In my last episode, while I was discussing the Catechism of the Council of Trent and pre-Vatican II resources, I felt a deep wave of nostalgia wash over me. It made me realize something simple but profound: I really miss the Latin mass.

Do I consider myself a “Trad”? I want to be upfront: I don’t consider myself a “Trad” in the strictest definition of the word. To me, taking on that title means making a conscious, prayerful decision to go all-in on the Latin Mass and exclusively attend those liturgies for the benefit of your family. While I certainly own a 1962 missal, the Father Lasance missal, the Racolta and numerous pre-Vatican II books, I never made the choice to eliminate my attendance the Novus Ordo Missa.

My journey back to the Church actually happened at a Novus Ordo parish, St. Matthew’s, where I went through the grieving process with God and the sacraments after my mom passed away in 2016. Today, St. Matthew’s is our local parish home where we have our friends and men’s groups, and we love it there.

My deep love for the Latin Mass really blossomed when COVID hit. Like many of you, we looked for places that were open, which led my wife and I to St. Ann’s here in Charlotte. We had a beautiful season there—we had our marriage convalidated, and my wife finished her confirmation.

What I loved most about St. Ann’s was the incredible unity. I would do videography for the Latin mass, but my wife and I would also attend the Novus Ordo Saturday vigil. Nobody stood outside the Novus Ordo handing out flyers telling people to go to the high mass instead. There was no animosity, no warring, and no beef between the different liturgies. We were truly just one big, happy parish.

The pain of separation and the loss of that unity is exactly why it has been so heartbreaking to witness the impact of Traditionis Custodes. It is genuinely painful to see families I know relegated to outside chapels, like the Chapel of the Little Flower, or forced to drive up to two hours one way just to worship in a way that feeds their souls. I have so much respect for those families who are in the fight and making those sacrifices.

I decided to wade into this volatile topic because I want to gently remind our bishops and Rome that there is another population in the Church that often goes overlooked. There are many of us who are simply faithful Catholics—we love the Magisterium, we respect the Pope, and we happily attend daily Novus Ordo masses. But we also have a deep love for the traditions, the books, and the Saints that came before Vatican II, and we wish the Latin mass was still easily accessible to us.

If the Latin mass returned to St. Ann’s tomorrow, I wouldn’t leave St. Matthew’s, but I would absolutely add the Latin mass back into my weekly repertoire. I just miss it, and I know so many others do, too.

No matter where you fall on this issue or what liturgy you prefer, let’s always remember the most important thing: we are one holy, Catholic, and apostolic Church.

God bless you, and I’ll talk to you on the next one.

+JMJ+

Rich

I. A Brief History: Why a New Catechism?

The Catalyst: In 1985, twenty years after the close of the Second Vatican Council, Pope St. John Paul II convoked an extraordinary assembly of bishops. They expressed a desire for a compendium of all Catholic doctrine regarding both faith and morals.

The Commission: A commission of twelve cardinals and bishops, chaired by the then-Cardinal Joseph Ratzinger (later Pope Benedict XVI), spent six years drafting the text.

The Publication: It was officially promulgated by John Paul II in 1992 with the Apostolic Constitution Fidei Depositum.

The Purpose: It wasn’t meant to replace local catechisms, but to serve as a “point of reference” to ensure that as the world changed, the organic deposit of faith remained intact.

II. The Four Pillars: Defining the Structure

The Catechism is organized into four distinct parts, known as the “Four Pillars.” This structure is not arbitrary; it follows the path of a Christian life: we receive the faith, we celebrate it, we live it, and we speak to the One who gave it to us.

Pillar 1: The Profession of Faith (The Creed)

Definition: This section explores the “Apostles’ Creed” as the summary of our belief.

Key Teachings: It focuses on the nature of God (The Father, Son, and Holy Spirit), the Creation, and the Church.

Summary: It answers the question: What do we believe? It lays the intellectual and spiritual foundation that God has revealed Himself to us through Scripture and Tradition.

Pillar 2: The Celebration of the Christian Mystery (The Sacraments)

Definition: This pillar focuses on the Sacred Liturgy and the seven Sacraments.

Key Teachings: It explains how the salvation won by Christ on the Cross is made present to us today through signs and rituals.

Summary: It answers the question: How do we receive grace? It emphasizes that the Liturgy is not a human invention, but a participation in the prayer of Christ.

Pillar 3: Life in Christ (The Ten Commandments)

Definition: This is the “moral” section of the Catechism, rooted in the Beatitudes and the Decalogue.

Key Teachings: It explores the dignity of the human person, the reality of sin, and the necessity of grace to live a virtuous life.

Summary: It answers the question: How should we act? This is where piety meets the marketplace. It challenges us to align our daily conduct—in our homes and our businesses—with the Law of Love.

Pillar 4: Christian Prayer (The Lord’s Prayer)

Definition: The final section is a masterclass on the interior life, using the “Our Father” as its primary model.

Key Teachings: It covers the different forms of prayer (petition, intercession, thanksgiving, praise) and the “battle” of prayer—overcoming distraction and dryness.

Summary: It answers the question: How do we communicate with God? Without this pillar, the other three become mere philosophy or ritualism. Prayer is the breath that makes the faith come alive.

III. Conclusion: Piety in Practice

As we begin reading through the Catechism together in the coming weeks, remember that knowledge alone can inflate pride. We don’t study these pillars to win arguments; we study them to refine our souls.

When you understand the Creed, your work gains purpose. When you live the Sacraments, your energy is renewed. When you follow the Commandments, your leadership gains integrity. And when you pray, your life becomes a masterpiece for God.

*After this, Jesus revealed himself again to the disciples by the Sea of Tiberias; and he revealed himself in this way. Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples were together. Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat; but that night they caught nothing. Just as day was breaking, Jesus stood on the beach; yet the disciples did not know that it was Jesus. Jesus said to them, “Children, have you any fish?” They answered him, “No.” He said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, for the quantity of fish. That disciple whom Jesus loved* said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on his clothes, for he was stripped for work, and sprang into the sea. But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards* off. When they got out on land, they saw a charcoal fire there, with fish lying on it, and bread. Jesus said to them, “Bring some of the fish that you have just caught.” So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred and fifty-three of them; and although there were so many, the net was not torn. Jesus said to them, “Come and have breakfast.” Now none of the disciples dared ask him, “Who are you?” They knew it was the Lord. Jesus came and took the bread and gave it to them, and so with the fish. - John 21:1-13

I was watching Jeff Calvin’s daily reflection on the Hallow app, and I really thought it was good. From this passage of scripture, he made a point to reflect on how Peter and the Apostles went back to their normal way of life as fishermen after the resurrection. Notice this was not after the crucifixion, but rather the resurrection. In John chapter 20, we have already read that Jesus appeared to Mary Magdalene on the first day of the week and how she ran to tell Peter and John. Peter and John witnessed the empty tomb and then returned to their homes. When it was evening that day, Jesus appeared to them through locked doors. He breathed on them, giving them the Holy Spirit (more on this later). A week later, Jesus would appear again to the disciples in what would come to be known as the “Doubting Thomas” incident. Thomas had declared that he refused to believe unless he saw the mark of the nails in Jesus’ hands and put his finger in the mark of the nails and his side. Jesus once again appeared through closed doors and allowed Thomas his request. He, however, admonished him, and us, that blessed are those who have not seen and yet have come to believe.

We thus have had two instances where the disciples have personally witnessed the risen Lord. He has risen indeed!

And yet, here we find the disciples sitting around waiting, not knowing what to do. I can perfectly see in my mind the characters portrayed by the Chosen actors. Peter impatiently stands up, pacing, announces he is going fishing. The rest of the disciples’ eyes widen in shock and confusion, stand immediately, and respond, we are going with you. There is almost a comedic effect to the scene.

The normal scenario plays out. They fish all night, and yet they have not caught any fish. Right when they are ready to pack it in and head home in defeat, Jesus appears and asks them to let down the nets just one more time. We know how the story ends. They catch such a huge haul of fish that everyone is amazed at how the nets don’t break under the weight of all the fish. The disciples realize it is the Lord and have a meal.

With that setup, we get to the point Mr. Calvin’s makes in the Hallow Daily reflection. The problem statement is, how often and how easy it is to go back to your old life even after a powerful encounter with the risen Lord.

Some reasons for this could be that we are disappointed in who we were before the resurrection. Peter had denied Jesus 3 times. Maybe we can’t get over the person we were before having faith in Christ. Or maybe things don’t go as you expected in your post-resurrected life. There are still disappointments, rejections, illnesses, losses that come even as a believer in the risen Lord. And it is in these times of frustrations and setbacks a person can throw up their hands and say, “You know what, this isn’t getting me anywhere, I am going back to living life my way. I am going back to fishing.” It seems reasonable. The common justification for this reversal is, at least I was in control before I came to faith.

But this is the real kicker. You were never in control. You were never able to make that old life work. It was never meaningful, it never fulfilled your desires.

What happened to Peter and the disciples is the perfect example of what going back to your old life looks like.

THEY COUGHT NO FISH!

The old life gave them nothing. The same can be said for us as well. Going back to the old sins, the old patterns, the old ways nets you nothing. Only the same emptiness that we are so accustomed to. Why? Because Jesus said, “Without me you can do nothing.”

Jesus met them in their failure once again, and provided once again. And then he invited them to sit with him. To have a meal with him. This happens every time we go to Mass and receive Jesus in the Holy Eucharist. We receive his love, his mercy, and his graces at the altar of the Lord. And then our cup runneth over.

The one thing that I wish Jeff Cavin would have mentioned, and the reason I wanted to post this content, is the sacrament of reconciliation. Jesus had restored Peter. He asked, “Do you love me?” (confession) and then told him to feed my lambs (absolution). And thus set Peter off as the first Pope of the Holy Catholic Church. If you have found yourself drifting back into your old ways, your old life, take it to confession. Absolved of your sins, you can get right back in the thick of it. Freed and forgiven, in a state of grace, you can begin again. Side by side with Jesus to do his will and to be a beloved son or daughter of Christ.

Without me, you can do nothing.

Jesus meets us in the aftermath of our failure.

To Jesus through Mary,

Rich

This week is Holy Week, a very special time in the liturgical year for Catholics. In this episode I walk us from Palm Sunday to the Triduum. Jesus Christ became man and suffered and died as a holy sacrifice out of love for you for the forgiveness of your sins. Putting as much focus and purpose on this Holy Week will make the resurrection and your Easter celebration that much more meaningful!

Watch on YouTube or listen on Spotify or Apple Podcast!

He challenges us to look interiorly to discover which of these idols bring us the greatest temptations. At first glance I quickly accused myself of Pleasure. The material things of this world, entertainment, delicious comfort food, drink. I figured that was my number one as I don’t consider myself someone who cares much what others think of me (Honor), don’t find exhilaration from wielding power over others, nor chase money for social status. But after reading Father Hicks explanations of these idols, I found a deeper wound in all of these.

To begin with, Power is rooted in control. It can be controlling people, it could be controlling situations, or controlling outcomes. We can imagine that if we have enough power, everything will go as we plan them. Everything will be fine. This is the opposite of the beatitude of meekness. Father states, “It is an unfortunate word in English, because meekness does not mean weakness. The virtue being described is the mean in anger—not wimpiness, not aggressiveness, but a properly controlled anger.”

Secondly, Money is not just chasing after it to gain material things, influence or power. The idol of money comes also from the security one puts into having enough money. One could imagine that, if I have enough money, nothing bad can happen to me. Or at least, when bad things happen, I will have enough money to weather the storm, pay for the health bills. The opposite beatitude is embracing poverty of spirit.

Thirdly, Pleasure is the opposite of the beatitude of hungering and thirsting for righteousness. Instead of a holy thirst, we satiate ourselves with the self-gratification of the things of the world and the things that satisfy the body.

Lastly, the is Honor. This is the opposite of the Beatitude of Blessed are those who mourn. We usually associate mourning with the loss of a loved one, but the Greek term is more closely connected to repentance. Seeking honor comes with a refusal to see oneself as they are and repenting of their sin. We should mourn our sins.

All of these forced me to reframe my view on these four idols and see the true root of this list for me. The root is control. Chasing after power, money and honor are all a temptation for me because I want to control the outcome of my life. When I can not control life, I fall to the temptation of pleasure, thinking as least I can make good with the money, honor or power I have accumulated while failing to control the outcomes of life.

This perspective was very eye opening for me. It may hit you with a completely different result. But the one thing I can take away is this. The devil is craftly. He will tempt you from angles you may not even perceive. This can make you focus on an area in your life that isn’t exactly where the battle is being won or lost. Always look for the root not at the symptoms. It takes purpose. Fight the good fight my friends.

To Jesus through Mary,

Rich

In our fast-paced, distraction-filled world, many men are searching for a path to deeper spirituality and personal growth. In this episode of Catholic Piety on Purpose, we delve into Exodus 90, a transformative program designed to help men confront their spiritual challenges and embrace asceticism as a means to spiritual freedom. Join us as we explore the essence of Exodus 90 and how it can reshape your spiritual journey.

Understanding Exodus 90:

Exodus 90 is not just another men’s Bible study; it’s a structured program focused on asceticism, disciplines, and the journey towards becoming the man God intended you to be. Rich shares his personal experience with Exodus 90, emphasizing that it is about identifying the “pharaohs” in our lives—those habits and attachments that hinder our spiritual growth. The journey requires commitment, but the friendships and accountability formed during this process are invaluable.

The Importance of Your “Why”:

Before embarking on the Exodus 90 journey, it’s crucial to establish your motivation. Why are you participating? Rich highlights that many men are driven by a desire to improve their marriages, parenting, or careers. Understanding your “why” will serve as your anchor during the challenging moments of the program. For example, if your goal is to become a more attentive husband, this desire will help you persevere through the disciplines, even when they feel overwhelming.

Building a Support System:

Exodus 90 emphasizes the importance of community. Rich explains how having a fraternity of men to journey alongside can provide encouragement and accountability. Weekly meetings and phone check-ins allow participants to share their struggles and victories, fostering deep friendships that often last a lifetime. This sense of camaraderie is essential, as it helps individuals feel less isolated in their spiritual quests.

Daily Disciplines:

The core of Exodus 90 lies in its daily disciplines, which include a combination of prayer, ascetic practices, and personal reflection. Rich outlines these disciplines, such as making a holy hour each day and engaging in daily scripture readings, particularly from the book of Exodus. These practices help participants confront their attachments to worldly things and guide them towards spiritual freedom. For instance, dedicating 20 minutes to silent prayer can cultivate a deeper relationship with God, allowing for reflection and connection.

The Role of Asceticism:

Rich clarifies that asceticism is not a daunting concept; it simply means training oneself. Just as athletes train to achieve their goals, spiritual training through ascetic practices can lead to profound personal growth. By denying oneself certain comforts and habits, participants learn to rely more on God and recognize the distractions that keep them from spiritual fulfillment.

Conclusion: Key Takeaways:

Exodus 90 offers a powerful framework for men seeking to deepen their spiritual lives through discipline and community. By establishing a clear “why,” building supportive relationships, and practicing daily disciplines, participants can confront their spiritual challenges and embrace a path to true freedom. As Rich Van Koonen aptly puts it, becoming a better version of oneself ultimately benefits everyone around you.

Introduction: As we approach the joyous celebration of Christmas, it’s a perfect time to reflect on the profound messages found within the Nativity story. In this episode of Catholic Piety on Purpose, we delve into the rich scripture of Luke, drawing connections between the birth of Jesus and deeper spiritual truths that can guide us through Advent and beyond.

Understanding the Significance of Mary and Elizabeth

One of the key moments in the Nativity story is the encounter between Mary and Elizabeth. In Luke 1:39-45, we see Mary visit Elizabeth, who is pregnant with John the Baptist. Elizabeth’s reaction to Mary’s greeting is remarkable; she exclaims, “Blessed are you among women, and blessed is the fruit of your womb.” This moment highlights the special role Mary plays in the story of salvation, and the way Elizabeth recognizes her as the mother of the Lord.

Rich emphasizes how Elizabeth’s question, “And why is this granted to me that the mother of my Lord should come to me?” reflects a deep reverence for Mary’s divine role, a sentiment echoed in the Hail Mary prayer. This connection reminds us that acknowledging Mary does not elevate her above God but rather affirms the divinity of Christ, as the Marian dogmas are rooted in defending the truth of Jesus’s nature as both fully God and fully man.

Parallels to the Old Covenant

There are fascinating parallels between Mary and the Ark of the Covenant. He points out that just as the Ark once held the presence of God, Mary carries Jesus within her. This connection is enriched by referencing 2 Samuel 6, where King David expresses awe at the Ark’s presence, saying, “How can the Ark of the Lord come to me?” Elizabeth echoes this sentiment when she welcomes Mary into her home.

Moreover, the Bible highlights how both the Ark and Mary share three significant aspects: the Ark contained the manna, the tablets of the Ten Commandments, and Aaron’s rod, while Mary carried the true bread from heaven (Jesus), the Word made flesh, and our high priest. This profound imagery reminds us of the continuity between the Old and New Testaments and the fulfillment of God’s promises through Jesus.

Celebrating the Season

Christmas is not just a single day but a season beginning on December 25th. The 12 days following Christmas invite us to celebrate the incarnation and reflect on God’s incredible love for humanity. I encourage you to embrace this time with joy, recognizing the gift of salvation through Jesus Christ.

Conclusion: Key Takeaways

The Nativity story offers rich spiritual lessons that can deepen our faith and understanding during this Advent season. By reflecting on the roles of Mary and Elizabeth, we can appreciate the miraculous nature of Jesus’s birth and the fulfillment of God’s promises. As we celebrate Christmas, let us remember that this joyous season is an invitation to renew our faith and embrace the gift of salvation. May we carry the light of Christ into the world, sharing His love with those around us.

Introduction:

As we navigate the busy season of Advent, it’s essential to reflect on the profound lessons from the lives of the Holy Family. In this episode of Catholic Piety on Purpose, host Rich Van Koonen delves into the inspiring narrative of St. Joseph, highlighting his unwavering faith and the courage it took to embrace his divine calling.

Understanding St. Joseph’s Role:

St. Joseph, often referred to as a model of righteousness and virtue, holds numerous titles that reflect his character and mission. From Joseph the Most Just to Patron of the Universal Church, each title reveals a facet of his remarkable life. Rich emphasizes how these titles, including St. Joseph the Worker, resonate personally with him as he navigates his responsibilities as an adopted father. St. Joseph’s role as the protector of the Holy Family serves as a powerful reminder of the importance of steadfastness and moral integrity.

The Fiat of Joseph:

While much is often said about Mary’s fiat—the moment she accepted the angel Gabriel’s announcement—Joseph’s response is equally significant yet frequently overlooked. The Gospel reading from Matthew highlights Joseph’s initial turmoil upon discovering Mary’s pregnancy. Faced with the potential shame and societal repercussions, Joseph considered quietly divorcing Mary. However, his encounter with the angel changed everything. The angel instructed him not to fear and to take Mary as his wife, leading Joseph to a profound moment of surrender and faith. This act of saying “yes” illustrates the essence of true discipleship—listening for God’s voice and responding with courage.

Listening to God’s Will:

Rich reflects on how we often seek God’s will in our lives, whether in personal, professional, or spiritual matters. Just as Joseph was called to embrace a daunting path, we too must cultivate the courage to say “yes” to God. Rich shares a personal anecdote about his own journey toward becoming a deacon, highlighting the importance of being open to God’s signs and responding affirmatively, even when the path may seem challenging.

The Rewards of Faith:

The story of St. Joseph teaches us that saying yes to God can open doors to profound opportunities for service and sacrifice. Joseph’s journey did not end with a single act of obedience; instead, it led to a lifetime of challenges and blessings as part of the Holy Family. Rich encourages listeners to reflect on their own lives during this Advent season and consider what it means to truly embrace their faith.

Conclusion:

As we approach Christmas, let us take inspiration from St. Joseph’s unwavering faith and courage. His example reminds us that genuine faith often calls us to step beyond our comfort zones and embrace God’s will for our lives. This Advent, may we all strive to listen more closely, respond with an open heart, and say yes to the call of God.

Key Takeaways:

1. St. Joseph exemplifies righteousness, courage, and unwavering faith.

2. His response to God’s calling teaches us the importance of saying yes, even amidst uncertainty.

3. The Advent season is an opportunity for reflection and deepening our commitment to God’s will.

Tags: St. Joseph, Advent, Catholic faith, courage, personal growth, spiritual journey, discipleship.

If you’re serious about forming yourself as an intentional Catholic who pursues holiness through piety and asceticism, the Ember Days offer a powerful opportunity for spiritual transformation right here in the midst of Advent.

Welcome to another episode of Catholic Piety on Purpose

I am your host, Rich Van Koughnett and this is the show that is in the business of forming intentional Catholics who pursue holiness through piety, asceticism, & virtuous habits to transform our spiritual lives, work, & leadership.

SECTION 1: WHAT ARE EMBER DAYS?

The term “Ember Days” comes from the Latin quatuor tempora, meaning “four seasons.” These are twelve days spread throughout the year—three days at the beginning of each season—specifically the Wednesday, Friday, and Saturday following four feast days.

According to the Catholic Encyclopedia, these days were instituted to thank God for the gifts of nature, to teach us to use them in moderation, and to assist those in need. They’re essentially “mini-Lents” that sanctify the entire liturgical year, not just the springtime season of preparation.

The four sets of Ember Days are easy to remember with this rhyme: “Lenty, Penty, Crucy, Lucy”—that’s:

• Spring: After Ash Wednesday (Lent)

• Summer: After Pentecost Sunday

• Fall: After the Exaltation of the Holy Cross (September 14)

• Winter: After the Feast of St. Lucy (December 13)

For 2025, that means the Winter Ember Days are December 17, 19, and 20.

SECTION 2: THE ANCIENT ORIGINS

The roots of Ember Days stretch back to both Jewish and pagan traditions that the early Church wisely sanctified and transformed. The Book of Zechariah describes the Jewish practice of fasting four times a year. Meanwhile, ancient Romans held religious ceremonies at the beginning of seeding and harvesting times—in June for a bountiful harvest, in September for a rich vintage, and in December for seeding.

The Church, in her wisdom, took these natural human impulses to mark the seasons and give thanks for creation, and redirected them toward the one true God.

By the third century, the Church in Rome had established fasts in June, September, and December. Pope Callistus in the early third century formalized these practices, though as St. Leo the Great noted in the fifth century, Ember Day fasts stem from Old Testament and Apostolic tradition.

Pope Gelasius I in the late fifth century was pivotal in the development of Ember Days. He spoke of all four seasonal observances and permitted the conferring of priesthood and deaconship on Ember Saturdays, which were formerly given only at Easter. This connection between Ember Days and Holy Orders would become one of their defining characteristics.

Pope Gregory VII in the eleventh century definitively arranged and prescribed Ember Days for the entire Church, making them a cornerstone of Catholic piety for nearly a millennium.

From Rome, the practice spread throughout Christendom. St. Augustine brought it to England. The Carolingian rulers carried it to Gaul and Germany. Spain adopted it with the Roman Liturgy in the eleventh century. St. Charles Borromeo introduced it to Milan. The practice became universal in the Western Church—though interestingly, the Eastern Churches never adopted it.

SECTION 3: WHY WINTER EMBER DAYS ARE SPECIAL

Each season’s Ember Days has a particular agricultural focus connected to the sacramental life of the Church. The Winter Ember Days, falling in Advent just before Christmas, focus on olives and olive oil.

Why olives? Because olive oil is used in the various anointings for the Sacraments—Baptism, Confirmation, Ordination, and Anointing of the Sick. As we prepare for the birth of Christ at Christmas, we give thanks for the oils that will anoint new Christians throughout the coming year.

This isn’t merely symbolic. The winter harvest of olives in Mediterranean climates provided the oil that would literally be blessed by bishops and used by priests in administering the sacraments. Our spiritual lives depend on these material gifts from God’s creation, rightly ordered and consecrated.

The Winter Ember Days also fall within Advent, making them a natural intensification of our Advent preparation. Even as winter begins, Christmas is a time of extraordinary abundance—but before we feast, we fast. Before we celebrate, we prepare through self-denial.

SECTION 4: THE THREE DAYS AND THEIR MEANING

Why specifically Wednesday, Friday, and Saturday? Each day has profound spiritual significance rooted in the Passion of Christ:

Wednesday was chosen because it was traditionally thought that Judas made his arrangements with the Pharisees to betray Jesus on a Wednesday—which is why Wednesday of Holy Week is called “Spy Wednesday.” On Ember Wednesday, we do penance remembering betrayal and the need for faithfulness.

Friday, of course, is the day Our Lord died on the Cross for our sins. Friday has always been the Church’s traditional day of penance and abstinence, commemorating Christ’s ultimate sacrifice. Ember Friday calls us to unite our small sacrifices with His great one.

Saturday was the day Jesus lay in the tomb—His friends were denied even the consolation of seeing His Body. Saturday is a day of waiting, of vigil, of preparation for the resurrection that will come on Sunday. Every Ember Saturday anticipates the “little Easter” of Sunday’s celebration of the Resurrection.

Together, these three days form a weekly Paschal pattern—betrayal, death, and burial—leading us to Sunday’s joy. This is why the Church calls Ember Days “mini-Lents.”

SECTION 5: THE SPIRITUAL PURPOSES

The Ember Days serve multiple interconnected spiritual purposes, each essential for our growth in holiness:

First: Thanksgiving for God’s Creation

The Ember Days focus our attention on the good things of God’s creation. In our modern urban lives, we’re disconnected from the earth and from the reality that our food, our fuel, even our sacramental materials come from God’s providential ordering of nature. The Ember Days force us to stop and recognize our dependence on God’s gifts.

Second: The Discipline of Moderation

But here’s the paradox: Sometimes we don’t appreciate what we take for granted. Voluntarily depriving ourselves of otherwise legitimate things teaches us to open our eyes and value those good things. By fasting from what is good, we learn gratitude. By saying “no” to legitimate pleasures, we learn to say “yes” more fully when the fast is complete.

As G.K. Chesterton wisely quipped, “We should thank God for beer and burgundy by not drinking too much of them.” The Ember Days teach us this spiritual discipline of moderation.

Third: Assistance to the Needy

The Church has always connected thanksgiving with almsgiving. The Ember Days are excellent opportunities to support the needy. When we fast, we save money on food. When we deny ourselves comforts, we have more to give. True gratitude for God’s gifts naturally leads us to share them.

Fourth: Prayer for Vocations

For centuries, Ember Days were times for ordinations, and the faithful would pray for vocations. Men were regularly ordained to the priesthood on Ember Saturdays. The laity would pray for these new priests and ask God to send good shepherds to His Church.

Even though ordinations are no longer restricted to Ember Days, in this day and age when priests are stretched thin yet called to heroically witness to the Gospel, they truly do need our prayers. The Ember Days remain a powerful time to pray for vocations to the priesthood and religious life.

Fifth: Spiritual Preparation Through Fasting

Perhaps most importantly for our personal sanctification, fasting unlocks deeper prayer. St. John Vianney taught: “If you take a very clean and very dry sponge, and soak it in water, it will be filled to overflowing; but if it is not dry and clean, it will take up nothing. In like manner, when the heart is not free and disengaged from the things of the earth, it is in vain that we steep it in prayer; it will absorb nothing.”

Fasting dries out the sponge of our souls, making us receptive to God’s grace.

SECTION 6: HOW TO OBSERVE THE WINTER EMBER DAYS

Now, here’s what you need to know about actually practicing the Ember Days. Since 1966, when Pope Paul VI reformed the Church’s fasting laws, Ember Days are no longer obligatory. However, they remain highly recommended, and many faithful Catholics are rediscovering their spiritual power.

The Traditional Fasting Rules:

Before 1966, the rules were clear and demanding:

Ember Wednesday and Saturday:

• Fasting: One full meal (usually at midday), plus two smaller meals that together don’t equal another full meal

• Partial abstinence: Meat was allowed at the principal meal only

Ember Friday:

• Fasting: Same as above

• Full abstinence: No meat at all

Now, these are commended but not required. You’re free to adapt them to your circumstances, but here are some practical approaches:

Full Traditional Observance:

Follow the traditional fast and abstinence rules for all three days. This is the most robust practice for those who are able and not exempt (pregnant women, nursing mothers, those with health conditions, etc.).

Simplified Fast:

Traditionally, the fasting associated with Ember Days consisted of not snacking between meals. At all. No snacks. You eat your regular meals at the normal time, but nothing at all in between. This might be more accessible while still maintaining the spirit of self-denial.

Modified Abstinence:

If you can’t do a full fast, consider:

• Giving up desserts and sweets

• Abstaining from alcohol

• Skipping one meal

• Eating more simply (no elaborate or expensive foods)

• Giving up coffee or other beverages you enjoy

Other Forms of Penance:

If fasting is truly impossible for you, consider:

• Abstaining from screens or entertainment

• Extra time in prayer or Scripture reading

• Works of mercy or service

• Giving up a favorite activity or comfort

The Liturgy:

If you have access to the Traditional Latin Mass, Catholics should make a special point to assist at Mass on Wednesday, Friday, and Saturday of this week. The Ember Day Masses contain special readings—three lessons on Wednesday, and six or seven on Saturday—that are rich in promises of God’s blessings for those who serve Him.

Even in the Ordinary Form, try to attend daily Mass on the Ember Days if possible.

Prayer Intentions:

Focus your prayers on:

• Thanksgiving for God’s material blessings

• Vocations to the priesthood and religious life

• The needs of the poor

• Personal conversion and growth in virtue

• The sanctification of the season and right use of creation

Almsgiving:

Plan to give generously during the Ember Days. Calculate what you save by fasting and give it to those in need. Support seminarians, religious orders, or charities that serve the poor.

SECTION 7: OBJECTIONS AND ENCOURAGEMENTS

Some might ask: “Why should I observe these days when the Church no longer requires it?”

The answer is simple: Because you’re not pursuing the bare minimum. You’re not asking “What’s the least I can do to avoid sin?” You’re asking “How can I grow in holiness? How can I transform my spiritual life through piety, asceticism, and virtuous habits?”

The Church removed the obligation for pastoral reasons—to avoid overwhelming people and to allow flexibility. But the 1966 Pastoral Statement from the US Bishops made clear: the devout would continue to “find greater Christian joy” in the Church’s liturgical feasts if the faithful continued to embrace these practices.

Think about it: We now have only two obligatory fast days in the entire year—Ash Wednesday and Good Friday. Just two days. Is it any wonder that many Catholics struggle with self-discipline, with moderating their appetites, with ordering their desires toward God?

When the Church relaxed the requirements for fasting in the late 1960s, it was hoped that Catholics would still voluntarily fast and make acts of penance throughout the year at their own initiative, but we’ve instead all but forgotten the value of such self-denial.

Our Lord Himself modeled fasting. Before beginning His public ministry, He fasted for forty days in the desert. When His disciples couldn’t cast out a demon, He told them, “This kind can only come out through prayer and fasting.” Jesus clearly expected His followers to fast—not as a burden, but as a privilege and a path to spiritual power.

SECTION 8: THE BIGGER PICTURE

The recovery of Ember Days is part of something larger: the rediscovery of the Church’s full liturgical and ascetical tradition.

For centuries, Catholics lived by a rhythm of fast and feast. Lent prepared for Easter. Advent prepared for Christmas. Fridays commemorated the Passion. Vigils preceded great feasts. Ember Days marked the seasons. This rhythm formed souls. It taught self-control. It connected the spiritual and material. It sanctified time itself.

When we lost most of these practices, we didn’t just lose external rules. We lost formation. We lost a spiritual framework that had shaped saints for millennia.

Observing these days of penance throughout the liturgical year becomes a way of marking time on our pilgrimage through this life. The Ember Days aren’t just about individual acts of fasting—they’re about entering into the Church’s ancient wisdom for forming intentional Catholics who pursue holiness.

Remember: We are broken, fallen human beings in need of God’s grace. It is necessary for us to open our hearts, to put forward some effort for ongoing conversion at times other than just the springtime fast of Lent.

The Ember Days give us that opportunity four times a year. They anchor us in the rhythms of creation and grace. They connect our bodies and souls. They form us in the virtues of temperance, gratitude, and charity.

SECTION 9: PRACTICAL FINAL STEPS

So here’s what I want you to do:

This Week: Mark your calendar for the Winter Ember Days: December 18, 20, and 21—Wednesday, Friday, and Saturday.

Decide Your Practice: Choose how you’ll observe them. Be realistic but also be ambitious. Don’t choose the absolute minimum, but don’t set yourself up for failure either.

Prepare Spiritually: Go to Confession before the Ember Days if you can. Start with a clean soul.

Plan Practically:

• If you’re fasting, plan simple meals ahead of time

• Remove temptations from your environment

• Tell your household what you’re doing so they can support you

• Set reminders to pray at specific times

• Choose which charitable donation you’ll make

Pray for Vocations: Make this a central intention. Our Church desperately needs holy priests. Your sacrifice and prayer matter.

Attend Mass: Go to daily Mass on the Ember Days if at all possible.

Closing

Brothers and sisters, the Winter Ember Days are this week. Right now. In the midst of our Advent preparation, the Church’s ancient tradition calls us to intensify our fasting, deepen our prayer, and increase our charity.

This isn’t about legalism. It’s about formation. It’s about becoming the intentional Catholics we’re called to be—men and women who don’t just drift through life, but who actively pursue holiness through piety, asceticism, and virtuous habits.

The saints knew something we’ve forgotten: that regular, voluntary self-denial is essential for spiritual growth. That fasting opens the soul to God. That gratitude requires sacrifice. That the path to Easter joy runs through Lenten discipline.

The Winter Ember Days give us that path. They give us an opportunity to recover something precious that the modern Church has largely forgotten.

Will you join me in observing them this week? Will you fast? Will you pray? Will you give?

Remember the words of St. Thomas Aquinas on why we fast: First, to bridle the lusts of the flesh. Second, to free our minds to contemplate heavenly things. Third, to make satisfaction for sin.

These three days—December 18, 20, and 21—can change you if you let them. They can be the beginning of a new rhythm in your spiritual life, a rediscovery of the Church’s wisdom, a step forward in your journey toward holiness.

So let’s do this together. Let’s recover the Ember Days. Let’s sanctify this Advent. Let’s prepare our hearts for Christmas not just with sentiment and shopping, but with fasting, prayer, and almsgiving—the tried and true practices that have formed saints for two thousand years.

God bless you. I’ll be fasting and praying with you this week.

These words from St. Benedict of Nursia cut through the chaos of our modern world like a sword. We’re drowning in notifications, endless tasks, competing priorities. We feel pulled in a thousand directions, and our prayer life suffers because of it.

But what if the solution isn’t doing less—but ordering what we do? What if the key to both productivity and holiness is the same ancient rhythm that built Western civilization?

Today, we’re exploring St. Benedict’s revolutionary insight: Ora et labora—pray and work—are not two separate tasks, but one unified rhythm of holiness.

Welcome to another episode of Catholic Piety on Purpose

I am your host, Rich Van Koughnett and this is the show that is in the business of forming intentional Catholics who pursue holiness through piety, asceticism, & virtuous habits to transform our spiritual lives, work, & leadership.

WHO WAS ST. BENEDICT?

Before we dive in, who was this man?

St. Benedict of Nursia, born around 480 AD, is known as the Father of Western Monasticism. He lived during the collapse of the Roman Empire—a time of absolute chaos, violence, and social breakdown. Sound familiar?

Benedict fled the corruption of Rome to live as a hermit in a cave at Subiaco. But others were drawn to his holiness, and he eventually founded twelve monasteries. His masterwork, the Rule of St. Benedict, written around 540 AD, became the foundation for monastic life throughout Europe.

But here’s what’s crucial: Benedict wasn’t just creating a manual for monks. He was preserving civilization itself. Benedictine monasteries became centers of learning, agriculture, hospitality, and prayer. They copied manuscripts, developed new farming techniques, cared for the sick, and maintained the rhythms of the liturgy when the world around them was falling apart.

Benedict understood something profound: order in the external life creates space for order in the interior life. And order in the interior life transforms everything we touch.

THE PRINCIPLE: ONE RHYTHM, NOT TWO TASKS

Let’s break down this quote: “Ora et labora—pray and work—are not two tasks, but one rhythm of holiness.”

Most of us live fragmented lives. We have our “prayer time” and then our “work time.” We pray in the morning, and then we enter the “real world” where God feels distant. We treat prayer as something we do before or after our actual life happens.

Benedict is telling us this is a false division.

The Benedictine insight is that prayer and work should flow from the same source: the will of God. When we order our day properly, our work becomes prayer and our prayer fuels our work. They’re not competing demands on our time—they’re two expressions of the same love.

This is why the Benedictine motto is Ora et labora—not Ora, then labora. The conjunction “and” matters. It’s simultaneous, integrated, holistic.

The Catechism of the Catholic Church teaches us that “prayer and Christian life are inseparable” (CCC 2745). Our entire life is meant to become a prayer, an offering to God.

ORDER IN THE LITURGY

Now, where do we see this principle most perfectly? In the Holy Mass.

The Mass is not chaotic or random. Every single element is ordered with intention. Let’s look at just a few examples:

The Introductory Rites: We begin with the Sign of the Cross, the Penitential Act, the Gloria, and the Collect. This order matters. We first acknowledge who God is, then acknowledge our sinfulness, then give glory to God, and finally make our petition. We can’t skip to the end. We have to walk through the order.

The Liturgy of the Word: First reading, Responsorial Psalm, second reading, Gospel Acclamation, Gospel. We move from Old Testament to New, from preparation to proclamation. We stand for the Gospel because we’re preparing our bodies and souls to encounter Christ directly in His words.

The Liturgy of the Eucharist: Preparation of gifts, Eucharistic Prayer, Communion Rite. Offering, consecration, reception. We don’t just skip to receiving Christ. We prepare, we participate in the sacrifice, and then we receive.

This order isn’t arbitrary. Each element prepares us for the next. The structure creates space for the supernatural to break into our lives.

What happens when parishes abandon this order? When we make the Mass “creative” or “casual”? We actually make it harder for people to encounter God because we’ve removed the structure that guides them into His presence.

The same is true in our daily lives.

ORDER IN BUSINESS & WORK

Let’s get practical. How does Benedictine order increase productivity in our work?

Benedict structured the monastic day around the Liturgy of the Hours—seven times of prayer throughout the day. But between those prayers? Work. Serious, productive, skilled work.

Here’s what Benedictine order in business looks like:

1. Begin with Prayer Don’t check your phone first thing in the morning. Don’t open your email before you open your Bible. Start your workday with a morning offering. This isn’t just spiritual—it reorients your entire mindset. You’re now working for Christ, not just for yourself.

2. Time-Blocking Based on Priority Benedict assigned specific times for specific activities. He knew that if you don’t decide what happens when, someone else will decide for you. Block out time for your most important work. Protect it like you protect time for family dinner or Sunday Mass.

3. Single-Tasking, Not Multi-Tasking When the monks prayed, they prayed. When they worked, they worked. They didn’t pray while scrolling their phones. Do one thing at a time with full attention. This is actually faster than multi-tasking, and it sanctifies the work.

4. Regular Intervals of Rest Benedict didn’t create a system of constant work. He built in breaks, meals, and transitions. Your productivity plummets when you never rest. Work in focused intervals, then step away. Take a walk. Pray a decade of the Rosary. Then return.

5. End with Examination Benedict ended the day with Compline, the night prayer. End your workday with a brief examen. What went well? Where did I fall short? What do I need to do differently tomorrow?

When you structure your work this way, you accomplish more in less time—and you’re less anxious while doing it.

ORDER IN SPIRITUAL LIFE

Now, how does this order grow your spiritual life?

The spiritual life withers without structure. We’ve all experienced this. We have great intentions to pray, but without a plan, we don’t pray. We want to read Scripture, but we never quite get around to it.

Here’s how Benedictine order transforms your spiritual life:

1. Create a Rule of Life Benedict didn’t leave prayer to chance. He created a rule. You need one too. Decide: What time will I pray each day? How long? What will I pray? Morning prayer, Rosary, spiritual reading, examination of conscience—put these on your calendar like appointments.

2. Liturgy of the Hours If you really want to pray with the Church, pray the Liturgy of the Hours. Start small—maybe just Morning Prayer and Evening Prayer. This ancient practice connects you to centuries of Catholics praying the same prayers at the same time. It orders your entire day around prayer.

3. Sanctify Transitions Benedict used small prayers and rituals to transition between activities. When you finish one task and begin another, say a brief prayer. “Jesus, I trust in You.” “Sacred Heart of Jesus, I place my trust in Thee.” This keeps you anchored in God’s presence throughout the day.

4. Weekly Rhythm of Confession and Mass Don’t just go to Mass on Sunday. Make Sunday Mass the center of your week. Plan Saturday evening so Sunday can be sacred. Go to Confession regularly—first Saturday, first Friday, whatever works. This creates a rhythm of grace.

5. Annual Retreats Benedict’s monks took time for extended prayer. You need this too. Plan at least one annual retreat. Block it out now. Your soul needs intensive time with God just like your body needs sleep.

Here’s the key insight: when you order your spiritual life this way, prayer stops feeling like one more obligation. It becomes the foundation that makes everything else possible.

THE FRUIT: PEACE

Benedict promises us something: “Order your day, and your soul will find peace.”

Not happiness. Not comfort. Peace.

Peace is different. Peace is the deep settledness of soul that comes from knowing you’re exactly where God wants you to be, doing exactly what God wants you to do.

The world can’t give you this peace. A bigger salary won’t give it to you. A better job won’t give it to you. Even achieving all your goals won’t give it to you.

Peace comes from surrender to God’s will and ordering your life around His purposes.

When your day has order, you’re not constantly anxious about what you’re forgetting or whether you’re wasting time. You’ve already decided. You’ve already committed. Now you simply live it.

St. John Paul II said: “It is Jesus that you seek when you dream of happiness; He is waiting for you when nothing else you find satisfies you.”

Order in your day creates space for Jesus. And Jesus gives peace.

CLOSING CHALLENGE

So here’s my challenge to you this week:

First: Create a simple rule of life. Write down three specific times you’ll pray each day and what you’ll pray.

Second: Order your workday. Pick your three most important tasks for tomorrow and block out specific times to do them. No distractions during those blocks.

Third: Attend one extra Mass this week beyond Sunday. Go to a daily Mass. Experience the order of the liturgy in the middle of your busy week.

Start small. Benedict’s Rule is famous for being moderate and sustainable. He says the monastery should be organized “so that the strong have something to yearn for and the weak nothing to run from.”

You don’t have to become a monk. But you do need to order your life if you want to find peace.

Remember: Ora et labora. Pray and work. One rhythm. One life. One offering to God.

St. Benedict of Nursia, pray for us.

If this resonated with you, let me know in the comments what one change you’re going to make this week. And if you haven’t already, subscribe so we can continue pursuing holiness together through intentional Catholic living.

Until next time: order your day, and may your soul find peace.

OPENING

Did you know that the Catholic New Year is upon us? That’s right—the Liturgical Year doesn’t start on January 1st. It begins with the First Sunday of Advent. And today, we’re diving deep into what this sacred season is all about and how you can live it with intentionality.

INTRO

Welcome to Catholic Piety on Purpose—the show dedicated to forming intentional Catholics who pursue holiness through piety, asceticism, and virtuous habits to transform our spiritual lives, work, and leadership.

My name is Rich Van Koughnett and you can follow me on X, Instagram and Substack @pietyonpurpose

WHAT IS ADVENT?

So, what exactly is Advent?

The word “Advent” comes from the Latin adventus, meaning “arrival.” It’s a four-week liturgical season of preparation leading up to Christmas. But here’s what makes it so powerful—Advent has a dual focus.

First, we’re preparing to celebrate Jesus’s birth, which happened over 2,000 years ago in Bethlehem. But second, we’re also reflecting on His promised second coming—when Christ will return in glory at the end of time.

This isn’t just about getting ready for presents and holiday parties. Advent calls us to spiritual preparation, to look at salvation history, and to ready our hearts for the coming of Christ.

THE FOUR THEMES OF ADVENT

The Advent wreath beautifully illustrates the four key themes of this season. Each Sunday, we light a new candle:

Week 1 - HOPE: The Prophecy Candle reminds us of the prophets who foretold Christ’s coming.

Week 2 - PEACE: The Bethlehem Candle points us to the Prince of Peace born in that humble town.

Week 3 - JOY: The Shepherd’s Candle (the rose-colored one!) celebrates Gaudete Sunday—a day of rejoicing because Christmas is near.

Week 4 - LOVE: The Angel’s Candle reminds us of God’s love breaking into our world through the Incarnation.

These themes should shape our hearts throughout Advent.

THE O ANTIPHONS

From December 17th through December 24th, something beautiful happens in the Church’s prayer life—the O Antiphons.

These are ancient, magnificent titles for the Messiah, recited or chanted during Vespers (Evening Prayer) and at Mass. They build intense anticipation for Christmas:

• O Wisdom

• O Lord

• O Root of Jesse

• O Key of David

• O Radiant Dawn

• O King of Nations

• O Emmanuel

Each one reveals something profound about who Christ is and what He came to do. I highly encourage you to pray with these during the final week of Advent.

THE PENITENTIAL CHARACTER OF ADVENT

Now, you might be surprised to learn that Advent is actually a penitential season—similar in spirit to Lent, though not as severe.

The liturgical color for Advent is violet, or purple, which you’ll see on vestments and altar cloths throughout these four weeks. This color symbolizes preparation, penance, and anticipation.

The season has a serious and hopeful tone. It’s a time for spiritual preparation, prayer, and acts of charity—preparing our souls to receive Christ.

Restrictions During Advent

The Church takes this season seriously, and there are some traditional restrictions:

• Nuptial blessings at weddings are not permitted during Advent

• Funerals cannot be celebrated on Sundays, the Vigil of the Nativity, or the Feast of the Immaculate Conception

• Fast and abstinence are observed on December 24th, the Vigil of the Nativity

• Ember Days fall within the second full week of Advent and are days of fast and partial abstinence

FASTING AND ABSTINENCE

Let’s talk about fasting and abstinence during Advent.

Historically, Catholics observed strict fasting during this season—sometimes spanning 40 days from St. Martin’s Day on November 15th. While that’s not required today, the Church still encourages penitential practices.

Traditional Practices:

Abstinence: Abstain from meat on all Fridays of Advent. Some traditions also encourage abstinence on Wednesdays.

Fasting: While not universally mandated today, many devout Catholics voluntarily fast on:

• Ember Days (Wednesday, Friday, and Saturday of the second or third week of Advent)

• The Vigil of the Immaculate Conception (December 7th, if observed as a fast day)

• Christmas Eve (December 24th)

Voluntary Penances: This is where you can get creative. Embrace small sacrifices like:

• Giving up favorite foods or specific drinks

• Limiting screen time or social media use

• Creating space for God through intentional simplicity

These “little” sacrifices help us focus on what truly matters.

PRAYER AND SPIRITUAL DISCIPLINE

Intensifying your prayer life is the primary means of spiritual preparation during Advent. Here are some concrete practices:

Daily Prayer

Dedicate specific time each day for prayer and reflection. Consider:

• Using an Advent devotional

• Reading the daily Mass readings

• Praying the Rosary, especially the Joyful Mysteries

The Angelus

Pray the Angelus three times a day—morning, noon, and evening—to reflect on the Incarnation of Christ.

The O Antiphons

From December 17th onward, focus on the O Antiphons during evening prayer or at Mass.

Sacrament of Penance

Frequent the Sacrament of Confession during Advent. This spiritual “house cleaning” is vital for making your soul ready for the coming of Christ. Many parishes offer extended confession times or penance services during this season.

Advent Retreat

Participate in an Advent retreat or parish penance service to reflect more deeply on the season’s meaning.

ALMSGIVING AND CHARITY

Giving to those less fortunate is a crucial element of the penitential season.

Practical Ideas:

Adopt a Family: Instead of focusing solely on personal gift lists, consider pooling family resources to support a family in need.

The Sacrifice Manger: This popular family tradition involves placing a piece of straw or yarn in the crèche for each good deed or sacrifice performed. By Christmas Day, you’ve created a soft, comfortable bed for Baby Jesus.

Donate: Contribute time or resources to a local food bank, charity organization, or parish outreach program.

Remember—charity isn’t just about money. It’s about giving of yourself.

CULTIVATING AN ATMOSPHERE OF WAITING

One of the most counter-cultural aspects of Advent is learning to wait. We live in a world that starts Christmas in October. But the Church invites us to something different.

Delaying Secular Christmas Celebrations

Gradual Decorating: Consider waiting to put up Christmas decorations, especially the Christmas tree, until Christmas Eve. This helps maintain the penitential spirit of waiting.

Silence and Quiet: Limit festive music—those secular Christmas carols—until Christmas Day. Instead, focus on traditional Advent hymns like “O Come, O Come, Emmanuel.”

“Lights Out” Tradition: Some families turn off all house lights one evening a week and use only candles or flashlights. This symbolizes the world waiting in darkness for the Light of Christ. It’s a powerful, tangible reminder of what Advent is about.

Closing

Advent can be as holy or as secular as you make it. Have a Merry Pious and Diesel Catholic Advent!!

Rich V.

In 2 Maccabees chapter 6, we read of the martyrdom of Eleazar. The king had sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the Laws of God (Mac. 6:1). The temple was defiled and the Jews were being forced to partake in pagan idolatry. Eleazar was a man advanced in age and nobility. When it was his moment of persecution, he acted with courage and resolve. As he was being forced to eat swine we read,

“But he, welcoming death with honor rather than life with pollution, went up to the rack of his own accord, spitting out the flesh, as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.”

There is so much we can learn about being pious on purpose in this one moment of scripture. Not only did he refuse to defile the commands of the Lord by eating the swine, he made a decision to go to the rack willingly. Notice it says the rack is where men ought to go, for what? For having COURAGE to stand up for what is right in God’s eyes. Not even for the natural love of life did he waiver.

Then the temptation to waiver would get even stronger. The men in charge looked favorably on him as, due to his character and friendship they had with him, devised a plan whereby Eleazar could eat meat that was lawful for him to give the appearance to the king that he was complying, while not actually defiling the Law of God. But even this he refused making what scripture called a “High Resolve” and declared, “take me quickly to hades.” His reasoning was that he had lived an excellent life and his dignity and faith was more worthy than more time on this earth. He also states the importance of the fact that the youth are watching. Would he show them that after 90 years of serving the Lord and being an example, he would throw it all away for just a few more years of life? He would not disgrace his old age. He may be able to avoid the punishment of men by pretending to eat the swine, but he knew he could not escape the hands of the Almighty. The next thing we read in verse 27 is so very inspiring to us as men desiring to grow in piety and holiness. Eleazar says he ‘manfully’ will give up his life now to show himself worthy of his old age, to leave the young a noble example of how to die a good death, and to nobly revere the holy laws of God. These are 4 attributes we can all incorporate into our character and life:

• Show yourself worthy.

• Leave the young a noble example.

• Die a good death.

• Nobly revere the holy laws of God.

We have so many opportunities in everyday life to perform these traits and actions. Everytime we are tempted to sin, everytime we have an easy way out of responsibility or from doing the right thing, remember these paths to piety.

As Eleazar goes to the rack to be tortured and killed, he sends up a prayer. It is much like that of the New Testament martyrs. Much like Steven, he proclaims these sufferings may be awful and painful, “but in my soul I am glad to suffer these things because I fear Him.” Not man, but God. Do we love Him enough to make the holy choice in our daily interactions? Do we fear Him enough to refrain from sin when the onslaught of temptations come our way? Do we want to come to the end of our days and have shown ourselves worthy, ready to die a good death, having set an example for the future generations of Catholics? It may come down to our Faith in Christ and our revering of His holy laws and His prescribed way of life. We have our whole lives to achieve this. And we can’t say we achieved it, until the very end.

Summary

In this episode of Catholic Piety On Purpose, I discuss the importance of creating a ‘Catholic Office Armory’ filled with sacramentals to maintain focus on faith in the workplace. The conversation explores the challenges of witnessing one’s faith amidst workplace dynamics, the significance of living a life worthy of one’s calling, and the call to serve God and others.

Chapters

00:00 Creating an Office Armory for Faith

04:41 The Challenges of Witnessing in the Workplace

08:47 Living a Life Worthy of Your Calling

11:12 Serving God and Others in Daily Life

14:55 Navigating Workplace Dynamics with Faith

17:31 The Importance of Witnessing in a Crooked Generation

• Moving away from “Catholic Missa Breve” format focused on Missal scripture readings

• Three main reasons drove this change

Reason 1: Missal Confusion

• Author uses both the 1962 Tridentine Missal and attends Traditional Latin Mass

• Also attends Novus Ordo parish (St. Gabriel’s Catholic Church in Charlotte, NC) for Daily Mass

• Felt torn between covering 1962 Missal versus Missal of Paul VI

• Believed this inconsistency was confusing and unfair to listeners

Reason 2: Content Limitations

• Original niche felt too restrictive

• Currently in Inquiry phase of Dominican Lay Order and learning from St. Thomas Aquinas

• Wanted freedom to discuss broader topics beyond weekly Missal readings

Reason 3: Focus on Personal Transformation

• Primary motivation is the transformation and sanctification of the soul

• Drawn to Catholicism’s practical, structured approach to becoming holy

• Values tangible tools for sanctification: piety, asceticism, Mass, scripture, rosaries, prayers, fasting, almsgiving, studying Saints

Core Insight: Piety Requires Intentionality

• Piety doesn’t happen automatically from quick morning prayers

• Must take sanctification seriously to resist temptation

• Coined term “PIETY ON PURPOSE” to describe this intentional approach

Channel’s Anchor Verse: Mark 12:30-31

• Love God with heart, soul, mind, and strength

• Love your neighbor as yourself

• Serving oneself properly enables better service to neighbors (wife, daughter, employees)

• Excellence and good habits directed toward love of God and neighbor are gifts to others

New Channel Direction

• Primarily Catholic theology with emphasis on practical application

• Knowledge must lead to action, not just intellectual pride

• Goal: grow in piety and love of God while serving neighbors

Another reason for the change is that I felt very limited to what I could talk about in my videos and posts. If I am going to call myself what equates to ‘Catholic Missal Briefs’ I had better stick to the niche I put myself in. But I am learning so much more and have so much more to say. I am currently in the Inquiry phase of the Dominican Lay Order. I am learning insights from St. Thomas Aquinas. How do I fit that in when I am supposed to talk about the epistle for the 30th week of Ordinary time because of the channel niche.

But I think the biggest reason for the rebrand is to be more in tune with myself and what is important to me and that is the transformation of my soul. When I reverted back to Catholicism, one of the draws was how practical Catholicism is in regards to the sanctification process. In all my years in various Protestant denominations, I have never seen such structure given to becoming holy, to becoming Christ-like, to leave the old Adam drowned in my baptism and to live the new life that Christ has given me. I am such a sinner and although I know my salvation comes from the finished work of Christ on the Cross, I know I am not to live in the flesh any more. I am not to remain as I was, but out of love for God I am to walk in the newness of life in Christ. Catholicism has so many opportunities to take your sanctification seriously. Piety, asceticism, Mass, scripture, rosaries, prayers, fasting and alms giving, studying the lives of the Saints, are all tangible goals and tools given by our Holy Mother Church for our good.

What I have found is that piety doesn’t just happen. A few quick prayers in the morning does not automatically make me walk the rest of the day as a holy and pious man of God, impervious to the devils temptations and attacks. No, in fact what I have learned the hard way is that if I don’t take my sanctification and walk with Christ deadly seriously, I am a sitting duck against the evil of this world. If I don’t strive for PIETY ON PURPOSE, it will not magically happen for me.

The anchor verse for this channel is Mark 12:30-31

You shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength. The second is this: You shall love your neighbor as yourself.

This is the goal of personal piety and sanctification. To love God so much that with all my thoughts, actions and strength, I live to give thanks, to serve him, and to flee from sin. The second is how I serve my neighbor. My wife is my neighbor, my daughter is my neighbor, my employees are my neighbor. And in this verse it says to love your neighbor as yourself. This means I have to serve myself with what is best for me, and then let the outpouring of that benefit my neighbor. This is where the professional and more secular forms of excellence will aid in the channel. How we treat our bodies, our mind, the goals we strive to achieve and the way we go about these things are incredibly important to how we live out this command from the Lord. Excellence, success, and good habits are either vanity of vanities, or, if directed out of love of God and neighbor, are some of the best gifts of yourself you can give to others.

And so that is where I am and what I want to do with the channel. It will be mostly Catholic theology, but there will be a theme of what we do with that knowledge. I love to study. But if all of this theological knowledge only puffs up or serves as simply a book report, then it is for nothing. But if it helps to grow in piety, in how I love God and serve my neighbor, well then that is something worth fighting for.

I look forward to you coming along with me on my journey.

In Christ through Mary,

Rich

Across YouTube, Instagram, and X, we explore how the disciplines of faith — prayer, fasting, study, and charity — can transform not only our spiritual lives but also our work, leadership, and daily conduct.

Our content draws from Scripture, the Catechism, and the lives of the Saints, alongside reflections on vocation, productivity, and professional excellence. We believe that authentic Catholic living unites worship, belief, and action: how we worship shapes what we believe, and what we believe determines how we live.

Knowledge alone can inflate pride, but knowledge pursued for love of God refines the soul. When that knowledge informs how we live, serve our neighbor, and conduct ourselves in business, it becomes a pathway to sanctity — the making of modern saints in the marketplace.

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