Repost for the Canada Day of Prayer July 9th, 2026
This is my very first poem.
Today’s the world day of prayer
And around the world, everywhere
People are taking the time to pray,
For missionaries far away
through their work and endless days
They may teach others about Jesus Way
While we are at home can do our part
And pray for God’s guidance from above
Wrapped safely in His loving arms.
We pray that they are safe from harm.
Rev. Marie Yvonne
Someone posted a painting of Our Mother of Perpetual Succour on Facebook, and I was wondering if she was the same as Our Lady of Good Help. Both are Holy Mary, but their representations are not the same.
Notre-Dame du Perpétuel Secours est une icône byzantine très ancienne (souvent attribuée au XIVe siècle) représentant Marie avec l’enfant Jésus et deux anges. Elle symbolise l’aide constante et le réconfort.
Notre-Dame du Bon Secours (ou de Bon-Secours) est un titre lié à la protection, particulièrement vénéré par les marins. Au Québec, cela fait le plus souvent référence à la célèbre Chapelle Notre-Dame-de-Bon-Secours située dans le Vieux-Montréal.
Our Mother of Perpetual Succour (Latin: Nostra Mater de Perpetuo Succursu), colloquially known as Our Lady of Perpetual Help, is a Catholic title of the Blessed Virgin Mary associated with a 15th-century Byzantine icon and a purported Marian apparition. The image was enshrined in the Church of San Matteo in Via Merulana from 1499 to 1798 and is today permanently enshrined in the Church of Saint Alphonsus of Liguori in Rome, where the novena to Our Mother of Perpetual Help is prayed weekly.
Pope Pius IX granted a pontifical decree of canonical coronation, along with the official, formalized title Nostra Mater de Perpetuo Succursu, on 5 May 1866. The Latin Patriarch of Constantinople, Cardinal Ruggero Luigi Emidio Antici Mattei, executed the rite of coronation on 23 June 1867.
The Congregation of the Most Holy Redeemer serve as custodians of the icon. The image is also known as the Virgin of the Passion in Eastern Orthodoxy. Novena prayers are held before its feast day on 27 June every year. Due to promotion by the Redemptorist priests, the image has gained popularity among Western and Eastern Catholics. Modern reproductions are often displayed in residential homes, commercial establishments, and public transportation.
Our Lady of Prompt Succor
The Notre-Dame-de-Bon-Secours Chapel (chapelle Notre-Dame-de-Bon-Secours, “Our Lady of Good Help”) is a church in the Old Montreal district of Montreal, Quebec. One of the oldest churches in Montreal, it was built in 1771 over the ruins of an earlier chapel. The church is located at 400 Saint Paul Street East at Bonsecours Street, just north of the Bonsecours Market in the borough of Ville-Marie
St. Marguerite Bourgeoys, the first teacher in the colony of Ville-Marie and the founder of the Congregation of Notre Dame, rallied the colonists to build a chapel in 1655. In 1673, returning from France, Bourgeoys brought a wooden image of Our Lady of Good Help; the stone church was completed in 1678. It burned in 1754, the reliquary and statue being rescued and placed above the entrance of the rebuilt church of 1771.
Settlements
Churches and chapels
Schools
Other uses
Wikipedia
Are you looking for meaningful ways to engage and grow in faith? Here are 23 ways you can get involved in our ministries, deepen your spiritual journey, and connect with our community
We welcome you to explore these opportunities and find the ones that resonate with your calling!
Mary of Magdala (Mary Magdalene) is one of the most significant, influential, and frequently misunderstood figures in the New Testament and early Christian history. For centuries, her legacy has been buried under layers of theological conflation, political maneuvering, and cultural mythmaking.
We use Mary of Magdala twice at Eric Michel Ministries International: first, she is part of our third order franciscain, and the North American Province is named the Three Marys, of which she is a part of the three. Also, the Manse’s Chapel is named Three Marys, for us, she is considered of high value
It is fascinating and deeply meaningful to learn how Eric Michel Ministries International (EMMI) honours Mary of Magdala. Naming both the North American Province and the Manse’s Chapel after the Three Marys and integrating her into your Franciscan Third Order show a profound commitment to restoring her historical and spiritual dignity.
In the context of EMMI’s ministries, her inclusion carries deep theological weight. Here is a look at how her presence resonates with Franciscan spirituality and the rich tradition of the “Three Marys.”
To read all about our chapel, visit our second site:
https://mesfc.com/en-mary-of-magdala-a-comprehensive-profile
Referring to:
New Website Posted on 2026-06-26 by Archbishop
https://franciscanseucharist.com/new-website/
Google Nightmare
I thought that was a good move, creating a site on sites.google.com through Google Workplace. I fought for two weeks to have the domain name thirdorderfranciscans.org attached to it, but I gave up from June 24 until July 3, ten days trying to make it work, even with Google Workplace Support. I should remember that I went through that nightmare when Google decided to stop selling domain names. So, to solve this, short and sweet: I transfered the pages to www.mesfc.com. So for now on the site MESFC is split in three:
Have a blessed day!
The Old Catholic Church is the specific historical movement that rejected the 1870 First Vatican Council’s decrees on papal infallibility. In contrast, “Independent Catholic” is a broad, umbrella term encompassing any Catholic-tradition church, including Old Catholics, that operates entirely outside the authority of the Roman Catholic Church.
The relationship between the two terms can be broken down into their origins, core governance, and theology.
Core Differences
Key Characteristics
Feature
Authority
Theology
Apostolic Succession
Roman Status
Old Catholic Church
Governed by regional synods and bishops (e.g., Union of Utrecht)
Generally progressive. They practice open communion, allow married priests, and many ordain women.
Highly organized; recognized by the Anglican Communion and generally accepted by Rome as valid.
Considered schismatic by the Vatican, but valid in their sacraments.
Independent Catholic
Varies wildly; many are completely self-governing and accountable only to their local bishop or founder.
Highly diverse. Can range from extremely progressive/inclusive (like the Reformed Catholic Church) to fiercely traditionalist/Latin-Mass focused.
Unregulated. While many lines of succession can be traced, validity depends heavily on the specific bishop who performed the ordination.
Unrecognized by the Vatican, with sacraments that may or may not be deemed valid depending on the specific group.
A new website keeps me busy, and I do not have time for my other tasks, especially when I spend a lot of time struggling with computer software that blocks my information. I have website names I used in the past that are not due for renewal yet. When the renewal date comes, I often ignore it, and if I do not pay, everything is cancelled.
I needed a website for our new Group, EMMI-IAoC Ministries (FACEBOOK), as well as for Google Groups & Classroom. I previously hosted my websites on site.google.com after being ripped off by Yahoo hosting, and today I switched to WordPress for our sites.
So the domain (website name) thirdorderfranciscans.org is still mine and hasn’t expired yet, so I would like to use it with my new site, which is at https://sites.google.com/franciscanseucharist.ca/emminter for now. I entered all the info to get that name tag on the website, but it keeps showing an error that it’s already in use elsewhere. It says it can take 48 hours to 7 days to work properly.
The new site for the Interdenominational Assembly of Churches Association Ministry is mainly for our Catholic partners, but we are open to any Christian churches or para-churches. If you are a bishop, priest, or community leader faithfully serving in Latin America, Africa, or Asia, are you passionate about building strong, self-sustaining local churches even with limited resources?
We understand your commitment. Many of you lead vibrant faith communities, sometimes in the most challenging environments, without institutional funding and with little outside support. Your resilience inspires us.
That’s why we’re launching a brand new, FREE Facebook group dedicated to real solutions for real leaders: The Community Fellowship Resilience & Capacity Building Program.
What You’ll Get:
✅ Simple administrative toolkits (for finances, ledgers, records)
✅ Community asset mapping (micro-cooperatives, gardens, skill-sharing)
✅ Weekly leadership frameworks (youth mentoring, outreach)
✅ Global network of independent leaders to share ideas and encouragement
What We Don’t Offer:
🚫 No financial grants or building funds
🚫 No immigration assistance
🚫 No false promises—just practical support and tools
Our mission is to help you build a truly independent, thriving church using organization, strategy, and partnership, not temporary handouts. All guides and modules are designed for low-data use right here on Facebook.
Ready to build something lasting with us?
The site has only eleven (11) pages, but I have so many documents from 2017 to now that I need to sort them and post the ones that are still valid for 2026 and after. It is included in the Google Workspace package, so I use it, and one day we will just have to type www.thirdorderfranciscans.org to get on it.
God Bless
Peace and all good!
“Rest for peace, knowing your memory will forever be a blessing.”
Montreal shooting victim Michel Mizrahi is remembered as a devoted father and friend, and the coroner has also confirmed the identity of the other person who was killed: 34-year-old Montreal police (SPVM) officer Mohamed Lamine Benredouane.
Alleged Montreal shooter has been identified as 25-year-old Seth Scott Hatfield from Lethbridge, Alta.
Eternal rest grant unto them, O Lord, and let perpetual light shine upon them. May their souls and all the souls of the faithful departed, through the mercy of God, rest in peace.
Amen.
Independent Catholic communities operate entirely through self-governing local dioceses and independent sacramental networks
Sacramental Practices
Independent Catholic theology remains highly sacramental and eucharistic, prioritizing the traditional seven sacraments over large-scale social or parish programming.
Apostolic Succession: Communities base their sacramental authority on unbroken historical lines of bishops tracing back to the original Apostles. They inherit these lineages through breakaway groups such as the Old Catholics, the Eastern Orthodox, or historical Roman Catholic bishops who separated from Rome.
Theology of Validity: Independent clergy adhere strictly to traditional sacramental theology. For a sacrament to be considered valid, it must meet three requirements: proper matter (e.g., unleavened bread, wine, water), proper form (using the prescriptive ritual words), and proper intent (the minister intending to do what the Church does).
Open Communion: Unlike the Roman Catholic Church, which requires shared doctrine for communion, many (though not all) Independent Catholic communities practice open altars, offering communion to any baptized Christian regardless of denomination, marital status, or sexual orientation.
Liturgical Variety: Parishes enjoy great freedom in worship. Some adopt highly traditional Latin or pre-Vatican II rites, while others implement modernized, gender-neutral, or experimental liturgies.
Leadership Practices
Leadership in the movement is autocephalous (self-governing) and leans heavily toward localized, collaborative administration.
Conciliar and Democratic Governance: Instead of top-down papal directives, jurisdictions are governed by a synod or council. This body typically includes the bishop, local clergy, and elected lay representatives who collectively vote on church laws, budgets, and policies.
Inclusive, at EMMI, we have a House of Bishops and a House of Elders
Holy Orders: Depending on the specific jurisdiction’s stance (progressive vs. traditional), holy orders are often decoupled from historical Roman restrictions. Many independent dioceses ordain women to the diaconate, priesthood, and episcopacy, and they universally allow married or partnered individuals to serve as clergy.
Worker-Priests: Because independent parishes are usually quite small (“micro-churches”), most priests and bishops are bi-vocational. They hold standard secular jobs to support themselves financially, minimizing the financial burden on the local congregation.
Parish Autonomy: Local congregations frequently operate under a congregational model. The laity usually owns the parish property and possesses a direct, significant voice in vetting and hiring their own pastor, rather than having a priest assigned to them unconditionally by a distant diocese.
We are not a church but a ministry.
If you see a Baptist minister inside an Independent Catholic Ministry, it is not because I’m participating in an ecumenical event, attending a personal milestone, or undergoing a faith transition.
It is because I’m the co-founder, a member of the chaplaincy as chief chaplain, and president of the house of bishops. As an independent entity, we are autonomous and set our own rules, meaning we are not bound by the Pope’s authority or Vatican law.
I’m a Baptist bishop, and I do not have that hat as my coat of arms. The wide-brimmed ecclesiastical hat (the galero) and hanging tassels seen in traditional Ecclesiastical Heraldry are specific to the Roman Catholic, Anglican, Eastern Orthodox, and Independent Catholic traditions. Baptist polity does not employ this uniform heraldic system. Because Baptist church governance, including the role of a bishop or overseer, is largely autonomous, there are no universal, standardized rules dictating an official hat or crest for your coat of arms. If a Baptist bishop chooses to design a personal crest, they typically follow general principles of amateur heraldry rather than the Vatican’s strict colour and tassel system. We have the freedom to design a coat of arms that reflects your personal faith, ministry, and spiritual calling, using symbols meaningful to our specific congregation or community. Notice the Archbishop’s colours and symbols, which were taken from mine, except for the brown, which reflects the Franciscan colour; my gold, blue, and white were added to his.
Meaning of the Founder’s Blason
The Blason of the Archbishop Eric
✝️ Central Structure — The Cross
The white cross (Argent) divides the shield into four parts. It represents: Christ at the center of everything, Unity of life and mission, the foundation upon which all else rests. 👉 This is the governing symbol of the whole shield
🔵 Left Side (Azure Field)
Fleur-de-lis (Top Left) Symbol of Purity and consecration Traditionally associated with Our Lady Meaning here: A life placed under Marian protection and spiritual purity
Crossed Elements (Bottom Left)
These resemble missionary or apostolic crosses/tools.
Meaning: Evangelization Readiness to serve Apostolic labour
👉 Together, the left side speaks of:
Faith received and lived in devotion and mission
🔥 In One Sentence
A life rooted in faith, formed in devotion, and fulfilled through sacrifice in union with Christ.
Co-Founder’s Arms
The Blason of Bishop Marie
The coat of arms of Bishop Marie expresses a ministry rooted in charity, guided by truth, and open to all without distinction.
The shield is rendered in azure, signifying fidelity, compassion, and a steadfast commitment to serve. At its center stands a cross argent, the enduring sign of Christ, who is the way, the truth, and the life.
In chief, a dove bearing an olive branch represents peace and renewal, reflecting a mission oriented toward reconciliation and new beginnings. In base, two hands joined in service signify a life dedicated to helping others, embodying a ministry of presence, care, and compassion. At the heart of the composition, the figure of Christ reminds all who behold it that every act of service flows from Him and returns to Him.
In keeping with Baptist tradition, the arms are presented in simplicity, without external ecclesiastical ornaments, emphasizing the primacy of the Gospel over rank or distinction.
Blazon in English (Formal Heraldic Form)
A shield quarterly divided by a cross Argent;
In the first quarter, Azure, a fleur-de-lis Or;
In the second quarter, Brown, the Sacred Heart Gules;
In the third quarter, Azure, two apostolic emblems Or in saltire;
In the fourth quarter, Brown, two arms in saltire, one bare and one sleeved, after the Franciscan manner;
Overall, upon the cross, a crown of thorns proper.
For the glory of Almighty God and the good of souls, we declare and confirm the heraldic arms of the Founder and the Co-Founder, which manifest both the unity of their vocation and the distinction of their ministries.
The arms of the Founder, quarterly divided by a cross Argent, express a faith firmly rooted, a life shaped by sacrifice, and perseverance in the way of Christ.
The arms of the Co-Founder, set upon a brown field with a blue cross, signify peace, service, and a charity extended to all without distinction.
These arms, though distinct, are united in one mission: that the work founded in Christ may grow and extend through charity to all.
Given under the sign of the Cross, in a spirit of truth and peace.
Why are you sometimes seen with epaulets showing bars or rank, and other times just a cross?
I am the founder and leader of our chaplaincy ministry. Our ranks progress similarly to firefighter ranks, from registered chaplain, senior chaplain, master chaplain, lieutenant chaplain, captain chaplain, deputy chief chaplain, chief chaplain and commander chaplain (cmdr). As the commander, I wear epaulets with five bars to show my rank. However, when I want to emphasize my role as a chaplain rather than my rank, I wear epaulets featuring a cross instead of bars.
The rank of a chaplain in a paramilitary uniform does wear ranks, but most of the time, my rank is “chaplain” period. We work like a friary where all members are brothers (or sisters), even the abbot. Now, depending on who I meet during the day or the task I am called to handle in a given situation, I need to use the weight of my position to support my statements, and then the bars apply.
PS: Yes, we do have assistants with the ranks of corporal, sergeant and master sergeant.
Note: the ranks have value only within our chaplain ministry (EMMI) and no meaning in other organizations such as the IFCC or the NACC.
Peace and lots of Good
Every person needs to request a prayer for many reasons. Here on this site, you can pray, pray for others, and make prayer requests. Prayer is not only for Christians; it is part of all religions. You can’t imagine how powerful it is.
According to our class at the Footsteps of Jesus Seminary and Bible Academy, we teach that consecrating the communion hosts must be done during a mandatory Mass.
Holy Dishes and Eucharist
It is absolutely mandatory. In the Catholic Church, communion hosts cannot be consecrated outside of a Mass.
According to Catholic theology and Canon Law (specifically Canon 927), it is strictly forbidden to consecrate the bread or the wine outside of the full Eucharistic celebration. The Church views the sacrifice of the Mass as one complete, inseparable act of worship.
Here is exactly why the rules are so strict, along with how the Church handles the logistics:
1. The Divine Rule of Both Species
A priest cannot simply say the words of consecration over a basket of bread on its own. For a consecration to be valid, both the bread (Host) and the wine (Chalice) must be consecrated together during the same Mass.
This layout mirrors the Last Supper and represents Christ’s sacrifice. Consecrating one without the other, or doing it outside of Mass, is considered a very grave violation of Church law.
2. What About Communion Services?
You might sometimes attend a “Communion Service” at a parish or hospital where there is no Mass, yet people still receive Holy Communion.
In those scenarios, no consecration is happening. The hosts being distributed were already consecrated at a previous Mass and kept safely inside the church’s tabernacle (the locked box near the altar) specifically for later use.
3. What Happens If a Priest Runs Out of Hosts?
If a priest is celebrating Mass and realizes mid-way through distributing Communion that he doesn’t have enough hosts for everyone, he still cannot stop and quickly consecrate more on the spot. He has to either:
Break the remaining consecrated hosts into smaller pieces so everyone gets a sliver.
Bring out extra pre-consecrated hosts from the tabernacle.
If the tabernacle is completely empty and he runs out, those who didn’t receive can make a “Spiritual Communion” instead. The priest must wait until his next scheduled Mass to consecrate a new supply.
A Note on Who Can Consecrate: Only a validly ordained priest or bishop has the faculty to consecrate the Eucharist. Deacons, lay extraordinary ministers, and regular individuals cannot consecrate hosts under any circumstances.
While communion hosts are tightly bound to the action of the Mass, the rules for the altar and holy dishes (the chalice and paten) are a bit different because they are objects, not bread and wine turning into the Body and Blood of Christ.
The Church uses different vocabulary and separate rituals for them.
Under modern Catholic Church law, a permanent church altar is Dedicated (though historically people used the word consecrated).
Note: If a parish uses a “movable” altar (one not bolted to the floor), it doesn’t receive a full dedication; it simply receives a formal blessing, which a priest can confer outside of Mass. In our case at the Chapel, the Altar is on wheels.
The sacred vessels—specifically the chalice (the cup) and the paten (the small plate that holds the priest’s large host) receive a formal blessing before they can be used.
| Item | Action Required | Must it happen during Mass? | Who performs it? |
| Communion Hosts | Consecration | Yes (Strictly Mandatory) | Priest or Bishop |
| Permanent Altar | Dedication | Yes (Strictly Mandatory) | Bishop |
| Chalice & Paten | Blessing | No (Can be done outside Mass) | Bishop or Priest |
In the Catholic tradition, communion under both kinds refers to receiving the Eucharist under both the consecrated host (the Body of Christ) and the consecrated wine (the Blood of Christ). [La communion sous les deux espèces est la réception, dans l’Église catholique romaine, de l’Eucharistie sous les deux « espèces » (c’est-à-dire le pain et le vin consacrés)].
Communion under both kinds consists of receiving both kinds (the consecrated bread and wine) of the Eucharist in the Roman Catholic Church. Christian denominations that adhere to the doctrine of communion under both kinds consider a Eucharist that does not include both bread and wine to be invalid, while others believe that the presence of bread and wine is preferable but not essential. In some traditions, the second element may be grape juice rather than wine.
Regarding the Eucharist as a sacrifice, communion under both kinds is an integral part of the integrity and essence of the rite and cannot be omitted without violating Christ’s precept: “Do this in remembrance of me” (Luke 22:19). This is implicitly mentioned by the Council of Trent (Sessions XXI, c. 1; XXII, c. 1), and the Second Vatican Council emphasized that “the dogmatic principles established by the Council of Trent remain intact.” The General Instruction of the Roman Missal specifies that the people “should share the cup when permitted. Communion is then a clearer sign of participation in the sacrifice being celebrated.”
In the early Church, communion was generally administered and received under both kinds. Paul mentions this practice in the First Epistle to the Corinthians (11:28). However, there also existed in the early Church the custom of receiving communion under only one kind in certain cases: for example, when the faithful took home a portion of the Eucharist after Sunday services and received communion during the week, or when the Eucharist was brought to the sick.
In the 20th century, Catholic liturgical reformers began to advocate for a return to communion under both kinds, drawing on Church practice before the 13th century. The issue sparked lively debate at the Second Vatican Council, culminating in a compromise. The following text was ultimately published by the bishops: “Communion under both kinds may be granted, when the bishops deem it appropriate, not only to clerics and religious, but also to the laity, in cases determined by the Apostolic See, for example, to the newly ordained at the Mass of their ordination, to the newly professed at the Mass of their religious profession, and to the newly baptized at the Mass following their baptism.” The regular use of communion under both kinds requires the bishop’s permission, but in many countries, bishops have granted general authorization to administer Holy Communion in this way. In the United States, Notre-Dame’s study of Catholic parish life showed that in 1989, slightly less than half of the parishes surveyed offered the chalice to their faithful.
Text from French Wikipedia translated by Google.
Church votive candles are small, deliberate offerings representing intercessory prayer.
Lighting one is a tangible extension of a believer’s petition, gratitude, or memory of a loved one that continues to “watch and pray” in the church long after the person has physically departed.
The tradition spans centuries, primarily within Catholic and Orthodox spirituality, and carries profound theological and personal significance:
Meaning of the Name: The word votive derives from the Latin votum, meaning a vow, promise, or desire. The act of lighting the candle serves as an outward symbol of this internal promise or prayer.
Symbolizing Christ: The candle represents Jesus, the “Light of the World”. By lighting it, the believer asks to be filled with God’s light and acknowledges their desire to reflect Christ’s teachings.
Extended Prayer (Vigil): Historically, these are also called vigil lights, a term derived from the Latin word vigilia. It symbolizes a vigil kept, a continuous prayer offering for a specific intention, while the believer must go about their daily responsibilities.
A Shared Experience: Lighting a votive candle is widely considered a highly cathartic and comforting practice by churchgoers seeking peace. The multitude of lit flames represents the unified, ongoing prayers of the community.
The rosary itself does not have a specific set of prayers meant only for the Stations of the Cross. However, the two practices are frequently combined. The “Sorrowful Mysteries” of the Rosary cover the Passion of Jesus, and the decades are often prayed as one moves through or meditates on the 14 Stations.
Prayers Specific to the Stations
When moving through the Stations of the Cross, a traditional pattern of prayers is typically used at each of the 14 locations rather than the standard Rosary format:
How the Rosary Fits In. When the Rosary is used alongside the Stations, participants usually pray the Sorrowful Mysteries, which align closely with the events on the road to Calvary:
Because a full Rosary has 5 decades, it is a perfect way to anchor your mind on Christ’s sacrifice, either as a meditation before beginning the physical walk of the Stations or as an extended devotion afterward.
You can pair the Rosary and the Stations of the Cross by using the Rosary beads to count prayers while you move between the 14 Stations.
While there is no single “official” way to blend them, people usually combine them using one of the three methods below.
Method 1: The Walking Rosary (Most Common)
This method spreads the Sorrowful Mysteries of the Rosary across the 14 Stations as you walk from one to the next.
The Start: Stand at the first Station. Say the introductory Rosary prayers (The Apostles’ Creed, Our Father, three Hail Marys, and Glory Be).
At Each Station: Read the title of the Station and say the classic opening prayer: “We adore you, O Christ, and we bless you. Because by your holy cross you have redeemed the world.” Spend a moment in silence.
Moving Between Stations: As you walk to the next Station, pray three Hail Marys.
The Math: Walking through all 14 Stations this way equals 42 Hail Marys. To reach the 50 Hail Marys of a full Rosary, you can pray the final 8 Hail Marys at the altar after the last Station.
Method 2: The “Three Stations Per Mystery” Style
This method groups the Stations by theme to match the 5 Sorrowful Mysteries. You pray one full decade (1 Our Father, 10 Hail Marys, 1 Glory Be) after looking at a group of Stations.
Method 3: The Bookend Method
This is the simplest method if you find it hard to walk and count beads at the same time. You keep the two devotions separate but do them back-to-back.
The Prep: Sit in a pew and pray the Sorrowful Mysteries of the Rosary. Use this time to quiet your mind and think about Jesus’ suffering.
The Walk: Stand up and walk the 14 Stations of the Cross. Focus deeply on the pictures or statues on the wall. Use the traditional Station prayers without holding your Rosary.
Text Google AI
