In today’s episode, on the 4th Sunday after Easter, I address the following:
- The Propers for the 4th Sunday after Easter
- Seasonal Variation in the Prayer before and after Meals
- SS. Philip and James on May 1st
- The Finding of the Holy Cross on May 3rd
Linggo, Abril 28, 2024
Linggo, Abril 21, 2024
In today’s episode, on the 3rd Sunday after Easter, I address the following:
- The Propers for the 3rd Sunday after Easter
- Catholic Anthropology: Understanding Body and Soul plus Memory, Intellect, and Will
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!
Linggo, Abril 14, 2024
In today’s episode, on Good Shepherd Sunday, I address the following:
- Good Shepherd Sunday Reflection & Call to Action
- The Other Sheep Not of This Fold, and It’s Not the Mormons
- How Fasting on Vigils Was Reduced Over Time
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 much more. Use discount code Easter25 to save 25% off the Easter Season Course.
Martes, Abril 9, 2024
Click for a larger image. Holy Saturday is not included as it is covered separately by Lenten regulations.
What are Vigils?
Even though the Great Fast of Lent has ended, our fasting has not ended. There are many other days of fasting this year, such as Ember Days and Vigils, which are still coming this year. Understanding fasting on Vigils is something that has been forgotten by the average Catholic today. And rediscovering this practice will help us better celebrate the feastday following the vigil while allowing us more shared days of penance.
Some feasts have vigils associated with them. The term “vigil” is used in several ways. It most properly refers to an entire day before a major feast day (e.g., the Vigil of Christmas, which refers to the entire day of December 24). This kind of vigil is a liturgical day in itself and marks the following day as a day of greater liturgical significance. This is the proper meaning of a vigil. In a similar way, the Catechism of Perseverance, published in 1849, states: “The word vigil signifies watching. The vigils are the days of abstinence and fast which precede the great festivals of the year. There are five; those of Christmas, Easter, Pentecost, Assumption, and All Saints. In some dioceses, the feast of St. Peter and St. Paul is also preceded by a vigil.”
NB: A Mass using the Sunday propers that is anticipated (i.e., offered) on a Saturday evening is sometimes, though incorrectly, called a vigil. This practice, however, is a post-Vatican II novelty and not part of Catholic Tradition, so I counsel Catholics to never attend such “vigil Masses” on Saturday evenings.
Definition of Key Terms in the Vigils Table:
Fasting: Fasting refers to how much food we eat. It means taking only one meal during a calendar day. The meal should be an average-sized meal as overeating at the one meal is against the spirit of the fast. Fasting generally means that the meal is to be taken later in the day. Along with the one meal, up to two snacks (technically called either a collation or frustulum) are permitted. These are optional, not required. Added up together, they may not equal the size of the one meal. No other snacking throughout the day is permitted. Fasting does not affect liquids, aside from the Eucharistic Fast which is a separate matter.
Abstinence: Abstinence in this context refers to not eating meat. Meat refers to the flesh meat of mammals or fowl. Beef, poultry, lamb, etc. are all forbidden on days of abstinence. Abstinence does not currently prohibit animal byproducts like dairy (e.g., cheese, butter, milk) or eggs, but in times past, they were prohibited. Fish is permitted along with shellfish and other cold-blooded animals like alligators. In times past, days of fasting were always days of abstinence as well; however, not all days of abstinence were days of mandatory fasting.
Partial Abstinence: Partial Abstinence refers to eating meat only at the principal meal of the day. Days of partial abstinence do not permit meat to be eaten as part of the collation or the frustulum. Partial abstinence started only in 1741 under Pope Benedict XIV as a concession and as part of a gradual weakening of discipline. Beforehand, days of abstinence were days of complete abstinence.
NB: The table concerns only fasting and abstinence for Vigils and thus omits other possible days of fasting and/or abstinence: Lent, Ember Days, Rogation Days, etc.
Explanation of Key Changes to Vigils in the English-Speaking World:
1. On March 9, 1777, Pope Pius VI reduced for English Catholics days of fasting to consist of the Ember Days; the forty days Lent; Wednesdays and Fridays in Advent; and the vigils of Christmas, Whitsun Sunday (i.e. Pentecost), Ss. Peter and Paul, and All Saints.
2. As mentioned in the Irish Ecclesiastical Record from 1882, Pope Benedict XIV in 1755 removed 18 feasts from double precept and reduced them to single precept. Shortly thereafter in 1778, Pope Pius VI reduced the number of holy days to 13. And as the Record states, "On this occasion, the obligation of hearing Mass was removed, as well as the obligation of abstaining from servile works." The Record continues: "the number of those Vigils to which the obligation of fasting had been attached [as of 1778] was in fact but eight - these being the Vigils of the feast of St. Laurence the Martyr (August 9th), and of seven of the nine suppressed feasts of the Apostles." No fasting was observed beforehand on the Vigil of St. John on December 26 or the Vigil of Ss. Philip and James on account of them always falling in Christmas and Pascaltide respectively.
3. The Vigil of Ss. Peter and Paul ceased being a fast day in America by 1842. In Great Britain, Ireland, Australia, and Canada the Vigil of Ss. Peter and Paul remained a day of fasting and abstinence up until the 1917 Code of Canon law. In 1902, the Holy Father granted a special dispensation for Catholics in England from fasting on the Vigil of Ss. Peter and Paul in honor of the coronation of King Edward VII, illustrating historical proof of its observance in the early part of the 20th century.
4. "The Catholic's Pocket Prayer-Book" published by Henri Proost & Co in 1924 notes "in the United Kingdom (except during Lent), abstinence is not binding on Ember Saturdays or on any Vigil that immediately precedes or follows a Friday or other day of abstinence."
5. Effective with the 1917 Code, fasting and abstinence were no longer observed should a vigil fall on a Sunday as stated in the code: "If a vigil that is a fast day falls on a Sunday the fast is not to be anticipated on Saturday but is dropped altogether that year." Before 1917, the fast of a Vigil that fell on a Sunday was observed instead on the preceding Saturday.
6. On January 28, 1949, the United States bishops issued modified regulations on abstinence in America again after receiving a ruling from the Sacred Congregation of the Council. Partial abstinence replaced complete abstinence for Ember Wednesdays, Ember Saturdays, and the Vigil of Pentecost.
7. In March 1955, Pope Pius XII abolished the liturgical Vigil of All Saints. The US Bishops requested an official determination from Rome on whether the custom of fasting and abstinence on the suspended Vigil of All Saints had also been terminated. They received a pre-printed notice in a response dated March 15, 1957, stating: "The Decree of the Sacred Congregation of Rites...looks simply to the liturgical part of the day and does not touch the obligation of fast and abstinence that are a penitential preparation for the following feast day." The US Bishop thereafter dispensed both the fast and partial abstinence law for the Vigil of All Saints.
8. On July 25, 1957, Pope Pius XII commuted the fast in the Universal Church from the Vigil of the Assumption to the Vigil of the Immaculate Conception on December 7, even though he had previously abrogated the Mass for the Vigil of the Immaculate Conception.
9. In 1959, Pope John XXIII permitted the Christmas Eve fast and abstinence to be transferred to 23rd. While the United States, Great Britain, and Ireland kept the penance on December 24, other nations, including Canada and the Philippines, transferred it to December 23.
10. As stated in a January 1960 issue of the Catholic Standard and Times, following an October 1959 meeting, the Bishops of Canada issued new regulations taking effect in 1960 that provided that the law of abstinence henceforth will apply only on all Fridays of the year, while the regulations for fast and abstinence will apply only on four days—Ash Wednesday; Good Friday; December 7, the vigil of the feast of the Immaculate Conception, and December 23, the anticipated vigil before Christmas.
How are Vigils Observed?
There are two characteristics of vigils: penance and prayer.
As to penance, many liturgical vigils, if not all, were originally also days of fasting and abstinence. Over time, the fasting and abstinence was dropped from many. By the time of the Catechism of Perseverance, there were only a few such vigils. But the days of fasting and abstinence differed – including on vigils in various places. For instance, by 1893, the only fasting days kept in Rome were the forty days of Lent, the Ember Days, and the Vigils of the Purification, of Pentecost, of St. John the Baptist, of Ss. Peter and Paul, of the Assumption, of All Saints, and of Christmas. This is summarized from the Handbook to Christian and Ecclesiastical Rome. In just a few years, Rome would abrogate the fast on the Vigil of the Purification and on the Vigil of St. John the Baptist. By the 1917 Code of Canon Law, fasting vigils were dropped universally to only four days: Vigils of Pentecost, the Assumption of the Blessed Virgin Mary, All Saints, and Christmas. These are what Americans at that time were aware of, but previously, there were differing vigils.
By 1917, there were, however, still many other liturgical vigils on the calendar that were not obligatory days of abstinence at that time. For instance, before the changes to the Roman Rite liturgical calendar in 1955, nearly all feasts of the Apostles were preceded by a vigil. And the Church put those days in place to help us prepare for the importance of the feast of an Apostle, since all feasts of the Apostles were in former times Holy Days of Obligation. We have lost the importance of the feast days of the Apostles, I believe, in part due to losing the vigils. We can change that for ourselves by observing those feast days in our own prayer lives. And the same is true for the Vigil of All Saints (i.e., Halloween), a traditional day when we would fast and abstain from meat, but which is neither found in the Novus Ordo calendar nor even in the 1962 Missal. Hence any of the older vigils (e.g., the Vigil of St. Lawrence, the Vigil of Epiphany, the Vigil of the Nativity of St. John the Baptist, etc.) can and arguably, should, be observed with fasting and abstinence even if they are not obliged under penalty of sin.
The second key feature of vigils is prayer.
The Catechism of Perseverance explains this aspect well: “How should we spend the vigils? Whatever be our age, we should spend those days in a more holy manner than other days, in order to prepare for the celebration of the festival and to receive the graces which God always gives more abundantly at that time.” Praying an extra rosary, making time for mental prayer, and even praying into the evening as the vigil becomes the feastday itself are all worthwhile practices to make vigils slightly more penitential and all the more prayerful.
While we know that Sundays and Holy Days of Obligation should be spent in prayer, attendance at Holy Mass, and in avoidance of servile work, we often pay little mind to vigils since the Church over the past several decades has virtually eliminated them. But we must honor our Lady of Fatima’s call for penance and can model our example after that of our forefathers who observed the vigils in preparation for the feast.
Works Cited:
1. Great Britain (1776): American Ecclesiastical Review (Hardy and Mahony, 1886), vol. 11, p. 469.https://www.google.com/books/edition/The_American_Catholic_Quarterly_Review/lz0QAAAAYAAJ
2. USA (1789): American Ecclesiastical Review (Hardy and Mahony, 1886), vol. 11, p. 469.https://www.google.com/books/edition/The_American_Catholic_Quarterly_Review/lz0QAAAAYAAJ
3. USA (1909): O'Neill, J.D. (1909). Fast. In The Catholic Encyclopedia. New York: Robert Appleton Company. http://www.newadvent.org/cathen/05789c.htm
4. Great Britain (1909): O'Neill, J.D. (1909). Fast. In The Catholic Encyclopedia. New York: Robert Appleton Company. http://www.newadvent.org/cathen/05789c.htm
5. Canada (1909): O'Neill, J.D. (1909). Fast. In The Catholic Encyclopedia. New York: Robert Appleton Company. http://www.newadvent.org/cathen/05789c.htm
6. CIC (1917): Peters, Edward N. 1917 Pio-Benedictine Code of Canon Law: in English translation, with extensive scholarly apparatus. San Francisco: Ignatius Press, 2001. https://www.jgray.org/codes/
7. Canada (1952): https://sspx.ca/en/rules-fast-abstinence
8. USA (1962): Rev. Heribert Jone, “Moral Theology: Englished and Adapted to the Laws and Customs of the United States of America,” (Newman Press, 2009), p. 285.
9. Canada (1962): The Catholic Standard and Times, Volume 65, Number 19, Published January 29, 1960. https://thecatholicnewsarchive.org/?a=d&d=cst19600129-01.2.77&e=-------en-20--1--txt-txIN--------
10. Great Britain (1962): 1962 Roman Catholic Daily Missal, (Angelus Press, 2004).
Linggo, Abril 7, 2024
In today’s episode, on Low Sunday, I address the following:
- Who was the First Person Christ Appeared to After His Resurrection?
- Traditional Blessing of Homes and Food for Easter
- Pope St. Leo the Great
- The Litany of Loretto Explained
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!
Linggo, Marso 31, 2024
In today’s episode, on Easter Sunday, the most glorious all feastdays, I address the following:
- Customs for Easter Saturday
- The 153 Fish in the Gospel of John on Easter Wednesday
- The Forgotten Pascal Commemoration of the Cross at Lauds & Vespers
And be sure to check out Episode 8 from last year, which covered:
- Customs for Easter Week: Food, Activities, Greetings, and More
- The Agnus Dei Sacramental
- The Easter Duty: What it is and when it may be fulfilled
- There is no incompatibility between abstinence and Pascaltide. Observe Friday Abstinence and even Saturday abstinence in Eastertide.
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 much more. Use discount code Easter25 to save 25% off the Easter Season Course.
Miyerkules, Marso 27, 2024
In the heart of Italy, where the echoes of ancient traditions reverberate through cobblestone streets and historic cathedrals, lies a cherished artistry deeply intertwined with faith: the crafting of Catholic religious items. From intricately carved crucifixes to delicately painted icons, these handcrafted products serve as tangible expressions of devotion and artistic excellence. Rooted in centuries-old techniques and infused with spiritual significance, Italian-made Catholic artifacts continue to captivate believers worldwide, offering a connection to both the divine and the rich cultural heritage of the country.
The tradition of crafting religious artifacts in Italy can be traced back to the early days of Christianity, when skilled artisans dedicated themselves to creating sacred objects for worship and reverence. Over the centuries, this art form evolved, drawing inspiration from diverse cultural influences and artistic movements while remaining steadfast in its commitment to preserving the essence of Catholic faith.
One of the most iconic symbols of Catholicism, the crucifix, holds a special place in Italian craftsmanship. Crafted from various materials such as wood, marble, or precious metals, each crucifix is meticulously designed to evoke a sense of reverence and contemplation. The artisans, often working within family-owned workshops passed down through generations, imbue these sacred symbols with profound spiritual meaning, paying homage to the sacrifice of Christ and the redemption it represents. Many beautiful options are available from this religious e-shop that offers over 80,000 handcrafted Catholic items, religious gifts and church supplies.
In addition to crucifixes, Italian artisans excel in crafting a wide array of religious items, including statues, rosaries, and religious jewelry. Each piece is crafted with meticulous attention to detail, reflecting the artisan's reverence for the subject matter and dedication to their craft. Whether it's a marble Madonna delicately sculpted to perfection, or a rosary intricately crafted from Venetian glass beads, these handcrafted treasures serve as tangible reminders of faith and devotion.
The process of creating these exquisite pieces often begins with the selection of the finest materials. Italian artisans have access to a rich array of resources, from Carrara marble to Florentine gold leaf, allowing them to bring their artistic visions to life with unparalleled beauty and craftsmanship. Many artisans also draw inspiration from Italy's rich artistic heritage, incorporating elements of Renaissance, Baroque, and Gothic styles into their work to create truly timeless pieces.
What sets Italian-made Catholic products apart is not just their aesthetic appeal but also the deep spiritual significance imbued into each creation. Every stroke of the brush, every chisel mark, carries with it a sense of reverence and devotion, elevating these artifacts beyond mere objects and transforming them into vessels of faith. For the artisans, crafting these religious items is not just a profession but a sacred calling, a way of honoring their faith and contributing to the spiritual lives of others.
Beyond their spiritual significance, Italian-made Catholic products also serve as ambassadors of Italian culture and craftsmanship to the world. Renowned for their quality and beauty, these handcrafted treasures have found their way into homes, churches, and museums across the globe, showcasing the enduring legacy of Italian artistry and devotion.
In recent years, there has been a resurgence of interest in traditional craftsmanship, fueled by a desire for authenticity and a deeper connection to the past. As mass-produced goods increasingly dominate the market, discerning consumers are turning to artisanal products, drawn to their unique character and the stories they embody. In this age of mass production and rapid consumption, Italian-made Catholic products stand as a testament to the enduring value of craftsmanship and the timeless appeal of faith.
Moreover, the purchase of these handcrafted items not only supports local artisans and their families but also helps preserve a centuries-old tradition for future generations. By investing in Italian-made Catholic products, consumers become custodians of a cultural heritage that spans centuries, ensuring that the artistry and devotion of Italy's artisans continue to thrive in the modern world. Use code CAT10 for 10% off an order on www.holyart.com today!
In conclusion, the tradition of crafting Catholic religious items in Italy is a testament to the enduring power of faith and artistic expression. From the humblest crucifix to the grandest cathedral, these handcrafted treasures embody the beauty, reverence, and devotion that have defined Italian craftsmanship for centuries. As we continue to navigate an ever-changing world, the timeless appeal of Italian-made Catholic products serves as a beacon of hope, reminding us of the enduring legacy of faith and the enduring power of the human spirit.
Linggo, Marso 24, 2024
In today’s episode, on this solemn Palm Sunday, I address the following:
- 10 Suggestions for Holy Week
- How Palm Sunday Changed Already by the 1962 Missal
- Keeping Spiritual Priorities First in the Family
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!
Biyernes, Marso 22, 2024
Many people today desire a simple life that is closely connected to land, whether it be gardening, farming, or ranching. There is a spiritual draw to a non-consumeristic lifestyle that places God, the family, and the home at the center of all activity. This “agrarian conversion” has led many families to seek out rural communities and leave behind the suburban life.
Over ten years ago, two Catholic friends, Jason M. Craig and Thomas D Van Horn, experienced a similar agrarian conversion inspired by past Catholic land movements and a growing desire to work with their wives and children, going deeper than just “supporting” them financially. Both began a journey, perhaps with a tad too much romanticism, toward land-based life on farms. All these years later, the two have been tempered by the unyielding realities of land and limitations and have gained significant insights into the reasons, challenges, and possibilities of homesteading and farming.
In The Liturgy of the Land: Cultivating a Catholic Homestead, Craig and Van Horn present the practicalities and theological aspects behind the desire for a productive, holy home. Our current culture understands the economy in efficient consumeristic terms, but our Catholic Faith tells us differently. The productive homestead is the center of economic life, and the family is at the center of the homestead. This book aims to bring the stories from their experience into a presentation and proposal of homesteading as a way of life, considering the principles (why?) and the practicalities (how?). May we do so under the patronage of St. Isidore the Farmer, who is honored in some places on March 22. And here is just one great excerpt worth meditating upon today:
Most people know that our technology-loving, post-industrial society is new. For centuries upon centuries prior—literally from the beginning of time—the work com- mon to most men the world over was finding, growing, securing, and preserving food. These acts were foundational for staying alive, but providing for bodily needs also grew into beautiful and intricate cultures where food wasn’t just important for staying alive but for living a life. This is because we, as man, must provide food like the beasts, but our work builds up into culture because we have souls. Intertwined with and sanctified by the Church, the life of prayer, work, fasting, and feasting formed a single life, an inte- grated whole. In the vast countryside of Christendom, the work of God (worship) and the work of the land was the life of the people, a single life undivided.
I was given an advanced copy of some of the text and I have to say it is quite inspiring and something I do recommend. Please check it out through Tan Books, especially as we are now in the spring season.
Martes, Marso 19, 2024
Since St. Joseph’s Day falls during Lent, it coincides with the traditional Lenten fast which traditionally required 40 days of fasting and 46 days of abstinence from meat. Per the 1917 Code of Canon Law, Friday abstinence is still required on St. Joseph’s Day even where it is kept as a Holy Day of Obligation. And would the fast of Lent still be observed? The answer is unequivocally yes.
The question of whether Holy Days of Obligation abrogate the requirement of Friday abstinence outside of Lent is mentioned in the 1917 Code:
On [Sundays] or feasts of precept, the law of abstinence or of abstinence and fast or of fast only ceases, except during Lent, nor is the vigil anticipated; likewise it ceases on Holy [Saturday] afternoon (1917 Code, Canon 1252 § 4).[1]
The 1917 Code is explicit – feasts of precepts do not remove the requirement to fast or abstain during Lent. The only way that the obligation would be removed during the season of Lent would be if a dispensation would be specifically offered by the lawful Church authorities for a particular day.
It must be further noted that the removal of the obligation of penance on Holy Days of Obligation outside of Lent only applies to areas that observe the day of precept. It is not based on the Roman calendar, as affirmed by the Commission on the Code in a 1924 article in the American Ecclesiastical Review. Hence, when January 6th, the Feast of the Epiphany, falls on a Friday, it is still a mandatory day of abstinence in America and France and other places where it is not a Holy Day of Obligation. In contrast, Canada, Rome, and places that keep it as a Holy Day do not have to observe fasting and/or abstinence on that particular Friday. This, however, only applies to Holy Day of Obligation outside of Lent. And this change only started with the 1917 Code – beforehand, it was still a day of abstinence on Fridays regardless if it was a day of precept or not, unless a specific dispensation was issued by the Pope himself.
In 1954, Pope Pius XII issued such a decree granting bishops the permission to dispense from Friday abstinence for the Feast of St. Joseph which that year fell on a Friday. A March 26, 1954, article of The Guardian elaborates:
“Bishops throughout the world have been granted the faculty to dispense their faithful from the law of abstinence on the Feast of St. Joseph, Friday, March 19. The power was granted in a decree issued by the Sacred Congregation of the Council, which said it acted at the special mandate of His Holiness Pope Pius XII. The decree published in L’Osservatore Romano made no mention of a dispensation from the Lenten fast.”
As such, St. Joseph’s Day did not permit the faithful to eat meat on Fridays in Lent unless such a specific dispensation were offered, which was very rarely done. Likewise, to those who maintain the 1917 Code’s requirement to also fast all forty weekdays of Lent – which was observed since the Early Church – St. Joseph’s Day remains a day of fast. Surely St. Joseph would want us to produce worthy fruits of penance during this holiest season as we prepare for the Pascal mystery.
Unfortunately, the 1983 Code of Canon Law which aligns with the many Modernist changes in the Church weakly states:
The penitential days and times in the universal Church are every Friday of the whole year and the season of Lent. Abstinence from meat, or from some other food as determined by the Episcopal Conference, is to be observed on all Fridays, unless a solemnity should fall on a Friday. Abstinence and fasting are to be observed on Ash Wednesday and Good Friday (1983 Code, Canons 1251 – 1252).
It should be noted that traditionally St. Joseph’s Tables, even when transferred to Sunday, were always meatless. For centuries, even Sundays in Lent were days of abstinence – just not fasting.
Want to learn more about the history of fasting and abstinence? Check out the Definitive Guide to Catholic Fasting and Abstinence.
Mag-subscribe sa:
Mga Post (Atom)
