THE OLD ROMAN 10/xi/19

news, views & info

ORDO w/c Sunday 10th November 2019 Vol I Issue xi

S10.11St Andrew Avellino C
Com. XXII Post Pentecost &
SS Tryphon & Co, Martyrs
(W) Missa “Os justi” 
d.2a) XXIIPP 3a)SSTryphon
Gl. Cr. Pref.Trinity
M11.11St Martin of Tours B&C
Com. St Mennas, Martyr
(W) Missa “Statuit” 
Armistice Day
(B) Missa “Requiem”

2a) St Mennas
Gl. Pref.Common

T12.11St Martin I of Rome B&M 
(R) Missa “Sacerdotes”
s.2a)a cunctis 3a)ProEccl
noGl. Pref.Common
W13.11St Didacus C
(W) Missa “Justus” 
s.d2a)a cunctis 3a)ProEccl
Gl. Pref.Common
T14.10St Josaphat B&M
(R) Missa “Gaudeamus” 
or… in the UK
St Erconwald B&C
(W) Missa “Sacerdotes”

2a) St Erconwald
Gl. Pref.Common

2a) St Josaphat
Gl. Pref.Common
F15.11St Albert the Great BCD
(W) Missa “In medio”
or… in the UK
St Gertrude the Great VAb
(W) Missa “Dilexisti”

Gl. Cr. Pref.Common

2a) St Albert
Gl. Pref.Common
S16.11St Gertrude the Great VAb
Com. St Edmund Rich

(W) Missa “Dilexisti”
or… in the UK
St Edmund Rich B&C
(W) Missa “Gaudeamus” 

2a) St Edmund
Gl. Pref.Common

Gl. Pref.Common
S17.11St Gregory Thaumaturgus
Com. XXIII Post Pentecost
(W) Missa “Statuit” 
or… in the UK
St Hugh of Lincoln B&C*
Com. XXIII Post Pentecost
& St Hilda of Whitby

(W) Missa “Sacerdotes”

Gl. Cr. Pref.Trinity 

2a) XXIII PP 3a)StHilda
Gl. Cr. Pref.Trinity 

KEY: A=Abbot A cunctis=of the Saints B=Bishop BD=Benedicamus Domino BVM=Blessed Virgin Mary C=Confessor Com=Commemoration Cr=Creed D=Doctor d=double d.i/ii=double of the 1st/2nd Class E=Evangelist F=Feria Gl=Gloria gr.d=greater-double (G)=Green H=Holy K=King M=Martyr mpal=missae pro aliquibus locis Mm=Martyrs Pent=Pentecost P=Priest PLG=Proper Last Gospel Pref=Preface ProEccl=for the Church (R)=Red s=simple s-d=semi-double Co=Companions V1=1st Vespers V=Virgin v=votive (V)=violet W=Widow (W)=white *Ob.=Obligation 2a=second oration 3a=third oration

* the feast of St Gregory Thaumaturgus is kept in the UK on Nov 27


… to this eleventh edition of “The Old Roman” a weekly dissemination of news, views and information for and from around the world reflecting the experience and life of 21C “Old Romans” i.e. western Orthodox Catholics across the globe.
CONTRIBUTIONS… news items, magazine, devotional or theological articles, prayer requests, features about apostolates and parish mission life are ALL welcome and may be submitted via email. Submissions should be sent by Friday for publication the following Sunday.

Traditional Customs this week…

The Bible tells us that, “it is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins,” (2 Maccabees 12:46) and especially in the month of November, the Church urges us to spend time in prayer for those who have gone before us. Prayer for the souls in Purgatory is a requirement of Christian charity, and it helps us to call to mind our own mortality.
It is customary for the faithful during the period of eight days from All Saints Day to visit a cemetery and pray for the dead on each day of the Octave. Here is a simple invocation for the dead, called the “Eternal Rest” prayer:
Eternal rest grant unto him/her (them), O Lord; and let perpetual light shine upon him/her (them). May he/she (they) rest in peace. Amen.
Latin version:
Réquiem ætérnam dona ei (eis) Dómine; et lux perpétua lúceat ei (eis). Requiéscat (Requiéscant) in pace. Amen.
Old Romans also pray this prayer for the dead anytime throughout the year, and whenever they pass a cemetery. Many families pray a Rosary nightly for the dead throughout the Octave of All Saints, concluding with this prayer.


The most common, and almost universal, harvest and thanksgiving celebration in medieval times was held on the Feast of Saint Martin of Tours (Martinmas) on November 11. It was a holiday in Germany, France, Holland, England and in central Europe. Some customs included the making of lanterns and bonfires, feasting and most especially on goose, for the legend that, St. Martin, who did not want to be made a bishop, hid, only to have his hiding spot betrayed by the noise from the geese!

People first went to Mass and observed the rest of the day with games, dances, parades, and a festive dinner, the main feature of the meal being the traditional roast goose (Martin’s goose). With the goose dinner they drank “Saint Martin’s wine,” which was the first lot of wine made from the grapes of the recent harvest. Martinmas was the festival commemorating filled barns and stocked larders, the actual Thanksgiving Day of the Middle Ages. Even today it is still kept in rural sections of Europe, and dinner on Martin’s Day would be unthinkable without the golden brown, luscious Martin’s goose.

The Old Roman VIEW…

Once again another “revelation” from the ersatz journalist, Eugenio Scalfari comes once more to the fore… this time Pope Francis who previously denied the Divinity of Christ, now denies the physical resurrection of Our Lord (La Repubblica, November 5, full article).

Francis said about Christ after his death: “He was a man until he was placed in the sepulcher by the women who took care of his corpse… that night, in the tomb, the man disappeared, and he came out from this cave in the likeness of a spirit who met the women and the Apostles, still keeping the shadow of the person and then disappeared permanently.”

Once more Pope Francis is silent in the face of this potential slur on his credibility as a Catholic Christian, let alone Bishop of Rome. What more need be said that The Old Roman View hasn’t already asked…?(!)

Missio, the pastoral agency of the Italian Episcopal Conference, published a prayer to Pachamama in an April 2019 publication devoted to the Special Assembly of the Synod of Bishops for the Pan-Amazon Region. The prayer, described as a “prayer to Mother Earth of the Inca peoples,” reads:

Pachamama of these places, drink and eat this offering at will, so that this earth may be fruitful. Pachamama, good Mother, be favorable! Be favorable! Make that the oxen walk well, and that they not become tired. Make that the seed sprout well, that nothing bad may happen to it, that the cold may not destroy it, that it produce good food. We ask this from you: give us everything. Be favorable! Be favorable!
The word translated as “favorable” may also be translated as “propitiated.”

Images of naked pregnant women, described by Pope Francis on October 25 as “the statues of the Pachamama,” led to much controversy during the three-week Amazon synod, which concluded on October 27. On October 4, during a Vatican Garden event in which Pope Francis dedicated the synod to St. Francis, persons in attendance, including a Franciscan friar and an indigenous pagan priestess, knelt in a circle around the statues and prostrated themselves on the ground. During the synod’s final week, two men, Alexander Tschugguel of Vienna, Austria and an accomplice removed the statues from the Carmelite church of Santa Maria in Traspontina and threw them into the Tiber River, leading to a papal apology. After the statues of the Pachama were retrieved, they were displayed in a canoe on October 26, the final day of synod discussions.

Paolo Ruffini, head of the Vatican’s communications office, said last week that “fundamentally, it represents life. And enough. I believe to try and see pagan symbols or to see… evil, it is not,” he said, adding that “it represents life through a woman.” He equated the image to that of a tree, saying “a tree is a sacred symbol.” Subsequently, Cardinal Cupich asserted that the “artwork” at the Vatican depicting Pachamama was merely “a pregnant woman, a symbol of motherhood and the sacredness of life, that represents for indigenous peoples the bond humanity has with our “mother earth,” much as St. Francis of Assisi portrayed in his Canticle of the Creatures.”

St. Francis however made it clear that his Canticle of the Creatures was a hymn about the Lord’s creatures, not a hymn in praise of them but of God for them. Catholics do not worship creatures, but clearly in Rome these idols venerated with profound prostrations, were clearly being worshiped. The Old Roman View suggests the more the Vaticanistas say about the statues and try to impugn the character of the young men who removed them… the more they prove these men did the right thing!

Old Roman Liturgy

There is a Latin maxim that addresses the centrality of worship in the life, identity and mission of the Church; “Lex Orandi, Lex Credendi”. The phrase in Latin literally means the law of prayer (“the way we worship”), and the law of belief (“what we believe”). It is sometimes written as, “lex orandi, lex credendi, lex vivendi”, further deepening the implications of this truth – how we worship reflects what we believe and determines how we will live. The law of prayer or worship is the law of life. Or, even more popularly rendered, as we worship, so will we live…and as we worship, so will we become!

The Church has long understood that part of her role as mother and teacher is to watch over worship, for the sake of the faithful and in obedience to the God whom she serves. How we worship not only reveals and guards what we believe but guides us in how we live our Christian faith and fulfill our Christian mission in the world.

Worship is not an “add on” for an Orthodox Catholic Christian. It is the foundation of Catholic identity; expressing our highest purpose. Worship reveals what we truly believe and how we view ourselves in relationship to God, one another and the world into which we are sent to carry forward the redemptive mission of Jesus Christ. How the Church worships is a prophetic witness to the truth of what it professes. Good worship becomes a dynamic means of drawing the entire human community into the fullness of life in Jesus Christ. It attracts – through beauty to Beauty. Worship informs and transforms both the person and the faith community which participates in it. There is reciprocity between worship and life.

The Gregorian Rite is the traditional rite of the “Latin Church” or “Church of the West” and was the form of Mass used in Rome. At one time there were many other rites, similar in essential form and content with the Gregorian Rite but with cultural or regional variances such as the “Ambrosian Rite” used in the Diocese of Milan and the “Sarum Use” in the (medieval) Diocese of Salisbury. Similarly in the Eastern/Oriental Orthodox Churches, this rite of Mass is recognised as the Gregorian Rite in parity with their own historical liturgies such as the Byzantine Rite and the Constantinopolitan Rite.

One of the myths presently circulating about the Rite of St. Gregory the Great is that it is “Tridentine” i.e., it is no older than the Council of Trent [1545-1563]. This criticism is made by those who know nothing about either this Rite or the Council of Trent or the Missal of Pius V [1570]. In fact, all that was done at Trent, liturgically speaking, was to standardize the worship of the West. This was done principally in two ways:

First, the Council (together with Pope Pius V) suppressed all Western Rites that did not have a continuous history of at least two hundred years. This effectively eliminated all but the Ambrosian Rite of Milan, the Mozarabic Rite of Toledo, Spain, and the Gregorian Rite of the City of Rome itself, sometimes therefore called the Roman Rite. [* Simple variations within the Roman Rite, such as existed among the Benedictines, Dominicans, etc., were permitted to remain, but have lapsed since the liturgical reforms of the 1960s.] In the 16th century the Gregorian or Roman Rite already had a continuous documented history of more than 1000 years. It therefore became the standard Rite of most of post-Schism Western Christendom. Session XXII [17 Sept. 1562] of the Council issued a series of definitions on the sacrificial doctrine of the Mass, but no change in the actual text of the Rite.

Secondly, the Council of Trent standardized the rubrics of the Gregorian Rite. This meant that when and how the celebrant and other ministers bowed, genuflected, turned to the faithful, etc., was no longer left to the whim or personal style of the individual clergyman. For the sake of propriety, detailed instructions about how to actually celebrate the liturgy were drawn up and imposed upon the whole of the Western Church. Most of these rubrics were not new inventions, however. They were mostly adopted from the customary rubrics of the cathedrals and parish churches of the City of Rome and its surrounding countryside towns and villages. This was logical because Rome was the de jure center of Western Christendom. Thus, by the 16th century even the rubrics already had a long and venerable history and were hardly an innovation of the Counter Reformation.

In the words of Fortescue: “Essentially the Missal of St. Pius V is the Gregorian Sacramentary; that again is formed from the Gelasian book which depends on the Leonine collection. We find the prayers of our Canon in the treatise de Sacramentis and allusions to it in the fourth century. So our Mass goes back, without essential change, to the age when it first developed out of the oldest liturgy of all. It is still redolent of that liturgy, of the days when Caesar ruled the world and thought he could stamp out the Faith of Christ, when our fathers met together before dawn and sang a hymn to Christ as to a God. The final result of our enquiry is that, in spite of unsolved problems, in spite of later changes, there is not in Christendom another rite so venerable as ours.” The Mass: A Study of the Roman Liturgy (London, 1917). p. 213.

The point is: the Rite of St. Gregory was not “created” by the Council of Trent. Furthermore, as used in Orthodox Christianity today, this Rite with the exception of new Propers introduced to commemorate various saints of the post-schism calendar, the Rite remains essentially identical to that which was already ancient by the time of Trent.

Old Romans adhere to this ancient rite for…

PRESERVATION of the ancient Latin rite of Mass in the form in which it has been celebrated for centuries throughout the world.
RESPECT for the Church’s sacred traditions as a vital link with the traditional Faith regarding the nature of the Mass, and as a secure anchor and guarantee that we do not drift away from that Faith.
NO COMPROMISE with the spirit of the world or adaptation of the Mass to the lifestyle of our desacralised age.
RESTORATION of a sacred atmosphere where God comes first and in which we give Him the worship that is due to Him.
APPRECIATION of the Church’s treasury of sacred music especially Gregorian Chant and Sacred Polyphony.

Ask a bishop…

A new weekly broadcast invites viewers on Facebook to “Ask a bishop” a question on any subject connected with the Faith and Christian life, in real time. The “live and interactive” show is hosted by Metropolitan Jerome of Selsey and is broadcast via The Brighton Oratory’s Facebook page every Wednesday from 7pm GMT.

An Old Roman – St Martin of Tours

“An Old Roman” is a weekly look at significant Old Romans in Church history…

Saint Martin was a native of Sabaria, a town of Upper Pannonia, along the northern frontier of the Roman Empire (current Hungary). St. Gregory of Tours places his birth in the year 316, or before Easter in 317. Other sources place his birth twenty years later in 336. He was born to pagan parents who migrated to Lombardy in Italy while Martin was still young. His father was an officer in the Roman army.

From infancy, Martin seemed animated with the spirit of God being drawn to the Christian Faith throughout his childhood years. At age ten and against the will of his parents, Martin openly sought to be enrolled as a catechumen in preparation for Christian baptism. As a catechumen, he immersed himself in the life and lessons presented by the Church. This nurtured in him an ardent a love of God that manifested itself in a desire to pursue monastic life.

Soon after Martin became a catechumen, an imperial order conscripted the sons of soldiers into military service as well. Martin’s own father, who very much desired that his son should follow that profession, sought Martin amongst the Christians and compelled him at age fifteen to enter the Roman cavalry.

Martin lived more like a monk than a soldier. Although his station in the Roman military entitled him to more, Martin contented himself with one servant whom he treated as if they were of equal rank. Throughout his military service, Martin scrupulously avoided the vices common to that profession. Rather, he became a model of virtue and was esteemed by all his comrades. His demeanor was marked by charity, humility, and patience He comforted all those who suffered affliction, and relieved the distressed, reserving to himself out of his pay only what was sufficient for his daily support. It was during his time of military service that Martin famously surrendered his imperial cavalry cloak to a poor beggar, in fact, our Lord, during a particularly harsh winter day, as recorded by Sulpicius Serverus in his Vita Sancti Martini.

Martin continued as a catechumen during his military service and was baptized at age eighteen. When he was finally released from military service, he went to Poitiers in Gaul to present himself as a disciple to St. Hilary, the holy bishop of that city who enjoyed a reputation as a wise theologian. Desiring, however, to see his parents again, he returned to Lombardy across the Alps. However, many people of Lombardy were Arian heretics and bitterly hostile towards Catholicism. Auxentius of Milan, bishop of the heretical Arians in Lombardy, treated Martin very poorly on account of his orthodox Catholic Faith. Martin was very desirous of returning to Gaul, but, learning that the Arians had come to dominate there as well—even exiling Hilary, he decided to seek shelter on the island of Gallinaria (now Isola d’Albenga) in the middle of the Tyrrhenian Sea. Here Martin adopted an openly monastic lifestyle.

When Hilary was restored to Poitiers in 361 following his exile, Martin returned to Gaul and established what may have been the first Gaulish monastery near Poitiers. Martin remained at his monastery for about ten years, but often left it to preach the Gospel in the central and western parts of Gaul, where the rural inhabitants were still lost in the darkness of idolatry and practiced all variety of wicked superstitions.

When St. Lidorius, second Bishop of Tours, died in 371, the clergy of that city desired that Martin succeed as bishop. Martin, who was resolute in refusing the episcopal office, was drawn to that city by a ruse, namely care for an infirmed person in extremis mortis. Although Martin did heal the ill person, he was however brought by the clergy and people of Tours to the cathedral, where he—still reluctant—consented to be consecrated bishop on July 4. Martin brought to his new episcopal station all the vigor and zeal that he had exercised as a monastic preacher. Further, he continued to live according to his monastic practices. Rather than live in the city of Tours, he sought solitude in a small cell at a short distance from the city. Some other hermits joined him there, and thus was gradually formed a new monastery.

Martin’s rôle in the matter of the Priscillianists and Ithacians is of particular note. Against Priscillian, the Spanish heresiarch, and his partisans, who had been justly condemned by the Council of Saragossa, furious charges were brought before Emperor Maximus by some orthodox bishops of Spain, led by Bishop Ithacius. Martin hurried to Trier, not indeed to defend the Gnostic and Manichaean doctrines of Priscillian, but to remove him from the secular jurisdiction of the emperor. Maximus at first acceded to his entreaty, but, when Martin had departed, yielded to the solicitations of Ithacius and ordered Priscillian and his followers to be beheaded. Along with St. Ambrose, Martin rejected Bishop Ithacius’ principle of putting heretics to death—as well as the intrusion of the emperor into such matters. He prevailed upon the emperor to spare the life of the heretic Priscillian. For his efforts, Martin was accused of the same heresy, and Priscillian was executed after all. Martin then pleaded for a cessation of the persecution of Priscillian’s followers in Spain. He still felt he could cooperate with Ithacius in other areas, but afterwards his conscience troubled him about this decision.

After a last visit to Rome, Martin retired to one of the monastic establishments that he has erected in his diocese. Here he succumbed to an illness that would end his life. Ordering himself to be carried into the presbytery of the church, he died there on November 8, 397, at the age of about 81. As death approached, Martin’s monks begged him not to depart their company. Before he expired, Martin prayed, “O Lord, wouldst Thy people still need me, I refuse not the work. Thy will be done.”

The French Church has always considered Martin one of her greatest saints, and hagiographers have recorded a great number of miracles through his intercession. His cultus was very popular throughout the Middle Ages with a multitude of ecclesiastical establishments placed under his patronage. His body, taken to Tours, was enclosed in a stone sarcophagus, over which was built first a simple shrine chapel, and later a basilica. In 1562, Calvinist heretics desecrated the basilica and destroyed the relics of Martin. Later, the basilica was thoroughly demolished during the French Revolution. However, a new basilica in honour of St. Martin was built in the late nineteenth and early twentieth centuries on the site of the original shrine.

Martin is a patron saint of France and successive French royal houses. He is also, on account of his cloak, patron of beggars, wool-weavers, and tailors. His is patron of geese, vintners, and innkeepers. His feast, known, as Martinmas, is kept on November 11, and has customarily marked both the practical start of winter and the harvest feast prior to the pre-Christmas penance season (now reduced to the four weeks of Advent).


Don’t forget that Mass is broadcast live everyday and the recording available to view on YouTube via the playlist below. The Mass Propers are posted online here. IF you would like a Mass offered for your intention please use the Prayer Request form below stating in the message that it is a Mass intention.


One of the greatest impediments to evangelism in the 21C is not the ignorance of non-believers, but of believers! Catechism Classes are currently ongoing around the Communion for all levels of students, those exploring or converting to the faith, those being brought up in the faith and those preparing to be Baptised/Confirmed in the faith.

BACOOR (Philippines) the Mission Parish of Jesus the Divine Mercy offers a catechetical Mass for children on Sunday’s from 10am.

BRIGHTON (UK) the Brighton Oratory holds Catechism Conferences on Saturday mornings for those wishing to deepen and better understand their faith, from 10am following coffee and fellowship after the 0830 Mass.

CHICAGO (USA) the Mission Parish of St Anne‘s is holding classes for explorers and converts contact Fr Thomas Gierke OSF for more information [contact details below].

Of your charity…

For health & well-being…

Christopher, Lyn B, Simon G, Dagmar B, Karen, Debbie G, Fr Graham F, Fr Stephen D, Heather & Susanna L-D, Finley G, Diane C, Pat, Paul, +Rommel B, Penny E, Colin R, John, Ronald, Fr Gerard H, Lilian & family, Ruth L, David G, David P, Patrick H, Debbie G, Karen K, Fr Graham F, S&A, Dave G, +Charles of Wisconsin, +Tissier, Fr Terrence M, +Guo Xijin, +John P, Karl R-W, Fr Antonio Benedetto OSB, Fr Kristopher M & family, Mark Coggan, Ounissa, Ronald Buczek, Rik C, Adrian & Joan Kelly, Juanita Alaniz & family, Shirley V,

For those vocationally discerning…

Críostóir, James, Breandán, Manuel, Vincent, Darren, Akos, Roger, James, Adrian, Carlos, Thomas, Yordanis, Nicholas, Tyler, Micha, Michael, Gaëtan

For the recently departed…

Lauretta (21.01.19), Clive Reed (23.01.19), Fr John Wright (24.01.19), Shelley Luben (11.12.18), Mick Howells (13.12.18), Daniel Callaghan (13.02.19), Alfie (Hub guest), Père Pierre Fournier (08.02.19), Jill Lewis (24.02.19), Cynthia Sharpe Conger (28.02.19), Richard (Ricky) Belmonte, Fr Leo Cameron OSA (29.03.19), Fr John Corbett (30.03.19), Deacon Richard Mulholland (Easter Day), Peter, Bernard Brown (27.06.19), Peter Ellis (01.08.19), Petronila Antonio (10.09.19), Fr Mark Spring (13.09.19), Jean Marchant (15.09.19), Mary Kelly (15.10.19), John Pender (23.10.19)

For those who mourn…

Barbara R & family, Brenda W & family, Joseph S, Catherine L & family, Rev George C & family, Jean C, Margaret & Bonita C, Debbie M & family, Phil E & Family, Adrian Kelly & family, Fr Nicholas Pnematicatos & family

Prayer Request Form

Daily Missal

To accompany your worship why not invest in a St Andrew’s Daily Missal that contains ALL the Propers for ALL the Masses offered throughout the year?
The St Andrew’s Daily Missal also contains historical commentary and footnotes on the Feast days, devotions, prayers of preparation for before and after Mass as well as the Ordinary of the Mass and Propers for Vespers for Sundays and major Feast days throughout the year in Latin and in English. It also contains forms for Morning and Evening Prayer, Benediction of the Blessed Sacrament and Compline. It really is a treasury of devotion!

To order directly from the publishers, visit here $68 = £52.50 approx

Mass Centre Directory

If you would like your mission’s Mass times and other activities included here just submit details via email.


PHILIPPINESBacoor Parish of Jesus the Divine Mercy, Copper St. Platinum Ville, San Nicolas III, Bacoor, Province of Cavite

1000Mass & Children’s Catechesis
1st Wed’s1900Mass & O.L. of Perpetual Succour Devotions
1st Frids’1900Mass & Sacred Heart Devotions

PHILIPPINES, Lagunas Parish of San Isidro Labrador, Dita, Sta. Rosa

1st Wed’s1900Mass & O.L. Perpetual Succour Devotions
1st Fri’s1900Mass & Sacred Heart Devotions


UK, Brighton The Brighton Oratory of SS Cuthman & Wilfrid, 1-6 Park Crescent Terrace, Brighton BN2 3HD Telephone +44 7423 074517

Sundays0830Mass & homily
& Daily1000Breaking fast
Wed’s1730Holy Hour & Benediction
Sat’s0830Mass & homily
1000Catechism Conference

UK, Bristol The Little Oratory of Our Lady of Walsingham with Saint Francis, 11 The Primroses, Hartcliffe, Bristol, BS13 0BG

Sundays1030Sermon & Holy Communion


USA, Chicago IL Parish Mission of St Anne, Church of the Atonement, 5749 North Kenmore Avenue, Chicago, IL 60660 Telephone: (773) 817 – 5818

Sundays1800Mass & homily (2nd of the month)
Wed’s1930Catechism & Reception Class

USA, Chicago IL Missionary Franciscans of Christ the King, The Friary


USA, Glendale AZ St. Joseph’s Glendale AZ. Contact address: 7800 N 55th Ave Unit 102162 Glendale AZ 85301 Telephone +1 310 995 3126


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