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Extraordinary Carmelites to Start Foundation in Elysburg

Published April 18, 2009 10:14 pm –  Bishop Kevin C. Rhoades of the Catholic Diocese of Harrisburg announced Friday that a second community of Discalced Carmelite nuns will be established in the diocese in the monastery in Elysburg.   These nuns have the joy of having the extraordinary form of the mass.  The FSSP seminary in Denton, NE worked closely with these nuns to start their foundation in Valparaiso, NE.  FSSP priests and seminarians rolled up their sleaves to help build the monastery in Valparaiso, NE, beginning in 2000.  Priests and Seminarians continue to support the monastery by assisting their chaplain.

FSSP Seminary Easter Vigil at Carmel in Valparaiso

FSSP Seminary Easter Vigil at Carmel in Valparaiso

HARRISBURG — Bishop Kevin C. Rhoades of the Catholic Diocese of Harrisburg announced Friday [April 17, 2009] that a second community of Discalced Carmelite nuns will be established in the diocese in the monastery in Elysburg.

The new community will be founded from the Carmel of Jesus, Mary and Joseph of Valparaiso, Neb. They come to the Diocese of Harrisburg because of a constant increase of vocations to their monastery that has caused crowding.

Carmel in Elysburg, Harrisburg Diocese
Carmel in Elysburg, Harrisburg Diocese

St. Simon Stock who received the Brown Scapular from Our Lady was elected Prior of that Order in Aylesford in England in 1247. The first recorded appearance of Carmelite nuns was in 1452 when a community of nuns was granted affiliation with the Carmelite Order.The release continued, “Under St. Teresa of Avila, with the help of St. John of the Cross, the famous reform of the Carmelite Order of nuns was accomplished. It is to this group that both communities of discalced Carmelite nuns in the Diocese of Harrisburg belong. Discalced means ‘shoeless’ and refers to the fact that these nuns wear sandals as opposed to shoes as a sign of poverty and sacrifice.

“The nuns who arrive will live a strictly cloistered life setting themselves apart from the world in order to dedicate themselves to God and His saving plan. By means of their prayers and sacrifices, Carmelite nuns participate vitally in the redemption of the world.

“In imitation of Mary the Mother of God who stood at the foot of the Cross, they are intimately united to the saving sacrifice of Jesus Christ. The separation of the cloister attunes the heart of the Carmelite nun to the Heart of Christ and the needs of people.

“Freed from noises and distractions, the Carmelite nun becomes more aware of the struggle of people today to know and love God. She then offers herself in prayer and sacrifice for the salvation of all. No radio, television, newspaper or Internet is permitted, in order to avoid distractions from their life of prayer and sacrifice. While walls and grilles separate them from the world, their hearts are not bound but, rather, radically freed to love God and neighbor.”

Location for a New Carmel in Elysburg

Location for a New Carmel in Elysburg

Their community is currently at 33. The maximum number of nuns in a Carmelite monastery is about 21.

The Valparaiso, Nebraska Carmelites join the Danville Carmelites and the Dominican Nuns of the Perpetual Rosary in Lancaster as the third contemplative community of nuns in the 15 counties of the Diocese of Harrisburg. Bishop Rhoades said, “I feel incredibly blessed that we will now have three contemplative communities of nuns in our diocese. We welcome the Carmelite nuns from Nebraska whose lives of prayer and asceticism in the cloister remind all of us of our call to holiness.

“To these Sisters, I extend my deep gratitude for their coming to our diocese and for their prayers for all of us. Their presence and prayers are a gift to us from the Lord! May God the Father bless these, His daughters, consecrated for the glory of His Name,” the bishop said.

Mother Teresa of Jesus, Prioress of the Valparaiso, Nebraska Carmelite community expressed these thoughts, “We are very excited and grateful to make a foundation in the Diocese of Harrisburg.

“True to our Carmelite vocation our main work is our prayer life. We are praying for Bishop Rhoades, the clergy and all the faithful of the Diocese of Harrisburg, and we will do even more so upon our arrival.”

Sister Joan Lundy, prioress of the Carmelites of Danville commented, “We warmly welcome Mother Teresa and her Sisters to the Harrisburg Diocese. We are happy that the Monastery will continue as a house of prayer for that has been the wish of so many people. We are grateful to Bishop Rhoades and to Fr. Waltersheid for the close contact they have had with us, this past year, in preparing for the transfer of the Monastery and its property to another Community of Carmelites.”

The new community will inhabit the now vacant Carmelite Monastery in Elysburg. That monastery was built in 1961 as the permanent home of a foundation of Discalced Carmelite nuns that came to the Diocese in 1953 from Loretto, Pennsylvania.

This community moved to Maria Hall in Danville in January of 2008 where they remain a vibrant presence of prayer and witness to consecrated life for our Diocese.

Fr. William Waltersheid, diocesan secretary for clergy and consecrated life commented, “We are grateful to the Carmelite nuns of Danville who continue their great offering of prayer as they have since 1953 and we offer our gratitude to the Carmelite nuns newly arriving so that this great legacy will continue.”

The new foundation of Carmelite nuns comes from the Diocese of Lincoln.

They came there in 1999, with roots reaching back to Las Vegas, San Francisco in the United States, Guadalajara and Puebla in Mexico, and Caravaca in Spain.

The monastery in Caravaca was one of the original foundations of St. Teresa of Avila. When they arrive, the nuns will be living temporarily in St. Peter Convent on West Avenue in Mount Carmel while they work to ready the monastery for habitation.

The release from Bishop Rhoades said this is a case of history repeating itself. When the nuns arrived from Loretto in 1953 they lived in a home on East Avenue in Mount Carmel until the monastery was built in 1961. Carmelites trace their origins from Old Testament times as the nuns consider themselves daughters of the Prophet Elijah.

At the time of the Crusades, the Brothers of the Blessed Virgin Mary of Mount Carmel who lived an eremitical life on Mount Carmel in Palestine came to Europe.

For more information go to: Friends of Carmel JMJ

Letter of Pope Benedict XVI


Dear Brothers in the Episcopal Ministry!
The remission of the excommunication of the four Bishops consecrated in 1988 by Archbishop Lefebvre without a mandate of the Holy See has for many reasons caused, both within and beyond the Catholic Church, a discussion more heated than any we have seen for a long time. Many Bishops felt perplexed by an event which came about unexpectedly and was difficult to view positively in the light of the issues and tasks facing the Church today. Even though many Bishops and members of the faithful were disposed in principle to take a positive view of the Pope’s concern for reconciliation, the question remained whether such a gesture was fitting in view of the genuinely urgent demands of the life of faith in our time. Some groups, on the other hand, openly accused the Pope of wanting to turn back the clock to before the Council: as a result, an avalanche of protests was unleashed, whose bitterness laid bare wounds deeper than those of the present moment. I therefore feel obliged to offer you, dear Brothers, a word of clarification, which ought to help you understand the concerns which led me and the competent offices of the Holy See to take this step. In this way I hope to contribute to peace in the Church.

An unforeseen mishap for me was the fact that the Williamson case came on top of the remission of the excommunication. The discreet gesture of mercy towards four Bishops ordained validly but not legitimately suddenly appeared as something completely different: as the repudiation of reconciliation between Christians and Jews, and thus as the reversal of what the Council had laid down in this regard to guide the Church’s path. A gesture of reconciliation with an ecclesial group engaged in a process of separation thus turned into its very antithesis: an apparent step backwards with regard to all the steps of reconciliation between Christians and Jews taken since the Council – steps which my own work as a theologian had sought from the beginning to take part in and support. That this overlapping of two opposed processes took place and momentarily upset peace between Christians and Jews, as well as peace within the Church, is something which I can only deeply deplore. I have been told that consulting the information available on the internet would have made it possible to perceive the problem early on. I have learned the lesson that in the future in the Holy See we will have to pay greater attention to that source of news. I was saddened by the fact that even Catholics who, after all, might have had a better knowledge of the situation, thought they had to attack me with open hostility. Precisely for this reason I thank all the more our Jewish friends, who quickly helped to clear up the misunderstanding and to restore the atmosphere of friendship and trust which – as in the days of Pope John Paul II – has also existed throughout my pontificate and, thank God, continues to exist.

Another mistake, which I deeply regret, is the fact that the extent and limits of the provision of 21 January 2009 were not clearly and adequately explained at the moment of its publication. The excommunication affects individuals, not institutions. An episcopal ordination lacking a pontifical mandate raises the danger of a schism, since it jeopardizes the unity of the College of Bishops with the Pope. Consequently the Church must react by employing her most severe punishment – excommunication – with the aim of calling those thus punished to repent and to return to unity. Twenty years after the ordinations, this goal has sadly not yet been attained. The remission of the excommunication has the same aim as that of the punishment: namely, to invite the four Bishops once more to return. This gesture was possible once the interested parties had expressed their recognition in principle of the Pope and his authority as Pastor, albeit with some reservations in the area of obedience to his doctrinal authority and to the authority of the Council. Here I return to the distinction between individuals and institutions. The remission of the excommunication was a measure taken in the field of ecclesiastical discipline: the individuals were freed from the burden of conscience constituted by the most serious of ecclesiastical penalties. This disciplinary level needs to be distinguished from the doctrinal level. The fact that the Society of Saint Pius X does not possess a canonical status in the Church is not, in the end, based on disciplinary but on doctrinal reasons. As long as the Society does not have a canonical status in the Church, its ministers do not exercise legitimate ministries in the Church. There needs to be a distinction, then, between the disciplinary level, which deals with individuals as such, and the doctrinal level, at which ministry and institution are involved. In order to make this clear once again: until the doctrinal questions are clarified, the Society has no canonical status in the Church, and its ministers – even though they have been freed of the ecclesiastical penalty – do not legitimately exercise any ministry in the Church.

In light of this situation, it is my intention henceforth to join the Pontifical Commission “Ecclesia Dei” – the body which has been competent since 1988 for those communities and persons who, coming from the Society of Saint Pius X or from similar groups, wish to return to full communion with the Pope – to the Congregation for the Doctrine of the Faith. This will make it clear that the problems now to be addressed are essentially doctrinal in nature and concern primarily the acceptance of the Second Vatican Council and the post-conciliar magisterium of the Popes. The collegial bodies with which the Congregation studies questions which arise (especially the ordinary Wednesday meeting of Cardinals and the annual or biennial Plenary Session) ensure the involvement of the Prefects of the different Roman Congregations and representatives from the world’s Bishops in the process of decision-making. The Church’s teaching authority cannot be frozen in the year 1962 – this must be quite clear to the Society. But some of those who put themselves forward as great defenders of the Council also need to be reminded that Vatican II embraces the entire doctrinal history of the Church. Anyone who wishes to be obedient to the Council has to accept the faith professed over the centuries, and cannot sever the roots from which the tree draws its life.

I hope, dear Brothers, that this serves to clarify the positive significance and also the limits of the provision of 21 January 2009. But the question still remains: Was this measure needed? Was it really a priority? Aren’t other things perhaps more important? Of course there are more important and urgent matters. I believe that I set forth clearly the priorities of my pontificate in the addresses which I gave at its beginning. Everything that I said then continues unchanged as my plan of action. The first priority for the Successor of Peter was laid down by the Lord in the Upper Room in the clearest of terms: “You… strengthen your brothers” (Lukek 22:32). Peter himself formulated this priority anew in his first Letter: “Always be prepared to make a defence to anyone who calls you to account for the hope that is in you” ( 1 Peter 3:15 ). In our days, when in vast areas of the world the faith is in danger of dying out like a flame which no longer has fuel, the overriding priority is to make God present in this world and to show men and women the way to God. Not just any god, but the God who spoke on Sinai; to that God whose face we recognize in a love which presses “to the end” (cf. John 13:1) – in Jesus Christ, crucified and risen. The real problem at this moment of our history is that God is disappearing from the human horizon, and, with the dimming of the light which comes from God, humanity is losing its bearings, with increasingly evident destructive effects.

Leading men and women to God, to the God who speaks in the Bible: this is the supreme and fundamental priority of the Church and of the Successor of Peter at the present time. A logical consequence of this is that we must have at heart the unity of all believers. Their disunity, their disagreement among themselves, calls into question the credibility of their talk of God. Hence the effort to promote a common witness by Christians to their faith – ecumenism – is part of the supreme priority. Added to this is the need for all those who believe in God to join in seeking peace, to attempt to draw closer to one another, and to journey together, even with their differing images of God, towards the source of Light – this is interreligious dialogue. Whoever proclaims that God is Love “to the end” has to bear witness to love: in loving devotion to the suffering, in the rejection of hatred and enmity – this is the social dimension of the Christian faith, of which I spoke in the Encyclical Deus Caritas Est.

So if the arduous task of working for faith, hope and love in the world is presently (and, in various ways, always) the Church’s real priority, then part of this is also made up of acts of reconciliation, small and not so small. That the quiet gesture of extending a hand gave rise to a huge uproar, and thus became exactly the opposite of a gesture of reconciliation, is a fact which we must accept. But I ask now: Was it, and is it, truly wrong in this case to meet half-way the brother who “has something against you” (cf. Mt 5:23ff.) and to seek reconciliation? Should not civil society also try to forestall forms of extremism and to incorporate their eventual adherents – to the extent possible – in the great currents shaping social life, and thus avoid their being segregated, with all its consequences? Can it be completely mistaken to work to break down obstinacy and narrowness, and to make space for what is positive and retrievable for the whole? I myself saw, in the years after 1988, how the return of communities which had been separated from Rome changed their interior attitudes; I saw how returning to the bigger and broader Church enabled them to move beyond one-sided positions and broke down rigidity so that positive energies could emerge for the whole. Can we be totally indifferent about a community which has 491 priests, 215 seminarians, 6 seminaries, 88 schools, 2 university-level institutes, 117 religious brothers, 164 religious sisters and thousands of lay faithful? Should we casually let them drift farther from the Church? I think for example of the 491 priests. We cannot know how mixed their motives may be. All the same, I do not think that they would have chosen the priesthood if, alongside various distorted and unhealthy elements, they did not have a love for Christ and a desire to proclaim him and, with him, the living God. Can we simply exclude them, as representatives of a radical fringe, from our pursuit of reconciliation and unity? What would then become of them?

Certainly, for some time now, and once again on this specific occasion, we have heard from some representatives of that community many unpleasant things – arrogance and presumptuousness, an obsession with one-sided positions, etc. Yet to tell the truth, I must add that I have also received a number of touching testimonials of gratitude which clearly showed an openness of heart. But should not the great Church also allow herself to be generous in the knowledge of her great breadth, in the knowledge of the promise made to her? Should not we, as good educators, also be capable of overlooking various faults and making every effort to open up broader vistas? And should we not admit that some unpleasant things have also emerged in Church circles? At times one gets the impression that our society needs to have at least one group to which no tolerance may be shown; which one can easily attack and hate. And should someone dare to approach them – in this case the Pope – he too loses any right to tolerance; he too can be treated hatefully, without misgiving or restraint.

Dear Brothers, during the days when I first had the idea of writing this letter, by chance, during a visit to the Roman Seminary, I had to interpret and comment on Galatians 5:13-15. I was surprised at the directness with which that passage speaks to us about the present moment: “Do not use your freedom as an opportunity for the flesh, but through love be servants of one another. For the whole law is fulfilled in one word: ‘You shall love your neighbour as yourself’. But if you bite and devour one another, take heed that you are not consumed by one another.” I am always tempted to see these words as another of the rhetorical excesses which we occasionally find in Saint Paul. To some extent that may also be the case. But sad to say, this “biting and devouring” also exists in the Church today, as expression of a poorly understood freedom. Should we be surprised that we too are no better than the Galatians? That at the very least we are threatened by the same temptations? That we must always learn anew the proper use of freedom? And that we must always learn anew the supreme priority, which is love? The day I spoke about this at the Major Seminary, the feast of Our Lady of Trust was being celebrated in Rome. And so it is: Mary teaches us trust. She leads us to her Son, in whom all of us can put our trust. He will be our guide – even in turbulent times. And so I would like to offer heartfelt thanks to all the many Bishops who have lately offered me touching tokens of trust and affection, and above all assured me of their prayers. My thanks also go to all the faithful who in these days have given me testimony of their constant fidelity to the Successor of Saint Peter. May the Lord protect all of us and guide our steps along the way of peace. This is the prayer that rises up instinctively from my heart at the beginning of this Lent, a liturgical season particularly suited to interior purification, one which invites all of us to look with renewed hope to the light which awaits us at Easter.

With a special Apostolic Blessing, I remain

Yours in the Lord,


Prayer Intentions – Spring 2009

Ordinations to the subdiaconate January 31th, 2009 and subsequent ordinations to the diaconate on March 14th, 2009 in Lincoln at St. Francis of the following men:

  • Peter Bauknecht
  • Simon Harkins
  • Garrick Huang
  • John Richertt
  • John Shannon
  • Jose Zepeda
  • Priestly ordination on May 30th, 2009 of the following men:
  • Brian Austin
  • Matthew Goddard
  • Michael Stimson

Please remember these men and the entire Fraternity of St. Peter in your prayers that they may be continued to be Blessed.

I apologize but the prayer card is not available at this time.

Please remember All the Deceased Members of the FSSP

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Prayers and Devotions
Consecration of the World on the Feast of Christ the King to the Sacred Heart

Annual Renewal of the Consecration of the North American District to Our Lady

Bishop Elizondo Administers Confirmation for Eighteen in Seattle

Recently, North American Martyrs Parish was pleased to host the Most Reverend Eusebio Elizondo, M.Sp.S., Auxiliary Bishop of Seattle, who Confirmed eighteen of the parish youth. He was assisted by Fr. Gerard Saguto, FSSP, and Fr. Charles Vreeland, FSSP.

The Bishop, in preaching at the Low Mass preceding the Confirmation, emphasized to the eighteen that what we believe determines how we live.  He exhorted them to a greater spirit of sacrifice for the Faith and to always keep Heaven as their goal in life.

In your kindness, please keep the priests and faithful of North American Martyrs parish in your prayers as they continue their search for a permanent home in the Archdiocese. Enjoy pictures of the Confirmations.

Keep the Faith Talk for the Week of April 14, 2014

Keep The Faith

Miracles for the Modern Mind Pt. 1
by J. Wallace Johnson

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Solemn High Mass with Cardinal Lacroix in Quebec

Recently His Eminence Gérald-Cyprien Cardinal Lacroix made a pastoral visit to our FSSP apostolate in Quebec — Saint Zephirin of Stadacona. A Solemn High Mass was offered in the Cardinal’s presence, at which the Cardinal preached. Afterward, Cardinal Lacroix administered Benediction, and the events concluded with a lovely dinner with parishioners. The Solemn Mass celebrant Fr. Pierre-Henri Gouy, FSSP, chaplain of Saint-Zephirin, Fr. Eric Deprey, FSSP, the pastor of St. Clement in Ottawa, was deacon, and Fr. Garrick Huang, FSSP, chaplain of our apostolate in Montreal, was subdeacon.


The FSSP had been established in Ottawa for several years when, in 2006, Marc Cardinal Ouellet, the former Cardinal Archbishop of Quebec, requested the Fraternity to establish a church in his See. Many prayers were offered that this would be a successful endeavor.


The Quebec apostolate was entrusted to the FSSP at the exact place where New France was founded — the Church of Saint Francis of Assisi, in the parish of Our Lady of Rocamadour. Rocamadour is the most famous of parishes in Quebec, and came into being according to the promise made by Jacques Cartier, the French discoverer of Canada. When he and the crew of his ships were stranded in river ice and became ravaged by scurvy in the winter of 1536, Cartier promised to make a pilgrimage to Our Lady of Rocamadour if they might survive and return to France. By Our Lady’s intercession, local Indians disclosed the benefits of white cedar tea, which healed the crew and allowed them to proceed back to France. Remaining faithful to his promise, Cartier made his pilgrimage and the largest parish of Quebec came to be named Rocamadour.


In 2010, the FSSP was given charge of the church of Saint Zephirin of Stadacona, which is a few hundred meters away from the location where the miraculous cure of the crew of the Emerillon took place, and near the Marian sanctuary erected in 1919. The word Stadacona comes from the name of the tribe, whose leader brought the wholesome beverage of white cedar tea to the 110 crew members.

It is here at Saint Zepherin that the FSSP continues its mission today, and is a precious apostolate to the hundreds of believers that attend the Mass of Ages and receive the benefits of the traditional Roman Sacraments.

Besides administering the Sacraments, it is through the permanent presence of a Fraternity priest that the FSSP ensures the celebration of a daily Traditional Latin Mass in the heart of the Archdiocese. The Archdiocese recently celebrated the 350th Anniversary of its cathedral with the ceremonial opening of the first Holy Door of North America. They will also soon rejoice in the canonization of Blessed François de Montmorency-Laval, founder of the diocese.


2014 is a year of special grace for the community because of the pastoral visit of the Archbishop, Gérald-Cyprien Cardinal Lacroix, who wanted to honor the parish with his visit on the First Sunday of Lent. It is the first time the parish has been visited by the Archbishop since it was established in Quebec City. The occasion allowed the faithful to gather around the Archbishop at a parochial buffet attended by more than 150 parishioners, about 50 of whom were children. Cardinal Lacroix promised, before blessing us with Benediction, to return and celebrate the Sacrament of confirmation on May 31 of 2014.

Let us notice the double blessing of Providence: The Fraternity of Saint-Peter is in the exact place where Christendom was first established in North America, and in this place, the same holy rite, known by Jacques Cartier, a contemporary of Saint Pius V, continues to be said each day! Enjoy pictures of the day. The wonderful photographs are provided by Mlle. Jacinthe Soulard.

Our Lady of Guadalupe Seminary Observes the 40 Hours Devotion

The clergy and seminarians of Our Lady of Guadalupe Seminary in Denton, Nebraska, made a Lenten act of adoration to Our Lord in observing the Forty Hours Devotion.  The Forty Hours Devotion is of particular importance to the Fraternity not only because of the spirit of reparation and devotion contained in it, but because the devotion was central to St. Philip Neri, who began offering it in the year 1550 in the FSSP parish in Rome – Santissima Trinita dei Pellegrini.

The Forty Hours Devotion can be offered in a single parish or series of parishes where the Blessed Sacrament is exposed and adored for a consecutive forty hours.  When offered as a series, as the Forty Hours ends in one church, a Forty Hours commences in another church.

Three Masses are typically offered during the Forty Hours: a solemn Mass of Exposition begins the devotion, a solemn Mass for Peace is offered during the second day, and the devotion concludes with a Mass of Deposition.

A good explanation of the purpose of the Forty Hours is offered by Pope Paul III in granting his approval of the devotion, and its first indulgence:

“Since … Our beloved son the Vicar General of the Archbishop of Milan at the prayer of the inhabitants of the said city, in order to appease the anger of God provoked by the offenses of Christians, and in order to bring to naught the efforts and machinations of the Turks who are pressing forward to the destruction of Christendom, amongst other pious practices, has established a round of prayers and supplications to be offered both by day and night by all the faithful of Christ, before our Lord’s Most Sacred Body, in all the churches of the said city, in such a manner that these prayers and supplications are made by the faithful themselves relieving each other in relays for forty hours continuously in each church in succession, according to the order determined by the Vicar … We, approving in our Lord so pious an institution, and confirming the same by Our authority, grant and remit…”

Enjoy a gallery of pictures from the Forty Hours in Denton.

Six Ordained to the Diaconate for the Fraternity by Bishop Robert Morlino

Bishop Robert Morlino Ordains Six to DiaconateOn Ember Saturday of Lent, March 15, 2014, Bishop Robert Morlino traveled to Our Lady of Guadalupe Seminary in Denton, Nebraska, in order to confer the Diaconate upon our six Subdeacons:

  • Mr. Timothy O’Brien
  • Mr. John Kodet
  • Mr. Ian Verrier
  • Mr. Simon Zurita
  • Mr. David Franco
  • Mr. Michael Malain

We express our thanks and gratitude to Bishop Morlino, the Ordinary of Madison, Wisconsin, for his gift of time and willingness to travel to Denton in order to advance these men on the path of the priesthood of Christ.

The process of ordination began on Friday, March 14, as the six Subdeacons made their Assumption of Celibacy, recited the Profession of Faith, and took the Oath of Fidelity in the presence of Bishop Morlino. The next day, Bishop Morlino ordained them to the Diaconate.

We send our congratulations to the families of the newly ordained Deacons, and thank all of the family and friends that were present to celebrate this joyous occasion with us. The Fraternity asks that all of our supporters please pray for these six men during their Diaconal period, and for their pending Ordination in 2015.

Additional coverage of this year’s ordinations will be in our upcoming Newsletter.

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FSSP Camp & Trip Schedules for Summer 2014

FSSP 2014 Summer CampsThe priests and seminarians of the FSSP will staff two camps for boys and also a mission trip to Peru in the summer of 2014, so make plans now for attending at least one!

Here are dates and links to the websites of each:

Camp St. Peter

Black Hills, South Dakota

June 17th – June 29th, 2014
Camp St. Peter Website Details

Camp St. Isaac Jogues

Elmhurst Township, Pennsylvania

July 8th – July 18th, 2014
Camp St. Isaac Jogues Website Details

St. Francis Xavier Mission Trip

Peru, South America

July 31st – August 13th, 2014
SFX Mission Website Details

Ash Wednesday with Regina Caeli Parish in Houston

“Memento, homo, quia pulvis es, et in pulverem reverteris.”
“Remember, man, that thou art dust, and unto dust thou shalt return.”
~ Gen 3:19

In the Old Law, ashes were a sign of repentance, mourning, and grief of soul. In the New Law, sackcloth and ashes represented the public repentance of sins in the early Church.

In time, the great Lent became fixed at 40 days, and began with the burning of the palms from the previous year’s Palm Sunday. In this act, the Church physically manifests the glory of Our Lord’s entry into Jerusalem, and at the same time it reiterates that humanity was fashioned from the dust of the earth, and to dust it shall return, by the corruption of the grave.

As the members of the Fraternity’s apostolate in Houston began the forty days of Lent, Fr. Charles van Vliet, FSSP, pastor of Regina Caeli parish, blessed the ashes of Palm Sunday, and thereafter imposed the cross upon the foreheads of all present, reciting God’s admonition, “Memento, homo, quia pulvis es, et in pulverem reverteris.”

Bp. Paprocki Installs Fr. Arnaud Devillers, FSSP, Pastor of St. Rose of Lima in Quincy

On January 1, 2014, His Excellency Thomas John Paprocki, Bishop of Springfield in Illinois, made historic St. Rose of Lima Church a personal parish and formally installed FSSP priests Fr. Arnaud Devillers as Pastor and Fr. Robert Fromageot as Assistant Pastor.

St. Rose of Lima began as a Chaplaincy in 2008 under then Bishop George Lucas. The church is a magnificent historic landmark of the city of Quincy, built over a century ago.

Cardinal DiNardo Administers Confirmations at Regina Caeli in Houston

His Eminence Daniel Cardinal DiNardo recently paid a pastoral visit to Regina Caeli, our apostolate parish in Houston, in order to administer the Sacrament of Confirmation.

Cardinal DiNardo was assisted by Fr. Charles Van Vliet, FSSP, pastor of Regina Caeli, in administering Confirmation to twelve souls. In celebration of the graces just received, and honoring the source and summit of our salvation, the visit concluded with His Eminence offering Benediction of the Blessed Sacrament.

Many thanks to His Eminence for his visit to impart the grace of Confirmation.

Candlemas, in Pictures, at St. Michael’s in Scranton

The Feast of the Purification of Mary, also called Candlemas, is known to have been observed from the times of persecution by accounts of its celebration in the Church at Jerusalem in the time of Constantine’s conversion. At first celebrated 40 days after Epiphany, the Feast was eventually moved to February 2nd.  It is the last day of the Christmas season.

Before the Mass, the priest offers five prescribed orations accompanied by the usual aspersion and incensation with which he blesses the new candles.  The candles are then distributed to clergy and faithful while the Canticle of Simeon is sung with the antiphon Lumen ad revelationem gentium et gloriam plebis tuæ Israel (“A Light to the revelation of the Gentiles, and the glory of thy people Israel”) repeated after every verse. Then follows the procession, at which all the partakers carry lighted candles in their hands and the choir sings the antiphon Adorna thalamum tuum, Sion (“Adorn thy bridal-chamber, O Sion”,) composed by St. John of Damascus.

Enjoy pictures of Candlemas, celebrated by Fr. Jose Zepeda, FSSP, pastor of St. Michael the Archangel parish in Scranton.

Keep The Faith

Miracles for the Modern Mind Pt. 1
by J. Wallace Johnson

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A New Talk Every Monday
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