Traditional Maronite Catholic Fasting

While many people use the term “Roman Catholic” and “Catholic” as synonymous, they are not actually the same. Unbeknownst to many, there are more than 20 different Catholic Rites and several Churches which are all in Communion with and under obedience to Rome. All these Catholics are fully Catholic in the complete sense. All Catholics must believe the same dogmas of the Faith, have valid Sacraments, and maintain apostolic succession; even though they may differ in some Rites of worship, in popular devotions, and in various disciplinary matters which are governed by human law. This is entirely different from Protestantism, which is foreign to the religion founded by Jesus Christ since Protestants reject many necessary teachings, have placed themselves outside of the authority of the Catholic Church, and also do not have all valid Sacraments.

One of these Catholic rites is the Maronite Rite. The liturgical language is Aramaic. The 3 million Maronites are found in Lebanon (origin), Cyprus, Egypt, Syria, Israel, Canada, US, Mexico, Brazil, Argentina and Australia. Unfortunately, among the Eastern Rites, the Maronite one has been heavily modernized in the past 60 years.

While fasting and abstinence after Vatican II were all but eliminated in the Roman Catholic Church, fasting and abstinence are still practiced – though not always under penalty of sin – by Eastern Rite Catholics. 

For instance, the following guidelines were issued in 2023 by the Maronite Patriarch, His Eminence and Beatitude Mar Bechara Boutros Cardinal Rai, for Maronite Catholics:

• Fasting from midnight to midday on all weekdays from Ash Monday to the Saturday of Light (8 April [this year]): no food or drink is to be consumed, with the exception of water. 
• Abstaining from consuming meat and dairy on the Fridays of Lent; and throughout the first and last week of Lent (Holy Week).
• Fasting and Abstinence on Saturdays and Sundays are not an obligation, with the exception of the Saturday of Light (Easter Saturday), where fasting and abstinence are to be observed.
• In 2023, the following feast days fall within the Lenten Season: St John Maroun (2 March), The Forty Martyrs (9 March), St Joseph (19 March), St Rafqa (23 March), The Annunciation (25 March). We do not fast or abstain on these feast days. 

Even with these guidelines, food and water are permitted when needed to take medicine, for those sick or elderly, and for school children. The guidelines end with the note: “A person who cannot fast or abstain may choose another form of penance.”

In comparison, the Maronite Synod of 1736 stipulated the following regulations that were kept at least until the 1920s:

• Great Lent from Quinquagesima to Easter: Abstinence every day; fasting every day except on Sundays and Saturdays (with the exception of Holy Saturday)
• Apostles Lent: Abstinence four days from 25th - 28th June
• Assumption Lent: Abstinence eight days 7th - 14th August
• Christmas Lent: Abstinence twelve days 13th - 24th December
• Abstinence every Wednesday and Friday except: from Christmas to Epiphany, the Friday before Great Lent, from Easter to Pentecost, June 24th and 29th; August 6th and 15th
• Forbidden foods: Like most oriental Christians, the Maronites kept the Mosaic ban on eating blood, suffocated animals and certain animals considered impure; and which Oriental Church Councils have many times renewed. 

In this context, fasting forbids the consumption of food or drink until midday. And for abstinence, eating any meat, oil, wine, and animal products (e.g., eggs, milk, and cheese) was forbidden. Hence, even the Maronites saw a reduction in their fasting by the 20th century.

The Ukrainian Catholic Church also encourages its members to keep these traditional fasting periods: Great Lent, the Apostles’ Fast, the Nativity Fast, and the Dormition Fast. To these, they also add “the Eve of Theophany, the Exaltation of the Cross and the Beheading of John the Baptist”  as fasting days, with wine and oil allowed.

Want to learn more about the history of fasting and abstinence? Check out the Definitive Guide to Catholic Fasting and Abstinence.

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A Catholic Life Podcast: Episode 105

In today’s episode, on the Septuagesima Sunday, I address the following:

1. A Catholic Life Podcast 50 on Septuagesima
2. The 7 Traditional Categories of Saints

This episode is sponsored by PrayLatin.com. PrayLatin.com offers Latin prayer cards to learn and share prayers in the sacred language. Learn your basic prayers in Latin conveniently on the go. Practice your pronunciation with easy-to-follow English phonetic renderings of Latin words. PrayLatin.com offers prayer cards in various formats, including Latin-English rosary pamphlets with the traditional 15 mysteries. Shop for additional Latin resources like missal booklets, server response cards, and more. Visit PrayLatin.com today.

Subscribe to the podcast on Buzzsprout, Apple Podcasts, Spotify, I-tunes, and many other platforms!

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A Catholic Life Podcast: Episode 104

In today’s episode, on the Purification of our Lady, I address the importance of candles in the life of a Catholic:

1. The Connection Between Groundhog Day and Candlemas
2. Blessing of Candles on the Feast of St. Blase

I would like to thank CatechismClass.com for sponsoring this episode.  CatechismClass.com, the leader in online Catholic catechism classes, has everything from online K-12 programs, RCIA classes, adult continuing education, marriage preparation, baptism preparation, confirmation prep, quince prep classes, catechist training courses, and more. It is never too late to study the fullness of the Catholic Faith, and CatechismClass.com is the gold standard in authentic Catholic formation online. Their Catholic Liturgical Year Course for a one-time cost of $129.95 includes lessons throughout the entire liturgical year on many forgotten days.

Subscribe to the podcast on Buzzsprout, Apple Podcasts, Spotify, I-tunes, and many other platforms!

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The Connection Between Groundhog Day and Candlemas

INTROIT: Ps. 47:10-11 We have received Your kindness, O Lord, within Your temple. As Your name, O God, is known to the ends of the earth, so also shall Your praise be voiced to the ends of the earth. Your right hand is just in all things. Ps. 47:2. Great is the Lord, and worthy of all praise in the city of our God, upon His holy mountain. V. Glory be …

Note

This post is an excerpt from the CatechismClass.com lesson on Candlemas and is used with permission. Those interested in learning more about all aspects of the liturgical year should enroll in their Catholic Liturgical Year Study Course.

History

Egeria, whose writings date from c. AD 380, attests to a Feast of the Presentation in the church at Jerusalem forty days after Christmas. In 542, Emperor Justinian introduced the feast to the entire Eastern Roman empire in thanksgiving for the end to a horrible pestilence afflicting Constantinople. Pope St. Gregory the Great (590 - 604) brought the Feast to Rome. Later, Pope Sergius (687 - 701) introduced the procession to the Candlemas service. The procession on this day is one of the most picturesque features of the Western Liturgy. The blessing of candles came into common use throughout the Western World in the 11th Century.

Symbolism in the Liturgy

The blessing of the candles (one of three principle blessings of the liturgical year, the others being that of the blessing of Palms on Palm Sunday and the blessing of Ashes on Ash Wednesday), is given by a priest vested in a cope. Standing at the epistle side of the altar, the priest chants 5 prayers before sprinkling the candles thrice with holy water. The candles are then incensed.

The symbolism of the candles is described by Dom Prosper Guéranger, OSB, in his Liturgical Year:

The mystery of today's ceremony has frequently been explained by liturgists, dating from the 7th century. According to Ivo of Chartres, the wax, which is formed from the juice of flowers by the bee, always considered as the emblem of virginity, signifies the virginal flesh of the Divine Infant, who diminished not, either by His conception or His birth, the spotless purity of His Blessed Mother. The same holy bishop would have us see, in the flame of our Candle, a symbol of Jesus who came to enlighten our darkness. St. Anselm, Archbishop of Canterbury, speaking on the same mystery, bids us consider three things in the blessed Candle: the wax, the wick, and the flame. The wax, he says, which is the production of the virginal bee, is the Flesh of our Lord; the wick, which is within, is His Soul; the flame, which burns on top, is His divinity.

Next, the celebrant distributes the candles to the clergy and the laity whilst the choir sings the Nunc dimittis. As the faithful take the blessed candle from the hand of the priest while kneeling at the Communion rail, they first kiss the candle (since it is a sacramental) and then the hand of the priest (which represents the hand of Christ). During the mass, the candles are lighted and held during the reading of the Gospel and then again from the Canon of the Mass to the Communion of the Priest.

There follows the distribution of candles with a profession and the chanting of anthems. The Cross goes first, followed by the clergy and the celebrant. The faithful walk behind the celebrant carrying their newly blessed and lit candles. The Church bells ring out in joy.

Recall the first of the five prayers of Blessings for the Candles:

O Holy Lord, Father almighty, everlasting God, who hast created all things out of nothing, and by Thy command hast caused this liquid to become perfect wax by the labor of bees: and who, on this day didst fulfill the petition of the righteous man Simeon: we humbly entreat Thee, that by the invocation of Thy most holy Name and through the intercession of Blessed Mary ever Virgin whose feast is today devoutly observed, and by the prayers of all Thy Saints, Thou wouldst vouchsafe to bless † and sanctify † these candles for the service of men and for the health of their bodies and souls, whether on land or on sea: and that Thou wouldst hear from Thy holy heaven, and from the throne of Thy Majesty the voices of this Thy people, who desire to carry them in their hands with honor, and to praise Thee with hymns; and wouldst be propitious to all that call upon Thee, whom Thou hast redeemed with the precious Blood of Thy Son; Who liveth and reigneth with Thee, in the unity of the Holy Ghost, God, world without end. Amen.

A procession reminds us that our whole life on earth is a homeward pilgrimage to Heaven. The Candlemas procession represents the entry of Christ the Light of the World, into the Temple of Jerusalem. It reminds us that the baptized faithful must walk as children of Light. As St. Paul declares: "For you were darkness before, but now light in the Lord. Walk then as children of the light." And our Lord said, “Yet a little while, the light is among you. Walk whilst you have the light, that darkness overtake you not. Whilst you have the light, believe in the light, that you may be children of the light” (John 12:35-36). Thus, the Candlemas procession also symbolizes our entrance into the eternal light of Heaven — the Church bells and chants during the procession make us think of the heavenly experience which will be our reward for the blood, sweat, and tears of the earthly journey (cf. Apocalypse 22:3-5).

Blessing of Candles on Candlemas

The Feast of Candlemas, exactly 40 days after Christmas, commemorates Mary's obedience to the Mosaic law by submitting herself to the Temple for the ritual purification, as commanded in Leviticus.

The Feast of the Purification is called Candlemas for the traditional blessing and distribution of candles on that day. It is customary to bring candles from home to be blessed — at least 51% beeswax candles that one uses for devotional purposes (candles for the family altar, Advent candles, etc.) — so they can be lit after dusk on All Saints' Day (1 November), during the Sacrament of Unction, and during storms and times of trouble. Nowadays, though, for those few parishes continuing this ancient observance, the parish will provide the candles.

This Feast's Procession is one of the most vivid and beautiful expressions in all of the Roman Rite.

Mass on Candlemas is typically preceded by a procession with the lighted candles and the singing of anthems. The lighted candles are held during the reading of the Gospel and from the beginning of the Canon of the Mass to Communion.

The Connection Between Groundhog Day and Candlemas

In medieval Europe, particularly in Germany, a weather proverb developed around Candlemas:

"If Candlemas be fair and bright,

Winter will have another flight.

If Candlemas brings clouds and rain,

Winter will not come again."

This meant that clear weather on Candlemas indicated a longer winter, while cloudy weather suggested an early spring.

When German immigrants came to Pennsylvania, they brought this tradition with them. Instead of using a badger or bear, as in European customs, they adapted it to the groundhog. Thus, Groundhog Day was born: if the groundhog sees its shadow (i.e., clear weather), winter continues; if not, spring comes early. Groundhog Day evolved from old Candlemas weather traditions brought by German immigrants. For more forgotten Christian customs, see "Restoring Lost Customs of Christendom."

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Incorporating Mental Prayer Into the Parochial Group Rosary

“When the Rosary is said properly, my power is behind it. Say it with my Divine Son and me in mind…then each bead can conquer a host of men" (Words of the Blessed Virgin Mary to Blessed Mary of Agreda)

Far too often when the Rosary is recited as a group before Mass – or even on our own – it can be a series of prayers offered in haste without a focus on the words. If we focus too much on “saying our daily Rosary” to cross it off the to do list instead of praying each word, we can not expect these prayers to be pleasing to Our Lady or our Lord. While this is easier said than done, it is something we can intentionally try to counter. Today, pray the Rosary using the principles and advice lead out by St. Louis de Montfort in “The Secret of the Rosary” where he recalls the importance of saying the Rosary with attention, devotion, and meaning.

The Secret of the Rosary by St. Louis de Montfort

"The Secret of the Rosary" by St. Louis de Montfort is structured into 53 short chapters, each called a "Rose," which are divided into five sections. These sections explore different aspects of the Rosary, including its history, benefits, mysteries, and how to pray it devoutly. St. Louis de Montfort emphasizes that the Rosary is not just a mechanical repetition of prayers but a powerful weapon against sin, a source of grace, and a way to deepen one's relationship with God and the Blessed Virgin Mary.

What are the Benefits of a Rosary Said as a Group?

St. Louis de Montfort summarizes five benefits of saying the Rosary as a group:

1. Generally, our minds are more focused during communal prayer compared to when we pray alone.
2. When we pray together, each person’s prayer becomes part of a collective offering. If one person’s prayer lacks fervor, another’s devotion can compensate, creating a stronger, unified prayer. And in so doing, the fervent will encourage the lukewarm.
3. Praying the Rosary alone brings the merit of that one Rosary, but when prayed with others, the merit is multiplied by the number of participants. This is the power of communal prayer. The same can be said for the Mass too.
4. Public prayer holds greater power than private prayer to appease God’s anger and invoke His mercy. The Church, under the guidance of the Holy Ghost, has always emphasized the importance of public prayer, especially during times of widespread suffering and crisis.
5. If the faithful pray five decades of the Rosary together, whether in a public setting or privately with others, they can gain an indulgence of ten years, once a day. A plenary indulgence may be obtained on the last Sunday of the month, provided they are free from venial sin, go to confession, receive Communion, visit a church, and pray for the Pope’s intentions—if they have prayed the Rosary together at least three times during the preceding weeks. 

How Can We Pray the Group Rosary with Greater Devotion and Attention?

The following insights from St. Louis de Montfort should be internalized and incorporated into all of our Rosaries, especially when we pray the Rosary as a group before Mass so we are not distracted and praying in vain repetitions. The Rosary when prayed well is not a series of vain repetitions.

1. Mindful Recitation: St. Louis de Montfort teaches that when praying the Rosary, it is essential to be fully present and attentive to the words being spoken and the mysteries being meditated upon. The Rosary is not just a vocal prayer but a meditative one, where each Hail Mary should be said with love and reverence, keeping in mind the mystery associated with each decade. Praying before religious images can help us from getting distracted.
2. Praying with the Heart: St. Louis stresses that the Rosary should not be prayed mechanically or out of habit but with deep devotion and sincerity. Each prayer should come from the heart, with a genuine desire to honor God and the Blessed Virgin Mary. The act of praying the Rosary should be seen as a loving dialogue with Our Blessed Mother and Our Lord. When we see the Rosary as a true dialogue with Heaven, we can better understand how important and precious it is.
3. Intention Matters: The intention behind the prayer is crucial. St. Louis encourages everyone to offer their Rosary with specific intentions, whether for personal needs, the conversion of sinners, or for the souls in Purgatory. By doing so, the prayer becomes more meaningful and spiritually fruitful. Recall the intention and fruit of each mystery while praying it.
4. Quality Over Quantity: St. Louis de Montfort is clear that it is better to pray fewer decades of the Rosary well, with devotion and reflection, than to rush through all the decades without proper focus. He cautions against hurrying through the Rosary as if it were a task to be completed quickly. The quality of the prayer is more important than the quantity. If we are not able to focus, it may be better to say the Rosary at a different time in the day.
5. Taking Time for Meditation: He also advises taking time to meditate on the mysteries of the Rosary, which are the key events in the lives of Jesus and Mary. This meditation is what gives the Rosary its power. We can say the mystery, read a few Scriptures verses regarding it, and even pause and visualize the scene before continuing on with the first “Our Father” of the decade.

Conclusion

"When people say the Rosary together it is far more formidable to the devil than one said privately, because in this public prayer it is an army that is attacking. It is very easy to break a single stick, but if you join it to others to make a bundle, it cannot be broken. In union, there is strength” (St. Louis de Montfort)

The next time we pray the Rosary as a group, may we call to mind the words of St. Louis de Montfort and truly see the Rosary for what it is – a weapon against the evil one. And to wield this weapon well, let’s try to offer each prayer of it with attention and deliberate focus. We are waging a battle against the devil by the Rosary. No battle is won by haphazard swings. Each bead takes dedication and attention.

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A Catholic Life Podcast: Episode 103

In today’s episode, on the 3rd Sunday after Epiphany, I address the following:

1. The Dreams and Miracles of St. John Bosco
2. The Catholic Church’s Teaching on Dreams

This episode is sponsored by PrayLatin.com. PrayLatin.com offers Latin prayer cards to learn and share prayers in the sacred language. Learn your basic prayers in Latin conveniently on the go. Practice your pronunciation with easy-to-follow English phonetic renderings of Latin words. PrayLatin.com offers prayer cards in various formats, including Latin-English rosary pamphlets with the traditional 15 mysteries. Shop for additional Latin resources like missal booklets, server response cards, and more. Visit PrayLatin.com today.

Subscribe to the podcast on Buzzsprout, Apple Podcasts, Spotify, I-tunes, and many other platforms!

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Why Catholics Must Adhere to the 1917 Code of Canon Law and Reject the Novelties of the 1983 Code

Principle 1: Authority and Validity of Law

Law Must Originate from a Valid Lawgiver

A fundamental principle in both civil and ecclesiastical law is that a law must be issued by a legitimate authority. In civil society, this requires that laws are passed in accordance with constitutional procedures and by recognized governmental bodies. Similarly, within the Church, a valid lawgiver is required to issue binding ecclesiastical laws.

In the Church, the Pope generally holds this authority. However, this authority is contingent upon his continued legitimacy as Pope. According to established Church teaching, if a Pope falls into heresy, he loses his office and thus his authority to promulgate laws. This concept is supported by notable canonists and theologians:

X. Wernz and P. Vidal (1943): "Through notorious and openly divulged heresy, the Roman Pontiff, should he fall into heresy, by that very fact [ipso facto] is deemed to be deprived of the power of jurisdiction even before any declaratory judgement by the Church. A pope who falls into public heresy would cease ipso facto to be a member of the Church; therefore, he would also cease to be head of the Church." (Ius Canonicum, 2:453)

Udalricus Beste (1946): "Not a few canonists teach that, outside of death and abdication, the pontifical dignity can also be lost by falling into certain insanity, which is legally equivalent to death, as well as through manifest and notorious heresy. In the latter case, a pope would automatically fall from his power, and this indeed without the issuance of any sentence, for the first See [i.e., the See of Peter] is judged by no one. The reason is that, by falling into heresy, the pope ceases to be a member of the Church. He who is not a member of a society, obviously, cannot be its head." (Introductio in Codicem, 3rd ed., Canon 221)

Thus, any laws or documents issued by a Pope who has lost his authority due to heresy are invalid and not binding. This principle calls into question the legitimacy of the 1983 Code of Canon Law if issued under such circumstances, especially considering the actions of John Paul II who promulgated the 1983 Code.

Principle 2: The Salvation of Souls as Supreme Law

Laws Must Not Harm Souls

Even if a law is issued by a legitimate authority, it must be rejected if it is harmful to souls or promotes sin. The maxim salus animarum, suprema lex (the salvation of souls is the supreme law) underscores this obligation. In 1984, Archbishop Lefebvre called the new code another grave problem undermining the Church and stated that the new Canon Law is very serious for it goes much further [i.e. promoting errors] than the Council itself in a October 29, 1984 conference at Stuttgart, Germany. 

The 1983 Code of Canon Law introduces a novel conception of the Church that undermines traditional ecclesiology and instead embraces the ecclesiology of Vatican II, which erases the distinction between clergy and laity. Canon 204 exemplifies this by defining all the faithful, clergy and laity alike, as partaking in Christ's priestly, prophetic, and royal functions. This new understanding dissolves the unique roles of the clergy, leading to the laicization of the Church. Such a shift is detrimental, as it aligns with Protestant reforms that laicized the priesthood, diminishing the sacred character of the clergy.

Archbishop Bugnini's reforms in the Liturgy further illustrate this harmful trend. The liturgical changes aimed to transform the Mass into an action of the entire "people of God," minimizing the role of the priest and the mystical nature of the Mass. This shift from God-centered worship to man-centered activity undermines the sanctity of the Eucharist and the priesthood.

The new Code even permits practices such as giving Communion to Protestants, a clear rupture from traditional Catholic teaching. This "eucharistic hospitality" contradicts the sacrament's role as a sign of unity in the Faith, thereby compromising the Church's doctrinal integrity. The 1983 Code is a codification of the errors of Vatican II, which are dangerous to souls as they undermine true doctrine, piety, and holiness. We see this reflected in the unmistakable collapse of Catholic praxis after Vatican II.

Conclusion

Catholics are bound by these two principles: the necessity of a valid lawgiver and the imperative to reject laws harmful to souls. Given either the questionable legitimacy of the authority behind the 1983 Code of Canon Law or its harmful spiritual consequences, Catholics are obliged to adhere to the strictness of the 1917 Code and reject the novelties introduced by the 1983 Code. While even the 1917 Code lessened discipline for Catholics in many regards, it nevertheless was a valid Code. The same unwaveringly statement of validity can not apply to the 1983 Code.

Salus animarum, suprema lex. Long live Tradition. Long live the True Catholic Church. Down with the counterfeit Church of the Modernists.

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A Catholic Life Podcast: Episode 102

In today’s episode, on the Feast of the Holy Family, I address the following topics:

1. The Feast of the Holy Family and Consecration to the Holy Family
2. The Catholic Liturgical Year Overview
3. The Traditional vs Modern Catholic Calendar: Changes to the Temporal & Sanctoral Cycles

I would like to thank CatechismClass.com for sponsoring this episode.  CatechismClass.com, the leader in online Catholic catechism classes, has everything from online K-12 programs, RCIA classes, adult continuing education, marriage preparation, baptism preparation, confirmation prep, quince prep classes, catechist training courses, and more. It is never too late to study the fullness of the Catholic Faith, and CatechismClass.com is the gold standard in authentic Catholic formation online. Their Catholic Liturgical Year Course for a one-time cost of $129.95 includes lessons throughout the entire liturgical year on many forgotten days.

Subscribe to the podcast on Buzzsprout, Apple Podcasts, Spotify, I-tunes, and many other platforms!

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A Catholic Life Podcast: Episode 101

In today’s episode, on the Holy Name of Jesus, I address the following:

1. The History of the Holy Name
2. Epiphanytide: The Customs for This Forgotten Season and Octave
3. Prior Episode on Epiphanytide
4. The Sacredness of Time: The Catholic Day, Week, and Month

This episode is sponsored by PrayLatin.com. PrayLatin.com offers Latin prayer cards to learn and share prayers in the sacred language. Learn your basic prayers in Latin conveniently on the go. Practice your pronunciation with easy-to-follow English phonetic renderings of Latin words. PrayLatin.com offers prayer cards in various formats, including Latin-English rosary pamphlets with the traditional 15 mysteries. Shop for additional Latin resources like missal booklets, server response cards, and more. Visit PrayLatin.com today.

Subscribe to the podcast on Buzzsprout, Apple Podcasts, Spotify, I-tunes, and many other platforms!

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A Catholic Life Podcast: Episode 100

In today’s episode, on the Sunday within the Octave of the Nativity of Our Lord, I address the future of the A Catholic Life Podcast on this 100th Episode Milestone. In addition, I discuss the following relevant articles: 

1. 12 New Year Resolutions for Catholics
2. 2025 Traditional Catholic Fasting and Abstinence Calendar
3. Complete Archive of A Catholic Life Podcast Episode
4. New Years Indulgences

I would like to thank CatechismClass.com for sponsoring this episode.  CatechismClass.com, the leader in online Catholic catechism classes, has everything from online K-12 programs, RCIA classes, adult continuing education, marriage preparation, baptism preparation, confirmation prep, quince prep classes, catechist training courses, and more. It is never too late to study the fullness of the Catholic Faith, and CatechismClass.com is the gold standard in authentic Catholic formation online. 

Subscribe to the podcast on Buzzsprout, Apple Podcasts, Spotify, I-tunes, and many other platforms!

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