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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.”

http://www.ccacarmels.org/ElysburgCarmel.html

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

LETTER OF HIS HOLINESS POPE BENEDICT XVI
TO THE BISHOPS OF THE CATHOLIC CHURCH
CONCERNING THE REMISSION OF THE EXCOMMUNICATION
OF THE FOUR BISHOPS CONSECRATED BY ARCHBISHOP LEFEBVRE

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,

BENEDICTUS PP. XVI

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

Keep the Faith Talk for June 29, 2015

Keep The Faith

THIS WEEK’S TALK
Christianity in the High Middle Ages
Part 2 of 11 – Ecclesiastical Disorder in the West
Dr. John Rao, Roman Forum, 1995

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A New Talk Every Monday

First Mass of Fr. David Franco, FSSP

2015-06_Fr-Mass-Franco_200Fr. David Franco, FSSP, was ordained in Denton, Nebraska, on Saturday May 30, 2015, and offered one of his first Masses in his home parish of St. Benedict Parish in Chesapeake Virginia on the External Solemnity of Corpus Christi, images of which follow Father’s biography.

Father was born March 1, 1990, in Mountain View, California. In 1994, his family moved to New England briefly before settling in Virginia Beach, Virginia where he lived until entering the seminary. Fr. Franco is the eldest of six children.

He was home-schooled “all the way;” from day one through high school. During that time he also participated in the Holy Family Academy Home-School Co-Op, played piano, soccer, and air soft with his friends, attended youth group and was an avid member of the Boy Scouts. During his scouting career, he went on numerous camp outs and outings where he learned many useful skills and served various leadership roles in the boy-led organization. He gained many life-lessons from his experience in the Boy-Scouts which he shared with his father and brothers who were also very involved in scouting. Fr. Franco attained the rank of Eagle Scout in 2008, the year he graduated high school.

Father felt a call to the priesthood from an early age. “I remember thinking about it even before I received my First Communion,” he said. He became an Altar Boy at thirteen and spent many Masses in service of the altar where he developed a love for the Holy Sacrifice. He asked his mother to teach him Latin even though the Ordinary Form no longer required it. In his teen years, Father developed a deepening personal prayer life, thanks in no small part to the children’s “Armata Bianca” at the local Eucharistic Adoration Chapel, which strove to live the Fatima message. “These definitely helped me discern my vocation to the priesthood.”

Although he was raised in a traditionally-minded family, like many others, he did not know the Traditional Mass still existed. It was not until he was about 15 when he found it advertized in a tiny bulletin announcement for St. Benedict’s Latin Mass community. At his first Traditional Mass, he immediately fell in love with the Extraordinary Form. As he would afterwards say, “I knew I had found what I was looking for as soon as I walked into that chapel.”

He met Fr. Geddes, FSSP, who taught him how to serve the Traditional Mass and guided him in his discernment. Initially, he was hesitant to apply to the Fraternity. He was not sure he would be ready for seminary studies since he was only graduating high-school that spring. Yet, after talking with the seminary vocations director and Fr. Geddes, he decided to give it a try and entered in the fall of 2008.

How time flies! Seven years seem so short a time. The days in the seminary were some of the best days in his life.

Fr. Franco would like to show heartfelt gratitude to all who have helped him to the altar, especially for all his professors, peers, family, and friends. He humbly asks all of you to keep him in your prayers.

Bishop James Conley Ordains Six in Lincoln (Full Video)

On Saturday, May 30, 2015, six deacons of the Fraternity of St. Peter were ordained to the sacred priesthood by the Most Reverend James D. Conley, Bishop of Lincoln, at the newly-constructed Newman Center Chapel in Lincoln, Nebraska.

Our gratitude and thanks to His Excellency for ordaining these men to the Holy Priesthood, our congratulations to our new priests and their families, and thanks to all our benefactors and friends who have supported these men and the seminary during the course of their studies, with both their prayers and financial assistance.

As each new priest has asked, and we always recommend, please in your kindness continue to pray for them and all of the priests of the Fraternity.

The newly ordained priests are:

  • Father David Franco, FSSP
  • Father John Kodet, FSSP
  • Father Timothy O’Brien, FSSP
  • Father Michael Malain, FSSP
  • Father Ian Verrier, FSSP
  • Father Simon Zurita, FSSP

Please return here for forthcoming pictures, and look for additional coverage of ordinations in an upcoming edition of the monthly newsletter.  Sign up Today

Bp. Emeritus Timlin Confirms Ten at St. Michael’s in Scranton

St. Michael the Archangel, our apostolate in Scranton, once again enjoyed the presence of the Most Reverend James C. Timlin, Bishop Emeritus of Scranton, on Saturday, May 9th, in order to administer Confirmation to the youth of the parish.  His Excellency was assisted by Fr. Jose Zepeda, FSSP, pastor of St. Michael’s, and Fr. Michael Stinson, FSSP, assistant pastor.

After opening prayers, His Excellency quizzed the confirmandi briefly, and then gave an exhortation on the significance of God’s use of oil in the Sacraments, and the need for the confirmandi to always have recourse to the Sacraments in order to resist the dangers of the world today and choose the good in all their actions.  After the confirmations, the confirmandi were visited by Fr. Eric Flood, FSSP, District Superior for North America, and confirmandi and families had refreshments in the parish hall.

Congratulations to the ten confirmandi for all the graces received in Confirmation.

Enjoy pictures of the day.

May Crowning and Procession at All Saints in Minneapolis

In a fitting tribute to Our Lady, All Saints, our parish apostolate in Minneapolis, dedicated this year’s Mother’s Day to the Blessed Virgin Mary. The morning began with the praying of the Holy Rosary, followed by a procession, which culminated in the crowning of her statue in the garden outside the parish. Then, the priests and parishioners returned to the church for a High Mass celebrating the fifth Sunday of Easter.

Fr. Peter Bauknecht, FSSP, pastor, led parishioners in procession, assisted by Fr. Simon Harkins, FSSP. Enjoy beautiful images of the day, photos courtesy of Tracy Dunne.

2015 DC Pilgrimage and Fr. James Buckley 2015 Retreats

Father Buckley 2015 DC Pilgrimage

DC Pilgrimage

The DC Pilgrimage will be held once again, with newly ordained Fr. David Franco, FSSP, being chaplain for the pilgrims, accompanied by seminarians from Our Lady of Guadalupe.

Shortly after his ordination on May 30th in Lincoln, Fr. Franco will travel to Maryland with Our Lady of Guadalupe seminarians in order to hold the 2015 DC Pilgrimage. The pilgrimage occurs from Thursday, June 4th through Saturday, June 6th. Once pilgrims reach the Basilica of the Immaculate Conception, the Te Deum will be sung at 3 pm, followed by a solemn high Mass at 5:30 pm.

You can view the full schedule, register, locations, and find lists of what to bring at www.FSSPDCPilgrimage.com.

2015 Retreat Schedule

Father James Buckley, FSSP, fresh off his Golden Jubilee for his 50th anniversary as a priest, will be holding men’s and women’s retreats again this summer.

Our Lady of Guadalupe Seminary
Denton, Nebraska
3 Day Men’s Retreat: June 11 – 14, 2015

Cost is $195.00 and includes private room and meals. Retreat begins with dinner on Thursday and ends with brunch on Sunday. Appropriate dress requested. For information email: business@fsspolgs.org.

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St. Benedict Abbey, Still River, MA
3-Day Women’s Retreat: July 17 – 19, 2015
3-Day Men’s Retreat: July 24 – 26, 2015

Cost: $299.00 includes all materials, meals, private room and board. Arrival time is Thursday evening before the retreat begins. For information email: Janthonybuxton@yahoo.com.

Holy Week at Our New Apostolate in El Paso

One of our newest apostolates is in El Paso, Texas, where Frs. John Shannon, FSSP, and Fr. Kevin O’Neill, FSSP, currently shepherd the community at Immaculate Conception Parish. This beautiful church was, for several years, the Proto-Cathedral of the Diocese and the historical importance of the church was recently acknowledged by a newly erected historical sign. The apostolate was privileged to celebrate Holy Week with Solemn ceremonies, marking the first time that many in El Paso had experienced these liturgical treasures of the Church. Enjoy images of Holy Week and images of Immaculate Conception parish — a beautiful home for the Fraternity.

Mater Dei in Dallas Offers May Crowning and Procession to Our Lady

The Priestly Fraternity’s first North American apostolate began in the 1990s in Dallas.

That community, now residing at Mater Dei parish, dedicates themselves in a special way to the Mother of God for the month of May. Recently the parish had a First Saturday Mass and Procession, which concluded with the crowning of Our Lady.

Fr. Terrence Gordon, FSSP, assistant pastor, offered the Mass and led the procession and crowning of Our Lady.

Our Lady Honored in First Saturday May Crowning in Scranton

The First Saturday of May began with honoring Our Lady at St. Michael the Archangel, in Scranton. Fr. Michael Stinson, FSSP, assistant pastor of St. Michael’s, led in honoring Our Lady with the May Crowning followed by the Holy Sacrifice of the Mass.

The practice of consecrating the month of May to Our Lady spread throughout Italy in the early 18th century, but devotions in her honor in May have origins as far back as the 14th century. With Our Lady’s appearance at Fatima, 1917, the devotion of the First Saturday’s took on an even more important meaning.

One of Our Lady’s requests at Fatima was the spread of the devotion of five First Saturdays.  The faithful can offer penance and reparation by attending Mass on five consecutive First Saturdays, make a Communion of reparation in atonement for the sins of the world, go to Confession, pray five decades of the Rosary, and spend 15 minutes meditating on the fifteen mysteries of the Rosary.  In return, the faithful who offer this devotion will be assisted by signal graces for their salvation at the hour of their death. (Source)

Easter Vigil and Confirmations at Our Lady of Fatima in Pequannock

Recent events at Our Lady of Fatima, our apostolate community in Pequannock, NJ, included both the solemnities of Holy Week and Confirmations with the Most Reverend Arthur J. Serratelli, Bishop of Paterson.

For the Easter Vigil, Assistant Administrator Fr. Karl Marsolle, FSSP, was the celebrant, assisted by Administrator Fr. Matthew McNeely, FSSP, as deacon, and Mr. Matthew Vierno, FSSP, as subdeacon.

Keep The Faith

THIS WEEK’S TALK
Christianity in the High Middle Ages
Part 2 of 11 – Ecclesiastical Disorder in the West
Dr. John Rao, Roman Forum, 1995

Audio clip: Adobe Flash Player (version 9 or above) is required to play this audio clip. Download the latest version here. You also need to have JavaScript enabled in your browser.

A New Talk Every Monday