Seattle, WA | FSSP
All Masses, unless otherwise noted, take place currently at St. Alphonsus Church.
Confessions precede all Masses and the Holy Hour.
Before all Masses, and throughout Masses on Sundays, Holydays, First Fridays and First Saturdays.
Introibo ad altare Dei...
Within the first month of birth. Please contact the rectory. (Must be a registered and attending parishioner.)
Please arrange six months in advance. Pre-Cana instruction with a priest. (At least one party must be a registered and attending parishioner.)
Benediction on First Fridays following the evening Mass.
Rosary before Sunday 11:45 Mass, and on First Friday and First Saturday.
Miraculous Medal Novena following Wednesday evening Mass.
Compline following evening Masses on Monday, Wednesday, and first Friday.
Evenings of Recollection as scheduled.
Instruction on a rolling basis. Please contact the rectory for an interview.
Mr. Paul Grady, Director
For information, please call (206) 228-2160 or email@example.com.
Third Saturday of the month at 7:00 PM.
For information, email: firstname.lastname@example.org
Venerable Fulton Sheen Council #15721
Meets third Thursday of the month at 7:30 PM.
For information, email: email@example.com.
Te igitur, clementissime Pater...
Holyday of Obligation
Hoc est enim Corpus meum...
Per eundem Christum Dominum nostrum....
SS. Anthony Daniel, Charles Garnier, Noel Chabanel, Isaac Jogues, John Lalande, John de Brebeuf, Gabriel Lalemant, & Rene Goupil
In the 1600's, Jesuits of French origin did considerable missionary work among the natives of North America, chiefly in what is now Quebec, Ontario, and upper New York State. Eight of them were killed and would come to be known as the North American Martyrs.
Antony Daniel was born at Dieppe, France, in 1601. He joined the Jesuits, and was sent to Canada. From 1637 to 1648 he taught in the Georgian Bay area. He was stationed in the Huron village of Teanaustaye, near Hillsdale, Ontario, when it was attacked by the Iroquois, and he chose to stay with his flock. He was shot, and his body burned with his church on 4 July 1648.
Charles Garnier was born in Paris in 1606. He joined the Jesuits and was sent to Canada in 1636. In 1649 the Huron village of Saint Jean, Quebec, where he was stationed, was attacked by the Iroquois. He was shot down while assisting his flock to escape. He struggled to his feet and attempted to reach a dying Huron to give him absolution, but an Iroquois struck him dead with a tomahawk. He died 7 December 1649.
Noel Chabanel was born in France in 1613. He joined the Jesuits and was sent to Quebec in 1643 to work with Charles Garnier. He found the Huron language difficult to learn, the Huron way of life distasteful, and he suffered from depression. As a precaution against temptation, he took a vow not to leave his post. At the time when Garnier was killed, he had just gone to another village to preach, and was never seen again. Later, a Huron who had been baptized but returned to paganism revealed that he had ambushed Chabanel and killed him out of hostility for the Christian religion. He also died around 7 December 1649.
Isaac Jogues was born in Orleans in 1607, became a Jesuit in 1624 and was sent to Canada in 1636, where he worked among the Mohawks, traveling as far inland as Lake Superior. Assisting him were two laymen, Rene Goupil and John Lalande (the latter, like Daniel, a native of Dieppe). Goupil, who had studied surgery, had been unable to enroll as a Jesuit because of bad health, so he came to Canada at his own expense and there volunteered to help with the Indian mission. In 1642 Jogues and Goupil were captured by the Iroquois and kept prisoners at Ossernenon (now Auriesville, New York), during which time they were tortured; Jogues would have his thumbs and index fingers cut off to prevent him from saying Mass. On 29 September 1642, Goupil was tomahawked for making the sign of the Cross over the head of an Indian child. After a year of captivity, Jogues escaped, with the help of some Dutchmen from Fort Orange, but three years later returned to Ossernenon as a missionary. When there was an outbreak of sickness, and a failure of the crops, Jogues was accused of witchcraft. He and Lalande were seized, beaten and slashed with knives. Later that evening (18 October 1646), Jogues was tomahawked, and Lalande was tomahawked the next day.
John de Brebeuf was born in Normandy in 1593. He was one of the first three Jesuits assigned to the Canadian mission. He preached among the Hurons, beginning in 1625, at first with no success. In 1633, he made another attempt, which lasted for nearly sixteen years, and was slightly more successful. In 1648 he was joined by Gabriel Lalemant. Lalemant had been born in Paris in 1610, and joined the Jesuits in 1630, but because of bad health was not sent to Canada until 1646. After two years in Quebec, he joined de Brebeuf on the Huron Mission in 1648. The following spring, the two priests were captured in an Iroquois raid and taken to what is now the village of Saint-Ignace in Ontario, where they were horribly tortured. De Brebeuf survived only a few hours, and died 16 March 1649. His frailer companion, Lalemont, lived through the night and died the following day. A contemporary wrote, "There was no part of his body that was not burnt, even his eyes, for the villains had forced burning embers into the sockets."
Two remarks by way of historical background would be of interest. First, many of the Indian tribes were hereditary enemies of one another. An early French expedition, headed by Samuel de Champlain, founder of Quebec City, "Father of New France," was with a group of Huron Indians when they were attacked by an Iroquois war party. Champlain and his men, using their muskets, drove off the Iroquois, killing many, and from that time on the Iroquois were anti-French (and therefore, when the occasion arose, pro-British), while most other tribes of the area became pro-French and anti-British. This was relevant in subsequent struggles between the British and the French, and later between the British crown and the American colonists. Second, many of the Indian tribes placed extreme value on courage and fortitude, as demonstrated by the ability to endure pain without flinching; and so the practice of torturing prisoners taken from other tribes was a kind of competition, in which a prisoner upheld his tribal honor by showing no sign of pain, deriding the tortures that he was undergoing, scorning his captors for a lack of imagination, and assuring them that his discomforts were mere fleabites compared with the tortures which his tribe had invented, and stood ready to inflict on his captors once the tables were turned. Such were the conditions these martyrs for the Faith heroically labored under to make known the name of Jesus Christ and His Holy Catholic Church.
The ceremonies used by the Church in the traditional administration of Baptism are very ancient. St. Basil mentions many of them, which, he says, are of Apostolic tradition: the consecration of the water, and of the oil used in the anointings, the renunciation of Satan and his works, and the profession of faith. St. Augustine mentions the sign of the Cross, the imposition of hands, and the custom of giving salt to the catechumens. St. Ambrose speaks of the ceremony of touching the ears and nostrils with spittle with the words “Be opened.”
These ceremonies have a twofold significance. They are outward signs of the Holy Ghost’s inward operation in the soul of the one who is baptized; and they also remind the baptized of that which he ought to do, and place before him the obligations he assumes.
The Priest is vested in a white surplice, as denoting innocence, and successively uses two stoles, one violet, the other white. The violet color signifies the unhappy state to which sin has reduced mankind. After the exorcisms the Priest puts on the white stole, as the symbol of the innocence conferred by the Sacrament.
Addressing himself to the godfather and godmother, he asks the name by which the child is to be called. A name is given, says St. Charles Borromeo, to show that the person is dedicated to the service of Jesus Christ. This name, the Council of Trent teaches, should be that of some Saint, in order that the person may be excited to imitate his virtues and sanctity; and that, while endeavoring to imitate him, he may invoke him and pray to him, in the confident hope that he will be his patron and advocate for the safety of his body and the salvation of his soul.
The wretched state to which sin has reduced the human race is still further intimated by the priest's breathing three times on the person to be baptized, which is done to drive away the devil, as by the Holy Ghost, who is the Spirit or breath of God. It also expresses the contempt which Christians have of the devil, and the ease with which he may be put to flight, like a straw with a puff of wind.
After having put to flight the tyrant who holds in captivity every one that comes into the world, the priest imprints on the person to be baptized the seal of another Master, Christ Himself. He signs him with the sign of the Cross on the forehead and on the breast, that Christ, who was crucified for our sins, may take possession of him — on the forehead, to signify that a Christian must never be ashamed to make open profession of the faith of his crucified Savior; and on the breast, to signify that the love of Jesus Christ, and a readiness to obey all His divine commandments and share in His sufferings, ought constantly to stay in his heart.
The priest, as God's representative, then lays his hand on the head of the person to be baptized, to denote possession in the name of the Almighty.
He blesses the salt, to purify it from the malignant influences of the evil spirit; and puts a few grains of this blessed salt into the mouth of the person to be baptized. The salt is the symbol of wisdom, as when St. Paul says (Col. iv. 6): Let your speech be always with grace seasoned with salt. Salt is also a preservative against corruption. This ceremony, then, signifies that the person baptized must make known to the world the sweet savor of the law of God, by the good example of a virtuous and holy conversation; and show by all his works that it is the doctrine of Christ that preserves the soul from corruption, and establishes a firm hope of the resurrection of the body.
Having thus imparted to the person to be baptized the wisdom of Christ and the relish for divine things, the priest peremptorily commands the wicked spirit to depart, and never attempt to deprive him of this precious gift, in the solemn words of a very ancient exorcism; then making the sign of the Cross, he says: And this sign of the holy Cross which we place upon his forehead, do thou, accursed devil, never dare to violate.
After this the priest lays the end of his stole, the symbol of his authority, upon the person to be baptized, and introduces him into the church. Stopping at the threshold, the priest, jointly with the person to be baptized, or, if it be an infant, with the godfather and godmother, recites aloud the Apostles' Creed and the Lord's Prayer. He then again exorcises the unclean spirit, and commands him to depart in the name and by the power of the most blessed Trinity.
The next is a very expressive ceremony. We read in the Gospel (Mark vii. 32-35) that our Lord cured one that was deaf and dumb by touching his tongue and his ears with spittle, saying: Ephpheta — "Be opened." Man, in his natural state, is spiritually both deaf and dumb. Therefore the Church, the Spouse of Jesus Christ and the depository of His power, follows His example; and the priest, taking spittle from his lips, touches therewith the ears and the nostrils of the person to be baptized, repeating the same miraculous word, as if to signify the necessity of having the senses of the soul open to the truth and grace of God.
Then follows the solemn renunciation of Satan and of his works and pomps. After which the priest anoints the person to be baptized on the breast and between the shoulders, making the sign of the Cross. This outward unction represents the inward anointing of the soul by divine grace, which, like a sacred oil, penetrates our hearts, heals the wounds of our souls, and strengthens them against our passions. The anointing of the breast signifies the necessity of strengthening the heart with heavenly courage, that we may act manfully and do our duty in all things. The anointing between the shoulders signifies the necessity of the like grace, in order to bear and support all the adversities and crosses of this mortal life. The oil is also a symbol of the sweetness of the yoke of Christ.
The time has come when another human being is to become the child of God and a member of the mystical body of Christ; the priest, to denote that sorrow is about to be changed into joy, changes his stole, and instead of the violet puts on a white one.
Then follows the Profession of Faith, after which the Sacrament of regeneration is administered: While the godfather and godmother hold or touch their godchild, the priest pours the baptismal water on the child's head three times, in the form of a cross, repeating the sacramental words in such manner that the three pourings of the water are done at the same time as the names of the three Divine Persons are pronounced. Although the water is poured three times, the words are pronounced but once, to show that the Three Persons unite in the regeneration of man in holy Baptism. The godparents hold or touch their godchild, to signify that they answer for him, or that they engage to put him in mind of his vow and promise.
Then the Priest anoints the person baptized on the crown of the head, in the form of a Cross, with holy chrism, made up of oil and balsam. This ceremony is of Apostolic tradition, and signifies, firstly, that the person baptized is solemnly consecrated to the service of God, and made a living temple of the Holy Ghost; secondly, that by Baptism he is made partaker with Christ, the great Anointed of God, and has a share in His unction and grace; thirdly, that he is anointed to be king, priest, and prophet, and therefore that, as king, he must have dominion over his passions; as priest, he must offer himself unceasingly to God as a living sacrifice for an odor of sweetness; as prophet, he must declare by his life the rewards of the world to come.
After the anointing, the Priest puts upon the head of the baptized a white linen cloth, now used instead of the white garment with which the new Christian used anciently to be clothed in Baptism, to signify the purity and innocence which we receive in Baptism, and which we must take care to preserve till death.
Lastly, the Priest puts a lighted candle into the hand of the person baptized, or of the godfather. This ceremony is derived from the parable of the virgins (Matt. xxv.), who taking their lamps went forth to meet the bridegroom; it is intended to remind the person baptized that, being now a child of light, he must walk as a child of light, and keep the lamp of faith ever burning with the oil of charity and good works, for the glory of God and the edification of his neighbor; so that whenever the Lord shall come he may be found prepared, and may go in with Him into the eternal life of His heavenly kingdom.
Penance is a Sacrament instituted by Jesus Christ, in which, by the ministry of the priest, actual sins are forgiven, and the conscience is released from the bonds by which it may be bound. In this Sacrament, also, the eternal punishment due to sin is remitted, and a part or the whole of the temporal punishment, according to the disposition of the penitent.
This holy and salutary institution is grounded on the words of Jesus Christ: Amen I say to you, whatsoever you shall bind on earth, shall be bound also in heaven; and whatsoever you shall loose upon earth shall be loosed also in heaven (Matt. xviii. 18), and, As the Father hath sent me, I also send you. When He had said this, He breathed on them, and He said to them, Receive ye the Holy Ghost: Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained (John xx. 21). In these words Jesus Christ gave to His Apostles, and to their lawful successors, power and authority to absolve from all sin those who sincerely repent of their offences. Hence we see the great necessity of this Sacrament; and the Council of Trent has decreed that it is not less necessary for salvation to those who have fallen into mortal sin after Baptism, than Baptism to those who have never been baptized. And although Penance may, at first sight, and in itself, seem to be a bitter and painful thing, yet, viewed in its fruits and consequences, it is full of consolation; and every Christian, as soon as he is conscious that he has fallen into a mortal sin, ought at once to have recourse to this fount of divine mercy.
The evil consequences of delay are manifold. Firstly, in the state of mortal sin, every other mortal sin committed renders our hearts still more hardened. Secondly, the commission of one mortal sin makes a second easier, and this leads to a third, and so on. Thirdly, in the state of mortal sin we lose the value of all the good works that we may do. They avail nothing for everlasting life. Neither alms, nor prayers, nor fasts, nor even martyrdom itself, can profit us, if we have not repented of our sins. Next, persistence in sin shuts by degrees the door of divine mercy. Lastly, just as the longer a stain remains upon a garment, the more difficult it is to remove, so the longer the soul neglects to purify itself by Confession, the more difficult and intricate the work becomes on account of the number of sins and anxiety of mind.
After Confession, as soon as you conveniently can, perform your penance and renew your resolutions of avoiding all sin and of taking all the means for so doing, by avoiding the occasions and temptations of sin, and then you may have a perfect confidence, with devout thankfulness, that all your sins, through the mercy of God, are forgiven.
Consider also how you can amend your life. This will be best done by fixing your attention on one or two of your more prominent defects of character, and directing your chief efforts to overcome these by such means as the following: 1. Conceive a strong desire to overcome these faults, frequently renew your resolution, and examine yourself particularly upon them. 2. When you commit them, hold yourself accountable in some way for it by performing an appropriate penance. 3. Endeavor always to have the thought of Christ present in your mind, and direct short prayers to Him, especially when you are attacked by temptation, or when you are necessarily exposed to the dangers of sinning. 4. Meditate frequently on those subjects most calculated to excite your fears, hopes, and affections, as Death and Judgment, the Love of God, His kindnesses to you, His promises, etc. Be earnest and persevere with a good hope of victory, through the grace of Jesus Christ.
The Viaticum is the Holy Eucharist administered with the intention of preparing the sick for death. This Blessed Sacrament is indeed the Bread of Life, of which every good Christian frequently partakes during health; but when the soul is about to pass from the body there arises a new and peculiar obligation of receiving it. This obligation is founded on the abundant graces which this holy Sacrament, above all the rest, is capable of imparting, and which are at that time so necessary. It is the safeguard that must preserve the soul on its journey to heaven; it is the pledge of immortal glory. He who eateth this bread shall live for ever (St. John vi. 59). The sick person will therefore make his best endeavor for a worthy preparation for this reception.
But even if the sick person is not near death, it is salutary for the priest to visit the homebound with Holy Communion, hear their confession, and anoint them, if necessary. The fifteen minutes before the priest arrives should be spent in prayer and recollection to the degree possible. Before he arrives, the following things should be made ready in the sick-room: (1) a table, covered with a clean, white cloth; and upon it (2) at least one candlestick, holding a blessed candle lighted; (3) a Crucifix; and (4) a small glass with fresh water (for the ablution after Communion).
The priest bearing the Blessed Sacrament should be met at the door by some one holding a lighted candle, who should go before him to the place prepared. All should then retire, while the confession of the sick person is being heard, and return immediately thereafter to assist at the giving of the Holy Communion, remaining kneeling and spending the time in prayer.
Ite, missa est...
St. Alphonsus Church
5816 15th Ave NW
Seattle, WA 98107
(see map below)
205 NE 205th St.
Shoreline, WA 98155
SS. Peter and Paul
3422 E. Portland Ave
Tacoma, WA 98155
Bastyr University Chapel (formerly St. Thomas Seminary)
14500 Juanita Dr NE
Kenmore, WA 98028
North American Martyrs
5030 8th Ave NE
Seattle, WA 98105