This is the pastoral address that was sent by John MacHale, the Catholic Archbishop of Tuam, to his clergy in Lent 1835.

DEAR AND BELOVED BRETHREN. — We are about to enter into that holy season which has been set apart, from the time of the Apostles, for the salutary exercises of penance. This is the acceptable time in which fasting and other mortifications of the flesh are more particularly prescribed, in order that through the merits of the Redeemer they may be the means of securing to us the divine mercy. During this period the Catholic Church addresses to the faithful the varied exhortations that are so profusely scattered over the New as well as the Old Testament, telling them in the words of St. Paul, “Mortify, therefore, your members which are on the earth,” (Colossians, iii. 5.) in order, we are assured by the same Apostle, “that bearing about in our body the mortifications of Jesus, the life also of Jesus may be manifest in our mortal flesh,” (2d Corinthians, iv. 10.)

During, then, the penitential period of Lent, one meal only, with a slender collation, is allowed to those who are not engaged in hard labour, or who are not comprehended in those classes, who, by reason of age or other infirmities, are exempted from fasting. The use of flesh meat is prohibited during the entire of the Lent — the use of eggs is not permitted on Fridays, or during the first and last weeks of this penitential time. On Ash Wednesday and Spy Wednesday and Good Friday, even milk and butter are not allowed to the faithful.

Such is a brief summary of the regulations which, in conformity with the spirit of the Catholic church, and the practice of primitive as well as modern times, we have deemed it our duty to propose for general adoption throughout the archdiocese. There appears in this district no necessity for a general relaxation in the salutary laws of the church, since, blessed be the Almighty, that direful disease, which he sent as a scourge to chastise his people, has entirely disappeared.

On the wealthy, who are in the habit of asking a dispensation from the rigorous law of fasting, you will impress that they, too, may have sins to expiate — showing them, by the example of the royal penitent, that no state can plead exemption from satisfying the divine justice; nay, that St. Paul himself, notwithstanding his conviction of the infinite atonement of Christ’s passion, inflicted on his own body the rigours of a penitential life – 1 Cor. 9, 27. Should, however, ill health, or infirmities require relaxation, you are at liberty to grant it, since we are but the dispensers of the treasures of the church, always bearing in mind the words of the Apostle, “that we may not deal more severely according to the power which the Lord hath qiven us to edification, and not to destruction” — 2 Cor. 13, 10.

You will, however, exhort them to supply by prayers, and other penitential works, their deficiency with regard to fasting, but principally by greater munificence in charity to the poor. Without this condition, even fasting itself might degenerate into a vice, and the superfluities that would be refused to the flesh might minister to the craving of avarice. You will tell them in the language of the prophet, “Is not this rather the fast that I have chosen; loose the bonds of wickedness, undo the bundles that oppress, let them that are broken go free, and break asunder every burden; deal thy bread to the hungry, and bring the needy and the harbourless into thy house; when thou shalt see one naked cover him, and despise not thy own flesh; then shalt thou call, and the Lord shall hear; then shalt thou cry, and he shall say, ‘here I am.’ When thou shall pour out the soul to the hungry, and shall satisfy the afflicted soul, then shall thy light rise in darkness, and the Lord will fill thy soul with brightness, and deliver thy losses, and thou shall be like a watered garden, and a fountain of water, whose waters shall not fail.” — Isaias, 48, 6, 7, 8.

On the poor, whose lives are a continued series of the most rigorous privations, you will impress the necessity of abstaining from sin, and you will not fail to adjure them not to forfeit the merit of their state by habits of crime. To them the church allows the full measure of their usual meals, to enable them to sustain the fatigue of their daily labour. Let them, however, devote more of their time to prayer, but principally let them close the day by that devout form of prayer — the Rosary of the blessed Virgin, which has been consecrated by the veneration of so many holy persons, and productive of such well attested benefits to the Catholic Church. Above all, teach them to bear with patience the evils of their condition, that “being partakers of the sufferings of Christ, when his glory shall be revealed they may be glad with exceeding joy.” — 1 Peter, 4, 13.

In conclusion, I trust, that in unfolding the high antiquity and apostolical origin of the Lent, you will not fail to heighten the veneration of the people for it, by pointing to its obvious wisdom. In subduing the concupiscence of the flesh it affords aliment to the pious affections of the soul, to use the expression of St. Leo; and whilst it checks the cravings of intemperance there is little danger that the people should be “found surcharged with surfeiting and drunkenness” — Luke, 31, 24. Besides its advantages to the individual, the practice promotes the best interests of society. In mortifying the selfish appetites it gives a stronger force to our social impulses; in abridging the measure of our own wants it enables us to give more to the relief of the wants of others; and whilst the hearts of those who refuse nought to the appetites of luxury are like a fathomless gulph, swallowing all, whilst every thing around is parched and sickly, the hearts of those who deny themselves are enabled to pour forth their abundant supplies for the relief of misery, exemplifying the above picture of the Prophet, becoming the fountains of unfailing water, and giving to the Catholic church the appearance of a garden or a paradise.

But I should be too tedious in developing those beneficent views — they will be supplied by your own knowledge and piety. Let all know, that without laying the axe to the root of their bad passions their penance would be vain, and that it is by a virtuous life they will best qualify themselves at Easter to participate in the blessings of redemption. Praying to you and your flocks a full participation of the graces of this “acceptable time,” and that, at the anniversary of his bitter passion, “you shall draw water with joy out of the Saviour’s fountains,” — 12, 13, Isaias.

I remain, dear and venerable Brethren, your faithful Servant in Christ,

+ John Tuam

St. Jerlath’s, February 26th, 1835.

As alms-deeds are prescribed during this holy season, yon are requested solicit the contributions of the faithful on the second Sunday of Lent, for the purpose of preparing the Cathedral for Consecration, which is to take place on 16th July next.