Countering the challenges of today’s society as Catholic women

the same bread? You can find many such explanations.

This will not do. The faith of the Church is very clear. Under the externals of bread and wine, it is Jesus Christ, true God and true man – really, truly and substantially present with His Body, Blood, Soul and Divinity. That is what it is. I am not saying that it is easy to understand. What I am saying is, firstly, that it is true. Secondly, it is a gift. It is given to us by God, not in order to make our lives difficult as believers, but to feed us and inspire us. And thirdly, if we profess ourselves to be Catholics, then we have a duty to relearn this truth, to live accordingly and share it.

There are several aspects in the dogmas of the Holy Eucharist. The first is transubstantiation. The fact that God’s power allows for a change of the inside while the outside remains. Before the words of Consecration it is bread and looks like bread. After the words of Consecration, it is God and looks like bread. The externals have remained – those of bread, or of wine for the chalice – but the inside has changed. This, as I said earlier, is only possible through the enacting of the divine powers as embedded in the soul of the priest by virtue of his priestly ordination.

Another important aspect is the gradation of the modes of presence. You sometimes hear put on the same level the presence of Christ ‘in His people gathered together’ and the presence of Christ ‘in His Gospel proclaimed’ and – on the same level – the presence of Christ in the Sacred Host. This is a mistake. It is wrong, because there is a hierarchy in the ways of being present. If you listen on your telephone to a voice message left by your wife, it is a way of her being present, which is real, but obviously in a lesser degree. If she comes to meet you and you hear her voice in the corridor but you do not see her yet, that is a higher degree of presence. When she comes into the room and you see each other, this is obviously an even higher degree of presence. The word “presence” allows for a range of degrees. It is not enough to say: Christ is present here or there. We need to qualify that presence. The way God is present in the Sacred Host and in the chalice is supreme and unsurpassed. There will never be a way or means offered to us until the Last Judgement, whereby God will make Himself more present than He is in the Holy Eucharist. It cannot be surpassed and it surpasses every other mode of presence of God.

PHOTO CREDIT: JOHN ARON

Another aspect is concomitance. This is much ignored. It is the simple fact that in the Holy Eucharist it is the Lord Jesus with His Body, His Blood, His Soul, His Divinity. That is, the entirety of Who He is. Although when He died, His Body and Soul were separated, they were reunited at the Resurrection and indeed, in the Holy Eucharist the Lord is as risen. Certainly He still bears the stigmata of His Passion, endured to save us from sin. But He is present as risen. For that motive, in the Holy Host the change is essentially from the substance of the bread to that of the Body of Jesus. But for the Body of Jesus to be a risen body, a body that is alive, it needs – just like your body and mine – blood to circulate in the body, to irrigate it. This is why, in the Host, we also have the Sacred Blood with the flesh of Jesus. But how do flesh and blood keep together? The soul is what keeps the physical components of our person – the liquid blood and the solid flesh – together. For the same reason, in the Host we need the spiritual form or principle to keep together the Body and Blood, and this is the third component we have in the Host – His human Soul, because the Lord Jesus Christ had a human Soul.

However, the body, blood and soul of a very holy person would not be enough to save us. Imagine that transubstantiation was to the body of St John the Baptist, who was a very holy man! Imagine if we were to receive him in Holy Communion. It would be wonderful and bring many graces to be sure, but he is not God. For our salvation, we need to surrender ourselves to God made man, the only Saviour. This is why, together with the Body, Blood and Soul, we also have the fourth component – the Divinity of Our Lord Jesus, which has been called in, so to speak, at the moment of transubstantiation of the bread into the Body.

The same applies to the transubstantiation of the wine to the Precious Blood. What is transubstantiated, literally, is the substance of the wine into that of the Precious Blood, but for the same reasons the Blood calls to itself at the same moment, so to speak, the Body, the Soul and the Divinity.

Twenty or thirty years ago, every child age seven preparing for First Holy Communion would have known these truths and would have been able to explain them to the parish priest examining him or her before First Holy Communion. And now? With all due respect, I would not be surprised if a lot of what I have explained just now were news to some of us here. And it is not your fault. You have not been taught. And if you have read it somewhere, you probably have been exposed to a handling of the Blessed Sacrament which contradicts – day in, day out – this truth.

The doctrine of the presence of the components in the Host and also in the chalice is called “concomitance”. It means “to come together with”. One of the practical applications of this important doctrine is that even though one may receive Holy Communion possibly only under the externals of bread, and not from the chalice, one has still received the Precious Blood. One has received everything in the Host. I repeat, because I know that many people do not know that: when you receive the Sacred Host, you have received in it the Precious Blood of Jesus with His Soul and Divinity. And the other way around. If somebody is intolerant to gluten, for instance, and suppose he cannot receive the Host itself and would only be able to consume the Precious Blood from the chalice, he or she would have also received the Body of Jesus. This is the doctrine of concomitance, which is very important for its practical applications.

The other practical consequence of the Real Presence is how we handle the Eucharistic fragments. The Host, by its nature, is friable. It can easily break into pieces. In fact, the Holy Mass in the Acts of the Apostles was called ‘fractio panis’, the breaking of bread. The fact that the Host has fragments is normal. However, what we believe about these fragments will determine how we handle them. In a word, regardless of size, it is God, as long as the bare human eye can identify this whitish fragment on the corporal, on the finger or wherever it is. It is the Lord Jesus Christ. The Magisterium of the Church has constantly reaffirmed that from the consecration Our Lord is really present in the Host and its size does not matter.

The Eucharist occurs in Holy Mass. This is the context in which God has given it to us and this is why, of course, it is a sacrifice. The Sacrifice of the Mass is the unbloody re-enactment of the Sacrifice of Our Lord on the Cross, when He died on Golgotha, on Good Friday, to redeem us from sin. We are children of wrath. We had turned away from God as children of fallen Adam and Eve, and so we need, first of all, to be reconciled with God vertically, so that, as a consequence we may be reconciled with our brethren horizontally.

The reason why more and more priests are becoming interested in the traditional form of the Mass is that this verticality is more explicit. There is a risk in the way the new Mass is very often offered that the vertical dimension is not so obvious. What seems to be prevailing is horizontality, that is, to be a friend to one another. This is also true: Mass is very much about reconciliation and being united in love. But it would be a big mistake if we were to forget that horizontal, that is, brotherly reconciliation is only a consequence and a fruit of the vertical reconciliation, that is, with God first. And this, is only achieved through the Sacrifice of the Lord Jesus on the Cross.

I encourage you to support your pastors in the ever more reverent celebrating of the Holy Sacrifice of the Mass and to make sure that the true definition of the Holy Eucharist enshrined in that Eucharistic Sacrifice is taught and shared among yourselves, among your friends and among your children. After all, it is very telling to see that in Fatima, Our Blessed Lady, when she warned us about the crisis to come, had us prepared for this when the Angel gave the Eucharistic catechism to the Children. If you meditate on the apparition of the angel to the children that speak of the Holy Eucharist, you will see that this is the means for recovery, and for victory in Our Lord.

Fr Armand de Malleray, FSSP is the author of “Ego Eimi – It is I. Falling in Eucharistic Love”, published by and available from the Lumen Fidei Institute, with a foreword by Bishop Athanasius Schneider. He is currently the rector of St Mary’s Shrine, Warrington. He is also the editor of Dowry, the magazine of the Priestly Fraternity of St Peter in the United Kingdom.

LESSONS FROM HISTORY

A COLUMN BY MATTHEW MCCUSKER

The conversion to the Catholic faith of the Germanic peoples who established themselves amidst the ruins of the western Roman Empire, is one of the most uplifting and inspiring episodes of human history. The conversion of England stands out amongst them because it was commissioned and directed from Rome, by the pope himself.

The story of how St Gregory the Great became the “Apostle of the English” is very well known. St Bede tells us, in his Ecclesiastical History, of “a tradition of our forefathers”, that Gregory, prior to becoming pope, was walking in the Roman slave market when he was struck by the appearance of a group of slaves and asked about their origin. On being told they were heathens from the island of Britain he expressed his sorrow “that the author of darkness should have men so bright of face in his grip, and that minds devoid of inward grace should bear so graceful an outward form.” He asked the name of their race, and was told “Angli”. “Good” he replied “for they have the faces of angels and such men should be fellow-heirs of the angels in heaven.” “What is the name”, he then asked, “of the kingdom from which they have been brought?” He was told they were from Deira [a kingdom in the area of modern Yorkshire]. “Deira” he replied “De ira! good! snatched from the wrath of Christ and called to his mercy. And what is the name of the king of the land?” “Aella” came the reply. “Alleluia”, replied Gregory, “the praise of God the Creator must be sung in those parts.”

Gregory then went to the pope to request that a mission be sent to Britain to convert the English, and expressed his own willingness to be part of it. The pope turned down his offer but shortly after his own election as bishop of Rome Gregory made his vision a reality, sending Augustine, the prior of the monastery of St Andrew’s, which he himself had founded, and a group of monks, to England.

In 597 AD, the most important year in English history, the mission of St Augustine landed on the coast of Kent and was welcomed by the king of Kent, Aethelberht, who gave him permission to preach the gospel throughout his kingdom. From Kent the faith spread throughout England and, assisted by the work of Irish missionaries in the north, all the English kingdoms had embraced the faith by the end of the seventh century.

Of St Gregory the Great Bede wrote:

“We can and should call him our apostle, for though he held the most important see in the whole world and was head of the Churches which had long been converted to the true faith, yet he made our nation, till then enslaved by idols, into a Church of Christ, so that we may use the apostle’s words about him, ‘If he is not an apostle to others yet at least he is to us, for we are the seal of his apostleship in the Lord.’ (1 Cor. 9:2)”

MATTHEW MCCUSKER

The central role of Gregory in the conversion of England was one of the roots of the devotion felt by the English to Rome for the next millennium. At his trial, in November 1581, St Edmund Campion was able to describe England as – up until that date – “the island of saints, the most devoted child of the See of Peter”.

The devotion of the English Church to Rome during the Anglo-Saxon period manifested itself in the widespread practice of making pilgrimages to Rome, primarily to visit the relics of SS Peter and Paul and the other martyrs whose shrines could be found throughout the city. It was very common for bishops and clergy to make the long and arduous journey to Rome, and a number of archbishops travelled to Rome to receive the pallium from the hands of the pope himself. Northumbrian nobleman St Benedict Biscop made many journeys to Rome, “burning with desire for the blessed apostles”, bringing relics and large quantities of books back to England, and thus furnishing the library at Wearmouth-Jarrow, which Bede, the only English doctor of the Church, would later use for his own works. Many kings would also go on pilgrimage, like King Ine of Wessex who, according to Bede:

“having reigned thirty-seven years… gave up the kingdom… to younger persons, and went away to Rome, to visit the blessed apostles, at the time when Gregory was pope, being desirous to spend some time of his pilgrimage upon earth in the neighbourhood of the holy place, that he might be more easily received by the saints into heaven. The same thing, about the same time, was done through the zeal of many of the English nation, noble and ignoble, laity and clergy, men and women.”

Later, King Alfred the Great would travel to Rome with his father twice during childhood, receiving the sacrament of confirmation from Pope Leo IV in 853, at the age of four. So common were high-profile pilgrimages to Rome that the Anglo-Saxon Chronicle noted an unusual occurrence in 889: “This year no pilgrimage was made to Rome.”

The centrality of the pilgrimage to Rome in the spiritual life of England is encapsulated in the foundation of the monastery of Medhamsted, which was brought to completion by King Wulfhere of Mercia. He wanted it to be an alternative site of pilgrimage for those who couldn’t make the difficult journey to Rome. “Hither I will” he said “that we seek St Peter, all that to Rome cannot go”.

His desire received the confirmation of Pope Agatho in 675AD:

“I will and decree, that, whatever man may have made a vow to go to Rome, and cannot perform it, either from infirmity, or for his lord’s need, or from poverty, or from any other necessity of any kind whatever, whereby he cannot come thither, be he of England, or of whatever other island he be, he may come to that minster of Medhamsted, and have the same forgiveness of Christ and St Peter, and of the abbot, and of the monks, that he should have if he went to Rome.”

The town that grew up around the monastery became known as Peterborough. It is important to note here that the ancient pilgrims were not travelling to Rome primarily to see or venerate the individual person of the reigning pontiff. English pilgrims wanted to end their lives in the vicinity of the relics of St Peter, not of the pope, and it was around the Basilica of St Peter, not around the papal court at the Lateran, that the “English town” in Rome was built up. Bede tells us that King Caedwalla of Wessex was drawn to Rome by the relics of St Peter, “[for] whose most holy body his pious love had brought him from the utmost bounds of the earth”. Caedwalla was baptised in Rome, took the name of Peter, lived his final days near the apostle’s relics, and was buried within the basilica.

The evidence of this English community gathered around the relics of Peter can still be seen near St Peter’s today. The “borgo” area of Rome, which includes well-known streets like the Borgo Pio, takes its name from the English word “burgh” for town. The hospital of Santo Spiritu has its origins in the English pilgrim’s hospice, the Schola Saxonum, an origin which is reflected in the dedication of neighbouring church, Santo Spirito in Sassia.

If our Anglo-Saxon forbears were to visit the streets of the “borgo” today, perhaps they would be disturbed that amidst all the merchandise bearing the picture and name of the current pope, and his immediate predecessors, there is little evidence of real and vital devotion to St Peter himself. Would they consider that the personality cult of the modern popes has in fact displaced the healthy devotion to St Peter of earlier times?

The lesson our English ancestors can teach us is this: true loyalty to the papacy must be rooted not in devotion to the personality of a particular pope but rather in devotion to St Peter, whose teachings all his successors must faithfully transmit.

Matthew McCusker has a Master’s Degree in History from the University of York, where he specialised in ecclesiastical history. He currently works for the Society for the Protection of Unborn Children as Director of Fundraising. He can be contacted at: matthewmccusker@spuc.org.uk.

Holy House of Loreto

BY MARIA MADISE

This Advent we invite you to contemplate a house, which is now in Loreto but used to be in Nazareth. It was the birthplace of Our Lady and the place where the Archangel Gabriel announced that she was chosen by God to be the Mother of the Word Incarnate. It was also the home of the Holy Family after their return from Egypt and so it was the home for Our Lord until He started His public life. Considering that this was the place for a number of the greatest miracles of human history, it should not be incredible that this house itself was miraculously transported by angels from the Holy Land to Europe, where it has been venerated since its arrival.

However, we may also wish to take a brief look at its journey to see how Divine Providence has arranged its relocation.

The Holy House in Nazareth was a place of worship from the early days of Christianity. In 336 St Helena, mother of the Emperor Constantine, made a pilgrimage to Nazareth and ordered that a basilica be built over the home of the Holy Family.

The basilica was destroyed by Saracens in the 11th century, rebuilt and destroyed again by Muslims in the 13th century, but both times the holy house was found intact under the rubble.

When the crusaders were driven out of the Holy Land in 1291, threatened with destruction by the Turks, the Holy House disappeared.

The house did not go to Loreto directly. On 10 May 1291, it appeared miraculously in Tersatto which is in present-day Croatia. The local population did not know how to explain its incredible appearance. As recounted by Prof. Plinio Corrêa de Oliveira, their bishop, who was gravely ill, had prayed to the Virgin Mary that he might be strong enough to see the house for himself, and the Mother of God appeared to him, surrounded by angels, saying:

“My son, you have called for me, and here I am. I came to give you succour and to reveal to you the mystery [of the translation of the

Holy House] you desire to know.

The holy dwelling is the very house where I was born and raised. It was there that I received the good news brought by the Archangel Gabriel and I conceived the Divine Infant by the operation of the Holy

Ghost. It was there that the Word was made flesh.

“After my death, the Apostles consecrated this dwelling, illustrious for its great mysteries, and sought the honour of celebrating the August Sacrifice there. The altar is the very one that the Apostle Peter erected; the crucifix was placed there by the Apostles. The small cedar statue is an image of me made by the Evangelist Luke, who, moved by his attachment and affection for me, expressed through his art my features as perfectly as possible for a mortal. “This beloved house, so dear to Heaven, highly honoured for many centuries in Galilee but today deprived of due homage caused by the general decay of the Faith, has been transported from Nazareth to these lands. The author of this great event is God, for whom nothing is impossible. “For you to bear witness to all that I am telling you now, you will suddenly be cured and return to full health after the long illness you have borne, so that through you all will believe in this miracle.”

In 1294, when the Muslims invaded Albania, the house disappeared again. According to the local shepherds, it was seen on 10 December being flown by angels over the Adriatic Sea. This time the Holy House landed in a wooded area near Recanati in Italy. As the news spread, thousands flocked there, and many miracles took place at the site. Twice again the house was moved before coming to rest in the town of Loreto in Italy that is its present location. The move that was carried out by angels, recognised by popes and sustained by saints was also confirmed by research into historical documentation and archaeological evidence, which confirmed that no human method or technology explain this miraculous translation. Furthermore, detailed research of scientists demonstrated that it would be far more miraculous for human hands to have performed this

THE ANNUNCIATION (C.1450). PETRUS CHRISTUS. METROPOLITAN MUSEUM OF ART, NY. translation than to consider it to be the work of angels as desired by God for Whom nothing is impossible.

The house itself is a small building made from materials commonly used for simple houses in the Holy Land, but not in Italy. The house in Loreto has no foundations. The walls rest on a plot that was partly field and partly road, which is an indication that it was not built but placed there. The foundations of the Holy House remain in Nazareth. Delegations were sent there in 1292, in 1296, and in 1524. All three declared that the measurements of the house corresponded to the visible foundations of the house of Nazareth perfectly.

From 1330, virtually all the popes have considered Loreto the greatest shrine of Christendom.

Today a great basilica houses the dwelling of the Holy Family, which is enclosed in a large marble box, commissioned by Pope Julius II in 1509. As pilgrims approach the holy house, they read on the threshold: “Hic Verbum caro factum est” – “Here the Word became flesh”. The ancient statue of Our Lady holding the Infant Jesus, known as Our Lady of Loreto, is above the altar in the holy house. In 1624, Pope Urban VIII established 10 December as the Feast of the Translation of the Holy House of Mary, Mother of God. The evening before, on 9 December, many towns in the area build bonfires in their public squares to light the way for the angels carrying the Holy House to Loreto. Precisely at midnight church bells are rung to celebrate their arrival. The Holy House of Nazareth is also known in England in a special way. The shrine of Our Lady at Walsingham was established in 1061 when, according to the Pynson Ballad (c 1485), a local lady called Richeldis de Faverches prayed that she might undertake some special work in honour of Our Lady. In answer to her prayer, the Blessed Virgin led her in spirit to Nazareth and showed her the house where our Redemption began when she said her “Fiat!”. The Blessed Virgin asked her to build a replica in Walsingham to give witness to the Annunciation for all the ages to come.

Walsingham, England’s Nazareth, became one of the greatest shrines in medieval Christendom and a popular destination for pilgrims, including the crowned heads. It remained a place of devotion throughout penal times and beyond. Today Walsingham attracts thousands of pilgrims each year to pray for the fulfilment of what was revealed by Pope Leo XIII: “When England returns to Walsingham, Our Lady will return to England.”

When in spirit visiting the house of the Holy Family this Advent, let us reflect on the words of Prof. Plinio Corrêa de Oliveira:

“... [L]et us turn our minds to that sacred place and ask Our Lady to give us a greater understanding of, and admiration for, the private life of Our Lord as he lived in that House, obedient to St Joseph and the Blessed Virgin. Then, let us pray that, in imitation of Our

Lord, we might have a more profound and intense dependence on

Our Lady.”

May this Advent be a time for holiness to grow in our families and may Our Lady herself teach us, as only she can, to love God so that our entire being would be a resounding Fiat! ENDNOTE

1. Prof. Plinio Corrêa de Oliveira “Translation of the Holy House to Loreto December 10” https://www.traditioninaction.org/SOD/j255sd_Loreto_12_10.html (accessed 21 Nov 2018).

Litany of Loreto IN HONOUR OF THE BLESSED VIRGIN MARY

Lord, have mercy on us. Christ have mercy on us. Lord, have mercy on us. Christ hear us. Christ, graciously hear us. God the Father of Heaven, have mercy on us. God the Son, Redeemer of the world, have mercy on us. God the Holy Ghost, have mercy on us. Holy Trinity, one God, have mercy on us.

Holy Mary, pray for us. Holy Mother of God, Holy Virgin of virgins, Mother of Christ, Mother of divine grace, Mother most pure, Mother most chaste, Mother inviolate, Mother undefiled, Mother most amiable, Mother most admirable, Mother of good counsel, Mother of our Creator, Mother of our Saviour, Virgin most prudent, Virgin most venerable, Virgin most renowned, Virgin most powerful, Virgin most merciful, Virgin most faithful, Mirror of justice, Seat of wisdom, Cause of our joy, Spiritual vessel, Vessel of honour, pray for us. Singular vessel of devotion, Tower of David, Tower of ivory, House of gold, Ark of the covenant, Gate of Heaven, Morning star, Health of the sick, Refuge of sinners, Comfort of the afflicted, Help of Christians, Queen of angels, Queen of patriarchs, Queen of apostles, Queen of martyrs, Queen of confessors, Queen of virgins, Queen of all saints, Queen conceived without original sin, Queen assumed into Heaven, Queen of the most holy Rosary, Queen of peace,

Lamb of God, who takest away the sins of the world, spare us, O Lord. Lamb of God, who takest away the sins of the world, graciously hear us, O Lord. Lamb of God, who takest away the sins of the world, have mercy on us

V: Pray for us, O Holy Mother of God. R: That we may be made worthy of the promises of Christ.

Let us pray Grant, we beseech Thee, O Lord God, that we Thy servants may enjoy perpetual health of mind and body, and by the intercession of the Blessed Mary, ever Virgin, may be delivered from present sorrow and obtain eternal joy. Through Christ Our Lord. Amen

“It is my pleasure to welcome Voice of the Family’s magazine, Calx Mariae. Its title, with its allusion to the protoevangelium (Gen 3:15), should remind us that the Holy Virgin’s victory over our ancient enemy is already assured. I hope that its presentation of the beauty of Catholic teaching will contribute to the rebuilding of Christian civilisation. I pray that its content will help all those who read it to draw ever closer to our Blessed Mother at this time of trial for the Church - like St John, those who remain close to her will not abandon the Lord.

I would encourage readers to assist this wonderful apostolate with their prayers and generous support.”

Bishop Athanasius Schneider, O.R.C.

Dear reader of Calx Mariae, Donation form

Thank you for your interest in our magazine. Here is your opportunity to help us share the truth of Christ and love for our Catholic Faith.

Calx Mariae is a quarterly magazine with the next issue being available in March 2019. If you are interested in receiving Calx Mariae in the future or in supporting our work, please fill in the form below. Please write in BLOCK CAPITALS.

Title: ______________________________________

First name: _________________________________

Surname: __________________________________

Address: ___________________________________ Postcode: __________________________________

Email: _____________________________________

Telephone: _________________________________

PLEASE CHOOSE FROM THE FOLLOWING OPTIONS:

I wish to make a ONE-OFF donation of £................. for this copy and to help Voice of the Family spread and defend the Catholic Faith and the truth about human life and the family.

I wish to order ...................... [number] copies of this issue of Calx Mariae with a donation of £................ I wish to receive A COPY OF THE NEXT FOUR EDITIONS of Calx Mariae with a donation of £................

SUGGESTED DONATION : £4.50/COPY OR £18.00/FOUR EDITIONS

WAYS TO DONATE:

1. To make a donation ONLINE, please visit: www.voiceofthefamily.com/donate 2. To make a donation by CHEQUE, please make it payable to “Voice of the Family”, and return it to us using the pre-paid envelope enclosed.

3. To make a ONE-OFF donation using your CREDIT/DEBIT card, please provide your card details below.

Card number : ____ ____ ____ ____ /____ ____ ____ ____/ ____ ____ ____ ____ /____ ____ ____ ____ Expiry date: ____ /____ Name on card: ____________________________________________________________________________

From the UK: Please return this form in the pre-paid envelope provided, or send to FREEPOST SPUC From overseas: SPUC, UNIT B, 3 WHITACRE MEWS, STANNARY STREET, SE11 4AB, UK

Voice of the Family is a coalition of pro-life and pro-family organisations whose work is undertaken through the Society for the Protection of Unborn Children (SPUC Pro-Life Ltd), a company registered in England and Wales. Payments are managed by SPUC and used to support the work of Voice of the Family.

By filling in this form I consent to SPUC storing the personal details shared above for the purpose of keeping me informed about Voice of the Family’s pro-life and pro-family work, including Calx Mariae. SPUC will never sell or swap your details and you can ask to be removed from the contact lists at any time, by emailing: enquiry@voiceofthefamily.com. SPUC’s privacy policy is available on our website. You can also contact SPUC directly by email or by phoning our office. web: www.spuc.org.uk email: information@spuc.org.uk tel: 020 7091 7091

YOUR COMMENTS:

Thank you for reading Calx Mariae! If you liked our magazine, please consider sharing it with your friends and family.

This project is entirely funded by voluntary donations. If you would like to help us publish future editions of Calx Mariae please consider making a donation using the form on page 63. May God bless you for your support!