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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

The Golden Jubilee of Fr. James Buckley, FSSP

Fr. James Buckley's Golden Jubilee of being Ordained a Priest

Priests and seminarians of the Fraternity from all around the North American District recently gathered together for the Holy Sacrifice of the Mass and a celebration at Our Lady of Guadalupe seminary in order to show their thanks and appreciation for Father James Buckley, FSSP, on the Golden Jubilee of his ordination as a priest.

Fr. Buckley is the longtime Spiritual Director for Our Lady of Guadalupe Seminary, a professor of apologetics, Catholic and English literature, homiletics, and pedagogy; a retreat master, and an expert teaching on the Catholic Faith over the past 50 years.

As a young man, Father felt drawn to the priesthood at an early age, and joined a minor seminary of the Salvatorians at the age of 13. After high school he continued on with his studies with the Salvatorians, being Ordained in 1965. Most of his priesthood was spent teaching and in parish assignments both in the United States and in Africa.

Father always had a preference for the Traditional Latin Mass, but until the late 1980s did not have a reliable path to pursue his desire to resist all the myriad of changes that had occurred in the Church.  The Fraternity emerged to offer that path, and at the invitation of Fr. Michael Irwin, FSSP, he joined the Priestly Fraternity of St. Peter in 1992.

Since that time, Father has enjoyed the best of both worlds, continuing to teach, while being able to practice the traditional Catholic life as a member of the Our Lady of Guadalupe Seminary staff. Enjoy images of the day.

 

Holy Week at Our Lady of Guadalupe Seminary

The priests and seminarians of Our Lady of Guadalupe Seminary, in Denton, Nebraska, recently observed all the solemnities of Holy Week, including the service of Tenebrae.

For the Feast of Palm Sunday, the Holy Sacrifice of the Mass was offered by Fr. Charles Ryan, FSSP, who was assisted by Rev. Mr. Edward Brodsky, FSSP, as deacon and Rev. Mr. Ian Verrier, FSSP, as subdeacon. On Maundy Thursday Fr. Robert Ferguson, FSSP, offered the Mass, assisted by Fr. William Lawrence, FSSP, as deacon and Rev. Mr. Edward Brodsky, FSSP, as subdeacon. The Liturgy of Good Friday was offered by Fr. Joseph Lee, FSSP, assisted by Rev. Mr. Ian Verrier, FSSP, as deacon, and Fr. William Lawrence, FSSP, as subdeacon. Holy Week concluded with Fr. Benoît Guichard, FSSP, offering the Solemn Easter Vigil of Holy Saturday, assisted by Rev. Mr. Ian Verrier, FSSP, as deacon and Fr. Charles Ryan, FSSP, as subdeacon.

As part of Holy Week, the seminarians of Our Lady of Guadalupe also offered the service of Tenebrae, which is composed of the hours of Matins and Lauds. “Tenebrae,” from the Latin for shadows, is an ancient liturgical custom dating to at least the ninth century. In it the lamentations of Our Lord’s suffering and death are recounted in a series of three nocturnes, representitive of His betrayal and abandonment as He was left to the agonizing punishment of His Passion. As the service continues from Maundy Thursday to Holy Saturday, the fifteen candles are systematically extinguished to the point that a single candle remains – Christ’s candle, which is kept in reserve until the end of the service, at which it is extinguished, and all leave in darkness.

Keep the Faith Talk for April 20, 2015

Keep The Faith

THIS WEEK’S TALK
The Church in the Early Middle Ages
Pt. 9 of 11 – Islam, Iconoclasm, and the Trials of Eastern Christianity
Dr. John Rao, Roman Forum, 1994

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A New Talk Every Monday

Easter Vigil at Regina Caeli in Houston

Regina Caeli, our parish apostolate in Houston, Texas, continues the process of building their physical parish. They will soon begin construction on St. Athanasius Chapel, which will serve as the parish home while the permanent church is being constructed. Once Regina Caeli parish is complete, the chapel will remain, as St. Athanasius Hall.

Enjoy pictures of the Easter Vigil. Father Charles van Vliet, FSSP, pastor of Regina Caeli, and the parishioners of the parish spent their last Easter at St. Elizabeth Ann Seton, who has graciously hosted the community since 2011.

Holy Week at Immaculate Conception in Rapid City

Historic Immaculate Conception Church, our parish apostolate in Rapid City, South Dakota, was the original Cathedral of the diocese, and is now home of the Traditional Latin Mass and Sacraments. Enjoy pictures of Holy Week in Rapid City, offered by Fr. Christopher Hathaway, FSSP.

Sacred Triduum at St. Lawrence Chapel in Harrisburg

Mater Dei Latin Mass Community, our apostolate in Harrisburg, Pennsylvania, enjoyed the solemnities of the Sacred Triduum with the presence of Fr. Gregory Pendergraft, FSSP, Director of Development for the Fraternity.  Enjoy pictures of Holy Week with Fr. Joseph DeGuzman, FSSP, chaplain of Mater Dei, Fr. Michael Flick, FSSP, assistant chaplain, and Fr. Pendergraft.

The Fraternity Celebrates Its First Holy Week in Los Angeles

Fr. James Fryar, FSSP, chaplain of our newest apostolate in Los Angeles, was joined by three long time celebrants of the Traditional Latin Mass in the Archdiocese in offering the liturgies of Holy Week.

The Mass of Palm Sunday was offered by Fr. Fryar at St. Victor’s in West Hollywood, and the Triduum was offered at St. John Chrysostom in Inglewood. For Maundy Thursday, the solemn Mass was offered by Fr. Michael Carcerano, who was assisted by Fr. Donald Craig as Deacon and Fr. Fryar as Subdeacon.  The solemn Liturgy of Good Friday was offered by Fr. Robert Bishop, CMF, assisted by Fr. Fryar as Deacon and Fr. Carcerano as Subdeacon. Holy Week concluded with Fr. Fryar offering the Easter Vigil at St. John’s.

Enjoy images of the first Holy Week of the Fraternity in Los Angeles.

 

Father Flood Joins St. Damien’s in Oklahoma City for the Triduum

St. Damien of Molokai, our apostolate in Oklahoma City, welcomed District Superior Fr. Eric Flood, FSSP, for the Sacred Triduum this year. Father Flood’s visit allowed Fr. Christopher Pelster, FSSP, chaplain of St. Damien, and Fr. Robert Dow, FSSP, assistant chaplain, to offer fully the Solemn Liturgies of the Triduum.

Palm Sunday

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Maundy Thursday

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Good Friday

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Holy Saturday Easter Vigil

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Holy Thursday Altars of Repose from Around the District

The altar of repose symbolizes the sepulcher or tomb of Our Lord, and is at times referred by those names. It is a loving show of affection for Our Lord and His Paschal Sacrifice, and is the place where the faithful make a holy hour on Holy Thursday, joining Our Lord in the Garden of Gethsemane, in response to His words, “What? Could you not watch one hour with me? Watch and pray so that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

The 1913 Catholic Encyclopedia defines the altar of repose as:

The altar where the Sacred Host, consecrated in the Mass on Holy Thursday, is reserved until the Mass of the Presanctified on the following day. It is prescribed that the altar of repose be in the church and other than the one where Mass is celebrated. In the Mass on Holy Thursday two hosts are consecrated; after the consumption of the first, the second Host is placed in a chalice, which is covered with a pall and inverted paten; over the whole is placed a white veil, tied with a ribbon. This remains on the corporal in the center of the altar till the end of Mass, when it is carried in solemn procession to the altar of repose, there to remain in the tabernacle or in an urn placed in a prominent position above the altar. Individual churches vie with one another in rendering these altars of repose with their respective chapels ornate in the extreme, with rich hangings, beautiful flowers, and numerous lights. Catholic piety has made Holy Thursday a day of exceptional devotion to the Blessed Sacrament, and the repository is the center of the love and aspirations of the faithful.

~ 1913 Catholic Encyclopedia

Enjoy images of altars of repose from Fraternity apostolates around North America and beyond.

Palm Sunday at Our Lady of Guadalupe Seminary

Palm Sunday at Our Lady of Guadalupe SeminaryThe priests and seminarians of Our Lady of Guadalupe Seminary continued Passiontide by honoring Christ the King and His entry into Jerusalem with a Solemn High Mass on Palm Sunday. Fr. Charles Ryan, FSSP, was assisted by Rev. Mr. Edward Brodsky, FSSP, as deacon and Rev. Mr. Ian Verrier, FSSP, as subdeacon.

The Second Sunday in Passiontide would be in any case a great and holy day as it commemorates the last triumph of our Lord Jesus Christ on earth and opens Holy Week.  On this day, the Church celebrates the triumphant entry of our Lord into Jerusalem; when the multitude, going before and following after Him, cut off branches from the trees and strewed them in His way, shouting “Hosanna (glory and praise) to the Son of David.  Blessed is He that comes in the Name of the Lord.”  It is in commemoration of this triumph that palms are blessed and borne in solemn procession.

In fact, this Palm Sunday triumph of our Lord only led to His death.  But we know that this death was not a failure.  It was through His Passion and Death that He conquered the world and entered into His Kingdom.  “I, if I be lifted up…will draw all things to Myself” (Jn. 12:32).  So the Church asks the faithful to join in the triumphal Procession today as an act of homage and gratitude to Christ our King.  This triumphal beginning to Holy Week is full of meaning.  Although the violet Mass vestments and the Gospel of the Passion remind us that the Cross lies ahead, we already know that this is the means of victory.  So the Church asks us to begin Holy Week by joyfully and publicly acknowledging Christ the King.

~ From the General Decree of November, 1955, Restoring Holy Week

Keep The Faith

THIS WEEK’S TALK
The Church in the Early Middle Ages
Pt. 9 of 11 – Islam, Iconoclasm, and the Trials of Eastern Christianity
Dr. John Rao, Roman Forum, 1994

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