A sinful woman anoints Christ’s feet
Six days before Passover, Jesus came to Bethany, where Lazarus was, whom Jesus had raised from the dead. They gave a dinner for him there, and Martha served, while Lazarus was one of those reclining at the table with him. Mary took a litre of costly perfumed oil made from genuine aromatic nard and anointed the feet of Jesus, drying them with her hair; the house was filled with the fragrance of the oil.
John 12:1–3
No Roman Catholic Saints are recognized by the Orthodox Church after the 1054 schism.
The Eastern Orthodox Church has numerous saints who lived after the Great Schism of 1054, such as St. Sergius of Radonezh, St. Seraphim of Sarov, and St. Herman of Alaska, who are venerated for their holiness and spiritual guidance. The Catholic Church, particularly its Eastern rites, also recognizes and venerates many of these post-schism Orthodox saints, viewing them as figures of holiness who are not disqualified from being considered Catholic saints, as explained by Catholic Answers.
Examples of post-schism saints
Why are these saints recognized?
ORTHODOX CALENDAR
Diocese of Eastern America
Serbian Orthodox Church
65 Overlook Circle
New Rochelle, NY 10804
E-mail: diocese@easterndiocese
Note: We have no links with any Orthodox Church
We believe the Eucharist is the Body and Blood of Jesus because Scripture and Tradition teach it. Let’s start with Scripture. Most of you are probably familiar with John 6. If you struggle with this teaching, read John 6. It’s very clear.
“He who eats my flesh and drinks my blood remains in me and I in him. The food I will give is my flesh for the life of the world… My flesh is true food, and my blood is true drink.” These words are not just metaphors; they carry profound implications for our understanding of Jesus and our relationship with Him. At the Last Supper, Jesus didn’t simply say, “This is a symbol of my body.” He declared, “This is my body.” The precision of His language is striking and intentional. By saying, “Do this in memory of me,” He meant it as a living memorial, not mere remembrance. It invites us into a deeper engagement with the mystery of faith.
In John 6, Jesus doesn’t shy away from the weight of His words. He actually allows people to walk away when they struggle to accept this teaching. That’s rare in the Gospel narrative; usually, he aims to draw people closer, to enlighten them rather than push them away. This highlights the importance of understanding the Eucharist with sincerity; it is not a casual concept. It challenges us to explore the depths of faith and commitment as we contemplate this profound mystery.
So—why should you care? First, if this is true, then God literally lives in our churches. He’s not just in Heaven, far removed from our lives. He’s here, present in a tangible way. This isn’t limited to the realm of philosophical ideas; it is a matter of relationship. You can see Him. You can approach Him in prayer and contemplation. The red candle burning in every Catholic and Orthodox Church signifies this very truth: it means Jesus is there, inviting us into communion with Him.
Second, a more theological reason emerges: the Eucharist reveals that God deeply desires to transform this world. It underscores a reality that often feels obscured by our daily struggles and distractions: that God is actively working within creation to bring about renewal and redemption. Gregory Palamas, a monk from the 1300s, speaks eloquently about this. He suggests that we’re not so different from the world around us. Our bodies are made of the same elements—carbon, calcium, water—as the earth. We are undeniably part of creation and share a connection with the universe itself.
However, if the Eucharist is real and functioning as we believe, then Christ transforms this creation into something divine. The bread and wine, offered at the altar, become a conduit through which the world itself is elevated. They do not lose their substance; instead, they embody a deeper reality that transcends ordinary expectations.
Through the Eucharist, we glimpse the divine intertwining with the mundane, inviting us to participate in a greater narrative of salvation and transformation. This sacrament is not simply about personal sanctity; it is about cosmic significance. It encourages us to consider our role in this divine plan—to partake not only in the Body and Blood of Christ but also in the mission of bringing His transformative love to those around us.
Moreover, the Eucharist unites us as a community of believers, transcending time and space. Each time we gather to celebrate the Mass, we join with the countless faithful throughout history who have recognized the power of this sacrament. We become part of a vast communion of saints, past and present, who all bear witness to the love of Christ made manifest. In this shared experience, we draw strength from one another, encouraging each other to live out our faith boldly as we seek to reflect Christ’s light in the world.
In conclusion, recognizing the profound mystery of the Eucharist is both an invitation and a challenge. It beckons us to deepen our understanding, to engage with this gift of God’s presence, and to allow it to transform us—not just for our benefit, but for the healing and uplifting of the entire creation. The Eucharist is a powerful assurance that through Christ, God desires not only to dwell among us but to help us become active participants in His redemptive work in the world. We believe the Eucharist is the Body and Blood of Jesus because Scripture and Tradition teach it. Let’s start with Scripture. Most of you are probably familiar with John 6. If you struggle with this teaching, read John 6. It’s very clear.
“He who eats my flesh and drinks my blood remains in me and I in him. The food I will give is my flesh for the life of the world… My flesh is true food, and my blood is true drink.” These words are not just metaphors; they carry profound implications for our understanding of Jesus and our relationship with Him. At the Last Supper, Jesus didn’t simply say, “This is a symbol of my body.” He declared, “This is my body.” The precision of His language is striking and intentional. By saying, “Do this in memory of me,” He meant it as a living memorial, not mere remembrance. It invites us into a deeper engagement with the mystery of faith.
In John 6, Jesus doesn’t shy away from the weight of His words. He actually allows people to walk away when they struggle to accept this teaching. That’s rare in the Gospel narrative; usually, he aims to draw people closer, to enlighten them rather than push them away. This highlights the importance of understanding the Eucharist with sincerity; it is not a casual concept. It challenges us to explore the depths of faith and commitment as we contemplate this profound mystery.
So—why should you care? First, if this is true, then God literally lives in our churches. He’s not just in Heaven, far removed from our lives. He’s here, present in a tangible way. This isn’t limited to the realm of philosophical ideas; it is a matter of relationship. You can see Him. You can approach Him in prayer and contemplation. The red candle burning in every Catholic and Orthodox Church signifies this very truth: it means Jesus is there, inviting us into communion with Him.
Second, a more theological reason emerges: the Eucharist reveals that God deeply desires to transform this world. It underscores a reality that often feels obscured by our daily struggles and distractions: that God is actively working within creation to bring about renewal and redemption. Gregory Palamas, a monk from the 1300s, speaks eloquently about this. He suggests that we’re not so different from the world around us. Our bodies are made of the same elements—carbon, calcium, water—as the earth. We are undeniably part of creation and share a connection with the universe itself.
However, if the Eucharist is real and functioning as we believe, then Christ transforms this creation into something divine. The bread and wine, offered at the altar, become a conduit through which the world itself is elevated. They do not lose their substance; instead, they embody a deeper reality that transcends ordinary expectations.
Through the Eucharist, we glimpse the divine intertwining with the mundane, inviting us to participate in a greater narrative of salvation and transformation. This sacrament is not simply about personal sanctity; it is about cosmic significance. It encourages us to consider our role in this divine plan—to partake not only in the Body and Blood of Christ but also in the mission of bringing His transformative love to those around us.
Moreover, the Eucharist unites us as a community of believers, transcending time and space. Each time we gather to celebrate the Mass, we join with the countless faithful throughout history who have recognized the power of this sacrament. We become part of a vast communion of saints, past and present, who all bear witness to the love of Christ made manifest. In this shared experience, we draw strength from one another, encouraging each other to live out our faith boldly as we seek to reflect Christ’s light in the world.
In conclusion, recognizing the profound mystery of the Eucharist is both an invitation and a challenge. It beckons us to deepen our understanding, to engage with this gift of God’s presence, and to allow it to transform us—not just for our benefit, but for the healing and uplifting of the entire creation. The Eucharist is a powerful assurance that through Christ, God desires not only to dwell among us but to help us become active participants in His redemptive work in the world.
Eric Michel Ministries International is a New Life Catholic, as we are Catholic but not Roman, and we are Orthodox but not Eastern Orthodox.
We bear solemn witness to the One, Holy, Catholic and Apostolic, grounded in the undivided faith of the primitive Church and continuing in obedience to the Gospel of Christ.
We are Catholic, but not Roman, faithful to the Universal Church and Apostolic Traditions, without submission to the Pope, yet working together as missionaries of the Good News.
We are Orthodox, but not Eastern Orthodox, preserving the fullness of the Anglican Rites in the Western expression of Orthodoxy.
Christ is the center and head of our Ministry. We proclaim Jesus as the Universal Christ, the sole foundation of our faith and the unifying source of our ecclesial identity.
Our Mission:
To follow Jesus Christ in the footsteps of Francis of Assisi, Benedict of Nursia and Thomas Aquinas. And be consecrated to Holy Mary.
“New Life Catholic” refers to the foundational Catholic teaching that, through the grace of God and sacraments, believers are reborn into a new spiritual existence, leaving behind old ways of living to pursue a deeper relationship with Jesus Christ and a life of holiness. This “new life” involves a profound union with Christ, enabling believers to live by faith, receive spiritual nourishment, and embrace God’s mission to bring His renewal to the world.
Key Aspects of New Life in Christ:
Baptism and Union with Christ: The Catholic understanding of a new life in Christ begins with baptism, a sacred act that symbolizes a rising to new life with Christ. Through baptism, believers are clothed with Christ and become one with Him in a profound union.
Transformation of Life: This new life requires a transformation of one’s thinking, habits, and expectations, letting go of old ways of living to embrace new ones rooted in Christ’s teachings and in the Marianist & Teilhardist traditions.
Spiritual Nourishment: The Eucharist (Holy Communion) provides “true food” for this new spiritual life, sustaining believers in their union with Christ.
Mission and Holiness: Living this new life involves participating in God’s mission to proclaim the Gospel and renew the world. It also means growing in holiness through the Catholic teachings, its codes of conduct, and its sacraments.
Continual Renewal: The journey of new life is a process of continuous renewal, not just a single event. God continually provides for and renews His people through various encounters, especially in the sacramental life of the Church.
Empowerment by the Holy Spirit: The Holy Spirit, received as a born-again Charismatic Confirmation, empowers believers for this journey of faith and service.
In essence, “New Life Catholic” signifies a complete spiritual rebirth that leads to a profound, ongoing relationship with God, transforming believers to live in ways that reflect the love and teachings of the Universal Christ.
“We are New Life Catholic” is a spiritual declaration referring to individuals or groups that have embraced a renewed life through faith. The phrase draws on the core Christian belief that through baptism and a relationship with Jesus Christ, one becomes a “reborn” person, a born-again Christian Catholic.
As a spiritual declaration, it can be understood in several ways:
In contrast to other Christian groups, while some non-Catholic churches named “New Life” exist (often evangelical or Pentecostal), the addition of “Catholic” signals adherence to the traditions and doctrine of the Roman Catholic Church.
Church Structure: Bishops oversee specific geographical areas, known as dioceses, and their role is central to the structure of the Catholic Church.
Population vs. Clergy: The number of priests needed is influenced by the Catholic population in a given area and the number of available clergy.
The distribution of priests is not uniform, resulting in substantial differences in the ratio across continents. Specifically, Europe and North America have more priests per capita than their Catholic populations. This results in a much lower ratio of priests to bishops compared to other continents.
Africa and South America, despite having significant Catholic populations, have far fewer priests, resulting in a much higher ratio of priests to bishops. The ratio of priests to bishops varies, with a global average of approximately 76 priests per bishop.
NORTH AMERICA
The structure of Eric Michel Ministries International with the Archdiocese, which is part of the American Province of the three Marys: Mary, the mother of Jesus, Mary Magdalene, and Mary Salome. We have no church, only a chaplaincy that covers the Canadian provinces of Ontario, Quebec, New Brunswick, Nova Scotia, Prince Edward Island and Newfoundland.
First Bishop: The Metropolitan Archbishop, the Most Reverend Eric M. Gagnon, founder of Eric Michel Ministries International, New Life Catholic Chaplaincy Ministry
Second Bishop The Right Reverend Emeritus Marie Arnold Co-Founder of Eric Michel Ministries International
SOUTH AMERICA
La Provincia Franciscana de Nuestra Madre Señora de las Altas Gracias
Brother Cesar Abdias Melgarejo Gargate withdrew because he wants to come to Canada to work for us.
AFRICA
Africa is divided into four ecclesiastic provinces: Northern Africa, East Africa, Southern Africa, and West Africa. In EMMI, a country is equivalent to a district, and each district contains numerous local churches.
Province of the Sacred Hearts, Mid-Africa, with the District of the Central African Republic, the District #10 Democratic Republic of Congo, the District of Gabon, the District of the Republic of Congo, the District of Tanzania and the District #12 Zambia. The conference will have five bishops.
First Bishop: Sylvestre Moussounda
Second Bishop:
Third Bishop:
Fourth Bishop:
Fifth Bishop:
List of Churches:
List of Clergies:
Mafuta Carnado, Seminarian and Pastoral Agent (Lay Minister), member of the Third Order of Saint Francis, Senior Assistant Chaplain.
Province of St Mary, East Africa, with the District of Burundi, the District of Ethiopia, the District #7 Kenya, the District of Rwanda, the District of South Sudan and the District # 5 Uganda. The conference will have two bishops.
First Bishop: Julius Ochungo, monsignor
Second Bishop:
List of Churches
Diocese of Saint Peter, Right Reverend Julius Ochungo, not official
List of Clergies:
Right Reverend Julius Ochungo, Official
Province of St. Francis and Saint Clare of Assisi, Southern Africa, with the District of Angola, the District of Botswana, the District #4, Malawi, the District #32, Mozambique, the District of Namibia, the District of Swaziland, the District # 30, South Africa and the District of Zimbabwe. The conference will have four bishops.
First Bishop:
Second Bishop:
Third Bishop:
Fourth Bishop:
List of Churches
List of Clergies:
Province of Our Lady of Africa (Notre-Dame-D’Afrique) West Africa with the District of Burkina Faso, the District #37 Cameroon, the District of Côte d’Ivoire, the District of Guinea, the District of Guinea-Bissau, the District #34 Liberia, the District of Mali, the District of Niger, the District #11 Nigeria, the District of Senegal and the District of Sierra Leone. The conference will have four bishops.
First Bishop:
Second Bishop:
Third Bishop:
Fourth Bishop:
List of Churches
Diocese
Parish Saint Michel Archange d’Ebang Minala
Parish Faternité des Missionnaires de Jésus le Bon Pasteur
List of Clergies:
Father Michel Atangana
Father Pierre Claver AYINA NGONO
For a total of 15 Bishops, priests, deacons, and lay ministers in Africa
Hello, this post is to present myself.
It’s hard to find a place to start about me; I do not know where to begin.
Seminarist 1978 and Deacon 1985-1988
Ordained a priest on December 7, 1988
On November 30, 2010, ordained Bishop by the Most Reverend Bishop T.T. Williamson of the Johannite Ministry of Albany, N.Y.
At the General Assembly, I was elected President of the Archbishopric in January of 2011 and installed in May of the same year.
2024 Elected Metropolitan of Cameroon
Ok, you will notice that I have two profiles on Facebook:
Profile 1: Metr. Archb. Most Rev Bro. Eric Michel (Independent Catholic)
As a Metropolitan Archbishop, I started my own Chaplaincy in 2012
After my wedding celebrant training, my instructor asked me, “Why don’t you have your own Chaplaincy?” It was registered with the government in 2014.
The Chaplaincy was non-denominational in partnership wth my spouse of today, a Baptist Minister. In 2020, many events and YouTube characters made me go back to Catholicism. One of them is that I became a member of the Third Order of Saint Francis of the Order of Lesser Sisters and Brothers, but I had to stop because my spouse, Marie, was hospitalized for a very long time. She came out and went back in for four years. Now, in this fifth year, I am caring for her at home. Note here that I was born and raised Roman Catholic.
WCA Certificate of Chaplain Ordination, July 2011
In 2012, Joined the International Federation of Christian Chaplains
I am the founder of Eric Michel Ministries International, a New Life Catholic Chaplaincy Ministry. Additionally, I founded the Footsteps of Jesus Seminary and Bible Academy in 2015, “Implementing Team Impact Christian University Curriculum,” and established the Interdenominational Assembly of Churches in 2017, an association of churches and para-churches.
Profile 2: JEM GAGNON As a Roman Catholic,
Member of many Rosary Confraternities.
The most important statement for the Old Catholic Church is the Declaration of Utrecht, issued in 1889.
This document serves as the foundational charter of Old Catholic doctrine and polity, clearly stating their position against certain Roman Catholic dogmas that they view as innovations contrary to the ancient faith of the Church.
Key points from the Declaration of Utrecht include:
The Declaration of Utrecht is fundamental because it defines the Old Catholic identity, which seeks to preserve the core Catholic tradition while rejecting later additions to dogma and centralizing hierarchical structures.
Heavenly Father,
We come before you with grateful hearts for the brave men and women who serve as first responders. We ask for your protection for our police officers, firefighters, paramedics, and military personnel. Grant them strength and courage as they face danger each day.
Lord, shield them from harm and keep them safe during their missions. Fill them with wisdom and compassion so that they can serve our communities with grace and integrity. May their actions reflect your love and justice, and may they be a source of comfort to those in need.
Please provide support and peace to their families as they wait for their safe return. Let them feel your presence and love surrounding them always. We thank you for your sacrifices and dedication in protecting and serving.
In your holy name, we pray.
Amen.
Prayer
Prayer serves as a powerful means of connecting with the Divine. Through sincere prayer, individuals can invite and express the attributes of Mercy, which is essential for personal spiritual growth and for fostering a compassionate world. It acts as a channel for reflection, gratitude, and an opening of the heart, allowing one to manifest divine qualities in daily life. By dedicating time to prayer, we can deepen our relationship with the Divine and encourage an environment of love and understanding among others.
Mercy
The act of loving and propagating Divine Mercy involves recognizing and embodying the compassion and forgiveness that the Divine offers. It calls on individuals to extend this Mercy to others, fostering an environment of kindness and understanding. This Mercy entails actively seeking to heal and support those who are suffering, marginalized, or in need, reminding us that, by embracing Mercy, we can help transform the world into a more loving and harmonious place.
Adoration
Adoration focuses on the reverent appreciation of the Eucharistic Body of Christ, especially through the contemplation of the Blessed Sacrament. This act of worship encourages believers to pause in stillness and reflect on the significance of the sacrament in their faith. It invites a deep connection and communion with God, allowing individuals to experience profound peace and love. In moments of adoration, one can find clarity and strength, enriching their spiritual life and relationship with God.
Humility
Humility is the quality of being meek and recognizing one’s position in relation to others and to the Divine. It involves placing the needs of others before one’s own and understanding that true strength lies in selflessness rather than pride. By cultivating humility, individuals become more receptive to learning and growing, embracing the idea of being ‘nothing’ in the pursuit of being filled with the ‘All’—the essence of the Divine. This mindset encourages a deep sense of community, fostering compassion and collaboration.
Unconditional Service
Unconditional service is the commitment to being available and responsive to others’ needs without expectation or personal gain. It involves recognizing the opportunities the universe offers to learn and grow through acts of giving. This selfless approach allows individuals to discover their purpose and express their love through action. By engaging in service, one experiences fulfillment and connection, realizing that one’s contributions are integral to the greater Work of God. The soul flourishes in service, finding meaning and joy in selflessness.
Obedience
Obedience is the act of surrendering one’s personal will to align with the Will of God. It is an essential aspect of spiritual life that requires humility, trust, and recognition of a higher purpose. By adhering to the Law of Hierarchy, individuals embrace the guidance and wisdom that come from recognizing a divine order in life. This willingness to submit to a higher authority nurtures spiritual growth and cohesion within a community or friary, while disobedience can lead to discord and spiritual suffering. Recognizing obedience as a central pillar reinforces commitment to a life dedicated to divine service and harmony.
To be meek in the way of acting and always to place others first.
To be nothing in order to be filled with the All.
The Orders of EMMI are dispersed ecumenical Catholic (Roman, Orthodox, Anglican) communities similar to the older Third Order model, under which most members live their everyday life in the world. You may be male or female, married, partnered or single, clergy or lay. There is no discrimination of any sort, except for the requirement of being at least 18 years of age.
Its purpose is to provide a canonical structure for those who wish to follow a Franciscan or Benedictine lifestyle without requiring them to travel great distances to become members. Everything can be done at a local level by one’s own pastor or another delegated person. We do not live with other members.
The life style is founded on a common rule at the heart of which is the promise to live in the spirit of poverty chastity and obedience and to strive for and seek to foster and uphold Peace, Justice, Ecology, absence of discrimination, care for those less privileged, loyalty to one’s own denomination or expression of Christianity, simplicity of living, personal conversion, prayerfulness, devotion and discipleship to the Incarnate Christ, Minority, Community, love peace and joy. Such is the promise of the Order. Members must be required to formulate a personal interpretation of the common Rule that is harmonious and fitting with their Christian tradition and life situation.
The Rule provides a structured daily routine. Many elements are based on the legacy of earlier Franciscan or Benedictine communities, which were Roman Catholic or Anglican/Episcopalian. We are ecumenical Catholics, and there is ample scope for adapting practices to the specific needs of individuals by substituting practices that are in harmony with their Faith. Membership costs nothing, though you have to pay for your own necessities. These may include books, a cross and an approved habit, etc.
We do not use the Inquiry and Candidacy novitiate, but you make temporary vows for a set period, which is renewed annually. This is a time of integrating into the community and preparing for a more permanent commitment. Permanent Vows: After the period of temporary vows, you can make your permanent vows, which are a lifetime commitment to live the gospel life according to the Order’s Rule. The Orders of EMMI consist of diverse ecumenical Catholic communities, including Roman, Orthodox, and Anglican members, resembling the traditional Third Order model. Members lead their everyday lives in the world and can be male or female, single, married, or partnered, and include both clergy and laypeople. The only requirement for membership is that individuals must be at least 18 years old.
The primary purpose of the Orders is to offer a structured framework for those wishing to embrace a Franciscan or Benedictine way of life without the necessity of travelling long distances for membership. All activities can be conducted locally with the support of one’s pastor or another appointed representative. Living arrangements do not require members to live together.
The lifestyle is built upon a common rule that emphasizes a commitment to the virtues of poverty, chastity, and obedience. Members are encouraged to promote and embody Peace, Justice, Ecological stewardship, non-discrimination, support for those less advantaged, loyalty to their own Christian denomination, simplicity, personal growth in Faith, devotion, and discipleship to Christ. Each member is expected to interpret the common Rule in a way that aligns harmoniously with their individual Christian tradition and life circumstances.
The Rule provides a structured daily routine, drawing on earlier Franciscan and Benedictine communities that were predominantly Roman Catholic or Anglican/Episcopalian. As ecumenical Catholics, we promote adaptability to fit individuals’ specific needs while ensuring adherence to their Faith. Membership is without cost, although individuals are responsible for their own necessities, such as books, a cross, or an approved habit.
Our community does not follow the traditional phases of Inquiry, Candidacy, or Novitiate. Instead, members make temporary vows for a designated period, which may be renewed annually. This time is meant for integration into the community and preparation for a more enduring commitment. After fulfilling the temporary vows, members can take permanent vows, which signify a lifelong dedication to living according to the Order’s Rule.
The vows essential to the Order of EMMI were recently published on our website, outlining the commitments all friars must undertake. The process leading to permanent vows spans a minimum of 18 months to 2 years, followed by at least 3 years of temporary vows before taking final vows. This journey involves several stages, allowing members to adapt to the Order’s way of life fully.
Is this an official Order? Yes, it operates under the protection of an autocephalous Chaplaincy Ministry within the historic apostolic succession.
Once individuals are fully informed of the Order’s obligations, they are formally invested with the Habit. They may choose new names in honour of Saints or other significant aspects of their Faith. The Metropolitan Archbishop is known within the community as Brother Michel of Notre Dame or Brother Michel. During the clothing ceremony, novices receive the EMMI habit, which signifies their commitment, including the Tau or a Cross, along with a suitable version of the Greater Habit as per their chosen Order.
The Rule and Constitution of the Orders of EMMI act as foundational documents guiding our community’s life and mission. The Rule outlines the collective Christian life we strive to embody, while the Constitution delineates our communal fellowship. These documents provide a comprehensive overview of our identity and the principles through which we engage with the Catholic tradition. For any inquiries or further information, please feel free to reach out to us.
The seven vows were published on our website yesterday, and all friars need to take them. The time it takes to make permanent vows in our Third Order timeline involves a minimum of 18 months and up to two years, followed by temporary vows for at least three years before making final vows. The overall process is lengthy, involving multiple stages of formation.
The time it takes to make permanent vows in our Third Order timeline involves a minimum of 18 months and up to two years, followed by temporary vows for at least three years before making final vows. The overall process is long, involving multiple stages of adaptation to our Third Order way.
After being fully advised concerning the duties of the Order, they are clothed, i.e., invested with the Habit, and may ask to be given new names by which they are to be known in the Order (selected in honour of the Saints or some mystery of the Faith). The Metropolitan Archbishop is called Brother Michel of Notre Dame or Brother Michel in the community. At clothing, the novice will be invested in the EMMI habit, which is the Tau or a Cross, and be invested in a preferred variation of the Greater Habit according to the Order of choice.
The Rule and Constitution of the Orders of EMMI serve as the guiding documents for our community’s life and mission. The Rule outlines how we, as brothers and sisters, strive to live out the Christian life, and the Constitution guides how we, as a community, will live out our fellowship with one another. These documents will provide a very detailed look at who we are and how we live out the Catholic tradition. If you have any questions, feel free to contact us.
The Virgin Mary, often referred to as the Blessed Virgin Mary, holds a profoundly significant role in Christianity, especially within Catholicism and Orthodox traditions. As the mother of Jesus Christ, she embodies the essence of maternal love and compassion, serving as a model of virtue and faith for millions.
Relatively little is known about Mary’s early life, but she is believed to have been born in Nazareth to her parents, Anne and Joachim. According to Christian tradition, God chose her to conceive Jesus by the Holy Spirit, an event celebrated in the Annunciation. This moment not only marks the Incarnation but also highlights Mary’s faith and consent—”Let it be done to me according to your word” (Luke 1:38).
In the Nativity narrative, Mary plays a central role, giving birth to Jesus in humble circumstances, underscoring God’s love for the lowly and marginalized. The birth of her son is celebrated worldwide during Christmas, when nativity scenes often depict Mary cradling the newborn Jesus, surrounded by shepherds, angels, and, often, animals—illustrating the humble beginnings of the Saviour.
Mary’s significance transcends her biological role as Jesus’ mother; she symbolizes ideal discipleship and perfect obedience to God’s will. She exemplifies the virtues of faith, hope, and charity. As described in the Gospels, her life was filled with trials, yet she remained steadfast in her faith. Her presence at pivotal moments in Jesus’ life, from his birth to his crucifixion, showcases her unwavering support and dedication.
The Magnificat, Mary’s song of praise found in the Gospel of Luke (1:46-55), reflects themes of justice and divine mercy, reinforcing her importance within social and spiritual contexts. In her words, she acknowledges God’s greatness and His transformative power in the world, appealing to the poor and the downtrodden.
Mary is venerated with various titles and honours across different cultures. In Catholicism, she is often referred to as “Our Lady”. She is the subject of numerous feasts, such as the Immaculate Conception (December 8), celebrating her conception free from original sin, and the Assumption (August 15), commemorating her being taken up into heaven at the end of her earthly life.
Throughout history, Mary has inspired countless artistic representations, from Renaissance paintings to contemporary murals, capturing her serene beauty and deep spirituality. In literature, she has been a subject of reflection and inspiration, symbolizing hope and maternal compassion.
Mary has reportedly appeared in numerous places around the world, delivering messages of peace, hope, and a call to repentance. Notable apparitions include those at Lourdes in France, where she is believed to have appeared to Bernadette Soubirous in 1858, and at Fatima in Portugal, where she appeared to three shepherd children in 1917, calling for prayer and penance. These events have significantly impacted Christian devotion, leading to the establishment of pilgrimage sites that attract millions each year.
In addition to traditional prayers like the Hail Mary, many Catholics practice the Rosary, a form of prayer that involves meditating on the life of Christ through the lens of Mary. The Rosary serves as a means of contemplation and connection to both Jesus and Mary, reinforcing her role in the life of believers.
While Mary is predominantly recognized within Christianity, she also holds a special place in Islam, where she is known as Maryam. The Quran honours her as one of the most righteous women, and her story is told with reverence, highlighting her miraculous conception of Jesus (Isa) and her piety. Maryam is the only woman mentioned by name in the Quran, reflecting her esteemed status.
The Virgin Mary continues to inspire a deep sense of devotion and reverence among Christians worldwide. Her life story, encompassing themes of humility, faith, and maternal love, resonates with people of all backgrounds. As a symbol of hope and compassion, Mary’s legacy endures, reminding the faithful of the profound connection between humanity and the divine. Whether through prayer, artistic expression, or communal celebration, her influence remains a vital part of the Christian faith, encouraging individuals to embody her virtues in their own lives.
**Beliefs about Church Leadership and Authority**
We respect the Pope as an influential leader and teacher within the Church, though we recognize that our personal perspectives on faith and morality may sometimes differ from his. The Pope holds significant authority in matters of doctrine and spiritual guidance, but individual conscience also plays a vital role in our faith journey.
**Beliefs about Birth Control**
We view decisions about birth control as personal and private, best made by couples based on their own informed consciences. We do not consider the use of artificial contraception, even within marriage, to be inherently sinful.
**Beliefs about Divorce**
While we acknowledge that divorce can be deeply painful, we do not see it as an unforgivable offence. We support the full inclusion of divorced individuals in the life and sacraments of the Church, and we believe the Church should recognize the reality of divorce among its members.
**Beliefs about Lay Participation**
We believe that lay members should have a voice in the Church’s governance and that clergy ought to be accountable to the wider community. Though bishops have significant responsibilities, laypeople should also participate in the Church’s administrative decisions.
**Beliefs about the Priesthood**
We support the idea that priests should have the option to marry if they choose. We also do not believe that celibacy should be a mandatory requirement for ordination.
**Beliefs about Other Christian Churches**
We view non-Catholic Christian communities as sincere expressions of faith with their own rich traditions. We do not believe these communities are defective or that their members are spiritually endangered because of their differences from the Catholic Church.
**Beliefs about Holy Communion**
We believe that Holy Communion during Mass should be open to all Christians who approach with sincere faith, regardless of denominational affiliation or beliefs about papal infallibility. We do not support restricting access to Communion only to Catholics or those who fully accept the Pope’s authority.
**Beliefs about Sexuality**
We affirm that sexual intimacy ideally belongs within marriage, but we do not believe that committed, mature adults in loving relationships are automatically guilty of sin if their relationship exists outside of marriage. We also do not accept that all premarital sex is necessarily a grave or mortal sin.
**Beliefs about LGBTQ Individuals**
We recognize gay and lesbian people as valuable members of the faith community and reject the idea that their sexual orientation is “disordered.” Regardless of our personal understanding, we uphold their dignity and worth.
And when he entered Jerusalem, the whole city was shaken and asked, “Who is this?” And the crowds replied, “This is Jesus the prophet, from Nazareth in Galilee.” Matthew 21:10–11
The Priestly Fraternity of Saint Peter (Latin: Fraternitas Sacerdotalis Sancti Petri; FSSP) is a traditionalist Catholic society of apostolic life for priests and seminarians. It is in communion with the Holy See. It was founded in 1988 by 12 former members of the Society of Saint Pius X (SSPX) who left following the Écône consecrations, which resulted in the SSPX bishops being excommunicated by the Holy See.
Headquartered in Switzerland, the society maintains two international seminaries: the International Seminary of St. Peter in Wigratzbad, Opfenbach, Bavaria, Germany, and Our Lady of Guadalupe Seminary in Denton, Nebraska, United States. The society is officially recognized by the Holy See and has 368 priests who celebrate the Tridentine Mass in locations in 147 worldwide dioceses.
According to canon law, the FSSP is a clerical society of apostolic life of pontifical right. It is not, therefore, an institute of consecrated life and members take no religious vows, but are instead bound by the same general laws of celibacy and obedience as diocesan clergy and, in addition, swear an oath as members of the society. The fraternity’s pontifical right status means that it has been established by the Pope and is answerable only to him in terms of its operation (through the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life; prior to January 17, 2019, through the Pontifical Commission Ecclesia Dei), rather than to local bishops. A local bishop still governs the fraternity’s work within his respective diocese.[citation needed] In this sense, its organization and administrative reporting status are similar to those of religious orders of pontifical right (for example, the Jesuits or Dominicans).
On 28 September 2024, the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life informed the FSSP that it had opened an apostolic visitation. According to the Fraternity, this is intended to “enable the Dicastery to know who we are, how we are doing and how we live, so as to provide us with any help we may need.”
Mission St-Irénée de Lyon
The Extraordinary Form of the Roman Rite
Mass Broadcasts
https://www.livemass.net/locations/montreal.html
Eric Michel Lay Member
This morning I woke up at the alarm at 5:00 hrs. to take care of Marie. After I couldn’t go back to sleep, I decided to install my last shelf, the Montrance one.
The Frame:
A wider look at the praying wall:
Where is the Monstance?
I purchased this monstance in October 2025. I was very pleased with it until I found out that it was a home decor item. The Luna didn’t open, so I had to return it. Now I am waiting to find a real one at a low price. I spent over 10 000,00$ to equip the Chapel for the Catholic Liturgy, including the Chasubles, the Mitres, and the linens. Because as a Chaplain, I didn’t have to buy any of that, borrowing what I needed on visiting locations. Due to Rev. Marie’s illness, I had to set up the praying chapel as a full worship chapel.
Many of the Jews who had come to Mary and seen what Jesus had done began to believe in him. But some of them went to the Pharisees and told them what Jesus had done. So the chief priests and the Pharisees convened the Sanhedrin and said, “What are we going to do? This man is performing many signs. If we leave him alone, all will believe in him, and the Romans will come and take away both our land and our nation.” John 11:45–48
When Jesus saw him lying there and knew that he had been ill for a long time, he said to him, “Do you want to be well?” The sick man answered him, “Sir, I have no one to put me into the pool when the water is stirred up; while I am on my way, someone else gets down there before me.” Jesus said to him, “Rise, take up your mat, and walk.” Immediately the man became well, took up his mat, and walked. John 5:6–8
People don’t know that you do not need to be a member of the Catholic faith, or Christian, not even a believer, to visit one of the sanctuaries or churches. In Montreal, we saw muslims and Indians, even atheists, visiting our shrines; they recognize the arts that were made to teach and beautify a church. Everyone knows the St. Joseph Oratory or the Notre-Dame Basilica in Montreal, as well as the Vatican, the Saint James Convento in Santiago de Compostela, or Lourdes in France. I saw many little shrines here in Canada, and one of the nicest ones is Our Lady of Assomption in Acadia, New Brunswick.
Our Lady of the Assumption in Rogersville refers to two significant religious sites in Rogersville, New Brunswick, Canada: the Monument National Notre-Dame de l’Assomption (a Provincial Historic Site) and the Abbaye Notre-Dame-de-l’Assomption (a Trappist nun monastery).
Monument national Notre-Dame de l’Assomption
This site is a significant place of pilgrimage for Acadians and was designated a Provincial Historic Site to honour the legacy of Monsignor Marcel-François Richard, a key leader in the Acadian renaissance.
Significance: Mgr. Richard was instrumental in the adoption of the Acadian flag and national anthem (“Ave Maris Stella”) and the selection of August 15 as the National Acadian Holiday.
Features: The site includes a chapel where Mgr. Richard’s remains are interred beneath a large mosaic of the Virgin of the Assumption, an entrance arch, outdoor Stations of the Cross, and grottoes dedicated to Our Lady of Lourdes and Our Lady of Fatima.
Location: It is located east of the Saint-François-de-Sales Church in the center of the Village of Rogersville.
Abbaye Notre-Dame-de-l’Assomption
This is a contemplative community of Trappistine (Cistercian) nuns.
History: The abbey was founded in 1904 by Trappist sisters who had been forced to leave their monastery in Lyon, France, following an invitation from Mgr. Richard.
Location: In the forest near the village of Rogersville.
Both sites are central to the religious and cultural heritage of the Acadian people in New Brunswick.
We are Franciscans of the Eucharist, guess what our main concern is?
Yes, for sure, the Eucharist
Do you know that you do not need to attend Mass to have communion?
You do not need to be present at church to receive Holy Communion. As a chaplain, my key mission is to ensure that anyone who wishes to receive the Body of Christ can do so, wherever they are. The Eucharist can be brought directly to you, no matter where you are.
If you are in the hospital, living in a seniors’ residence, or find yourself somewhere where it is impossible to go to church, you are not forgotten. As a chaplain, I am committed to bringing the Host to you, wherever you are. The Church recognizes that illness, advanced age, or other circumstances can prevent people from physically attending Mass. That is why we have the ministry of bringing Holy Communion to the sick and homebound; it is a way to keep you connected to your faith and the wider Church community.
Receiving the Eucharist is a source of spiritual strength, comfort, and grace. If you or a loved one finds it difficult or impossible to attend Mass, please remember: you are still part of the Church, and the Eucharist can come to you. Do not hesitate to reach out so that you can continue to experience the presence of Christ in your life, no matter where you are.
This ministry shows that God’s love meets you wherever you are. If you wish to receive Holy Communion but cannot attend church, I am here to serve you. Please let me know.
The Jews picked up rocks to stone Jesus. Jesus answered them, “I have shown you many good works from my Father. For which of these are you trying to stone me?” The Jews answered him, “We are not stoning you for a good work but for blasphemy. You, a man, are making yourself God.” John 10:31–33
[REM] It should not say “The Jews” because Jesus is a jew also. Do we say Americans kill an American? I’ll say the crowd… (The series “THE CHOSEN” replaced the Jews with the Pharisees.)
Pope John Paul II, who went to Jerusalem and apologized for the way Christians treated Jews. This historic event took place during his pilgrimage to the Holy Land in March 2000.
The Act of Contrition: On March 26, 2000, he placed a prayer in the Western Wall in Jerusalem, asking for forgiveness for the suffering inflicted on Jews by Christians throughout history.
Significance: As part of his Jubilee Year 2000 efforts to reconcile the Church with other faiths, this gesture was widely seen as a landmark in Catholic-Jewish relations.
Yad Vashem: Earlier, on March 23, 2000, he visited the Yad Vashem Holocaust Memorial to pray and condemn antisemitism.
Pope John Paul II made many apologies. During his long reign as Pope, he apologized to Jews, women, people convicted by the Inquisition, and almost everyone who had suffered at the hands of the Catholic Church over the years. Even before he became the Pope, he was a prominent editor and supporter of initiatives such as the 1965 Letter of Reconciliation from the Polish Bishops to the German Bishops. As Pope, he officially made public apologies for over 100 of these wrongdoings, including:
In 1992, he apologized to the indigenous people of South America for the “pain and suffering” caused during the Church’s 500-year presence in the Americas. He issued a broader apology in 2000, acknowledging the church’s “sins of the past” during the Jubilee year. In 1993, he apologized for missionary abuses against aborigines in Oceania.
Christians involved in the African slave trade (14 August 1985, also at various points in the 1990s)
In a June 1995 “Letter to Women”, John Paul said,
“Women’s dignity has often been unacknowledged and their prerogatives misrepresented; they have often been relegated to the margins of society and even reduced to servitude…Certainly it is no easy task to assign the blame for this, considering the many kinds of cultural conditioning which down the centuries have shaped ways of thinking and acting. And if objective blame, especially in particular historical contexts, has belonged to not just a few members of the Church; for this I am truly sorry.”
The inactivity and silence of many Catholics during the Holocaust (16 March 1998). The Commission for Religious Relations with the Jews issued a statement:
We cannot know how many Christians in countries occupied or ruled by the Nazi powers or their allies were horrified at the disappearance of their Jewish neighbours and yet were not strong enough to raise their voices in protest. For Christians, this heavy burden of conscience of their brothers and sisters during the Second World War must be a call to penitence.
Cardinal Miloslav Vlk of Prague was instrumental in crafting an apology by John Paul II for the “cruel death” of the famed medieval Czech reformer Jan Hus in 1415. In his 18 December 1999 speech in Prague, John Paul expressed “deep sorrow” for Hus’ death and praised his “moral courage.”
The Church’s role in the religious wars that followed the Protestant Reformation.
For the Crusaders’ Sack of Constantinople in 1204. To the Archbishop Christodoulos of Athens, he said, “Some memories are especially painful, and some events of the distant past have left deep wounds in the minds and hearts of people to this day. I am thinking of the disastrous sack of the imperial city of Constantinople, which was for so long the bastion of Christianity in the East. It is tragic that the assailants, who had set out to secure free access for Christians to the Holy Land, turned against their own brothers in the faith. The fact that they were Latin Christians fills Catholics with deep regret. How can we fail to see here the mysterium iniquitatis at work in the human heart?”
On 20 November 2001, from a laptop in the Vatican, Pope John Paul II sent his first e-mail apologizing for the Catholic sex abuse cases and the Church-backed “Stolen Generations” of Aboriginal children in Australia. The month before that, he apologized to China for the behaviour of Catholic missionaries during the colonial era.
In December 1999, at the request of Joseph Cardinal Ratzinger, then Prefect of the Congregation for the Doctrine of the Faith, who would later become Pope Benedict XVI, the International Theological Commission presented its study titled “Memory and Reconciliation: The Church and the Faults of the Past.” The purpose of this document is “not to examine particular historical cases but rather to clarify the presuppositions that ground repentance for past faults.” It examines repentance for past faults in the context of sociology, ecclesiology and theology.
The Great Jubilee of the year 2000 included a day of Prayer for Forgiveness of the Sins of the Church on March 12, 2000.
Pope John Paul II (born Karol Józef Wojtyła; 18 May 1920 – 2 April 2005) was head of the Catholic Church and sovereign of Vatican City from 16 October 1978 until his death in 2005. He was the first non-Italian pope since Adrian VI in the 16th century and the third-longest-serving pope in history, after St. Peter and Pius IX.
John Paul II attempted to improve the Catholic Church’s relations with Judaism, Islam, and the Eastern Orthodox Church in the spirit of ecumenism, holding atheism as the greatest threat.
[REM] People say that it is Paul (St Paul) who wrote things against the jews to make people hate the Jews. According to what I know, Paul said I am Jewish and Roman. It makes no sense that he really said that. I blame the ones who wrote the copy of the copy of the copy.
Google AI
https://en.wikipedia.org/wiki/List_of_apologies_made_by_Pope_John_Paul_II