Mass Schedule of Rev. Fr. David Hewko

September 2019

Sun Mon Tue Wed Thu Fri Sat
  • Holy Mass 9:00am in NY
  • Holy Mass 5:00pm (location update) in Canada
  • Holy Mass 7:30am in MA
  • Holy Mass 7:30am in MA
  • Holy Mass 5:30pm in MA
  • Holy Mass 7:30pm in Oregon
  • Holy Mass 10:00am in Oregon
  • Holy Mass 6:30pm in WA
  • Holy Mass 9:00am in WA
  • Holy Mass 5:30pm in Idaho
  • Holy Mass 6:30pm in Canada
  • Holy Mass 9:00am in Canada
  • The Exaltation of The Holy Cross
  • Holy Mass 6:00pm in Canada
  • Holy Mass 10:00am in Canada
  • Holy Mass 5:30pm in MA
  • Holy Mass 7:30am in MA
  • Holy Mass 7:30am in MA
  • Holy Mass 5:30pm in MA
  • Holy Mass 9:00am in MA
  • Holy Mass 9:30am in MA
  • Holy Mass 5:00pm in KS
  • Holy Mass 7:30pm in TX
  • Holy Mass 8:00am in KS


Announcing the availability of reserving the Sanctuary Lamp in Our Lady of Fatima Chapel (this is Fr Hewko’s personal chapel in Massachusetts). The red sanctuary lamp burns continually in honor of the Real & Divine Presence of Christ the King in our Chapel’s Tabernacle (or, as the little seer, Francisco Marto, so affectionately called it: the “Hidden Jesus”). Now, the faithful may reserve each new candle – burning in this honor – especially for their intentions. The votive lamp usually burns for 7 to 8 days… If you’d like to have the lamp burn for your intentions, simply send a note with your request, along with your name and the desired date if you have one. The suggested donation for each lamp lighting is $20.00

Send your request & offering, or any other donation to:

Our Lady of Fatima Chapel Sanctuary Lamp Honoring Our Lord’s Real Presence




(Taken from Our Lady of Fatima Chapel’s August 2019 email)



   Our Lady of Fatima Chapel
     Massachusetts Mission of the SSPX-MC


Holy Mass Schedule (Taken and posted on above calendar by SSPX-MC)

 Mater Dolorosa
September 15th

Today we have the centerpiece feast day of September! The festival that reflects this entire month’s consecrated devotion – The Seven Sorrows of the Blessed Virgin Mary.
We have a smaller version of this feast each year on the Friday of Passion Week, but today (and September by extension) is really the day we devote each year to especially honor our Blessed Lady’s tears. Most fittingly, it falls on the heels of yesterday’s great feast – the Exaltation of the Holy Cross. It is very significant how these liturgical feasts present the same theme under entirely different spiritual outlooks:
September 14th emphasizes Christ’s Kingship – praising the Holy Cross as the sign of our redemption; unfolding before our eyes the crux gemmate (the gemmed cross). September 15th portrays the immense human suffering of Christ with His Mother and Co-Redemptrix, Our Lady of Sorrows. Both feasts honor the Cross of our Saviour, showing the two spiritual trends of ancient times and that of the Middle Ages, the beata passio (the blessed passion) and the passio amara (the bitter passion).

Regina Martyrum – Ora pro nobis

Like her Divine Son, our Blessed Lady’s life was a continuous series of sorrows and tribulations, the greatest of which she suffered during Christ’s most bitter passion and death; as the furious storm of hatred and rejection burst forth with all its violence against Him. It’s for this immense torment and pain that Holy Mother Church crowns Our Lady as Queen of Martyrs. In tribute to the Sorrowful Mother who endured suffering more than enough to even cause death, had she not been saved from the physical consequence of such great affliction. God spared her the shedding of blood, but He did not free her from the agony of martyrdom.

In order to foster contemplation on these agonizing tears and dolors, the Church has enriched with great indulgences many devotions to the Sorrowful Mother – most especially her Seven Dolors Rosary (see page 11). And how deeply touching is the beautiful hymn: Stabat Mater Dolorosa  – which the Church recites in the Sequence for today’s Holy Mass and also intertwines with prayerful recollection during the Stations of the Cross, or when walking the Via Dolorosa in the Holy Land.
The precise object of devotion to Our Lady of Sorrows consists in a simple, heartfelt and sincere compassion for the tears and sufferings which the most Holy Virgin endured, that began with the prophecy of Simeon and then finally consummated with the passion, death and burial of her Divine Son.
In practice, devotion to the Blessed Virgin’s sorrows is especially recommended for souls who wish to rid themselves of sinful habits. By nourishing the spirit of compunction, the devotion affords great consolation while it strengthens confidence in God’s mercy; and it will especially draw down our Blessed Lady’s protection in moments of temptation and preserve the converted sinner from relapsing into sin. In fact, our Sorrowful Mother once stated to her faithful servant, Saint Bridget of Sweden:


“No matter how numerous a person’s sins may be, if he turns to me with a sincere purpose of amendment, I am prepared forthwith to receive him graciously, for I do not regard the number of sins he has committed, but look only upon the dispositions with which he comes to me; for I feel no aversion in healing his wounds, because I am called and am in truth the Mother of Mercy.”

Another gift granted to those who have a devotion to Our Lady’s tears is the grace of a good and holy death. In recompense for her fidelity in remaining near to Jesus as He died on the Cross, His Sorrowful Mother has received a special power to assist souls in their last agony; and no doubt she will above all exercise this power on behalf of those who have wept with her; who have compassionated with her sorrows and consoled her.

The Sacred Heart once confided to Blessed Veronica of Binasco:

“My daughter, the tears which you shed in compassion for My sufferings are pleasing to Me, but bear in mind that on account of My infinite love for My Mother, the tears you shed in compassion for her sufferings are still more precious.”

The Seven Sorrows of the Blessed Virgin

I. The Prophecy of Simeon
II. The Flight into Egypt
III. Loss of Child Jesus
IV. Meeting by Way of the Cross
V. The Crucifixion & Transfixion
VI.  Christ’s Decent from the Cross
VII. The Burial of Christ

The Blessed Virgin grants Seven Graces to the souls who honor her daily by meditating on her tears and dolors, and reciting seven Ave Marias in honor of her seven sorrows. This devotion was passed on by Saint Bridget of Sweden.


+  I will grant peace to their families.

+  They will be enlightened about the divine mysteries.

+  I will console them in their pains and I will accompany them in their work.

+  I will give them as much as they ask for as long as it does not oppose the adorable will of my Divine Son or the sanctification of their souls.

+  I will defend them in their spiritual battles with the infernal enemy and I will protect them at every instant of their lives.

 I will visibly help them at the moment of their death; they will see the face of their Mother.

+  I have obtained this grace from my Divine Son, that those who propagate this devotion to my tears and dolors, will be taken directly from this earthly life to eternal happiness since all their sins will be forgiven and my Son and I will be their eternal consolation and joy.

Mary and the Sword
By Bishop Fulton J. Sheen -1952
Nothing begins and nothing ends
That is not paid with moan
For we are born in others’ pain
And perish in our own
One of the penalties of Original Sin was that a woman should bring forth her children in sorrow. But the heart, too, has its agony, for although the new life is lived apart from the mother, the heart always keeps that new life as its own. What is disowned in the independence of a child is owned in the love of a mother-heart.
Her body for a time follows her heart, as to each child at her breast she speaks the language of a natural eucharist: “Take ye and eat. This is my body; this is my blood.” The time finally comes for the soul of the child to be nourished in the Divine Eucharist by Our Lord, Who said: “Take ye and eat. This is My Body. This is My Blood.” Even then the mother-heart pursues, never ceasing to love the life that changed her from a woman to a mother.
The other side of the picture is: as every woman begets a child, so every child begets a mother. The helplessness of the infant, in language stronger than words, solicits the mother, saying: “Be sweet, be self-sacrificing, be merciful.”
A thousand temptations of a mother are crushed in that one radiating thought: “What of my child?” The child summons to duty before he can speak duty. He bids the mother think twice before leaving a father to start a new pseudo-home. The child makes the fatigue and weariness of the mother, as he makes her joy in his success and her agonies in his falls from grace. The child brings the impact of another life, and no mother escapes his vital rays.
Applying this to our Blessed Mother: not only did she beget a Son, but the Son also begot her. This is the connection between Bethlehem and Calvary. She gave Him Sonship, but He also gave her Motherhood. At the crib she was called His Mother; at the Cross she was called the Woman.
No Son in the world but Christ could ever make His Mother the mother of all men, because the flesh is possessive and exclusive. Making her the Woman or the Universal Mother was like a new creative word. He made her twice: Once for Himself, and once for us in His Mystical Body. She made Him as the new Adam; He now installs her as the new Eve, the Mother of mankind.This transfer of His Mother to men was, appropriately, at the moment He redeemed them. That word “Woman” from the Cross was the second Annunciation, and John was the second Nativity.
What joy went with her mothering Him! What anguish went with His Mothering her! Mary’s mind was filled with the thought of Divinity in the stable; but at Golgotha it is sinners that are uppermost in her mind, and she now begins their mothering.
The curse of Eve hangs heavily on Mary: “Thou shalt bring forth children in sorrow.” When we contrast the great difference between her Divine Son and us, her sorrow, from our point of view, must have been not only “How can I live without Him?” but also “How can I live with them?”
This was the miracle of substitution, for how can one be satisfied with straggling rays when one has been with the sun? The humility of which she sang at the Magnificat was not only a confession of unworthiness to be the Mother of God, but also the admission now of her readiness to be the Mother of man. It was a grief not to die with Him; it was a greater grief to live on with us.
Tradition indicates that Mary was pierced seven times with swords of sorrow and that these constitute her Seven Dolors. The position we take is not that there were seven swords, but seven thrusts of the one sword, and the sword that pierced her soul was Christ Himself. This Sword has a double edge: one edge ran into His own Sacred Heart, the other into her Immaculate Heart. How is Christ a sword? First of all, the Epistle to the Hebrews tells us the word of God is a two-edged sword:
“God’s word to us is something alive, full of energy; it can penetrate deeper than any two-edged sword, reaching the very division between soul and spirit, between joints and marrow, quick to distinguish every thought and design in our hearts. From Him, no creature can be hidden; everything lies bare, everything is brought face to face with Him, this God to Whom we must give our account” (Heb 4:12, 13)

The “word” here is undoubtedly Scripture and the living voice of the Church. But the root, the source is the Divine Word, Who is Christ Himself. St. Thomas in his Commentary on this passage makes that identification. Furthermore, St. Thomas quotes St. Ambrose as giving the same interpretation:
“For the Word of God is living and effectual and more piercing than any two-edged sword.”
One edge of this sword (to speak metaphorically) Christ ran into His own Sacred Heart, in the sense that He willed all the sufferings from Bethlehem to Calvary. He was the cause of His own death, St. Thomas tells us, and in two ways: directly, by being in such antagonism to the world that the world could not endure His Presence.
Simeon foretold this by saying He was “a sign to be contradicted.” The essence of evil is not robbing, stealing, murdering; it is the crucifixion of Goodness, the elimination of the Moral Principle of life, so that one may sin without remorse and with impunity.
Indirectly, Christ was the cause of His own death, as St. Thomas tells us: “…by not preventing it when He could do so; just as one person is said to drench another by not closing the window through which it is raining; and in this way Christ was the cause of His own Passion and Death.”
He could have used His Power and hurled thunderbolts against Pilate and Herod; He could have appealed to the masses with the magnetism of His Word; He could have changed nails into rosebuds and a crown of thorns into a golden diadem; He could have come down from the Cross when He was challenged to do so. But, as St. Thomas tells us, “since Christ’s soul did not repel the injury inflicted on His body, but willed His corporeal nature to succumb to such an injury, He is said to have laid down His life or died voluntarily.” 

 The Sword, therefore, was His own will to die, that we might be saved from the double death. But He also willed that His Mother should be as closely associated with Him as any human person could be associated with a Divine Person.
Pope St. Pius X declared that the bond between them was so intimate that the words of the Prophet could be applied to both:
Defecit in dolore vita mea, et anni mei in gemitibus (My life is spent with sorrow and my years with sighing) – Ps 31:11
If it be granted with Leo XIII that “God willed that the grace and truth which Christ won for us should be bestowed on us in no other way than through Mary,” then she, too, had to will cooperation in redemption, as Christ willed it as the Redeemer Himself.
Christ willed that she should suffer with Him, some theologians say, per modum unius. If He willed His death, He willed her Dolors. And if He willed to be a “Man of Sorrows,” He willed that she be the “Mother of Sorrows.” But it was no imposed will; she accepted it all in her original Fiat in the Annunciation.
The Sword He plunged into His Heart, He, with her cooperation, plunged into her own. He could hardly have done this if she were not His Mother and if they were not in a spiritual sense “two in one flesh,” “two in one mind.” The sorrows of His Passion were His, but His Mother considered them her own, too, for this is the meaning of compassion.
There were not seven swords but only one, and it plunged into two hearts. The Seven Dolors are as seven thrusts of the Sword Christ, one edge for Him as Redeemer, the other edge for her as the Mother of the Redeemer. Christ is the Sword of His own Passion; He is the Sword of her compassion. Pius XII says that she, as the true Queen of Martyrs, more than any of the faithful, filled up for His Body the Church the sufferings that were wanting to the Passion of Christ!
This was the first reason why God permitted her Dolors, that she might be the first after the Redeemer Himself to continue His Passion and death in His Mystical Body. Our Lord warned: “As they hated Me, so will they hate you.”
If the law that Good Friday is the condition of an Easter Sunday binds all the faithful, then it must with greater rigor bind her who is the Mother of the Savior. An unsuffering Christ Who ignored sin would be reduced to the level of an ethical reformer, like Buddha or Confucius. An unsuffering Madonna to the suffering Christ would be a loveless Madonna.
Who is there who loves, who does not want to share the sorrows of the beloved? Since Christ loved mankind so much as to want to die to expiate their guilt, then He should also will that His Mother, who lived only to do His will, should also be wrapped in the swaddling bands of His griefs. But she also had to suffer for our sakes as well as for His. As Our Lord learned obedience by which He suffered, so Mary had to learn motherhood, not by appointment but by experience with the burdens of the human heart.
The rich cannot console the poor unless they become less rich for the sake of the poor; Mary cannot wipe away human tears unless she herself has been their fountain. The title “Mother of the Afflicted” had to be earned in the school of affliction. She does not expiate for sins; she does not redeem; she is not a savior – but by His will and by her own, she is so much bound up with Him that His Passion would have been entirely different had there not been her compassion. He also plunged the sword into her own soul in the sense that He called her to be a cooperator with Him, as the new Eve, in the regeneration of humanity.
When the mother of James and John asked political preferment for her sons, they were asked if they could drink of His chalice. That was the condition of being in His Kingdom. What draining of the chalice, then, shall be the condition of being the Mother of the Crucified!
St. Paul tells us that we cannot be partakers of His glory unless we partake also of His crucifixion. If, then, the sons of Mary are not exempt from the law of sacrifice, certainly Mary herself, who is the Mother of God, shall be less exempt. Hence, the Sequence, Stabat Mater pleads that Mary’s compassion with Christ be shared with us:                           

These five wounds of Jesus smitten,
Mother in my heart be written,
Deeply as in thine they be;

Thou my Savior’s Cross who bearest,
Thou thy Son’s rebuke who sharest,

Let me share them both with thee.




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Our Mother of Sorrows, pray for us!

Scroll over words inside box of day desired on calendar for details. If viewing from cell phone, then tap the dot inside box.

O God, at Whose Passion, according to the prophesy of Simeon, a sword of sorrow pierced the most sweet soul of the glorious Virgin and Mother Mary: mercifully grant, that we who with devotion honor her Sorrows, may obtain the happy fruit of Thy Passion: Who livest and reignest.

Collect of the Mass of The Seven Sorrows of The Blessed Virgin Mary, September 15th.


























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