“I have earnestly desired to eat this passover with you before I suffer." -Luke 22:15

Luke contemplates the classic TLM move while Gomer pounces, dances, and pontificates.

Also, Shia and the good Bishop. Our thoughts (please, Matt Fradd, share the Shia)

Then we conclude with a review of House of the Dragon.

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• Catechism of the Catholic Church - IntraText — 4 Quite early on, the name catechesis was given to the totality of the Church's efforts to make disciples, to help men believe that Jesus is the Son of God so that believing they might have life in his name, and to educate and instruct them in this life, thus building up the body of Christ.7
• Acerbo Nimis (April 15, 1905) | PIUS X — 11. For this reason the Council of Trent, treating of the duties of pastors of souls, decreed that their first and most important work is the instruction of the faithful.[16] It therefore prescribes that they shall teach the truths of religion on Sundays and on the more solemn feast days; moreover during the holy seasons of Advent and Lent they are to give such instruction every day or at least three times a week. This, however, was not considered enough. The Council provided for the instruction of youth by adding that the pastors, either personally or through others, must explain the truths of religion at least on Sundays and feast days to the children of the parish, and inculcate obedience to God and to their parents. When the Sacraments are to be administered, it enjoins upon pastors the duty to explain their efficacy in plain and simple language.
• On Better Care for Catechetical Teaching (Provido Sane Consilio) — 38. In order that the mind of the Christian people may be directed from time to time toward religious education, let a Catechetical Day be established in each parish, if this has not already been done. On this day, the Feast of Christian Doctrine is to be celebrated with as much solemnity as possible. On this occasion:
• Evangelii Nuntiandi (December 8, 1975) | Paul VI — 27. Evangelization will also always contain - as the foundation, center, and at the same time, summit of its dynamism - a clear proclamation that, in Jesus Christ, the Son of God made man, who died and rose from the dead, salvation is offered to all men, as a gift of God's grace and mercy.[57] And not an immanent salvation, meeting material or even spiritual needs, restricted to the framework of temporal existence and completely identified with temporal desires, hopes, affairs and struggles, but a salvation which exceeds all these limits in order to reach fulfillment in a communion with the one and only divine Absolute: a transcendent and eschatological salvation, which indeed has its beginning in this life but which is fulfilled in eternity.
• Mediator Dei (November 20, 1947) | PIUS XII — 62. Assuredly it is a wise and most laudable thing to return in spirit and affection to the sources of the sacred liturgy. For research in this field of study, by tracing it back to its origins, contributes valuable assistance towards a more thorough and careful investigation of the significance of feast-days, and of the meaning of the texts and sacred ceremonies employed on their occasion. But it is neither wise nor laudable to reduce everything to antiquity by every possible device. Thus, to cite some instances, one would be straying from the straight path were he to wish the altar restored to its primitive tableform; were he to want black excluded as a color for the liturgical vestments; were he to forbid the use of sacred images and statues in Churches; were he to order the crucifix so designed that the divine Redeemer's body shows no trace of His cruel sufferings; and lastly were he to disdain and reject polyphonic music or singing in parts, even where it conforms to regulations issued by the Holy See.
• Apostolic Letter Desiderio desideravi, on the liturgical formation of the People of God (29 June 2022) | Francis — Ars celebrandi 48. One way of caring for and growing in a vital understanding of the symbols of the Liturgy is certainly the ars celebrandi, the art of celebrating. This expression also is subject to different interpretations. Its sense becomes clear if we refer to the theological sense of the Liturgy described in Sacrosanctum Concilium n. 7, to which I have already referred several times. The ars celebrandi cannot be reduced to only a rubrical mechanism, much less should it be thought of as imaginative — sometimes wild — creativity without rules. The rite is in itself a norm, and the norm is never an end in itself, but it is always at the service of a higher reality that it means to protect.
• Sacrosanctum concilium — 112. The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as sacred song united to the words, it forms a necessary or integral part of the solemn liturgy. Holy Scripture, indeed, has bestowed praise upon sacred song [42], and the same may be said of the fathers of the Church and of the Roman pontiffs who in recent times, led by St. Pius X, have explained more precisely the ministerial function supplied by sacred music in the service of the Lord. Therefore sacred music is to be considered the more holy in proportion as it is more closely connected with the liturgical action, whether it adds delight to prayer, fosters unity of minds, or confers greater solemnity upon the sacred rites. But the Church approves of all forms of true art having the needed qualities, and admits them into divine worship. Accordingly, the sacred Council, keeping to the norms and precepts of ecclesiastical tradition and discipline, and having regard to the purpose of sacred music, which is the glory of God and the sanctification of the faithful, decrees as follows.