Daniel 12

[11] And from the time when the continual sacrifice shall be taken away, and the abomination unto desolation shall be set up, there shall be a thousand two hundred ninety days, [12] Blessed is he that waiteth and cometh unto a thousand three hundred thirty-five days.

Ver. 11. Days: thirteen more than three and a half, as we reckon. The odd number might be neglected, ver. 7. The abomination continued three years and ten days, but the sacrifices had been discontinued six months and three days before. See Chap. viii. 14. If Daniel speak of lunar years, as it is probable, the difference would only be two days. (Calmet) — From the abolishing of the mass as much as possible, and the practice of heresy and abomination, unto the end of antichrist’s persecution, 1290 days shall elapse. (Worthington)


Ver. 12. Days. After the three years and a half, fifty-eight days will occur before the death of Antiochus, when Judas will disperse the troops of his three generals. (Calmet) — Some respite will be granted for forty-five days, during which sinners may repent. (Menochius) — It is difficult to say why forty-five days are here added to the former number. We are content to depart with Daniel, (ver. 9.) without searching any farther into these high mysteries. (Worthington)

That might explain why the UN has set 2030 as the year that they want all their goals to be achieved.
THE 17 GOALS | Sustainable Development (un.org)

I've never heard that these "days" are symbolic but literal.  So when did the 45 days start and why?  We're way past 3.5 years (i.e. 1,335 days) since +Benedict's actions. 

Session XXI

CHAPTER II.

The power of the Church as regards the dispensation of the Sacrament of the Eucharist.

It furthermore declares, that this power has ever been in the Church, that, in the dispensation of the sacraments, their substance being untouched, (l) it may ordain,- or change, what things soever it may judge most expedient, for the profit of those who receive, or for the veneration of the said sacraments, according to the difference of circuмstances, times, and places. And this the Apostle seems not obscurely to have intimated, when he says; Let a man so account of us, as of the ministers of Christ, and the dispensers of the mysteries of God. (m) And indeed it is sufficiently manifest that he himself exercised this power,- as in many other things, so in regard of this very sacrament; when, after having ordained certain things touching the use thereof, he says; The rest I will set in order when I come. (n) Wherefore, holy Mother Church, knowing this her authority in the administration of the sacraments, although the use of both species has,- from the beginning of the Christian religion, not been unfrequent, yet, in progress of time, that custom having been already very widely changed,- she, induced by weighty and just reasons,- has approved of this custom of communicating under one(o) species, (p) and decreed that it was to be held as a law; which it is not lawful to reprobate, or to change at plea sure, without the authority of the Church itself.

The third is the sacrament of the eucharist. Its matter is wheat bread and wine from the vine, to which a very little water is added before the consecration. Water is added thus because it is believed, in accordance with the testimony of holy fathers and doctors of the church manifested long ago in disputation, that the Lord himself instituted this sacrament in wine mixed with water, and because it befits the representation of the Lord's passion. For the blessed pope Alexander, fifth after blessed Peter, says: "In the oblations of the sacraments which are offered to the Lord within the solemnities of masses, only bread and wine mixed with water are to be offered in sacrifice. There should not be offered in the chalice of the Lord either wine only or water only but both mixed together, because both blood and water are said to have flowed from Christ's side'; also because it is fitting to signify the effect of this sacrament, which is the union of the Christian people with Christ. For, water signifies the people according to those words of the Apocalypse: many waters, many peoples. And Pope Julius, second after blessed Silvester, said: The chalice of the Lord, by a precept of the canons, should be offered mixed of wine and water, because we see that the people is understood in the water and the blood of Christ is manifested in the wine; hence when wine and water are mingled in the chalice, the people are made one with Christ and the mass of the faithful are linked and joined together with him in whom they believe. Since, therefore, both the holy Roman church taught by the most blessed apostles Peter and Paul and the other churches of Latins and Greeks, in which the lights of all sanctity and doctrine have shone brightly, have behaved in this way from the very beginning of the growing church and still do so, it seems very unfitting that any other region should differ from this universal and reasonable observance. We decree, therefore, that the Armenians should conform themselves with the whole Christian world and that their priests shall mix a little water with the wine in the oblation of the chalice, as has been said. The form of this sacrament are the words of the Saviour with which he effected this sacrament. A priest speaking in the person of Christ effects this sacrament. For, in virtue of those words, the substance of bread is changed into the body of Christ and the substance of wine into his blood. In such wise, however, that the whole Christ is contained both under the form of bread and under the form of wine, under any part of the consecrated host as well as after division of the consecrated wine, there is the whole Christ. The effect of this sacrament, which is produced in the soul of one who receives it worthily, is the union of him or her with Christ. Since by grace a person is incorporated in Christ and is united with his members, the consequence is that grace is increased by this sacrament in those who receive it worthily, and that every effect that material food and drink produce for corporal life — sustaining, increasing, repairing and delighting — this sacrament works for spiritual life. For in it, as Pope Urban said, we recall the gracious memory of our Saviour, we are withdrawn from evil, we are strengthened in good and we receive an increase of virtues and graces.

https://www.ewtn.com/catholicism/library/ecuмenical-council-of-florence-1438-1445-1461

Don't be a protestant.

Matthew 7:3-5

And why seest thou the mote that is in thy brother's eye; and seest not the beam that is in thy own eye  4 Or how sayest thou to thy brother: Let me cast the mote out of thy eye; and behold a beam is in thy own eye?  5 Thou hypocrite, cast out first the beam in thy own eye, and then shalt thou see to cast out the mote out of thy brother's eye.

We're all forced to "be a protestant" in light of many the teachings of Church fathers, saints and theologians, some even going back to before the dreaded V2 - like BOD.

Hysterical, Pax. Good one.