Mass Schedule of Rev. Fr. David Hewko

May 2022

Sun Mon Tue Wed Thu Fri Sat
  • Holy Mass 5:30pm in NY
  • Holy Mass 9:30am in MA
  • Livestreaming Holy Mass 9:30am in NY
  • Holy Mass 7:30am in MA
  • Holy Mass 5:30pm in MA
  • Holy Mass 5:30pm in MA
  • Holy Mass 7:30am in MA
  • Livestreaming Holy Mass 5:30pm in MA
  • Livestreaming Holy Mass 7:30am in MA
  • Holy Mass 5:30pm in NC
  • Livestreaming Holy Mass 9:30am in NC
  • Holy Mass 5:30pm in MA
  • Holy Mass 7:30am in MA
  • Holy Mass 7:30am in MA
  • Holy Mass 7:30am in MA
  • Livestreaming Holy Mass 5:30pm in MA
  • Holy Mass 5:30pm in PA
  • Holy Mass 5:30pm in PA
  • Livestreaming Holy Mass 8:00am in PA
  • Holy Mass 5:30pm in MA
  • Holy Mass 7:30am in MA
  • Holy Mass 6:30pm in MN
  • Holy Mass 7:30am in MA
  • Holy Mass 8:00am in MN
  • Holy Mass 7:00pm in MN
  • Nuptial Mass 11:00am in WI
  • (Location Update) Holy Mass 11:00am in WI
  • Holy Mass 6:30pm in IL
  • Holy Mass in IL
  • Holy Mass 5:30pm in MA
  • Holy Mass 5:30pm in KS
  • Holy Mass 10:00am in KS

+ Sanctuary Lamp Sponsorship +
Sponsor the Sanctuary Lamp to burn for your intentions at Our Lady of Fatima Chapel (the current residence chapel for Fr. Hewko in MA). The Sanctuary Lamp burns in continual honor of both the Real Presence of Christ the King, and the Sorrowful Heart of Mary. The faithful are invited to sponsor a candle to burn for their intentions; and each new lamp lighting lasts for about 7 to 8 days. The suggested offering for a candle is $20.00 or whatever you can afford. If you’d like to sponsor a Sanctuary Lamp, please send your name HERE.


Act of Spiritual Communion

As I cannot this day enjoy the happiness of assisting at the holy Mysteries, O my God! I transport myself in spirit at the foot of Thine altar; I unite with the Church, which by the hands of the priest, offers Thee Thine adorable Son in the Holy Sacrifice; I offer myself with Him, by Him, and in His Name. I adore, I praise, and thank Thee, imploring Thy mercy, invoking Thine assistance, and presenting Thee the homage I owe Thee as my Creator, the love due to Thee as my Savior.

Apply to my soul, I beseech Thee, O merciful Jesus, Thine infinite merits; apply them also to those for whom I particularly wish to pray. I desire to communicate spiritually, that Thy Blood may purify, Thy Flesh strengthen, and Thy Spirit sanctify me. May I never forget that Thou, my divine Redeemer, hast died for me; may I die to all that is not Thee, that hereafter I may live eternally with Thee. Amen.

   Our Lady of Fátima Chapel
          SSPX-MC Massachusetts Mission


Saint Simon Stock
Superior General of the Carmelite Order †1265

Feast Day – Tomorrow, May 16th

Saint Simon Stock was born of one of the most illustrious Christian families of England, at the castle of Harford in 1164. Certain prodigies marked him, while an infant in the cradle, as a soul chosen by the Mother of God for her own. Not yet one year old, he was heard to say the Angelic Salutation distinctly, before he had reached the age to learn it. As soon as he could read, he began to recite the Little Office of the Blessed Virgin, and he would never cease to do so daily. He read Holy Scripture on his knees at the age of six. He became the object of the jealous persecution of one of his brothers, and at the age of twelve determined to leave and go to live as a hermit in a forest.

He found a very large hollow tree which became his oratory; and there Simon Stock lived like an angel of the desert. There he triumphed over the demon, as he would later tell his religious, only by the assistance of the Most Holy Virgin. When, deprived in his retreat of the Sacraments, he suffered sharp remorse and fear of his danger amid demoniac visions of criminal pleasures, Mary showed him the wiles of his enemy’s intentions in these harassments.

After twenty years he returned to his parents and resumed his studies, in particular those of theology. He was ordained a priest to obey the orders of heaven, then went back to his retreat, which he left definitively in the year 1212. The incentive for his departure was a revelation the Blessed Virgin made to him that the Carmelite Fathers of Palestine would come to found monasteries in England. When two Carmelite monks arrived in the company of two English lords returning from a crusade, Saint Simon hastened to join them, but troubles prevented the foundation of their projected monastery. The three hermits therefore lived in cells near Oxford. The University of Oxford, by recourse to obedience, prevailed upon Simon’s Superiors to allow him to teach theology there, but he did not remain for long.

As he knelt in prayer on July 16, 1251, in the White Friars’ convent at Cambridge, Our Lady appeared before him and presented him with the well-known brown scapular, a loose sleeveless garment destined for the Order of Carmel, reaching from the shoulders to the knees. It was given as an assurance, for all who died wearing it, of her heavenly protection from eternal death. An extraordinary promise indeed, but one requiring a life of prayer and sacrifice.

During a time of difficulty for England which resulted from the Britannic king’s conflicts with the Pope, he composed the famous hymn, Alma Redemptoris Mater, in honor of the Mother of God, to ask for the king’s conversion; his prayers were heard and suddenly the prince accepted all conditions of peace which a papal legate proposed. Saint Simon was soon made Vicar General of his Order for all of Europe. But opposition to the spread of the ancient Order of the Virgin was raised up by the enemy of souls, until Pope Honorius III put an end to it by bulls approving, confirming and protecting the Order from its enemies. He did so, he said, to conform to a command of the Mother of God herself.

When a General Chapter of the Order was assembled on Mount Carmel itself, Saint Simon attended it. The question of the flight of the monks from the persecutions of the infidels was debated; Saint Simon won out over another opinion by saying that it was a great evil to expose one’s faith to the dangers of persecution without a specific order from heaven, according to the Gospel: “When you are persecuted in one city, flee to another.” The Order had already lost many of its houses, burnt and desecrated. So the monks dispersed to join an army of Crusaders, not without suffering the loss of the lives of several among them at the hands of the infidels. The Christian army, however, found its waters were poisoned by the hand of its enemies, and retired with Saint Simon and his religious to the Mountain of Carmel once again; there the ancient fountain of Elias gave water in abundance, in answer to their prayers. For six years Saint Simon remained on Carmel before returning to Aylesford in England.

The Order afterwards multiplied its foundations, making several in France, under its pious king Saint Louis IX. So prodigiously did it multiply under Saint Simon, that a few years after his death, towards the end of the 13th century, it numbered, according to William of Tyre, several thousand monasteries or solitudes, which the same author estimated were peopled with some 125,000 religious. Saint Simon visited many of them in his extreme old age; he died at Bordeaux during his journeys on May 16th, 1265. – Vies des Saints, by Msgr. Paul Guérin


Holy Mass Schedule
Fourth Week of Easter

Today – Sunday, May 15th
IV Sunday After Easter
Saint John Baptist de la Salle, Confessor

Holy Mass Livestream From PA – 8:00 AM EDT
Find Link Here

Tuesday, May 17th – 5:30 PM
Saint Pashcal Baylon, Confessor

Wednesday, May 18th – 7:30 AM
Saint Venantius, Martyr

Thursday, May 19th – 7:30 AM
Saint Peter Celestine, Pope 
Saint Prudentiana, Virgin

Confessions / Rosary – 30 Minutes Before Mass

IV Sunday After Easter

But when he, the Spirit of truth, is come, he will teach you all truth. – John xxvi:13


Our Jesus has organized his Church, and confided to his Apostles the sacred deposit of the truths which are to form the object of our faith. We must now follow him in another work, of equal importance to the world, and to which he gives his divine attention during these forty days: it is the institution of the Sacraments. It is not enough that we believe; we must, moreover, be made just, that is, we must bear upon us the likeness of God’s holiness; we must receive, we must have incorporated within us, that great fruit of the Redemption, which is called Grace; that thus being made living members of our divine Head, we may be made joint-heirs with him of the Kingdom of heaven. Now, it is by means of the Sacraments, that Jesus is to produce in us this wondrous work of our justification; he applies to us the merits of his Incarnation and Sacrifice but he applies them by certain means, which he himself, in his power and wisdom, has instituted.

Being the sovereign Master of his own gifts, he can select what means he pleases whereby to convey Grace to us; all we have to do is to conform to his wishes. Thus, each of the Sacraments is a law; so that it is in vain that we hope for a Sacrament to produce its effects, unless we fulfill the conditions specified by our Redeemer. And here, at once, we cannot but admire that infinite goodness, which has so mercifully blended two such widely distinct operations in one and the same act—namely, on the one side, the humble submission of man and, on the other, the munificent generosity of God.

We were showing, a few days back, how the Church, though a spiritual society, is also visible and exterior, because man, for whose sake the Church was formed, is a being composed of body and soul. When instituting the Sacraments, our Lord assigned to each an essential rite; and this rite is outward and sensible. He made the Flesh, which he had united to his Divine Person, become the instrument of our salvation by his Passion and Death on the Cross; he redeemed us by shedding his Blood for us:—so is it in the Sacraments; he follows the same mysterious plan, taking physical things as his auxiliaries in effecting the work of our justification. He raises them to a supernatural state, and makes them the faithful and all-powerful conductors of his grace, even to the most intimate depths of our soul. It is the continuation of the mystery of the Incarnation, the object of which is to raise us, by visible things, to the knowledge of things invisible. Thus is broken the pride of Satan; he despised man because he is not purely a spirit, but is spirit and matter unitedly; and he refused to pay adoration to the Word made Flesh.

Moreover, the Sacraments, being visible signs, are an additional bond of union between the members of the Church: we say additional, because these members have the two other strong links of union—submission to Peter and to the Pastors sent by him, and profession of the same faith. The Holy Ghost tells us, in the Sacred Volume, that a threefold cord is not easily broken. Now we have such a one; and it keeps us in the glorious unity of the Church—Hierarchy, Dogma, and Sacraments, all contribute to make us One Body. Everywhere, from north to south, and from east to west, the Sacraments testify to the fraternity that exists among us; by them, we know each other, no matter in what part of the globe we may be, and by the same we are known by heretics and infidels. These divine Sacraments are the same in every country, how much soever the liturgical formulæ of their administration may differ; they are the same in the graces they produce, they are the same in the signs whereby grace is produced, in a word, they are the same in all the essentials.

Our Risen Jesus would have the Sacraments be Seven. As at the beginning he stamped the Creation of the visible world with this sacred number—giving six days to work and one to rest—so too would he mark the great spiritual creation. He tells us, in the Old Testament, that Wisdom (that is, himself—for he is the Eternal Wisdom of the Father) will build to himself a House, which is the Church; and he adds that he will make it rest on seven pillars. He gives us a type of this same Church in the Tabernacle built by Moses, and he orders a superb Candlestick, to be provided for the giving light, by day and night, to the holy place; but there were to be seven branches to the Candlestick, and on each branch were to be graven flowers and fruits. When he raises his beloved Disciple to heaven, he shows himself to him surrounded by seven candlesticks, and holding seven stars in his right hand. He appears to him as a Lamb, bearing seven horns (which are the symbol of strength), and having seven eyes (which signify his infinite wisdom). Near him lies a Book, in which is written the future of the world; the Book is sealed with seven seals, and none but the Lamb is able to loose them. The Disciple sees seven Spirits, burning like lamps, before the throne of God, ready to do his biddings, and carry his word to the extremities of the earth.

Turning our eyes to the kingdom of Satan, we see him mimicking God’s work, and setting up a seven of his own. Seven capital and deadly sins are the instruments whereby he makes man his slave; and our Savior tells us that when Satan has been defeated, and would regain a soul, he brings with him seven of the wickedest spirits of hell. We read in the Gospel that Jesus drove seven devils out of Mary Magdalene. When God’s anger bursts upon the world, immediately before the coming of the dread Judge, he will announce the approach of his chastisements by seven trumpets, sounded by seven Angels; and seven other Angels will then pour out upon the guilty earth seven vials filled with the wrath of God.

We, therefore, who are resolved to make sure our election; who desire to possess the grace of our Risen Jesus in this life, and to enjoy his vision in the next; oh! let us reverence and love this merciful Seven-fold, these admirable Sacraments! Under this sacred number, he has included all the varied riches of his grace. There is not a want or necessity, either of souls individually, or of society at large, for which our Redeemer has not provided by these seven sources of regeneration and life. He calls us from death to life by Baptism and Penance; he strengthens us in that supernatural life by Confirmation, the Eucharist, and Extreme Unction; he secures to his Church both Ministry and increase by Holy Orders and Matrimony. The seven Sacraments supply everything needed; take one away, and you destroy the harmony.

The Churches of the East—though severed, now for long ages, from Catholic unity—retain all seven: and when Protestantism broke the sacred number, it showed in this, as in all its other pretended reformations, that it was estranging itself from the spirit of the Christian Religion. No: the doctrine of the Sacraments is one that cannot be denied without denying the true Faith. If we would be members of God’s Church, we must receive this doctrine as coming from Him who has a right to insist on our humble submission to his every word. It is to the soul which thus believes, that the Sacraments appear in all their divine beauty and power: we understand, because we believe. Credite, et intelligetis! It is the fulfillment of the text from Isaias, as rendered by the Septuagint (vii. 9): Unless ye believe, ye shall not understand!

Let us confine our considerations, for today, to the first of the Sacraments—Baptism. It is during Paschal Time that we have it brought before us in all its glory. We remember how, on Holy Saturday, it filled the hearts of the Catechumens with joy, giving them a right to heaven. But the great Sacrament had had its preparations. On the feast of the Epiphany, we adored our Emmanuel as we beheld him descending into the river Jordan and, by this contact with his sacred Body, communicating to the element of Water the power of purifying men’s souls from sin. The Holy Ghost, in the form of a dove, rested on Jesus’ head and, by his divine influence, gave fecundity to the life-giving element. The voice of the Eternal Father was heard in a cloud, announcing his adoption of all such as should receive Baptism; he adopted them in Jesus, his eternally well-beloved Son.

During his sojourn on earth, our Redeemer thus explained the mystery of Baptism to Nicodemus, who was a ruler among the Jews, and a master in Israel: Unless a man be born again of Water and the Holy Ghost, he cannot enter into the Kingdom of God. Here, as in so many other instances, he foretells what he intends to do at a future time: he prepares us for the mystery by telling us that as our first birth was not pure, he is preparing a second for us; that this second birth will be holy, and that Water is to be the instrument of so great a grace.

But after his Resurrection, our Emmanuel openly announced his having given to Water the power of producing the sublime adoption to which mankind was invited by the Eternal Father. Speaking to his Apostles, he thus gives them the fundamental law of the Kingdom he had come from heaven to establish: Going, teach ye all nations: baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. This is the master-gift bestowed on the world by its Redeemer—salvation by Water and the invocation of the Blessed Trinity; for he adds: He that believeth and is baptized, shall be saved. What a revelation was here! It told us of the infinite mercy, wherewith our Creator loved us: it was the inauguration of the Sacraments by the announcements of the first of the Seven—of that one which, according to the expression of the Holy Father, is the Gate to the rest.

Let us love this august mystery of Baptism, to which we are indebted for the life of our souls, and for the indelible character which makes us members of our divine Head, Jesus. The holy King of France, St. Louis, who was baptized in the humble village of Poissy, loved to sign him “Louis of Poissy.” He looked upon the baptismal font as the mother who had given him a life incomparably superior to that which made him the son of an earthly monarch:—she gave him to be the child of God, and heir to the kingdom of Heaven. We should imitate this saintly King.

But observe the exceeding considerateness of our Risen Jesus, when he instituted this the most indispensable of the Sacraments. He chose for its matter the commonest that could be, and the most easily to be had. Bread, Wine and Oil are not so plentiful as Water, which is to be found in every place: God made it thus plentiful, that, when the appointed time came, the fount of regeneration might be within everyone’s reach.

In his other Sacraments, our Savior would have Priests alone to be the ministers: not so with Baptism. Any one of the Faithful, whatever may be his or her condition, may administer Baptism. Nay more; an Infidel can, by Water and the invocation of the Blessed Trinity, confer upon others the Baptismal Grace, which he or she themselves do not possess, provided only that they really intend to do what holy Church does, when she administers the sacrament of Baptism.

Nor is this all. An unbaptized man or woman may be dying, and no one near them to administer this Sacrament; they are on the brink of eternity, and there is no hand nigh them to pour the Water of regeneration upon them—our Savior has lovingly provided for this necessity. Let this man or woman believe in Baptism; let them desire it in all the sincerity of their souls; let them entertain sentiments of compunction and love, such as are required of an adult when receiving Baptism—they are Baptized in desire, and heaven is open to them.

But what if it be a child that has not come to the use of reason? Our Savior’s words are plain: He that believeth and is baptized, shall be saved. How, then, can this child be saved? the guilt of original sin is upon it, and it is incapable of making an act of faith? Fear not: the power of holy Baptism extends even so far as this. The faith of the Church will be imputed to this Child, which the Church is about to adopt as her own: let Water be but poured on the Child, in the name of the three Divine Persons—and it is a Christian forever. Baptized in the faith of the Church, this Child now possesses (and, as we say, personally) Faith, Hope and Charity: the sacramental Water has achieved this wondrous work. If the little innocent die, it goes straight to heaven.

These, O Jesus! are the admirable effects of the first of thy Sacraments. How truly does the Apostle say of thee, that thou willest all men to be saved! If this thy will be in some without its fulfillment, so that some children die without Baptism, it is because of the consequences which sin produces in the parents, and which thy Justice is not bound to prevent. And yet, how frequently does not thy mercy intervene, and procure the grace of Regeneration for children who, naturally, would have been excluded! Thus, the water of Baptism has been poured upon countless Babes, who were dying in the arms of their pagan parents, and the Angels received these little ones into their choirs. Knowing this, dear Savior, we are forced to exclaim with the Psalmist: Let us that live bless the Lord!

In the Greek Church, the fourth Sunday after Easter is called the Sunday of the Samaritan, because there is then read the passage of the Gospel, which relates the conversion of this woman.

The Roman Church begins, in her Night Office of this Sunday, the Canonical Epistles; and continues them till Pentecost Sunday.

In the Introit, the Church makes use of one of the finest canticles of the Royal Prophet, in order to celebrate the wonderful graces bestowed upon her by her Divine Spouse: she also rejoices at the thought that the Gentiles have been called to the knowledge of God, to justification and salvation.


Cantate Domino canticum novum, alleluia: quia mirabilia fecit Dominus, alleluia: ante conspectum gentium revelavit justitiam suam. Alleluia, alleluia, alleluia. Sing to the Lord a new canticle, alleluia: because the Lord hath done wonderful things, alleluia: he hath revealed his justice in the sight of the Gentiles. Alleluia, alleluia, alleluia.
Ps. Salvavit sibi dextera ejus: et brachium sanctum ejus. Ps. His right hand, and his holy arm hath saved us.
℣. Gloria Patri. Cantate. ℣. Glory, &c. Sing, &c.

Laden with the blessings of God, who, by his divine Sacraments, has made them to be one people, the Faithful should not be satisfied with observing the commandments—they should love them; they should also long after the Heaven that is promised them. The Church prays, in the Collect, that her children may receive the grace to do all this.

Deus, qui fidelium mentes unius efficis voluntatis: da populis tuis id amare quod præcipis, id desiderare quod promittis; ut inter mundanas varietates ibi nostra fixa sint corda, ubi vera sunt gaudia. Per Dominum. O God, who makest the faithful to be of one mind: grant that thy people may love what thou commandest, and desire what thou promisest: that, amidst the uncertainties of this world, we may place our affections where there are true joys. Through, &c.

To this are added two of the Collects given at Second Sunday After Easter.

Lectio Epistolæ beati Jacobi Apostoli. Lesson of the Epistle of Saint James the Apostle.
Cap. I. Ch. I.
Charissimi, omne datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum, apud quem non est transmutatio, nec vicissitudinis obumbratio. Voluntarie enim genuit nos verbo veritatis, ut simus initium aliquod creaturæ ejus. Scitis, fratres mei dilectissimi. Sit autem omnis homo velox ad audiendum: tardus autem ad loquendum, et tardus ad iram. Ira enim viri justitiam Dei non operatur. Propter quod abjicientes omnem immunditiam, et abundantiam malitiæ, in mansuetudine suscipite insitum verbum, quod potest salvare animas vestras. Dearly beloved: Every best gift, and every perfect gift, is from above, coming down from the Father of lights, with whom there is no change, nor shadow of alteration. For of his own will hath he begotten us by the word of truth, that we might be some beginning of his creatures. You know, my dearest brethren. And let every man be swift to hear, but slow to speak, and slow to anger. For the anger of man worketh not the justice of God. Wherefore casting away all uncleanness, and abundance of naughtiness, with meekness receive the ingrafted word, which is able to save your souls.

The favors bestowed upon the Christian people proceed from the goodness of our Heavenly Father. He is the source of everything in the order of nature; and if, in the order of grace, we are become his Children, it is because he sent us his Consubstantial Word—the Word of Truth—whereby, by means of Baptism, we were made Children of God. Hence, we ought to imitate, as far as our weakness will permit, the divine calm of our Father who is in heaven; we ought to avoid that state of passionate excitement which savors of a terrestrial life, whereas ours should be of the heaven whither God calls us. The Apostle bids us receive, with meekness, the Word, which makes us what we are. He tells us that this Word is a germ of salvation grafted into our souls: only let us put no obstacle to its growth, and we shall be saved.

In the first Alleluia-Versicle, our Risen Jesus extols, in the words of the Royal Psalmist, the power of his Father, who gave him the victory of his Resurrection. In the second, we ourselves proclaim the praise of the immortal life of our divine Master; we proclaim it in the words of St. Paul.

Alleluia, alleluia. Alleluia, alleluia.
℣. Dextera Domin fecit virtutem: dextera Domini exaltavit me. ℣. The right hand of the Lord hath displayed power: the right hand of the Lord hath raised me up.
Alleluia. Alleluia.
℣. Vhristus resurgens ex mortuis, jam non moritur: mors illi ultra non dominabitur, alleluia. ℣. Christ rising from the dead, dieth now no more: death shall no longer have dominion over him, alleluia.
Sequentia sancti Evangelii secundum Joannem. Sequel of the holy Gospel according to John.
Cap. XVI. Ch. XVI.
In illo tempore: Dixit Jesus discipulis suis: Vado ad eum qui misit me; et nemo ex vobis interrogat me: Quo vadis? sed quia hæc locutus sum vobis, tristitia implevit cor vestrum. Sed ego veritatem dico vobis: expedit vobis ut ego vadam: si enim non abiero, Paraclitus non veniet ad vos; si autem abiero, mittam eum ad vos. Et cum venerit ille, arguet mundum de peccato, et de justitia, et de judicio. De peccato quidem, quia non crediderunt in me. De justitia vero, quia ad Patrem vado, et jam non videbitis me. De judicio autem, quia princeps hujus mundi jam judicatus est. Adhuc multa habeo vobis dicere, sed non potestis portare modo. Cum autem venerit ille Spiritus veritatis, docebit vos omnem veritatem: non enim loquetur a semetipso, sed quæcumque audiet loquetur, et quæ ventura sunt annuntiabit vobis. Ille me clarificabit, quia de meo accipiet, et annuntiabit vobis. At that time: Jesus said to his disciples: I go to him that sent me, and none of you asketh me: Whither goest thou? But because I have spoken these things to you, sorrow hath filled your heart. But I tell you the truth: it is expedient to you that I go: for if I go not, the Paraclete will not come to you; but if I go, I will send him to you. And when he is come, he will convince the world of sin, and of justice, and of judgment. Of sin: because they believed not in me. And of justice: because I go to the Father; and you shall see me no longer. And of judgment: because the prince of this world is already judged. I have yet many things to say to you: but you cannot bear them now. But when he, the Spirit of truth, is come, he will teach you all truth. For he shall not speak of himself; but what things soever he shall hear, he shall speak; and the things that are to come, he shall shew you. He shall glorify me; because he shall receive of mine, and shall shew it to you.

The Apostles were sad at hearing Jesus say to them: I go. Are not we so, too? we who, thanks to the sacred Liturgy, have been in such close company with him, ever since the day of his Birth at Bethlehem. Yet a few days, and he is to ascend into heaven, and our Year is to lose the charm it possessed of following, day by day, the actions and words of our Emmanuel. Still, he would have us moderate our sadness. He tells us that, in his stead, the Paraclete, the Comforter, is about to descend upon the earth, and abide with us to the end of time, in order that he may give us light and strength. Let us make good use of these last hours with our Jesus: we shall soon have to be preparing for the Divine Guest, who is to take his place.

By these words, which were spoken shortly before his passion, our Savior does more than tell us of the coming of the Holy Ghost; he also shows us how terrible this coming will be to them that have rejected the Messias. His words are unusually mysterious: let us listen to the explanation given of them by St. Augustine, the Doctor of Doctors—When the Holy Ghost is come, says our Lord, he will convince the world of Sin, because they believed not in me. How great must, indeed, be the responsibility of them that have been witnesses of Jesus’ wonderful works, and yet will not receive his teaching! Jerusalem will be told that the Holy Ghost has come down upon the Disciples; and she will receive the news with the same indifference as she did the miracles which proved Jesus to be her Messias. The coming of the Holy Ghost will serve as a sort of signal of the destruction of the Deicide City. Jesus adds: The Paraclete will convince the world of Justice, because I go to the Father, and ye shall see me no longer. The Apostles, and they that believe their word, shall be just and holy by faith: they will believe in Him that is gone to the Father,—in Him whom they are to see no longer in this world. Jerusalem, on the contrary, will remember him only to blaspheme him: the holiness, the faith, the justice of them that shall believe will be her condemnation, and the Holy Ghost will leave her to her fate. Jesus continues: The Paraclete will convince the world of Judgment, because the prince of this world is already judged. They that follow not Christ Jesus, follow Satan: he is their prince, but his judgment is already pronounced. The Holy Ghost warns the followers of the world that their leader is already in eternal torments. Let them reflect well upon this; for, as St. Augustine observes, “the pride of man has no right to recken upon indulgence; let it but think of the hell into which even the angels were cast because they were proud.”

In the Offertory, the Christian makes use of the Psalmist’s words, to celebrate the favors bestowed by God upon his soul. He invites the whole earth to join him in his gratitude, and he does well; for the favors received by this Christian are offered to the whole of mankind; Jesus has invited all men to share by means of the Sacraments, in the graces of the Redemption.

Jubilate Deo universa terra, psalmum dicite nomini ejus: venite et audite, et narrabo vobis, omnes qui timetis Deum, quanta fecit Dominus animæ meæ, alleluia. Sing to the Lord all the earth, sing a psalm to his name: come and hear, and I will relate to you, all you who fear God, what great things the Lord hath done for my soul, alleluia.

Holy Church delights on the contemplation of divine truth, so profusely communicated to her by our Risen Lord; she prays, in the following Prayer, that her children may lead such good lives in this world, as to merit the eternal enjoyment of the God of all truth.

Deus, qui nos per juhus sacrificii veneranda commercia, unius summæ divinitatis participes effecisti: præsta quæsumus; ut sicut tuam cognoscimus veritatem, sic eam dignis moribus assequamur. Per Dominum. O God, who madest us partakers of the one Supreme Divinity, by the frequent celebration and participation of this holy sacrifice: grant, we beseech thee, that as we know thy truth, so we may live up to it by a worthy conduct of life. Through, &c.

To this are added two of the Secrets given at Second Sunday After Easter.

The Communion-Anthem repeats the mysterious words of the Gospel, which we have already explained; they remind us that the coming of the Holy Ghost may be either a reward or a punishment, according to the dispositions of men.

Cum venerit Paraclitus, Spiritus veritatis, ille arguet mundum de peccato, et de justitia, et de judicio. Alleluia, alleluia. When the Comforter, the Spirit of truth, shall come, he will convince the world of sin, and of justice, and of judgment. Alleluia, alleluia.

While giving thanks for the divine mystery just received, the Church, in the Postcommunion, teaches us that the Eucharist has the power of cleansing us from our sins, and preserving us from the dangers to which we are exposed.

Adesto nobis, Domine Deus noster: ut per hæc quæ fideliter sumpsimus, et purgemur a vitiis, et a periculis omnibus eruamur. Per Dominum. Help us, O Lord, our God, that our sins may be forgiven, and that we may be delivered from all dangers by the sacrament, which we have received with faith. Through, &c.


Fr. Hewko
Fr. Hewko
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   Our Lady of Fátima Chapel
   Massachusetts Mission of the SSPX-MC



Our Lady of Fátima
Feast Day – May 13th

+ Holy Mass – 5:30 PM +
Chapel First-Class Feast

Today is the glorious feast day of our Chapel’s Patroness, and the anniversary of her first appearance at Fatima, Portugal. Three young children: Lucia dos Santos, with her cousins Jacinta and Francisco Marto, beheld the vision of a beautiful woman dressed in white and surrounded with brilliant light who claimed to be from heaven; she continued appearing to the same children for the following five months. Finally, in October, she revealed herself as The Lady of the Rosary and performed the largest spectacle ever witnessed in Church history, which became known as The Miracle of the Sun.

After a long Church investigation, the miracle and apparitions were officially approved; deemed as authentic supernatural appearances of the Blessed Virgin Mary, and worthy of belief.

In all of her apparitions, Our Lady was very sad: “People must stop offending God, because He is already too much offended.”  She conveyed a message with precise requests, warnings and promises concerning the Faith and the world; predicting that if her requests were not honored, many souls would be lost; and that mankind would suffer dire consequences. However, if her requests were fulfilled, the world would be granted a great period of peace.

With each visit, Our Lady especially insisted that we pray the daily Rosary. During her June appearance, the young seers witnessed the greatest manifestation ever given of the Immaculate Heart of Mary; when the Blessed Virgin presented her Heart completely encircled by piercing thorns, and tenderly stating:

“Jesus wishes to establish the devotion to my Immaculate Heart. I promise salvation to those who embrace it and their souls will be loved by God as flowers placed by myself to adorn His throne.”

Again, Our Lady affirmed the importance of this devotion during the following month, when after instructing the children to sacrifice themselves for sinners, so to save them from the fires of hell, she showed them a frightful vision of the damned, saying:

“You have seen hell where the souls of poor sinners go. To save them, God wishes to establish in the world devotion to my Immaculate Heart.”

Sadly, most Catholics today doubt about the existence of hell; while most believe that the Blessed Virgin’s message has been relegated to the past and that it no longer pertains to the modern world. But they are terribly mistaken. Hell exists, as Our Lady so vividly revealed; and her message is more relevant now than it ever was.

Such misguided perceptions are due, in great part, to the tragic effects of Modernism infested within the Church, and the current state of apostasy and diabolic confusion which this heresy has fostered, all of which Our Lady gravely spoke about at Fatima. She especially gave to the world a very stern warning:


“If my requests are heeded, Russia will be converted and there will be peace. If not, she will spread her errors throughout the world, causing wars and persecutions of the Church. The good will be martyred, the Holy Father will have much to suffer, and various nations will be annihilated.” 

With tensions boiling over in Ukraine, and the drums of world war beating louder each day, we can readily see how the reality of this ominous message could suddenly explode upon us all.

In 1946, the great American historian, Professor William Thomas Walsh, interviewed Sr. Lucia at her convent in Portugal. During that conversation, Professor Walsh specifically asked her about the consequences of not fulfilling Our Lady’s requests: 

“In your opinion, will every country, without exception, be overcome by Communism?” Sr. Lucia answered: “Yes.” Wanting to be positive about her answer, Professor Walsh emphatically repeated the question by adding: “And does that mean the United States of America too?” Sr. Lucia answered: “Yes.”
These days, Our Lady’s warning of a Divine chastisement certainly seems much more certain than ever. But, while chaos and global unrest should sound an alarm, it should not induce in souls the terror and fear advanced on so many worldly levels. Father Hewko reminds us how: “Children of God do not live by fear. We fear to offend God, but don’t live by fear.” Here, we flashback to Father’s sermon from last year, which still rings true today; the world around us connects directly to the message of Fatima:


The Fátima Message
God’s Chosen Remedy

Starting on May 13th of 1917, the Most Holy Virgin appeared to three young shepherds for six consecutive months in the presence of a growing number of pilgrims and the inquisitive. The children alone saw Our Lady.

It is not sufficient to say that the message was a call for prayer and penance, as the Vatican claims. Such a lack of precision allows the particular demands given by Our Lady for our times to be placed under the bushel. We must therefore state the exact nature and the aim of the request.

Therefore, it is more correct to say that the instructions given by Our Lady between May and October could be summed up in these words: The daily Rosary; sacrifices for the conversion of sinners; reparation and abandonment from sin. That is the Fatima message in general. To this general message were later added two particular requests that were in keeping with the promise made in the July apparition:

  • In 1925, the request was made for the Five First Saturdays devotion in reparation for sins against the Immaculate Heart of Mary.
  • And in 1929, the request was made for the Consecration of Russia to the Immaculate Heart of Mary by the Pope in union with all the bishops in the world.

The Miracle of the Sun

Let us fast forward to the 13th day of October, 1917. In her July apparition, the Blessed Virgin announced that a huge miracle would take place in October, so that the entire world may believe in the reality of the apparitions and in the serious nature of Heaven’s warning.

The story is well known: A crowd of nearly 100,000 people gathered in the area; they were mostly Catholics, but also non-believers, militant atheists, and even free-masonic government officials. A torrential rain pouring from midnight, soaked everyone to the bones and rendered the Cova da Iria into a muddy field. In order to give blessings, God wills that we first do penance.

At midday, Lucia asked the people to fold their umbrellas. The entire crowd complied and magnificently displayed their faith and obedience. A few moments later, the sun broke through the clouds and Our Lady appeared above a small holm-oak. She asked for the conversion of sinners and, as in every apparition, she insisted on the daily recitation of the Rosary.

Then, suddenly, Lucia cried out: “Look at the sun!”  In front of the stupefied crowd of people, the sun gyrated in on itself as if it were a fire wheel, turning various colors of the rainbow. This lasted nearly eight minutes but seemed like hours. This cannot be attributed to a collective hallucination, because the phenomenon was seen within nearly a twenty-five mile radius by various individuals.

While the sun was spinning around, the three young shepherds alone saw a vision that symbolized the three sets of the mysteries of the Rosary:

  • Representing the Joyful Mysteries: St. Joseph appeared with the Child Jesus and Our Lady. St. Joseph and the Child Jesus were blessing the world.
  • Representing the Sorrowful Mysteries: Our Lord appeared with Our Lady of Sorrows.
  • Representing the Glorious Mysteries: The Blessed Virgin in Heaven was seen holding the brown scapular of Mount Carmel.

The sun then turned blood red in color and seemed to fall from the sky and hurl itself towards the earth. Everyone believed that the end of the world had come. Then everything stopped – the sun returned to its normal place in the sky. The people got up and noted another phenomenon: their soaked clothes were completely dry. The non-believers had to acknowledge the reality of the facts. The following day, newspapers, including those most hostile towards the Church, all reported on the event.

Lessons From This Miracle

Firstly let us observe the spectacular nature of this miracle. We must turn to the Old Testament to find similar prodigies that were performed in front of an immense crowd of people: such as the manifestation of God to Moses and to the Hebrew people on Mount Sinai (Ex. 19); or when Joshua stopped the sun and the moon from advancing so that nightfall would not prevent the Jews from exterminating the enemies of Yahweh (Jos. 10). The miracle of October 13th is assuredly the largest miracle in the entire history of the Church. Let us ask why.

The history of the Church is the history of the struggle between two cities – the city of God and the city of Satan: “These two Cities are made by two loves: the heavenly City by love of God even to the contempt of self; the earthly City by love of oneself even to the contempt of God.” (The City of God; St. Augustine)

This magnificent synthesis of St. Augustine is nothing other than what is written in the Book of Genesis: I will put enmity between thee and the Woman, and between thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel. (Gen 3, 15) We are now living in the times when, as Our Lady told Sr. Lucia: “the devil is fighting the decisive battle, meaning the final battle,”  This is the day when the general assault of all anti-Christian forces are launched against the Church.

“It is urgent that we realize the terrible reality that we are in. We do not wish to frighten people, but this is an urgent call to the reality of our situation…”   – Sr. Lucia, 1957.

And it is in order to draw our attention to this final phase of the history of the Church that Heaven produced the largest miracle witnessed of the past two thousand years. Paradoxically, the current modernist Church authorities are totally silent on this event. In the year 2000, when Cardinal Ratzinger released to the public a questionable version of the third secret of Fatima, he made no allusion whatsoever to this miracle. Why this silence?

The current Church authorities have not yet fulfilled the Virgin Mary’s request, and so it is understandable that they are embarrassed by this miracle, which clearly proves the heavenly origin of this request. At the same time – could it be their guilty conscience?  These authorities feel obliged to talk from time to time about Fatima and to perform the consecrations of the world or of mankind. Pope Francis even made one such consecration in 2013. However, by not consecrating Russia to the Immaculate Heart of Mary as Our Lady requested, the popes are unable to provide the world with the promised remedy, and the situation continues to get worse.

The Fatima Apparitions are the Key

The Fatima apparitions are the key to understanding all the events of the 20th century and all that we are living through today, whether in the religious or political sphere. To be truly convinced of this, one only needs to read the authoritative work: The Whole Truth about Fatima, by Brother Michel of the Holy Trinity.

The troubles, the upheavals and the unprecedented decadence of our times are the direct consequences of the fact that churchmen have not yet wished to obey the request of Our Lady of Fatima:

“I will come to ask for the Consecration of Russia to my Immaculate Heart and for the Five First Saturdays in reparation for sins,” said Our Lady on July 13, 1917. If my requests are granted, Russia will be converted and there will be peace. If my requests are not granted, Russia will spread her errors throughout the world, raising up wars and persecutions against the Church.”

The October 1917 Revolution that took place immediately after the request of Our Lady of Fatima was not a simple coup d’état bringing about a regime change. The aim of the Revolution was especially « to spread throughout the world the institutions and the mores of atheism » and the immorality that was to follow in its wake.

This Revolution occurred precisely during the huge conflagration of 1914 to 1918, which was the first Great War aiming to prepare for a one-world government. It is this that constitutes the errors of Russia: the creation of an atheistic society without Our Lord Jesus Christ. It is the supreme assault against the Social Kingship of Our Lord. And we must admit that these errors have now spread throughout the entire world. No nation has been spared.

The only effective obstacle to this plan was the Church. In order to protect the Church and the world from this plot, the Virgin Mary requested Pope Pius XI in 1929, by the intermediary of Sr. Lucia, to consecrate Russia to her Immaculate Heart. Tragically, the Pope did not believe the matter was worth pursuing; then, two years later, Our Lord, Himself, complained to Sr. Lucia:                        

“Tell My ministers: because they are following the example of the King of France in delaying the fulfillment of My request, they will share in his tragedy.”

{Our Lord refers to His request of King Louis XIV for the Consecration of France to His Sacred Heart, which was also spurned. As a result, one hundred years later, the masonic French Revolution overthrew the King and ushered in The Reign of Terror. – Ed.}

It was during those years surrounding the 1929 request, that an organization was put in place by Moscow in order to infiltrate seminaries and novitiates with agents who had false vocations. These agents later reached influential positions and gradually worked to effect a new orientation in the Church. This has been proven by a good number of documents. With the Pope having ignored the protection that Heaven was offering, the Church became vulnerable to her enemies.

At the time of the Second Vatican Council, Moscow doubled the budget they allocated to the Pax organization, which was one of the principal agents of Communist infiltration into the Church.  Among other things, this group contributed to the attacks directed at the Curia during the Council. We should therefore not be surprised of the two major documents passed by the Council, and not without opposition:

  • The document on Religious Liberty, which sanctions the secularization of States, that is to say their becoming atheistic States, preventing the Social Reign of Our Lord and forbidding the constitution of officially Catholic nations.
  • And the document Nostra Aetate which, along with the decree on Ecumenism, leads to what we see today: churchmen who abandon missionary activities in order to work towards uniting all religions in the service of collectivism and the advancement of an atheistic, one world government.

In an interview with the chief editor of the newspaper Repubblica in Italy, an interview which made huge waves, Pope Francis declared: “Proselytism is a pompous absurdity.” But this Ecumenism, which refuses the conversion of non-Catholics, leads to Religious Indifferentism, and Religious Indifferentism leads to Apostasy and to Atheism. This is exactly what we see in the entire world today. Yes, the errors of Russia have spread and they have especially penetrated inside the Church.

The Chosen Remedy

So, what must we do? And can we do anything, we who are so few? We need to understand that God alone can now redress the situation. There is no longer any solution on the purely human level. But that does not mean that there is nothing for us to do: God always wants the cooperation of His creatures, but the co-operation must be in accordance with His plan.

The Two Battles

Some years ago an eminent traditional Catholic thinker summed up the situation very well when he said that there are two battles that must be fought at the same time:

1. We must fight in order to preserve our last holdings. It is obvious that we must above all maintain our chapels, our monasteries, our schools, our publications, our associations, and, generally speaking, we must hold on to our hope of salvation and to the orthodoxy of our Doctrine. This is the lower battle. It is a defensive battle, a battle where we hold our own against the enemy.

2. But on a level higher than all of this, a battle of the greatest importance has begun and whose objective is the transfer of power. “I will reign in spite of My enemies,” said the Sacred Heart to St. Margaret-Mary in 1689; a promise that was renewed in the 19th and 20th Centuries to a large number of mystics. We may rest assured that today Our Lord is working mysteriously, as He always does, towards the destruction of the Beast and towards the restoration of His own Reign. This mysterious battle which is led by Christ the King constitutes the higher battle and that is the principal objective.

The Lower Battle

Concerning the lower battle fought by men, Fr. Roger-Thomas Calmel, O.P. had these enlightening words to say:

“May each priest, each layman, each little group of priests and laymen, who have authority and influence over a small remnant of the Church and of Christendom go to the utmost of their possibilities and power. […] May the leaders of the small groups and their members know each other and communicate with each other. May each of these small groups thus protected, defended, led and guided in their prayer and chants by a true authority, become as much as possible a bastion of holiness: this is what will guarantee the continuity of the true Church and what will efficaciously prepare for a revival, when the day chosen by God comes.”

Let us note what Fr. Calmel says: our bastions must be bastions of holiness. What is worrisome at the moment is not so much the advancement of the forces of evil, but rather the softening of the good. Actually, there’s probably a link between the two tendencies. Those who knew the heroic beginnings of Tradition with Archbishop Lefebvre note that today the traditionalists have become quite lukewarm in comparison to those heroic days: the slovenly manner of dressing, sinful and imprudent use of the Internet, weakening of the convictions among the young, the faithful who no longer read in order to maintain their Faith and to oppose errors, fewer people going on spiritual retreats, a proportional decrease in vocations, etc.

If our principal focus in this lower battle is not on our sanctification, we will not preserve our bastions. We will be swept away in the general apostasy. Let us be watchful, let us wake up!

The Higher Battle

Above this battle of self-preservation lies the higher battle whose goal it is to completely defeat the forces of evil. This is where God’s battle lies. And where do we stand in this battle? There is but one simple action that each one must take. Again, Our Lady confided that action to Sr. Lucia of Fatima:

“Many times, while I was spending precious hours in her company, Our Lady insisted that we fulfill our daily duties according to our state in life and that we offer this effort for the reparation of our sins and for the conversion of sinners. This is the fundamental condition which will enable us to push back the forces of evil that threaten to submerge the world today and which will bring about the conversion of Russia and a period of peace to the world. But she also explained the importance of the Rosary because it is the one principal means given to us by Our Lady for the sanctification of our daily duties.”

This is how we can truly and efficaciously participate in the final battle which will definitively crush the enemies of the Church. This is within everyone’s reach and that is very encouraging!


Let us conclude with the words of Archbishop Lefebvre which he gave in a sermon in his last Pontifical Mass of November, 1990 on the occasion of the SSPX-20th anniversary. This is his testament:

“My dear Friends, you can easily see the importance of your role. […] You are a small remnant, but you carry the torch boldly. […] Ah! What a beautiful task, what a noble crusade lies ahead of you! The good God has placed you in a period of the history of mankind that is exciting for young people such as yourselves! It was just like this at the time of the Machabees when they left the corrupt Jewish society, and they too were very few. Judas Machabee with only eight hundred soldiers faced an army of twenty thousand – and he defeated them. And so, be confident, my dear Friends, God is with you. He will not abandon you, just as He has not abandoned us over the course of the last twenty years. Nor will He abandon you in the future because it is Himself that God wants. God does not want to disappear; He is God, He wants to remain God, not only in Heaven, but also here on earth. That is why He wants soldiers in His army.”





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