Most of you are likely aware that Fr. Hewko has been following the pre-1955 Calendar for this past Liturgical Year. 

The following group* offers a good pre-1955 Liturgical Calendar: https://www.ihm-church.org/publications/...endar.html

• Access to restaurants, theaters only for vaccinated, recovered
  
• Access to non-essential stores only for vaccinated, recovered
  
• Tighter contact restrictions for non-vaccinated people
  
• Nightclubs closed in places with high infection rates
  
• Limits on number of spectators at large public events
  

• Parliament to vote on general vaccine mandate
  
• Covid shots to be required for hospital and care-home employees
  
• Increase pool of people who can administer vaccines
  
• As many as 30 million shots to be administered by the end of the year
  

• The Epistles of St. Ignatius (martyred 110-17) contain no literal quotation from the Holy Books; nevertheless, St. Ignatius borrowed expressions and some sentences from Matthew ("Ad Polyc.", 2:2 = Matthew 10:16; "Ephesians", 14:2 = Matthew 12:33, etc.). In his "Epistle to the Philadelphians" (v, 12), he speaks of the Gospel in which he takes refuge as in the Flesh of Jesus; consequently, he had an evangelical collection which he regarded as Sacred Writ, and we cannot doubt that the Gospel of St. Matthew formed part of it.
  
• In the Epistle of Polycarp (110-17), we find various passages from St. Matthew quoted literally (12:3 = Matthew 5:44; 7:2 = Matthew 26:41, etc.).
  
• The Doctrine of the Twelve Apostles (Didache) contains sixty-six passages that recall the Gospel of Matthew; some of them are literal quotations (8:2 = Matthew 6:7-13; 7:1 = Matthew 28:19; 11:7 = Matthew 12:31, etc.).
  
• In the so-called Epistle of Barnabas (117-30), we find a passage from St. Matthew (xxii, 14), introduced by the scriptural formula, os gegraptai, which proves that the author considered the Gospel of Matthew equal in point of authority to the writings of the Old Testament.
  
• The "Shepherd of Hermas" has several passages which bear close resemblance to passages of Matthew, but not a single literal quotation from it.
  
• In his "Dialogue" (xcix, 8), St. Justin quotes, almost literally, the prayer of Christ in the Garden of Olives, in Matthew 26:39-40.
  
• A great number of passages in the writings of St. Justin recall the Gospel of Matthew, and prove that he ranked it among the Memoirs of the Apostles which, he said, were called Gospels (I Apol., lxvi), were read in the services of the Church (ibid., i), and were consequently regarded as Scripture.
  
• In his Plea for the Christians 12.11, Athenagoras (177) quotes almost literally sentences taken from the Sermon on the Mount (Matthew 5:44).
  
• Theophilus of Antioch (Ad Autol., III, xiii-xiv) quotes a passage from Matthew (v, 28, 32), and, according to St. Jerome (In Matt. Prol.), wrote a commentary on the Gospel of St. Matthew.
  
• We find in the Testaments of the Twelve Patriarchs--drawn up, according to some critics, about the middle of the second century--numerous passages that closely resemble the Gospel of Matthew (Test. Gad, 5:3; 6:6; 5:7 = Matthew 18:15, 35; Test. Joshua 1:5, 6 = Matthew 25:35-36, etc.), but Dr. Charles maintains that the Testaments were written in Hebrew in the first century before Jesus Christ, and translated into Greek towards the middle of the same century. In this event, the Gospel of Matthew would depend upon the Testaments and not the Testaments upon the Gospel. The question is not yet settled, but it seems to us that there is a greater probability that the Testaments, at least in their Greek version, are of later date than the Gospel of Matthew, they certainly received numerous Christian additions.
  
• The Greek text of the Clementine Homilies contains some quotations from Matthew (Hom. 3:52 = Matthew 15:13); in Hom. xviii, 15, the quotation from Matthew 13:35, is literal.
  
• Passages which suggest the Gospel of Matthew might be quoted from heretical writings of the second century and from apocryphal gospels--the Gospel of Peter, the Protoevangelium of James, etc., in which the narratives, to a considerable extent, are derived from the Gospel of Matthew.
  
• Tatian incorporated the Gospel of Matthew in his "Diatesseron"; we shall quote below the testimonies of Papias and St. Irenæus. For the latter, the Gospel of Matthew, from which he quotes numerous passages, was one of the four that constituted the quadriform Gospel dominated by a single spirit.
  
• Tertullian (Adv. Marc., IV, ii) asserts, that the "Instrumentum evangelicum" was composed by the Apostles, and mentions Matthew as the author of a Gospel (De carne Christi, xii).
  
• Clement of Alexandria (Stromata III.13) speaks of the four Gospels that have been transmitted, and quotes over three hundred passages from the Gospel of Matthew, which he introduces by the formula, en de to kata Matthaion euangelio or by phesin ho kurios.
  

• that 330 verses are peculiar to it alone; that it has between 330 and 370 in common with both the others, from 170 to 180 with Mark's, and from 230 to 240 with Luke's;
  
• that in like parts the same ideas are expressed sometimes in identical and sometimes in different terms; that Matthew and Mark most frequently use the same expressions, Matthew seldom agreeing with Luke against Mark. The divergence in their use of the same expressions is in the number of a noun or the use of two different tenses of the same verb. The construction of sentences is at times identical and at others different.
  
• That the order of narrative is, with certain exceptions which we shall later indicate, almost the same in Matthew, Mark, and Luke.
  

• that Mark is to be found almost complete in Matthew, with certain divergences which we shall note;
  
• that Matthew records many of our Lord's discourses in common with Luke;
  
• that Matthew has special passages which are unknown to Mark and Luke.
  

• Mark is found complete in Matthew, with the exception of numerous slight omissions and the following pericopes: Mark 1:23-28, 35-39; 4:26-29; 7:32-36; 8:22-26; 9:39-40; 12:41-44. In all, 31 verses are omitted.
  
• The general order is identical except that, in chapters 5-13, Matthew groups facts of the same nature and sayings conveying the same ideas. Thus, in Matthew 8:1-15, we have three miracles that are separated in Mark; in Matthew 8:23-9:9, there are gathered together incidents otherwise arranged in Mark, etc. Matthew places sentences in a different environment from that given them by Mark. For instance, in 5:15, Matthew inserts a verse occurring in Mark 4:21, that should have been placed after 13:23, etc.
  
• In Matthew the narrative is usually shorter because he suppresses a great number of details. Thus, in Mark, we read: "And the wind ceased: and there was made a great calm", whereas in Matthew the first part of the sentence is omitted. All unnecessary particulars are dispensed with, such as the numerous picturesque features and indications of time, place, and number, in which Mark's narrative abounds.
  
• Sometimes, however, Matthew is the more detailed. Thus, in 12:22-45, he gives more of Christ's discourse than we find in Mark 3:20-30, and has in addition a dialogue between Jesus and the scribes. In chapter 13, Matthew dwells at greater length than Mark 4 upon the object of the parables, and introduces those of the cockle and the leaven, neither of which Mark records. Moreover, Our Lord's apocalyptic discourse is much longer in Matthew 24-25 (97 verses), than in Mark 13 (37 verses).
  
• Changes of terms or divergences in the mode of expression are extremely frequent. Thus, Matthew often uses eutheos, when Mark has euthus; men . . . de, instead of kai, as in Mark, etc.; the aorist instead of the imperfect employed by Mark. He avoids double negatives and the construction of the participle with eimi; his style is more correct and less harsh than that of Mark; he resolves Mark's compound verbs, and replaces by terms in current use the rather unusual expressions introduced by Mark, etc.
  
• He is free from the lack of precision which, to a slight extent, characterizes Mark. Thus, Matthew says "the tetrarch" and not "the king" as Mark does, in speaking of Herod Antipas; "on the third day" instead.of "in three days". At times the changes are more important. Instead of "Levi, son of Alpheus," he says: "a man named Matthew"; he mentions two demoniacs and two blind persons, whereas Mark mentions only one of each, etc.
  
• Matthew extenuates or omits everything which, in Mark, might be construed in a sense derogatory to the Person of Christ or unfavourable to the disciples. Thus, in speaking of Jesus, he suppresses the following phrases: "And looking round about on them with anger" (Mark 3:5); "And when his friends had heard of it, they went out to lay hold on him. For they said: He is beside himself" (Mark 3:21), etc. Speaking of the disciples, he does not say, like Mark, that "they understood not the word, and they were afraid to ask him" (ix, 3 1; cf. viii, 17, 18); or that the disciples were in a state of profound amazement, because "they understood not concerning the loaves; for their heart was blinded" (vi, 52), etc. He likewise omits whatever might shock his readers, as the saying of the Lord recorded by Mark: "The sabbath was made for man, and not man for the sabbath" (ii, 27). Omissions or alterations of this kind are very numerous. It must, however, be remarked that between Matthew and Mark there are many points of resemblance in the construction of sentences (Matthew 9:6; Mark 2:10; Matthew 26:47 = Mark 14:43, etc.); in their mode of expression, often unusual. and in short phrases (Matthew 9:16 = Mark 2:21; Matthew 16:28 = Mark 9:1; Matthew 20:25 = Mark 10:42); in some pericopes, narratives, or discourses, where the greater part of the terms are identical (Matthew 4:18-22; Mark 1:16-20; Matthew 26:36-38 = Mark 14:32-34; Matthew 9:5-6 = Mark 2:9-11), etc.
  

• the deeds by which Jesus established that He was the Messias and the King of the Kingdom: various cures, the calming of the tempest, missionary journeys through the land, the calling of the Twelve Apostles, the principles that should guide them in their missionary travels (viii, 1-x, 42);
  
• various teachings of Jesus called forth by circumstances: John's message and the Lord's answer, Christ's confutation of the false charges of the Pharisees, the departure and return of the unclean spirit (xi, 1-xii, 50);
  
• finally, the parables of the Kingdom, of which Jesus makes known and explains the end (xiii, 3-52).
  

• Jesus is the Messias, and the kingdom He inaugurates is the Messianic kingdom foretold by the prophets;
  
• because of their sins, the Jews, as a nation, shall have no part in this kingdom
  
• the Gospel will be announced to all nations, and all are called to salvation.
  

Could someone please remind Fr. McFarland about the SSPX 2012 Declaration. It is as if he missed that memo. He accuses the FSSP of the very same thing of what the new SSPX has done. He is spot on, on describing the principles of the FSSP. But fails to recognize that is what the SSPX has become.

https://youtu.be/u-OvhNwZE3w