sign in sign up
<<
Home , Athanasius Schneider, Canadian Martyrs, Pastoral Council, Roberto de Mattei, Society of Saint Pius X

Society of St. Pius X Church of the Transfiguration 11 Aldgate Avenue Toronto, ON, M8Y 3L4 416-503-8854 or 416-251-0499

Holy Face of Church 181 Lake Street St. Catharines, ON 905-704-0038 or 416-251-0499

Church of the Canadian 364 Regent Street Orillia, ON 705-730-6730 or 416-251-0499

St. Peter’s Church 144 Huron Street New Hamburg, ON 519-634-4932

Our Lady of Mount Carmel Academy 2483 Bleams Road East New Hamburg, ON, N3A 3J2 519-634-4932 Served by the priests from

St. Mission St. ’s Priory Lexington Hotel, 50 Brady St. Sudbury, ON & 705-524-2243 or 416-251-0499 Our Lady of Mount Carmel Academy www.sspx.ca

September 2017

Catholic Education

Dear Faithful,

According to a recent survey in the US, teenagers (unbelievably) consume on average seven hours and thirty-eight minutes of entertainment per day! (Kaiser Family Foundation: “Generation M2: Media in the lives of 8-18-year olds.) This is problematic on two levels. Firstly, even if all this entertainment is “good,” the amount is wildly disproportionate. The period of adolescence is one of preparation for and transference into adulthood. The correct formation is not more and more entertainment, but more and more responsibility so that they can learn to be correctly functioning responsible adults – not the juvenile type of adult that is more and more common. The correct thing that teenagers should be saying is not: “here I am, now entertain me” but “here I am, what is my duty?” Secondly, the entertainment being consumed is very often not good. Sport is usually beneficial – at least when you play it rather than just watch it; but what about the content of the music, movies, books, video games etc. This is important because everything we consume has an effect on us. If you eat bad food, it will cause problems later on. Now, the eyes are the window of the soul. If you consume bad entertainment (even if you’re just watching it for kicks,) it will have an effect on your imagination and mindset. This is more true the younger you are. The teenage mind is in a state of ferment: the certainty of childhood has gone; the certainty of adulthood has not yet arrived. They are judging for themselves – which is a necessary part of becoming an adult. But, when we consume a bad world vision (ie. one that glorifies sin), it has a bad effect on the imagination and on our worldview.

At Our Lady of Mount Carmel Academy, we teach our students that there are three things which can make a work of art like a song or a movie bad. Firstly, if it glorifies sin. Glorification of sin is different from depiction of sin. It’s when we say that sin is good or at least an option for happiness. In other words, we have to ask ourselves: does this movie or song encourage to virtue or to vice? If it encourages to vice, I should not watch it or listen to it. Grand Theft Auto is a popular video game. It is based on the idea that you win the game by stealing cars, mowing down passers-by and doing other bad things around various cities. It is even possible to commit sins of lust. It glorifies sin, it is bad. The message of most pop music is “sex, be sexually attractive and engage in it when you feel like it.” Therefore, I must not listen to it. Secondly, it will be bad if it is an occasion of sin. Chastity is protected by modesty. Impure content (when not turned off once perceived) leads directly to mortal sin. This excludes an awful lot of supposedly innocuous entertainment. According to the Parents Television Council, young people on average view at least 14,000 sexual messages a year on television. Almost all pop music is based around impurity. If

you don’t believe me, watch MTV for a while. A parents group in America watched MTV for twenty-seven hours and found 1,647 instances of sexual or inappropriate content – that’s an average of one per minute. Thirdly, it is bad if it is graphically violent. When we watch something that is realistically and graphically violent, our mind knows that it is not true, but our imagination doesn’t – that’s why people get a thrill out of horror movies. It is seeing horrible realities that are very rarely seen in real life and which have a profound effect on those who actually experience them. A diet of graphic and amoral violence makes us used to it, desensitises us and encourages aggressive behaviour.

Parents then have to educate their young people how to choose good entertainment, and have to get them into the habit of re-creating themselves in a moderate way. You might say that will be difficult. Teenagers have a suspicion about the forbidding of certain music or certain movies and can rebel against it if they do not understand it. Peer pressure tells them to be like everyone else: listen to the same music and watch the same movies. The way to do it is this: our children and teenagers must be people of prayer. If they are, they will want what God wants and not what the world wants. Parents must explain to their adolescents the principles as given above. Have no fear, Catholic adolescents have no difficulty grasping the difference between right and wrong. Form the habit of avoiding bad entertainment and recreating moderately by laying down rules explained in their connection to the principles. The rules should be: 1) No bad entertainment (as defined above) is allowed at all because it is sinful to engage in bad entertainment. 2) Entertainment should be moderate. It should be part of a balanced and organised day. Obviously, during vacation time it will take a larger part of the day. A whole day’s sport is a good thing once in a while – it recreates body and soul. Binge movie- watching/computer-game playing is a bad thing – it afflicts the soul and the body. Finally, parents should severely limit passive entertainment like movie watching and computer games, while encouraging good recreation like hobbies, sport and board games with other people.

Father Sherry

Confirmations: Bishop Tissier de Mallerais will be visiting us in the fall. A ceremony of confirmation in Toronto is scheduled for Friday November 3.

Websites: 1. Website for the SSPX in Southern Ontario:www.toronto.sspx.ca 2. the official information website of the SSPX: http://fsspx.news/en

Note about the SSPX Mass in Ottawa: Be advised of the new location of Holy Ghost Mission, hall of a former Anglican church, 317 Chapel Street, Ottawa, ON, K1N 7Z2. Sunday Mass 10:00am.

St. Michael’s Priory - Tel: 416-251-0499 o Fr. Dominique Boulet [email protected] ▪ Cell: 204-963-4524 o Fr. Freddy Mery o Fr. Raymond Lillis [email protected] o Secretary [email protected] Our Lady of Mount Carmel Academy - Tel: 519-634-4932 o Fr. David Sherry [email protected] o Fr. Marc Potvin [email protected] o Parish & Academy Secretary [email protected]

Activities:

• SSPX Annual Pilgrimage - Canadian Martyrs Saturday September 30, 2017. A rented bus will depart from the Church of the Transfiguration in Toronto promptly at 7:45 am, and will return approximately at 10:00 pm. Cost: $20.00 per person. **Extended walk for men starts on Friday, September 29, 2017. For information contact: Dave Simpson [email protected].

• Church of the Transfiguration, Toronto: • Special: o Franciscan 1/3 Order meeting, Sunday September 17 o Home Schoolers Day, Wednesday September 27 • Regular: o Confessions on Sunday 30 minutes before each Mass. Friday 6:30pm, 1st Saturdays 8:30am and on request o before the Bl. Sacrament Wednesday 7:00pm o Legion of Mary meetings: Tuesday 7:00pm o 2nd collection for St. Bursary, 2nd Sunday of the Month o 2nd collection for Building Fund, 4th Sunday of the Month o Altar Boys practice, 3rd Sat. of the Month, Saturday September 23.

• Holy Face of Jesus Church – St. Catharines: o Confessions usually one hour before Mass o 1st Friday & Saturday devotions to resume in October o Every Tuesday, from 7 to 8pm, Holy Hour devotion to the Holy Face

• Church of the Canadian Martyrs, Orillia: o Confessions usually one hour before Mass o Home Schoolers Day, Monday September 18

• St. Peter’s Church, New Hamburg: o For details, see the monthly bulletin from St. Peter’s o SSPX Third Order meeting, Thursday September 21

• St. Philomena Mission, in Sudbury, will be praying a Rosary at LaSalle Cemetery in honor of each of the Fatima apparitions on the 13th of each month from June 13th up to and including the October 13th Miracle of the Sun. Please join us if you are able in front of the statue at noon hour. Bring a lawn chair. Eucharistic Crusaders Intention for September That Our Lord may reign over civil society

Souls of the departed:

+Please pray for the repose of the souls whose anniversary occurs in September: Mme Fellay, Mme Marie Louise Rostand, +Audrey Bryant, +Louise Ann Melanson, Fr. Hector Bolduc, Fr. Joly, Fr. Didier Bonneterre, Rosanna Rioux , Dorothy Tremblay, Marie Rusak, Elizabeth Gale, Patrick Hegarty, Norma McCarthy, Romana Mazza., Michael O’Reilly, Teresa Weaver, Danilo Zulianello, Paul Hordy, Joseph Liptay, Sabino Acorda Jr., Jim Bubb, Rose Jesudhason, Rosalie Chalmers, Larry Pidgeon, Marica Granic, & Mrs. Cercone. Requiescant in pace.

1. The and the Message of Fatima

By , Corrispondenza Romana, August 2, 2017

Rorate Caeli, Corrispondenza Romana and other Catholic news-outlets, carried a valuable intervention by on the “Interpretation of the Second Vatican Council and its relationship with the current crisis in the Church”. According to the auxiliary Bishop of Astana, Vatican II was a pastoral Council and its texts should be read and judged in the light of the perennial teaching of the Church. In fact, “From an objective point of view, the statements of the Magisterium ( and councils) of definitive character, have more value and more weight compared with the statements of pastoral character, which have naturally a

changeable and temporary quality depending on historical circumstances or responding to pastoral situations of a certain period of time, as it is the case with the major part of the statements of Vatican II.”

Monsignor Schneider’s article was followed on July 31st by a balanced comment from Don Angel Citati of the FSSPX(http://www.sanpiox.it/attualita/1991- suaviter-in-modo-fortiter-in-re), according to which the German Bishop’s position recalls very closely what was repeated constantly by Monsignor : “To say that we evaluate the Council’s documents “in the light of Tradition”, means, evidently, three indissoluble things: that we accept those that are in keeping with Tradition; that we interpret those that are ambiguous according to Tradition; that we reject those that are contrary to Tradition” ( (Mons. M. Lefebvre, Vi trasmetto quello che ho ricevuto. Tradizione perenne e futuro della Chiesa, [I transmit what I have received. Perennial Tradition and the future of the Church] by Alessandro Gnocchi and Mario Palmaro, Sugarco Edizioni, Milano 2010, p. 91). Having been published on the official site of the Italian District, Don Citati’s article helps us understand what might be the base of an agreement to regularize the canonical situation of the Fraternity of Pius X.

It must be added that, on the theological level, all of the distinctions can and have to be made to interpret the texts of Vatican II, which was a legitimate Council: the twenty-first in the . Its documents from time to time may be defined pastoral or dogmatic, provisional or definitive, in keeping or not in keeping with Tradition. Monsignor Brunero Gheradini, in his recent works offers us an example of how a theological judgment may be articulated, if it wants to be precise (Il Concilio Vaticano II un discorso da fare, Casa Mariana, Frigento 2009 e ID., Un Concilio mancato, Lindau, Torino 2011). Each text, for a theologian, has a different quality and a different degree of authority and cogency. Hence the debate is open. On the historical level, however, Vatican II constitutes a non-decomposable block: It has its own unity, its essence, its nature. Considered in its origins, its implementation and consequences, it can be described as a Revolution in mentality and language, which has profoundly changed the life of the Church, initiating a moral and religious crisis without precedent. If the theological judgment may be vague and comprehensive, the judgment of history is merciless and without appeal. The Second Vatican Council was not only unsuccessful or a failure: it was a catastrophe for the Church.

Since this year is the centenary of the Apparitions of Fatima, let us consider this point only. When Vatican II opened in October 1962, Catholics from all over the world were waiting for the disclosing of the Third Secret and the of Russia to the Immaculate heart of Mary. John Haffert’s Blue Army led a mass campaign for years in this regard. What better occasion for John XXIII (died 3rd

June 1963), Paul VI and with circa 3000 bishops gathered around them, in the very heart of Christendom, to meet Our Lady’s requests in a solemn and unanimous way? On February 3rd, 1964, Monsignor Geraldo de Proença Sigaud, personally delivered to Paul VI, a petition signed by 510 prelates from 78 countries, which implored the Pontiff, in union with all the bishops, to consecrate the world and in an explicit manner, Russia, to the Immaculate Heart of Mary. The and most of the Council Fathers ignored the appeal.

If the Consecration request had been done, great graces would have poured down on humanity. A movement of a return to the natural and Christian law would have begun. Communism would have fallen many years earlier, in a non-fictitious way, but authentic and real. Russia would have converted and the world would have experienced an age of peace and order. Our Lady had promised this.

The failed consecration allowed Russia to continue spreading its errors throughout the world and these errors conquered the highest ranks of the Church, inviting a terrible chastisement for all of humanity. Paul VI and the majority of the Council Fathers assumed a historical responsibility for which today we gauge the consequences.

Translation: Contributor Francesca Romana

Source: Rorate Caeli Blog 2. Book review:

The Biography of Marcel Lefebvre, by Bp. Tissier de Mallerais, Angelus Press by the late John Vennari - Catholic Family News – Excerpts

June 1969 - Marcel Lefebvre was sixty-five and retired. He had survived the tumultuous battles of the Second Vatican Council. He had just resigned as Superior General of Holy Ghost Fathers. He had spent himself for over 40 years in the Lord’s vineyard. He assumed his work was over. Providence had other plans.

A handful of seminarians at the time were dissatisfied with the priestly formation they were receiving: a formation both liberal and lax. Only four years after the close of the Council, the seminaries were already permeated by the modernist spirit of Vatican II: weekly liturgical experiments, seminarians concocting their own liturgies, seminarians going out at night, bad theology courses, no rule of life, no ,

no , no discipline, contempt for Tradition, total collapse.

The distraught seminarians were advised to seek counsel from Archbishop Lefebvre, now living quietly in . The Archbishop counseled the young men to try a House of Studies at , but this turned out to be as unsatisfactory as anything they already encountered. The Archbishop then looked into another House of Studies in only to find more disorder, more aggiornamento, more “spirit of Vatican II”. The seminarians were orphaned. They had no place to go. They had suffered ridicule for their traditionalist stand while in the seminaries of the new springtime. What could be done for them?

It was then on June 4, 1969 when Professor Bernard Fay, Father Marie-Dominque, O.P., Dom Bernard Kaul, Father d’Hauterive and Professor Jean-Francois Braillard met with Archbishop Lefebvre on the dilemma. They took the aging prelate “by the scruff of the neck” and insisted “something must be done for these seminarians!” The “something” they had in mind was that Archbishop Lefebvre establish a seminary.

Archbishop Lefebvre agreed to do what he could, if he received a sign that it was the Will of Providence. Two days later, on June 6, 1969, with the approval of Bishop Charrière in Fribourg, Archbishop Lefebvre’s seminary was born. Originally called the Pius X Association for Priestly Training, it welcomed its first eleven students in October of the same year.

One of these students was a young Bernard Tissier de Mallerais, who would subsequently work closely with Archbishop Lefebvre, witness first-hand the formative years of , be ordained in 1975, hold the post of Secretary General to the Society, be chosen by the Archbishop to receive Episcopal Consecration in 1988, and write the most authoritative biography of Archbishop Marcel Lefebvre to date.

Start from the Beginning

The Biography of Marcel Lefebvre is divided into four sections:

Part I: The Heir (from boyhood to African Missionary);

Part II: The Missionary (Missionary, Bishop, Apostolic Delegate in Africa); Part III: The Combatant (return to , Vatican II, the Ottaviani Intervention); Part IV: The Restorer (founding of Society of Saint Pius X to his death).

The ’s first temptation when picking up the book is to open to the center — the section on Vatican II — and start from there. That is when the sparks really start to fly, and it is the part of the story that apparently pertains most to us.

The reader must resist this temptation and start at the book’s beginning.

There is no way one can truly understand Archbishop Lefebvre and the fight he braved for Tradition if one does not read his early years — his remarkable life before the Second Vatican Council and the events that made him who he was. Here we learn how the man was seemingly sculpted by Divine Providence to do the exact work of resistance he shouldered after the Council. Especially, we learn of his rigorous Thomistic formation which became the foundation for every priestly action.

His earlier life also contains valuable lessons: trust and submission to the designs of Providence even when it conflicts with one’s natural bent, the importance of solid theological formation, unswerving anti-liberalism, devotion to the Immaculate Heart, simplicity, hard work, and fidelity to Catholic Tradition come what may.

The Society of St. Pius X

The Society was founded with full ecclesiastical approval, but was unlawfully suppressed because of its no-compromise adherence to Tradition. The chapter entitled “I Adhere to Eternal Rome”, is one of the most riveting sections of the book. It recounts the mid-1970s showdown between Archbishop Lefebvre and Pope Paul VI’s Vatican. We meet again all the old players including Cardinal Jean Villot and Archbishop who were determined to crush the stronghold of Tradition in Econe.

This, in fact, is where the real battle for the Society of Saint Pius X was fought. Everything that followed, including the 1988 , was the logical follow- through of the impasse between Archbishop Lefebvre and Papa Montini. Paul VI perceived Econe as a threat to his Vatican II reform, even though the reform was an obvious disaster.

Those Who Knew Him

The Biography is of unique value as the author has drawn upon a large reservoir of primary sources from Europe, which means there is much in the book that English- speaking readers encounter for the first time.

Of particular charm is the closing chapter that displays the Archbishop’s kindness and good nature. There are stories from families and friends, and a section entitled “As His Drivers Saw Him”. One anecdote stands out:

Bishop Tissier de Mallerais is to be commended for culling a huge amount of research, notes and documents, including interviews from students and acquaintances who knew the Archbishop before the Council. With these and other sources, he presents the biography in an organized, readable fashion. It was no easy task, and it was executed with skill.

The book gives the reader a comprehensive overview of the contemporary crisis of Faith. It explains the roots of the crises and the means of legitimate resistance. This is all presented within the context of a story, the life and work of Archbishop Marcel Lefebvre, a remarkable man who stood virtually alone as an embodiment of immutable Catholic truth; who refused to budge in the face of an all-pervasive Modernism. The valuable lessons contained in the book are innumerable. The copious footnotes and complete Index make the book a superb reference tool. It deserves to be in every library and in every home.

The Biography of Marcel Lefebvre by Bishop Tissier de Mallerais is available from Angelus Press

Mass Times for September 2017

Feasts Toronto St. St Peter’s OLMC Orillia/ Catharines New New Sudbury Hamburg Hamburg Sep 1st1. Ferial 7:00pm No Mass 6:30pm 6:30pm - 2. & First Friday Mass & HH 2 3. St. Stephen 9am HH No Mass 8:00am + 8:00am - 4. & 1st Saturday 10am Mass Ros. & Ben. 3 5. St. Pius X 8:00am 10:00am 10:00am 5:00pm Orillia 10:30am only Vespers & 5:00pm 5:00pm Ben. 4 6. Ferial 7:15am - - - - 5 7. St. Lawrence 6:00pm - 8:00am 11:10am - Justinian 6 8. Ferial 7:15am - 8:00am 11:10am - Ros. 7:00pm 7 9. Ferial 7:15am - 8:00am 11:10am - 8 10. Nativity of Our 7:00pm - 6:30pm 6:30am - Lady 9 11. Our Lady on 7:15am - 8:00am 8:00am - Saturdays 8:00am 10 12. 14th Sunday after 8:00am 10:00am 7:30am 5:00pm Orillia Pentecost 10:30am 10:00am Vespers & 10:00am 5:00pm Ben. 11 13. Ferial (Sts. Protus 7:15am Mass 8:00am 10:25am - & Hyacinth) @Fatima Centre 12 14. Holy Name of 7:15am - 8:00am 11:10am - Mary 6:00pm 13 15. Ferial 7:15am - 8:00am 11:10am - Ros. 7:00pm 14 16. Exaltation of the 7:15am - 8:00am 11:10am - Holy Cross 9:30am 15 17. Our Lady of the 7:15am - 6:30pm 6:30am - Sorrows 7:00pm 16 18. Sts. Cornelius & 7:15am - 8:00am 8:00am - & comp. 8:00am

19. Feasts Toronto St. St Peter’s OLMC Orillia/ Catharines New New Sudbury Hamburg Hamburg 17 20. 15th Sunday after 8:00am 10:00am 7:30am 5:00pm Orillia Pentecost 10:30am 10:00am Vespers & 10:00am 5:00pm Ben. 18 21. St. Joseph of 7:15am - 8:00am 11:10am Orillia Cupertino 11:00am 19 22. St. Januarius & 7:15am - 8:00am 11:10am - comp. 6:00pm 20 23. Ember 7:15am - 8:00am 11:10am - Wednesday Ros. 7:00pm 21 24. St. Matthew 7:15am - 8:00am 11:10am - 22 25. Ember Friday 7:15am - 6:30pm 6:30am - 7:00pm 23 26. Ember Saturday 8:00am - 8:00am 8:00am Sudbury 6:00pm 24 27. 16th Sunday after 8:00am 10:00am 7:30am 5:00pm Sudbury Pentecost 10:30am 10:00am Vespers & 10:00am 5:00pm Ben. Orillia 10:00am 25 28. Ferial 7:15am - 8:00am 11:10am - 26 29. St. John de 7:15am - 8:00am 11:10am - Brébeuf & comp. 6:00pm 27 30. Sts. Cosmas & 7:15am - 8:00am 11:10am - Damian 11:00am Ros. 7:00pm 28 31. St. Wenceslaus 7:15am - 8:00am 11:10am - 29 32. St. Michael 7:15am - - 10:25am Orillia 7:00pm 30 33. St. 7:15am - - - Midland Oct 1st Solemnity of the 8:00am 10:00am 7:30am 5:00pm Orillia Rosary 10:30am 10:00am Vespers & 10:00am 34. 17th Sunday after 5:00pm Ben. Pentecost