ICEMANforChrist

Sunday, November 23, 2025

NOVEMBER 23 Last Sunday after Pentecost

Solemnity-Octave of Christ the King-33 days-Miguel Pro-Espresso Day

Revelation, Chapter 11, Verse 10-11

¹⁰ The inhabitants of the earth will gloat over them and be glad and exchange gifts because these two prophets tormented the inhabitants of the earth. ¹¹ But after the three and a half days, a breath of life from God entered them. When they stood on their feet, great FEAR fell on those who saw them.

The two great witnesses mentioned here are the spirits of righteousness and truth. The world delights in destruction and will pay almost any price to avoid the truth.

Yet, if a man aligns himself with the one who had risen on the third day, the breath of life from God will enter him. A man resurrected in the risen Lord is a fearful thing for he cannot be brought, and he is clothed in the power of God: All the world fears a man that will stand on his feet.

I will hear what God proclaims;
the LORD –for he proclaims peace.
Near indeed is his salvation to those who fear him,
glory dwelling in our land.

ON KEEPING THE LORD'S DAY HOLY[1]

CHAPTER I

DIES DOMINI

The Celebration of the Creator's Work

"God blessed the seventh day and made it holy" (Gn 2:3)

1. The Sabbath precept, which in the first Covenant prepares for the Sunday of the new and eternal Covenant, is therefore rooted in the depths of God's plan. This is why, unlike many other precepts, it is set not within the context of strictly cultic stipulations but within the Decalogue, the "ten words" which represent the very pillars of the moral life inscribed on the human heart. In setting this commandment within the context of the basic structure of ethics, Israel and then the Church declare that they consider it not just a matter of community religious discipline but a defining and indelible expression of our relationship with God, announced and expounded by biblical revelation. This is the perspective within which Christians need to rediscover this precept today. Although the precept may merge naturally with the human need for rest, it is faith alone which gives access to its deeper meaning and ensures that it will not become banal and trivialized.

Last Sunday after Pentecost-Goffine’s Devout Instructions 1896

Prayer.

Stir up the wills of Thy faithful, O Lord, we beseech Thee, that, more earnestly seeking after the fruit of good works, they may receive more abundant help from Thy mercy. Amen.

EPISTLE. Col. i. 9-14.

Brethren : We cease not to pray for you, and to beg that you may be filled with the knowledge of His will in all wisdom, and spiritual understanding : that you may walk worthy of God, in all things pleasing : being fruitful in every good work, and increasing in the knowledge of God : strengthened with all might, according to the power of His glory, in all patience and longsuffering with joy, giving thanks to God the Father, Who hath made us worthy to be partakers of the lot of the saints in light : Who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of His love : in Whom we have redemption through His blood, the remission of sins. This epistle teaches us that we should thank God continually for the infinite grace of calling us to be Christians and members of the Catholic Church. In like manner should we pray, without ceasing, for still greater enlightenment, and greater strength in doing good, until, in our knowledge and in our practice, we attain to likeness with God.

GOSPEL. Matt. xxiv. 15-35.

At that time Jesus said to His disciples: When you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth, let him understand. Then they that are in Judea, let them flee to the mountains. And he that is on the house-top, let him not come down to take anything out of his house: and he that is in the field let him not go back to take his coat. And woe to them that are with child, and that give suck in those days. But pray that your flight be not in the winter, or on the Sabbath. For there shall be then great tribulation, such as hath not been from the beginning of the world until now, neither shall be. And unless those days had been shortened, no flesh should be saved; but for the sake of the elect those days shall be shortened. Then if any man shall say to you: Lo here is Christ, or there, do not believe him. For there shall arise false Christs and false prophets, and shall show great signs and wonders, insomuch as to deceive (if possible) even the elect. Behold I have told it to you beforehand. If therefore they shall say to you: Behold, He is in the desert, go ye not out; behold, He is in the closets, believe it not. For as lightning cometh out of the east, and appeareth even into the west: so shall also the coming of the Son of man be. Wheresoever the body shall be, there shall the eagles also be gathered together. And immediately after the tribulation of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be moved. And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn: and they shall see the Son of man coming in the clouds of heaven with much power and majesty. And He shall send His angels with a trumpet, and a great voice: and they shall gather together His elect from the four winds, from the farthest parts of the heavens to the utmost bounds of them. And from the fig-tree learn a parable: when the branch thereof is now tender, and the leaves come forth, you know that summer is nigh. So, you also, when you shall see all these things, know ye that it is nigh, even at the doors. Amen, I say to you, that this generation shall not pass, till all these things be done. Heaven and earth shall pass away, but My words shall not pass away.

Explanation.

" The abomination of desolation," of which Christ makes mention, is the desecration of the temple, at the destruction of Jerusalem by the Romans, when it was profaned in the most frightful manner, by robbery, murder, conflagration, and the setting up of idols about forty years after the death of Christ. While the Jewish population were perishing, the Christians, following the warning of Christ, fled over the mountains to the city of Pella. Thereby Jesus would indicate how great the danger would be should they be obliged to fly in winter, or on the Sabbath-day, on which they were forbidden to make a journey of more than five hundred paces. False Christs and false prophets," like those here spoken of, according to the testimony of Josephus, were Eleazar, John, and Simon, who appeared at the time of the Jewish war, and, under the pretense of helping the Jews, plunged them into still greater misfortunes. Before the end of the world a false Messias will appear, who is the Antichrist. According to the opinion of the holy fathers, he will be born from among the Jewish people, and is called Antichrist because he will claim to be the redeemer and sanctifier of men and will denounce Christ as an impostor. On account of his malice and cruelty St. Paul calls him the man of sin and the son of perdition (n. Thess. ii. 3), who, out of pride, will sit in the temple of God, showing himself as if he were God, and will command all who will not worship him to be put to death. And he will, by his splendor, his promises, his false miracles, succeed so far that not only many Jews (to whom the poor and humble Jesus was too insignificant) will acknowledge him to be the Messias, but even many Christians will deny Christ and adhere to him. Even the elect would be in danger of being deceived by him were it not that for their sake God will shorten those days, as He shortened the days of tribulation at the time of the destruction of Jerusalem. Jesus now goes on to define the time of the destruction of Jerusalem and says that many of His hearers shall live to see it, which was actually the case. But when the end of the world is to come no one, He says, knoweth; no, not the angels of heaven, but the Father alone (Matt. xxiv. 36). Let us, therefore, keep ourselves always ready, by a pious life, for the coming of the divine Judge, and with that purpose let us often think on the significant words of Our Lord: " Heaven and earth shall pass away, but My words shall not pass away."

Today prior to 1962 we would have celebrated the last Sunday in October as Christ the King.

“Blessed is the king who comes in the name of our God.” (Luke 19:38)

Behold our King comes to us from the Tabernacle…Our priests bring us our King via communion. Has COVID made: The Body of Christ,” unavailable or worse irrelevant?

Jesus Christ King[2]

There was joy and celebration by the people as Jesus entered into Jerusalem, on Palm Sunday; we learn from the gospel that much later things had taken a terrible turn for the worst. Jesus was arrested and sentenced to death. What? Where were we? We heard shouting: “Crucify him” “We have no king, but Caesar.” Did we join in the shouting and jeering? “If you are the king of Jews, come down from the cross. Save yourself.”

Where do we stand? There was a different voice that day from one of the criminals crucified with Jesus. He rebuked the other criminal who asked Jesus to save them. With these words: “Have you no fear of God? We have been condemned justly. This man has done nothing wrong.” Then he turned to Jesus and said: “Remember me when you come into your kingdom” Jesus replies: “Today you will be with me in paradise.”

I ask again. Where do we stand as all these events unfold? How do we hope we would have the courage to be, to align ourselves in difficult or challenging circumstances? There is much to ponder, to think about.

Solemnity of Our Lord Jesus Christ, King of the Universe [3]

The Solemnity of Our Lord Jesus Christ, King of the Universe, formerly referred to as "Christ the King," was established by Pope Pius XI in 1925 as an antidote to secularism, a way of life which leaves God out of man's thinking and living and organizes his life as if God did not exist. The feast is intended to proclaim in a striking and effective manner Christ's royalty over individuals, families, society, governments, and nations. Today's Mass establishes the titles for Christ's royalty over men:

1) Christ is God, the Creator of the universe and hence wields a supreme power over all things; "All things were created by Him";

2) Christ is our Redeemer, He purchased us by His precious Blood, and made us His property and possession.

3) Christ is Head of the Church, "holding in all things the primacy”.

4) God bestowed upon Christ the nations of the world as His special possession and dominion.

Today's Mass also describes the qualities of Christ's kingdom. This kingdom is:

1) supreme, extending not only to all people but also to their princes and kings.

2) universal, extending to all nations and to all places.

3) eternal, for "The Lord shall sit a King forever”.

4) spiritual, Christ's "kingdom is not of this world." —

Indeed, we all are called to be fishers of men; the Lord calls all; truly we are not powerless for He gives us his very flesh that we may become Christ to everyone we encounter.

Christ the King as Represented in the Liturgy

The liturgy is an album in which every epoch of Church history immortalizes itself. Therein, accordingly, can be found the various pictures of Christ beloved during succeeding centuries. In its pages we see pictures of Jesus suffering and in agony; we see pictures of His Sacred Heart; yet these pictures are not proper to the nature of the liturgy as such; they resemble baroque altars in a gothic church. Classic liturgy knows but one Christ: The King, radiant, majestic, and divine.

With an ever-growing desire, all Advent awaits the "coming King"; in the chants of the breviary we find repeated again and again the two expressions "King" and "is coming." On Christmas the Church would greet, not the Child of Bethlehem, but the Rex Pacificus — "the King of peace gloriously reigning." Within a fortnight, there follows a feast which belongs to the greatest of the feasts of the Church year -- the Epiphany. As in ancient times oriental monarchs visited their principalities (theophany), so the divine King appears in His city, the Church; from its sacred precincts He casts His glance over all the world....On the final feast of the Christmas cycle, the Presentation in the Temple, holy Church meets her royal Bridegroom with virginal love: "Adorn your bridal chamber, O Sion, and receive Christ your King!" The burden of the Christmas cycle may be summed up in these words: Christ the King establishes His Kingdom of light upon earth!

If we now consider the Easter cycle, the luster of Christ's royal dignity is indeed somewhat veiled by His sufferings; nevertheless, it is not the suffering Jesus who is present to the eyes of the Church as much as Christ the royal Hero and Warrior who upon the battlefield of Golgotha struggles with the mighty and dies in triumph. Even during Lent and Passiontide the Church acclaims her King. The act of homage on Palm Sunday is intensely stirring; singing psalms in festal procession we accompany our Savior singing: Gloria, laus et honor tibi sit, Rex Christe, "Glory, praise and honor be to Thee, Christ, O King!" It is true that on Good Friday the Church meditates upon the Man of Sorrows in agony upon the Cross, but at the same time, and perhaps more so, she beholds Him as King upon a royal throne. The hymn Vexilla Regis, "The royal banners forward go," is the more perfect expression of the spirit from which the Good Friday liturgy has arisen. Also characteristic is the verse from Psalm 95, Dicite in gentibus quia Dominus regnavit, to which the early Christians always added, a ligno, "Proclaim among the Gentiles: the Lord reigns from upon the tree of the Cross!" During Paschal time the Church is so occupied with her glorified Savior and Conqueror that kingship references become rarer; nevertheless, toward the end of the season we celebrate our King's triumph after completing the work of redemption, His royal enthronement on Ascension Thursday.

Neither in the time after Pentecost is the picture of Christ as King wholly absent from the liturgy. Corpus Christi is a royal festival: "Christ the King who rules the nations, come, let us adore" (Invit.). In the Greek Church the feast of the Transfiguration is the principal solemnity in honor of Christ's kingship, Summum Regem gloriae Christum adoremus (Invit.). Finally at the sunset of the ecclesiastical year, the Church awaits with burning desire the return of the King of Majesty.

We will overlook further considerations in favor of a glance at the daily Offices. How often do we not begin Matins with an act of royal homage: "The King of apostles, of martyrs, of confessors, of virgins — come, let us adore" (Invit.). Lauds is often introduced with Dominus regnavit, "The Lord is King". Christ as King is also a first consideration at the threshold of each day; for morning after morning, we renew our oath of fidelity at Prime: "To the King of ages be honor and glory." Every oration is concluded through our Mediator Christ Jesus "who lives and reigns forever." Yes, age-old liturgy beholds Christ reigning as King in His basilica (etym.: "the king's house"), upon the altar as His throne.

Excerpted from The Church's Year of Grace, Pius Parsch

Exhortation[4]

The most holy council, then, earnestly entreats all the laity in the Lord to answer gladly, nobly, and promptly the more urgent invitation of Christ in this hour and the impulse of the Holy Spirit. Younger people should feel that this call has been directed to them especially and they should respond to it eagerly and generously. The Lord renews His invitation to all the laity to come closer to Him every day, recognizing that what is His is also their own (Phil. 2:5), to associate themselves with Him in His saving mission. Once again, He sends them into every town and place where He will come (cf. Luke 10:1) so that they may show that they are co-workers in the various forms and modes of the one apostolate of the Church, which must be constantly adapted to the new needs of our times. Ever productive as they should be in the work of the Lord, they know that their labor in Him is not in vain (cf. 1 Cor. 15:58).

Things to Do[5]

· A procession for Christ the King on this feast day, either in the Church or at home is appropriate for this feast. The Blessed Sacrament would be carried, and the procession would end with a prayer of consecration to Christ the King and Benediction. Try to participate if your parish has a Christ the King procession. If not, try having one at home (minus the Blessed Sacrament).

· Read Pope Pius XI's encyclical Quas primas (On the Feast of Christ the King) which shows that secularism is the direct denial of Christ's Kingship.

· Learn more about secularism - read the Annual Statement of the Bishops of the United States released on November 14, 1947.

· Being a relatively newer feast on the Liturgical calendar, there are no traditional foods for this day. Suggested ideas: a wonderful family Sunday dinner, and bake a cake shaped as a crown or King Cake or a bread in shape of a crown in honor of Christ the King.

· A partial indulgence is granted to the faithful, who piously recite the Act of Dedication of the Human Race to Jesus Christ King. A plenary indulgence is granted; if it is recite publicly on the feast of our Lord Jesus Christ King.

The Ego and the King[6]

On the last Sunday of the liturgical year, we celebrate the Feast of Christ the King. Now see how he takes our nature out of love in His passion; Jesus is alone; the crowds who sang ‘hosanna!’ as he entered Jerusalem just five days previously are now shouting, ‘Crucify him!’ He has been accused unjustly. His mission has all but collapsed. His friends have run away; one of them has sold him, another says that he does not even know him. And now he stands before the most powerful person in the land on a falsified charge. This is a really bad day, and it is about to get worse. He will be flogged; he will walk the way of the Cross ... what happens next is well known to us all. It is a day which seems, by our normal standards, to be characterized by failure and abandonment. This is not our usual idea of what happens to a king. What we have here are two worlds, two kingdoms that come face to face as Jesus stands before Pilate. On the one side we have this earthly ruler representing the most successful empire the world had ever seen, a man with economic, political and military power: a successful man, with a reputation. This is someone to be taken seriously. And in Jesus we have God’s world, the Kingdom of God personified, and a completely different set of values where we are not subjects or slaves, but we are now friends. We are not equals; God is the Creator, the maker and author of all, but our relationship with God has been restored. We have a king who rules over an eternal kingdom which, in the Preface of the Eucharistic Prayer for this feast, is described as:

· a kingdom of truth and life,

· a kingdom of holiness and grace,

· a kingdom of justice, love and peace.

But which world do we value? Inevitably as Christians we inhabit both of these worlds, we move between them. We may spend six days a week living in one kingdom, but only one matters, and we know which one, but it is often hard to choose. Pilate represents one kingdom; Jesus represents the other. In the Nicene Creed there are only two people (apart from Jesus) that are mentioned by name – Pilate and Mary – and again they show this same contrast: Pilate is wealthy, powerful, male, successful, secure, safely married; he has most of the things that many of us desire. Mary on the other hand, at the Annunciation, is a young woman, pregnant out of wedlock and therefore suspect, and at risk of exclusion from the Jewish community.

She is one of the anawim, the voiceless, the poor who yearn for good news. Few of us desire to be like this. We have these two worlds, two kingdoms. Only one of them is the Kingdom of God; only one of them is true, eternal and universal. But which do we choose? Which do we hope for? For which am I ambitious? If we are honest with ourselves, very often we would rather be Pilate. But it is not about us, it is about Jesus. He is king, no one else. To talk of kingship or lordship can evoke images of oppressive or coercive systems, but for Jesus kingship is about humility and service.

This feast is not to flatter a king with a fragile ego in need of reassurance, but to celebrate in gratitude the love and kindness of someone who is so committed to us that he will not compromise even in the face of the most powerful in the land, and who will not baulk even at death itself. The image of the Shepherd King may not be an especially rich one for most of us, but it was immensely powerful for the people of Israel, evoking ideas of care and love. All of this is in contrast to the kingship of power and domination, the reigns of kings that do not have the best interests of everyone at heart. This is the king who is lord over life and death and all there is. There is plenty of ambition in this world; that is not necessarily a bad thing.

But Christians are called to be ambitious for the Kingdom, not for ourselves; to seek power not in order to dominate, but to serve. The only throne that this king found was the cross. We are not to seek thrones of glory on which we can be admired, and if we do get them then we ought to pray for a very large dose of humility; we are to pray before the Throne of Glory from which we will receive mercy, love and hope. In a world where we are so often encouraged to seek power and success, it can be difficult to accept the truth of this; however, this truth is not a proposition or an idea, but a person to get to know. ‘Everyone who belongs to the truth listens to my voice’, says Jesus – and Pilate does not hear him.

One of the reasons the Church says that each Sunday is a Holy Day of Obligation is because in order to get to know this person, in order to be people of the truth we have to meet him – in the Word and sacrament – and spend time with him, listen to his voice: to find out about the Kingdom of God. This is not easy, and we need the support of each other, the support of the Church. We, like Jesus, will probably encounter denial or betrayal. Like Judas and Peter, we may at times betray or deny him; these are risks for us also. But Christians are future-oriented people, and we are asked to have a vision of a better world, not just in the next life but in this, and to dream of a kingdom in which Christ is the king. We are people of hope –people who, in the future, can be free from our past and the worst we have done: our spectacular sins – the betrayals, the denials; and our mundane, ordinary and petty ones. But this hope is fragile and needs to be protected.

In the Mass for the Feast of Christ the King we are asked to bring our worst to the Lord, to bring our nightmares and our horror. Our nightmare can be turned into dreams of hope; there is a future, death is not the end, Good Friday is followed by the resurrection. God will make all things new. The life, death and resurrection of Jesus show us this. Bring your best and your worst, your dreams and your nightmares to the altar. We have a king who can cope with that, a king who can cope with us. Thank God for that.

Octave of Christ the King: A Retreat of Hope and Allegiance

From the Last Sunday of the Liturgical Year to the First Sunday of Advent

“Everyone who belongs to the truth listens to my voice.” — John 18:37

🕊️ Why an Octave?

Though the Church does not formally observe an Octave of Christ the King, we propose one—not to flatter a monarch, but to dwell in the mystery of a Shepherd King whose throne is the Cross. In the early Church, octaves marked joyful retreats for the newly baptized. Today, we reclaim this rhythm as a time of allegiance, discernment, and hope.

🔔 The Two Kingdoms

As Jesus stands before Pilate, two kingdoms collide: one of domination, the other of divine friendship. Pilate represents power, reputation, and control. Jesus, abandoned and accused, embodies the Kingdom of truth, life, holiness, grace, justice, love, and peace. Which kingdom do we serve? Which do we desire?

This octave is a time to choose again.

📅 Daily Structure for the Octave Retreat

Day	Marian Virtue	Eucharistic Glory Theme	Practice
Sunday (Christ the King)	Humility	*Jesus, the King of Glory*	Attend Mass. Begin the 33 Days to Eucharistic Glory. Offer your allegiance anew.
Monday	Generosity	*Give your strength to God’s will*	Begin the Daniel Fast. Exercise with the Universal Man Plan. Serve someone in need.
Tuesday	Chastity	*Purify your intentions*	Meditate on Mary’s fiat. Fast from distractions. Practice interior silence.
Wednesday	Patience	*Endure with Christ*	Reflect on Jesus before Pilate. Offer your frustrations to the Cross.
Thursday	Temperance	*Balance your desires*	Examine your ambitions. Are they for the Kingdom or for self?
Friday	Understanding/Love	*Love that does not compromise*	Pray the Stations of the Cross. Bring your worst to the altar.
Saturday	Wisdom	*Hope that endures beyond death*	Reflect on the Resurrection. Prepare your heart for Advent.

🔥 Core Commitments

Daily Mass (in person or via EWTN/online)

Daniel Fast (Monday–Saturday)

Universal Man Plan (daily movement and discipline)

33 Days to Eucharistic Glory (beginning today, 33 days to Christmas)

Marian Virtue Meditation (one per day)

Journaling: Record your dreams and nightmares, your betrayals and hopes. Bring them to the altar.

🕯️ A Kingdom Worth Our Ambition

This octave is not about escaping the world, but about choosing which kingdom we will serve within it. Pilate or Mary? Domination or surrender? Reputation or relationship? We are not called to be admired on thrones of glory, but to kneel before the Throne of Mercy.

Let this retreat be a time of holy ambition—not for power, but for service. Not for self, but for the Kingdom.

33 Days to Eucharistic Glory – Day 2

Theme: Give All Your Strength to Doing God’s Will
Marian Virtue: Generosity
Liturgical Echo: Christ the King, the Servant of the Father’s Will

“My food is to do the will of the one who sent me.” — John 4:34
“Let it be done to me according to your word.” — Luke 1:38

🕊️ Reflection

To give all your strength to doing God’s will is not weakness—it is Eucharistic glory. It is the strength of Mary’s fiat, the strength of Jesus in Gethsemane, the strength of the Cross. This is not passive surrender, but active love. It is the strength to say “yes” when the world says “no,” to serve when others seek power, to love when betrayal is near.

Today, we ask: Where is God’s will inviting me to act with strength, not for self, but for the Kingdom?

📿 Daily Practices

Practice	Description
Prayer & Meditation	Begin and end your day with intentional prayer. Ask for strength to do God’s will.
Scripture Reading	Reflect on Luke 1:26–38 and John 4:34. Let the Word shape your will.
Service to Others	Seek one act of kindness today. Let your strength be poured out in love.

🧭 Mindful Actions

· Seek God’s Guidance: Before decisions, pause and ask: Is this Your will, Lord?

· Act with Compassion: Let love—not ego—drive your choices.

· Live with Integrity: Be faithful in the small things. Strength is built in quiet fidelity.

🤝 Community and Support

· Engage in Worship: Attend Mass or join online. Unite your will with Christ’s.

· Share Your Journey: Speak with a friend or journal your reflections.

· Seek Accountability: Reach out to someone who can walk with you in this journey.

✍️ Journaling Prompt

Where am I being invited to give my strength to God’s will today? What resistance do I feel? What grace do I need?

🙏 Closing Prayer

Lord Jesus, King of Glory, I offer You my strength today. Not for my own gain, but for Your Kingdom. Teach me to serve with joy, to surrender with courage, and to love with the generosity of Mary. May I not seek my own will, but Yours. Amen.

Blessed Miguel Agustin Pro[7]

Miguel Pro was born January 13, 1891, at Guadalupe Zacatecas, Mexico. From his childhood, high spirits and happiness were the most outstanding characteristics of his personality. The loving and devoted son of a mining engineer and a pious and charitable mother, Miguel had a special affinity for the working classes which he retained all his life. At 20, he became a Jesuit novice and shortly thereafter was exiled because of the Mexican revolution. He traveled to the United States, Spain, Nicaragua and Belgium, where he was ordained in 1925. Father Pro suffered greatly from a severe stomach problem and when, after several operations his health did not improve, in 1926 his superiors allowed him to return to Mexico in spite of the religious persecution in the country. The churches were closed, and priests were in hiding.

Father Pro spent the rest of his life in a secret ministry to the sturdy Mexican Catholics. In addition to fulfilling their spiritual needs, he also carried out the works of mercy by assisting the poor of Mexico City with their temporal needs. He adopted many disguises to carry out his secret ministry. In all that he did, he remained filled with the joy of serving Christ, his King, and obedient to his superiors. Falsely accused in a bombing attempt on the President-elect, Pro became a wanted man. He was betrayed to the police and sentenced to death without the benefit of any legal process. On the day of his death, Father Pro forgave his executioners, prayed, bravely refused the blindfold, and died proclaiming "Viva Cristo Rey!" (Long Live Christ the King).

Things to Do:

Watch this short Catholic News Agency You Tube video of Fr. Miguel Pro.
Read more about visiting the shrine in Mexico

Catechism of the Catholic Church

PART TWO: THE CELEBRATION OF THE CHRISTIAN MYSTERY

SECTION ONE-THE SACRAMENTAL ECONOMY

CHAPTER TWO-THE SACRAMENTAL CELEBRATION OF THE PASCHAL MYSTERY

Article 2-LITURGICAL DIVERSITY AND THE UNITY OF THE MYSTERY

Day 164

Liturgical traditions and the catholicity of the Church

1200 From the first community of Jerusalem until the parousia, it is the same Paschal mystery that the Churches of God, faithful to the apostolic faith, celebrate in every place. The mystery celebrated in the liturgy is one, but the forms of its celebration are diverse.

1201 The mystery of Christ is so unfathomably rich that it cannot be exhausted by its expression in any single liturgical tradition. The history of the blossoming and development of these rites witnesses to a remarkable complementarity. When the Churches lived their respective liturgical traditions in the communion of the faith and the sacraments of the faith, they enriched one another and grew in fidelity to Tradition and to the common mission of the whole Church.

1202 The diverse liturgical traditions have arisen by very reason of the Church's mission. Churches of the same geographical and cultural area came to celebrate the mystery of Christ through particular expressions characterized by the culture: in the tradition of the "deposit of faith," in liturgical symbolism, in the organization of fraternal communion, in the theological understanding of the mysteries, and in various forms of holiness. Through the liturgical life of a local church, Christ, the light and salvation of all peoples, is made manifest to the particular people and culture to which that Church is sent and in which she is rooted. the Church is catholic, capable of integrating into her unity, while purifying them, all the authentic riches of cultures.

1203 The liturgical traditions or rites presently in use in the Church are the Latin (principally the Roman rite, but also the rites of certain local churches, such as the Ambrosian rite, or those of certain religious orders) and the Byzantine, Alexandrian or Coptic, Syriac, Armenian, Maronite and Chaldean rites. In "faithful obedience to tradition, the sacred Council declares that Holy Mother Church holds all lawfully recognized rites to be of equal right and dignity, and that she wishes to preserve them in the future and to foster them in every way."

Espresso Day[8]

The voodoo priest and all his powders were as nothing compared to espresso, cappuccino, and mocha, which are stronger than all the religions of the world combined, and perhaps stronger than the human soul itself. Mark Helprin

· Rich and powerful, espresso is a nitro-boost to your day and a go-to for coffee drinkers looking for a way to get through those long hard days and nights. It is a refinement of coffee, distilled down to its most potent elements and delivered in special cups that should have a warning label that reads “High Vibration and Caffeine Jitters Ahead”. Espresso day celebrates the history of this delicious and powerful solution to an otherwise dreary day.

History Of Espresso Day

· In Turin, in 1884 an incredible new innovation was developed that would change the way work would be done for all of history. No longer would tired laborers have to rely on pure willpower to get them through the day or lean on the watered-down attempt at caffeination that was normal coffee and tea. Instead, thanks to the innovative methods of Angelo Moriondo coffee had seen a new age of enlightenment, as his new machine found a way to separately control the passing of steam and water through the coffee. This innovation made it possible to extract the fullest possible potential from the humble coffee bean.

· Espresso Day was created to honor this invention and the wonderful man who made it all possible. True, the machine has undergone multiple upgrades and innovations since then, with homemade espresso machines now being available, and the latte is now one of the most popular methods of imbibing this drink. From Turin, Italy this beverage spread throughout the world, earning a place of prominence in Europe, the USA, and eventually the world at large.

How To Celebrate Espresso Day

· Celebrating Espresso Day is as simple as skipping on down to your local caffeination station, be it a Starbucks, Tim Horton’s, or whatever your local flavor of coffee shop is. Order yourself the strongest drink on the menu, a triple-shot espresso if they have them, and raise a small ceramic glass of high-powered octane the those in attendance. Toast Angelo Moriondo and his works and let all who will listen know that it is he who drives the modern worker and increases production. Then stop on the way home and buy yourself your own personal espresso machine, because weekends need coffee too.

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· How to celebrate Nov 23

o Start your day by watching your favorite sci-fi show, embracing the time-traveling spirit.

o Mix up a cranberry smoothie for breakfast while planning volunteer activities, as family and adoption tie into building relationships.

o Dive into the intricate world of Fibonacci with a math puzzle or art project, celebrating patterns and sequences.

o Swap coffee for an espresso shot, fueling a dynamic day of creativity and productivity.

o Try cashew butter on toast for a quick and hearty snack, sustaining your energy for volunteering or crafting.

o End the day with a Doctor Who marathon, honoring the strength and wisdom gained from time and experience.

o Sherlock Holmes Weekend

· Anchor your Nov 23–30 pilgrimage in New Orleans at the affordable Bienville House or Drury Plaza Hotel—both near the French Quarter. Celebrate Thanksgiving with jazz, Eucharistic rhythm, and Creole hospitality.

· 🎷 Bucket List Trip: Around the World “Perfect Weather”

· 7-day New Orleans Stay & Reflection Itinerary, anchored at the centrally located Bienville House (_{$128/night) or}_{Drury Plaza Hotel}₍$120/night). Each day blends Eucharistic rhythm, civic joy, and musical grace.

· 🎺 New Orleans Stay & Reflection Itinerary
November 23–30 • Creole Hospitality, Eucharistic Rhythm
Lodging: Bienville House or Drury Plaza Hotel – French Quarter

· Day 1: Arrival & French-Creole Benediction (Nov 23)
• Afternoon: Walk Jackson Square and pause at the St. Louis Cathedral
• Symbolic act: Light a candle and offer a prayer for renewal beneath the cathedral spires
• Evening Music: Preservation Hall – intimate jazz in historic rhythm

· Day 2: Eucharistic Anchoring & Civic Wonder (Nov 24)
• Morning Mass: Immaculate Conception Jesuit Church – Baronne Street
• Midday Visit: The French Market and Café du Monde – reflect on hospitality and sweetness
• Symbolic act: Write a prayer for mercy and leave it near a historic fountain or mural

· Day 3: Marian Listening & Swamp Reverence (Nov 25)
• Church Visit: Our Lady of Guadalupe Church – International Shrine of St. Jude
• Nature Walk: Bayou St. John or City Park trails
• Symbolic act: Pour water into the bayou and offer a prayer for healing

· Day 4: Creation Prayer & Musical Joy (Nov 26)
• Museum Visit: Kermit’s Tremé Mother-in-Law Lounge – civic rhythm and colorful legacy
• Midday Pause: Psalm 98 reflection on music and justice
• Symbolic act: Sketch a musical symbol or write a prayer for joy

· Day 5: Thanksgiving Day Benediction (Nov 27)
• Morning Mass: St. Patrick’s Church – Gothic sanctuary with stained glass
• Afternoon Event: Thanksgiving Jazz Brunch at The Court of Two Sisters or Commander’s Palace
• Symbolic act: Share a meal naming each dish for a virtue or grace
• Benediction:
“May this city remember my gratitude. May my steps echo music and mercy.”

· Day 6: Eucharistic Table & Civic Listening (Nov 28)
• Museum Visit: The Historic Voodoo Museum or The Cabildo
• Symbolic act: Write a blessing and leave it near a civic altar or exhibit
• Evening Music: Frenchmen Street – spontaneous jazz and communal joy

· Day 7: Sending Forth & River Benediction (Nov 29)
• Final Walk: Crescent Park or along the Mississippi River
• Midday Reflection: Write a closing prayer of sending
• Benediction:
“May this river remember my reverence. May my steps echo rhythm and renewal.”