Website Update

We had to change / migrate the website to a dedicated server as our hosting company (bluehost) did some shenanigans on the backend and created lots of havoc.

Everything should be back to normal at this point.  If you find anything out of the norm send a message via the contact form.

Traditional Catholic with a wife, 10 kids, 5 cats and 2 dogs. To learn why this lay person is running this blog rather than a priest, go here.


“And when he entered into the boat, his disciples followed him; and, behold, a great tempest arose in the sea.” MATT. viii. 23, 24.

On the greatness of the dangers to which our eternal salvation is exposed, and on the manner in which we ought to guard against them.

1. IN this days Gospel we find that, when Jesus Christ entered the boat along with his disciples, a great tempest arose, so that the boat was agitated by the waves, and was on the point of being lost. During this storm the Saviour was asleep; but the disciples, terrified by the storm, ran to awake him, and said: ”Lord, save us: we perish.” (v. 25.) Jesus gave them courage by saying: “Why are ye fearful, ye of little faith? Then rising up, he commanded the winds and the sea, and there came a great calm.” Let us examine what is meant by the boat in the midst of the sea, and by the tempest which agitated the sea.

2. The boat on the sea represents man in this world. As a vessel on the sea is exposed to a thousand dangers to pirates, to quicksands, to hidden rocks, and to tempests; so man in this life is encompassed with perils arising from the temptations of Hell from the occasions of sin, from the scandals or bad counsels of men, from human respect, and, above all, from the bad passions of corrupt nature, represented by the winds that agitate the sea and expose the vessel to great danger of being lost.

3. Thus, as St. Leo says, our life is full of dangers, of snares, and of enemies: “Plena omnia periculis, plena laqueis: incitant cupiditates, insidiantur illecebræ; blandiuntur lucra.” (S. Leo, serm. v, de Quad.) The first enemy of the salvation of every Christian is his own corruption. “But every man is tempted by his own concupiscence, being drawn away and allured.” (St. James i. 14.) Along with the corrupt inclinations which live within us, and drag us to evil, we have many enemies from without that fight against us. We have the devils, with whom the contest is very difficult, because they are “stronger than we are.” ”Bellum grave, ” says Cassiodorus, ”qui cum fortiore.” (In Psal. v.)

Hence, because we have to contend with powerful enemies, St. Paul exhorts us to arm ourselves with the divine aid: ”Put you on the armour of God, that you may be able to stand against the deceits of the Devil. For our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in high places.” (Eph. vi. 11, 12.)

The Devil, according to St. Peter, is a lion who is continually going about roaring, through the rage and hunger which impel him to devour our souls. ”Your adversary, the Devil, like a roaring lion, goeth about seeking whom he may devour.” (1 Peter, v. 8,) St. Cyprian says that Satan is continually lying in wait for us, in order to make us his slaves: ”Circuit demon nos singulos, et tanquam hostis clauses obsidens muros explorat et tenat num sit pars aliqua minis stabilis, cujus auditu ad interiora penetretur.” (S. Cyp. lib. de zelo, etc.)

4. Even the men with whom we must converse endanger our salvation. They persecute or betray us, or deceive us by their flattery and bad counsels. St. Augustine says that, among the faithful there are in every profession hollow and deceitful men. “Omnis professio in ecclesia habet fictos.” (In Ps. xciv.) Now if a fortress were full of rebels within, and encompassed by enemies from without, who is there that would not regard it as lost? Such is the condition of each of us as long as we live in this world. Who shall be able to deliver us from so many powerful enemies? Only God: “Unless the Lord keep the city, he watcheth in vain that keepeth it.” (Ps. cxxvi. 2.)

5. What then is the means by which we can save our souls in the midst of so many dangers? It is to imitate the holy disciples to have recourse to our Divine Master, and say to him: ”Save us; we perish.” Save us, Lord; if thou do not we are lost. When the tempest is violent, the pilot never takes his eyes from the light which guides him to the port. In like manner we should keep our eyes always turned to God, who alone can deliver us from the many dangers to which we are exposed. It was thus David acted when he found himself assailed by the dangers of sin. ”I have lifted up my eyes to the mountains, from whence help shall come to me.” (Ps. cxx. 1.)

To teach us to recommend ourselves continually to him who alone can save us by his grace, the Lord has ordained that, as long as we remain on this earth, we should live in the midst of a continual tempest, and should be surrounded by enemies. The temptations of the Devil, the persecutions of men, the adversity which we suffer in this world, are not evils: they are, on the contrary, advantages, if we know how to make of them the use which God wishes, who sends or permits them for our welfare.

They detach our affections from this earth, and inspire a disgust for this world, by making us feel bitterness and thorns even in its honours, its riches, its delights, and amusements. The Lord permits all these apparent evils, that we may take away our affections from fading goods, in which we meet with so many dangers of perdition, and that we may seek to unite ourselves with him who alone can make us happy.

6. Our error and mistake is, that when we find ourselves harassed by infirmities, by poverty, by persecutions, and by such tribulations, instead of having recourse to the Lord, we turn to men, and place our confidence in their assistance, and thus draw upon ourselves the malediction of God, who says, ”Cursed be the man who trusteth in man.” (Jer. xvii. 5.) The Lord does not forbid us, in our afflictions and dangers, to have recourse to human means; but he curses those who place their whole trust in them. He wishes us to have recourse to himself before all others, and to place our only hope in him, that we may also centre in him all our love.

7. As long as we live on this earth, we must, according to St. Paul, work out our salvation with fear and trembling, in the midst of the dangers by which we are beset. “Cum metu et tremore vestram salutem opera mini.” (Phil. ii. 12.) Whilst a certain vessel was in the open sea a great tempest arose, which made the captain tremble. In the hold of the vessel there was an animal eating with as much tranquillity as if the sea were perfectly calm. The captain being asked why he was so much afraid, replied: If I had a soul like the soul of this brute, I too would be tranquil and without fear; but because I have a rational and an immortal soul, I am afraid of death, after which I must appear before the judgment-seat of God; and therefore I tremble through fear.

Let us also tremble, beloved brethren. The salvation of our immortal souls is at stake. They who do not tremble are, as St. Paul says, in great danger of being lost; because they who fear not, seldom recommend themselves to God, and labour but little to adopt the means of salvation. Let us beware: we are, says St. Cyprian, still in battle array, and still combat for eternal salvation. “Adhuc in acie constituti de vita nostra imicamus.” (S. Cypr., lib. 1, cap. i.)

8. The first means of salvation, then, is to recommend ourselves continually to God, that he may keep his hands over us, and preserve us from offending him. The next is, to cleanse the soul from all past sins by making a general confession. A general confession is a powerful help to a change of life. When the tempest is violent the burden of the vessel is diminished, and each person on board throws his goods into the sea in order to save his life. folly of sinners, who, in the midst of such great dangers of eternal perdition, instead of diminishing the burden of the vessel that is, instead of unburdening the soul of her sins load her with a greater weight.

Instead of flying from the dangers of sin, they fearlessly continue to put themselves voluntarily into dangerous occasions; and, instead of having recourse to God’s mercy for the pardon of their offences, they offend him still more, and compel him to abandon, them.

9. Another means is, to labour strenuously not to allow ourselves to become the slaves of irregular passions. ”Give me not over to a shameless and foolish mind.” (Eccl. xxiii. 6.) Do not, Lord, deliver me up to a mind blinded by passion. He who is blind sees not what he is doing, and therefore he is in danger of falling into every crime. Thus so many are lost by submitting to the tyranny of their passions.

Some are slaves to the passion of avarice. A person who is now in the other world said: Alas! I perceive that a desire of riches is beginning to rule over me. So said the unhappy man; but he applied no remedy. He did not resist the passion in the beginning, but fomented it till death, and thus at his last moments left but little reason to hope for his salvation. Others are slaves to sensual pleasures. They are not content with lawful gratifications, and therefore they pass to the indulgence of those that are forbidden. Others are subject to anger; and because they are not careful to check the fire at its commencement, when it is small, it increases and grows into a spirit of revenge.

10. ”Hi hostes cavendi,” says St. Ambrose, ”hi graviores tyranni. Multi in persecutione publica coronati, in hac persecutione ceciderunt.” (In Ps. cxviii. serm. 20.) Disorderly affections, if they are not beaten down in the beginning, become our greatest tyrants. Many, says St. Ambrose, after having victoriously resisted the persecutions of the enemies of the faith, were afterwards lost because they did not resist the first assaults of some earthly passion.

Of this, Origen was a miserable example. He fought for, and was prepared to give his life in defence of the faith; but, by afterwards yielding to human respect, he was led to deny it. (Natalis Alexander, His. Eccl., tom. 7, dis. xv., q. 2, a. 1.) We have still a more miserable example in Solomon, who, after having received so many gifts from God, and after being inspired by the Holy Ghost, was, by indulging a passion for certain pagan, women, induced to offer incense to idols. The unhappy man who submits to the slavery of his wicked passions, resembles the ox that is sent to the slaughter after a life of constant labour. During their whole lives worldlings groan under the weight of their sins, and, at the end of their days, fall into Hell.

11. Let us conclude. When the winds are strong and violent, the pilot lowers the sails and casts anchor. So, when we find ourselves assailed by any bad passion, we .should always lower the sails; that is, we should avoid all the occasions which may increase the passion and should cast anchor by uniting ourselves to God, and by begging of him to give us strength not to offend him.

12. But some of you will say, What am I to do? I live in the midst of the world, where my passions continually assail me even against my will. I will answer in the words of Origen: “Donee quis in tenebris sæculanbus manet et in negotiorum obscuritate versatur, non potest servire Domino. Exeundum est ergo de Egypto, relmquendus est mundus, non loco sed ammo.” (Hom. 111. in Exod.)

The man who lives in the darkness of the world and in the midst of secular business, can with difficulty serve God. Whoever then wishes to insure his eternal salvation, let him retire from the world, and take refuge in one of those exact religious communities which are the secure harbours in the sea of this world. If he cannot actually leave the world, let him leave it at least in affection, by detaching his heart from the things of this world, and from his own evil inclinations: “Go not after thy lusts,” says the Holy Ghost, “but turn away from thy own will.” (Eccl. xviii. 30.) Follow not your own concupiscence; and when your will impels you to evil, you must not indulge, but must resist its inclinations.

13. “The time is short: it remaineth that they also who have wives be as if they had none; and they that weep, as though they wept not; and they that rejoice, as it they rejoiced not; and they that buy, as if they possessed not; and they that use this world, as if they used it not; for the fashion of this world passeth away”(1 Cor. vii. 29, etc.) The time of life is short; we should then prepare for death, which is rapidly approaching; and to prepare for that awful moment, let us reflect that everything in this world shall soon end.

Hence, the Apostle tells those who suffer in this life to be as if they suffered not, because the miseries of this life shall soon pass away, and they who save their souls shall be happy for eternity; and he exhorts those who enjoy the goods of this earth to be as if they enjoyed them not, because they must one day leave all things; and if they lose their souls, they shall be miserable for ever.

Traditional Catholic with a wife, 10 kids, 5 cats and 2 dogs. To learn why this lay person is running this blog rather than a priest, go here.

On The Current Situation Of The Pope

I have purposely not posted anything on the current situation concerning the papacy for the simple reason there is enough info out there and I didn’t have anything nice to say so the rule of “if you can’t say anything nice, keep your mouth shut” was in full force.

However, having said that, I read a very good overview of the situation from Frank Walker (Canon212.Com) that summed things up nicely that examined the facts and didn’t really get involved in the politics of it and I think it is worth reading.

To read that article, please Click Here.

Traditional Catholic with a wife, 10 kids, 5 cats and 2 dogs. To learn why this lay person is running this blog rather than a priest, go here.


“And have nothing to eat.” MARK viii. 2.

1. SUCH were the attractions of our Divine Saviour, and such the sweetness with which he received all, that he drew after him thousands of the people. Ho one day saw himself surrounded by a great multitude of men, who followed him and remained with him three days, without eating anything. Touched with pity for them, Jesus Christ said to his disciples: ”I have compassion on the multitude; for behold they have now been with me three days, and have nothing to eat.” (Mark viii. 2.)

He, on this occasion, wrought the miracle of the multiplication of the seven loaves and a few fishes, so as to satisfy the whole multitude. This is the literal sense; but the mystic sense is, that in this world there is no food which can fill the desire of our souls. All the goods of this earth riches, honours, and pleasures delight the sense of the body, but cannot satiate the soul, which has been created” for God, and which God alone can content. ”

I will, therefore speak Today on the vanity of the world, and will show how great is the illusion of the lovers of the world, who lead an unhappy life on this earth, and expose themselves to the imminent danger of a still more unhappy life in eternity.

2. “O ye sons of men,” exclaims the Royal Prophet, against worldlings, ”how long will you be dull at heart? Why do you love vanity and seek after lying ?” (Ps. iv. 3.) O men, fools, how long will you fix the affections of your hearts on this earth? why do you love the goods of this world, which are all vanity and lies? Do you imagine that you shall find peace by the acquisition of these goods? But how can you expect to find peace, while you walk in the ways of affliction, and misery?

Behold how David describes the condition of worldlings. ”Destruction and unhappiness in their ways; and the way of peace they have not known.” (Ps. xiii. 3.) You hope to obtain peace from the world; but how can the world give you that peace which you seek, when St. John says, ”that the whole world is seated in wickedness ?” (1 John v. 19.) The world is full of iniquities; hence worldlings live under the despotism of the wicked one that is, the Devil. The Lord has declared that there is no peace for the wicked who live without his grace. ”There is no peace to the wicked.” (Isa. xlviii. 22.)

3. The goods of the world are but apparent goods, which cannot satisfy the heart of man. “You have eaten,” says the Prophet Aggeus, ”and have not had enough.” (Ag. i. 6) Instead of satisfying our hunger they increase it. ”These,” says St. Bernard, “provoke rather than extinguish hunger.” If the goods of this work! made men content, the rich and powerful should enjoy complete happiness; but experience shows the contrary. We see every day that they are the most unhappy of men; they appear always oppressed by fears, by jealousies and sadness.

Listen to King Solomon, who abounded in these goods: ”And behold all is vanity and vexation of spirit.” (Eccl. i. 14.) He tells us, that all things in this world are vanity, lies, and illusion. They are not only vanity, but also affliction of spirit. They torture the poor soul, which finds in them a continual source, not of happiness, but of affliction and bitterness. This is a just punishment on those who instead of serving their God with joy, wish to serve their enemy the world which makes them endure the want of every good. ”Because thou didst not  serve the Lord thy God with joy and gladness of heart thou shaft serve thy enemy in hunger, and thirst, and nakedness, and in want of all things. ”(Deut. xxviii. 47, 48.)

Man expects to content his heart with the goods of this earth; but, howsoever abundantly he may possess them, he is never satisfied. Hence, he always seeks after more of them, and is always unhappy. Oh! happy he who wishes for nothing but God; for God will satisfy all the desires of his heart. “Delight in the Lord, and he will give thee the requests of thy heart.” (Ps. xxxvi. 4.) Hence St. Augustine asks: “What, miserable man, dost thou seek in seeking after goods? Seek one good, in which are all goods.” And, having dearly learned that the goods of this world do not content, but rather afflict the heart of man, the saint, turning to the Lord, said: “All things are hard, and thou alone repose.”

Hence in saying, “My God and my all,” the seraphic St. Francis, though divested of all worldly goods, enjoyed greater riches and happiness than an the worldlings on this earth. Yes; for the peace which fills the soul that desires nothing but God, surpasses all the delights which creatures can give. They can only delight the senses, but cannot content the heart of man. “The peace of God which surpasseth all understanding.” (Phil. iv. 7.)

According to St. Thomas, the difference between God, the sovereign good, and the goods of the earth, consists in this, that he more perfectly we possess God, the more ardently we love him, because the more perfectly we possess him, the better we comprehend his infinite greatness, and therefore the more we despise other things; but, when we possess temporal goods, we despise them, because we see their emptiness, and desire other things, which may make us content. “Summum bonum quanto perfectius possidetur, tanto magis amatur, et alia contemnuntur. Sed in appetitu temporalium bonorum, quando habentur, contemnentur, et alia appetuntur.” (S. Thom, i. 2, qu. 2, art. 1, ad. 3.)

4. The Prophet Osee tells us that the world holds in its hand a deceitful balance. ”He is like Chanaan” (that is the world); “there is a deceitful balance in his hand.” (Osee xii. 7.) We must, then, weigh things in the balance of God, and not in that of the world, which makes them appear different i rom what they are. What are the goods of this life?”My days, ”said Job, “have been swifter than a post: they have passed by as ships carrying fruits.” (Job ix. 25, 26.)

The ships signify the lives of men, which soon pass away, and run speedily to death; and if men have laboured only to provide themselves with earthly goods, these fruits decay at the hour of death: we can bring none of them with us to the other world. We, says St. Ambrose, falsely call these things our property, which we cannot bring witli us to eternity, where we must live for ever, and where virtue alone will accompany us. “Non nostra sunt, quæ non possumus auferre nobiscum: sola virtus nos comitatur.”

You, says St. Augustine, attend only to what a rich man possessed; but tell me, which of his possessions shall he, now that he is on the point of death, be able to take with him?”Quid hie habebat attendis, quid secum fert, atteudo ?” (Serm. xiii. de Adv. Dom.) The rich bring with them a miserable garment, which shall rot with them in the grave. And should they, during life, have acquired a great name, they shall be soon forgotten. ”Their memory hath perished with a noise.” (Ps. ix. 7.)

5. Oh! that men would keep before their eyes that great maxim of Jesus Christ”What doth it profit a man, if he gain the whole world, and suffer the loss of his own soul ?” (Matt. xvi. 26.) If they did, they should certainly cease to love the world. What shall it profit them at the hour of death to have acquired all the goods of this world, if their souls must go into hell to be in torments for all eternity? How many has this maxim, sent into the cloister and into the desert? How many martyrs has it encouraged to embrace torments and death! In the history  of England, we read of thirty kings and queens, who left the world and became religious, in order to secure a happy death.

The consideration of the vanity of earthly goods made St. Francis Borgia retire from the world. At the sight of the Empress Isabella, who had died in the flower of youth, he came to the resolution of serving God alone. “Is such, then,” he said, ”the end of all the grandeur and crowns of this world? Henceforth I will serve a master who can never die.” The day of death is called”the day of destruction” (“The day of destruction is at hand”(Deut. xxxii. 35), because on that day we shall lose and give up all the goods of the world all its riches, honours, and pleasures.

The shade of death obscures all the treasures and grandeurs of this earth; it obscures even the purple and the crown. Sister Margaret of St. Anne, a Discalced Carmelite, and daughter of the Emperor Rodolph the Second, used to say: ”What do kingdoms profit us at the hour of death ?” “The affliction of an hour maketh one forget great delights.” (Eccl. xi. 29.) The melancholy hour of death puts an end to all the delights and pomps of this life. St. Gregory says, that all goods which cannot remain with us, or which are incapable of taking away our miseries, are deceitful. ”Fallaces sunt que nobiscum permanere non possunt: fallaces sunt que mentis nostræ inopiam non expellunt.” (Hom. xv. in Luc.)

Behold a sinner whom the riches and honours which he had acquired made an object of envy to others. Death came upon him when he was at the summit of his glory, and he is no longer what he was. “I have seen the wicked highly exalted, and lifted up like the cedars of Libanus; and I passed by, and lo! he was not; and I sought him, and his place was not found.” (Ps. xxxvi. 35, 38.)

6. These truths the unhappy damned fruitlessly confess in hell, where they exclaim with tears: “What hath pride profited us? or what advantage hath the boasting of riches brought us? All those things are passed away like a shadow.” (Wis. v. 8, 9.) What, they say, have our pomps and riches profited us, now that they are all passed away like a shadow, and for us nothing remains but eternal torments and despair?

Dearly beloved Christians, let us open our eyes, and now that we have it in our power, let us attend to the salvation of our souls; for, if we lose them, we shall not be able to save them in the next life. Aristippus, the philosopher, was once shipwrecked, and lost all his goods; but such was the esteem which the people entertained for him on account of his learning, that, as soon as he reached the shore, they presented him with an equivalent for all that he had lost. He then wrote to his friends, and exhorted them to attend to the acquisition of goods which cannot be lost by shipwreck.

Our relatives and friends who have passed into eternity exhort us, from the other world, to labour in this life for the attainment of goods which are not lost at death. If at that awful moment we shall be found to have attended only to the accumulation of earthly goods, we shall be called fools, and shall receive the reproach addressed to the rich man in the gospel, who, after having reaped an abundant crop from his fields, said to himself: “Soul, thou hast much goods laid up for many years; take thy rest, eat, drink, make good cheer. But, God said to him: Thou fool, this night do they require thy soul of thee: and whose shall those things be which thou hast provided ?” (Luke xii. 19,20.)

He said, ”they require thy soul of thee,” because to everyman his soul is given, not with full power to dispose of it as he pleases, but it is given to him in trust, that he may preserve and return it to God in a state of innocence, when it shall be presented at the tribunal of the Sovereign Judge. The Redeemer concludes this parable by saying: ”So is he that layeth up treasure for himself, and is not rich towards God” (v. 21).

This is what happens to those who seek to enrich themselves with the goods of this life, and not with the love of God. Hence St. Augustine asks: ”What has the rich man if he has not charity? If the poor man has charity, what is there that he has not ?” He that possesses all  the treasures of this world, and has not charity, is the poorest of men; but the poor who have God possess all things, though they should be bereft of all earthly goods.

7. “The children of this world,“ says Jesus Christ, ”are wiser in their generation than the children of light.” (Luke xvi. 8.) how wise in earthly affairs are worldlings, who live in the midst of the darkness of the world! “Behold,” says St. Augustine, ”how much men suffer for things for which they entertain a vicious love.” “What fatigue do they endure for the acquisition of property, or of a situation of emolument! With what care do they endeavour to preserve their bodily health! They consult the best physician, and procure the best medicine. And Christians, who are the children of light, will take no pains, will suffer nothing, to secure the salvation of their souls! God! at the light of the candle which lights them to death, at that hour, at that time, which is called the time of truth, worldlings shall see and confess their folly.

Then each of them shall exclaim: that I had led the life of a saint! At the hour of death, Philip the Second, King of Spain, called in his son, and having shown him his breast devoured with worms, said to him: Son, behold how we die; behold the end of all worldly greatness. He then ordered a wooden cross to be fastened to his neck; and, having made arrangements for his death, he turned again to his son, and said: My son, I wished you to be present at this scene, that you might understand how the world in the end treats even monarchs. He died saying: Oh, that I had been a lay brother in some religious order, and that I had not been a king! Such is the language at the hour of death, even of the princes of the earth, whom worldlings regard as the most fortunate of men. But these desires and sights of regret serve only to increase the anguish and remorse of the lovers of the world at the hour of death, when the scene is about to close.

8. And what is the present life but a scene, which soon passes away for ever? It may end when we least expect it. Cassimir, King of Poland, while he sat at table with his grandees, died in the act of raising a cup to take a draught; thus the scene ended for him. The Emperor Celsus was put to death in seven days after his election; and the scene closed for him.

Ladislaus, King of Bohemia, in his eighteenth year, while he was preparing for the reception of his spouse, the daughter of the King of France, was suddenly seized with a violent pain, which took away his life. Couriers were instantly despatched to announce to her that the scene was over for Ladislaus, that she might return to France. “The world,” says Cornelius à Lapide, in his comment upon this passage, “is like a stage. One generation passes away, and a new generation comes.

The king does not take wiih him the purple. Tell me, villa, O house, how many masters had you ?” In every age the inhabitants of this earth are changed. Cities and kingdoms are filled with new people. The first generation passes to the other world, a second comes on, and this is followed by another. He who, in the scene of this world, has acted the part of a king is no longer a king. The master of such a villa or palace is no longer its master. Hence the Apostle gives us the following advice: “The time is short; it remaineth that… they that use this world be as if they used it not; for the fashion of this world passeth away.” (I Cor. vii. 29, 30.)

Since the time of our dwelling on this earth is short, and since all must end with our death, let us make use of this world to despise it, as if it did not exist for us; and let us labour to acquire the eternal treasures of Paradise, where, as the Gospel says, there are no moths to consume, nor thieves to steal them. ”But lay up to yourselves treasures in heaven, where neither the rust nor the moth doth consume, and where thieves do not break through nor steal.” (Matt. vi. 20.)

St. Teresa used to say: ”We should not set value on what ends with life; the true life consists in living in such a manner as not to be afraid of death.” Death shall have no terror for him who, during life, is detached from the vanities of this world, and is careful to provide himself only with goods which shall accompany him to eternity, and make him happy for ever.

Traditional Catholic with a wife, 10 kids, 5 cats and 2 dogs. To learn why this lay person is running this blog rather than a priest, go here.

Fr. Carota’s 1 Year Anniversary Of His Passing

This was sent to me today.  As I am many states away, I will not be able to go myself.  Please remember to say rosaries for the repose of his soul and to have masses said for him.

Dear Friends,
On the one year anniversary of Fr. Peter Carota’s death (Sat July 8th) please gather with us to pray a rosary for our beloved friend and priest, Fr. Peter Carota. We will Pray for him at his grave and share our stories at the park.

Please share this with those who loved Father and would like to attend.

Schedule: July 8
9 am: Rosary at St Johns Cemetery at the grave site, St. Patricks Church.

10 am: A potluck brunch at a park in Escalon.  The Park is next to Escalon feed and Supply (17407 Escalon – Bellota Rd) It is a park with some trees and some covered tables. We are not able to reserve the tables.

Please bring a dish and beverage to share. We are also in need of 100 each of plates, cups, utensils, and napkins. If you can contribute any of these please let us know.

Please also consider bringing folding chairs, tables, or blankets as we don’t know if there will be tables available (they get staked out for parties and events).

We hope to see you there. We love and miss our Fr. Peter. God bless and keep you in his hand!

If you have any questions, please contact me below:

Michael and Jennifer Atwood
209 423-4075 cell |  matwood AT Email


Traditional Catholic with a wife, 10 kids, 5 cats and 2 dogs. To learn why this lay person is running this blog rather than a priest, go here.