If “full communion” with Rome requires full acceptance of ALL of Vatican II, then, by that standard, many Catholics are lacking “full communion”

Posted on 6 May 2026 by Fr. John Zuhlsdorf

Fr. McTeigue hits another one out of the park.

Here’s the line of thought.

Before I get to that, you should know that the present Prefect of the DDF (olim CDF, a respectable office) told the SSPX that the documents of Vatican II can’t be changed. [We’ll let that claim pass for now, though I think it is not true.] That, in spite of the fact that John XXIII and Paul VI said that the Council was “pastoral” and not dogmatic. And “Rome” today seems to be saying that in order to be in full “communion” you have to accept all of Vatican II lock and stock. But… really? Why put that on the SSPX when no one else is held to that standard.

Hence, Fr. McTeigue… and I do not see any “escape” from this problem, even though Father deftly starts out with Harry Houdini.

I’m going to break this down so you can clearly see what he is doing and then REMEMBER it so you can use it yourselves.

Fr. McTeigue begins with the image of Harry Houdini escaping from impossible constraints: straitjacket, chains, barrel, waterfall. This becomes the metaphor for the current ecclesial problem.

The problem is the claim that “full communion with Rome” requires [NB] full acceptance of the documents of Vatican II.   [If you are an elected official from Minnesota or from Columbia Heights, that’s not “eleven”…. or Broward County.]

  • At first glance, this seems like a simple test: accept Vatican II fully, and one is in full communion; refuse it, and one is outside or in imperfect communion.
  • Fr. McTeigue says the matter is less simple, because many people who are treated as fully in communion with Rome may, in practice, reject parts of Vatican II.  [Even openly reject!]
  • He notes that John XXIII and Paul VI described Vatican II as pastoral rather than dogmatic.
  • McTeigue contrasts that with Cardinal Fernández’s claim that the documents of Vatican II [NB] “cannot be corrected.”
  • Fr. McT then identifies a tension: how can a pastoral council be treated as requiring uncorrectable acceptance in order to establish full communion?
  • His central claim is that almost no one fully accepts all the documents of Vatican II.
  • He then moves to Humanae vitae in 1968, which reaffirmed the Church’s rejection of artificial contraception and abortion.
  • He argues that Humanae vitae did not introduce a new teaching, but reiterated what Vatican II itself had already taught, especially in Gaudium et spes 51.
  • Gaudium et spes 51 condemns abortion as an “unspeakable crime” and also rejects artificial contraception.
  • Therefore, Catholics who reject Humanae vitae also reject part of Vatican II.
  • Many theologians, clergy, bishops’ conferences, and lay Catholics effectively rejected Humanae vitae after 1968.
  • He cites the infamous Winnipeg Statement as an example of episcopal resistance or weakening of the force of Humanae vitae.  The Canadian Bishops have never officially retracted the Winnipeg Statement.
  • McTeigue then appeals to survey data and demographic evidence, arguing that many Catholics contracept and abort at roughly the same rate as non-Catholics.
  • He also points to the steep decline in infant baptisms as circumstantial evidence that many Catholic married couples are not living according to the Church’s teaching on openness to life.
  • From this, he concludes that many Catholics de facto reject Humanae vitae and therefore de facto reject Gaudium et spes 51.  [“De facto” certainly because 99% of them don’t know and don’t care about any of the V2 documents and don’t know what HV said.]
  • [NB:] If full communion requires full acceptance of Vatican II, then, by that standard, these Catholics would also have to be judged as lacking full communion with Rome.
  • Father contrasts this with the treatment of Catholics attached to traditional Latin liturgy, who are often pressured, investigated, restricted, or told they must accept Vatican II fully.
  • There is clearly an unequal application: traditionalists are scrutinized for Vatican II acceptance, while Catholics rejecting Vatican II’s teaching on contraception and abortion are not treated with comparable urgency.
  • He argues that Rome has not issued similar urgent mandates to bring contracepting and aborting Catholics to full acceptance of Vatican II.
  • The Houdini metaphor returns: the Church’s current rhetoric about “full communion,” Vatican II, and selective enforcement creates an apparently impossible bind.
  • There is a serious inconsistency in how “full communion with Rome” is being defined and enforced.

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Posted in Si vis pacem para bellum!, SSPX, The Coming Storm, The Drill, The future and our choices | Tagged
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“The law speaks of brotherhood and fatherhood. Many priests experience managerialism and abandonment.”

Posted on 6 May 2026 by Fr. John Zuhlsdorf

There is an important post at Rorate today.  I’ve written on this topic also, but not for a while.  It is critical that as many people review this and, if possible, get it in front of the eyes of bishops.   Here’s an excerpt.

Abandoned Shepherds: Fear, Fatherhood, and the Crisis of Episcopal Support in the Contemporary Catholic Priesthood

[…]

What, then, is the problem? The problem is that there exists, in too many dioceses and religious institutes, a significant gap between the framework the law provides and the lived reality that priests experience. The law speaks of brotherhood and fatherhood. Many priests experience managerialism and abandonment.

This gap is not, in most cases, the product of malice. It is the product of an institutional culture shaped by decades of crisis management; above all, by the catastrophe of clerical sexual abuse and its cover-up, which rightly demanded a radical change in how the Church handles allegations against clergy. The pendulum, however, has in many places swung so far that the presumption of innocence, the duty of pastoral support, and the obligation of canonical due process have been, in practice if not in law, subordinated to the imperatives of institutional self-protection and public relations management.

My canonical work has brought me into close contact with the process by which priests are reduced to the lay state. This is, in canonical terms, the most serious administrative, legal and penal consequence that can befall a priest: the loss of the clerical state, the permanent dissolution, in most cases, of all bonds of clerical obligation and privilege. It is, in the theological sense, a tragedy. Not necessarily a moral one; there are cases in which such a reduction is entirely just and necessary. But it remains always a tragedy, because it represents the end of what was meant to be a permanent configuration to Christ the Priest.

I have participated in such processes in cases where the necessity was clear: grave and persistent moral failure, incapacity for ministry, the abandonment of all priestly practice. In these cases, the reduction to the lay state, carried out according to the norms of Canon Law and the procedural requirements of the Dicastery for the Clergy, is an act of mercy for the priest himself and of justice for the People of God.

But I have also witnessed, with increasing frequency and increasing pain, the departure of priests who are not guilty of any grave moral failure. Young men, some of them with the oil of their ordination barely dry, who have quietly, without fanfare, sought and obtained laicisation not because they have sinned gravely, but because they have become disillusioned. And when I have had the opportunity to speak with them, what I have heard, again and again, is a version of the same story: “I was not supported… When I needed my bishop, he was not there… When I tried to do what I believed to be right, I was left to face the consequences alone… I cannot live like this for fifty years.” These are not men who lost their faith. They are, in many cases, men of genuine piety and pastoral zeal. They are men who were broken by institutional loneliness and by fear.

The Power of Fear

Now, the fear I am describing is not the salutary fear of the Lord, the timor Domini that is the beginning of wisdom. It is not the legitimate prudential caution that a wise priest exercises in navigating the complexities of pastoral life. It is something much more corrosive: a pervasive anxiety about institutional consequences that colours the exercise of priestly ministry at every level.

[…]

Posted in Cancelled Priests, Magisterium of Nuns, Priests and Priesthood |
1 Comment

Be sure to take in Diana Montagna’s “Substack” today

Posted on 6 May 2026 by Fr. John Zuhlsdorf

Be sure to take in Diana Montagna’s “Substack” today. HERE

How it begins…

Has the Vatican’s Synod Office Become Fr. James Martin’s PR Arm?

Synod study group report highlights testimony of New York Times-featured man blessed with “husband” by James Martin after Fiducia Supplicans.

[Irritating Photo]

VATICAN CITY, 6 May 2026 — On Tuesday, the Vatican published the Final Report of the Synod on Synodality’s study group on “controversial doctrinal, pastoral and ethical questions,” prominently featuring two anonymous testimonies from openly homosexual men in “same-sex marriages.”

The decision was immediately praised by Fr. James Martin, SJ, as “a significant step forward in the Church’s relationship with the LGBTQ community.”

What neither the Vatican nor Fr. Martin has acknowledged, however, is that one of the testimonies appears to have been written by the man featured in a 2023 New York Times article receiving a blessing with his same-sex partner from the same Jesuit priest, just one day after the publication of Fiducia Supplicans.

[…]

Coincidence?

You’ll probably get angry as you read more.

Posted in Jesuits, Sin That Cries To Heaven |
7 Comments

ROME 26/5– Day 42: Keeping up my end

Posted on 5 May 2026 by Fr. John Zuhlsdorf

We’ve broken the 06:00 barrier for sunrise by 1 minute.

Sunset is at 20:15.

The Ave Maria Bell: 20:30

We are 125 days into this civic year.

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For centuries, bearing weight.

I’m really tired and I have more to do.  A wall across from The Parish™.

Posted in SESSIUNCULA |
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ROME 26/5– Day 41: Groovy

Posted on 4 May 2026 by Fr. John Zuhlsdorf

When 06:00 arrived, up came the sun here in Rome.

The sun set was at 20:14, officially that is.

The schedule for the Ave Maria Bell is still 20:30, though technically it should be more closely connected to sunset. Therefore, sliding around as the days get longer.

In the older calendar today we celebrate St. Monica, the mother of St. Augustine, who died at Ostia, Rome’s port on their way back to N. Africa. She has a lovely collect:

Deus, mæréntium consolátor et in te sperántium salus, qui beátæ Mónicæ pias lácrimas in conversióne fílii sui Augustíni misericórditer suscepísti: da nobis utriúsque intervéntu; peccáta nostra deploráre, et grátiæ tuæ indulgéntiam inveníre.

More about her, and a moment that changed Western Civilization, in another post.

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Along the Epistle flank of The Parish™ some cleaning has begun.

You can see the grooves in the travertine.  I believe that these were caused from carts passing each other in the narrow street and slowly gouging it out.   Think about it.  At the church and at huge refectory and hospice and hospital which the Archconfraternity had hosted half a million pilgrims in the Jubilee.   The Archcon housed and fed them and took care of them, in this complex and in other of their holdings around Rome.  Try to imagine the huge amount of food that had to be delivered, newly cleaned bedding, things to be removed that had been used.   The amount of people and carts coming and going…. hard to imagine.  The Parish™ was the second most visited place in Rome after St. Peter’s!  Try to get your head around that!

I think they will continue down to the end of the travertine.

I would subject these pissing little dogs who spray their paint all over to the “corda“.

In other news, I transplanted my jasmine (not the Jesuit) plant today.  An accomplishment.  It went into the planter on the right, and I straightened everything up.  Not sure what to do next.

I so hope my jasmine (not the Jesuit) takes off before I have to leave.  The fragrance is lovely, especially as the temperature drops in the late afternoon.  Thank you God, for these beautiful proofs of your love for us.

White to move and mate in 4.

NB: I’ll hold comments with solutions ’till the next day so there won’t be “spoilers” for others.

Posted in SESSIUNCULA |
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St. Monica, her incipient alcoholism, the intervention that saved her. WORLD HISTORY CHANGING in an INSTANT!

Posted on 4 May 2026 by Fr. John Zuhlsdorf

In the older calendar, today is St. Monica’s Feast, also spelled Monnica, a Punic name.

Monica was an inch away from becoming an alcoholic. (The story of her abusive husband has been told here before.)

This is IMPORTANT. At the end, I ask you to consider the implications of the events recounted. WORLD HISTORY CHANGING in an INSTANT.

From Serge Lancel’s Augustine, the best biography I know of the great Bishop of Hippo (p. 8 ff – emphases mine):

Before devoting himself entirely to Mother Church, as he approached the age of forty, Augustine had had a concubine for about fifteen years, of whom he had been very fond and who had given him a son; then, at the same time as a fleeting engagement, a second short-lived liaison.  But only one woman really counted in his life, and that was his natural mother, Monica.

As we may guess from reading a few pages of Book IX.8 of the Confessions, Patricius – Augustine’s father – had taken a wife in Thagaste from a milieu close to his own.  He had married Monica, as his would describe it in a phrase borrowed from Virgil, “in the fullness of her nubility”, which means that he had not married a child, a practice that was in any case more rare then in Africa that in Rome itself.  The couple had three children, in what order we do not know: a girl, who remains anonymous to us, but who, once widowed, would later become the superior of a community of nuns, and two boys, Augustine and Navigius, whom we shall find with his brother in Italy, at Cassiciacum, then at Ostia at their dying mother’s bedside.  …

So Monica had been born into a Christian family and was, as we would say today, a practicing believer.  The religious practices of Christians at that time, in North Africa, sometimes included aspects that would be surprising to us, such as the custom of taking offerings of food to the tombs of martyrs, for agapes that only too often degenerated into orgies; an obvious survival of the pagan festival of the Parentalia.  Of course, Monica did not indulge in those excesses.  If the baskets she brought to the cemetery contained, besides gruel and bread, a pitcher of unadulterated wine, when the time came to share libations with other faithful, she herself would take only a tiny amount, diluted with water, sipped from a goblet in front of every tomb visited.  Was this sobriety a memory of some experience in her early youth?  Augustine tells this story which he says he heard from the lady herself.  Raised in temperance by an old serving-woman who enjoyed the complete trust of Monica’s parents, she had fallen into a bad habit.  Well-behaved girl that she was, she was sent to the cellar to fetch wine from the cask, but before using the goblet she had brought to fill the carafe she would just wet her lips with the wine, not because she liked it, says Augustine, but out of childish mischief.  But gradually she had acquired a taste for it, to the point where she was drinking entire goblets of it with great gusto.  Fortunately she had cured herself of this incipient liking for drink in a burst of pride: the maidservant who accompanied her to the cellar, having fallen out one day with her young mistress insultingly called he a “little wine bibber”.  Stung to the quick, Monica had immediately stopped her habit.

Think now about the spiritual works of mercy: admonish the sinner.

NOW… consider how that servant affected WESTERN CIVILIZATION because of what she did for the future mother of St. Augustine, arguably one of the most influential figures in history.

You never know.

Do the right thing, in sacrificial love.

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Here’s the Latin from Confessions 9.8.18.

A few interesting words in bold:

8. 18. Et subrepserat tamen, sicut mihi filio famula tua narrabat, subrepserat ei vinulentia. [“an inclination for getting drunk on wine slithered into her”] Nam cum de more tamquam puella sobria iuberetur a parentibus de cupa vinum depromere, submisso poculo, qua desuper patet, priusquam in lagunculam funderet merum, [wine uncut with water – in the ancient world wine was always cut and it drinking merum was a sign of low manners, etc, as Cicero accused Mark Antony] primoribus labris sorbebat exiguum, quia non poterat amplius sensu recusante. Non enim ulla temulenta [archaic word for wine] cupidine faciebat hoc, sed quibusdam superfluentibus aetatis excessibus, qui ludicris motibus ebulliunt et in puerilibus animis maiorum pondere premi solent. Itaque ad illud modicum quotidiana modica addendo; quoniam qui modica spernit, paulatim decidit; in eam consuetudinem lapsa erat, ut prope iam plenos mero caliculos inhianter hauriret. [with a gaping mouth she quaffed whole cups of uncut wine] Ubi tunc sagax anus [wise old woman] et vehemens illa prohibitio? Numquid valebat aliquid adversus latentem morbum, nisi tua medicina, Domine, vigilaret super nos? Absente patre et matre et nutritoribus tu praesens, qui creasti, qui vocas, qui etiam per praepositos homines boni aliquid agis ad animarum salutem. Quid tunc egisti, Deus meus? Unde curasti? Unde sanasti? Nonne protulisti durum et acutum ex altera anima convicium tamquam medicinale ferrum [reproach like a cautering iron] ex occultis provisionibus tuis et uno ictu putredinem illam praecidisti? Ancilla enim, cum qua solebat accedere ad cupam, litigans cum domina minore, ut fit, sola cum sola, obiecit hoc crimen amarissima insultatione vocans meribibulam. [The old servant woman threw this crime (at Monica) with the bitterest reproach calling her a drunk (“wine-swiller”).] Quo illa stimulo percussa respexit foeditatem suam confestimque damnavit atque exuit. Sicut amici adulantes pervertunt, sic inimici litigantes plerumque corrigunt. Nec tu quod per eos agis, sed quod ipsi voluerunt, retribuis eis. Illa enim irata exagitare appetivit minorem dominam, non sanare, et ideo clanculo, aut quia ita eas invenerat locus et tempus litis, aut ne forte et ipsa periclitaretur, quod tam sero prodidisset. At tu, Domine, rector caelitum et terrenorum, ad usus tuos contorquens profunda torrentis, fluxum saeculorum ordinans turbulentum, etiam de alterius animae insania sanasti alteram, ne quisquam, cum hoc advertit, potentiae suae tribuat, si verbo eius alius corrigatur, quem vult corrigi.

In the online Pusey translation… a little dated:

And yet (as Thy handmaid told me her son) there had crept upon her a love of wine. For when (as the manner was) she, as though a sober maiden, was bidden by her parents to draw wine out of the hogshed, holding the vessel under the opening, before she poured the wine into the flagon, she sipped a little with the tip of her lips; for more her instinctive feelings refused. For this she did, not out of any desire of drink, but out of the exuberance of youth, whereby it boils over in mirthful freaks, which in youthful spirits are wont to be kept under by the gravity of their elders. And thus by adding to that little, daily littles (for whoso despiseth little things shall fall by little and little), she had fallen into such a habit as greedily to drink off her little cup brim-full almost of wine. Where was then that discreet old woman, and that her earnest countermanding? Would aught avail against a secret disease, if Thy healing hand, O Lord, watched not over us? Father, mother, and governors absent, Thou present, who createdst, who callest, who also by those set over us, workest something towards the salvation of our souls, what didst Thou then, O my God? how didst Thou cure her? how heal her? didst Thou not out of another soul bring forth a hard and a sharp taunt, like a lancet out of Thy secret store, and with one touch remove all that foul stuff? For a maid-servant with whom she used to go to the cellar, falling to words (as it happens) with her little mistress, when alone with her, taunted her with this fault, with most bitter insult, calling her wine-bibber. With which taunt she, stung to the quick, saw the foulness of her fault, and instantly condemned and forsook it. As flattering friends pervert, so reproachful enemies mostly correct. Yet not what by them Thou doest, but what themselves purposed, dost Thou repay them. For she in her anger sought to vex her young mistress, not to amend her; and did it in private, either for that the time and place of the quarrel so found them; or lest herself also should have anger, for discovering it thus late. But Thou, Lord, Governor of all in heaven and earth, who turnest to Thy purposes the deepest currents, and the ruled turbulence of the tide of times, didst by the very unhealthiness of one soul heal another; lest any, when he observes this, should ascribe it to his own power, even when another, whom he wished to be reformed, is reformed through words of his.

Posted in Classic Posts, Patristiblogging |
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Three Precious “Moments of Sharing” in Fr. Z’s Neighborhood

Posted on 3 May 2026 by Fr. John Zuhlsdorf

Okay… I am one way street right now, but here are three things I need to “share”.

Moments of sharing No. 1. (You can return to this one.)

The Regina Coeli at The Parish™ this morning after the Solemn Mass.  Sorry, I didn’t have energy to make a groovy video like the next two.

Moment of Sharing No. 2.

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Moment of Sharing No. 3.

Should I rebrand?

Fr.Z’s Neighborhood? A cardigan and maybe a lively and charming Bugatti Veyron coming in once in a while? Appearances by The Great Roman™ (his voice is prominent in the Regina Coeli, btw)?

Posted in SESSIUNCULA |
12 Comments

I must post this. And then I have a mind experiment for you.

Posted on 3 May 2026 by Fr. John Zuhlsdorf

I must post this. And then I have a mind experiment for you.   If you don’t have Spanish …

In 2001, Coca-Cola announced that it sold 4 times more than Pepsi. Pepsi did not respond with words. It responded with an 11-second ad that is studied today in the world’s top marketing schools.

Swap out some terms in the video.

Coke is, in the video, the Novus Ordo, even celebrated well, even with all the traditional fiz and maybe some Latin.

Pepsi is, in the video, the Vetus Ordo, 99% of the time now celebrated well.

The boy is growing up, but is not yet fully grown. He has by now experienced both, Coke and Pepsi. He’s ready to pay twice to get what he now prizes and even leave the other thing behind.  He even stands on the Novus to get to graduate (“step up”) to the Vetus.  Pretty soon, he won’t have to do that.  But now, it’s worth it.

St. Paul wrote in 1 Cor 3:2:

[Brethren, I] could not address you as spiritual men, but as men of the flesh, as babes in Christ. 2 I fed you with milk, not solid food; for you were not ready for it….

St. Paul wrote in 1 Cor 13:11:

When I was a child, I spoke like a child, I thought like a child, I reasoned like a child; when I became a man, I gave up childish ways.

Discuss.

Hint: For people in Columbia Heights, this is not about whether you like Pepsi better than Coke.  If you didn’t get that before you read this, you might just read the combox.

Posted in SESSIUNCULA, The Drill |
14 Comments

Your Sunday Sermon Notes – 4th Sunday after Easter (N.O. 5th Sunday OF Easter)

Posted on 3 May 2026 by Fr. John Zuhlsdorf

Too many people today are without good, strong preaching, to the detriment of all. Share the good stuff.

Was there a GOOD point made in the sermon you heard at your Mass of obligation for this 4th Sunday after Easter (N.O. 5th Sunday OF Easter)?

Tell us about attendance especially for the Traditional Latin Mass.

Any local changes or (hopefully good) news?

A taste of what I offered at 1 Peter 5 this week:

[…]

Desursum, “from above”, so that our hearts may be sursum, “upward”. Every good gift comes down from the Father of lights, with whom, as James says, there is “no variation or shadow due to change.” God is immutable. God is the source of all that is truly good. If the gift is not good, perhaps we should look elsewhere for its origin. Perhaps toward the “prince of this world”.

That phrase in the Gospel deserves attention. The Lord says that “the prince of this world is already judged,” or, in the RSV, “the ruler of this world is judged.” The “árchon toútou kósmou… princeps huius mundi” is the Devil. The same image of “archon… princeps” appears in the Synoptic tradition when the Lord’s enemies speak of Beelzebub as the “prince of the devils” (cf. Matthew 9:34; 12:24; Mark 3:22). In John 14:30, Christ says, “the prince of this world is coming. He has no power over me.” See also John 12:31.

There is no dualism here. God alone is King. The Devil, however marvelous a creature he once was before his fall, can never be king of anything. He can be a ruler in the sense of a tyrant. He can dominate, seduce, accuse, claim. Fallen angels have a measure of domination over material creation, always under the restraint of Almighty God. Because of Original Sin, we too fell under the domination of the Enemy of the Soul.

This explains the sober realism of the traditional Roman rites.

In the ancient rites of Baptism there are exorcisms. In the traditional Rituale Romanum, when priests bless certain objects, especially important sacramentals, there are exorcisms before constitutive blessings. When Father blesses an object in that way, he tears it away from the “prince of this world” and hands it over to the King. It is no longer ordered to ordinary, temporal, profane use. Profane comes from pro-fanum, “outside the sacred place”. After a constitutive blessing, the thing or place is sacred and demands reverent treatment. It now belongs, invisibly and juridically in the realm of sacred signs, to the dominion of Christ.

The new-fangled Book of Blessings, in its Preface, explicitly seeks to eliminate the distinction between invocative blessings and constitutive blessings. An invocative blessing calls down God’s favor here and now. A constitutive blessing renders a place, thing, or person sacred. That distinction matters. When we flatten such distinctions, we become poorer in our spiritual grammar.

When we eliminate, say, the Leonine Prayers after Low Mass, with their invocation of St. Michael the Archangel, and when we eliminate constitutive blessings, we are cruising for spiritual bruising. Look around.

[…]

 

Posted in SESSIUNCULA |
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ROME 26/5– Day 39 & 40: A True Scoundrel

Posted on 3 May 2026 by Fr. John Zuhlsdorf

In Rome we got sun at 06:02.

It set at 20:13.

The Ave Maria Bell is in the 20:30 cycle.

In the Novus Ordo calendar, along with being the 5th Sunday OF Easter, it is the Feast of the Apostles Philip and James the Lesser.

In the Vetus Ordo, in the back of the Missal, we find texts today the Feast of the Finding of the Cross.  The orations are terrific.

Please remember me when shopping online. Thanks in advance.  US HERE – UK HERE

Welcome Registrants:

Phil the Elder
LMC (added to the live stream list for when I start up again, since you followed Masses during COVID Theatre)

The damage this man did was inestimable.

White to move and win.

NB: I’ll hold comments with solutions ’till the next day so there won’t be “spoilers” for others.

A screenshot of this instead of posting code, so that I don’t slime up my page.   Two comments.  A priest how long and that was a first Mass ad orientem?  Celebrating Mass this way is so far off his radar that he doesn’t know enough Latin to spell it correctly.  St. Ignatius would be so proud.

Pray that he have the courage to work with Courage.

I was out to lunch with The Great Roman™ after Mass today.   We went to a nearly legendary place right on the Campo and had a great meal.  We ate inside in the “upper room”.  It was quiet and some air was on the move with open windows.  The saltimbocca was, honestly, the best I’ve had in a Centro restaurant for years.  Mixed salad for veg and a glass of Cesanese (a varietal common in Lazio).  More on that below.

I took a big step.  I got my jasmine (no, not the Jesuit).   I’ll transplant it into that nearby planter and let it climb.

In the restaurant today there was a great framed “Bando” decree from 1716 fixing prices of meats, qualities and terms of sales.

I quite enjoy the stipulation that …

Terrific saltimbocca today.  With a little bread at the end … ho fatto la scarpetta.

Posted in SESSIUNCULA |
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