The 22nd annual Marie Reine du Canada pilgrimage from Lanoraie, Quebec to the miraculous shrine of Notre Dame du Cap will take place on August 30 - September 1 this year, a 100 km (62 mile) walk along the St. Lawrence River in the footsteps of the North American Martyrs. Pilgrims from Ontario, Quebec and the United States are served en route by priests of the Fraternity of Saint Peter, as well as diocesan priests; Mass is celebrated daily in the traditional Roman Rite.
This October marks the 180th anniversary of the conversion to Catholicism of St. John Henry Newman. Here is an opportunity to mark the occasion with a pilgrimage led by Father Peter Stravinskas, editor of The Catholic Response and president of the Catholic Education Foundation, and Dr. Robert Royal, editor of The Catholic Thing. It runs from October 5th to 19th, beginning in London, where Newman was born, and ending in Rome. During the English leg of the pilgrimage, in addition to London, there will be visits to Littlemore near Oxford, the University Church in Oxford, Maryvale, and the Birmingham Oratory.
It is planned as a holistic experience that embraces the spiritual, historical, theological, and literary aspects of the great Cardinal’s life and work. To reflect this multifaceted approach, Pontifex University is offering three credits at the Master’s level in either theology or education for an additional fee of $450.
Cost: Double occupancy round-trip from Newark, NJ (EWR): $7,320. Single occupancy: +$2,300.
The 21st annual Marie Reine du Canada pilgrimage from Lanoraie, Quebec to the miraculous shrine of Notre Dame du Cap will take place on August 31 - September 2 this year, a 100 km (62 mile) walk along the St. Lawrence River in the footsteps of the North American Martyrs. Pilgrims from Ontario, Quebec and the United States are served en route by priests of the Fraternity of Saint Peter, as well as diocesan priests; Mass is celebrated daily in the traditional Roman Rite.
In the Synoptic Gospels, St James the Greater appears as a particularly prominent figure among the Twelve Apostles. When the names of the Twelve are given as a group, he always appears in the first set of four, along with the brothers Peter and Andrew, and his own brother John. After his calling, which is described at the beginning of Our Lord’s public ministry in all three Synoptics, he appears with Peter and John as a witness of several notable events: the healing of Jairus’ daughter, the Transfiguration, when Christ first revealed His divinity to his Apostles, and the Agony in the Garden. The Gospel of St Mark (3, 13-19) tells us that Christ gave to James and John the nickname “Boanerges, that is, Sons of Thunder”; this transcription of the Hebrew “b’nê regesh” may be intended to suggest something like “boan ergon” in Greek, “the work of shouting.” St Luke writes (9, 53-56) that when the Samaritans did not receive Christ, “James and John … said: ‘Lord, wilt thou that we command fire to come down from heaven, and consume them?’ And turning, He rebuked them, saying, ‘You know not of what spirit you are. The Son of man came not to destroy souls, but to save.’ ” (The words in italics are missing in many ancient manuscripts.)
The Transfiguration, by Duccio di Buoninsegna, one of the panels of the dismembered altarpiece of Siena Cathedral known as the Maestà, 1311; this one is now located in the National Gallery in London. (Public domainimage from Wikipedia.)
In the Gospel of St Matthew 20, 20-23, it is recounted that their mother, Salome, came to the Lord, “adoring and asking something of him. Who said to her: ‘What wilt thou?’ She saith to him: ‘Say that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom.’ And Jesus answering, said, ‘You know not what you ask. Can you drink the chalice that I shall drink?’ They say to him. ‘We can.’ He saith to them, ‘My chalice indeed you shall drink; but to sit on my right or left hand, is not mine to give to you, but to them for whom it is prepared by my Father.’ ” This is the Gospel of St James’ feast, and also that of his brother John’s feast “at the Latin Gate”, which commemorates his martyrdom, in fulfillment of the Lord’s prophecy that “My chalice indeed you (plural) shall drink.”
In the Acts, James is named once again with the other Apostles right after the Ascension (1, 13), but then only once more, at the beginning of chapter 12. “And at the same time, Herod the king stretched forth his hands, to afflict some of the church. And he killed James, the brother of John, with the sword. And seeing that it pleased the Jews, he proceeded to take up Peter also.” Concerning his martyrdom, the first among the Twelve, Eusebius of Caesarea records that “Clement (of Alexandria), in the seventh book of his Hypotyposes (a work which is now lost), relates a story which is worthy of mention; telling it as he received it from those who had lived before him. He says that the one who led James to the judgment-seat, when he saw him bearing his testimony, was moved, and confessed that he was himself also a Christian. They were both therefore, he says, led away together; and on the way, he begged James to forgive him. And he, after considering a little, said ‘Peace be with you,’ and kissed him. And thus they were both beheaded at the same time.” (Church History 2, 9)
The tradition that St James went to Spain and began the work of evangelizing that country is a fairly late one; it was unknown to writers of the early centuries, and even explicitly denied by St Julian, the archbishop of Toledo and Primate of Spain in the later 7th century. The Golden Legend of Bl. James of Voragine devotes very little space to it, saying merely that “he went to Spain, to sow the word of God there. But when he saw that he was making no progress there, and had made only nine disciples, he left two of them there to preach, and taking the other seven with him, returned to Judaea.” These are traditionally known as the “Seven Apostolic Men”, Saints Torquatus, Ctesiphon, Secundus, Indaletius, Caecilius, Hesychius and Euphrasius; the Tridentine Martyrology has an entry for them on May 15th, which states that the Apostles ordained them as bishops and sent them back to Spain, where they preached the Gospel in various places. The Golden Legend goes on to give a lengthy account of St James’ martyrdom, which includes the conversion of a magician named Hermogenes; at the end, a story is told of how his relics were translated to Spain, one which does much to enhance the author’s reputation for excessive credulity.
Lest it seem that too much credulity is given here to the hagiographical skeptics, even the pre-Tridentine Roman Breviary shows great reserve about these traditions, giving no space to any part of the legend of St James, not even the very ancient story recorded in Eusebius. All nine of the Matins lessons for the feast are taken from a homily of St John Chrysostom on the day’s Gospel, in which he says much in praise of Salome as one who followed Christ, and was principally concerned with the eternal salvation of her sons. In the Tridentine Breviary, a new set of readings was composed for the second nocturne, which sum up the traditional story as described above. It also notes that James’ death took place around the time of the Jewish Passover, but that his feast day is kept on the day of the translation of his relics to the famous cathedral at Compostela.
The church of Rome was always very slow to accept new liturgical texts; one often finds that a Saint who was hugely popular in the Middle Ages had a proper Office elsewhere, but was celebrated in the Roman Use with a Common Office. Such is the case with St James. At Compostela itself, an Office was sung with a completely proper set of antiphons, responsories and hymns, which refer to the tradition of his coming to Spain, the presence of his relics, and his frequent aid to the Spanish kings in liberating the peninsula from the Moors during the Reconquista. One of the best of these antiphons was then received by the Dominicans for the Magnificat at First Vespers of his feast, although they did not take on any of the rest of the propers from Compostela.
O lux et decus Hispaniae, sanctissime Jacobe, qui inter Apostolos primatum tenes, primus eorum martyrio laureatus! O singulare praesidium, qui meruisti videre Redemptorem nostrum adhuc mortalem in Deitate transformatum! Exaudi preces servorum tuorum, et intercede pro nostra salute omniumque populorum.
A superb motet by the Spanish composer Ambrosio Cotes (1550-1603), with the first words of the antiphon given above.
O light and glory of Spain, most holy James, who among the Apostles holdest the primacy, the first of them crowned with martyrdom! Our special defense, who merited to see our Redeemer transformed in the Godhead while yet a mortal! Hear the prayers of thy servants, and intercede for our salvation, and of all peoples!
St James is traditionally depicted in the garb of a pilgrim, with a broad hat and a staff, even though he is the destination, and not the traveler. This is not done with other Saints whose tombs or relics were popular pilgrimage centers, indicating perhaps that to the medieval mind, a trip to Compostela was thought of as the pilgrimage par excellence. This may have something to do with its location at almost the westernmost point in continental Europe. Compostela is about 48 miles from a town on the Atlantic called “Fisterra”, which literally means “the end of the land”; pilgrims would often take an extra couple of days to go as far as the ocean itself, beyond which it was believed that there was nothing but more water to the other side of the globe. (Technically, Cabo da Roca in Portugal is 15 minutes of longitude further to the west.)
St James the Greater dressed as a pilgrim, by Ferrer and Arnau Bassa, ca. 1347; from the Diocesan Museum of Barcelona (Courtesy of the Schola Sainte Cécile).
The third element which identifies St James in art is a scallop shell, a custom which ultimately derives from the medieval laws collectively known as the Peace of God. These laws prohibited armed men from bothering various classes of people, including all women and children, clerics and monks, pilgrims, merchants and Jews. Women and children are obviously such, clerics and monks were identified by their tonsure; the other groups habitually wore something to identify them as members of one of the classes entitled to the protection of the Peace of God. For pilgrims, the hat and staff were not at first sufficiently distinct to serve that purpose, and so they would wear something else to indicate their destination. The scallop shell showed that one was traveling as a pilgrim to or from the shrine of St James, along the Galician coast where scallops grow in abundance. This became so well know that even today, the German word for “scallop” is either “Jakobsmuschel – James’ mussel” or “Pilgermuschel – a pilgrim mussel.”
Our thanks to Mr Ivan Zelic for sharing with us this account of a newly-revived pilgrimage tradition in the Netherlands, and the accompanying photos. This procession is held in honor of St Cunera, one of the companions of St Ursula and the 11,000 Virgins; a short account of her legend is given below.
According to an old tradition, Saint Willibrord, the first bishop of Utrecht, received a request from the people to elevate the virgin and martyr Cunera van Rhenen, one of the companions of St Ursula, that is, to exhume her body from its first burial place and put it in a shrine. This would make her one of the very first Saints to be venerated in the Netherlands. In recent decades, however, she slowly fell into oblivion, except in Rhenen itself, where her name can still be seen everywhere. How fitting it is, then, that the common people have revived veneration for her by resuming the centuries-old tradition of pilgrimages in her honor. This year it was held for the second time on her feast day, June 12th, after being revived last year.
The large church dedicated to her in Rhenen opened its doors at 1 p.m. to let in the crowd who were already waiting, including many new participants who read last year’s report in the newspaper and now wanted to be there themselves. The priests of the Fraternity of St Peter’s apostolate in Amsterdam once again led the procession and celebrated the Holy Mass.
The procession left the church at half past two, a beautiful sight. At the front are the thurifer and crucifer, flanked by torch bearers, followed by four young men carrying the bier with the unique, centuries-old statue of Cunera on it, kindly lent for the occasion by the church in Vorstenbosch. Behind it walked Father Knudsen with the first-class relic of Saint Cunera in a silver reliquary, flanked by two standard bearers, and followed by about sixty people, including many young children.
In October of 1998, for the tenth anniversary of Pope St John Paul II’s motu proprio Ecclesia Dei, a great pilgrimage to Rome was organized by the Fraternity of St Peter, which also celebrated its tenth anniversary that year, in cooperation with several other groups, lay, religious, and clerical, dedicated to the celebration of the traditional Roman Rite. Just today, Peter has posted to his YouTube channel this documentary about it, which has hitherto been available only to those who managed to keep their old VHS players functioning.
Cardinal Ratzinger features very prominently here, since he spoke at one of the conferences held during the pilgrimage, and we can see clearly how Summorum Pontificum was the fruit of his long meditation on the problem of continuity and rupture (not just liturgical continuity and rupture), and what they mean for the life of the Church. He contends that the essential problem in finding a way for the traditional rite to continue to exist in the Church lies in the education of the bishops, and it is very heartening to see that his prediction that it would be resolved in the better education of a new generation of bishops has largely come true.
Among the other notable speakers are Fr Joseph Bisig, the founder of the FSSP, and his successor Fr Arnaud Devillers, who I believe was at the time superior of their American district; the late Michael Davies, one of the great defenders of the traditional liturgy in the mad early post-Conciliar years; His Eminence Alphonse Cardinal Stickler, who during the pilgrimage celebrated a Pontifical High Mass for the feast of Christ the King (back when such Masses were extremely rare); and His Excellency James Timlin, bishop of Scranton, Pennsylvania, another staunch supporter of the traditional Mass. At 30:00, Sister Wilhelmina Lancaster, founder of then-very-new Benedictines of Mary, Queen of the Apostles, makes a brief appearance.
I was present for most of the major events of this pilgrimage, including the Mass celebrated by Bishop Timlin at the North American College, and Cardinal Stickler’s Pontifical Mass; this was also the occasion on which I first met our Ambrosian expert Nicola de’ Grandi. It was an exciting time, one which I look back on with joy and gratitude, and confidence that the great pastoral wisdom and charity of the bishops who participated in it will most assuredly prevail again someday in the Church.
In the eleven years we have run this series, we have had a number of interruptions, when, for one reason or another, our Roman pilgrim friends were unable to make it to the stational churches. So this year we lost the second half of the second week of Lent, and the beginning of the third, to Agnese having a serious cold, work commitments, and the ever-popular Roman public transport strike. (Maybe two strikes... who can tell?) Things should be back on track now to the end of Passion week, so it’s time to do some catching up. We also have some videos from Jacob Stein’s YouTube channel Crux Stationalis, and a some photos from our newest Roman pilgrim, Fr Joseph Koczera SJ. Our thanks to them all for sharing with us these testimonies of the Faith in the Eternal City!
Monday of the Second Week of Lent – St Clement
This basilica is famously built on top of two earlier levels; the 12th-century church sits on top of a church of the 4th century, which in turn sits on top of two ancient Roman buildings, one of the later 1st and another of the mid-2nd century. (All three of these levels are accessible to the public.) The procession begins in the ruins of the ancient basilica (1st picture), makes its way upstairs and through the large portico, before entering the main church for the Mass. Also notice in the 6th photo the custom of strewing greenery on the floors of churches during the station Masses; nobody seems to really know where this comes from or why it is done.
Agnese has a real knack for catching photos of the station processions from one side of the portico or cloister as they make their way through the opposite side.
The church’s liturgical choir, and the three ambos which form part of it, date to a mid-6th century restoration of the old basilica; they were removed from the ruins of it and set in place in the new basilica when it was built at the beginning of the 12th century.
We continue with our annual series of photos of the Lenten station churches in Rome, thanks to our friends Agnese, Jacob, and Fr Joseph. Every year, at least one station gets omitted due to something Roman happening; this post does not include the station of Ember Friday, since there was a major strike going on that day. Don’t forget to visit Jacob’s YouTube channel Crux Stationalis, and enjoy his visits to the Eternal City’s many other important religious sites. Gratias vobis, cari amici!
Tuesday of the First Week of Lent – St Anastasia
The statue of St Anastasia in the niche in front of the high altar was planned by a sculptor called Francesco Aprile, in imitation of a similar statue of St Cecilia by Stefano Maderno, and Bernini’s Blessed Ludovica Albertoni. Aprile died in 1684 at the age of 30, and the work was executed by Ercole Ferrata, who was already in his 70s, and died very shortly after completing it.
Photos by Fr Joseph: the stem of the Portuguese cardinal Nuno da Cunha e Ataíde, who commissioned a significant restoration of the church in the early 18th century.
This year marks the eleventh time we have run this series on the Lenten station churches in Rome! Last year, our dear friend Agnese Bazzucchi, the original Roman pilgrim, was unable to do most of them due to work commitments, but this year, she is back to attending them regularly. In past years, she has sometimes been joined in this series by other people; one of them, Mr Jacob Stein, whose work we have shared many times, will also be providing photos this year, as well as videos from his YouTube channel Crux Stationalis. Today they are also joined for one of the stations, St Peter in Chains, by another old friend from Rome, Fr Joseph Koczera SJ, and hopefully for some more occasions as the season goes on. We thank them all in advance for helping to keep up one of our favorite annual traditions - feliciter!
We start with a photo by Agnese of the Forty Hours devotion which the FSSP church in Rome, Santissima Trinità dei Pellegrini, does every year on the three days before Ash Wednesday, according to a long-standing and widely-imitated custom which was observed in the Eternal City for centuries.
Thursday after Ash Wednesday – San Giorgio in Velabro
The stational observances are organized by the Vicariate of Rome and the Pontifical Academy for the Cult of the Martyrs; here we see the banner of the latter being carried in procession outside the church.
His Eminence Gianfranco Cardinal Ravasi, President of the Pontifical Council for Culture and the Pontifical Commission for Sacred Archeology, comes each year to personally celebrated the station in his title church, which he holds in the illustrious company of (among many others) Bl. John Henry Newman; his predecessor in the title was Alphonse Card. Stickler.
The fresco in the apse show Christ with the Virgin Mary and St George on the left, and on the right, Ss Peter the Apostle and Sebastian. The church was originally dedicated to both of the soldier Saints, and the Gospel assigned to the day is the healing of the centurion’s servant, Matthew 8, 5-13.
Friday after Ash Wednesday – Ss John and Paul
This church has been the home of the generalate of the Passionist Order since it was given to them by Pope Clement XIV (1769-74). In 1887, a member of the order, Fr Germanus of St Stanislaus, began to dig under the church, hoping to identify the precise location of the titular martyrs’ burial. His excavation led to the discovery of a complex of twenty rooms from several different periods (late-1st to mid-5th centuries), which can now be visited by the public. Here we see the clergy and faithful gathered in one of the rooms for the procession which precedes the Mass...
Transmiting the Faith, contributing to the culture, and building community amongst friends.
Here are some photos and of a pilgrimage that my wife Margarita and I undertook recently, on the Saturday morning before the Solemnity of the Immaculate Conception. The idea began because Margarita is on sabbatical at Blackfriars College, the Dominican house in Oxford. The Dominicans have a great devotion to Mary of course and Margarita offered a weekly breakfast seminar group, open to all, focusing on the role of Mary as Theotokos. It was offered especially for searchers who are looking at the Faith and the Catholic approach to Mary, including pilgrimages and devotions. It attracted many Protestants who were curious, as well as Catholic and Orthodox students. The core of this group was enthusiastic to go on a pilgrimage, and so we organized one together.
Our pilgrimage was a deliberately low key, do-it-yourself affair, but all the more joyous an occasion for it. It is another expression of our cultural mission of trying to offer the faith through personal connection and hospitality to others. The content, route and day were totally our own idea - we weren’t following any precedent that we were aware of. We just decided to create our own pilgrimage and invite people to be our friends along the way. It was planned and organized with an Oxford graduate student, Lauren Spohn, and we had great support from a core of singers who helped us sing the eight stations along the towpath. Eleven people came along and braved the cold - it was below freezing the whole time and the coldest day of the winter so far.
We met for Mass at Holy Rood Catholic Church in Oxford, after which the pastor, Fr Daniel Lloyd, sent us on our way (well wrapped up!) with the Salve Regina, a blessing, and solemn recitation of a Pilgrims’ Prayer, in which St Rafael was implored to accompany us, as I am certain he did! Our destination was the beautiful 12th-century church of St Mary the Virgin in Iffley. If you want to see some simple phone video of our humble chant on the towpath follow this link here.
Leaving Holy Rood Catholic Church
Making our way to the towpath
Those who came were a range of people - several academics and university graduate students, a lawyer, and two Dominican Sisters. One was a grad student from China who was curious, and had no prior knowledge of Christianity.
We sang opening hymns and at each station we paused and boldly sang - for all nearby to hear - a verse of the Magnificat and a hymn called the Megalynarion. I led the line of people, holding an icon of the Theotokos, and we decided to progress in silence. At the first station, a man who was coaching a rowing eight in the River Thames stopped and looked at us. He beamed broadly and said, “How wonderful to hear the Magnificat sung like that!” Others looked at us quizzically, some smiled, some seemed less happy with what they saw, but none could avoid noticing that we we doing this for Our Lady!
The words of the Megalynarion are:
More wonderful than the cherubim and more glorious beyond compare than the seraphim. Who, without stain, bore God the Word, you are truly Theotokos, we magnify you.
When we got to the church in Iffley, we put down icons to the Theotokos, Christ on the Cross, Christ in Glory and St Michael. We sang the lines of the Magnificat, the Megalynarion, the Our Father, the St Michael Prayer and finally the Salve Regina. Overall it took less than two hours!
Praying in the church
The wonderful thing about pilgrimage is that it is relatively simple to organise, but requires all those present to make a sacrifice of time and give something of themselves. This inevitably opens the hearts of those present to the mysteries being contemplated in a way that attending a lecture could never do. The shared experience brought us together and established, one personal interraction at a time, an authentic culture of faith that has the power to draw others in, because all are so obviously invited.
We invite friends to our home regularly to sing the Office and for dinner, as part of our witness of the Faith. This is something else by which we re-establish a Christian culture of faith through personal contact. We hope to do many more pilgrimages like this in the future. We also hope to encourage people to think about organising their own. This format is adaptable - we can easily change the hymns to suit the place and the occasion.
This pilgrimage was consummated six days later for those who participated in the feast of the Immaculate Conception on December 8th. Margarita and I attended a beautiful sung Mass at Holy Rood, the church from where we set out earlier that week.
Below I have posted an excerpt from the front sheet of the materials handed out on the day that explained the structure, and the poster that was circulated to attract people:
We will gather in the car park of Holy Rood Church immediately after Mass for the first station. We encourage you to walk silently together reflecting on words we have sung. We will pause six times along the way with a signal from the cantor. At each of these stations the cantor will sing a stanza of the Magnificat and then we will all sing the Megalynarion (the ancient hymn to Mary sung in the Byzantine liturgy daily). When we get to St Mary the Virgin, we will go into the church, gather before the altar with the icons set before it, and sing the final station and the closing prayers and hymns. We then adjourn for lunch at a nearby pub for any who wish to come.
Eight pilgrim stations - we have eight stations. The first seven represent the old covenant and the seven days of Creation. The eighth represents the new covenant ushered in by the life, death and resurrection of Our Lord, who is called the ‘eighth day’ of Creation. Also, seven repetitions, in the number symbolism of the Old Testament, constitute the equivalent of a single, perfected or continuous act. As the Psalmist says, ‘The words of the Lord are pure words: as silver tried by the fire, purged from the earth refined seven times.’ (Ps. 12, 6). For the Christian, eight repetitions represents superabundance, an overflowing of that old perfection into all things, made new in Christ. The governing number of the pattern of Christian liturgy is eight, rather than seven. For example, the weekly day of worship was moved from the Jewish celebration of the Sabbath (Saturday) on the seventh day, to the Lord’s Day (Sunday), which is simultaneously the eighth day of the previous week and the first of the next. This is why also we have octaves for feast days in the liturgy. There are many examples, through centuries of tradition, where we see the pattern of eight manifested in sacred time and, for example, in sacred art and architecture.
By chanting eight stations we hope to participate in the Pauline exhortation to pray without ceasing:
“Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you.” (1 Thessalonians 5, 16-17)
The icons - we will lay down the three core and essential images for worship: Our Lady showing us Her Son, Christ on the Cross, the Risen Christ. These together communicate essential truths of salvation history, the person from whom Our Lord, who is both God and man, received his humanity; the life, the death, and the Resurrection of Our Lord. And they tell us that we participate also in that story, putting on Christ. St Augustine said that when we sing our prayers we pray twice. I would extend this argument and say that when we sing our prayers and engage with sacred art and consider our posture we engage the whole person, body and soul, in what becomes a multifaceted act of worship.
The annual Marie Reine du Canada pilgrimage to Canada’s historic Marian shrine, Notre Dame du Cap, took place on September 2-4. A lay-led endeavour based out of the FSSP’s apostolate in Ottawa, the parish of St Clement, the pilgrimage is an annual three-day trek, covering 100 km (62 miles) in the footsteps of the North American Martyrs along Quebec’s north shore of the St. Lawrence River. Much like the Pentecost pilgrimage to Chartres, pilgrims walk in chapters, and carry banners while singing and praying; chaplains provide confession and spiritual direction en route, and all participants camp in tents. Priests celebrate the Mass in the traditional Roman Rite each day of the pilgrimage in parish churches along the route, with the solemn High Mass taking place in the historic Old Shrine of Notre Dame du Cap, where upon the high altar stands the miraculous statue of Our Lady of the Cape, which opened its eyes on June 1888, in the presence of Fr. Frederic Janssoone (now Blessed), Fr. Luc Desilets, and a layman, Pierre Lacroix.
This year marks twenty years since the pilgrimage’s inception. Approximately 100 walking pilgrims attended, mostly from Ontario and Quebec, with a small cohort from the United States joining in. The chaplain of the pilgrimage, Fr. Jacques Breton FSSP, recently authored a book on the shrine, “The Miraculous Story of Our Lady of the Cape”, which is now available in both English and French. This year Fr. Breton was joined by a priest of the diocese of Pembroke, Fr. Peter Do. Next year’s pilgrimage will be from August 31 to September 2.
I just wanted to let our readers know that Peter and I are both in St Louis, Missouri, this weekend, for the celebration of the city’s patronal feast, so I wont have a lot of time for posting, and things will be a little slower than usual here for the next few days. Hopefully we’ll have a lot of pictures of the liturgical events to share with you afterwards.
After Mass this morning at the ICRSP Oratory of St Frances de Sales.
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