✠Jerome explains how desire, though made for God, became disordered after the Fall. The issue isn’t desire itself, but our will grasping selfishly at wealth, pleasure, or recognition. Spiritual maturity comes through discipline, virtue, and reordering the heart toward God. Saints teach us not to deny desire, but to elevate it. In doing so, we gain freedom, peace, and the capacity for true love, service, and holiness.
✠Jerome’s second Lenten conference explores the battle against the false self—formed by pride, laziness, and fear. This rebellion shows in the mind (doubt, distraction), senses (comfort-seeking), and will (clinging, fear of surrender). True holiness comes not through effort alone, but through grace—given in prayer, sacraments, and Our Lady’s help. Victory comes by surrendering, not striving. Lent becomes a path to Easter joy when we die to self and rise with Christ.
In his Lenten conference, ✠Jerome of the Old Roman Apostolate, emphasizes self-knowledge as the foundation for true conversion. He urges the faithful to confront illusions, acknowledge their need for grace, and embrace redemption. Lent, he explains, is a time for inward reflection leading to genuine transformation and renewed commitment to one’s Christian vocation.
Endorsement of the CitizenGO Petition: Stand with Keira and James – Help Stop Harmful Puberty Blocker Clinical Trials
I feel compelled to speak on behalf of the most vulnerable among us—our children. In light of the UK government’s recent decision to ban puberty blockers for individuals under 18 due to “unacceptable safety risks,” it is deeply troubling that the NHS intends to proceed with a £10.7 million clinical trial on these very same drugs¹.
This trial, set to run until 2031 under the oversight of King’s College London, comes despite clear medical and ethical concerns raised by leading experts, including those involved in the Cass Review². These drugs, once heralded as a harmless pause on development, are now acknowledged to carry significant, irreversible risks—especially to cognitive and physical maturation³.
The Scientific and Medical Concerns
The use of puberty blockers in children with gender dysphoria is not supported by robust, long-term scientific evidence. The Cass Review, an independent inquiry led by Dr. Hilary Cass, found that the available studies on puberty blockers were of “very low certainty” and that the risks outweighed the unproven benefits⁴. Among the most pressing concerns are:
The UK government’s decision to ban these drugs was based on the assessment of the Commission on Human Medicines, which found that the safety profile of puberty blockers does not justify their continued use⁹. The notion that an NHS clinical trial will provide clarity is misleading—existing evidence already raises significant alarm, and ethical considerations make further experimentation on children unacceptable.
A Pastoral and Moral Duty
Keira Bell’s courageous testimony, alongside that of James Esses, has already demonstrated the tragic consequences of prematurely medicalizing gender dysphoria. Their voices, and those of countless others who have suffered under ideologically driven policies, must not go unheard. It is unconscionable to proceed with clinical trials that will place more young lives at risk in pursuit of an agenda that prioritizes political expediency over scientific caution¹⁰.
For several years, I have raised my voice against the dangers of medicalizing gender dysphoria, particularly among children. In 2021, alongside over 2,500 Christian ministers and pastoral workers, I signed an open letter to the Secretary of State warning against irreversible interventions such as puberty blockers, cross-sex hormones, and surgeries¹¹. That letter reaffirmed our Christian duty to guide young people toward accepting their natural, God-given bodies rather than leading them down a path of lifelong medical dependency and regret. This commitment to truth and pastoral care has remained a cornerstone of my ministry.
Advocacy for Supporting Families
In addition to these efforts, I have been actively involved in supporting families navigating the challenges posed by ideologically driven educational materials. As a co-founder of PSHEbrighton, I have worked to provide a platform for families to voice their concerns, seek advice, and collaborate in advocating for comprehensive and factually accurate Personal, Social, Health, and Economic (PSHE) education¹².
In 2024, legal experts, including Karon Monaghan KC, reviewed Brighton and Hove City Council’s Trans Inclusion Schools Toolkit and raised concerns about its legal robustness. The review indicated that the toolkit might be in breach of equality laws and could potentially violate the rights of young people, thereby exposing public authorities to legal challenges¹³.
Despite these well-founded criticisms, the council proceeded without adequately addressing the issues raised. Such actions exemplify the dangers of allowing ideology to override the best interests of children and the rule of law.
A Call to Action
Therefore, I strongly endorse CitizenGO’s petition to halt these harmful trials and urge all people of goodwill—especially those entrusted with the safeguarding of children—to lend their support. By signing this petition, we send a clear message: children deserve protection, not experimentation. Let us stand together for the safety, dignity, and well-being of the young, resisting dangerous medical interventions that history may well judge as a grave moral failing.
May God grant us the wisdom and courage to uphold the truth.
✠Jerome Seleisi
Titular Archbishop of Selsey
Dear Faithful in Christ,
Due to the news from Rome concerning the health of our Holy Father, Pope Francis, I urge all the faithful to unite in prayer, not only for his recovery, if it be God’s will, but also for a happy and holy death, should he be approaching the end of his earthly pilgrimage.
A happy death is not marked by worldly ease but by the grace to die in a state of friendship with God, strengthened by the sacraments and fortified by faith. As St. Joseph, the patron of a good death, was granted the presence of Jesus and Mary at his passing, so too do we pray that the Holy Father be consoled by the presence of our Lord and the Blessed Virgin in his final moments.
May our Blessed Mother, Comforter of the Afflicted, intercede for him. May St. Joseph, patron of a happy death, guide him. And may Our Lord Jesus Christ, who conquered death, welcome him in His mercy when the hour comes.
O Glorious St. Joseph,
who didst breathe thy last in the arms of Jesus and Mary,
I humbly beseech thee to intercede for our holy father Francis,
that he/she may receive the grace of a holy and peaceful death.
As thou wert strengthened and consoled
by the presence of Our Lord and Our Lady in thy final hour,
so too may our holy father Francis be granted the grace
to depart this life in a state of grace,
fortified by the sacraments of Holy Church.
Be thou his/her advocate before the throne of God,
that he/she may be delivered from all fear and temptation,
and enter into the eternal joy of the Beatific Vision.
Through Jesus Christ our Lord.
Amen.
The Litany for the Dying
This powerful litany calls upon God’s mercy and the intercession of the saints for a person near death.
Lord, have mercy.
Christ, have mercy.
Lord, have mercy.
Holy Mary, pray for him/her.
All ye holy Angels and Archangels, pray for him/her.
All ye choirs of the Just, pray for him/her.
Holy Abel, pray for him/her.
Holy Abraham, pray for him/her.
Saint John Baptist, pray for him/her.
Saint Joseph, pray for him/her.
All ye holy Patriarchs and Prophets, pray for him/her.
Saint Peter, pray for him/her.
Saint Paul, pray for him/her.
Saint Andrew, pray for him/her.
Saint John, pray for him/her.
Saint Jude, pray for him/her.
All ye holy Apostles and Evangelists, pray for him/her.
All ye holy Disciples of Our Lord, pray for him/her.
All ye holy Innocents, pray for him/her.
Saint Stephen, pray for him/her.
Saint Lawrence, pray for him/her.
All ye holy Martyrs, pray for him/her.
Saint Sylvester, pray for him/her.
Saint Gregory, pray for him/her.
Saint Augustine, pray for him/her.
Saint Basil, pray for him/her.
Saint Ambrose, pray for him/her.
Saint Francis of Sales, pray for him/her.
Saint Bonaventure, pray for him/her.
All ye holy Bishops and Confessors, pray for him/her.
Saint Benedict, pray for him/her.
Saint Francis of Assisi, pray for him/her..
Saint Dominic, pray for him/her.
Saint Ignatius, pray for him/her.
Saint Philip Neri, pray for him/her.
Saint Camillus de Lellis, pray for him/her.
Saint John of God, pray for him/her.
All ye holy Monks and Hermits, pray for him/her.
All ye holy founders of Religious Orders, pray for him/her.
Saint Mary Magdalene, pray for him/her.
Saint Lucy, pray for him/her.
Saint Scholastica, pray for him/her.
Saint Teresa, pray for him/her.
Saint Clare, pray for him/her.
Saint Angela Merici, pray for him/her.
Saint Jane Frances de Chantal, pray for him/her.
All ye holy Virgins and Widows, pray for him/her.
All ye men and women, Saints of God, intercede for him/her.
Be merciful, spare him/her, O Lord.
Be merciful, graciously hear us, O Lord.
From Thy wrath, deliver him/her, O Lord.
From the peril of death, deliver him/her, O Lord.
From an evil death, deliver him/her, O Lord.
From the pains of hell, deliver him/her, O Lord.
From all evil, deliver him/her, O Lord.
From the power of the devil, deliver him/her, O Lord.
O Lord, deliver him (or her), deliver him/her.
Through Thy Nativity, deliver him/her.
Through Thy Cross and Passion, deliver him/her.
Through Thy Death and Burial, deliver him/her.
Through Thy glorious Resurrection, deliver him/her.
Through Thine admirable Ascension, deliver him/her.
Through the graces of the Holy Ghost the Paraclete, deliver him/her.
In the day of Judgment, deliver him/her.
We sinners beseech Thee to hear us.
That Thou spare him/her, beseech Thee to hear us.
Lord, have mercy. Christ, have mercy.
Let us pray: We beseech Thy clemency, O Lord, that Thou wouldst vouchsafe so to strengthen Thy servants in Thy grace, that, at the hour of death, the enemy may not prevail over them, and that they may deserve to pass with Thy angels into everlasting life. Amen.
Commending the Soul to God
As death approaches more closely, the sick person’s soul should be commended to God. The following traditional form is most beautiful:
Go forth, O Christian soul, ouf of this world, in the Name of God the Father almighty, Who created you; in the Name of Jesus Christ, the Son of the living God, Who suffered for you; in the Name of the Holy Ghost, Who sanctified you, in the name of the holy and glorious Mary, Virgin and Mother of God; in the name of the angels, archangels, thrones and dominions, cherubim and seraphim; in the name of the patriarchs and prophets, of the holy apostles and evangelists, of the holy martyrs, confessors, monks and hermits, of the holy virgins, and of all the saints of God; may your place be this day in peace, and your abode in Holy Sion. Through Christ our Lord. Amen.
O merciful and gracious God, O God, according to the multitude of Thy mercies Thou blotteth out the sins of such as repent, and graciously remit the guilt of their past offenses, mercifully regard this Thy servant (handmaid) N.__ and grant him (her) a full discharge from all his (her) sins, who with a contrite heart most earnestly begs it of Thee. Renew, O merciful Father, whatever has been vitiated in him (her) by human frailty, or by the frauds and deceits of the enemy: and associate him (her) as a member of redemption to the unity of the body of the Church. Have compassion, Lord, on his (her) sighs, have compassion on his (her) tears; and admit him (her), who has no hope but in Thy mercy, to the sacrament of Thy reconciliation. Through Christ our Lord. Amen.
I commend you, dear Brother (Sister), to the almighty God, and consign you to the care of Him, whose creature you are, that, when you shall have paid the debt of all mankind by death, you may return to thy Maker, Who formed you from the dust of the earth. When, therefore, your soul shall depart from your body, may the resplendent multitude of the angels meet you: may the court of the apostles receive you: may the triumphant army of glorious martyrs come out to welcome you: may the splendid company of confessors clad in their white robes encompass you: may the choir of joyful virgins receive you: and may you meet with a blessed repose in the bosom of the patriarchs. May St. Joseph, the most sweet Patron of the dying, comfort you with a great hope. May Mary, the holy Mother of God, lovingly cast upon you her eyes of mercy. May Jesus Christ appear to you with a mild and joyful countenance, and appoint you a place among those who are to stand before Him for ever. May you be a stranger to all that is punished with darkness, chastised with flames, and condemned to torments. May the most wicked enemy, with all his evil spirits, be forced to give way: may he tremble at your approach in the company of angels, and with confusion fly away into the vast chaos of eternal night. Let God arise and His enemies be dispersed, and let them that hate Him fly before His Face, let them vanish like smoke; and as wax that melts before the fire, so let sinners perish in the sight of God; but may the just rejoice and be happy in His presence. May then all the legions of Hell be confounded and put to shame; and may none of the ministers of Satan dare to stop you in your way. May Christ deliver you from torments, Who was crucified for you.. May He deliver you from eternal death, Who vouchsafed to die for you. May Jesus Christ the Son of the living God place you in the ever-verdant lawns of His Paradise; and may He, the true Shepherd, acknowledge you for one of His flock. May He absolve you from all your sins, and place you at His right hand in the midst of His elect. May you see your Redeemer face to face, and standing always in His presence, behold with happy eyes the most clear Truth. And may you be placed among the company of the blessed and enjoy the sweetness of the contemplation of your God for ever. Amen.
Receive, Lord, Thy servant (handmaid) into the place of salvation, which he (she) hopes to obtain through Thy mercy.
R. Amen.
Deliver, Lord, the soul of Thy servant (handmaid) from all danger of Hell; and from all pain and tribulation.
R. Amen
Deliver, Lord, the soul of Thy servant (handmaid) as Thou didst deliver Enoch and Elias from the common death of the world.
R. Amen.
Deliver, Lord, the soul of Thy servant (handmaid), as Thou didst deliver Abraham from the midst of the Chaldeans.
R. Amen.
Deliver, Lord, the soul of Thy servant (handmaid), as Thou didst deliver Job from all his afflictions.
R. Amen.
Deliver, Lord, the soul of Thy servant (handmaid), as Thou didst deliver Isaac from being sacrificed by his father.
R. Amen.
Deliver, Lord, the soul of Thy servant (handmaid), as Thou didst deliver Lot from being destroyed in the flames of Sodom.
R. Amen.
Deliver, Lord, the soul of Thy servant (handmaid), as Thou didst deliver Moses from the hands of the Pharaoh, King of Egypt.
R. Amen.
Deliver, Lord, the soul of Thy servant, as Thou didst deliver the three children from the fiery furnace, and from the hands of an unmerciful king.
R. Amen.
Deliver, Lord, the soul of Thy servant (handmaid), as Thou didst deliver Susanna from her false accusers.
R. Amen.
Deliver, Lord, the soul of Thy servant (handmaid), as Thou didst deliver David from the hands of Saul and Goliath.
R. Amen.
Deliver, Lord, the soul of Thy servant (handmaid), as Thou didst deliver Peter and Paul out of prison.
R. Amen.
And as Thou didst deliver that blessed virgin and martyr, Saint Thecla, from three most cruel torments, so be pleased to deliver the soul of this Thy servant, and bring it to the participation of Thy Heavenly joys.
R. Amen.
We commend to Thee, Lord, the soul of Thy servant (handmaid) N.__, and we pray Thee, Lord Jesus Christ, the Saviour of the world, that as in mercy to him (her) Thou becamest man, so now Thou would be pleased to admit him (her) to the bosom of Thy patriarchs. Remember, Lord, he (she) is Thy creature, not made by strange gods, but by Thee, the only living and true God; for there is no other but Thee, and none can equal Thy work. Let his (her) soul rejoice in Thy presence, and remember not his (her) former iniquities and excesses, which he (she) has fallen into, through the violence of passion and the corruption of his (her) nature. For although he (she) has sinned, yet he (she) has always firmly believed in the Father, Son and Holy Ghost; he (she) has had a zeal for Thy honour, and faithfully adored Thee as his (her) God, and Creator of all things. Remember not, Lord, we pray Thee, the sins of his (her) youth, and his (her) ignorances; but according to Thy great mercy, be mindful of him (her) in Thy Heavenly glory. Let the heavens be opened to him (her), and the angels rejoice with him (her). Let the archangel St. Michael, whom Thou didst appoint the chief of the heavenly host, conduct him (her). Let the holy angels come out to meet him (her), and carry him (her) to the city of heavenly Jerusalem. Let blessed Peter the apostle, to whom God gave the Keys of the Kingdom of Heaven, receive him (her). Let St. Paul the apostle, who was a vessel of election, assist him (her). Let St. John the beloved disciple, to whom the secrets of Heaven were revealed, intercede for him (her). Let all the holy apostles, who received from Jesus Christ the power of binding and loosing, pray for him (her). Let all the saints and elect of God, who in this world have suffered torments in the name of Christ, intercede for him (her); that being freed from the prison of his (her) body, he (she) may be admitted into the glory of our Lord Jesus Christ, Who with Thee and the Holy Ghost, lives and reigns, world without end. Amen.
Prayer to the Blessed Virgin Mary
May Mary the most merciful Virgin Mother of God, kindest comforter of them that mourn, commend to her Son the soul of this His servant (handmaid), that through her maternal intercession, he (she) may overcome the dread of death and, with her as guide, joyfully reach his (her) longed-for home in the heavenly fatherland.
R. Amen.
Prayer to St. Joseph
To thee I have recourse, St. Joseph, Patron of the dying; and to thee, at whose blessed death watchfully assisted Jesus and Mary, by both these dearest pledges I earnestly recommend the soul of this servant (handmaid) in the sufferings of his (her) last agony, that he (she) may by your protection be delivered from the snares of the devil and from eternal death, and may merit to attain everlasting joy. Through the same Christ our Lord.
R. Amen.
The blessing of water on Epiphany (January 6) is a profound and ancient tradition in both the Eastern and Western Churches. It symbolizes Christ’s baptism in the Jordan River, the sanctification of creation, and the manifestation of the Holy Trinity. This sacred act elevates water as a vehicle for divine grace, highlighting its role in purification, blessing, and spiritual protection.
The origins of the blessing of Epiphany water trace back to the early Church, where Epiphany, also known as Theophany in the Eastern tradition, commemorates the revelation of Christ’s divinity during His baptism. The event at the Jordan River marked the sanctification of the waters and, by extension, all creation. The Church adopted the blessing of water to reflect this event, emphasizing its purifying and life-giving properties¹.
In the early Christian community, Epiphany water was used not only for baptisms but also as a sacramental for healing, protection from evil, and as a blessing for homes and fields. This practice highlights the Church’s understanding of water as a medium through which God’s grace flows to His people².
The blessing of Epiphany water is a solemn rite that differs slightly between the Western and Eastern Churches but maintains a shared theological foundation.
In the Western Church:
The ritual involves the exorcism of the water and salt, prayers invoking the Holy Trinity, and the mingling of salt into the water. The blessing traditionally takes place after compline or after mattins of the Epiphany.
These actions signify the purification of the water and its consecration as a means of spiritual and physical protection. A typical prayer includes:
“O God, who for the salvation of mankind has built Your greatest sacraments on this substance of water, graciously hear our prayers and pour forth Your blessing on this element, which we consecrate with manifold purifications. May this water, when sprinkled, protect us from harm, purify us from sin, and be a sign of Your divine grace.”
The water is then used to bless the congregation, objects, and homes, reinforcing its sacramental role³.
In the Eastern Orthodox Church:
The Great Blessing of Waters is central to the Theophany liturgy. A priest immerses a cross into the water three times, often accompanied by hymns and prayers celebrating Christ’s baptism. This act symbolizes the descent of the Holy Spirit upon the waters, recalling the presence of the Trinity at the Jordan River. The faithful often drink the blessed water or take it home for personal use, emphasizing its role as a source of spiritual strength and renewal⁴.
The blessing of Epiphany water is often accompanied by rich cultural expressions that deepen its significance:
Epiphany water embodies the sanctification of creation and serves as a tangible reminder of the grace flowing from God through the sacraments. It connects the faithful to Christ’s baptism, urging them to reflect on their own baptismal vows and their call to live as children of God.
Water, as a symbol of life and purity, resonates deeply with the themes of Epiphany. It represents the cleansing power of Christ’s Incarnation and the transformative grace that flows from His revelation to the world. The practice also reinforces the Church’s sacramental worldview, where physical elements like water are infused with spiritual significance⁹.
The blessing of Epiphany water is a timeless tradition that bridges the liturgical and the personal, the sacred and the everyday. Whether used for liturgical celebrations, household blessings, or personal devotion, Epiphany water serves as a powerful sacramental, embodying themes of purification, renewal, and divine protection. This practice continues to enrich the celebration of Epiphany with its profound spiritual and cultural significance, reminding the faithful of God’s presence in all aspects of creation.
¹ Matthew 3:13–17; Catechism of the Catholic Church, §1214.
² Dujarier, M., A History of Water Blessings in the Early Church (1968), pp. 45–50.
³ Roman Ritual, Blessing of Water on Epiphany.
⁴ Eastern Orthodox liturgical texts, The Great Blessing of the Waters (Theophany).
⁵ Butler, A., Lives of the Saints (January 6).
⁶ Miles, C., Christmas Customs and Traditions (2017), pp. 130–133.
⁷ Orthodox Christian Studies, Festal Practices in the Eastern Church (Athens, 2002), pp. 211–213.
⁸ Frazer, J. G., The Golden Bough: A Study in Magic and Religion (1922), pp. 512–514.
⁹ Roman Ritual, Blessings and Sacramentals.
An old English name for the Feast of the Holy Innocents is Childermas, a term derived from the Old English words for “child” and “mass.” This feast commemorates the male infants tragically killed by King Herod in his attempt to eliminate the Christ Child. These young martyrs are honoured as the first witnesses to Christ, their sacrifice foreshadowing the passion and ultimate victory of Jesus.
Childermas has been observed since the early centuries of Christianity, with records of its celebration found in ancient liturgical texts like the Leonine Sacramentary from the 5th century. The day serves as a poignant reminder of the cost of Christ’s coming into the world and the innocence of children who hold a special place in God’s kingdom.
The Catholic tradition of parents blessing their children on the Feast of the Holy Innocents has deep roots, emphasizing the sacred role of parents as the primary spiritual guardians of their families. In the domestic church, which is the family home, parents take on a priestly role in interceding for and guiding their children in faith. On this feast, they are encouraged to formally bless their children, either through a simple or formal ritual.
For the simple blessing, parents may trace the sign of the cross on their child’s forehead using their right thumb dipped in holy water. As they do so, they say:
“May Almighty God bless you, and may He be the Guardian of your heart and mind—the Father, + Son, and Holy Spirit. Amen.”
This act is a humble yet profound gesture, invoking God’s protection over the child’s heart, mind, and soul while reaffirming the parents’ commitment to raising their child in the faith.
The formal blessing, as found in the Roman Ritual, is a longer prayer that draws upon the imagery of Christ’s embrace of children during His earthly ministry. The blessing reads:
“O Lord, Jesus Christ, Who didst embrace and lay thy hands upon the little children when they came to thee, and didst say to them: ‘Suffer little children to come unto me, and forbid them not, for the kingdom of heaven is theirs, and their angels always see the face of my Father,’ — look with a Father’s eye upon the innocence of these children (and their parents’ devotion), and bless them this day (through our ministry). By thy grace and goodness let them make progress in desiring thee, loving thee, fearing thee, obeying thy commandments — thus coming to their destined home, through thee, Saviour of the world, Who with the Father and the Holy Spirit livest and reignest, God, forever and ever. Amen.”
This prayer highlights the tender relationship between Christ and children, calling upon God’s grace to help the child grow in virtue and faith. It also acknowledges the parents’ devotion, linking their role to Christ’s own ministry of welcoming and blessing children.
Father: O Lord, hear my prayer.
All: And let my cry come unto Thee.
Father: Let us pray.
O Lord Jesus Christ, once Thou embraced and placed Thy hands upon the little children who came to Thee, and said: “Suffer the little children to come unto Me, and forbid them not, for theirs is the kingdom of heaven, and their angels always see the face of my Father!” Look now with fatherly eyes on the innocence of these children and their parents’ devotion, and bless them this day through our prayers.
The father signs the forehead of each child with holy water.
Father: In Thy grace and goodness let them advance continually, longing for Thee, loving Thee, fearing Thee, keeping Thy commandments. Then they will surely come to their destined home, through Thee, Saviour of the world. Who lives and reigns forever and ever.
All: Amen.
Father: May God bless you. And may He keep your hearts and minds — the Father, Son and the Holy Spirit.
All: Amen.
Historically, the Feast of the Holy Innocents has been marked by various customs. In medieval Europe, the day was associated with the “Boy Bishop” tradition, where a young boy was chosen to act as a bishop for the day, leading processions and sometimes performing symbolic duties in the church. In certain regions, Childermas was considered an inauspicious day for beginning new projects, as it was associated with tragedy and loss.
In Spain and Hispanic countries like Mexico, and the Philippines, the feast is known as “Niños Inocentes” and Childermas is rather like April Fools Day is in the UK, America and France. Tricks are pulled, and the one tricked is called “Innocente!” rather than an “April Fool!” In many places, it is the young who play tricks on their elders, whom they often lock inside rooms and such until the oldsters pay a ransom!
Today, the Feast of the Holy Innocents continues to serve as a reminder of the sanctity of life and the importance of protecting the innocent. The custom of blessing children on this day provides a meaningful opportunity for families to gather in prayer, reflect on the significance of Christ’s incarnation, and renew their commitment to raising children in faith and love. Through these blessings, parents not only invoke God’s protection over their children but also affirm their own role as spiritual leaders within the family. This sacred tradition strengthens the bond between parents and children while fostering a deeper connection to the Church’s rich liturgical heritage.
The blessing of bread on St. Stephen’s Day, observed on December 26, is a tradition that reflects the saint’s legacy of charity and service. St. Stephen, recognized as the first Christian martyr, was one of the original deacons appointed to distribute alms and care for the needy in the early Church. This practice of blessing bread embodies his commitment to aiding the poor and fostering community unity.
St. Stephen’s role as a deacon involved ensuring equitable distribution of resources among the early Christians, particularly widows and the impoverished¹. Bread, a fundamental symbol of sustenance, became associated with his acts of service. Blessing and sharing bread on his feast day serves as a reminder of the Christian duty to care for others, especially those in need².
In various Christian traditions, the blessing of bread on St. Stephen’s Day is integrated into the liturgy. Priests may bless loaves of bread during or after the Mass, invoking God’s grace upon those who partake in it. The faithful often bring bread to be blessed, which they then share with family, neighbors, and the less fortunate, symbolizing communal bonds and the extension of charity³.
Across different cultures, unique customs have developed around the blessing of bread on St. Stephen’s Day:
St. Stephen is the patron of stone masons, those with headaches, and, curiously, horses. The reason for this last is unknown, but this patronage is very ancient, and in rural cultures and olden times, horses are/were blessed, adorned, and taken out sleighing, and foods for horses were blessed to be fed to them in times of sickness. St. Stephen is most often represented in art at in deacon’s vestments at his martyrdom, with a pile of rocks, with a wounded head, etc.
The blessed bread serves as a tangible representation of Christ, the “Bread of Life,” and reflects the Eucharistic significance of unity and sharing in the Christian faith⁷. Consuming or distributing this bread on St. Stephen’s Day encourages the faithful to emulate his virtues of generosity, service, and unwavering faith, reinforcing the call to support and uplift one another within the community⁸.
A note about this day and the next and the next: each of the first three days following the Feast of the Nativity commemorates a different type of martyrdom, and by remembering each type of martyrdom that was endured, you can remember the order of these Feasts:
The Feast of Stephen on the 26th recalls the highest class of martyrdom — that offered by both deed and the will — or “martyr by will, love, and blood.”
The Feast of St. John the Evangelist on the 27th recalls the second highest class of martyrdom, a sort of dry martyrdom — the martyrdom offered by those we call “confessors,” i.e., people who suffered for the Faith, would die for the Faith, but, in fact, didn’t have to. St. John was a martyr by “will and love.”
The Feast of the Holy Innocents on the 28th recalls the sort of martyrdom in deed, but not of the will as they were too young to form such a desire. They were martyrs by blood alone, but it is said that “that God supplied the defects of their will by His own acceptance of the sacrifice.”
Note, though, that the term “martyr” is otherwise almost always used exclusively for those who’ve actually died for the Faith, not for confessors .
On an historical note, the Feast of Stephen was once offered in honour of all deacons, and the Feast of St. John was offered for all priests, while the Feast of the Holy Innocents was offered for all choirboys and students.
The tradition of blessing bread on St. Stephen’s Feast is a meaningful observance that intertwines liturgical practice with cultural expressions of faith. It honours St. Stephen’s dedication to charity and service, inspiring believers to continue his mission of compassion and care for others, particularly during the Christmas season when themes of giving and community are paramount.
¹ Acts 6:1–6.
² Butler, A., Lives of the Saints (December 26).
³ Roman Ritual, Blessing of Bread.
⁴ Traditional Polish customs for St. Stephen’s Day.
⁵ Austrian cultural traditions, Blessings and Feasts.
⁶ Pilgrimage Medieval Ireland, Lá an Dreoilín: Wren Day.
⁷ John 6:35; Catechism of the Catholic Church, §1329.
⁸ Regional practices documented in Christmas and Feast Day Customs.
The most common recipes that have “St. Stephen” in their titles are ones that use up leftovers from the Christmas feast. One such recipe is for St. Stephen’s Day Pie, which uses up leftover meat, vegetables, and mashed potatoes:
1 TBSP butter
1/2 onion, minced
2 cloves garlic, minced
2 cups leftover turkey or ham (or a combination of the both), chopped
1 cup mixed vegetable or peas or corn or combination therefor (frozen is fine)
1 cup turkey gravy, approximately*
salt & pepper to taste
2 tsp marjoram
4 cups mashed potatoes
Heat oven to 350F. In a medium-sized cast-iron skillet, melt butter, add onions and garlic, and cook until soft. Add meat and mixed vegetables. Add enough gravy for all the ingredients to come together, the marjoram, and salt and pepper. Turn off the heat, and evenly spread the mixture in the skillet (or transfer to a 9X13 pan). Warm up the mashed potatoes, and mix in enough milk to soften them and make them spreadable. When soft, spread over the filling in the skillet (or the 9X13 pan). Smooth the top of the meat mixture, making a pretty pattern in the top as you do. Bake at 350F for 25 minutes, or until the top turns golden.
The Most Revd Jerome Lloyd, Titular Archbishop of Selsey’s Christmas Message for 2024AD to the clergy and faithful of the Old Roman Apostolate.
“And the Word was made flesh, and dwelt among us, full of grace and truth” (John 1:14).
Dear Faithful,
As we celebrate the Nativity of Our Lord Jesus Christ, we are reminded once again of the eternal truth of the Incarnation: God became man to save us from sin and to reconcile humanity with Himself. In this divine mystery, the heavens rejoice, and the earth is renewed, for in the Christ Child, born in Bethlehem, we find the fulfilment of God’s promise to His people.
Yet, as we look upon the world today, we cannot fail to see the grave dangers that threaten both the faith and the moral order. Across the globe, we witness the rise of ideologies that seek to undermine the truth of Christ, erode the sanctity of life, and dismantle the family, the fundamental unit of society as ordained by God. These are not mere political or social trends but manifestations of a deeper spiritual battle—a battle between the forces of good and evil, between Christ the King and the prince of this world.
The Crisis of Our Time
In many nations, the faithful face persecution, not only through overt acts of violence but also through insidious efforts to silence the Church and marginalize her teachings. The growing secularization of society has led to a rejection of divine law and an embrace of relativism, whereby truth is replaced with opinion, and virtue is mocked as intolerance. This crisis is not confined to any one nation but is global in scope, affecting every corner of Christendom.
Even within the Church, we face challenges that test our fidelity to the Gospel. The forces of modernism and compromise have infiltrated the sacred halls of our Holy Mother Church, sowing confusion among the faithful. It is in times like these that we must stand firm, clinging to the immutable truths of the faith as handed down through Sacred Scripture and Tradition.
The Light of the Nativity
Yet, amid this darkness, the light of the Nativity shines forth. Christ came into the world not in power or wealth but in the humility of a manger. His birth is a call to reject the false promises of the world and to embrace the eternal hope found in Him alone. As the angels proclaimed to the shepherds, “Glory to God in the highest; and on earth peace to men of good will” (Luke 2:14). True peace and justice can only be found in the reign of Christ, who is the Way, the Truth, and the Life.
A Call to Action
This Christmas, I urge you, dear faithful, to renew your commitment to the faith. Strengthen your families in prayer and devotion, for the family is the domestic church and the first line of defence against the errors of the age. Stand boldly for the truth, even when it is unpopular or difficult. Do not be afraid to proclaim Christ as the only Saviour of mankind and the sole hope for our salvation.
Let us also remember to pray fervently for the persecuted Church, for the conversion of sinners, and for the triumph of the Immaculate Heart of Mary. The times in which we live are challenging, but we know that the ultimate victory belongs to Christ, who reigns now and forever.
As we kneel before the manger, may we entrust ourselves fully to the Lord, seeking His grace and strength to remain faithful in all things. May the Holy Family of Jesus, Mary, and Joseph inspire us to live lives of holiness, sacrifice, and love, as we await the day when He will come again in glory.
With my apostolic blessing, I wish you a most blessed and holy Christmas.
To Our Esteemed Nuntiatoria Readers,
As we celebrate the joyous mystery of the Word made flesh, we wish you a blessed and holy Christmas filled with the peace and light of Christ. Your faithful readership and support throughout the year have been a source of encouragement and strength for our mission of sharing the timeless truths of the Faith.
As we prepare to welcome a new year, we invite you to continue this journey with us, deepening your knowledge, fortifying your faith, and drawing ever closer to the heart of Our Lord. Your engagement with the Nuntiatoria strengthens our shared commitment to proclaiming the Gospel and preserving the rich traditions of the Church.
This marks our final edition until the great feast of Epiphany. May this sacred season be one of profound grace for you and your loved ones. Together, let us carry forward the light of Christ into the coming year.
With prayers and blessings,
The Nuntiatoria Team
Carissimi
“And the Word was made flesh, and dwelt among us, full of grace and truth.” (John 1:14)
As we celebrate the sublime mystery of the Nativity of Our Lord Jesus Christ, I write to you in the spirit of profound reverence and holy urgency. The birth of the Saviour—the Incarnate Word—is an event that not only divides history but unites Heaven and earth. In these times of great trial and confusion, the light of Bethlehem shines with even greater clarity, calling us back to the immutable truths of our Holy Faith.
The Incarnation: God’s Triumph Over Darkness
The Holy Infant, born in a humble manger, is the eternal response to the rebellion of sin and the darkness of a fallen world. He comes not in power and majesty, but in meekness and purity, to teach us that the Kingdom of God is built not upon the principles of this world but upon the eternal decrees of the Almighty. His birth is the culmination of divine love—a love that seeks to redeem and restore, even when humanity has turned away.
In our era, marked by confusion and rebellion, the Incarnation offers the clearest possible contrast. As modern society glorifies pride, rebellion, and falsehood, Christ’s birth in poverty and humility reveals the path to true greatness. The manger in Bethlehem calls us to reject the false promises of the world and to embrace the eternal truths of our faith.
The events of the past year have underscored the spiritual warfare in which we are engaged. Whether it is in the defence of life against the growing acceptance of euthanasia, or in protecting the innocence of children from harmful ideologies, we are reminded that our fight is not against flesh and blood, but against the powers of darkness. The birth of Christ is our assurance that the light shines in the darkness, and the darkness cannot overcome it.
A Year of Mission and Witness
This year, by the grace of God, I have had the privilege of visiting many communities across the globe. From the fervent devotion of the faithful in the Philippines to the ancient traditions preserved in Greece, from the prayerful gatherings in the Czech Republic to the vibrant witness of traditional Catholics in the United States, these journeys—spanning over 42,900 miles—have been a source of inspiration and renewal.
In the Philippines, the faith of the people shines brightly despite material hardships. Their love for Christ and His Church is evident in their worship and their daily lives. In Greece, the land of saints and martyrs, I witnessed the enduring power of tradition to anchor the faithful amidst the storms of modernity. Each visit reminded me of the universality of the Catholic Faith and the strength that comes from our shared commitment to the Gospel.
The Nuntiatoria publications have also played a crucial role this year. These newsletters have provided theological insights, addressed the pressing moral issues of our time, and shared updates on the Apostolate’s mission. They are a reminder that the work of proclaiming the Gospel is not limited to the pulpit but extends to every means of communication. Through these efforts, we have strengthened the bonds of faith and provided clarity amidst the confusion of our age.
Christmas: A Time for Conversion and Hope
The birth of Christ is not merely an event to be remembered but a call to action. Just as the shepherds left their flocks to adore the new-born King, we too must leave behind all that hinders us from embracing the fullness of God’s will. This Christmas, I urge you to make a heartfelt examination of conscience and approach the Sacrament of Confession with humility. Do not delay, for God’s mercy is infinite, and He waits to welcome you back into His grace.
This holy season is also a time of profound hope. The trials and challenges we face—whether in our personal lives, in our communities, or on a global scale—are not the end of the story. The Child of Bethlehem is the Prince of Peace, and His reign will have no end. Trust in His promises, and let His light guide you through the darkness.
A Call to Resist and Rebuild
In these perilous times, we are called not only to resist the encroachments of the enemy but to actively rebuild the Church upon the foundation of Christ. This requires unwavering fidelity to Sacred Tradition, a rejection of compromise with error, and a willingness to suffer for the truth. The attacks against the Church today come not only from external forces but also from within. We must be vigilant against the spirit of the world that seeks to dilute and distort the Faith.
To resist is not enough; we must also rebuild. Families, as the domestic Church, must become strongholds of faith and virtue. Fathers and mothers must teach their children the truths of the Faith and shield them from the corrupting influences of modern society. Prayer, particularly the Holy Rosary, must become central to our lives, as Our Lady has given it to us as a powerful weapon against evil.
Let us also work to restore reverence and beauty in our worship. The liturgy is the highest expression of our Faith, and through it, we encounter the living God. By restoring the sacredness of our worship, we restore the soul of the Church.
A Blessing for the New Year
As we stand at the threshold of a new year, let us move forward with courage and hope. The challenges before us are great, but our God is greater. May the light of Christ illumine your paths, and may His grace sustain you in every trial. Let us take inspiration from the Holy Family, whose trust in God’s providence enabled them to endure hardships and fulfill their mission.
The new year is an opportunity for renewal—a time to deepen our commitment to the Faith, to strengthen our families, and to rededicate ourselves to the mission of the Church. Let us work together to restore all things in Christ, trusting that He who began this good work in us will bring it to completion.
With my paternal blessing and prayers for you and your families, I remain,
Yours, always in Christ
Dominica IV Adventus ~ Semiduplex Dominica II. classis
Feria II infra Hebdomadam IV Adventus ~ Feria major
In Vigilia Nativitatis Domini ~ Duplex I. classis
In Nativitate Domini ~ Duplex I. classis
S. Stephani Protomartyris ~ Duplex II. classis
S. Johanni Apostoli ~ Duplex II. classis
Ss. Innocentium ~ Duplex II. classis
Dominica Infra Octavam Nativitatis ~ Semiduplex Dominica minor
S. Thomæ Cantuariensis Episcopi et Martyris ~ Duplex
In Circumcisione Domini ~ Duplex II. classis
In Octava Sancti Stephani Protomartyris ~ Duplex
In Octava S. Joannis Apostoli et Evangelistæ ~ Duplex
In Octava Ss. Innocentium ~ Duplex
In Vigilia Epiphaniæ ~ Semiduplex
