At His Feet
“It is needful to sit at HIS feet and hear HIS WORD. It is important to have a relationship with GOD through Jesus Christ, The WORD. Women must learn to set aside time to pray and read GOD’s Word every day.” At His Feet, encompasses the women’s ministry at Rock Springs Baptist Church and encourages women to grow in their relationship with Jesus Christ through prayer, Bible study, fellowship and service. Our director, Mrs. Kerry Wimpey, oversees the women’s ministry. For the February RSBC At His Feet women’s ministry calendar, please click HERE!
Ladies Bible Studies – Tuesday mornings at 9-11:30AM in the Choral Suite – Winter 2018 ALL THINGS NEW by Kelly Minter led by Stephanie Ross. Contact her at: Rossstephanie78@gmail.com
Monday Evenings in the Social Hall 6:45-9pm – ALL THINGS NEW by Kelly Minter. Contact class leader Kim Pritchard. Contact her at: firstname.lastname@example.org
Registration begins January 7th and workbooks will be available in the bookstore for $13 each.
- Joyful Hearts – monthly fellowship meetings encouraging widows with great food and entertainment; meets in the Impact Center; Contact Dot Rivers at 864-859-3011 for meal reservations. Contact Doris Ayers for transportation at 864-843-6937. Please join us! Our group is growing and we look forward to meeting you!
- 1st Friday Fellowship – monthly fellowship meetings for all ladies held on the first Friday evening of each month in the Social Hall. Contact Tracy Perry at 864.350-5638 to arrange childcare or for more information.
- Annual Christmas Bazaar – raises funds for the Lottie Moon Offering. 1st Saturday each December. Click HERE to view pictures from the 2017 Christmas Bazaar!
2017 Christmas Bazaar intro
- Community mission projects – these projects vary with the needs of our community.2017 Christmas Bazaar intro
- Annual Pastors and Pastors Wives Appreciation Banquet – Our ladies ministry hosts this event each year for area pastors and their wives to thank them for their faithful service and to encourage them in their service to the Lord and their congregations.
Believing ladies serve a special place in the church, home and community, we want to provide a positive godly atmosphere for women to come to know Christ as Savior and then learn how HE wants them to live, serve and enjoy the Christian journey. We invite all ladies to become a part of At His Feet and grow in Christ with us! For additional information on the women’s ministries, please call the church office at: 864-859-9854 or e-mail Mrs. Kerry Wimpey at: email@example.com.


Many persons in our traditions have biblical problems with love-making dating and relationships. An excellent divorce rate, pervasive immorality, and unholy partnerships are all indications of this. Therefore , we need a biblical perspective upon sex, internet dating, and romantic relationships. The Scriptures clearly instructs us that we should be love the neighbor as ourselves, which is the best way to do that. Nevertheless , we have to be careful not to agreement the Bible’s teachings.
Most going out with books might not have a Christian perspective about sexuality. They suggest that just Christians should have sex, and few men and women have identified purity designed for premarital relationships. This guide argues that Christianity must not be a religion of pleasure, and it boosts Christians to honor Christ with their sexuality. It is an excellent resource for people who want to have having sex, and it is not simply for those inside their early twenties.
Sexual intercourse, Dating, and Relationships is unlike various books regarding dating and relationships, in that that asserts the queue between sexual acts and premarital relationships. Although few creators have described purity in premarital relationships, the authors’ knowledge as professional pastors made them the most qualified to define that for the modern world. The book as well offers a provocative voice to the conversation, pleading with Christian believers to tribute Christ using their sexuality.
In contrast to many books on sexuality, Sex, Internet dating, and Interactions is a Christian-based resource that specifies the line among acceptable and inappropriate sexual acts. While there will be few Christian believers who have clearly defined this kind of line, the authors have proven all their ability to state biblical truth within a compelling way. They charm to Christians to pay tribute to Christ with the sexuality. This book is a great read for any Christian who desires to explore their libido in a healthier way.
Sex, Online dating, and Relationships aims to change the way we speak about sex. It isn’t only a Christian book. Recharging options a Christian guide to healthful sexuality. Is actually not a book, but it’s a tips for https://theeverygirl.com/sex-conversation-starters/ healthy and balanced sex and relationship. 2 weeks . valuable resource for Christians and others who are looking for a new perspective. So have a tendency worry when you’re not a Christian!
The first https://hookupguru.com/ thing you must do is definitely understand the partner’s sex life. The best way to achieve that is to know the other individual’s body and exactly how he or she responds to different scenarios. By developing a good romantic relationship, you’ll be within a better position to connect along with your partner. It can not an convenient process, yet it’s worth it. In case you are dating a gay gentleman, you should be prepared to talk about the sexuality. If you’re online dating a homosexual man or possibly a gay woman.


Dearest Mother :)
I had a great Christmas after we skyped! We got to spend time with families in our ward and we got some much needed rest which we never get haha! But the best part of Christmas and the best thing that happened to me this past week was definitely being able to talk to you guys and skype!!
|Skyping Elder Heimuli on Christmas Day - he looks skinny|
Getting the package with all the gifts and letters was a close second. (Elder huntington says ... hello)
|Nevermind Elder Huntington...focus on the guy in the background who just opened up his Christmas package and couldn't read all the Heimuli family Christmas letters fast enough. He looks happy!|
Sorry I left my camera in another elder's car :( so these are the best I got but when I get it back I will make sure to email you all the pics on my camera! I'm sorry!!
And I’m sorry if I was weird.... haha
|He looks the same ha!|
I didn’t know how to skype everyone so if it didn’t seem very personal, my apologies!! Good thing Hema was there to help. Next time around Mother’s day we'll have some more one on one time haha! I loved seeing the whole family there at home. I loved talking to Hevynn, I miss my sister, even though it was a little weird to see Bo there in our living room on Christmas morning but I’ll get used to it haha. It was great to talk to my brothers and sisterinlaws. I had to keep reminding myself that I’m a missionary and I couldn’t just jump on a plane to be there. I REALLY LOVED seeing Hendrix and Keagan for the first time....they are the cutest babies ever, like their handsome uncle in Indiana. I wish I could have talked a little longer. I’ll admit I teared up when Hema sang. And it was kinda hard for a bit afterwards. I’m missing out on so much but seeing all you guys made it all fine for me :\
So Elder Quick told me about Mo’s mom passing on Christmas morning. My prayers and love go out to Mo and his family. But you’re right, what makes the gospel beautiful is knowledge. Knowledge in knowing where we are going, what’s going to happen, and ways we can apply Christ’s Atonement in our life. Christmas is about Christ’s birth, but the reason why His birth is so significant is that only He could become a mediator and bridge. Mediator because He is the Only One who could satisfy the laws of justice and mercy, and Bridge because He is the Only One who could bridge the gaps in our lives. In Alma 7 it talks about how Christ will succor His people. He knows what our pains are and what were are going through. But I can’t just tell people about it. They must apply it themselves by offering up prayers and earnestly seeking to do whatever the Lord asks. If we do this we WILL find comfort. So mom give my love to Mo, and tell him I will always be praying for him and his family. I love the Manu family.
My companion and I are doing better. He's starting to pick things up pretty fast so I hope that he is able to start doing stuff on his own. It’s kind of like trying to teach a baby the alphabet. And I’m talking about myself. I need to be more simple in my training methods and stop trying to throw everything at once on him. The work is slowly coming together. Sadly, Sunday night 2 investigators pretty much dropped us.... so I was pretty bummed out. And it’s been raining a lot, so biking is interesting haha!! I need to be more grateful about the challenges I face. I know better. What you told that Helam said about the loads we carry is interesting and true. Earlier this week I was listening to David A Bednar’s talk about Burdens. In his talk he speaks about how his friend got a truck and decided to grab some wood up in the mountain. It was snowing hard and unfortunately he got stuck. He tried and tried but he couldn’t get unstuck. Instead of just sitting there doing nothing he decided to go ahead and load up the truck with wood. After loading it with all the wood that would fit, he decided to start the truck one more time and try it again. Because of the added weight he was able to get unstuck and move. The weight that we carry isn’t always a burden. In fact, like you mentioned before, these trials will help us in the end. They will give us the momentum we need to go forward.
Anyways, thank you again for everything mom. Please thank dad for me, too. I’m so glad he drew my name :) Thank you for the packages but most of all thank you for the great family that you and dad raised. So many amazing examples that I fortunately got to see and use many of the things I learned from them right now in my life! Love you ALL.
Ofa Lahi Atu,
Sincerely, Elder Heimuli


We realize that we are not the answer to discipling students. Parents are! We are excited to get to partner with parents in ministering to their students, even in the midst of changing dynamics in their relationship with their students.
WEEK 1 : UNCOMMON
What part of your relationship with God are you tempted to call common?
God, and the way He loves, redeems, protects, provides, etc. for us, is anything but common. If we aren’t mindful, we will forget what we prayed for, believed for, dreamt for, and how He made those a reality in our lives. For some of us, we wanted to be financially stable, healthy, free from addictions or hangups- maybe He blessed you in that magnitude. But, it wasn’t always that way, He provided, you’re now living what you once hoped for, and that’s not common. Let’s encourage our students to see the awesomeness of God’s goodness and recall His faithfulness in our lives with awe and praise.
WEEK 2 : UNCOMMON WORK
Nothing God does is common.
Instructions from large group: Consider writing down at least 30 ways in which you can see God at work around you, or 30 things that you are thankful for, recognizing that God was a part of them.Don’t forget your answers too! Your student can learn a lot from you, and as adults, and we can learn looking through their eyes as well. We all need to take time to be still and reflect on the work that God is doing in our country, communities, relationships, homes, and the list goes on. If you are searching for God, stop and look, He is all around.


Father Laurence Tracy's legacy began on June 4, 1966; the day he was ordained. In 1967, Father Tracy was sent to Puerto Rico for a language-immersion program. Father Tracy was a founding member of Ibero-American Action League, El Instituto de Pastoral Hispano, and the Rochester City School District's bilingual council.
Father Laurence Tracy was a pillar in the Greater Rochester Community for decades. Known as the "Barrio Priest," Father Tracy long had the vision of serving those struggling with life, including addiction. The message to those struggling with addiction has always been, "we love you, but not what you are doing" in this neighborhood and as an advocate Father Tracy worked to get people connected to treatment services. The Father Tracy Advocacy Center (FTAC) at 821 North Clinton Avenue (an area known as La Avenida) is an extension of Father Tracy's vision for service


A free soup & sandwich lunch is being provided daily from 11:30am – 1pm, 7 days/week, at Bridge Street United Church, 60 Bridge St. E., Belleville. (Takeout only)
The lunch is provided by Bridge Street Church, the Enrichment Centre for Mental Health, and the Community Development Council of Quinte. It is intended to respond to the need during COVID-19; we will re-evaluate the program as social distancing measures are relaxed.
Please call the church office at 613-962-9178 for more information.
Bridge Street United Church also continues to offer frozen meals each Friday afternoon, 2-4pm at the church, 60 Bridge St. E through its regular “TGIF” program. Note that “End-of-the Month” meals has been suspended for the time being.


In cities like Los Angeles, homelessness is an issue that constantly confronts every resident and tourist alike, but it can be so hard to know how to respond. It's hard not to be overwhelmed, and too easy to forget that this "issue" is really composed of many individual people's stories.
This documentary does a wonderful job of telling several of those stories, with skillful cinematography and score selections that portray the intermingled beauty and suffering in Los Angeles. Instead of trying to present an oversimplified solution to a big problem, it instead shows the meaningful hope that people are experiencing through the power of faith and receiving God's love-ranging from a dramatic and visible transformation to the quiet strength to just keep going.
The film left a deep emotional impact on me, gave me a better understanding of what my neighbors are going through, and encouraged me to know that God is really working.


We belong to each other so the world will know
Servant leadership is serving Jesus
Hebrews 10:23-25 Let us hold tightly without wavering to the hope we affirm, for God can be trusted to keep his promise. Let us think of ways to motivate one another to acts of love and good works. And let us not neglect our meeting together, as some people do, but encourage one another, especially now that the day of his return is drawing near.
Encouraging/Building Up is powerful group glue
Phil. 2:1-4 Therefore if you have any encouragement from being united with Christ, if any comfort from his love, if any common sharing in the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and of one mind. Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others.
Use your words
Eph. 4:29-30 Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption.
Gossip is spreading negative reports when not a part of problem/solution
Slander is telling the truth with the design to hurt
Proverbs 16:28 A perverse person stirs up dissension, and a gossip separates close friends.
Protect Koinonia with your words
1 Cor. 14:12 Since you are so eager to have the special abilities the Spirit gives, seek those that will strengthen the whole church.
1 Cor. 14:3 But one who prophesies strengthens others, encourages them, and comforts them.
Prophetic Words: strengthen, encourage, comforts
1 Thess. 5:19-22 Do not stifle the Holy Spirit. Do not scoff at prophecies, but test everything that is said. Hold on to what is good. Stay away from every kind of evil.
Koinonia is a greenhouse of encouraging words
Protect Koinonia with our words


Living Justice is a space where we highlight the justice work PAAC members do, diving into the personal and theological motivations behind their work. We’ll explore the many different paths justice can take and how PAAC community members are bringing their faith to life by advancing justice in its myriad of forms.
Last week in Part 1, author, theologian, Catholic school teacher Dr. Michael Campos and I discussed taboos, sex, and ethics in the context of teaching kids. The following is Part 2 of an excerpt of my conversation with Dr. Michael Campos wherein we explore what...
How does a Catholic school teacher and theologian teach kids about taboos, sex, and ethics? Read all about it in Part 1 of this interview with Dr. Michael Campos.
I am Kanaka Maoli (Native Hawaiian), Japanese, Irish, Swedish, and German. Living in the Bible Belt throughout childhood and adolescence was turbulent and at times hostile for someone mixed-race, queer, and transgender. But the silver lining I found despite my turmoil were the numerous encounters I had with who I believe to be a living and resurrected Jesus. These transcendent experiences were what sustained me through 10 years of teaching and preaching that said while everyone “sins and falls short the glory of God,” people like me were especially sick, broken, something to be prayed away, managed, or erased. I embraced this hermeneutic despite what it cost: my physical safety, mental health, and overall spiritual well-being.
Decolonization is not a metaphor, Eve Tuck and Wayne Yang insist. Carelessly calling to decolonize things like schools and other such institutions metaphorizes decolonization. To do so kills the very possibility of decolonization and re-centers whiteness; it is yet another form of settler appropriation. What would it mean then to decolonize something like theology – and Asian American theology at that? I want to suggest that decolonizing Asian American theology requires giving up the search for physical belonging, replacing it with a theology of landlessness, and to be in solidarity with indigenous struggles for sovereignty.
Though this passage is attributed to Paul, it echoes the radical love we see preached by Jesus in everything attributed to Him in the Bible. We’re told to love unconditionally, to give everything and then everything again, to take hatred and turn it around by offering the other cheek.
Forced duality — growing up multiracial Asian American, fresh off the boat from Seoul, now in an all-white environment. My mother moved from Korea, forsaking the comfortable life she worked for, so that I could have the chance of one without someone commenting on my dirty blood. She thought it would be better.
Artwork by Airam Dato-On. Original Photo (c): yulokchan We write as Hong Kongers from the diaspora and those from other Asian backgrounds, united as people of faith, to express our concern and solidarity for the protests now taking place in Hong Kong....
I graduated early from UC Davis with two bachelors in Psychology and Human Development with ambitions of pursuing a PhD in developmental psychology. I was volunteering in student research labs and about to apply to doctoral programs when everything, including my health, came to a halt.
The aspects of my identity are fueled by tension and otherness. The battles of tension and otherness shout at each other, debate each other, lie to each other, chase each other. They torment me, define me, limit me.
They tell me: I am not queer enough. I am not Korean enough. I am not American enough. I am not feminine enough. I have heard it all from society, even from my own community.
Transcript of a speech delivered by Jami Nakamura Lin at Chicago Writers Resist (January 15, 2017) When my grandfather, Tom Nakamura, entered the US Navy in 1946, he was like many other enlistees, if, at the age of 17, a bit on the young side. But like many American...
A young boy you know well cautiously walks into a classroom. Arranging his pencils, he glances over at the card positioned on the corner of his desk. He thinks his name looks a bit strange in cursive. Some of the kids look inquisitively at his last name. A few think it’s funny, and a few think it’s really cool. Most don’t seem to care.
There is a diversity within our racial category that defies naming (AAPI/AANHPI/APIDA, etc). What assortment of letters fits who we are?


July 15, 2013
Forgive me if I begin to ramble a bit in this post.
Since returning home from Ghana, I have starting writing this post a dozen times,
but always end up deleting it.
Just can’t seem to do justice to what we experienced in the small village of Kasei .
May be it’s the jet lag or maybe I just plain don’t have my thoughts processed and organized yet.
One truth for me is that the culture shock reentering the U.S. is much more difficult
than it is entering the culture of Ghana.
I am not naive enough to think that just because one lives in poverty, one is more saintly.
The truth is that for most of these Ghanaians, life is very hard
with little prospect of improving anytime soon.
But in my three visits to Ghana, I have experienced great generosity, genuine friendship,
and a faith community that is bold in their witness about their dependence on a living God.
They evidence a profound joy that we see in their worship services that is above their circumstances.
I must admit by stark contrast, my Scotch Presbyterian worship style seems so formal and dull.
As for the ten youth who were part of the team…I have nothing but admiration for the way they boldly,
openly entered into all the experiences and activities available to them…
some planned, many impromptu.
Working in the schools demonstrating the uses of math manipulatives,
lap tops, and big books we brought.
Spending a day in the various hospital departments, leading after school games and activities,
joining in a local youth gathering, leading worship songs in so many churches,
shadowing a high school student through their day, painting a pre-school classroom,
learning traditional games and dances,
and just hanging out with the many children who wanted to tell their stories to them.
My prayer for them is that God has not only focused their idea of missions,
but enlarged their idea of His kingdom.
I do know that seeds have been planted and the fruits that come from this are in His time.
Finally, to those of you who expressed wishes and prayers for safe travel and good health
…a heartfelt thank you !


This course is offered by the Bioethics Forum of the Conference of Catholic Bishops of India (CCBI). This course is primarily designed for Catholic Doctors, Nurses and Hospital administrators. It will take you through the basics of Catholic moral principles and help you apply these principles to everyday clinical practice.
Welcome to this introductory course in Catholic Bioethics! This course is designed to equip you with the fundamentals of Catholic bioethical principles and help you to apply these principles in everyday clinical and healthcare settings. These principles draw on a rich tradition of Catholic engagement in healthcare over the centuries.
This course was prepared by the Catholic Bioethics Forum of the Conference of Catholic Bishops of India. The Bioethics Forum is a consultative forum that engages with moral questions arising in clinical practice, biomedical research and public policy on healthcare issues through a person-centred bioethical approach. The forum engages in scholarly dialogue with healthcare workers, bioethicists, lawyers and theologians; and seeks to develop the implications of the teachings of the Catholic Church for emerging fields of medical practice and public policy.


ABOUT DYNAMIS SPEECH & DEBATE CLUB
What is Stoa?
National Christian organization which facilitates opportunities for training and competition in speech and debate.
More information can be found at www.StoaUSA.org
Who are we?
We are a parent-led speech and debate club for Christian Homeschoolers between the ages of 12-18. In an effort to grow the speech and debate community in Georgia and with a desire to invest, influence, and impact the next generation of Christian leaders Dynamis was started by Josh & Robin Axelberd in 2020. The Axelberds have been involved with speech and debate for the better part of ten years, having three sons who have competed.
Dynamis is the Greek word meaning explosive or abundant power. The word is used in Acts 1:8 when Jesus tells his disciples, “You will receive power (dynamis) when the Holy Spirit comes on you and you will be my witnesses...to the ends of the earth.” Our words have power. When we learn to speak boldly, we can change the world for Christ.
What are clubs?
Clubs are local organizations that exist to educate, train and equip students, ultimately to participate in tournaments.
Clubs are independent and unique in their approach; there is no set curriculum or meeting format.


Monday, December 23, 2013
So Christmas Is Here
So what is really important about Christmas. Well it is a time when we as Christians can teach people about the birth of Jesus Christ. We can touch the lives of others and hopefully help them learn about what Christmas is all about. Now if you don't believe in God I am not here to preach to you and make you feel bad. I am just saying that it is a chance to get the word out to people about a wonderful savior that is here. We can reach out to families that want to know more about what this season is about.
It is also a chance for family to spend time with each other. We get one day to sit with each other and look back at all the amazing things that happened during the year. I saw an idea on Pinterest and it was to put a slip of paper in a jar telling each time something good happened then on New Years eve take them out and read them so you can remember how good the year really was. Me and my daughter have been doing this so I can not wait to pull them out and remember the awesomeness that was 2013.
Christmas is a time of togetherness. So make sure that you slow down. Take it all in together. Make sure you say I love you to the people that really matter most. Even if you had a rough year there is something to be grateful for, even if it is just that you made it through the year and now have another to turn things around. Just take the time to enjoy it. Even if you don't have a ton of gifts to give you get to be with people you care for and that is worth more than anything you can purchase.
I probably wont write the next two days so I hope you guys out there have a blessed and wonderful Christmas. I hope your time with your family is the best part of your year.


本セミナーでは、Driyarkara School of Philosophy (Sekolah Tinggi Filsafat Driyarkara)の学長である、Simon Petrus Lili Tjahjadiさんをお招きし、ジャカルタ日本軍政期インドネシアのキリスト教に関するTjahjadiさんの近著であるSurviving the Dai Nippon: A History of the Catholic Church in Indonesia during the Japanese Occupation (1942-1945)についてお話いただきます。17年にわたってインドネシアにて布教のご経験がある木村公一さん（福岡国際教会）のコメントとあわせ、貴重な機会ですので、ぜひご参加下さい。
場所： 京都大学東南アジア地域研究研究所 稲盛財団記念館 3階小会議室１
During the Japanese Occupation the Indonesian Church went through a severe crisis. Nearly all the foreign missionaries were taken to prison camps. Bishop Aerts of Maluku-Papua and his 12 brothers were shot without preceding investigation. Japanese atrocity accounted for the death of 281 missionaries during the occupation. The only Indonesian bishop, 19 native priests, 60 brothers and 206 sisters were allowed to carry on.
The Japanese had two Japanese bishops and seven priests as “religious unit for peace” (shūkyō senbuhan yōin) come over from Japan, as they had also some Islamic religious leaders come over for the Moslems. Through this religious unit the Japanese hoped to strengthen their influences on the Church for the benefit of the Japanese cause. But that was not exactly a success, because the Japanese clergy did not comply with the wishes of Japanese authorities, but worked for the Indonesian Church, together with the foreign missionaries and Indonesian priests.
During those years many Catholics and non-Catholics must have seen clearly that being a Catholic is not identical with being a Westerner. Not only the Indonesian clergy in Java went on working and propagating faith as before, but now the Japanese clergy worked and preached exactly as did Indonesians and had been done by foreign missionaries (Dutch).


Join Us For Bible Study In Slidell, LA The A Church Of God House Gathering.
a church of God embrace the teachings in the Bible, for the scriptures reveal the most important words all believers must understand and embrace while living in this world. When using the "churches near me" key word when searching for fellowships to visit, look to see if they are "scripturalist".
a church of God believes the teachings in the Bible, for the scriptures reveal the way of life which the Eternal One, The Father The Son The Holy Spirit, has commanded believers to live while in this present world.
the teachings in the Bible, for the scriptures reveal how believers must live them out. A church of God will always go and tell others about Jesus and heal the sick and cast out devils etc.
Evangelicals, did you know that Falling in the Spirit has been common in nearly every major revival of the last 300 years?
Most of what we are currently teaching in Charismatic circles concerning spiritual warfare is scripturally unsustainable and frankly does not work.


It`s an ordinary Bible verse that you`ve probably heard or even said many times, « If two or three are gathered in my name, I`m in their midst. » We find it in Matthew 18:20, and people often use this verse when they want to agree with someone in prayer. Unfortunately, this is not the subject of this verse at all. God`s love and faithfulness are eternal, and His mercy is new every day. Let us love how He loves, forgives, forgives, seeks justice and mercy, and enjoys His many blessings as we treat things the Lord`s way. His path is always the best. Now a certain man was sick, Lazarus of Bethany, the village of Mary and her sister Martha. It was Mary who anointed the Lord with an ointment and wiped her feet with her hair, whose brother Lazarus was sick. Then the sisters sent him and said, « Lord, he whom you love is sick. » But when Jesus heard him, he said, « This disease does not lead to death. It is for the glory of God, so that the Son of God may be glorified through him. Now Jesus loved Martha, his sister, and Lazarus. . And he said to his disciples: « The temptations to sin will surely come, but woe to the one through whom they come! You will make an altar of earth for me, and then you will sacrifice your burnt offerings and your sacrifices of peace, your sheep and your oxen.
Wherever I remember my name, I will come to you and bless you. This verse does not say that God is present when there are two or more people. Or that God gives what we ask when two or more people agree. Rather, it is a process that we must follow when there is a conflict and a promise that God is with us as we go through that process. It sounds good, but when you think about it, you start to hear discord. If God is only with us, if 2 or more believers are gathered, what happens if I pray alone? We know that whenever the Church worships and worships Christ, He is there, and we know that whenever a believer prays in private, He is there. – Webster`s Bible I also solemnly tell you that if two of you here on earth agree on anything, whatever they ask, the blessing of my Father who is in heaven will come to them.- Weymouth BibleNuch, I tell you with certainty that if two of you on earth agree on anything, what they will ask, it will be done for them by my Father who is in heaven.- World English BibleEftsoone Y seie to you, that, if tweyne of you agree on the erthe, of your thing what your thei axen, il schal be don to hem of my fadir which is in heuenes.- Wycliffe Bible`Again, I say to you: That if two of you on earth agree on anything, whatever you ask, it will be done to them by my Father who is in heaven, – Young`s literal Bible In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Everything was done through him, and without him nothing was done that was done. .


One of the four goals of the YAV program is Intentional Christian Community. When I picture what Intentional Christian Community is going to be like in Denver, I picture a covenant with expectations clearly written out. I picture time spent together cooking and eating, and I picture days spent in service or study, discussions about whatever is relevant to serving God, the injustice we may not experience but know is there, and how we feel and see God in our daily lives. As much as I am trying not to have any expectations for this upcoming year, this is what I picture.
I spent the past two weeks at my favorite place in the entire world, Massanetta Springs. Massanetta is home to a camp and conference center that operates out of a historic hotel and is home to the Massanetta Middle School Conference, the site of the first time I felt God working in me and through me as a middle school student and the first time I felt called to serve God as an enabler to the middle school conference while I was in high school. Massanetta is the place where I feel like I am my best self.
This time at Massanetta, my role was Enabler Coordinator, meaning I played mom to 22 high school students for two weeks in one house with only three showers. The enablers were a group of talented, capable young leaders made up, without a doubt, of the future leaders of our denomination. When I served as an enabler in high school it was my first introduction to intentional community. This time around not much was different except I was looking at everything through the eyes of a pseudo-adult. We had a covenant, we spent time eating together, we worked hard every day putting on a conference so that middlers could experience God, and we spent time together in fellowship and devotion.
And as perfectly as our days fit my idea of intentional community, intentional community does not take exhaustion into account or how easy it is to forget about respect when that exhaustion takes over. There were moments when small conflicts led to hysterical tears, where different priorities of community members led to anger and hurt feelings, and a lot of moments where the goal of sharing God with middlers was forgotten in lieu of traditions. A covenant does not bring much comfort when every surface is covered in Cheerwine and you’re tripping over multiple pairs of shoes in your quest to find a few hours of sleep.
So even though I have not officially lived the YAV version of intentional, Christian community, I think my time at Massanetta was a great introduction to the fact that even with the best intentions, intentions to live in community like Christ, we are all still human and fall short. Intentional community takes work. The real point of intentional community is to not to give up, not to stop talking to the people you live with, not to just survive the living situation until it’s over, but to keep going, to keep being better and keep spending time with and getting to know the people in your community so that the goal you all share can be reached.


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Lead Pastor Jason Jones
Jason Jones has served as Senior Pastor of NPBC since August, 2014. His desire is to exalt Jesus Christ through the preaching of God’s word every week. He leads New Prospect Baptist Church to live out the Great Commission and “Go and Make disciples of all the nations”.
Song Leader Jody Mayo
Jody Mayo has been the song leader at NPBC for the past 20 years. Jody leads our congregation with enthusiasm and love in traditional hymns and songs.
Minister of Music
Minister of Music Dan Riels
Dan Riels is a multitalented musician that is a major part of our service. Dan’s love for music and Jesus has led to powerful spirit filled worship services.
Director of Youth
Director of Youth Adam Stinson
Adam and his wife Katrina lead an amazing team of youth leaders who bring real life messages and worship to the youth of our community.


Carter, Russel Kelso
Russell Kelso Carter was born November 18, 1849 in Baltimore, Maryland. He was brought up in a strong Christian environment. He struggled with a personal decision for Christ until he was fifteen. At that time he attended a prayer meeting at his military academy and committed his life to God and the Presbyterian Church, which his parents' attended. He went to meetings and grew sporadically over the next few years. He graduated from the Pennsylvania Military Academy (now Widener University) in Chester, in 1867, and became instructor there in 1869. He was commissioned as a Captain in the Pennsylvania State Line and appointed adjutant to the Military Academy by Governor Geary. He is often referred to as Capt. Carter in his writings.
Carter was a professor, at the academy, of chemistry and natural sciences. While teaching in 1872 he began to have heart trouble. In 1876 he went to California for three years as a sheep rancher to try and strengthen his health. In 1879 he was back at his parents house in a state of collapse. He had heard of the ministry of Charles Cullis in Boston and decided to try healing by faith. He prayed that God would heal him, and then took a trip to see Cullis. He was healed and when he returned three days later he went back to work at the military academy and became a professor of civil engineering and advanced mathematics.
By the end of 1879 Carter was looking for more of the presence of God. He started to attend Methodist meetings. He struggled with their emphasis on the sanctification experience but prayed about it and asked God to give him everything from the Bible. He had an experience, which filled him with the Spirit in a new way. He allied himself with the Methodists. In 1880 he wrote "Miracles of Healing". In 1882 he republished a book originally published in England called "Pastor Blumhardt". Also in 1882 Carter, with a man named George McCalla, called for a convention to cover the subject of Divine Healing. They held a meeting but just a few people came. In 1884 he wrote a book called "The Atonement for Sin and Sickness". His premise was that healing was in the atonement and that Jesus took not only our sins but our sicknesses on the cross. Carter was one of the strongest proponents of atonement theology. In 1886 he began publishing a periodical called "The Kingdom". He had a strong musical ability and wrote hymns in "Promises of Perfect Love" with John Sweeney in 1886 and "Hymns of the Christian Life" in 1891, in conjunction with A. B. Simpson. One of his most famous songs is "Standing on the Promises".
In 1887 Carter became associated with the Methodist Episcopal (ME) Church and was given a license to preach by Bishop Foss. He is sometimes referred to as the evangelist R. Kelso Carter in newspaper articles of the 1890s. He also seems to have had some kind of breakdown, which he refers to as "brain prostration". Dr Cullis prayed for him but he did not receive any significant relief until he attended a camp-meeting in Mountain Lake Park, Maryland in July of 1887. In 1888 Carter had an attack of malarial fever. He was sick for two weeks and recovered. However he was left feeling chronically weak. He was eventually prayed for by Charles Cullis, A.B. Simpson, and John Alexander Dowie but did not improve. He initially took some medicine, but discarded it within a short time. He committed to seek healing through prayer alone but continued to struggle. Carter was also under marital pressure as his wife Josephine was possibly mentally ill. In 1889 he was ordained as a Deacon in the ME Church by Bishop Bowman. The ME Church was opposed to the teaching that healing was in the atonement.
In the summer of 1892 Carter made some very major changes in his life. He went to California, ostensibly for his health, leaving his family back east in Maryland. He conducted a few meetings with the Alliance until the fall of 1893. Things became difficult, however, when he filed for divorce from his wife. That would have been viewed as scandalous at the time. His relationship with the people he'd been closely associated with for almost twenty years was shattered. He ended up breaking with the Alliance and their teachings on divine healing, specifically on their stance of no help from physicians. He seemed to swing wildly in the other direction. Carter became connected with a couple of quack patent medical devices called the "Electropoise" (see the ad) and the "Oxydonor Victory." (see the ad) These machines were so bogus that they were one of the first products taken to court for mail fraud by the US Postal Service, which eventually won its case against the manufacturers.
Carter changed his theology from "healing is in the atonement" to "healing by faith in this age is a matter of special favor from God, and is always peculiarly under the guidance and leading of the Holy Spirit." * He was remarried around 1895 to a woman named Elizabeth. In 1897 he wrote a book called "Faith Healing Reviewed After Twenty Years" where he reviewed his own experience, along with others, to take another look at the "Prayer of Faith." Carter's proposition was that he was not healed because God did not want it. The book attempted to address the common question - why are people not healed when they sincerely believe and put themselves in God's hands? He did not suggest that prayer was never effective, in fact he gave several positive examples of healing experiences. He did, however, point out that only a small percentage of people were healed in answer to prayer and it was important to bring that issue out for discussion. Many people in the Divine Healing movement saw the book as a repudiation of their sincerest beliefs. Since the book addressed healing prayer under John Alexander Dowie in a less than positive light Dowie made a point to denounce Carter's personal life in his Leaves of Healing magazine and suggest that Carter's lack of healing was due to personal sin.
In 1898 Carter became very ill again and was diagnosed with "consumption" (tuberculosis). Bacteria had recently been identified as the medical cause and a new treatment became available about the time Carter was diagnosed. He was healed through medical means within 90 days. What had been a potential death sentence was relieved by the medical breakthrough. Carter declared that God worked through the medicine just as surely as through prayer. He said that both were critical and necessary. Carter and his wife returned to the Baltimore area sometime in the late 1890s. Carter evidently received medical training in the Baltimore area as he is listed as a physician in the 1900 Federal Census. Kelso continued his work as a doctor until he died on August 23, 1928, in Catonsville, Maryland. He is buried in the Greenmount Cemetery, in Baltimore Maryland.


Bishops from the Catholic Church moved to cut their funding of ACORN yesterday. The decision was based on allegations that the brother of ACORN founder Wade Rathke had embezzled $1 million dollars from the group.
Before funding ACORN, Rathke was a member of Students for a Democratic Society (SDS), the 60s draft dodging group from which the Weather Underground spun off.
The Catholic Campaign for Human Development, which has an annual budget of about $10 million, had planned to grant about $1 million to local groups across the country through ACORN this fiscal year, [Auxiliary Bishop Robert] Morin said. None of that money will be distributed.
“There will be no funding relationships with ACORN groups in the future,” Morin said, during the fall meeting of the U.S. Conference of Catholic Bishops.
ACORN founder Wade Rathke has defended allowing his brother to make restitution privately, saying that getting law enforcement involved could have risked ACORN’s financial ruin.
The Catholic Campaign for Human Development gets most of its funds from parish collections the weekend before Thanksgiving, according to its annual report.
The collection this year is set for Nov. 22-23.
Try not to think back to all the donations you gave to ACORN the weekend before Thanksgiving in the past when you’re giving freely this year.
Like That? You'll Probably Like These.
- Senate Votes To Cut Off ACORN’s Funding
- With Funding Quietly Restored, ACORN Sheds Tattered Name
- ACORN To Workers: Defraud Faster Or You’re Out
- ACORN Squirrels Travel And Have A Blog
- Nevada Is No Ohio: Officials Raid ACORN Offices In Las Vegas


Spring Recap Part Two: Liturgical Dancers' Slumber-less Pajama Party
In May of 2014, the Liturgical Dancers sponsored a Slumber-less Pajama Party with food, movies on a giant screen and youth and their friends participating from St. Luke's. We even had some youth from outside of the church attend and it was a blast! The kids watched movies in their PJs, ate dinner together and made new friends. It was so successful, the dancers hope to do it again in the future. Here's a little look at that awesome event!


Sundays 10:00 am -- Sunday School 11:00 am -- Worship 6:00 pm -- Evening Service
Thanks for taking the time to find out a little more about Johnson Corners Wesleyan Church. We want to extend an open invitation to all services and outreach events. It is our desire that all will come to know Jesus Christ as their personal Lord and Savior.
10:00 AM ... Coffee/Opening
10:15 AM ... Sunday School/Small Groups
11:00 AM ... Worship
6:00 PM ... Evening Service
Johnson Corners Wesleyan Church 11008 HWY 23 Watford City, ND 58854 View a Map


Davidson Street Baptist Church
Wednesday, May 27, 2015
Welcome to Davidson Street Baptist Church
"As a Bible believing church, we strive to minister to all
people in Christian love, sharing Jesus, worshipping
and growing together as God's family."
Caring Is Sharing
Davidson Street Church is truly a church where Caring Is Sharing. We are a church with a great history and a large exciting vision for the future. There are ministries for all ages, missions to all ages, and the message of Christ for all ages. We look forward to ministering to you, so please feel free to contact us by mail, phone, or e-mail. Have a great day and Jesus loves you and He always will.


The latest BMG poll reveals despite Easter being the most important Christian festival, more of us will be eating and exchanging chocolate Easter eggs this Easter than attending church. Spending time with family is seen as the most important part of Easter and most Brits don’t give anything up for Lent.
In the run up to the Easter break, BMG polled a representative sample of GB adults about what Easter activities they will be taking part in this year. The results reveal most will be eating Easter eggs (39%) and exchanging Easter eggs with friends and family (38%). Around one in six (16%) will be taking part in an Easter egg hunt and 14% will be sending Easter cards. Just 11% said they will be attending Church this Easter while smaller proportions will be making an Easter bonnet (4%). Almost one third (32%) say they do not celebrate Easter (6% said other).
A closer look at the data also reveals more Christians will also be exchanging Easter eggs this Easter (43%) than attending church (22%). Younger people aged 18-24 are much more likely to say they will be eating chocolate eggs this Easter (62%) compared with their older counterparts – just 25% of 65 and overs say they will be eating chocolate eggs.
However, when asked which is the most important part of Easter just 8% said exchanging Easter eggs while an overwhelming majority (58%) said spending time with family and friends. Around one in seven (13%) said having time off work is the most important part of Easter and just 12% believe the religious aspect of attending church, giving something up for Lent etc is most important (7% did not know).
A majority of Christians (57%) said spending time with family and friends is the most important aspect of Easter for them compared to just over one fifth (22%) who say it’s the religious aspect.
The poll also asked what, if anything, Brits have given up for Lent this year. The results revealed over eight in ten Brits (82%) do not give anything up for Lent. Of those that do, most have given up chocolate (17%), followed by alcohol (12%) and takeaways (10%).
Fieldwork dates, methodology and a full breakdown of these results can be found here.
For a more detailed breakdown of results from this poll, or any other results from our polling series, please get in touch by email or phone.
0121 333 6006
Lauren Harris – Senior Research Executive


It’s been awhile since I or we have blogged or have written something. I was thinking last night concerning some things about Church / Christians, why at times do we let the effects of things around us or people around us dictate what we do and how we do it. In those moments I’m wondering are we really being ourselves, doing what we want, when we want and how we want, without the fear of being unnoticed, singled out or scared. We need to realize that in these moments we are robbing ourselves and others for not being REAL.
You may say, if I do what I want then I’m still not being myself because I’m doing what I want and not what Christ ask of me. My thoughts take me to Paul in 1 Corinthians when he said “I die daily”, that is the key to all this, STOP trying to be what someone told you to be and die to yourself and be what God wants you to be. We have become this in our “Christian Culture” if you don’t dress a certain way, look a certain way, talk a certain way, then you can’t fit in.
You must remember in God’s eyes you are no better than anyone else and it’s time we begin to live a REAL Life around REAL People that are going thru REAL Situations, while we are guided by the REAL God…


|St Augustine Basilica|
While windy and cold, the weather looked like it would remain dry through the evening ,so we decided to do a walking tour of the old city of St Augustine. I took my plein air equipment along ( just in case) . W e got there well before the golden hour so I had plenty of time to scout out a location. While I got lots of good reference photos It was the Bell Tower of the Basilica of St Augustine standing proud against the heavens above that really captured my attention.
Below is my rendition of St. Augustine Cathedral (5" x 7" pastel)


Ok… if you know anything about the bible at all, you will know there’s something not quite right about the title. But that’s what Jesus said. Right there in God’s word.
Now as Jesus passed by, He saw a man who was blind from birth. And His disciples asked Him, saying, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “Neither this man nor his parents sinned, but that the works of God should be revealed in him. John 9: 1-3
Now, according to Romans 3: 23, everyone has sinned.
for all have sinned and fall short of the glory of God,
Everyone has sinned. The bible is very adamant about that. Romans 3:23, Romans 5:12, 1 John 1:10.
So what does Jesus mean when He says no one sinned? Here’s what I think…
The disciples question, “who sinned… that he was born blind?” Wasn’t a question about who was doing something wrong. They wanted to know what caused this man’s blindness. The disciples – like us – wondered why “bad things happen to good people.”
Jesus gave them an answer. I’m not sure the disciples totally understood at the time. It takes most of us years and years to understand, if we ever do. The answer is simple. God has a plan.
So, yes, these people had sinned in one way or another. We know this because EVERYONE sins. But their sin did NOT cause this bad thing to happen. Whatever caused the man’s blindness probably has a wonderfully simple scientific answer, that today, the doctors could have told his parents at the time of his birth. Maybe his retina didn’t develop properly. Maybe his optical nerve was detached or never attached to begin with. It doesn’t matter. What truly matters is “that the works of God should be revealed in him.” Then Jesus showed everyone the works of God by healing him.
“I must work the works of Him who sent Me while it is day; the night is coming when no one can work. As long as I am in the world, I am the light of the world.” John 9: 4-5
Maybe you know someone who you feel has had a bad lot in life; someone you feel did nothing wrong and they are being punished. I want you to remember these verses. Then look for the works of God in their life and in the lives with which they come in contact. Look closely and you will see the works and the glory of God.
For Margot, who is perfect in God’s plan and shows His works and glory every day.


CCHA, Report, 21 (1954), 53-65
Marian Pilgrimages of the Archdiocese
Very Rev. L. K. SHOOK, C.S.B., M.A., Ph.D.
The subject of this paper is rigidly confined to the historical aspects of the two shrines in the Archdiocese of Toronto which enjoy the status of formal pilgrimage, that is, to the Shrine of Our Lady of Peace at Niagara Falls and to the Shrine of Our Lady of Grace at Mary Lake, near King, Ontario.
A fuller discussion of Marian devotion in the Archdiocese would have to give consideration to the normal devotions to Our Lady practised in every parish and mission within its boundaries. It would also have to provide an account of special devotions which take the form of perpetual novenas to Our Lady under one or other of her special titles, the Immaculate Conception, Mother of Sorrows, Mother of Perpetual Help, Our Lady of the Miraculous Medal and so on. Indeed no full history could limit itself to the present boundaries of the diocese but would have to take into consideration wonderful old parishes like that of the Assumption in Sandwich (now Windsor) which belonged to Toronto before the Diocese of London was established, and which, indeed, predates the establishment of the Diocese of Toronto itself.
But this paper is not concerned with presenting the full picture. It is not even attempting the essential picture. If it were it could not pass over the story of St. Mary’s, Toronto's third parish, founded in 1852 and dedicated to Mary’s Immaculate Conception at approximately the time of the Church’s definition of this doctrine; nor could it ignore St. Mary’s, Barrie, originally the Parish of the Most Pure Heart of Mary, which can be traced back beyond 1855, the date of its formal founding, into the churchless mission of Simcoe County served from the Cathedral during the early ‘40’s.
Our present concern is with two pilgrimage shrines which play an important role in the history of the diocese, which have attracted over the years large numbers of faithful pilgrims, and which are still, strangely enough, but little known even to the faithful of the archdiocese. In the present account, even the devotional character of these shrines will be minimized in favor of the strictly historical factors which are, after all, the professed though certainly not exclusive concern of the Canadian Catholic Historical Association.
OUR LADY OF PEACE, NIAGARA FALLS
The most significant pilgrimage, from a purely historical point of view, in the Archdiocese of Toronto, is that to the shrine of Our Lady of Peace in Niagara Falls, Ontario. This shrine has long been administered by the Carmelite Fathers and consists today of a parish church dedicated to Our Lady of Peace and a seminary known as Mount Carmel College. It is not so flourishing as it once promised to become, though it is a genuinely wonderful pilgrimage to this day. It is not impossible that one of the tangible results of the Marian Year in Canada will be a profound quickening of the spirit of prayer and love along the fascinating bank of the Niagara River.
The story of this shrine, like that of every ecclesiastical foundation in the Niagara peninsula, looks back in a general way to the first Masses said on the peninsula by the Sulpician missionaries. Fathers Galinée and De Casson are known to have been there in 1669, and Father Louis Hennepin, according to records, celebrated Mass before La Motte and his men on the shore of the Niagara River on December 11, 1678.1
The earliest settlers in the area adjacent to the Falls were without the service of a resident priest. Tradition relates that they used to travel to Kingston in order to make their Easter duty. The first priest to make regular visits to the Falls was Father James W. Campion who came in twice a year, between 1826 and 1829, to administer the Sacraments. Regular Sunday Mass was introduced by Father Edward Gordon from the neighboring parish of Niagara-on-the-Lake. The cornerstone of the first mission church at the Falls was laid June 13, 1836. The building, when completed, was dedicated by Father Gordon to his own patron, St. Edward.
Father Gordon’s tiny mission of St. Edward's was erected into an independent parish in 1858 with Father Juhel as its first pastor. It was only shortly after this that Archbishop Lynch of Toronto, in view of hard feelings current about the time of the Civil War, changed the name of the parish church from St. Edward to Our Lady of Peace.2
The shrine as such owes its existence to Archbishop John Lynch. Before becoming Bishop of Toronto, Father Lynch was a member of the Congregation of the Priests of the Mission. In 1856 he had founded the Seminary of Our Lady of the Angels (now a part of Niagara University). This seminary was located in the Buffalo diocese, on the American side of the river not far from Niagara Falls, N. Y. In 1859 Father Lynch was appointed coadjutor to Bishop de Charbonnel, and in the following year, on the latter’s retirement, became Bishop of Toronto.
Bishop Lynch knew and loved Niagara Falls. He felt that the natural beauty of the waterfall, which was drawing more and more tourists to the district each year, should be made to serve the cause of Our Lady. In 1861, accordingly, he sought and obtained from Pope Pius IX a document establishing the little church of Our Lady of Peace as a place of pilgrimage, and attaching rich indulgences to it.3 On August 18, 1861, Archbishop Lynch, accompanied by a group from Toronto, consecrated the little Church to Our Lady of Peace in what was actually the first pilgrimage to the shrine. The occasion is described in Xavier D. Macleod’s History of the Devotion to the Blessed Virgin Mary in North America as follows: “The grand cataract itself has been consecrated by his lordship Doctor Lynch to the Blessed Virgin of Peace ... It was on the Sunday within the octave of Our Lady’s Assumption that the church was dedicated. Hundreds of pilgrims, after hearing Mass in the city of Toronto, proceeded by steamer and railway to the shrine. And when they came back, at least upon the steamer, they chanted, with the sublime, perpetual voice of the cataract for basso, the Vespers of the Blessed Virgin. After which all knelt, with their faces towards Toronto, in adoration of the Blessed Sacrament, thanking the Redeemer, there present, for their preservation from all casualties during that, the first pilgrimage to Our Lady of Peace” (pp. 318.320).
The Bishop also acquired a property of two hundred acres in the immediate vicinity and began to look about for a suitable order of priests to administer the shrine. It was not until 1875 that he succeeded in getting the Carmelites of Kansas to promise priests to care for the pilgrimages which had already begun. The Carmelites were eminently suited to this kind of work by reason of their experience in Europe and because they were in so special a way dedicated to the service of the Mother of God. The Carmelites had not been in America long but they were doing wonderful work wherever they were located. They came to the diocese of Toronto with the highest possible recommendation from Bishop Louis M. Fink, O.S.B., Vicar Apostolic of Leavenworth, Kansas.4
It was in October 1875 that Father Ignatius Beerhorst, O.C.C., arrived at Falls View to take over the administration of the parish of Our Lady of Peace and to carry on the pilgrimages. Archbishop Lynch placed at his disposal the large property acquired some years before and held in readiness for the building of a hospice and retreat house. He also prepared his well-known pastoral letter in which he made public his invitation to the Carmelites and his own extensive plans for the development of the shrine. This pastoral appeared in April, 1876, and provides a useful commentary on the establishment of the shrine:
The Cataract of Niagara yearly attracts thousands of lovers of sublimity and grandeur. They come to wonder, but few, alas, to pray. The place has been to us from childhood an object of the greatest interest. A picture of it fell into our hands – we were awe-struck with its beauty, and wished that we could adore God there. The vision of it haunted us through life. The providence of God at length conducted us to it, and almost miraculously provided the means of commencing near it the Seminary of Our Lady of Angels in the diocese of Buffalo, N.Y. On our being appointed by the Holy See Bishop of Toronto, it was our first care to secure on the Canada side of Niagara Falls a large tract of land on which to erect religious establishments, where God would be worshipped with a perfect homage of sacrifice and praise, and where the Catholic Church would be fittingly represented.
It was at the commencement of the American civil war. Our heart was moved with sorrow at the loss of many lives, and the prospect of so many souls going before God in judgment, some, it is to be feared, but ill-prepared. The beautiful rainbow that spanned the Cataract, the sign of peace between God and the sinner, suggested prayers and hopes to see the war soon ended; and we called the church ‘Our Lady of Victories or of Peace.’ A convent was soon erected on the grounds, and nuns of the Institute of the Blessed Virgin Mary, called of Loretto, were installed ...
We have for many years searched for a fervent congregation of men to found a monastery and a church worthy of the place and its destination. Enthusiastic pilgrims of nature’s grandeur come here to enjoy its beauty; others, alas, to drown remorse. We desired to have a religious house where those pilgrims would be attracted to adore nature’s God in spirit and in truth, and who would there find, in solitude and rest, how great and merciful God is. The fathers of the Order of Our Lady of Mount Carmel, the most ancient in the Church and dear to the heart of our Blessed Mother, have commenced this good work. Our Holy Father Pius IX has been graciously pleased to confer upon the present little church plenary indulgences and other favors granted to the most ancient pilgrimages of the old world. The fathers also propose, when a suitable house is built, to receive prelates and clergy of the Church as well as laity to make retreats; and to those priests, worn out in the service of their Divine Master, a home where they can quietly prepare for eternity. Missions will be also given in parishes by the religious at the request of the bishops. A place more fitting for such an Institution could hardly be found. God Himself has made the selection. It is easy of approach from all parts of the country, and on the confines of two great nations. We have full confidence that God will finish His own work by inspiring the hearts that love Him, and His Blessed Mother of Mount Carmel, to contribute to the erection of a church and monastery there. Those pious souls will lay up for themselves treasures in the bosom of God, from which they will draw in their great need, when about to balance their accounts before His judgement-seat ...
In Europe there are many sanctuaries, but few in this new world. Niagara will be one, and first of the most famous where God will be adored on the spot in which He manifests Himself in such incomparable majesty and grandeur. The festivals that will be most religiously celebrated in this sanctuary, besides the first-class festivals of the Church, are the ninth of July, called Our Lady of Miracles or Peace; the sixteenth, Our Lady of Mount Carmel; twenty-ninth of September, the Festival of St. Michael; fifteenth of October, St. Teresa; twenty-first of November, Presentation of the Blessed Virgin; and the tenth of December, Festival of Our Lady of Loretto.5
It was in these sincere, if elaborate, words that the establishment of the shrine was promulgated to the faithful of the Archdiocese of Toronto. This was in 1876. For some time it was impossible to implement the Archbishop’s visionary plans in any effective way. In the first place, the Carmelites in America were not yet formally organized, and secondly, the economic position of Catholics in the Peninsula was most precarious. Thus it was that through the late 70’s and 80’s the little parish church functioned quietly as a modest Marian shrine. Men like Fathers Beerhorst, Mayer and Smits labored diligently to spread devotion to Our Lady and encouraged the wearing of her scapular. Visitors from other parts of the diocese and from Buffalo on the American side of the river came to Falls View in steadily increasing numbers, and a deep and genuine affection for the Shrine of Our Lady of Peace developed in the hearts of clergy and faithful.
Towards 1890 there were definite signs of more rapid progress. Chief among these was the formal organizing of the Carmelite order in America. The various early Carmelite foundations, dating from 1865 or later, were quite independent of one another, and it was not until 1890 that the first province, The Province of the Immaculate Heart of Mary, was established. The first provincial chapter, held in the spring of 1890, elected Father Pius R. Mayer as provincial. The real flourishing of the shrine of Our Lady of Peace dates from this time.
The work of promoting and developing the shrine at Falls View fell largely into the hands of the prior, Rev. Anastasius J. Kreidt. He began to publicize widely the lovely shrine of Our Lady at Niagara and sought the patronage of the ecclesiastical hierarchy in Canada and the United States. He also announced plans to build the Hospice and Retreat House projected by Archbishop Lynch some fourteen years before. Cardinal Gibbons was one of the first American prelates to lend his support to the undertaking, and the Most Rev. J. Walsh, Archbishop of Toronto wrote as follows on May 23, 1890:
Dear Father Kreidt:
I am glad to hear that you intend to begin, as soon as means will allow you, the construction of a house for spiritual retreats at Niagara Falls, in this archdiocese. I sincerely hope that your appeal to a charitable public for the furtherance of this most praiseworthy and meritorious object will meet with the success it so eminently deserves. A Retreat House, conducted by your zealous fathers, could not fail to do much good for the salvation and sanctification of souls, especially in a place and amid surrounding where nature itself invites to solemn thought and serious reflections, and where, in very deed, one hears: ‘The voice of the Lord upon the waters, the God of majesty bath thundered; the Lord upon many waters’ (Psalm XXVIII).
Wishing your pious undertaking the divine blessing and a happy issue, I am, dear Father Kreidt,
Yours sincerely in Christ,
Archbishop of Toronto.6
The first contribution to the new Retreat House was made by Dean W. R. Harris of St. Catharines.7
The shrine of Our Lady of Peace, which had already been richly indulgenced by Pius IX, now received further privileges from the hand of Leo XIII. In a document dated May 16, 1892, he extended the Portiuncula Indulgences to all Carmelite Churches, making them obtainable on the feast of Our Lady of Mount Carmel, July 16.8 This new and singular favor considerably enhanced the prestige of the Carmelite shrine at Niagara Falls and helped to initiate the new period of development.
Another important manifestation of life and growth was the founding of The Carmelite Review in January 1893. This review was launched by Father Kreidt with the capable assistance of two brothers who had come to the Carmelites from Hamilton, Fathers Philip and D. F. Best. It was one of Ontario’s first Catholic periodicals, and the first regular Carmelite publication to appear in English. Its expressed objectives were to honor Mary, to spread devotion to the brown scapular, and to publish news about the shrine and pilgrimage at Falls View. There is much material in this review to bold the attention of the historian, and it is a particularly useful source for the history of the Carmelite shrine at Falls View during the last decade of the 19th century. A few sentences from the salutatory will serve to show its predominating Marian character:
Our province shall be to treat of our dear Lady in her relations to Carmel. The press has always been potent in propagating particular pious practices, and we hope that our Review will be no less a means of augmenting the Devotion of the Brown Scapular.
It shall be our duty to honor Mary, the Flower of Carmel, to unfold the beauty of that lovely flower, to spread its sweet fragrance far and wide, and to screen it from every foul breath that would dare pollute it.9
The next important step in the growth of the shrine and pilgrimage was the laying of the cornerstone of the new Hospice, July 16, 1894. The Archbishop of Toronto presided over the splendid ceremony, and the large attendance from both sides of the river gave the event a truly international character. The account carried in the August number of The Carmelite Review gives a good idea of the size and popularity of the shrine:
Early in the morning visitors and pilgrims began to arrive from Buffalo, Rochester, Lockport, Niagara Falls, St. Catharines, Hamilton and all surrounding places. Hundreds came fasting, and received the Sacraments in the pilgrimage church. At 10 a.m. the Very Rev. Pius R. Mayer, Provincial of the Order in America, sang the Solemn High Mass, with two other Carmelite Fathers as deacon and subdeacon. His Grace, the Archbishop, assisted at Mass in his pontifical garments, attended by the Very Rev. Vicar-General J. J. McCann, and the Very Rev. President of Niagara University, P. V. Kavanagh. The choir of the church of the Most Holy Redeemer, of Rochester, N.Y., had volunteered its services, and had sent eight of its best singers to sing the Mass and other liturgical songs. They sang a Mass composed by Prof. Seibold, under his own personal direction. After Mass, His Grace addressed the large congregation, which had filled the Church to overflowing, in warm and fervent words ... He then imparted the Papal Blessing to the people, according to the privilege granted the Order of Mount Carmel. Then the clergy and people in procession accompanied His Grace to the site of the new building. Many of our friends, who had not yet seen the work thus far accomplished were surprised at the massive masonry and size of the foundations, and the beauty of the stone and material used in their construction. The cornerstone, most artistically sculptured, a gift from a Protestant friend, was then blessed by His Grace and placed in position. The ceremonies concluded with a beautiful sermon by Father Raphael Fuhr, a Franciscan Father, who had come from his college at Quincy, Ill., to preach at this occasion.10
It is clear by now that the pilgrimage of Our Lady of Mount Carmel at Niagara Falls was firmly established. Unfortunately, the Carmelite Fathers were unable to give it their undivided attention. In addition to their responsibility for the shrine with its parish congregation, they also attended to St. Patrick’s parish within the city limits of Niagara Falls. In 1895 they had to undertake the erection of a new St. Patrick’s to look after the expanding Catholic population of the area. This division of labor has always interfered with the development of the shrine. This was particularly true during 1895, 1896 and 1897 when the entire country was in a period of economic stress. However, the shrine moved forward during these years as the following extracts from The Carmelite Review demonstrate:
July, 1895. Pilgrims from Buffalo will do well to take the Michigan Central train which leaves the New York Central station in Buffalo at 7.05 a.m., arriving at Falls View at 7.54. Visitors landing at Niagara Falls, N.Y., after crossing the upper Suspension Bridge, will find themselves at a station of the Niagara Falls Park and River Railway, an electric trolley line, of which an advertisement will be found in our advertising pages. Conductors should be asked to stop at the monastery crossing.
The hospice is approaching completion very rapidly. The working men are beginning to put on the roof.11
June, 1896. The pilgrims will have an opportunity to visit the new Hospice buildings and see the progress of the work. We are sorry that it was impossible to have the building ready for occupation this summer.12
August, 1896. The annual pilgrimage to the shrine of Our Lady of Peace at Falls View, Ont., on the 16th of July is becoming more popular year after year. The number of pilgrims was so large this year that the accommodations provided were taxed to the utmost and barely sufficed.13
July, 1897. The Hospice of Mount Carmel at Falls View is now nearing its completion. It cannot be opened to retreatants and visitors until next year but a certain number of rooms have been made ready to accommodate the superiors and delegates of the various Carmelite houses in America, who are to meet in chapter on July 6th.14
On June 15, 1899, after years of work and waiting, the Hospice of Mount Carmel was at last opened. It was blessed by Archbishop O’Connor of Toronto, assisted by Bishop O’Connor of Peterborough, and attended by
a vast number of Canadian and American clergy. The ceremonies, owing to heavy rain, were held indoors, but in a setting of beauty and reverence:
At 9.00 a.m. His Grace the Archbishop said Mass for the pilgrims, who had come in spite of the rain, at the shrine of “Our Lady of Peace.” At 10 a.m. High Mass was sung by Rev. Bernard Fink, O.C.C., of Englewood, N.J., and at 11.30 a.m. the ceremony of blessing the building took place. The visiting clergymen formed in procession, singing appropriate psalms, and passed from floor to floor of the building along the spacious corridors, while the officiating Archbishop sprinkled all the rooms with holy water. On returning to the portal the Te Deum was sung and the ceremony concluded with the episcopal blessing.
In the afternoon at 4 p.m. Bishop O’Connor of Peterborough, who had been pastor of the Church of Our Lady of Peace long before the Carmelite Fathers came to the place, preached an eloquent sermon on the many privileges and indulgences accorded to the shrine of “Our Lady of Peace” by Pope Pius IX, on the mission of the Carmelite Fathers to conduct retreats and inspire the faithful to a life of prayer, on the solemn ceremony of blessing the new Hospice, and on the object and work of this institution.
His Grace the Archbishop of Toronto then gave the Benediction of the Blessed Sacrament to the assembled pilgrims, and the congregation joined in singing the hymn: “Holy God we praise Thy name,” concluding the ceremonies by this public act of thanksgiving.15
The celebration of the feast of Our Lady of Mount Carmel a month later was the most elaborate ever. Three thousand pilgrims visited the shrine and listened to sermons preached at various times throughout the day by Rev. Theodore J. McDonald, O.C.C., Very Rev. A. J. Kreidt and Very Rev. Dean Harris. The shrine at last had its long-awaited accommodation for visiting pilgrims and facilities for retreats of priests16 and layfolk.17 Two contrasting buildings stood almost side by side – the historic little weather-beaten church of Our Lady of Peace and the stately Hospice with its paved approaches and modern adornments.
Perhaps a word is in order about the electrical equipment of this building. No doubt its proximity to the Niagara power plants encouraged the architects to be rather daring in their innovations. At any rate the hospice was provided with the first large-scale electrical cooking apparatus designed in America. Several publications, devoted to the subject of electricity, carried articles about its installations. The most elaborate was by Orrin E. Dunlap in The Western Electrician, 1900. Interested readers may find therein tid-bits like the following:
While there are many places in the country where electricity is used for cooking small dishes, it is probable that there is not another electrical kitchen in the world like that installed in the Hospice building, the intention being that it shall have a capacity of cooking all the meals of the residents and guests at the Hospice. The kitchen has not been installed as a novelty, merely to outline the possibilities of electrical cooking, but it was adopted to supersede all other kinds of fuel commonly in use in kitchens, coal, gasoline, oil, etc., and it may be said that it has answered all the demands made upon it in splendid style.
As to what can be accomplished by the installation of this kitchen, it may be pointed out that on the occasion of the recent formal opening and blessing of the Hospice, dinner was cooked for 250 persons in 21½ hours. This did not include the soup making; this requiring some hours of attention, the soup was prepared the day before.
There is a noticeable absence of the smell common where gas is used, and also of the ashes and dirt where coal is the fuel consumed. The dinner or other meal cooked, the heat can be turned off, leaving the kitchen as cool as any other part of the house in summertime. There is no lingering fire to watch and care for; no getting up early to see if the fire is out; no hustling over a slow oven for a quick meal, for the simple turning of a switch sends the current through the range or ovens to any degree the cook may desire. With no call for current in the kitchen, it may be directed to the boilers to heat the water for the various purposes outlined. In the 400-gallon boiler water is boiled from 60 degrees to 212 degrees in six hours with full heat. In the small ovens bread can be baked in 18 minutes.
The special apparatus for the plant was built by the Hadaway Electric Heating and Engineering Company of New York.18
It is a matter of considerable interest to recall in this Marian Year of 1954 that these early experiments in electrical cooking were carried on under the auspices of the Mother of God.
There is perhaps no point in tracing the history of the shrine and hospice any further. It has never ceased to be a place of pilgrimage during the intervening years. The hospice functioned in its original capacity until 1917 when its operation, because of wartime restrictions, became quite impossible. It was leased out privately in 1917 and operated as a hotel until 1925. Between 1925 and 1927 the building was completed, more or less as originally planned and put to its present use as a seminary. But year by year the pilgrimages have gone on, particularly on the great feast of Our Lady of Mount Carmel. Last year (1953), for example, seven thousand pilgrims visited the shrine on July 16. No doubt this year there will be more than ever before. It may well be that one of the great blessings which the Marian Year will bring to the Archdiocese of Toronto will be to provide further stimulus to this wonderful old pilgrimage of Our Lady of Peace.
OUR LADY OF GRACE, KING CITY
The shrine of Our Lady of Grace is of recent origin but has a rather interesting history. It is located on a property of 814 acres about one mile north of the village of King, Ontario. This farm was once the country estate of Sir Henry Pellatt who has become an almost legendary figure as the builder of Toronto’s Casa Loma.
Sir Henry Pellatt’s fortunes were made with the early development of the Ontario Hydro. He acquired the large property near King for a country home. It was beautifully wooded, contained large tracts of fertile land, and included a lake of about 34 acres. The lake he called Lake Marie in honour of his first wife, Marie Dodgson. The entire farm became known as Lake Marie Farm. Sir Henry erected spacious barns, a lovely lodge overlooking the lake and an attractive gate and gate-house at the south-east corner where the road from King entered the property. The farm soon took on some of the glamour and lustre of its quixotic owner. It was known throughout the countryside as a rich man’s farm, an extravagant folly, and the home of Canada’s most extraordinary collection of rifles. As Sir Henry grew old he met with severe financial reverses and Lake Marie Farm was put up for sale. It was purchased in 1936 by the Marylake Agricultural School and Farm Settlement Association for $95,000.00, a sum said to be about one-fifth of what Sir Henry had expended on the lands and buildings.
The Marylake Farm School, as it was usually called, was born in the early 30’s out of the economic depression which gripped Canada and the rest of the world. It was largely the work of the Rev. M. J. Oliver, C.S.B., and a group of lay and clerical associates. Plans to acquire a property were laid during 1935. In the spring of 1936 the Association was incorporated and the Pellatt estate purchased. The aims of the Corporation are stated in its charter as follows:
To aid, assist in and encourage the re-establishment of persons or families as self-supporting economic units, and to do all things necessary or conducive to further the objects of the Corporation or calculated directly or indirectly to advance the objects of the Corporation.
The whole project was placed under the patronage of the Mother of God and the name of the farm changed from Lake Marie Farm to Mary Lake. In her name, the poor and needy of Toronto and its environs were given a home and taught the elements of successful farming.
In order to promote the work, Archbishop J. C. McGuigan called a Catholic Social Action Conference on November 11, 1936, and appointed a committee consisting of Rev. Jas. Sheridan, Rev. F. McGoey, Rev. J. W. Dore, C.S.B., and Rev. M. J. Oliver, C.S.B. Out of the Conference came the basic educational principles by which the Mary Lake Farm School was administered. Dominant among these was the educational principle whereby the farm operated a primary school for children and an adult school in which men and women were trained in the technique of farming and in the rural arts and crafts.
It is impossible here to trace its work through the trying years of depression, but it operated with great success until the outbreak of World War II when the unemployment problem was removed. A few names deserve special mention – committee-men like B. W. Hughes, G. M. Kavanagh, Arthur Kelly, farm managers like Joseph Lanthier and Sidney Berthelot, loyal supporters and workers like Lady Windle, Marjorie Nazer and the late Mr. Holmstead.
Large numbers of despondent city people acquired a thorough knowledge of farming through this project, and through the well-known Catholic Settlement plan conducted by Father F. McGoey. Above all, under the aegis of Mary’s patronage, the people of the Archdiocese were made familiar with the basic rural issues disturbing modern civilization.
During 1941 the shortage of manpower became so acute that it was no longer possible to maintain the large farm with 345 acres under cultivation, large herds of cattle to be tended and a huge volume of dairy products to be disposed of. It became apparent that Mary must have other uses for Mary Lake and the trustees reluctantly decided to close the School.
It was at this time that Archbishop McGuigan turned his attention to the establishment of a new shrine and pilgrimage. He was well acquainted with the work of the Augustinians in the Maritimes and knew that they would like to establish a monastery near Toronto. Mary Lake was eminently suited to the purpose.
On August 25, 1942, negotiations were opened for the transfer of the farm from the Agricultural Association to the Augustinians. The VicarProvincial, Father Athanasius Pape, acted for the Order and on September 17th the monks arrived and took up residence on the farm, with Father Leo Ebert as the first prior. The preliminary contract was drawn up on the same day. The following day the Sacred Congregation of Religious issued its beneplacitum apostolicum for the new Agustinian foundation at Mary Lake, Toronto. The house was formally opened on October 1, 1942, and on the same day the Archbishop selected its full title “Mary Lake Our Lady of Grace” in recognition of a very ancient devotion of the Augustinians to the Mother of God. On October 26th the purchase of the Mary Lake farm was completed and work on the new shrine was begun at once. The Pellatt Summer Cottage overlooking the lake became the monastery and housed the shrine chapel; and the manager’s house near the huge stables and barn was altered so as to serve as a temporary retreat house. By the summer of 1943 all was in readiness, and on August 27th the first retreat was held at Mary Lake.
This first retreat, August 27-30, 1943, was preached by Father Pape to fourteen retreatants under the captaincy of Mr. Alex G. Sampson, life-long friend of the Augustinians and still in charge of the retreat groups known as “The Pioneers of Our Lady of Grace.”
The first retreat was held in the remodelled Farm Manager’s house. It has since been supplanted by the new Retreat House, opened and blessed on October 19, 1952. The work at Mary Lake has been abundantly blessed. Forty-seven regular groups are holding retreats there during 1954; and some fifteen hundred men will be in attendance. In all 45,000 pilgrims have made their way to the shrine since its modest opening in 1943. These numbers are not large when compared with some of the internationally. known shrines, but are most gratifying to those who appreciate the peculiar problems besetting such an undertaking in the Toronto area.
The shrine is a standing testimony of the love of the people of the Archdiocese of Toronto for the Mother of God. It has not been the scene of any extraordinary manifestations like those of Lourdes or Fatima; it is simply a place of quiet prayer. Its chief relic is a piece of the veil, oriental in texture, said to have belonged to Our Lady. In this it is bound by a special bond to the Cathedral of Chartres which claims a similar relic. But at Mary Lake there is no great Cathedral to invite the faithful to gather under its hovering towers, and no Péguy has yet appeared to sing aloud the interior prayers of the advancing pilgrims. Perhaps it comes closest in spirit to another of Europe’s fascinating shrines, one like it a monastic foundation hallowed by the prayers of its cowled monks and bearing by happy chance the identical name Maria Laach or Mary Lake.
PIUS PP. IX
AD PERPETUAM REI MEMORIAM. Exponendum Nobis nuper curavit Venerabilis Frater Joannes Lynch hodiernus Episcopus Torontinus, sibi in animo esse instituere sacram peregrinationem ad Ecclesiam B. Mariæ Virg. cui nomen a Pace sitam ad præcipites lapsus aquarum Loci – Niagara – qui nominatur, dictæ Diœcesis. Enixas ideo preces Nobis admovit, ut pro fidelibus præfatam sacram, peregrinationem peragent, cælestes Indulgentiarum thesauros de benignitate Nostra reserare dignaremur. Nos ad augendam fidelium religionem animarumque salutem cælestibus Ecclesiæ thesauris pia charitate intenti, admotisque Nobis supplicationibus obsecundantes, omnibus et singulis utriusque sexus Christifidelibus vere pœnitentibus, et confessis, ac S. Communione refectis, qui uno anni die cujusque eorum arbitrio sibi eligendo singulis annis sacram peregrinationem ad dictam Ecclesiam devote peregerint, et ibi pro Christianorum Principum concordia, S. Matris Ecelesiæ pace et exaltatione. hæresum extirnatione et peccatorum conversione pias ad Deum, et B. Mariam Virginem preces effuderint, Plenariam omnium peccatorum suorum Indulgentiam et remissionem mise. ricorditer in Domino concedimus. Quolibet vero die iisdem fidelibus saltem corde contritis, qui sacram peregrinationem ad memoratam Ecclesiam peregerint, et ibi ut supra oraverint, septem annos totidemque quadragenas de injunctis, seu alias quomodolibet debitis poenitentiis in forma Ecclesiæ consueta relaxamus. Quæ omnes et singulas Indulgentias, peccatorum remissiones, ac pœnitentiarum relaxationes etiam Animabus Christifidelium, quas Deo in charitate conjunctæ ab hac lute migraverint, per modum suffragii applicari posse indulgemus. In contrarium facient non obstant quibuscumque Præsentibus perpetuis futuris temporibus valituris. Datum Romu spud S. Petrum sub annulo Piscatoris die I Martii MDCCCLXI pontificatus nostri Anno Decimoquinto.
LEO PP. XIII
FOR A PERPETUAL REMEMBRANCE. In order that the devotion and piety of the faithful towards the Most Blessed Virgin of Mount Carmel may increase more and more, whence flow the richest and most wholesome fruits for their soul, We, according to the request of Our beloved son, Aloysius Maria Galli, General of the Order of Our Blessed Lady of Mount Carmel, of the Old Observance, have decided to enrich the Carmelite churches with a singular privilege. Wherefore, confiding in the mercy of Almighty God and the authority of His Blessed Apostles Peter and Paul, we grant to all and each of the faithfull of both sexes who, being truly penitent and having received the Sacraments of Penance and of Holy Communion, shall devoutly visit any of the churches or public chapels, in any place wheresoever, of the Friars or Sisters of the whole Carmelite Order, both Calced and Discalced, in any year on the 16th of July on which the Feast of Our Lady of Mount Carmel is kept, from the First Vespers until sunset of that day, and shall address pious prayers to God for the peace of Christian princes, the extirpation of heresies, the conversion of sinners, and the exaltation of Our Holy Mother the church – to these We mercifully grant in the Lord, as often as they shall do so, a Plenary Indulgence and remission of their sins, which they may also apply to the souls of the faithful who have departed this life in charity with God. Notwithstanding Our, and the Apostolic Chancery’s rule of not granting Indulgences ad instar, and other Apostolic constitutions and orders, and whatever else there might be to the contrary. And the present shall be valid for all future times. And We will that the same faith which would be exhibited to the original letter, were it shown, shall also be bestowed upon copies, printed or otherwise, of the same, provided they be signed by a public notary and sealed with the seal of a person constituted in ecclesiastical dignity.
Given in Rome, at St. Peter’s, under the Ring of the Fisherman, on the 16th of May, 1892, of our Pontificate the fifteenth year.
S. Card. VANNUTELLI
1Dean W. R. Harris, The Catholic Church in the Niagara Peninsula, 1625-1895, Toronto, 1895. Missionaries like Father de la Roché Daillon (1626) and Fathers Brébeuf and Chaumonot (1640) had certainly been to the Indian settlements around Niagara.
2H. C. McKeown, The Life and Labors of Archbishop Lynch, Toronto, 1886.
3See Appendix A.
4Letter of July 9, 1875, in Chancery Office, Toronto.
5Pastoral Letter of Archbishop Lynch, April, 1876. See H. C. McKeown, Life and Labors of Archbishop Lynch, 214-222.
6The Carmelite Review, 1 (1893), 43-44.
8For English text, see Appendix B.
9The Carmelite Review, 1 (1893), 8.
10The Carmelite Review, II (1894), 186.
11The Carmelite Review, III (1895), 180.
12The Carmelite Review, IV (1896), 167.
14The Carmelite Review, 5 (1897), 221.
15The Carmelite Review, VII (1899), 237.
16In 1900 the priests of the Archdiocese of Toronto held their annual retreat at the hospice.
17From Monday, Aug. 28 to Sept. 2, 1899, was held the first annual retreat for Catholic teachers. The Carmelite Review, VII (1899), 273.