May the Peace of the Risen Lord fill our hearts! May we be, with Our Lady, instruments of His Peace in our families, communities, and the world.

Summary: This post shares an inspiring glimpse into the daily life of a layperson following St. Francis’s teachings, connecting it to modern Canadian life.

Post: Ever wondered what it’s like to live by the spirit of St. Francis in today’s world? For members of Eric Michel Ministries International, it’s about finding faith in everyday moments, serving our communities, and embracing simplicity.

Imagine starting your day with a quiet reflection, then stepping out to make a difference in your neighbourhood, whether it’s through volunteering or simply offering a kind word. It’s about bringing compassion and peace to every interaction, just as St. Francis taught us. From our online service, our lay community embodies these values daily.

Join us as we share stories of faith, community, and living inspired by St. Francis. How do you bring faith into your daily life? Share your thoughts below!

EricMichelMinistries #StFrancisTeachings #LayFranciscan #FaithInAction #CommunityLove #VolunteerCanada #ChristianLife

FRIDAY, APRIL 3, 2026 | EASTER TRIDUUM
GOOD FRIDAY
YEARS ABC | ROMAN MISSAL | LECTIONARY

          First Reading       Isaiah 52:13–53:12
          Response            Luke 23:46
          Psalm               Psalm 31:2, 6, 12–13, 15–17, 25
          Second Reading      Hebrews 4:14–16, 5:7–9
          Gospel Acclamation  Philippians 2:8–9
          Gospel              John 18:1–19:42

Anon. 2009. Catholic Daily Readings. Bellingham, WA: Faithlife.

Title: The Significance of Good Friday: A Day of Reflection and Sacrifice

Good Friday holds a sacred place in the hearts of Christians worldwide. It is a day that marks the crucifixion of Jesus Christ, a moment of profound sorrow, sacrifice, and ultimate love. While Easter Sunday is celebrated with joy and resurrection, Good Friday serves as a poignant reminder of the cost of salvation, the price paid for the forgiveness of humanity’s sins.

On this day, we reflect on the unimaginable suffering that Christ endured. His pain was not just physical but emotional and spiritual. Jesus willingly accepted the weight of our sins, taking them upon Himself. His death on the cross symbolizes the profound love of God for His people, a love that would stop at nothing, not even death, to restore humanity’s relationship with the Creator.

For many, Good Friday is a time for deep personal reflection. It is a moment to pause and contemplate the gravity of Christ’s sacrifice and its meaning for our lives today. Jesus’ willingness to endure the cross challenges us to think about our own lives and the sacrifices we are called to make in the name of love, compassion, and faith.

Though the day is dark, Good Friday is also a day of hope. The story does not end with death. Through the agony of the cross, a promise of redemption and eternal life was made. And as Christians, we are reminded that even in the darkest moments, God’s plan is still at work, bringing healing, renewal, and restoration.

As we reflect on Good Friday, it’s also an opportunity to renew our own commitments to live lives of greater kindness, humility, and faith. The challenge, as followers of Christ, is to mirror His love, His sacrifice, and His grace in our interactions with the world around us.

On this day of mourning and reflection, let us remember that the cross is not just a symbol of death, but also a symbol of victory, a victory over sin, over death, and over despair. And that victory is a gift we are called to share with others.

So when he had washed their feet and put his garments back on and reclined at the table again, he said to them, “Do you realize what I have done for you? You call me ‘teacher’ and ‘master,’ and rightly so, for indeed I am. If I, therefore, the master and teacher, have washed your feet, you ought to wash one another’s feet. I have given you a model to follow, so that as I have done for you, you should also do.” John 13:12–15

Experience your faith in a deeper, more meaningful way with EWTN+, the new, free streaming home for powerful Catholic programming. From timeless devotions and daily Mass to original series, documentaries, and live events, EWTN+ brings the beauty of the Church directly to you—anytime, anywhere. Look for this free smart TV app on Roku TV, Amazon Fire TV, Apple TV, and Google/Android TVs via the Google Play Store, or visit EWTN.com. 

“Amen, I say to you, one of you will betray me.” Deeply distressed at this, they began to say to him one after another, “Surely it is not I, Lord?” He said in reply, “He who has dipped his hand into the dish with me is the one who will betray me.” Matthew 26:21–23

Reclining at the table with his disciples, Jesus was deeply troubled and testified, “Amen, amen, I say to you, one of you will betray me.” John 13:21

Christ is risen! Truly He is risen! The stone is rolled away. The tomb where Christ once laid is empty. Death did not hold Him. He conquered death and restored life. Jesus, Our Redeemer, brings us life, love, and hope won for us all through His passion, death, and resurrection.

This year, in these unprecedented times, our celebration of the Holy Triduum and Easter has certainly been far different than usual. The Coronavirus Pandemic and its effects have forced us all to adapt, sacrifice, and persevere in all things. We can all agree we’ve never experienced anything like this in our lifetimes. However, the same truths of our faith in the Paschal Mystery that we joyfully celebrate each year reign true today in the time of pandemic as “causes for joy.”

What I find special (and encouraging!) is how all the Easter Sunday Gospels begin with disciples seeking. In each of the Gospel accounts of the empty tomb, the women, Mary Magdalene and “the other Mary” or, Mary, the mother of James and John, go to the empty tomb. “On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb” (John 20:1).

What are they seeking? Perhaps the Resurrected Christ, but they didn’t all understand how the Scriptures would be fulfilled yet. Maybe they were seeking to mourn the Lord’s death more or to pray for Him. Maybe they were hoping to find some comfort in praying where His body laid at rest. No matter what, they were seeking. They didn’t immediately encounter the Lord either, they had to let the story continue to unfold and find Him. When they found Him, inexpressible joy was certainly the reaction!

Easter Joy, an encounter with our Risen Lord doesn’t just come to us. We must seek it. All of us approximately 2,000 years later are truly blessed to know how the story unfolds. We can seek to meet the Risen Lord knowing that He comes to us and calls us to Himself. Easter Joy, the joy of the Risen Lord is indeed ours when we seek Him!

How can we seek the Lord in such difficult times? In such depressing, scary, difficult times?

In faith, in hope, and in charity!

Seek Him! Believe in the power of God to transform our mourning into laughter and our fear into confidence. Live the truths and commandments of our faith. Long for the coming of God’s Kingdom, fulfillment only in Jesus Christ, and eternal life with Him. Long for the glory of God to be revealed through these difficult times.

Love, serve, and be charitable! Be kind, patient, and forgiving. Reach out to those who are lonely whether they be family, friends, or strangers. Share what you have with those in need. Recognize that praying for and supporting others are the greatest gifts of all through these times!

In these “uncharted lands,” we can hold true to our faith and the glory of the Resurrection. We can seek Jesus in opportunities that we never have before. We can find Easter Joy – the joy that “dispels wickedness, washes faults away, restores innocence to the fallen, and joy to mourners” (Exsultet: The Proclamation of Easter).

Once Mary saw, what did she do? “She ran and went” (John 20:2). Once you’ve found a glimmer of the Easter Joy, like Mary, bring it to others.

Andrew Rubinich

Andrew Rubinich currently is a Seminarian for the Archdiocese of Newark at Immaculate Conception Seminary in South Orange, New Jersey. He attended the College Seminary at Saint Andrew’s Hall at Seton Hall University and graduated in May 2020 with a Bachelor’s Degree in Catholic Philosophical Theology. In his free time from prayer, studies, and Seminary life, he enjoys time around the parish, time spent with family and friends, music, and writing.

The Mother of All Vigils

The Easter Vigil is the most extraordinary liturgy of the entire year in the Roman Rite of the Catholic Church. The Roman Missal guides the celebration of this great night and even refers to the Easter Vigil as the “mother of all vigils,” which is quoting St. Augustine from the 5th Century. So, the Easter Vigil has real history.

Throughout the years, this celebration did get lost for a time, lacking the full vigor it once had. However, Pope Pius XII in the 1950s, restored the prominent celebration of the mother of all vigils on the Saturday evening before Easter Sunday.

The Easter Vigil is packed with breathtaking symbolism and meaning. And it is packed with a celebration of everything we hold dear as Catholics. Christ is seen throughout in amazing grandeur.

Fire

First, it must be mentioned, the Easter Vigil begins with a bonfire outside. This holy fire is called the Lucernarium and the liturgy begins with the celebrant blessing the Easter fire. This fire symbolizes Christ who is not dead, but very much alive, burning brightly. From this fire, coals are taken out to light the incense and the fire is also used to light the new Paschal candle.

Throughout the entire liturgical year, the Paschal candle stands in or near the sanctuary of the church or near the baptistry as a sign of Christ. This candle is triumphantly marched into the church which is completely dark at this point. The single burning flame enters the back of the church carried by a priest or deacon who then raises it above his head and sings, “Lumen Christi” (the Light of Christ) to which the people respond, “Deo Gratias” (Thanks be to God). This is repeated a total of three times as the priest nears the sanctuary of the church.

While the Paschal candle makes its way to the altar area, little candles held by the congregation are lit from the Paschal candle and the light of Christ truly begins to spread throughout the church which is now lit by candlelight.

Beautiful Music

Once the candle makes it to the front, the Easter Proclamation or Exsultet is proclaimed by the priest, deacon, or cantor. This triumphant and beautiful chant is the prelude to the celebration of Easter. It speaks of night and light, of the place and time of the moment, of the priest and congregation, and it anticipates the glorious Resurrection of Jesus Christ.

After the long subdued nature of the Lenten Season, the Easter Vigil breaks in with glory and anticipation. During the Gloria in Excelsis, for example, every bell available is rung all throughout the chanting or singing of the hymn. Each reading during the Liturgy of the Word has an accompanying responsorial psalm. There are many other musical additions to the liturgy called for in the Roman Missal, including the Litany of the Saints before the Blessing of the Baptismal Water. The music at the mother of all vigils is something truly magnificent.

Abundant Proclamation of the Word of God

The Liturgy of the Word is kicked into high gear. There are seven possible readings (minimum of three), each with a selected responsorial psalm sung in between the readings and prayers by the priest following each psalm.

Then the Gloria in Excelsis is sung. The Collect is said. A reading from St. Paul’s Epistle to the Romans is proclaimed. The Alleluia is proclaimed for the first time since before Lent.  Yet another Psalm is sung. Then the Gospel is read and the Homily is given.

Blessing of Baptismal Water and Celebration of the Sacraments of Initiation

The remainder of the liturgy is a remarkable tour de force of the Sacraments of Initiation of the Church. The Baptismal water is blessed; those entering the Church make a profession of faith, renounce sin, and are baptized. Many of these adults have been preparing for this moment for a year or more.

Next, those who are not Catholic but who are previously baptized make a profession of faith in the Catholic Church are received into full communion with the Church. Then, the new Catholics, now all baptized and officially members of the Catholic Church are invited to the celebration of the Sacrament of Confirmed.

Renewing Our Own Promises

The entire congregation is then invited to renew their own baptismal promises and receive a blessing from the priest with the newly blessed baptismal water. The Liturgy of the Eucharist then takes place in the normal way.

However, now baptized and confirmed, the new Catholics (neophytes) receive the Body, Blood, Soul, and Divinity of Jesus Christ in the Holy Eucharist for the very first time. What a splendid moment to behold. This is the pinnacle of our Faith. With so many people leaving the practice of the Faith, this holy night is one in which to take part. By being present and praying for these new Catholics, we show our support to these new members of the Body of Christ.

Will Wright

Will Wright lives in Phoenix with his wife and sons and is a History and Religion Teacher at St. John Paul II Catholic High School. He is an adjunct instructor and Institute Fellow with the Institute of Catholic Theology in Phoenix and an instructor at the Kino Catechetical Institute. He is also a regular author for the website Catholic-Link English, many of his articles have been featured on “The Best of Catholic Blogging” column on the National Catholic Register website, and has been published with Adoremus Bulletin and SpiritualDirection.com.

Will earned a Bachelor’s Degree in History from the University of North Carolina at Chapel Hill. He also holds a dual course of study Master’s Degree in Catechetics & Evangelization and Theology & Christian Ministry from Franciscan University of Steubenville. He is currently enrolled with Pontifex University and working towards a Doctorate in Theology (ThD).

On March 26 of 2026, I was invited to assist at a Chrism Mass at St. Jerome Cathedral on March 31st by Emilio Velo, Permanent Deacon.

The Chrism Mass is a major celebration of Holy Week, presided over by the bishop and attended by his priests (the presbyterium), during which he consecrates the Holy Chrism and blesses the oils for the sick and catechumens. Held in the diocesan cathedral, it manifests the unity of the local Church and allows priests to renew their priestly vows.

Key elements of the Chrism Mass:
The Holy Chrism, a mixture of olive oil and perfumes, is consecrated by the bishop. It is used for baptisms, confirmations, ordinations, and the dedication of churches.

The other oils: the oil of catechumens (for those preparing for baptism) and the oil of the sick (for the sacrament of the sick) are blessed.

Renewal of vows: The priests (and sometimes deacons) renew their commitment to the service of Christ and the Church before the bishop.

Moment of Communion: This is a diocesan gathering that brings together priests, deacons, consecrated persons, and the faithful from all sectors.

Calendar: Traditionally, Holy Thursday is often celebrated on Tuesday or Wednesday of Holy Week for practical reasons.

These holy oils are then distributed to the parishes for use throughout the liturgical year

The Roman Catholic Diocese of Saint-Jérôme (Latin: Dioecesis Sancti Hieronymi Terraebonae) is a Latin rite suffragan of the Archdiocese of Montréal. Its cathedral episcopal see is Cathédrale Saint-Jérôme, dedicated to Saint Jerome (Hieronumus), in Saint-Jérôme, Quebec. It was erected on 23 June 1951 as the Diocese of Saint-Jérôme (Latin: Sancti Hieronymi Terræbonæ), on territories split off from (its Metropolitan) the Archdiocese of Montréal, the Archdiocese of Ottawa and the Diocese of Mont-Laurier. On 1 June 2022, the Diocese of Saint-Jérôme and the Diocese of Mont-Laurier were united to become the Diocese of Saint-Jérôme–Mont-Laurier. As of 2014, it pastorally served 446,000 Catholics (97.2% of the 459,000 total) across 2,116 km2 in 35 parishes, with 67 priests (52 diocesan, 15 religious), 18 deacons, 118 lay religious (21 brothers, 97 sisters), and 3 seminarians. https://en.wikipedia.org/wiki/Diocese_of_Saint-Jerome_Mont-Laurier

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

• St. Sergius of Radonezh: A 14th-century Russian saint and abbot, canonized in 1449.
• St. Gregory Palamas: A 14th-century Byzantine theologian who is venerated by both Eastern Orthodox and some Eastern Catholic churches.
  • St. Seraphim of Sarov: A prominent Russian saint of the 18th and 19th centuries, venerated in many Orthodox and Eastern Catholic churches, notes Reddit users.
  • St. Herman of Alaska: An 18th and 19th-century missionary monk who is a key figure in the history of Orthodoxy in North America, according to the Orthodox Calendar Company.
  • St. Elizabeth the New Martyr: A 20th-century Russian saint, also featured on icons in Eastern Catholic churches, according to Reddit users.
  • St. John Maximovich: Another 20th-century saint venerated by Eastern Orthodox and some Eastern Catholic faithful, notes Reddit users. 

Why are these saints recognized?

• Orthodox perspective: The Orthodox Church continues to canonize saints who embody spiritual life and holiness after 1054. They are venerated for their wisdom and connection to God.
• Catholic perspective: The Catholic Church, especially through the Eastern Catholic churches, has incorporated many of these post-schism figures into its devotional life. This is seen as a way to acknowledge the shared heritage and spiritual depth of the Orthodox tradition, as noted on the Catholic Answers website and in this YouTube video. 

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:

• A New Beginning through Sacraments: In the Catholic tradition, the sacraments of Baptism and Confirmation are viewed as transformative events. The phrase can serve as a way to celebrate this spiritual renewal.
• A call to conversion: Can signify a personal commitment to living a life aligned with the Catholic teachings of Pierre Teilhard de Chardin, explained by Ilia Dilo, a Franciscan nun. This involves a change of heart and mind, as well as striving for virtue.
• An Easter and Resurrection message: The concept is central to the Easter season, which celebrates the resurrection of Jesus and his victory over death. By rising with Christ, Catholics are called to a new existence.

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,

• I serve in several capacities, most notably as a Volunteer Chaplain at the US National Association of Catholic Chaplains, a role I have held since 2021, specifically as a First Responder Chaplain.
• Associate Member of the Original Franciscan “Third Order”, the Confraternity of Penitents in Fort Wayne, IN, USA. Since Sept 28, 2024.
• Enrolled in the Millitia Immaculata on Dec 23, 2023.
• And this year, I became an EWTN Media Missionary.

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:

• Adherence to the ancient Catholic faith: Old Catholics accept the ecumenical creeds (Apostles’ and Nicene) and the dogmatic decisions of the first seven ecumenical councils of the undivided Church.
• Rejection of Papal Infallibility and Universal Jurisdiction: The Declaration explicitly repudiates the First Vatican Council’s (1870) decrees concerning the Pope’s infallibility and his supreme, universal authority over all churches.
• Affirmation of the Vincentian Canon: The statement upholds the principle laid down by St. Vincent of Lérins: “We hold that which has been believed everywhere, always, and of all men; for that is truly and properly Catholic” (Id teneamus, quod ubique, quod semper, quod ab omnibus creditum est; hoc est etenim vere proprieque catholicum).
• Episcopal-Synodal Governance: Authority resides in the collective body of bishops (collegiality), with significant participation of both clergy and laity in local synods, rather than a single central figure.
• Focus on Christian Unity: The Declaration expresses a hope and commitment for the reunion of all Christian confessions based on the shared faith of the ancient Church. 

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.