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Date Listed 15-Oct-16
Price
Free
Address 3101 Dewdney Ave, Regina, SK S4T 0Y5, Canada
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Event Date(s) 04-Dec-16
Start Time 16:30 to 19:00
Event Type Religious, Support

Society of Saint Pius X     The Regina Chapel of the Society of Saint Pius X welcomes guests.  Whether you are visiting, new to our area or want to experience the beauty and Holiness of the Traditional Latin Mass, we extend to you the hospitality of Christ.    On the 2nd Sunday of each month please join us in the celebration of the Holy Sacrifice of the Mass.   Latin-English missals are provided for each Mass, for those who do not have their own.     We are Roman Catholics professing filial loyalty to Pope Benedict XVI as the successor to St. Peter.   We accept all that comes from proper authority of Holy Mother Church and we necessarily reject all that does not conform to Holy Mother Church.   We are simply trying to save our souls in the way Roman Catholics have always done, through the Traditional Latin Mass, the same Mass canonized for all time at the Council of Trent (and reaffirmed by our Pope through the Summorum Pontificum), the Sacraments, devotion to our Mother, the Blessed Virgin Mary; including the Holy Rosary and other pious practices that for generations have nourished sanctity and forged Saints.   Due to various questions regarding the Traditional Latin Mass we add the following to give more information:   The Society of St. Pius X holds to THE OATH AGAINST MODERNISM of Pope Saint Pius X - 1910 I N.N., firmly embrace and accept each and every definition that has been set forth and declared by the unerring teaching authority of the Church, especially those principal truths which are directly opposed to the errors of this day.  And first of all, I profess that God, the origin and end of all things, can be known with certainty by the natural light of reason from the created world (see Rom. 1:20), that is, from the visible works of creation, as a cause from its effects, and that, therefore, His existence can also be demonstrated.    Secondly, I accept and acknowledge the external proofs of revelation, that is, divine acts and especially miracles and prophecies as the surest signs of the divine origin of the Christian religion and I hold that these same proofs are well adapted to the understanding of all eras and all men, even of this time.  Thirdly, I believe with equally firm faith that the Church, the guardian and teacher of the revealed word, was personally instituted by the real and historical Christ, when He lived among us, and that the Church was built upon Peter, the prince of the apostolic hierar-chy, and his successors, for the duration of time.  Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers, in exactly the same meaning and always in the same purport.  Therefore, I entirely reject the heretical misrepresentation that dogmas evolve and change from one meaning to another, different from the one which the Church held previously.  I also condemn every error according to which, in place of the divine deposit, which has been given to the spouse of Christ, to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort, and will continue to develop indefinitely.  Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of religion, welling up from the depths of the subconscious, under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to truth re-ceived by hearing from an external source.  By this assent, because of the authority of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our Creator and Lord.  Furthermore, with due reverence, I submit and adhere with my whole heart to the condemnations, declarations, and all the prescripts contained in the encyclical Pas-cendi, and in the decree Lamentabili, especially those concerning what is known as the history of dogmas.  I also reject the error of those who say that the faith held by the Church can contradict history, and that Catholic dogmas, in the sense in which they are now understood, are irreconcilable with a more realistic view of the origins of the Christian religion.  I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality – that of a believer and at the same time of a historian; as if it were permissible for a historian to hold things that contradict the faith of the believer, or to establish premises which, provided there be no direct denial of dogmas, would lead to the conclusion that dogmas are either false or doubtful.  Likewise, I reject that method of judging and inter-preting Sacred Scripture which, departing from the tradition of the Church, the analogy of faith, and the norms of the Apostolic See, embraces the misrepresen-tations of the rationalists, and with no prudence or re-straint, adopts textual criticism as the one and supreme norm.  Furthermore, I reject the opinion of those who hold, that a professor lecturing or writing on a historico-theological subject, should first put aside any precon-ceived opinion about the supernatural origin of Catholic Tradition, or about the divine promise of help to pre-serve all revealed truth forever; and that they should then interpret the writings of each of the Fathers, solely by scientific principles, excluding all sacred authority, and with the same liberty of judgement that is common in the investigation of all ordinary historical documents.  Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact – one to be put on a par with the ordinary facts of history – the fact, namely, that a group of men by their own labour, skill, and talent have continued through subse-quent ages, a school begun by Christ and his apostles.    I firmly hold, then, and shall hold to my dying breath, the belief of the Fathers in the charism of truth, which cer-tainly is, was, and always will be, in the succession of the episcopacy from the apostles (Iren. IV. C.26).  The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immu-table truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.  I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing.  Thus I promise, thus I swear, so help me God and His holy Gospel.       DECLARATION OF ARCHBISHOP LEFEBVRE  Founder of the Society of St. Pius X(November 21, 1974)    This declaration of Faith was made to clarify, the position a Catholic must hold, when he finds himself confronted by liberalism in the hierarchy of the Church.  It sums up the position of the Society of St. Pius X.    We hold firmly with all our heart and with all our mind to Catholic Rome, Guardian of the Catholic Faith and of the traditions necessary to the maintenance of this faith, to the Eternal Rome, mistress of wisdom and truth.  We refuse on the other hand, and have always refused, to follow the Rome of Neo-Modernist and Neo-Protestant tendencies, which became clearly manifest during the Second Vatican Council, and after the Council, in all the reforms which issued from it.  In effect, all these reforms have contributed and continue to contribute to the destruction of the Church, to the ruin of the priesthood, to the abolition of the Sacrifice of the Mass and the Sacraments, to the disappearance of the religious life, and to a naturalistic and Teilhardian education in the universities, in the seminaries, in catechetics: an education deriving from Liberalism and Protestantism which had been condemned many times by the solemn Magisterium of the Church.  No authority, not even the highest in the hierarchy, can compel us to abandon or to diminish our Catholic Faith, so clearly expressed and professed by the Church’s Magisterium, for nineteen centuries. “Friends,” said St. Paul, “though it were we ourselves, though it were an angel from heaven that should preach to you a gospel, other than the gospel we have preached to you, a curse upon him” (Gal. 18).  Is it not this, the Holy Father is repeating to us today?  And if there is a certain contradiction manifest in his words and deeds, as well as in the acts of the dicasteries, then we cleave to what has always been taught and we turn a deaf ear to the novelties which destroy the Church.  It is impossible to profoundly modify the Lex Orandi without modifying the Lex Credendi.  To the New Mass there corresponds the new catechism, the new priest-hood, the new seminaries, the new universities, the “Charismatic” Church, Pentecostalism:  all of them opposed to orthodoxy and the never-changing Magisterium.  This reformation, deriving as it does from Liberalism and Modernism, is entirely corrupted; it derives from heresy and results in heresy, even if all its acts are not formally heretical.  It is therefore impossible for any conscientious and faithful Catholic to espouse this re-formation and to submit to it in any way whatsoever.  The only attitude of fidelity to the Church and to Catholic Doctrine, appropriate for our salvation, is a categorical refusal to accept this reformation.  That is why, without any rebellion, bitterness, or resentment, we pursue our work of priestly formation under the guidance of the never-changing Magisterium, convinced as we are, that we cannot possibly render a greater service to the Holy Catholic Church, to the Sov-ereign Pontiff, and to posterity.  That is why we hold firmly to everything that has been consistently taught and practised by the Church (and codified in books, published before the Modernist influence of the Council) concerning faith, morals, di-vine worship, catechetics, priestly formation, and the institution of the Church, until such time, as the true light of tradition dissipates the gloom, which obscures the sky of the Eternal Rome.  Doing this, with the grace of God, the help of the Virgin Mary, St. Joseph, and St. Pius X, we are certain that we are being faithful to the Catholic and Roman Church, to all of Peter’s successors, and of being the “Fideles dispensatores Mysteriorum Domini Nostri Jesu Christi in Spiritu Sancto”.  1   1 “Faithful dispensers of the Mysteries of Our Lord Jesus Christ in the Holy Ghost.”   Mass will begin at 10 a.m.    Confessions (behind a Confessional) begin at 4:30pm.   For more information please feel free to contact us:   Any information on theological questions should be directed to the priests celebrating the Holy Sacrifice of the Mass (204-589-4524)   While questions of a practical nature ought to be directed to the Regina Mission co-ordinators (586-9358 - or email).
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