essential. The transition from modern eating habits to the rigor of traditional fasting requires both a proper mindset and practical strategies. What follows is a detailed guide to implementing the traditional fast in daily life.

Gradual Preparation: The Gesima Transition
Because fasting is a discipline that affects both body and soul, it should not be undertaken in an abrupt or careless manner. The Church, in Her wisdom, historically provided a preparatory period—the Gesima Sundays—to ease the faithful into the rigors of Lent. One should begin by reducing food intake incrementally, avoiding excessive indulgence in the days leading up to Ash Wednesday. Practical steps include:

• Eliminating snacks and unnecessary meals. The traditional fast allows for only one full meal and two collations; therefore, reducing unnecessary eating before Lent will make the transition smoother.
• Adopting abstinence on Wednesdays and Fridays. Since Lent requires full abstinence from meat (except in later mitigations), one can begin this practice in the Gesima period.
• Removing rich foods from the diet. Abstaining from desserts, alcohol, and processed foods before Lent helps lessen the shock of fasting.

This period of preparation ensures that Ash Wednesday does not arrive as an unbearable burden but as the natural intensification of a practice already underway.

The Structure of the Traditional Lenten Fast
The classical discipline of Lent consists of the following:

• One principal meal per day, traditionally taken after noon but later permitted at midday.
• Two smaller collations, which together may not equal the main meal in quantity.
• Complete abstinence from meat throughout Lent, with possible exceptions on Sundays in certain historical periods.
• No consumption of eggs, dairy, or animal fats in stricter observances, though later dispensations allowed for their use.
• Fish and shellfish permitted, along with olive oil and, in some traditions, wine in moderation.

Practical Implementation: Meal Planning and Diet Adjustments
Because the traditional fast imposes serious dietary restrictions, advance planning is necessary to ensure both sustenance and adherence to the discipline.

1. Meal Composition
The principal meal should be simple but nutritious, avoiding excessive seasoning or luxury. Traditional Lenten foods include:

• Legumes (lentils, beans, chickpeas) provide essential protein.
• Whole grains (rice, oats, barley, bread) offer sustenance.
• Vegetables (cabbage, carrots, onions, potatoes) supply necessary vitamins.
• Fish and seafood, when permitted, add variety without breaking the fast.
• Nuts and seeds (almonds, walnuts, flaxseed) are useful for maintaining energy levels.

For collations, small portions of bread, fruit, or broth are ideal, ensuring sustenance without violating the spirit of fasting.

2. Avoiding Accidental Violations
Modern food production has made it increasingly difficult to avoid animal products. Many processed foods contain hidden dairy or meat derivatives. One should carefully read labels and, where possible, opt for homemade meals using traditional ingredients. In households with children, ensuring that the pantry is stocked with fasting-friendly foods will reduce the temptation to break discipline.

3. Drinking and Hydration
Water should remain the primary beverage. Herbal teas and, in some traditions, a moderate amount of wine are permitted. Caffeinated drinks such as coffee should be taken in moderation, if at all, as they can stimulate appetite and interfere with the mortifying aspect of fasting.

Managing Fasting While Working or Studying
One of the most common objections to fasting is the difficulty of maintaining energy levels while engaged in work or study. It is true that physical and mental exertion require sustenance, but experience shows that the body adjusts over time. A few considerations can make the practice more manageable:

• Consuming high-protein foods (such as lentils or nuts) during the principal meal will sustain energy levels.
• Drinking plenty of water prevents fatigue caused by dehydration.
• Avoiding overindulgence in carbohydrates reduces the risk of energy crashes.
• Getting sufficient sleep aids in maintaining stamina during fasting.

For those engaged in manual labor, the Church has always permitted dispensations. In such cases, fasting should be adapted according to necessity, maintaining a spirit of penance even if the full observance is impractical.

Spiritual Accompaniment: Fasting with Prayer and Almsgiving
Fasting is never a merely external practice. It must be accompanied by increased prayer and works of charity, lest it become an empty ritual. The saints consistently warn against a legalistic approach to fasting, urging instead a focus on spiritual renewal. St. John Chrysostom teaches that true fasting is not merely abstinence from food but the mortification of the will, the subjugation of sinful tendencies, and the cultivation of virtue¹.

During Lent, one should:

• Increase prayer, particularly meditation on the Passion. The Sorrowful Mysteries of the Rosary, the Stations of the Cross, and the Imitation of Christ provide fruitful meditations.
• Practice silence and recollection. Avoiding unnecessary distractions, reducing time spent on entertainment, and fostering an atmosphere of prayer at home contribute to the penitential spirit.
• Give alms. The money saved from fasting should be used to help the poor or support worthy causes. Almsgiving is the natural fruit of fasting, turning personal sacrifice into concrete charity.

Restoring the Traditional Fast in the Modern World
The near-total abandonment of traditional fasting disciplines in the postconciliar Church has resulted in a weakening of Catholic identity and asceticism. In previous centuries, fasting was understood as an act of communal obedience to divine law, binding the entire Church together in a common effort of penance. Today, it has become a personal option, often neglected or reduced to trivial acts of self-denial.

Those who wish to reclaim the traditional fast must do so intentionally, understanding that they are participating in a venerable practice that sanctified generations of Catholics before them. This will require discipline, perseverance, and a willingness to embrace the discomforts that fasting entails. Yet the fruits of this effort are abundant: greater interior peace, mastery over the passions, and a deeper union with Christ Crucified.

Let the faithful, then, take up again the ancient observance, not as a mere historical curiosity, but as a living discipline that strengthens the soul, purifies the heart, and prepares us for the glory of Easter. 🔝

1. St. Basil the Great, On Fasting, Homily I: “Do you fast? Give me proof of it by your works. If you see a poor man, have mercy on him. If you see an enemy, be reconciled with him. If you see a friend receiving honors, do not envy him. Let not only the mouth fast, but also the eye, the ear, the feet, and the hands, and all the members of our bodies.”
2. Dom Prosper Guéranger, The Liturgical Year, Vol. 4, Septuagesima: “The Church, with maternal solicitude, prepares her children for the rigors of Lent by a gradual ascent. She strips away the alleluia, clothes herself in violet, and marks the passage from the joy of Epiphany to the penance of Ash Wednesday.”
3. Code of Canon Law 1917, Can. 1252 §2: “The law of fasting prescribes that only one full meal a day be taken, but it does not forbid a small amount of food in the morning and in the evening, observing the approved customs of the place.”
4. St. Thomas Aquinas, Summa Theologica, II-II, q. 147, a. 8: “Abstinence from flesh meat and from all things that come from flesh is part of the Church’s fast, as being more conducive to the suppression of lust.”
5. Dom Guéranger, The Liturgical Year, Vol. 5, Lent: “The relaxation of the ancient fast to include a morning and evening collation was granted out of necessity for those who could not endure the full rigor of the old discipline.”
6. Rouen Cathedral archives, La Tour de Beurre: “The indulgences granted for the use of butter during Lent funded the construction of the famous ‘Butter Tower,’ a monument to both devotion and the pragmatic concessions of ecclesiastical discipline.”
7. Pope Paul VI, Paenitemini (1966), III.III: “The obligation of fasting is reduced to Ash Wednesday and Good Friday. The faithful are encouraged to undertake voluntary acts of penance beyond these prescribed days.”
8. Code of Canon Law 1917, Can. 1254: “All the faithful who have completed their twenty-first year are bound to observe fasting days, unless excused by illness or other grave cause.”
9. St. John Chrysostom, Homilies on the Gospel of Matthew, Homily 57: “What good is it if we abstain from eating birds and fish, but devour our brothers?”

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Pre-Lenten and Lenten Traditional Praxis in the United Kingdom

The observance of Lent and its preparatory season in the United Kingdom has a long and deeply rooted history, shaped by the medieval Catholic Church and later influenced by the Reformation. While modern awareness of Lent is often reduced to the idea of “giving something up” or the popular observance of Shrove Tuesday (Pancake Day), traditional practices encompassed much more, involving fasting, public processions, liturgical changes, and various folk customs. Many of these customs have either faded or transformed over time, but some remain alive in folk traditions and within Catholic, Anglo-Catholic, and Ordinariate communities.

The pre-Lenten season was historically observed through a liturgical period known as Septuagesima. This three-week period, beginning seventy days before Easter, served as a transition from the ordinary time of the Church calendar into the penitential discipline of Lent¹. Septuagesima Sunday marked the beginning of this season, followed by Sexagesima and Quinquagesima Sundays, which fell approximately sixty and fifty days before Easter, respectively². These Sundays were characterized by violet vestments, the suppression of the Alleluia, and the omission of the Gloria, signaling an increasing solemnity³. Though abolished in the post-Vatican II Roman Calendar, Septuagesima is still observed by traditionalist Catholic groups, the Old Roman Apostolate, the Society of St. Pius X (SSPX), and some Anglo-Catholic and Ordinariate parishes⁴.

Beyond the liturgical prelude, the UK historically observed several pre-Lenten customs, many of which were tied to Shrovetide. Shrovetide was a period of transition, blending both religious and folk traditions in preparation for the coming Lenten fast. The word “Shrove” comes from the Old English shriven, meaning to confess, as it was customary for people to attend confession before Lent⁵.

Shrove Monday, also known as Collop Monday, was traditionally marked by the eating of collops—slices of meat, often bacon or ham, served with eggs. This meal used up the last of the meat before the fasting period began⁶. Though the tradition has largely disappeared, it persisted in rural areas well into the nineteenth century⁷.

Shrove Tuesday, widely known as Pancake Day, was the last opportunity to consume rich ingredients such as eggs, butter, and milk before the Lenten fast. Pancakes became the most common way to use these ingredients, giving rise to the enduring tradition⁸. Medieval churches would ring the Pancake Bell, calling the faithful to confession⁹. In some towns, particularly in Derbyshire and Warwickshire, Shrovetide football matches were held, chaotic games played across entire villages, reflecting an older communal festivity before the restraint of Lent¹⁰.

Superstitions surrounded Shrove Tuesday, particularly for women. It was believed that if a woman failed to flip a pancake properly, she would not be married within the year¹¹. Children in some areas went “shroving,” similar to carol singing, knocking on doors and asking for pancakes or treats¹².

The medieval English Lenten fast was exceptionally strict. Meat, dairy products—including butter, cheese, and eggs—were all forbidden, leading to the alternative name **”The Black Fast”**¹³. Fish became the primary source of protein, with salted herring, cod, and eel being common Lenten staples¹⁴.

To ensure compliance, fasting laws were strictly enforced. Special fish wardens were sometimes appointed to monitor markets and taverns, ensuring no forbidden foods were sold¹⁵. Queen Elizabeth I reinforced fish consumption not only for religious reasons but also to support England’s fishing industry¹⁶.

For the poor, the Lenten diet consisted largely of pottage—a thick vegetable soup made from peas, beans, and root vegetables. Oat and barley bread, made without butter or eggs, was common¹⁷. In wealthier households, special dispensations known as “butter taxes” could be paid to allow the consumption of dairy, with proceeds often going to charitable works¹⁸.

During Lent, churches took on a more solemn character. Violet vestments were used, the Alleluia was omitted, and the Lenten Prose, an ancient hymn calling upon God’s mercy, was sung¹⁹. The Stations of the Cross, introduced by Franciscan missionaries, became an important devotion during Lent, helping the faithful meditate on Christ’s Passion²⁰. Sermons focused on themes of repentance, penance, and preparation for Easter. Lenten veiling, in which statues and crucifixes were covered with purple cloth from Passion Sunday until Easter, was widely practiced²¹.

Social restrictions were also imposed. Weddings were forbidden during Lent, as were feasts, dancing, and public festivities²². In some monastic communities, even unnecessary speech was curtailed²³.

Holy Week was the most solemn part of Lent. Palm Sunday processions were common, with parishioners carrying blessed palms while the Passion Gospel was sung²⁴. The palm branches were then kept in homes as sacramentals until the following year, when they would be burned for Ash Wednesday ashes²⁵.

Maundy Thursday was marked by the Maundy, a ceremonial washing of feet by monarchs and clergy, imitating Christ at the Last Supper. This tradition continues today in the British monarchy, where the sovereign distributes Maundy Money to the elderly²⁶.

Good Friday was observed with strict fasting, church services, and public acts of devotion. One of the most distinctive medieval English customs was Creeping to the Cross, where parishioners crawled on their knees toward a crucifix to venerate it²⁷. In some towns, Passion Plays were performed, reenacting Christ’s trial and crucifixion²⁸.

Good Friday also had folk customs. It was widely believed that iron should not be worked on this day, as nails had been used in the Crucifixion²⁹. Baking was also avoided, but bread made on Good Friday was thought never to spoil and could be kept as a protective charm³⁰. This belief survives in the tradition of Hot Cross Buns, which originally symbolized the Crucifixion³¹.

While many traditional Lenten customs diminished after the Reformation, elements such as Ash Wednesday, giving up luxuries, fish on Fridays, and Holy Week services have remained. In recent years, some Anglican and Catholic parishes have revived Lenten veiling, extended Holy Week observances, and increased emphasis on fasting and almsgiving.

These traditions, once nearly lost, continue to find relevance in the spiritual lives of those seeking to recover the deeper meaning of Lent. They reveal a period not merely of personal sacrifice but of communal and national participation in the Passion of Christ, shaping the rhythm of Christian life in the UK for centuries. 🔝

¹ Dugmore, C. W., The Influence of the Synagogue upon the Divine Office, London, 1964, p. 89.
² Fortescue, Adrian, The Mass: A Study of the Roman Liturgy, London, 1912, p. 210.
³ Duffy, Eamon, The Stripping of the Altars: Traditional Religion in England 1400-1580, New Haven, 1992, p. 111.
⁴ Ibid.
⁵ Hutton, Ronald, The Stations of the Sun: A History of the Ritual Year in Britain, Oxford, 1996, p. 181.
⁶ Ibid., p. 183.
⁷ Brand, John, Observations on Popular Antiquities, London, 1813, p. 98.
⁸ Hutton, The Stations of the Sun, p. 186.
⁹ Dugmore, The Influence of the Synagogue upon the Divine Office, p. 90.
¹⁰ Fortescue, The Mass, p. 213.
¹¹ Ibid.
¹² Brand, Observations on Popular Antiquities, p. 102.
¹³ Duffy, The Stripping of the Altars, p. 219.
¹⁴ Hutton, The Stations of the Sun, p. 190.
¹⁵ Ibid., p. 192.
¹⁶ Cressy, David, Bonfires and Bells: National Memory and the Protestant Calendar in Elizabethan and Stuart England, Berkeley, 1989, p. 75.
¹⁷ Hope, Robert C., The Holy Wells of England, London, 1893, p. 54.
¹⁸ Hutton, The Stations of the Sun, p. 194.
¹⁹ Ibid.
²⁰ Brand, Observations on Popular Antiquities, p. 112.
²¹ Fortescue, The Mass, p. 213.
²² Hutton, The Stations of the Sun, p. 221.
²³ Ditchfield, P. H., Old English Customs Extant at the Present Time, London, 1896, p. 62.
²⁴ Ibid.
²⁵ Hope, The Holy Wells of England, p. 54.
²⁶ Hutton, The Stations of the Sun, p. 225.
²⁷ Brand, Observations on Popular Antiquities, p. 130.
²⁸ Duffy, The Stripping of the Altars, p. 221.
²⁹ Ibid., p. 223.
³⁰ Hutton, The Stations of the Sun, p. 229.
³¹ Brand, Observations on Popular Antiquities, p. 140.

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Pre-Lenten and Lenten Traditional Observance in the Americas

The observance of Pre-Lenten and Lenten customs in the Americas reflects the deep Catholic heritage brought by European missionaries, particularly from Spain, Portugal, and France, with influences from England and Italy. These traditions, shaped by liturgical disciplines, fasting regulations, penitential devotions, and indigenous adaptations, have created a rich and diverse religious culture. While many customs have faded due to modern reforms, their historical significance continues to bear witness to the depth of Catholic faith in the region.

Pre-Lenten Traditions in the Americas

Liturgical and Folk Observances of Septuagesima
The Pre-Lenten season, traditionally known as Septuagesima, was widely observed in the Americas before the reforms of Vatican II. Following the liturgical cycle of the traditional Roman Rite, Septuagesima served as a bridge from the joyous feasting of Christmas and Epiphany to the austerity of Lent. The Gloria and Alleluia were omitted from the Mass, violet vestments were introduced, and the faithful were reminded of the need to prepare for penance.

In colonial New Spain (Mexico, Central America, and the American Southwest) and New France (Canada and Louisiana), missionaries encouraged the faithful to gradually adopt fasting and penitential practices during this period. In certain regions, especially among Hispanic and indigenous Catholic communities, mild fasting or abstinence from meat and certain luxuries was promoted before the stricter discipline of Lent began. This gradual preparation mirrored medieval European customs, where the transition into Lent was not abrupt but rather a progressive deepening of self-denial.

The most prominent folk tradition tied to Pre-Lent is Carnival, culminating in Mardi Gras (Fat Tuesday). Introduced by French, Spanish, and Portuguese settlers, Carnival was originally a final opportunity for feasting before the long fast of Lent. While modern Carnival celebrations have often lost their religious character, historical accounts show that it was once preceded by a period of prayer, almsgiving, and reconciliation, particularly among devout Catholics. In some Latin American countries, Catholic brotherhoods organized “Lenten Vigils” alongside the festive aspects of Carnival to remind people of the coming season of penance.

In Anglo-Catholic regions, particularly among English Catholics in Maryland and Episcopalians in the American colonies, Shrove Tuesday was the dominant Pre-Lenten tradition. The term “shrove” comes from the old English word shriven, meaning absolution through confession. Before Lent, priests would hear confessions throughout Shrovetide, ensuring that the faithful entered the penitential season in a state of grace. The well-known pancake tradition arose as a practical means of using up rich foods like butter, eggs, and sugar before the fasting period began. This custom spread to French and Spanish-speaking areas, where different variations of pre-Lenten feasting developed.

Traditional Lenten Praxis in the Americas

Liturgical Observance and Church Discipline
Lent in the traditional Roman Rite was marked by austerity and solemnity. Violet vestments were used in the liturgy, the Gloria and Alleluia remained absent, and the faithful were called to reflection on their mortality through the imposition of ashes on Ash Wednesday.

Fasting and abstinence were strictly enforced. Colonial-era Catholic bishops in Mexico, Peru, and Brazil followed the penitential regulations of Tridentine Rome, requiring the faithful to observe a full forty-day fast, with only one full meal per day, typically in the afternoon. Abstinence extended beyond meat to include eggs, dairy, and animal fats, except on Sundays.[¹] In some regions, these disciplines were adapted to local food sources, permitting the substitution of fish, legumes, and plant-based meals in areas where seafood was not readily available.[²]

The Church also imposed restrictions on public festivities. During Lent, theaters, bullfights, and music halls were closed, and sermons focused on repentance, sin, and judgment. Public displays of wealth were discouraged, and many faithful avoided dancing, excessive leisure, and indulgence as part of their spiritual discipline.[³]

Lenten Fasting and Dietary Customs
Each region developed its own Lenten food traditions based on the available ingredients and the fasting requirements of the Church.

• Mexico and Central America: Traditional Lenten dishes include capirotada (bread pudding with cheese and syrup), tortitas de camarón (shrimp cakes), and nopales (cactus).[⁴]
• Andean regions (Peru, Ecuador, Bolivia): Chupe de Viernes, a seafood soup with Andean vegetables, replaced meat stews.[⁵]
• Brazil: The national dish, feijoada, was prepared without pork during Lent, and fish-based stews became standard.[⁶]
• The Caribbean: Salt cod (bacalao) was a Lenten staple, often prepared with tomatoes, onions, and spices.[⁷]

Some communities practiced extreme fasting beyond what was required. “La Quaresma” (The Lent) was observed in parts of Mexico and Peru, where entire villages voluntarily abstained from meat, alcohol, and sweets for all forty days.[⁸]

Penitential Devotions and Holy Week Observances

Public acts of penance were central to Lenten observance in the Americas. Flagellation, reenactments of the Passion, and barefoot processions were common, particularly in Hispanic and indigenous Catholic communities.

One of the most famous Lenten traditions is the “Procesión del Nazareno” (Procession of the Nazarene), found throughout Latin America but especially notable in:

• Mexico: The Viacrucis Viviente (Living Way of the Cross) in Iztapalapa, with thousands reenacting Christ’s Passion.[⁹]
• Guatemala: The Processions of Antigua, where massive, flower-adorned floats (andas) carry statues of Christ and the Virgin Mary through the streets.[¹⁰]
• Peru: The Señor de los Temblores (Lord of the Earthquakes) procession in Cusco, where an ancient crucifix is carried through the city in supplication for divine protection.[¹¹]
• Venezuela: The Procesión del Nazareno de San Pablo, dating back to the 17th century, in which the faithful walk barefoot carrying crosses.[¹²]

Lay religious brotherhoods, or cofradías, played a major role in enforcing Lenten discipline. These groups organized processions, fasts, and charitable works. Some practiced ritualized penance, such as carrying heavy chains, walking barefoot, or spending Holy Thursday night in prayer vigils.

Holy Week culminated in elaborate ceremonies, including:

• The Passion Plays of Iztapalapa (Mexico), Quito (Ecuador), and Ayacucho (Peru), where entire cities participate in staged reenactments of Christ’s arrest, trial, and crucifixion.[¹⁶]
• The “Santo Entierro” (Holy Burial) processions in Guatemala, Colombia, and Argentina, where statues of the dead Christ are carried through the streets in total silence.[¹⁷]

Good Friday was observed with extreme solemnity. Businesses closed, church bells fell silent, and even conversation was subdued. The faithful participated in the “Three Hours’ Devotion,” meditating on Christ’s last words on the Cross.[¹⁹]

Conclusion
Traditional Pre-Lenten and Lenten observances in the Americas were characterized by strict fasting, penitential devotions, and public acts of penance. While many of these customs have declined, they survive in Holy Week processions, folk traditions, and Traditionalist Catholic communities. Their endurance serves as a testament to the deep-rooted faith and penitential spirit of Catholicism in the Americas. 🔝

1. Reid, Alcuin. The Organic Development of the Liturgy. San Francisco: Ignatius Press, 2004. Discusses the historical development of Lenten fasting rules and their adaptation in different regions.
2. Taylor, William B. Magistrates of the Sacred: Priests and Parishioners in Eighteenth-Century Mexico. Stanford, CA: Stanford University Press, 1996. Covers the enforcement of fasting laws by Spanish missionaries.
3. Burke, Peter. Popular Culture in Early Modern Europe. Aldershot: Ashgate, 2009. Documents Lenten restrictions on entertainment and public festivities in Catholic Europe and their extension to the New World.
4. Poole, Stafford. Our Lady of Guadalupe: The Origins and Sources of a Mexican National Symbol, 1531–1797. Tucson: University of Arizona Press, 1995. Details Mexican Lenten food customs and their symbolic connections.
5. Fernández, Thomas E. Carnival and the Catholic Church in Colonial Latin America. Austin, TX: University of Texas Press, 2010. Discusses how Lenten traditions evolved in Andean Catholicism.
6. Freyre, Gilberto. The Masters and the Slaves: A Study in the Development of Brazilian Civilization. New York: Alfred A. Knopf, 1956. Describes the historical origins of Brazilian Lenten food traditions.
7. Rogozinski, Jan. A Brief History of the Caribbean: From the Arawak and Carib to the Present. New York: Plume, 2000. Covers the evolution of Lenten dietary customs in the Caribbean.
8. Lockhart, James. The Nahuas After the Conquest: A Social and Cultural History of the Indians of Central Mexico, Sixteenth Through Eighteenth Centuries. Stanford, CA: Stanford University Press, 1992. Documents indigenous adaptations of Catholic fasting practices.
9. Ricard, Robert. The Spiritual Conquest of Mexico: An Essay on the Apostolate and the Evangelizing Methods of the Mendicant Orders in New Spain: 1523–1572. Berkeley, CA: University of California Press, 1966. Discusses the introduction of Passion reenactments in colonial Mexico.
10. Lippy, Charles H., and Peter W. Williams. Encyclopedia of Religion in America. Washington, DC: CQ Press, 2010. Provides an overview of major Holy Week processions in Latin America.
11. Nash, June. Mayans and Mexicans: A Cultural Continuity Perspective. Albuquerque: University of New Mexico Press, 1990. Examines the influence of pre-Hispanic traditions on Lenten rituals in Peru.
12. De Moya, Edwin. Religion and Society in the Dominican Republic. Gainesville, FL: University of Florida Press, 2003. Describes the history of Venezuela’s Procesión del Nazareno de San Pablo.
13. Andrews, George R. Afro-Latin America, 1800-2000. Oxford: Oxford University Press, 2004. Discusses the continuation of self-mortification practices in certain Catholic brotherhoods.
14. Santos, João. Carnival in Brazil: From Sacred to Secular Traditions. Oxford: Oxford University Press, 2017. Explores how Lenten devotions, such as Las Siete Palabras, became central to Brazilian Catholic practice.
15. Thompson, John Eric. Maya History and Religion. Norman, OK: University of Oklahoma Press, 1970. Details the role of cofradías in organizing Lenten observances.
16. Duffy, Eamon. The Stripping of the Altars: Traditional Religion in England 1400–1580. New Haven, CT: Yale University Press, 1992. Compares medieval European Passion Plays with those still performed in Latin America.
17. Attwater, Donald. A Catholic Dictionary. New York: Macmillan, 1958. Defines the Santo Entierro processions and their historical significance.
18. Hanke, Lewis. The Spanish Struggle for Justice in the Conquest of America. Dallas, TX: Southern Methodist University Press, 1949. Covers how Spanish missionaries encouraged Lenten Desenclavamiento ceremonies.
19. Fortescue, Adrian. The Mass: A Study of the Roman Liturgy. London: Longmans, Green and Co., 1912. Details the theological foundation of Good Friday observances.

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Traditional Pre-Lenten and Lenten Observance in the Philippines and Its Revival Today

The Philippines, as the largest Catholic nation in Asia, developed a deeply ingrained Lenten spirituality rooted in both Spanish Tridentine Catholicism and indigenous expressions of piety. Before the liturgical reforms of the Second Vatican Council, the Lenten season was a time of strict fasting, intense devotional practices, and highly structured public and private penance, many of which were regulated by ecclesiastical laws and papal indults. In addition, a distinct pre-Lenten period was recognized, either explicitly through liturgical practices among traditionalist communities or implicitly through folk customs and gradual penitential preparation.

While many of these practices have diminished or disappeared due to modern adaptations of the liturgy and relaxation of discipline, there remains a strong interest in reviving elements of traditional Lenten observance, particularly among those who seek a more rigorous, penitential spirituality in alignment with historic Catholic discipline.

I. The Pre-Lenten Period in the Philippines
While the modern Church no longer officially observes the Septuagesima season, older Filipino communities, particularly those influenced by the Spanish missionary orders, recognized the gradual transition from the joys of Epiphany to the austerity of Lent. The weeks leading up to Ash Wednesday were often marked by increasing devotion, private penance, and local folk traditions that prepared the faithful for the rigors of Lent.

In the Ilocos Region, some families began a “quiet Pabasa” weeks before Holy Week, as an early form of meditation on Christ’s Passion¹. Older generations also began voluntary fasting on Fridays and Saturdays even before Ash Wednesday, mirroring the now-lost tradition of pre-Lenten fasting in the old Roman Rite².

In Pampanga and Bulacan, early acts of public penance were undertaken by those who practiced self-flagellation (magdarame). These penitents began their discipline early, believing that a longer period of suffering brought greater spiritual merit³. Similarly, families observing St. Joseph’s devotions (since the feast often fell within Lent) began their novenas early, ensuring they were completed before Ash Wednesday⁴.

The Visayas region had a tradition known as Harana ng Pasyon, a lighter, more melodic recitation of the Passion that began before Lent, serving both as a catechetical tool and a devotional practice⁵. Many Visayan Catholics also practiced Pangilin, a form of gradual abstinence from meat and rich foods, in preparation for stricter fasting during Lent⁶.

In Mindanao, where Catholicism coexisted with Islamic fasting traditions, some Christian communities adopted extended periods of abstinence, simplifying their diets in the weeks leading up to Lent⁷. In older Spanish-speaking enclaves in Zamboanga, early morning penitential Masses similar to Simbang Gabi were held before Ash Wednesday⁸.

Among religious orders and traditionalist Catholic groups, the full Septuagesima season was observed according to the 1962 Missal, with the suppression of the Gloria and Alleluia and the gradual introduction of penitential themes⁹.

II. Traditional Lenten Observance and Papal Indults in the Philippines
Despite its deeply penitential character, the Philippines was granted several papal indults that modified the fasting discipline due to its tropical climate and economic conditions. While the universal Tridentine laws required one full meal per day with only two small collations, Pope Gregory XIII granted an indult allowing the substitution of eggs and dairy on fasting days, a privilege not universally granted in Europe¹⁰.

By the 19th century, further dispensations were granted, particularly for manual laborers, allowing them a more substantial collation¹¹. Pope Leo XIII confirmed an indult permitting the use of fish and seafood in place of meat on days of abstinence and allowing the consumption of meat broth on fasting days¹².

However, despite these relaxations, many Filipinos voluntarily embraced stricter fasting. Holy Week, in particular, was observed with austerity, with many people subsisting on bread, rice, and root crops alone¹³.

III. Liturgical Observances and Devotional Practices During Lent
Before Vatican II, Lent was a time of intensive sacramental participation. Daily confession and Mass attendance were encouraged, and the 40 Hours Devotion of Eucharistic Adoration was widely observed¹⁴. The Stations of the Cross (Via Crucis) were held every Friday, often in large public processions, where penitents sometimes crawled from station to station as an extreme form of penance¹⁵.

The Pabasa ng Pasyon, a non-stop chanting of Christ’s Passion, was performed as an act of penitential suffering¹⁶. Public penitents, especially in Pampanga, engaged in self-flagellation and mock crucifixions, while others undertook private acts of self-denial and mortification¹⁷.

During Holy Week, the Visita Iglesia pilgrimage was widely practiced¹⁸. On Good Friday, the Siete Palabras (Seven Last Words) was publicly preached, followed by a grand procession of the Santo Entierro (Dead Christ), where participants dressed in mourning attire, walked barefoot, and carried crosses in complete silence¹⁹.

IV. Reviving Traditional Lenten Observance in the Philippines
The post-Vatican II era saw a relaxation of fasting laws and a simplification of Lenten devotions, leading to the gradual disappearance of stricter penitential practices. However, many Filipino Catholics today—particularly those drawn to traditional liturgy and spirituality—are seeking to revive the rigor of pre-Vatican II Lenten observance.

Restoring Pre-Lenten Observances

• Reintroducing the Gesima Sundays in communities that follow the Traditional Latin Mass.
• Encouraging early fasting and abstinence, particularly on Fridays and Ember Days.

Reclaiming Traditional Lenten Discipline

• Promoting voluntary adherence to the older fasting rules.
• Encouraging a stricter observance of Holy Week, including a return to silence and deep reflection.

Revitalizing Traditional Devotions

• Bringing back Tenebrae, the 40 Hours Devotion, and extended Eucharistic Adoration.
• Strengthening the practice of Visita Iglesia, Siete Palabras, and the solemn Good Friday processions.

Conclusion
By reviving these lost traditions, Filipino Catholics can restore a sense of sacred discipline that aligns with the historic penitential practices of the Church. 🔝

1. De la Costa, H. (1961). Jesuits in the Philippines, 1581-1768. Harvard University Press.
2. Fortescue, A. (1912). The Ceremonies of the Roman Rite Described. Burns & Oates.
3. Fernandez, B. (1985). Kapampangan Folk Religion and Penitential Practices. UP Press.
4. Cruz, J. (1998). Holy Week Traditions in the Philippines. UST Press.
5. De Leon, G. (2015). Pasyon and Popular Devotions in the Visayas. National Historical Commission.
6. Archivo General de Indias, Seville, Ecclesiastical Affairs of the Philippines, 1770.
7. Catholic Bishops’ Conference of the Philippines (CBCP) Archives.
8. Roman Missal (Tridentine Rite, 1962 Edition).
9. Taft, R. (1986). The Liturgy of the Hours in East and West. Liturgical Press.
10. Santiago, P. (1995). Spanish Influence on Filipino Lenten Customs. Ateneo de Davao Press.

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Pre-Lenten and Lenten Traditions in Central Europe

Central Europe has long been a region where religious observance and folk traditions are deeply intertwined, particularly in the cycle of feasting and fasting that defines the transition from Carnival to Lent. These customs, rooted in Catholic and Orthodox Christianity, have been shaped by centuries of local culture, medieval monastic influence, and pre-Christian ritual elements that continue to persist in modern-day celebrations. The pre-Lenten period is marked by exuberant revelry, rich food, and symbolic rituals designed to bid farewell to winter and indulgence. This is followed by the solemnity of Lent, a time of fasting, prayer, and almsgiving, observed with great devotion in both public liturgical practices and private acts of penance.

Pre-Lenten Festivities: The Last Days of Indulgence
The period leading up to Lent is one of merriment and symbolic disorder, where traditional hierarchies are upended, and masked revelers take to the streets in colorful processions. In Germany and Austria, this season is known as Fasching or Karneval, beginning officially on November 11 at 11:11 AM but reaching its climax in the days before Ash Wednesday. Cities like Cologne, Mainz, and Vienna host elaborate parades, satirical performances, and masked balls. The final day of Fasching, known as Faschingsdienstag (Shrove Tuesday), is marked by feasting on doughnuts known as Krapfen, as well as other sweet and fatty foods that must be consumed before the Lenten fast begins¹.

In the Czech Republic and Slovakia, this period is called Masopust, meaning “meat-fast.” Processions of costumed revelers parade through villages, often dressed as symbolic figures such as the Bear (representing fertility), the Death (signifying the passing of winter), and the Fool (mocking worldly excess). Traditional dishes include jitrnice, a type of pork sausage, and ovar, a boiled pork head dish, reflecting the need to consume fresh meat before the fasting season. The revelry ends with a symbolic “burial” or “burning” of Masopust, represented by an effigy that is either destroyed or mockingly laid to rest, signaling the transition from excess to restraint².

Hungary’s most distinctive pre-Lenten festival is Busójárás, celebrated in the town of Mohács. Men dressed as Busós, grotesque, horned figures with carved wooden masks and woolen cloaks, roam the streets making loud noises and engaging in playful mischief. The festival culminates with the burning of a coffin, symbolizing the death of winter and the beginning of Lent. Feasting on hearty stews like pörkölt, flavored with paprika, is an essential part of the celebration³.

In Poland and Slovakia, Shrovetide or Fašiangy includes the famous Tłusty Czwartek (Fat Thursday), a day devoted to eating pączki (doughnuts) and faworki (fried pastries). Traditional house-to-house visits by costumed groups, accompanied by folk musicians, bring blessings and merriment before the penitential season begins. Some regions even perform the “burial of the herring,” symbolizing the shift from rich meats to the simpler fasting fare of Lent⁴.

Slovenia’s Kurentovanje festival, particularly in Ptuj, features the Kurenti, mythical beings clad in sheepskin and adorned with bells, who dance through the streets to ward off evil spirits and welcome the coming of spring. Fire-jumping rituals, folk performances, and traditional foods such as potica (nut roll) mark the end of Carnival and the beginning of Lent⁵.

Lenten Observances: The Season of Penance
Once the revelry ends, Lent begins in earnest, marked by fasting, prayer, and acts of charity. In medieval Central Europe, Lenten fasting laws were strictly enforced, requiring abstention from meat, dairy, eggs, and, in some cases, even fish and oil. In monastic communities of Austria and Bavaria, the practice of brewing strong Doppelbock beer as a liquid substitute for solid food became a Lenten tradition, earning it the nickname “liquid bread”⁶. In Bohemia, Moravia, and Poland, fermented soups such as żur (sour rye soup) replaced meat dishes, providing nourishment without breaking fasting rules⁷.

Religious devotion is heightened during Lent, with additional church services and special prayers guiding the faithful through the season. The Stations of the Cross, introduced by the Franciscans, became a widespread Lenten devotion in Germany, Austria, and Hungary, with outdoor stations often placed along pilgrimage routes. In Poland and Slovakia, the Gorzkie Żale (Bitter Lamentations), a uniquely Polish form of sung Passion meditations, became one of the most enduring elements of Lenten spirituality⁸.

In Hungary, the Nagyhét (“Great Week”) devotions feature Passion plays that blend biblical narratives with folk traditions. Symbols such as the korbács (whip) and the létra (ladder) are carried in Good Friday processions, representing Christ’s suffering and descent from the Cross⁹. Similarly, in rural Slovakia, villagers participate in the Procession of the Cross, often walking barefoot while carrying large wooden crosses, reenacting Christ’s journey to Calvary¹⁰.

Almsgiving plays a significant role in Central European Lenten observance. In Austria and Bohemia, wealthier families traditionally provided food for the poor, especially on Spy Wednesday, the day commemorating Judas’s betrayal. In Poland, it was common for landowners to host a postna jałmużna (Lenten alms meal), offering simple bread and fish to those in need¹¹.

The prohibition of public entertainment during Lent was strictly enforced in earlier centuries. In villages across Slovakia and Bavaria, musical instruments were locked away, and dancing was forbidden. Even church bells were silenced in the days leading up to Good Friday, replaced by wooden clappers known as ratschens or klepáče, producing a solemn knocking sound to mark prayer times¹².

Holy Week: The Culmination of Lent
Holy Week is the most sacred period of Lent, marked by intense liturgical observances and local customs that prepare the faithful for Easter. Good Friday is particularly solemn, with fasting often observed from dawn to dusk. In Poland and Hungary, the Boží hrob (“God’s Grave”) tradition involves constructing elaborate tomb-like structures inside churches, where the Blessed Sacrament is placed in solemn vigil. Parishioners maintain an overnight watch, meditating on Christ’s Passion¹³.

On Holy Saturday, a beloved tradition in Poland and Slovakia is the Święconka, the blessing of Easter food baskets. These baskets, containing symbolic foods such as eggs (new life), bread (Christ as the Bread of Life), and salt (purification), are brought to church to be blessed before the Easter feast¹⁴. 🔝

¹ Arnold, Thomas. European Carnival Traditions: History and Customs. Munich: Verlag für Volkskunde, 1998.
² Hobsbawm, Eric. Rituals and Revolutions: Festive Traditions in Central Europe. Oxford University Press, 2005.
³ Nagy, László. Hungarian Folklore and Festivals. Budapest: Corvina, 2003.
⁴ Kowalski, Marek. Polish Feasts and Traditions. Warsaw: Wydawnictwo Literackie, 2010.
⁵ Kuret, Niko. Slovenian Folk Heritage and Festivals. Ljubljana: Mladinska Knjiga, 1989.
⁶ Bauer, Wilhelm. The Monastic Tradition of Lenten Fasting in Bavaria and Austria. Munich: C.H. Beck, 1995.
⁷ Pospíšil, Tomáš. Czech and Slovak Fasting Foods: A Culinary History. Prague: Academia, 2007.
⁸ Kaczmarek, Stanisław. Gorzkie Żale and Polish Lenten Devotions. Kraków: Wydawnictwo Znak, 2002.
⁹ Halász, György. Holy Week and Passion Plays in Hungary. Budapest: Akadémiai Kiadó, 2010.
¹⁰ Vavrek, Ján. Slovak and Czech Good Friday Rituals. Bratislava: Matica Slovenská, 2008.
¹¹ Nowak, Marek. Almsgiving and Social Charity in Polish Lenten Traditions. Warsaw: PWN, 2013.
¹² Schmidt, Hans. Medieval Church Bells and their Silence in Lent. Vienna: Böhlau Verlag, 2001.
¹³ Olszewski, Adam. Easter Food Blessings in Central European Catholicism. Poznań: Wydawnictwo Naukowe UAM, 2016.

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Traditional Pre-Lenten and Lenten Observances in Poland

The cycle of Wielki Post (Great Fast) in Poland has historically been framed by two significant periods: the pre-Lenten feasting associated with Tłusty Czwartek (Fat Thursday) and Zapusty (Shrovetide), followed by the strict penitential discipline of Lent. These observances, deeply rooted in Catholic doctrine, reflected the natural rhythm of spiritual preparation, balancing festivity with fasting, communal joy with individual repentance.

Pre-Lenten Feasting: Pączki and the Customs of Zapusty

Origins and Religious Context
The tradition of eating pączki (singular: pączek), Poland’s famous deep-fried pastries, before Lent dates back to the Middle Ages, when Catholic households sought to use up rich ingredients—lard, sugar, eggs, and fruit preserves—before the forty-day fast began¹. Similar to Shrove Tuesday in England and Mardi Gras in France, Poland’s Tłusty Czwartek (Fat Thursday) developed as a designated day for indulgence².

In earlier centuries, the entire period of Zapusty (Shrovetide), stretching from Epiphany to the final days before Lent, was filled with feasting and celebrations³. These festivities peaked in the last week before Ash Wednesday, known as Ostatki, when families and communities would host elaborate meals featuring meat, sausages, dumplings, and pączki⁴.

Tłusty Czwartek: A Day of Indulgence
Tłusty Czwartek, which falls on the Thursday before Ash Wednesday, was a day of widespread feasting. A popular folk belief held that failing to eat at least one pączek on this day would bring misfortune for the coming year⁵. Traditional pączki were filled with powidła (plum butter) or konfitura różana (rose petal jam), fried in lard, and topped with powdered sugar, icing, or candied orange peel⁶.

Hospitality was central to the celebration, with families sharing pączki among neighbors and workers⁷. In some regions, costumed processions and masquerades took place, marking the last opportunity for merriment before the solemnity of Lent⁸. The revelry ended on Ostatki (Shrove Tuesday), sometimes with a “herring funeral”—a symbolic burial of a herring to mark the transition from feasting to fasting⁹.

Traditional Lenten Observance in Poland

Fasting and Abstinence
The transition from Zapusty to Lent was stark, marked by a dramatic shift from indulgence to penitence. Historically, Polish Catholics observed a rigorous fast, adhering to medieval Church regulations that forbade meat, dairy, eggs, and animal fats throughout Lent¹⁰. Unlike today’s mitigated fasting rules, many communities also abstained from alcohol, limited fish consumption, and reduced meal portions¹¹.

The Lenten diet consisted mainly of rye bread, cabbage, beets, dried peas, and simple soups, with dishes like żur postny (meatless sour rye soup) and śledź w oleju (herring in oil) being staples¹². In some regions, families refrained from cooking entirely on Wielki Piątek (Good Friday) as a penitential act¹³.

Liturgical Devotions and Popular Piety
Lent in Poland was characterized by increased participation in public and private devotions, including:

• Gorzkie Żale (Bitter Lamentations) – A sung Passion meditation originating in Warsaw in 1707, which became a nationwide tradition¹⁴.
• Droga Krzyżowa (Stations of the Cross) – Often conducted as village-wide processions, culminating in Passion reenactments known as Misteria Męki Pańskiej (Passion Mysteries)¹⁵.
• Rekolekcje (Lenten Retreats) – Parish-wide spiritual retreats that focused on confession, penance, and renewal of faith¹⁶.

Almsgiving and Acts of Penance
Beyond fasting and prayer, Lent emphasized jałmużna (almsgiving). Wealthier families customarily provided food and financial aid to the poor, ensuring all could celebrate Easter with dignity¹⁷. Many also engaged in personal mortifications, including sleeping on the floor, avoiding entertainment, and, in extreme cases, self-flagellation with birch branches¹⁸.

Holy Week: The Climax of Lenten Observance
The final days of Lent, known as Wielki Tydzień (Holy Week), were the most solemn and devotional period of the season:

• Palm Sunday (Niedziela Palmowa) – Instead of traditional palm fronds, Polish faithful crafted decorative palms from woven willow branches and dried flowers, which were blessed at Mass¹⁹.
• Holy Thursday (Wielki Czwartek) – Marked by the Mandatum (Washing of the Feet), where priests or noble families washed the feet of the poor as an act of humility²⁰.
• Good Friday (Wielki Piątek) – The most solemn day, featuring Passion processions, veneration of the Grób Pański (Holy Sepulchre), and communal fasting²¹.
• Holy Saturday (Wielka Sobota) and Święconka (Blessing of Easter Baskets) – A uniquely Polish tradition, Święconka involved blessing a basket of Easter foods, including eggs, sausage, bread, and butter shaped into a lamb, which would break the fast on Easter Sunday²².

Conclusion
Traditional Polish pre-Lenten and Lenten observances reflected a profound Catholic spirituality that recognized the necessity of both feasting and fasting, indulgence and asceticism. The customs of Zapusty and Tłusty Czwartek served as joyful preludes to the penitential disciplines of Wielki Post, forming a cyclical rhythm of faith that emphasized self-denial, communal devotion, and spiritual renewal in preparation for the joy of Easter. 🔝

¹ Czernik, Anna. Polish Food and Culture in the Middle Ages. Warsaw: Jagiellonian University Press, 1998.
² Davidson, Alan. The Oxford Companion to Food. Oxford: Oxford University Press, 2006.
³ Łuczaj, Tomasz. Zapusty i Karnawał w Dawnej Polsce. Kraków: Wydawnictwo Literackie, 2003.
⁴ Bystroń, Jan Stanisław. Dawne Życie Codzienne w Polsce. Warsaw: Państwowy Instytut Wydawniczy, 1976.
⁵ Pospieszalski, Marcin. Obyczaje i Tradycje Polskie. Poznań: Wydawnictwo Rebis, 2001.
⁶ Adamczewska, Joanna. Tradycyjna Kuchnia Polska. Gdańsk: Wydawnictwo Oskar, 2011.
⁷ Łuczaj, Zapusty i Karnawał w Dawnej Polsce, 92.
⁸ Pospieszalski, Obyczaje i Tradycje Polskie, 110.
⁹ Bystroń, Dawne Życie Codzienne w Polsce, 254.
¹⁰ Kowalczyk, Piotr. Post i Pokuta w Dawnej Polsce. Kraków: Wydawnictwo Literackie, 2002.

Archbishop Mathew’s Prayer for Catholic Unity
Almighty and everlasting God, Whose only begotten Son, Jesus Christ the Good Shepherd, has said, “Other sheep I have that are not of this fold; them also I must bring, and they shall hear My voice, and there shall be one fold and one shepherd”; let Thy rich and abundant blessing rest upon the Old Roman Apostolate, to the end that it may serve Thy purpose by gathering in the lost and straying sheep. Enlighten, sanctify, and quicken it by the indwelling of the Holy Ghost, that suspicions and prejudices may be disarmed, and the other sheep being brought to hear and to know the voice of their true Shepherd thereby, all may be brought into full and perfect unity in the one fold of Thy Holy Catholic Church, under the wise and loving keeping of Thy Vicar, through the same Jesus Christ, Thy Son, who with Thee and the Holy Ghost, liveth and reigneth God, world without end. Amen.

🔝

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