Latin Mass (Ecclesia Dei) Society of New Zealand

  “Crux Christi nunquam evacuabitur” (1 Corinthians 1:17)  The cross of Christ will never be emptied of its power”


 August 2020: Assumption BVM

   INSCAPE : Vol.XXIII, Issue 2



Bishop Basil Meeking, Requiescat in Pace

It is with sadness that we record the passing of Bishop Basil Meeking, Emeritus Bishop of Christchurch and patron of our Society.  Bishop Meeking died on the Feast of Corpus Christi, 11 June, 2020, aged 90, at Christchurch Hospital after a recent period of ill health.

Bishop Meeking was ordained to the priesthood in 1953.  In the early 1960s, Bishop Meeking undertook doctoral studies at the University of St Thomas Angelicum in Rome, and in 1969 he was appointed to the Pontifical Council for Promoting Christian Unity in Rome.  He worked there for the next 18 years.

Bishop Meeking served as Bishop of Christchurch from 1987 until 1996.  During this time Bishop Meeking also served as chaplain to Christchurch Hospital and represented the Catholic Church at the National Council of Churches.

Bishop Meeking continued to be involved with the Catholic Church following his retirement as the Bishop of Christchurch and he worked alongside the late Cardinal Francis George of the Archdiocese of Chicago until 2006.

We were privileged to have Bishop Meeking as our Society’s Patron and he has been at the forefront of the Traditional Latin Mass in New Zealand, Australia and in many other countries, ordaining priests and facilitating the Easter ceremonies under the traditional rite each year in the Melbourne Diocese.

Of course, when Bishop Jones died in February 2016, Bishop Meeking was called upon to assist the Christchurch Diocese until the appointment of Bishop Paul Martin SM in December 2017.  Bishop Meeking has very generously been Spiritual Director of our annual Retreat in Wellington for the past five years.  The Society and the Traditional Latin Mass movement in New Zealand and Australia are indebted to him.  Without his support, guidance and encouragement through the years it would have been much more difficult for our priests to function.

Bishop Meeking’s Requiem Masses were celebrated in the Pro-Cathedral, Christchurch, on 16 and 17 June, at which the Society and members were represented by our National Secretary, Mrs Melda Townsley.  The Society has arranged for a Traditional Latin Mass to be offered for Bishop Meeking by Fr Antony Sumich FSSP and we ask for your prayers for the happy repose of his soul. RIP.


Bishop Basil Meeking’s Vigil Requiem Mass  may be viewed on YouTube:



Victor Grubi, Requiescat in Pace

It is with sadness that we record that Mr Vic. Grubi passed away on 13 April 2020.  Requiem Mass in the Extraordinary Form and Absolutions (with a catafalque) was offered by Fr Antony Sumich, FSSP, at St Anne’s Chapel, Te Atatu, Auckland, on 14 April and the Requiem Mass was live-streamed during Lockdown 4.

Our Chairman writes:  “Vic Grubi was a fine Catholic and a great witness to Christ’s Death and Resurrection.  He was an honorary auditor for EDSNZ accounts for a number of years, and also the father-in-law of Tim. Morgan, the founding Chairman (14 August 1993) of EDSNZ, so the Society owes a real debt to Vic”.

A donation was sent on behalf of the Society to FSSP (Auckland) as a memorial for Vic RIP.



Our Society has a Mass offered each year for the happy repose of all our deceased members.  This year, our Requiem will take place on Saturday, 7 November at Marton, during the Retreat.




Message from the Chair

Ne despicias,omnipotens Deus, populum tuum in afflictione clamantem: sed propter gloriam nominis tui, tribulatis succurre placatus. Per Dominum. (EFMissa: In Afflictione)

 2020 has become a special challenge to us as Christians and Catholics here in New Zealand.  We have been required to celebrate Our Lord’s Passion and Resurrection in a state of civil “Lockdown”.  With all churches closed throughout the land, many of us have been mercifully assisted by viewing Masses online and making “Spiritual Communions” instead of receiving Our Lord in actual Reality: “Body & Blood, Soul & Divinity”.

Hopefully, we all joined in spirit too with Pope Francis as he gave Catholics and all men of goodwill (Lk: II.xiv) the Plenary Indulgence in a time of Affliction as we joined him online for Exposition & Benediction of the Blessed Sacrament. Participating in such acts of worship (even “virtually”) makes us aware of God’s Gracious Mercy and of the Church’s rich “Treasury of Merits” of Christ, Our Lady and the Saints.

The triumphant Feast of Easter has a Privileged Octave of the First Order which concludes with the “Feast of Divine Mercy” on Quasimodo Sunday.  Prepared for by the Divine Mercy Novena which commenced on Good Friday, we are assured of the Mercy, Forgiveness and Peace (Jn: XX.xxii-xxiii) which the Risen Lord wished to give us in the Power of the Holy Spirit (even if we must receive these blessings “spiritually” at present).

Now may well be a good time to read through The First Epistle of St. Peter.  It is a letter written in Rome by the Prince of the Apostles pre-64 AD. to Christians who felt very much isolated and in exile; (not unlike most of us are feeling with the “COVID-19 Pandemic”!) in order to encourage them in their time of trial, and to rekindle a faith that was being sorely tried (cf. I Peter: IV.xii f. especially).

Let us give especial thanks too at this time for all our Priests who have been directed to realise their sacerdotal office by offering the Holy Sacrifice of the Mass daily, praying for all their people and for an end to the “Chastisement” and “Tribulation” caused by the “COVID-19 Pandemic”.

Of necessity, our Easter Duties of Confession, Communion, and Dues, may have been delayed, but as we pray for a renewal of the Holy Spirit at Pentecost, let us creatively perform both the “Corporal & Spiritual Works of Mercy” even in this time of Lockdown restrictions.

Moreover, even in our Cenacle “bubbles”, let us all join with Our Lady, Mother of the Church, and all the Saints, in devoting ourselves with one accord to prayer (Acts: I.xiv) as we await the renewal of the “First Fruits” of the Pentecost Festival: Charity, Joy, Peace, Patience, Benignity, Goodness, Longanimity, Mildness, Faith, Modesty, Continency, Chastity (Gal:.V.xxii-xxiii). 

Veni Sancte Spiritus, reple tuorum corda fidelium: et tui amoris in eis ignem accende:

Emitte Spiritum tuum, et creabuntur: Et renovabis faciem terrae…

Neil Coup (EDSNZ Chairman) Pentecost, 2020.




Rebranding – a change of name!!

We resolved at our AGM on Friday, 27 September 2019, to change our name to the Latin Mass (Ecclesia Dei) Society of New Zealand as we felt this demonstrated more clearly what the Society is involved in promoting.  As we are a charitable trust, we have retained “Ecclesia Dei” to tie-in with the name of the charitable trust.  

New Council Member:

We are delighted to welcome Mrs Sharon Crooks to our National EDSNZ Council.  Sharon was appointed at our AGM in October last year.  Sharon attends the Latin Mass in Ashhurst and is a very valuable addition to our Council.


Meetings with Cardinal and Bishops:

In an ongoing effort to obtain an EF Latin Mass again for Wellington and Hamilton dioceses, Chairman, Neil Coup, and National Secretary, Melda Townsley, have been in ongoing discussions with Cardinal Dew and he has given his support for a Mass in Wellington, but a suitable time and venue has yet to be arranged. Unfortunately, it may only be possible to obtain a single monthly Sunday EF Mass initially. The Society continues to press for the Mass to be held at St Mary of the Angels as this church is central and easily reached by public transport.

Melda Townsley and Jan Curran and others met with Bishop Stephen Lowe in Hamilton on Friday, 22 May.  The upshot of that meeting is that Bishop Lowe advised that a weekday Mass will commence in Hamilton City in the next month or so with a promise of a 5.00 pm Sunday Latin Mass when a priest becomes available in three years’ time.  Melda Townsley has written back to Bishop Lowe stating, “… as we advised, there is an urgent pastoral need which is not being fulfilled as already there are more than 50 faithful in Hamilton City requesting a Sunday EF Latin Mass. Indeed, a number of these people have moved to Hamilton from other dioceses where the EF Latin Mass is available.  Surely, to ask them to wait a further three years is quite unreasonable …

Furthermore, we are also disappointed to learn that, although (according to Summorum Pontificum), seminarians should receive training to offer Mass in the Extraordinary Form, this has not been happening yet in New Zealand.

As National Secretary of the Latin Mass (Ecclesia Dei) Society of New Zealand, I have been requested to report to Foederatio Internationalis Una Voce, Rome, on the current situation of the Traditional Latin EF Mass in each diocese of New Zealand.  I found our meeting of great assistance in this.”


Foederatio Internationalis Una Voce:

We have completed a report for the Federation on the current state of the Extraordinary Form of Mass in New Zealand.  Una Voce is concerned also with our advice that, except for a very short course, the seminarians do not receive training in Latin or the EF Latin Mass, in particular.  Una Voce is taking this up on our behalf with the Congregation of Clergy, which has responsibility for seminaries, and with the CDF.

Another matter also raised with FIUV for the attention of Rome is the urgent need for specific training to be mandated for Priests, Seminarians, and indeed all Religious or Lay “ministers” of the Eucharist  in the manner of giving Holy Communion on-the Tongue properly and graciously – as Catholic Mass rubrics actually require…!





ANNUAL GENERAL MEETING: 4.00 pm, Sunday 8 November 2020.

Venue:  St Columba’s Church Hall, Ashhurst, 83 Mulgrave Street, Ashhurst, Palmerston North.



 Friday, 7 November to Sunday, 8 November, 2020.


St Francis Xavier Church, 17 Russell Street Marton (Friday & Saturday); and

St Columba’s Church & Hall, 83 Mulgrave Street, Ashhurst, Palmerston North (Sunday).


Spiritual Director:

Fr Peter Brockhill (Marton)


Accommodation:  We are in the process of organising hostel accommodation in Marton for  $45 per person/per night, or people may arrange their own in Marton or Palmerston North.

For further information and costing contact:

Neil Coup: email: < Crooks:  email: <>




Friday, 6 November (First Friday) St.Francis Xavier Church, 17 Russell St., Marton:
5.00 pm Rosary (Sorrowful Mysteries)
5.30 pm Holy Mass
6.30 pm Tea (fish ‘n chips)
7.45 pm Meditations ex St Peter of Alcantara (Fr Peter Brockhill and Mrs Sharon Crooks)


Saturday, 7 November (First Saturday) St.Francis Xavier Church, Marton:
8.00 am Divine Office: Prime
8.30 Adoration; ending @ 9.25: Benediction Bl.Sacrament
9.30 Latin Rosary I (Joyful Mysteries)
10.00 Holy Mass (EDSNZ Requiem intention)
11.15 Morning Tea
11.45 First Talk (Fr P Brockhill)
12.45 pm Lunch
1.30 Latin Rosary II (Sorrowful Mysteries)
2.00-3.00 Holy Hour – Confession available
3.00 Divine Mercy Chaplet &  Benediction Bl.Sacrament
3.20 Afternoon Tea
3.45 Second Talk (Fr P Brockhill)
4.45 Latin Rosary III (Glorious Mysteries)
[Evening: (optional) Film: “The Song of Bernadette “ ]  (Venue, etc. TBC)
Sunday, 8 November (Pentecost XXIII) St.Columba’s Church,  Ashhurst:
11.30 Rosary
12.00 Holy Mass (Missa Cantata)
1.15 pm Lunch
2.00 pm Third Talk (Fr P Brockhill)
3.00 pm Concluding Prayer: Benediction Bl.Sacrament
4.00 pm AGM




Much ado…”

The Congregation for the Doctrine of the Faith is now directly in charge of the motu proprio Summorum Pontificum: one of its sections fulfills the duties that used to fall to the Ecclesia Dei Commission. In that capacity it has addressed to all the presidents of episcopal conferences throughout the world a letter dated 7 March 2020 and signed by Cardinal Ladaria, Prefect of the Congregation (and erstwhile President of the Ecclesia Dei Commission by virtue of the restructuring ordered by Benedict XVI). This letter is to be distributed to all the bishops in the world, who will have to fill in a nine-question survey on the application of the motu proprio Summorum Pontificum in their dioceses. The CDF sent it out to the bishops on 30 April 2020.

The letter was made public on the American website Rorate Caeli on 24 April 2020  ( ). It soon set ablaze the traditional world on all continents—granted, not a difficult world to set ablaze—which immediately took it as a threat to Summorum Pontificum.

Paix liturgique, which is hardly new to this postconciliar business, is naturally always prudent and circumspect about any possible attack on the rights of the faithful to the traditional Mass. Nevertheless, Paix Liturgique believes that this survey—as surprising as it is—ought to be considered in an entirely different light.

Where does this survey come from?

As the well-known joke goes, the “absolute” secrecy that theoretically covers Curial business is actually a matter of open secrets. Except when the treatment of an affair is limited to a small number of persons, which was evidently the case here, since the simple “officers” of the section in charge of Summorum Pontificum were not made aware of it.

Furthermore, a great number of decisions taken by the Congregation on sensitive issues are in fact inspired by directives emanating from the Secretariat of State, with varying degrees of precision. Such, for example, was the strange decree that Cardinal Sarah felt compelled to sign on 25 March 2020, which ordered that Holy Week ceremonies should be celebrated without a congregation in all countries affected by the Coronavirus. Yet Cardinal Ladaria’s letter does not seem to follow a request from the Terza Loggia (the floor in the apostolic palace where the Secretariat of State is located): it seems to have been in response to a request from Santa Marta, i.e., from the Pope.

In this connection it is important to remember the reactions that had greeted the two recent decrees actually prepared by officers of the CDF section in charge of Summorum Pontificum. These sought to allow a certain “enrichment” of the traditional form (seven new ad libitum prefaces plus the permission, also ad libitum, to celebrate more saints, particularly recently canonized saints). They had received the Pope’ approbation on 5 December 2019, were dated to 22 February 2020, and made public on 19 February 2020.

These decrees, for which see our forthcoming analysis, precipitated (as we reported in our Letter 740 on 8 April 2020) an outcry from the most determined enemies of the traditional liturgy. These opponents, led by Professor Andrea Grillo (who teaches at the Pontifical University San Anselmo), seized this opportunity to launch an extremely virulent petition on 1 April 2020 asking that this liturgy should stop having an exceptional status and that it should be fully subject to the diocesan bishops and to the Congregation for Divine Worship. In other words, they were once again asking for it to be controlled by the bishops, then eliminated. Cardinal Ladaria did not take this attack well, and requested a juridically argued response from Msgr. Markus Graulich, Undersecretary of the Pontifical Council for Legislative Texts: ).

It goes without saying that this pressure group, which numbers highly-placed allies, got the Pope’s ear. The latter has notoriously expressed no particular interest in the traditional Mass: neither approval nor hatred. When he arrived in Rome it was, for him, a very marginal phenomenon that only took on some consistency through its connection with the SSPX, in which, on the other hand and for complex reasons, he takes an evident “political” interest. He has on several occasions said that the older rite, to which in his view Benedict XVI had paid too much attention, was cultivated by a few old nostalgic persons and that it ought to be allowed to die a natural death.

It is noteworthy, however, that these sweeping judgments were given during ad limina visits of bishops complaining about the “difficulties” caused by the old-style celebrations in their dioceses. Noteworthy too is the fact that on each of these occasions the Pontiff substantially answered: no one touches Summorum Pontificum (such, for example, was his answer to the bishops of Apulia, in May 2013).

Also, a large group of Italian bishops is well-known for its hostility to the spread of this liturgy, unlike some French, British, and American bishops (among others) who have cut their losses and, despite their lack of sympathy for the traditional form, have found a way to live with it. Needless to say, of course, these Italian prelates, who hound the Tridentine liturgy, do not waste a single opportunity of presenting their recriminations to the Pope and his associates.

This has gone on to such an extent that Pope Francis has ended up realizing that this marginal liturgy actually exists, since it provokes such an irritated exasperation. And this, when all is said and done, is not without displeasing him. His style of government is to insist that those who consider themselves to be closest to him ought not to imagine that they are settled in a comfortable ideological situation. The favours granted to the SSPX and the status that has been preserved for the extraordinary form are tailor-made to remind them of the fact…

Yet he, or his personal secretarial staff, thought that it might be worthwhile to obtain detailed information on this traditional Mass that elicits so much wrath, and also on how all the bishops of the world (as opposed to a few of them) perceive it. Also, whenever one seeks to “lay a question to rest,” one names a commission and initiates an administrative investigation procedure. In Argentina, the following commonplace has been attributed to Perón: “If you want an issue to drag on forever, name a committee of inquiry.” Let us not forget that Pope Francis is an Argentine.

An inquiry then provides a way to answer “that the matter is under investigation” to those who come complaining. Still, following the Curia’s classic modus operandi, Cardinal Ladaria’s letter is dated to March 7, before Grillo’s petition, to avoid giving the impression that the latter provoked the former.

So the matter is being dealt with, though without excessive haste. Cardinal Ladaria’s letter asks that the bishops’ responses—so long as they take the trouble to answer—are to come in by July 31: exactly when the Curia goes into its deep summer slumber. Then, when work picks up again in the autumn, the little Summorum Pontificum section of the CDF will have to spend long months collating, studying, summarizing an enormous mass of responses in all languages (supposing that 2500 of the 3100 ordinaries of the world answer the nine questions, there will be over 20,000 answers to deal with, some of which could be long).


The questions posed to the bishops.

There are nine questions, among which are the found questions on the extraordinary form of the Roman rite that are usually posed to the bishops during their ad limina visits. They seek to discover two facts:

-what is the current situation of the extraordinary form in the diocese?

-what does the bishop think of Summorum Pontificum?

The author(s) is (are) trying to be objective and exhibit(s) good will towards the traditional liturgy, as question 5 indicates: “Does it occur to you that, in your diocese, the ordinary form has adopted elements of the extraordinary form?” This alludes to the oft-observed fact that the celebration of the extraordinary form leads those diocesan priests who use it to an improved and “enriched” celebration of the ordinary form, in a word, to a kind of “reform of the reform.”

On the other hand, the second question is awkward and hard to understand: “If the extraordinary form is practiced there, does it respond to a true pastoral need or is it promulgates by a single priest?” This is unfortunate, because it touches—albeit lightly—on the basic procedure of Summorum Pontificum: certainly, there is nothing in the spirit or the letter of Summorum Pontificum to prevent a priest from taking the initiative, but normally it is groups of faithful who put requests for Masses to their pastors (not to their bishops), who in turn are free to grant them.

The sixth question (“For the celebration of the Mass, do you use the Missal promulgated by Pope John XXIII in 1962?”) most likely alludes to the fact that in certain places a sort of hybrid Missal is used, inspired by the so-called 1965 rubrics, which is against the letter of Summorum Pontificum.

Here is the questionnaire:

1- What is the situation in your diocese with respect to the extraordinary form of the Roman Rite?

2- If the extraordinary form is practiced there, does it respond to a true pastoral need or is it promoted by a single priest?

3- In your opinion, are there positive or negative aspects of the use of the extraordinary form?

4- Are the norms and conditions established by Summorum Pontificum respected?

5- Does it occur to you that, in your diocese, the ordinary form has adopted elements of the extraordinary form?

6- For the celebration of the Mass, do you use the Missal promulgated by Pope John XXIII in 1962?

7- Besides the celebration of the Mass in the extraordinary form, are there other celebrations (for example Baptism, Confirmation, Marriage, Penance, Unction of the sick, Divine Office, Easter triduum, funeral rites) according to the liturgical books prior to Vatican Council II?

8- Has the motu proprio Summorum Pontificum had an influence on the life of seminaries (the seminary of the diocese) and other formation houses?

9- Thirteen years after the motu proprio Summorum Pontificum, what is your advice about the extraordinary form of the Roman Rite?

The traditional liturgy needs no permission to exist”!

Whenever these questions of a Roman authorization to celebrate the traditional liturgy are brought up, it is important not to go down the road of “it’s just a permission, it could always be revoked…”, and to think that the traditional liturgy’s existence depends on these permissions. As a matter of fact, the Tridentine Mass was forbidden by the reform of Paul VI. Yet despite this prohibition, thanks to some faithful, some priests, and two bishops, it lived on and spread to such an extent that the “moderate” wing of conciliar Rome, particularly in the person of Cardinal Ratzinger, later Benedict XVI, incrementally acknowledged its legitimacy in 1984, 1988, and 2007. It is, then, because those who practiced it were convinced, in the name of the sensus fidei, that the traditional liturgy was legitimate that the postconciliar authorities finally acknowledged its legitimacy.

Of course, these successive texts allowed it to spread even further—especially Summorum Pontificum, which brought the use of the Tridentine missal from an ill-defined status of ‘privilege’ to that of a right. Paix Liturgique has demonstrated in great detail that within ten years, i.e. until 2017, the number of ‘authorized’ traditional worship venues doubled throughout the world: in the USA, 530 traditional worship venues against about 230 in 2007; in Germany 153 against 54; in Poland, 45 against 5; in England and Wales, 147 extraordinary form venues in 2017 against 26 in 2007; in France, 104 traditional worship venues in 2007, 235 in 2019, to which add over 200 Society of Saint Pius X Mass venues (Source: our Newsetter; #601 [16 July 2017], plus more recent data).

Thanks are due to Benedict XVI for this free development, but thanks are also due to what came before and made it possible for the multitude of ‘resister’ faithful, thanks are due to the host of traditional priests, to Archbishop Lefebvre, to Bishop de Castro Meyer. Those people, to speak only of France (but one might also speak of the traditional liturgy’s place in the USA, with 1% of Mass venues and a laity well under the median age), provide a yearly “yield” of 15-20% of priests that function more or less as diocesan priests. Add to this men’s and women’s religious communities that are specified by this liturgy, and a whole network of independent schools whose chaplains celebrate the traditional Mass. As for future development, one can evaluate it with the series of survey polls Paix Liturgique commissioned between 2006 and 2016 (Eleven Surveys for History, Les Dossiers d’OremusPaix Liturgique, 2018).

So if bishops worldwide provide honest answers to this CDF questionnaire, they will confirm (and to tell the truth, the very fact that this questionnaire was sent out confirms it) a massive fact: fifty years into the liturgical reform, traditional worship, while in the minority, is certainly part of the landscape. It coexists with the new rite with a surprising vitality. With irreducible vitality, in fact. (Paix Liturgique Newsletter  Letter : #109, 22 May 2020)


An Act of Spiritual Communion (St. Alphonsus Liguori)

My Jesus, I believe that Thou art truly present in the Most Holy Sacrament.  I love Thee above all things, and I desire to receive Thee into my soul. Since I cannot at this time moment receive Thee sacramentally, come at least spiritually into my heart.. I embrace Thee as being already there and unite myself wholly to Thee. Never permit me to be separated from Thee.  Amen.



[Photo credit: John Cosmas]

Most of the faithful are in agreement that we must do a better job teaching young Catholics about their faith. Recent studies have shown that many Catholics have already left the Church by the time they reach adulthood. What has also been discovered is that many never really understood the faith to begin with.

Nowhere may this be more evident than with the Church’s teaching on the Real Presence of Our Lord in the Eucharist. Quoting the Council of Trent, the Catechism of the Catholic Church explains:

Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called “Transubstantiation”. (CCC 1376)

Few Catholics today would argue against the need to better catechise the young about the “Real Presence.” What too many fail to understand, however, is that good catechesis doesn’t always require words.

Just as the Mass itself is an action (the offering of the Holy Sacrifice on the altar) teaching the faithful about Our Eucharistic Lord is less about words, and more about actions. The picture [above] demonstrates my point. What individual elements are we seeing that attest to the “Real Presence”?

  • The young woman is kneeling to receive Holy Communion.
  • She is veiling in the presence of the Eucharist.
  • Communion is being distributed on the tongue and from the consecrated hands of a priest.
  • The priest has his index finger and thumb pressed together on his other hand since they touched the host following consecration.
  • The altar server is holding a paten under the chin of the communicant “so as to avoid the danger of the sacred host or some fragment of it falling.” (Redemptionis Sacramentum, 93).


Everything captured in this photograph teaches us about the “Real Presence” – without words.

There are those in the Church today who view all of the afore mentioned elements as superfluous. Many have spent decades jettisoning them from the Catholic Liturgy. Thankfully they are all either common to, or required at, the Traditional Latin Mass.

Educators tell us that people learn through different means. While one person may be an auditory learner, another may be a visual learner, and yet a third might be a kinesthetic learner (by movement). Catholics benefit from all three.

And yet, through the removal of such traditional disciplines as those illustrated in the picture above, the liturgical minimalists have failed to fully catechise the faithful.

They have also treated Our Eucharistic Lord as mere bread through their innovations and deprivations.

Indeed, the best catechesis seldom requires words.




LATIN MASS” MAGAZINE: Subscription: $60 per year.

Unfortunately the subscription has had to be raised due to the increase in postage.

If you have any queries please contact Chris Le Lievre email:





Subscriptions are now due for 2020 and a subscription notice is enclosed with this Newsletter.  The Chairman and Council are grateful to members for your generous donations.  Those donations enabled us to donate $1,000 again last year to help towards the seminary training of two New Zealand seminarians. (Mr Roger Gilbride will be ordained a priest and Mr Brendan Boyce will be ordained a deacon in Auckland on 3 October this year – see earlier post for details).

With postage going up exponentially we would be grateful for donations to our general fund to help with such ongoing expenses.




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