I started picking up items for the Shrine while living in Belleville, ON, around 2009-2010. I purchased the casing shelves in the summer of 2011. So, as of summer 2026, the Shrine is 15 years old.

To the people of the Manse: HAPPY SHRINE Celebration

“Blessings upon you” is a warm, traditional expression of goodwill, gratitude, or comfort that wishes good fortune, happiness, and divine protection for someone like you, reader

Everyday Goodwill: The phrase conveys a universal desire to uplift, respect, and care for others in daily interactions, during hardships, or in celebrations.

Biblical Foundations: It mirrors classic scriptural benedictions like the Aaronic Blessing in Numbers 6:24–26 (“The LORD bless you and keep you…”) and promises of provision in Deuteronomy 28:8.

Spiritual Context: Traditionally, it invokes divine favour, grace, and inner shalom (peace), not just material wealth.

Receiving communion under both kinds means receiving Christ’s Body (the host) and Blood (the wine) at Mass. This practice is rich in symbolic meaning and more fully expresses the sign of the Eucharistic banquet.

Here is what you need to know about this practice, particularly in the Catholic Church:

Theological Significance
The Second Vatican Council emphasized this practice. Receiving both bread and wine responds more faithfully to Jesus’ invitation at the Last Supper: “Take and eat… Take and drink from it, all of you.” The visible sign of food and drink is thus complete.

The Dogma of “Concomitance”: The Church teaches that Christ is present in his entirety (Body, Blood, Soul, and Divinity) under the single species of bread or under the single species of wine. If you receive only the bread, you still receive Christ in his entirety.

Practical Methods
There are two main ways to distribute and receive Communion under both kinds:

Communion from the chalice: The faithful first consume the host, then drink directly from the chalice presented by the priest or an extraordinary minister. After each person, the rim of the chalice is wiped with a white cloth (the purificator).

Intinction: This is the most common method for reasons of hygiene and ease of flow. The person approaches, the priest gently dips the host into the chalice containing the Precious Blood, then places it directly into the communicant’s mouth.

⚠️ Important rule: In the case of intinction, the person cannot dip the host into the chalice themselves. This gesture is reserved for the minister of worship.

When is it offered?
Not all Sunday Masses offer Communion under both kinds due to time constraints or a lack of ministers to hold the chalices. It is often preferred on major occasions:

Weddings and ordinations.

The Mass of Holy Thursday (which commemorates the institution of the Eucharist).

Smaller community Masses (retreats, weekday Masses).

Using a communion tray with individual cups (often stainless steel or pewter) is the norm in your tradition. This is an important practical and theological distinction from the Catholic tradition.

Here is what characterizes this beautiful practice in your tradition:

A sense of sharing and equality.
In Protestant and Evangelical theology, the pastor and the faithful together form the “universal priesthood.” The faithful pass the tray from hand to hand in the pews, and each person helps themselves. Each person taking their own small cup expresses both a personal act of faith and the equality of all believers around the Lord’s table.

Reasons of Hygiene and Simplicity
Historically, individual cups (around the turn of the 20th century) were introduced for obvious hygiene reasons, allowing a large congregation to receive communion peacefully under both kinds (the bread/host and the wine or grape juice) without sharing a chalice.

A quick question about your practices:
In your community, do you use wine or grape juice (often preferred so that everyone, including children and those with alcohol use disorder, can participate)?

This is indeed a very common and highly symbolic choice in many Protestant, Evangelical, and Baptist churches. Using grape juice (often called “fruit of the vine”) or non-alcoholic wine reflects two fundamental principles of your tradition: Total inclusion, allowing everyone to receive communion without restriction, including children, pregnant women, people with health problems, and those struggling with alcohol addiction. No one is excluded from the Lord’s table. Faithfulness to the biblical text: In the Gospels, during the Last Supper, Jesus speaks explicitly of the “fruit of the vine” (“I will no longer drink of this fruit of the vine…” – Matthew 26:29). Grape juice or dealcoholized wine is its purest and most natural expression. Logistically, the combination of individual cup trays and alcohol-free wine is ideal. It allows trays to be prepared in advance and provides a smooth, hygienic, and warm moment of communion for the entire congregation.

Recevoir la communion sous les deux espèces signifie communier au Corps (l’hostie) et au Sang (le vin) du Christ lors de la messe. C’est une pratique chargée de sens symbolique, qui exprime plus pleinement le signe du banquet eucharistique.

Voici l’essentiel à savoir sur cette pratique, notamment dans l’Église catholique :

1. La signification théologique
   Le Concile Vatican II a mis en valeur cette pratique. Communier au pain et au vin répond plus fidèlement à l’invitation de Jésus lors de la Cène : « Prenez et mangez… Prenez et buvez-en tous ». Le signe visible de la nourriture et de la boisson est ainsi complet.

Le dogme de la “concomitance” : L’Église enseigne que le Christ est présent tout entier (Corps, Sang, Âme et Divinité) sous la seule espèce du pain ou sous la seule espèce du vin. Si vous ne communiez qu’au pain, vous recevez tout de même le Christ dans sa totalité.

2. Les méthodes pratiques
   Il existe deux manières principales de distribuer et de recevoir la communion sous les deux espèces :

La communion au calice : Le fidèle consomme d’abord l’hostie, puis boit directement au calice présenté par le prêtre ou un ministre extraordinaire. Le bord du calice est essuyé avec un linge blanc (le purificatoire) après chaque fidèle.

L’intinction : C’est la méthode la plus courante pour des raisons d’hygiène et de fluidité. Le fidèle s’approche, le prêtre trempe délicatement l’hostie dans le calice contenant le précieux Sang, puis la dépose directement dans la bouche du communiant.

⚠️ Règle importante : En cas d’intinction, le fidèle ne peut pas tremper lui-même l’hostie dans le calice. C’est un geste réservé au ministre du culte.

3. Quand est-elle proposée ?
   La communion sous les deux espèces n’est pas systématique à toutes les messes dominicales, faute de temps ou de ministres pour tenir les calices. Elle est souvent privilégiée lors de grandes occasions :

Les mariages et les ordinations.

La messe du Jeudi Saint (qui commémore l’institution de l’Eucharistie).

Des messes de communauté plus restreintes (retraites, messes de semaine).

L’utilisation d’un plateau de communion avec des coupelles individuelles (souvent en acier inoxydable ou en étain) est effectivement la norme dans votre tradition. C’est une distinction pratique et théologique très importante par rapport à la tradition catholique.

Voici ce qui caractérise cette belle pratique dans votre tradition :

1. Le sens du partage et de l’égalité
   Dans la théologie protestante et évangélique, le pasteur et les fidèles forment ensemble le « sacerdoce universel ». Le plateau passe de main en main parmi les fidèles, assis dans les bancs, où chacun vient se servir. Le fait que chacun prenne sa propre petite coupe exprime à la fois une démarche personnelle de foi et l’égalité de tous les croyants autour de la table du Seigneur.
2. Les raisons d’hygiène et de simplicité
   Historiquement, l’introduction des coupelles individuelles (au tournant du XXe siècle) s’est faite pour des raisons d’hygiène évidentes, permettant à une grande assemblée de communier sereinement sous les deux espèces (le pain/l’hostie et le vin ou le jus de raisin) sans partager le même calice.

Une petite question sur vos habitudes :
Dans votre communauté, utilisez-vous du vin ou du jus de raisin (souvent privilégié pour que tous, y compris les enfants ou les personnes dépendantes, puissent participer) ?

C’est effectivement un choix très courant et hautement symbolique dans de nombreuses Églises protestantes, évangéliques et baptistes.L’utilisation du jus de raisin (souvent appelé « fruit de la vigne ») ou de vin sans alcool répond à deux principes fondamentaux de votre tradition :L’inclusion totale : Cela permet à absolument tout le monde de communier sans restriction : les enfants, les femmes enceintes, les personnes ayant des problèmes de santé ou celles qui luttent contre une dépendance à l’alcool. Personne n’est mise à l’écart de la table du Seigneur.La fidélité au texte biblique : Dans les Évangiles, lors de la Cène, Jésus parle textuellement du « fruit de la vigne » ($«$ Je ne boirai plus désormais de ce fruit de la vigne… $»$ – Matthieu 26:29). Le jus de raisin ou le vin désalcoolisé en est l’expression la plus pure et naturelle.De plus, sur le plan logistique, l’association du plateau à coupelles individuelles et du vin sans alcool est idéale. Elle permet de préparer les plateaux à l’avance en toute simplicité et d’offrir un moment de communion fluide, hygiénique et chaleureux pour toute l’assemblée.

From our post yesterday: We are NOT a church; the first line, “We (EMMI) are Independent Catholics (ISM) and Clerics devoted to the Roman Catholic Church’s teaching authority,” is ambiguous to our readers.

Let me explain the differences.

1: We view Vatican II as a valid ecumenical council intended to renew the Church for the modern world. We think, as studies such as a National Bureau of Economic Research (NBER) paper note, that Catholic Mass attendance and religious vocations declined measurably worldwide in the decades following the 1960s implementation of Vatican II.

2: We follow the mainstream Old Catholic churches in Europe (the Union of Utrecht), which actually moved in a progressive theological direction: 3: allowing married priests, 4: abolishing mandatory clerical celibacy, 5: ordaining women, and entering full communion with the Anglican Communion.

6: We agree with the Novus Ordo of the Mass, but the Roman reforms went too far; 7: they removed too much of the sacred (Britannica: diminished reverence, sacredness, and the sacrificial nature of the Mass), especially that lay people do not receive communion at Mass but have the host in a pyx and have communion later outside the church; I think that is worse than 8: open communion during the celebration of the Eucharist. As my friend, the Right Reverend Ashley Deutschmann, stated on his website: Christ at the Center. Everyone at the Table.

9: Open to LGBTQ members being part of the clergy.

10: We apply a strict ritual discipline, whereas Rome is more liberal

11: We agree with Local languages, even if the Archbishop (Me) is a member of the Confraternity of Saint Peter.

12: We agree with Active lay participation.

13: We agree with the universal call to holiness.

14: We agree with the Permanent diaconate: allowing qualified married men or women to be ordained as deacons.

15: We reject the collective blame of Jews for Christ’s death, condemn antisemitism, and recognize elements of truth in other world religions.

16: We affirm religious freedom as a fundamental human right, asserting that individuals should follow their conscience in matters of faith without coercion.

17: We position ourselves as a partner in addressing global concerns like poverty, war, and human dignity. Also involved in Mental Health Ministry and Prison Ministry, including drug abuse.

18. As Rome, we are open to Ecumenism and Interreligious Dialogue (IAoC Ministry and URI)

19: Brother Eric Michel Roman Catholic Ecclesial Affiliations 

20:.We apply Roman Canon 2335 of the 1917 Code of Canon Law

Like the group name is:

Not All Catholics Are Roman, But All Catholics Are One

Cenacle

But I love it; no time for anything else.

The ministry now has five (5) websites

1. Here, of course, is the Franciscans of the Eucharist (TOFE): https://franciscanseucharist.com
2. Also, the Franciscans of the Immaculate (TOFI): https://franciscansimmaculate.org
3. A little while ago, we started the African Bible Academy: https://bibleacademy.africa
4. And recently, one that I have worked on since 1993, helping those who endure Mental Health Challenges, in-prison and out-of-prison individuals and those people with substance abuse, the Wholeness Chaplaincy at https://wholenesschaplaincy.org
5. The last one is our new AFRICA website here: https:/ericmichelministries.com

If I am not with you, I am on one of these nine (9) places, when not with Marie...

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Fulton John Sheen (born Peter John Sheen; May 8, 1895 – December 9, 1979) was an American Catholic prelate who served as Bishop of Rochester from 1966 to 1969. He was known for his preaching, especially on television and radio.

Ordained a priest of the Diocese of Peoria in Illinois in 1919, Sheen quickly became a renowned theologian, earning the Cardinal Mercier Prize for International Philosophy in 1923. He later taught theology and philosophy at the Catholic University of America in Washington, D.C. He served as a parish priest before he was appointed an auxiliary bishop for the Archdiocese of New York in 1951. He held this position until 1966, when he was made Bishop of Rochester. He resigned in 1969 as his 75th birthday approached and was made archbishop of the titular see of Newport (a diocese in Wales).

For 20 years as “Father Sheen”, later monsignor, he hosted the night-time radio program The Catholic Hour on NBC (1930–1950) before he moved to television and presented Life Is Worth Living (1952–1957). Sheen’s final presenting role was the syndicated The Fulton Sheen Program (1961–1968), with a format very similar to the earlier Life Is Worth Living show. For that work, Sheen won an Emmy Award for Most Outstanding Television Personality and was featured on the cover of Time magazine. Starting in 2009, his shows were being rebroadcast on the EWTN and the Trinity Broadcasting Network’s Church Channel cable networks. His contribution to televised preaching resulted in Sheen often being called one of the first televangelists.

The cause for his canonization was officially opened in 2002. In June 2012, Pope Benedict XVI officially recognized a decree from the Congregation for the Causes of Saints stating that he lived a life of “heroic virtue”, a major step towards beatification, and he is now referred to as venerable. On July 5, 2019, Pope Francis approved a reputed miracle through Sheen’s intercession, clearing the way for his beatification. Sheen was scheduled to be beatified in Peoria on December 21, 2019, but this was postponed after Bishop Salvatore Matano of Rochester expressed concern that Sheen’s alleged assignment of a priest who had been the subject of a 1963 sexual misconduct case might be cited unfavourably in a forthcoming report from the New York Attorney General. The Diocese of Peoria countered that the priest had been assigned not by Sheen but by his successor, and that Sheen had been “exonerated” following thorough examination of the matter, having “never put children in harm’s way”. In March 2026, it was announced that his beatification would occur on September 24, 2026, in St. Louis, presided over by Cardinal Luis Antonio Tagle.

BOOK

“It is really not so important what we say to God; it is important what He says to us.”

– Venerable Fulton J. Sheen