Cleansing Fire

Defending Truth and Tradition in the Roman Catholic Church

Posts Tagged ‘Liturgy’

Guest Post by Pam Tette: The Mass

February 28th, 2015, Promulgated by Administrator

Many years ago, while on vacation in Reno, NV, I had the pleasure of attending Sunday Mass at St. Rose of Lima Catholic Church.   Reno, being a tourist location for Northern California  and Las Vegas, the church was packed. Before starting his sermon, the priest welcomed all visitors. The part of his sermon that has remained with me was this one point: “No matter where Catholics attend Mass, they can be sure that it is the same all over the world.”

That comforted me for many years, until I relocated to the Rochester area.  I have attended Mass in many parish churches. In large part, the Consecration seems to me to be one of the few, recognizable, contiguous and conforming aspects of the liturgy that resembles the ordinary Catholic rite. I have recognized Methodist, Lutheran,  and Nazarene influences.  I am confused. I am far from a Catholic historian, but since the Eucharist  was given to us by Jesus Christ at the Last Supper, how can it be changed so much?  It seems as if the liturgy has been distorted and capitulated to the Protestant off shoots when our rites are changed.

I may not be well-spoken about my religion, but I do know that a cheerleader, what’s-up-dude religion doesn’t attract new priests and religious. I had the opportunity to attend a Latin Mass steeped with solemnity and ritual.  The beauty of the music and the formality truly conveyed the presence of God. Isn’t that the sense of worship Catholics should want to leave Mass with? I hope so.

Obviously, I haven’t visited every church in the area. There must be parishes within the Diocese that still recognize the solemnity and dignity of worship, parishes that convey their commitment to our immortal souls.  I hope those parishes are made known and better recognized.

We have entered the Lenten season. To me, this season should be dedicated to the awareness of Jesus’ suffering and death on the cross for us, for our souls. Our churches are just that:  OUR churches. We should make our feelings and intentions known to the parish priest that we desire a more meaningful presentation of the Mass, and not just a social gathering filled with back slapping or glad handing participants.

In closing, I would like to thank Bishop Matano for his attention to our needs. His restorations, while gradual, convey to me recognition that Catholicism is experiencing a renewed attention to what the Roman Catholic beliefs really are:  the saving of souls and not feel good entertainment.

Candlemas in East Bloomfield

February 9th, 2015, Promulgated by Bernie

collage_edited-1Here is a link to a video of portions of the Candlemas celebrated in Saint Bridget Church of Saint Benedict Parish, in East Bloomfield, the evening of February 2. The blessing of the candles was followed by a Mass in Extraordinary Form (Traditional Latin Mass). The Mass setting was William Byrd’s Mass for Five Voices. (See related post here.)

Follow this link to the video.

A Fundamental Misunderstanding of the Nature of Catholic Liturgy

February 2nd, 2015, Promulgated by Bernie


From the New Liturgical Movement

“Catholics today might sometimes be struck by the passionate conviction of the younger generation of Catholics who are fighting for the cause of the Sacred Liturgy. It is as if we are fighting for dear life, in a struggle to the bitter end, against our mortal enemies. The reason is simple: we are doing exactly that. It is no exaggeration to say that there is a fundamentally false view out there, very popular nowadays, as captured in this paragraph from Whispers from the Loggia of November 24:

‘The office’s [i.e., Congregation for Divine Worship’s] new mission is likely to hew closer to Francis’ own… ‘ ” READ MORE

Read the interesting follow-up post Is the Liturgy an End or a Means? Further Considerations

Maximize the Beauty of the Liturgy

January 8th, 2015, Promulgated by Bernie

Epiphany 2015

Post by Gregory Dipippo

From the New Liturgical Movement

Dr. Peter Kwasniewski, Resurgent in the Midst of Crisis, chapter 1

Very short but spot on:

Jesus was born in a humble stable and placed in a manger, true. But the Wise Men did not bring Him straw, dirt, and dung; they brought Him costly royal gifts of gold, frankincense and myrrh. The way in which Our Lord was born revealed His humility, which disdains earthly pomp; the way in which the three kings adored him revealed…

Read More

The Silent Canon: Is Worship Supposed to be Awful?

January 5th, 2015, Promulgated by Bernie

A post from the New Liturgical Movement website.


Harris (Charles Harris) brings forward an abundance of quotations from the earliest liturgical sources to support his contention that the silent recitation of part or all of the Anaphora or Canon of the Eucharistic liturgy became the norm very early on in both East and West. This evidence—and more importantly, the underlying theology and spirituality to which it points—is a clarion call for Catholics of the Roman Rite to continue to work zealously for either the preservation and spread (in the usus antiquior) or the reappraisal and restoration (in the Novus Ordo) of the silent Canon. This ancient and longstanding custom, like the ad orientem stance and the exercise of liturgical roles by ordained ministers, expresses the great reverence due to our Lord Jesus Christ in the most Blessed Sacrament.

Harris first talks about the psychology of silence…

Read the entire post here.

The ‘already’ entering our ‘not yet.’

December 4th, 2014, Promulgated by Bernie

From the New Liturgical Movement December 1, 2014

The Book of Revelation: Guide to Catholic Worship by PETER KWASNIEWSKI

Liturgy is anticipated Parousia, the ‘already’ entering our ‘not yet.’

…the book of Revelation offered help to the nascent church in discerning what elements of Old Covenant worship to retain within the new worship of the New Covenant, inasmuch as the new both concludes and includes the old. In short: the Church can, and should, have buildings, ministers, candlesticks, chalices, incense, vestments, because her worship, being ordered to and derived from Jesus Christ, is the perfection of all that the old worship pointed to with these typological symbols, as yet to be fulfilled. They do not cease to be the symbols we need in order to perceive and enter into communion with Christ; they acquire a new purpose as symbols that point to a reality accomplished, a salvation won on the Cross, a glory shared with the faithful who may now enter heaven.

Read More

An Apostle, Not a Doubter

December 1st, 2014, Promulgated by Bernie

The Inaugural Masses of the Latin Mass Community at Saint Thomas the Apostle Church

Here are a few video clips from last Sunday’s (English and Latin) Masses at Saint Thomas the Apostle Church of the Saint Kateri Tekakwitha Parish in Irondequoit, New York. You have no doubt read of the amazing move of the Traditional Latin Mass Community into its new home at Saint Thomas the Apostle. The church has been effectively closed for four years. An English Novus Ordo Mass will also be celebrated each Sunday at 9 A.M. in addition to the Latin Extraordinary Form Mass at 11:15. The move was made last Sunday, the First Sunday of Advent.

Brief Video Clips: (Click on the Links)

Father Bonsignore’s Homily During the Novus Ordo English Mass at 9 A.M.

Entrance Procession at the Novus Ordo (English) Mass

Offertory Incensing at the Latin Extraordinary Form Mass at 11:15 A.M.

Preface, Sanctus, Agnus Dei of the Latin Mass

Consecration and Elevation at the Latin Mass

Holy, Holy, Holy – Lord I am not worthy – Final Blessing and Dismissal of Novus Ordo English Mass


Ordinariate Community in Washington, D.C.

September 16th, 2014, Promulgated by Bernie

From the National Catholic Register

By Charlotte Hays 9-12-2014


Msgr. Jeffrey Steenson, ordinary of the Personal Ordinariate of the Chair of St. Peter, celebrated Mass Sept. 7 at Immaculate Conception Church in Washington, D.C.
– Elza Daniel

WASHINGTON — A formerly Episcopal community that entered the Catholic Church in 2011 marked a historic moment in their journey to Rome when they gathered on Sept. 7 in downtown Washington for their first regularly scheduled Sunday Mass in the nation’s capital.

St. Luke’s at Immaculate Conception — as the community will now be known — offered its first Mass at Immaculate Conception Church in downtown Washington after its move from its former home in a small, rented church in Bladensburg, Md.

St. Luke’s made headlines in 2011 when it became the first Episcopal church in the Washington, D.C., area and the second in the state of Maryland to come into the Catholic Church under the provisions of Pope Benedict XVI’s Anglicanorum Coetibus. Anglicanorum Coetibus is an apostolic constitution that makes it possible for groups of Anglican congregations to enter the Catholic Church, while maintaining distinctive elements of their spiritual, pastoral, and liturgical patrimony.

The Vatican-approved Mass used by the St. Luke’s Community makes use of prayers from a number of Anglican and Episcopal sources, including the Anglican Books of Common Prayer from 1549 and 1662. The Mass fulfills the Sunday obligation… MORE

Read more:

Our own Roman Catholic Ordinariate Community here in Rochester (Henrietta) is the Fellowship of Saint Alban which offers the Anglican Use Mass every Sunday at 12:30 P.M. in the Church of the Good Shepherd, 3318 E Henrietta Rd, Henrietta. The Ordinariate Roman Catholic Mass fulfills your Sunday obligation.

The website for St. Alban is

The Mass at Saint Alban is celebrated “ad orientum”. The website for St. Alban is

Ancient Mass not as informal as claimed by liberal liturgists

August 22nd, 2014, Promulgated by Bernie

 From The Archdiocese of Washington


…These ‘houses’ (domus ecclesia or domus Dei) were usually rather sizable, with a central courtyard or large room that permitted something a little more formal than Mass “around the dining room table.”  I remember being taught (incorrectly) that these early Masses were informal, emphasized a relaxed, communal quality, and were celebrated facing the people. Well, it turns out that really isn’t true. People didn’t just sit around a table or sit in circle—not at all. They sat or stood formally, and everyone faced in one direction: east… 

(from the Didiscalia (ca. 250) …Now, in your gatherings, in the holy Church, convene yourselves modestly in places of the brethren, as you will, in a manner pleasing and ordered with care. [So these ‘house liturgies’ were NOT informal Masses. Good order and careful attention to detail were essential.] Let the place of the priests be separated in a part of the house that faces east. [So even in these early house Masses, the sanctuary (the place where the clergy ministered) was an area distinct from where the…

Read the whole post HERE

Week 32 in Catholic Media, 2014

August 8th, 2014, Promulgated by Diane Harris

I am delighted to say that this is the first week in which I’ve DISCOVERED the reportable news in The Catholic Courier! The information, published in Rochester’s Diocesan newspaper on August 4th (Feast of St. John Vianney!), appeared in Catholic News Service on Friday, August 1st.   Kudos to the Courier for the timeliness of what seems to have been missed in many other media, but kudos even more so for publishing what — not so very long ago — would have been ignored, maybe even wished away?

Curbing of Liturgical Abuse in the Pew

This very welcome news is directed at curbing abuses around the liturgical “Kiss of Peace” also known more informally as celebratory glad-handing.  That the Courier promulgated content of the Vatican letter so spontaneously is a good sign, in my opinion, that we can hope for the path that we’ve seen emerging so far and so effectively: 1) make people aware of their responsibilities in and outside the sanctuary, 2) remind those of good conscience to humbly obey what they have an obligation to obey, and 3) then take action for the protection and care of souls.  We are being made aware.  A circular letter from the Congregation for Divine Worship was promulgated to curb the liturgical abuses at the “Kiss of Peace.”  Apparently the matter has been under study for about 9 years, including the possibility of moving the KofP to another part of the Mass.  The decision is no change in “when” it occurs, but a reminder of due reverence for “how” it occurs.

Here are the highlights of the recommendations in the circular letter:

“… it emphasized that ‘it is completely legitimate to affirm that it is not necessary to invite ‘mechanistically’ to exchange (the sign of) peace.’   The rite is optional, the Congregation reminded, and there certainly are times and places where it is not fitting.”  [Note: this rite among the laity is not done in the Latin Mass, e.g.]

‘…  as translations are made of the third typical edition of the Roman Missal, bishops’ conference[s] should consider ‘changing the way in which the exchange of peace is made.’   It suggested in particular that ‘familiar and worldly gestures of greeting’ should be substituted with “other, more appropriate gestures.”

“…  several abuses of the rite …  are to be stopped:  the introduction of a “song of peace,” which does not exist in the Roman rite; the faithful moving from their place to exchange the sign; the priest leaving the altar to exchange the sign with the faithful; and when, at occasions such as weddings or funerals, it becomes an occasion for congratulations or condolences.”

“… episcopal conferences [should] prepare liturgical catechesis on the significance of the rite of peace, and its correct observation.”

It would seem, having been informed through the Courier of this development, that little time should be wasted in implementing the practice.  Meanwhile, for those whose emails have not been blocked, you might want to go to the Courier site and post your comments:

The complete text can be found here:   and was signed by Pope Francis on June 7, 2014, and promulgated in Latin the following day.  The English language version was apparently promulgated on July 12th.


Lest we be without a thorn in the side today:

Sister Simone

Sister Simone

Consider the ill-advised award bestowed upon Nuns on the Bus leader, Sr. Simone Campbell, who scandalized many as she led support for Obamacare, which directly funds abortions, requires employer funding for abortifacients and contraceptives  and requires coverage for sterilization.   She has been named recipient of the Pacem in Terris Peace and Freedom Award, and will receive it on Sept. 21 in Christ the King Chapel at St. Ambrose University in Davenport, Iowa. That is not to say she hasn’t made efforts in worthwhile areas as well, but she will likely be most remembered for grand-standing actions which oppose Church teaching and authority. See 


The Eternal Liturgy vs. Contemporary Worship

April 15th, 2014, Promulgated by Bernie

Here is a very informative and clearly written description of the biblical basis of the Divine Liturgy of the Eastern Church. I think it also applies to the Latin Rite, as well, especially the traditional Latin Mass.  The comparison, however, is by far with contemporary Protestant and non-denominational worship.

Orthodox Worship vs. Contemporary Also OT eternal pattern

photo: from the Preachers Institute

by Robert Arakaki

 Within the past few decades, a new form of worship has become widely popular among Christians.  Where before people would sing hymns accompanied by an organ, then listen to a sermon, in this new worship there are praise bands that use rock band instruments, short, catchy praise songs, sophisticated Power Point presentations, and the pastor giving uplifting practical teachings about having a fulfilling life as a Christian.  This new kind of worship is so popular that people come to these services by the thousands.  They go because the services are fun, exciting, easy to understand, and easy to relate to.  Yet this new style of worship is light years away from the more traditional and liturgical Orthodox style of worship.  How does an Orthodox Christian respond to this new worship?  Is it acceptable or is it contrary to Orthodoxy?  How should an Orthodox Christian respond to an invitation to attend these contemporary Christian services?


According to the Pattern

First we need to ask: Is there a guiding principle for right worship?  St. Stephen, the first martyr, gave a sermon about the history of the Jewish nation.  In this sermon he notes that Old Testament worship was “according to... READ MORE

Four voices will sing Septuagesima Sunday Mass this weekend

February 15th, 2014, Promulgated by Bernie



Healey Willan

The Fellowship of Saint Alban will celebrate Holy Mass this Sunday using Missa brevis No. 2 in F minor, by Healey Willan, sung by 4 voices (3:00 P.M., Church of the Good Shepherd, 3318 East Henrietta Road). The Fellowship Mass is celebrated Ad Orientem. (Click HERE to see a video clip of last month’s choral Mass at the Fellowship.)

Good Shepherd church, Henrietta

Church of the Good Shepherd

The order of service will be:

Asperges: anonymous polyphonic setting, c. 1450

Processional:  “We sing the praise of him who died” (Breslau)

Sequence: “The great creator of the worlds” (Tallis’s Ordinal)

Offertory: “O love, how deep, how broad, how high” (Deus tuorum militum)

Communion motet: “O sacred feast” (Healey Willan)

Recessional: “O Jesus, I have promised” (Llanfyllin)

Organ voluntary: Final, from Symphony No. 1 (Louis Vierne)

Beautiful and Intimate Mass

February 6th, 2014, Promulgated by Bernie

william-byrd mass 2Click on picture to see a clearer image.

William Byrd’s “Mass for Three Voices”, I have read, was probably composed for the environment of a small Catholic church or perhaps even for a chapel in a large household. Such an intimate feeling came to mind January 19 when the Fellowship of Saint Alban celebrated Sunday Mass with Byrd’s music.

See video clip of the Mass here.

The congregation of the Fellowship is small and the church they worship in –the original Church of the Good Shepherd in Henrietta– is also fairly small.  As the church is only on loan to the Fellowship each week, these former Episcopalians and Anglicans who are now Roman Catholics, have to set-up the chancel each Sunday according to the Anglican tradition, most especially putting together the riddle curtain that surrounds the altar on three sides. I am always reminded when I participate at Mass there of an an old and intimate English country church. It’s a bit of a stretch as the interior of the church is, otherwise, extremely plain. The Mass in the Anglican tradition is very similar to the traditional Latin Mass (the Extraordinary Form) except it is celebrated in English. Latin, however, often makes an appearance as you will hear if you watch the video clip. The vestments are also in the traditional older Roman vestments (think “fiddle back” that most folks over 60 will recall. “Thee” and “thou” all around, too, when it comes to language).

Anyway, the setting was perfect for “three voices”.  Sarah McConnell, David Klosterman, Aaron James (director, and organist) were the voices for the January Ordinariate Mass and they sang beautifully.

William Byrd, was an English Catholic at the time of the Reformation  and wrote both Catholic and Anglican church music.  The “Mass for Three Voices” was composed by him in 1593 with a second edition in 1598.

The Fellowship of Saint Alban is a Roman Catholic community. Attending Mass with the Fellowship fulfills your Sunday obligation. Mass is each Sunday at 3 p.m. at Good Shepherd Church in the old, original church building that fronts on East Henrietta Road (3302 E Henrietta Rd). Coffee and pastries always follow Mass.

Website for The Fellowship of Saint Alban here.

There are links to the entire Mass of the Fellowship’s website.

William Byrd’s “Mass for Three Voices” this Sunday

January 16th, 2014, Promulgated by Bernie

William Byrd

This Sunday, January 19, 2014, at the usual 3 pm Mass, St. Alban Fellowship will offer its first choral Mass for the second Sunday following Epiphany at the Church of the Good Shepherd –older Church building (map). Coffee hour following.

The settings for the Mass
will be sung from William Byrd‘s
“Mass for Three Voices”.
Anonymous, c. 1450 (polyphonic)
“Holy, holy, holy”
“Christ, whose glory fills the skies”
“Ye watchers and ye holy ones”
(Lasst uns erfreuen)
Communion Motet
Memento salutis auctor”
(William Byrd)
“Blessed city, heavenly Salem”
Organ voluntary
Prelude and Fugue in C”
(J. S. Bach)


The Universal Christian Vocation: Edify

October 13th, 2013, Promulgated by Gen

          St. Paul instructs us in his Epistle to the Ephesians to work constantly for the building up of the Church, for the nurturing of Her members. In St. Jerome’s translation of the Scriptures, the exact passage I should like to focus on is as such: ad consummationem sanctorum in opus ministerii, in ædificationem corporis Christi. Literally translated, it means: …to the consummation of the holy ones (i.e. “saints,” believers) in the work of the ministers, in the edification of the Body of Christ (that is, the Church). Verse 12 of Ephesians 4 uses a word that appears only a handful of times in the entirety of the Holy Bible – ædificationem, edification. Indeed, it is used only five times: twice in Corinthians, twice in Ephesians, and once in I Thessalonians. And in each of those times, it used the same way. It refers to the edification of the Church and the faithful.

I had to check my concordances to make sure I had not miscounted the use of this word. Maybe I overlooked its use in the Old Testament. It seems to be the sort of word that would be associated with the Temple in Jerusalem. After all, the Temple figures prominently throughout the historical books of the Old Testament, which chronicle its commissioning, its building, its desecration, its re-consecration, etc. It is mentioned throughout the psalms, many of which were written as “psalms of ascent” that pilgrims would chant as they ascended to the Temple Mount to worship God in His sanctuary. The prophets are seen, major and minor alike, admonishing their contemporaries, instructing them on the ways of God, directing them to realize the significance of the Temple in their midst. And yet, the word “edification” appears nowhere in relation to the worship of the Old Testament.

So why, then, does St. Paul use it to explain the mission of the faithful, instructing them either to edify each other or to edify the Church? The word has overtones of a sacred nature. You wouldn’t say in response to a neighbor’s “hey, how are you,” “I’m feeling edified, and you?” No. Edification is a higher state than being content, satisfied, or even joyful. Edification comes from a contemplation of God and the right, a contemplation of His Creation and how we interact with it. Indeed, the original Latin verb ædificare means “to build up, especially in a spiritual sense.” Were not the Old Testament prophets doing just this, though? Were they not building up the people of God in a truly spiritual sense?

            They were, to the greatest extent possible at that time. God dwelt with His people in the Holy of Holies, in the sanctuary of the Temple, wherein priests would offer sacrifice on behalf of the people. The Temple was the link between the Chosen People and their Lord, the place where Heaven and Earth met, where man and God walked together in harmony. However, when God became man, and was no longer hidden behind the veil in the Temple, no longer needing mediators such as priests and prophets, the world became the dwelling place of God, just as each person is a “temple of the Holy Spirit.” Christ came boldly into His Earthly reign, and did so for the edification of the people. The old ways yielded to the new, and we were given a new commandment, a new Sacrament, a new Church.

The fact that God left the Temple, that He chose to live and interact with His people, giving them the Incarnate Word, should speak to the need of the people, in every age, to be edified. For edification comes from many sources, but primarily, the spoken word. And what word is more sacred, more edifying, than the Word made Flesh? Christ is the source of grace which enables us to act in the way St. Paul desires. We would be unable to edify each other in the Church if we were not moved by the grace of God to do so. This grace rouses in us holy zeal and allows us in turn to diffuse that edification through His Church. And there is no surer method to edify the faithful than to share with them the Word Incarnate in a worthy manner.

Temple worship was a very particular thing, and no doubt edifying. I say without hesitation that I would undoubtedly have been edified in going to the Temple, in making that venerable pilgrimage to Jerusalem. However, the change in terminology belies a change in presence. Whereas God was spiritually present to the Israelites, He is physically present to His Church in the Blessed Sacrament. The Divine Teacher comes into our midst to instruct us, to lead us, to edify us. And it is our duty similarly to lead all Christians to a sense of edification, especially in our churches, where God now walks with us in perfect harmony.

Belief in the Real Presence of Christ in the Eucharist makes this task of edification a simple one. If we see the small, white host raised in Benediction over us, do we not feel a sense of wonder and awe that God should dwell so near, yet so veiled? The contemplation of the host alone leads us to consideration of He Who is Goodness, Beauty, and Truth Himself. We gaze upon His Presence with humility in order to allow this lesson, this Divine edification, to take root in our souls. Just as the priest raises Our Eucharistic King above us in silent Benediction, so too does Christ raise our hearts and minds to consider the greater things.

It is this raising of ourselves, the heightening of our intellect, of our charity, of our devotion and reverence, which serves to edify our neighbors. If we bear witness to our Faith in a tangible, dignified way, those around us, within and without the Church, are obligated to take notice and pay attention. They realize that our efforts, our focus on Truth, are not trivial things. Anyone has the ability to edified, just as anyone who has a profound and reverent love of Christ has the ability through his or her actions to edify. And none have a more perfect opportunity to live the command of St. Paul than does the priest.

         The priest stands at the altar charged with the singular task to bring Christ to His flock. He is charged with this duty by his congregation and by Christ Himself, Who called him by name to minister to Him in the sanctuary, to “go unto the altar of God, Who gives joy to my youth.” By his ordination, the priest finds himself to be, not his own person, but God’s and His Church’s. But this is absolutely necessary for the priest, for he surrenders his own aspirations, his own desires and agendas, for the sake of the edification of the faithful, the building up of the City of God.

For this reason, the priest must offer a Mass that is edifying. It must challenge the faithful to raise their hearts and minds to God. It must reach out to them as brothers and sisters in Christ. It must present them right teaching, and do so in a dignified way. For Truth demands reverence. If we attempt to convey the Sacred Mysteries without reverence, through a Mass stripped of genuflections and a sense of the beautiful, the Mass becomes a farce, a cross between the unbloody reenactment of Calvary and a Broadway musical. And this does not edify. It entertains. And nowhere in the Old Testament or the New did the prophets, evangelists, or St. Paul tell us “entertain the faithful in the Body of Christ.” No. We are told to edify and be edified in the transforming presence of Christ.

Therefore, each Mass must be offered with an eye to respecting the integrity of the ritual, a ritual which was designed to bring God to His people and His people to Him. Our own ideas on inclusivity or approachability are shown to be incredibly hollow and ineffective when presented with the immutable beauty of a liturgy whose priest sets out with the goal of edifying his congregation, not entertaining it. The eastward-orientation of the priest at Mass, with congregation and priest facing God in prayer together, prevented priests from turning the Mass into a show. While a priest could very easily offer an irreverent Mass facing the tabernacle or the people, when his face is turned towards God, the people assume that His thoughts are with God. When his face is towards the congregation, countless distractions might arise which, then, hinder the edification of the people.
The rubrics are not there to overcomplicate the Mass, to take it away from the people. Rather, the rubrics are there to bring the Mass to the people in the most authentic way possible. They ensure that the faithful are edified by holding the Mass as something sacred, something that belongs to the people, yet belongs to God, too. For, just as the Temple belonged to the people, the sanctuary was God’s. There has always been a designation, in the Old Testament and the New, between what is sacred and what is profane, “profane” literally meaning “outside of the shrine.” While God deigned to leave His dwelling in the Temple, this did not mean that the separation from the sacred and profane ceased to be.

This need for a reminder of what is sacred and what is not led to the advent of the communion rail, the rood screen, the iconostasis. Each of these liturgical delineations serve, not to separate the sacrifice of the Eucharist from the people, but to bring the people to the altar of God in a worthy, reverent way. The communion rail, for example, is actually considered an extension of the altar. And so, when communicants kneel at the altar rail to receive Our Lord, they are kneeling at the very table of God. When we have the Blessed Sacrament brought to us by designated members of the lay faithful, a sense of dependency on man is created. Whereas the communion rail invites us to come to God to receive Him at the very doorstep of mercy, we must now come to a fellow pilgrim to receive Our Lord.

          I do not say this to demean our Extraordinary Ministers of Holy Communion. In many parishes, they serve a necessary function. However, in many other parishes, they lead the faithful away from edification. When a young child sees a crowd of lay people distributing the Blessed Sacrament like so many overworked pharmacists dispensing medication, the unique role of the priest is diminished. Indeed, it is demeaned. And what is even worse, compounding this, is that the faithful fail in our mission to edify each other. If we fail to see the priest as a representative of Christ, if we fail to grasp the Real Presence because of the feigned enthusiasm of “Eucharistic Ministers,” we fail to edify each other, to impart right teaching to the faithful.

It has been said that there is no more eloquent sermon a priest can offer than a well-said Mass. A well-said Mass edifies the faithful. How many times have you left Mass in the past month feeling edified? How many times have you left Mass in the past month feeling frustrated? The countless distractions introduced inorganically to the Mass over the past several decades, the many feminizations and simplifications embraced to “make Mass more accessible,” have led the faithful away from the instruction of St. Paul, away from being aware of God’s awesome presence in our midst. Tabernacles are crossed without due reverence. Our Lord’s Body is ground underfoot by less-than-vigilant communicants. Sanctuary lamps burn out, leaving only memory to make the faithful recall the presence of Christ in our churches. This is not edification. This is, rather, evidence of a liturgical self-absorption.

This pride is what alienates the faithful, what makes them leave Mass still hungering for the Sacred. For while Christ has come to them sacramentally, they have not been edified. They have been, as I said, entertained. More accurately, I think it should be said that they have been “entertained at.” We recycle the same trite pop songs because “people like them.” Certainly people like them, for they are steeped in a sentimentality that has no real place in the liturgy. To focus on our feelings, on our own musical entertainment is to focus on ourselves, on our tastes, on what “sounds nice.” But what “sounds nice” and what “is sacred” are two separate questions. I would contend that what is genuinely sacred will always “sound nice,” for if music is authentically sacred, is artful, dignified, and universal, it will perfectly compliment the liturgical action in such a way as to rouse the faithful to contemplation of God.

And nothing rouses this contemplation in our hearts and minds as does the beautiful. Sacred art, architecture, and music appeal to our sensual natures. And in our age, which is obsessed with the senses, it seems as if we as a Church are afraid to meet this challenge. Sight, sound, touch, smell, taste all come together in the sacred liturgy, and the proper meeting of these senses is the surest way, combined with the priest’s humility and reverence, to edify the faithful. There is no shame in admitting to ourselves that we like nice things. Beauty appeals to us because it is an innate desire placed in us by the Creator in order to discover His presence in the world. It is a simple way to let God speak to us, by surrounding ourselves with holy reminders.

This age is, perhaps, the most sensual (sense-based) age in recent centuries. Our youth are constantly bombarded with music and images of a decidedly profane nature. What would happen, do you think, if sacred art and music found their worthy home, not on museum walls and in concert halls, but in our churches? The hunger in our souls to be edified would be met. We would encounter God in so many ways, all of which pointing us undeniably to His Real Presence, a presence so often ignored or forgotten even by those who profess a belief in it. This unfortunate reality can only be rectified by the humble and loving persistence of those of us who understand the integral nature of traditional liturgy and aesthetics. It is up to us, in our limited capacities, to lead our brothers and sisters to Christ in this unique way. Not everyone is called to do so, but some of us are. And we must be obedient to God, to His prophets, to His evangelists and saints, and strive constantly and in everything to work towards “the consummation of the holy ones in the work of the ministers, in the edification of the Body of Christ.”

We Are in the Middle of a Love Story – Latin and its Place in the Roman Church

September 8th, 2013, Promulgated by Gen

The Catechism of the Catholic Church tells us that the Mass is the “source and summit of the Christian life” (CCC 1324). The Constitution on the Sacred Liturgy, Sacrosanctum Concilium, states similarly that, “every liturgical celebration, because it is an action of Christ the priest and of His Body which is the Church, is a sacred action surpassing all others” (SC I.1.7). Throughout the entire history of the Church, this sentiment has ennobled our sacrifice of praise, directing us to offer to God the best that we possibly can. The goal in doing so is not to render each Mass a performance, or to “show off” our abilities. Rather, the sole purpose to offering Mass is the salvation of souls. Indeed, this is why it is the “source and summit,” for it gives us Christ to bring us to Christ. The Mass is the total offering of the Son by the Father for the remission of our sins, a commemoration of the Paschal Mystery wherein Christ ransomed us back to Himself.

tlmAnd so it is not entirely surprising that our Masses are often termed “celebrations.” The common question in sacristies around the world is, “who’s celebrating Mass today?” And celebrate we must, for the Mass is the setting in which God comes to us under the guise of bread and wine. He comes into our midst, into our very bodies, at the request of His servants, his clergy. “O admirabile commercium!” Our joy at such a reality ought to be brimming over, unbounded and uncontainable. The energy, the adrenaline, are surely there for the faithful whenever the priest holds aloft the host and the chalice saying, “Behold the Lamb of God.” The Scriptures are filled with accounts of uncontainable joy and enthusiasm. The psalms often highlight the praise of God “with timbrel and harp,” exhorting us to “clap our hands” and “be glad!”

So, glad we must be. Glad we are. Blessed are we who are called to the supper of the Lamb. Christ summons us personally to His altar to receive Him worthily, and this invitation ought not to be turned down. He gave Himself wholly for us; all that remains is for us to give ourselves wholly back to Him. And that is where the nature of sacrifice enters into our Earthly liturgies. If this encounter between God and man is the “source and summit” of our lives as Christians, does it not follow that we should actually make it seem as such? Are we not called to channel our joy and Eucharistic zeal in such a way as to lift up our souls just as the priest lifts up the Blessed Sacrament?

This is one of our universal calls as Christians. Every person has an invitation from God to serve Him in some way unique to the individual. Some are to be spouses, others monks and nuns, still others priests. There are an infinite number of vocations God gives to His people, but the one that links us all is a call to do Him homage in the most Blessed Sacrament of the Altar. The Church recognizes this universal call, and does so even so clearly as to recognize it in Her very name: the Catholic Church. This call, this catholic, universal, borderless summons of the Almighty, binds us one to another as brothers and sisters in Christ. We all approach the same God; we all approach the same altar.

This is why unity in worship is integral to the Christian life, and infinitely beneficial to the Christian soul. We are all individuals celebrating Christ’s selfless gift on Calvary, but when we come together in prayer as a community, we must direct our enthusiasm in a single, refined direction. Just as a prism takes light and sends forth the colors of the rainbow, so must our worship function in reverse. The various colors of our worship must be fused, blended, refined, so as to produce one single ray of light, one beam, one unified vision. If we focus on the individual colors in our lives, if we define ourselves by “my parish” and “your parish,” we automatically shrink the scope of the Faith to a local thing, not a catholic experience of God.

    This is why the beauty of a Latin liturgy is just that: undeniably beautiful. It takes the thousands of tongues of praise with which God has gifted us, and unifies them, binding them in one so as to create a harmony of perfect sacrifice. For in this liturgical, linguistic union, we lose ourselves in the immensity of Christ and His Church, focusing not on our own limited capabilities or cultural experiences. The value of Latin in the liturgical life of the Church is that it strips us of our pride, minimizes our ego, makes the Mass entirely sacrificial and Christ-centered. Our Masses far too often seem to canonize the community, or worse yet, to worship it. Latin makes this impossible, due mostly to the fact that it is a foreign tongue. It makes us all equals in the eyes of the Church.

Latin is not meant to stifle our joy. Nor is it meant to appeal to a small circle of erudite priests and seminarians. It is the universal, the catholic language of the Church, and serves, as I have said, to gather our many disparate voices into one. The ancient people of the Old Testament attempted to build a tower to reach the Heavens, and were punished for their arrogance by a multiplicity of tongues. The Mass reverses that, and rewards our humility with a unification of tongues.

And not just “tongues,” but hearts and minds, as well. Latin is, by its very nature, perfectly suited to liturgical worship. A primary attribute is that it compels us to raise our hearts and minds precisely because it is foreign. It challenges us to be attentive, to think, to offer praise to God with our whole being and not sit back in our pews with a spirit of complacency. When we praise God exclusively in our own language, our praise runs the risk of becoming too casual, too “familiar” with God. While God gave Christ to be our friend and brother, He gave Christ, too, to be our King and Savior. Latin stirs in us this royal sentiment, addressing our sovereign and savior in a language which sounds fitting for such an instance.

Latin, also, is a beautiful, poetic, passionate language. While many languages are similarly beautiful, Latin eclipses them with its antiquity and its nobility. It has a clear ability to transcend the present and appeal to those things which are eternal. Latin is outside of our present-day existence on the street, and this is why it continues to be set apart for use in our liturgies. Just as our Jewish brothers and sisters have their own sacred language reserved for liturgy, so, too, do we. It is a language of poetic beauty, and therefore makes the Mass seem “entirely other.” Many of our brothers and sisters dislike Latin for just this reason, explaining how it makes them feel alienated. However, their focus remains on their own personal tastes and experiences, and fails to look up and take into consideration all the members of the Church. We must be an inclusive Church, and the boundaries of our inclusivity don’t end at the parish parking lot.

Latin is lofty, fitting for kings. Latin is beautiful, fitting for God’s creation. Latin is ethereal, fitting for the Mass. Latin is inclusive, fitting for use by the entire Church of God. To claim that Latin does not meet the needs of the Church, that it keeps the laity at arm’s length, is to have a regrettably narrow focus. If we feel intimidated by the use of Latin, the looming prevalence of chant and polyphony, the absence of vernacular hymnody, we should ask ourselves “why?”

The answer will invariably be along the lines of, “it makes me feel little.” We might feel lost, confused, isolated. We might feel wholly unwelcome at, even uninvited to participate in the Sacred Mysteries. But what we must realize is that we will only feel that way if we are unwilling to surrender totally to Christ. If we feel this way, we are placing ourselves, our own insular and limited perception, above that of Christ’s Church. Latin only makes us feel overwhelmed if we fight it out of a sense of entitlement. We must always approach the altar with a spirit of absolute humility. Rejoice, yes, but temper your rejoicing with the realization of who you are.  We are, each of us, sinners. We trust in God’s mercy. And we approach the Mass with a sense of great joy, but simultaneously, with some measure of hesitation. After all, we should be in awe when we attend Mass.

The depth of the Mass is unfathomable (hence “awe”). At the words of a mere man, Christ descends to our altars, in our very presence, and makes Himself wholly present in the Blessed Sacrament. Do we really feel that the merits of community singing outweigh the reverence and solemnity demanded of such an awesome gift? Do we really place more of an emphasis on our own desire to belong, on our own insecurities, than we do on approaching God with humility? Latin ensures just such an approach, and does so through its timelessness, through its beauty, through its foreign nature.

This is its allure to this current generation. For so long, our youth have been coddled, their Masses emasculated and robbed of their depth. On a subconscious level especially, they are rebelling against this vernacular status quo (given the opportunity, of course). Present any child, teenager, or young adult with Gregorian chant, and it will bring about a change in them. They may or may not be able to explain the nature of this change. It may not even be visible to our eyes. But what is of tantamount importance is that there is in his heart no animosity, no hostility, no resentment. There is an openness to Latin, to chant, to Tradition. And that is the main difference between our youth and the generations of the 60’s and 70’s.

  And so all that is left for us to do is reintroduce Latin, to expose our young people to the unquestionable beauty of the Faith, so richly embodied in her use of that venerable language to convey Truth. There is no reason to be shy in defending the use of Latin in the Church’s liturgical life. Bl. John XXIII, the Roman Pontiff who oversaw the first portion of the Second Vatican Council, stated in no uncertain terms that, “The Catholic Church has a dignity far surpassing that of every merely human society, for it was founded by Christ the Lord. It is altogether fitting, therefore, that the language it uses should be noble, majestic, and non-vernacular” (Veterum Sapientia). Champions of so-called “reform” attempt to point to him and his successor Paul VI as defenders of vernacular liturgy. However, this is far from the truth of the matter.

Indeed, the Second Vatican Council reconfirmed again and again that Latin is the universal language of the Church. It is the universal language of Christian prayer. After all, Gregorian chant has “principal place” in Catholic liturgy. Paul VI himself expressed this sentiment when he wrote, “The Latin language is assuredly worthy of being defended with great care, instead of being scorned; for the Latin Church it is the most abundant source of Christian civilization and the richest treasury of piety. We must not hold in low esteem these traditions of your fathers which were your glory for centuries” (Sacrificium Laudis). The two Conciliar pontiffs uphold the use of Latin, and direct us to defend its use.

Unfortunately, we have seen no such realization of the Second Vatican Council. We have, however, seen its documents subverted for political agendas which run entirely contrary to the heart of the Church. Those who profess to serve “the Spirit of Vatican II” have, in most circumstances, never even read the documents it produced. Rather, they allow erroneous teaching to take up a home in their hearts. And why? It would seem counterintuitive to reject something so timeless as the “traditions of your fathers” for something so new and innovative.

The simplest explanation is that those who were entrusted with implementing the reforms of the Second Vatican Council had, many of them, long since ceased to realize their love affair with Truth. Saving souls took an auxiliary role in the Church’s mission. Community-building took primary place. No one who authentically loves the Church, the Mystical Spouse of Christ, would so zealously rob Her of Her majesty, and so dreadfully undercut Her sacred liturgies. Ven. Pope Pius XII reminds us that Latin “affords at once an imposing sign of unity and an effective safeguard against the corruption of true doctrine.” By placing the most sacred words ever pronounced in our own language, in making them seem suddenly so deceptively mundane, we lost that safeguard. And does a lover strip his love of dignity, of security, of beauty? Does a lover seek to diminish the complexity of his partner in order to appreciate her? No. If he loves her truly, he will strive to learn her ways, to contemplate them, to interact with them in such a way as to keep the flame of their love ever burning.

When priests and bishops stripped our liturgies of their natural language, of their chant, of their vestments, of their altars and sacramentals, they stripped the Bride of Christ of her wedding garments, and forced Her to stand there, mirroring Christ, unprotected and derided by the centurions. We force on Her brow the crown of thorns of feigned inclusivity. We place in Her hand the sceptre of castrated authority. This is not the act of a lover. This is the act of those whose love has run cold, if it has ever run at all.

The absence of Latin betrays a premature end to the love story of the Mass. When we cease to offer the best we are able to offer, when complacency rules our liturgical sensibilities, we must pause and ask ourselves why our affections have run cold. Why do we turn so ashamedly from our noble and rich heritage? Why do we shirk Tradition?

We do so because we do not know how to love. Latin is the Church’s language of universal love. It is, by its very nature, a language of poetic beauty, and therefore perfectly suited to communicate Christ’s love for us through His Church. It demonstrates, too, the victory of that love, for what was once a pagan tongue uttered by Romans over two millennia ago is now the pure language of the Church which rose up and choked out that culture of fear and lust. The Roman Empire fell, and was swiftly replaced by the Roman Church, which maintained the imagery and symbolism of the Empire in order to convey the absolute power and love of Christ, Who is Priest, Prophet, and King.

Indeed, in the Council document Sacrosanctum Concilium, the Church states, “Rightly, then, the liturgy is considered as an exercise of the priestly office of Jesus Christ. In the liturgy the sanctification of the man is signified by signs perceptible to the senses, and is effected in a way which corresponds with each of these signs” (SC I.1.7). Latin is the bridge between worlds, in which this “perceptible sign” directs us towards a deeper understanding of the Sacred Mysteries. Through its veil of mysticism, we enter into a direct contemplation of the immensity and wonder of God.

And this is no mistake. Over 2,000 years, new vernaculars have come and gone, but the original vernacular of Latin has remained. It was that language that Pilate used to pronounce his sentence. It was that language that graced the sign above Christ’s head. It was that language that the martyrs breathed in their last moments. It is this language that transmits to us, unbroken, the entirety of our Tradition. And it is this Tradition that demonstrates to the faithful that we truly are “in the middle of a love story, and each of us is a link in this chain of love. And if we do not understand this, we have understood nothing of what the Church is.”

Introit: Yearning For The Messiah

September 5th, 2013, Promulgated by Bernie

Introit to the Mass for Christmas Day_1395 1

At the church I attend the troublesome1 (to me) entrance or ‘gathering’ hymn has been dropped, replaced by the chanting of the traditional Introit. This reintroduction of the traditional Introit offers us the opportunity to rediscover an analogical interpretation of the rite that better communicates the sense of the unfolding of salvation history.

The Introit is a chant made up of an antiphon followed by a Psalm verse, and then the Glory Be to the Father. The antiphon is then repeated, thus concluding the Introit. The text of the Introit varies from day to day.

The Psalms of course are Old Testament and are understood by Christians as symbolic of the praises, prayers, and “sighs”2 of the Jewish people – a “yearning”3 for the coming of the Messiah. The Introit was interpreted by one medieval writer as representing “the praise of the Church of the Jews”4. The same author associated the “Introit antiphon with the praise offered by the patriarchs (e.g. Abraham), the Psalm verse with the praises of the prophets (e.g. Isaiah), and the Glory Be to the praises of the apostles.”5

For centuries, the Introit was chanted as the priest exited the sacristy and processed to the foot of the altar. How wonderful to contemplate the Jewish yearning for the coming of the Messiah expressed in an Old Testament Psalm while the priest –in the person of the Messiah—comes forth from the Father and approaches the altar of our salvation.

What do we think about during a ‘gathering’ hymn? Whatever it is I doubt that it holds as much depth of meaning as the traditional Introit especially considering that, in the Mass, a drama of cosmic proportions unfolds.


1 In my opinion, the usual entrance hymn and gathering ‘rite’ has deteriorated in many churches into something mundane and even, in some places, inappropriate. It is often followed by the banal “Good morning everyone! Thank you for coming! What a gorgeous morning.” There is almost always a comment on the weather and a list of names of people celebrating this or that or who did something needing recognition. We were visiting a church one Sunday where the priest, following the entrance song and silly greeting took a survey of where everyone was from to discover who had traveled the farthest. We were absolutely thrilled to be the winners as we don’t ever want to forget and stumble into that church again. I don’t wish to suggest that the contemporary entrance rite is somehow deficient as originally designed, just that it often seems subject to all kinds of abuses and triviality, including lousy music, that communicates nothing about the cosmic reason as to why we are, in fact, there. Incidentally, the entrance rite is often where we are treated to shoeless prancing of liturgical dancers worshiping bowls of incense (the universal reaction to which is congregational embarrassment). Oh yeah, that will bring in the crowds and fatten the plate.

2 James Monti, A  Sense of the Sacred, (San Francisco, Ignatius Press, 2012) p.31

3 Monti, 31

4 Monti,31

5 Monti, 31

Photo Credit: Illuminated Choir Book, 1395, by Don Silvestro dei Gherarducci; Introit to the Mass for Christmas Day. The picture represents the Nativity and the Annunciation to the Shepherds.

We’ve lost it.

August 29th, 2013, Promulgated by Bernie
Epistle Borris Latin Mass County Carlow February 2013 Kildare and Leighlin kandle


I can recall being told by the sisters, back when I was in grammar school in the 1950s, that when the priest moved from the right side to the left side and back again in front of the altar, it symbolized the shuffling of Christ, during his passion, between the Roman and Jewish authorities. This and other such analogical interpretations of the ceremonial of the Mass arose from the very nature of the Mass as the re-presentation of the sacrifice of Calvary. In the history of liturgy, what started out as functional gestures or movements gradually took on analogical or allegorical interpretations to help the clergy and laity understand the cosmic dimensions of what takes place in each and every Mass.

Then, in the 1970s and 80s, poorly instructed liturgists took matters into their own hands and told us that we had to give up such thinking, that we had to let go of such accretions added centuries after the Last Supper and the original worship practice of the very earliest Christians. They insisted that we return to the practices of the Christian house-churches which were, presumably, free of any real liturgical practices or symbolization.1 The Mass, they said, was simply a shared meal (the Eucharist) during which we recalled stories from our religious past (Old Testament and New Testament readings). We were to look at the Mass as something like the American Thanksgiving dinner at which family members feasted on a turkey and recited the same stories from previous Thanksgiving dinners, reacting to them as if they had heard them for the first time. It was at this point then that most Catholics were subjected to constant and experimental changes in the Mass because, of course, no one really knows how the earliest Christians in the house churches actually worshiped. The Mass became the plaything of liturgists and local liturgy committees resulting in bizarre practices that were probably not even remotely related to the earliest Christian liturgies.

Thankfully, we seem to be moving away from that kind of thing, mostly because of the writings, teachings and practices of Pope Benedict XVI. Even so, much of the analogical and allegorical richness that attended the traditional Latin Mass has been lost in the ceremonial of the new Mass, at least as it, in my experience, seems to be celebrated in American parishes today. Unless performed with reverence and solemnity the movements, gestures and prayers of the priest and other servers remain merely functional. It is nearly impossible to experience today’s informal approach to the Mass as anything more than merely coming together of the members of club or other group to trade stories and eat a barbeque.

Take, for example, the entrance rite. In most Masses celebrated in our churches today I would guess the entrance rite has become a “gathering rite”.  “Gathering” is a significant concept to liberal liturgists with its emphasis on ‘community’ and is something akin to members of the extended family gradually showing up for Thanksgiving dinner.

Snapshot 1 (8-28-2013 3-42 PM)_edited-1Yet, the entrance rite of the old traditional Latin Mass had several analogical interpretations2 that did indeed call to mind the whole mystery of our salvation (the cosmic implications of what was happening). In one interpretation the entrance rite was likened to the first coming of Christ into the world through the Incarnation. Everyone understood that the priest represented Christ; the priest as alter Christus who emerges from the sacristy, coming forth from his Father in heaven and from the womb of the Blessed Virgin Mary, to enter the world “as a bridegroom coming out of his bride chamber” (Ps 18:6). The priest was vested as Christ was vested in the flesh of our humanity. Acting in the person of Christ he approached the altar to offer the new sacrifice of the new covenant in the Mass. Not today! “Let us stand and welcome Father so and so”; I’m sure most of us have heard that at one time or another. At the very most we experience the entrance rite today as just a functional start to the affair. In fact, in most parishes I would guess, the priest carries a hymnal and joins in the singing with the congregation, thus shedding his role in persona Christi. The priest is just another member of the group who serves as a temporary leader.3

We could list and describe numerous examples of lost analogical or allegorical interpretations in the new order of the Mass as commonly celebrated, today.4  Such loss has eliminated the contemplative and meditative aspect of liturgy that conveyed a deeper understanding and experience for people.


1 A rather foolish assumption considering how the Jews at the time of Jesus were a liturgically rich society in both their public and domestic rituals. But then, according to the liberal liturgists, Jesus was a social activist and would be anti-ritual, anyway.

2 There have been many interpretations proffered over the centuries for this or that aspect of the vestments, furnishings, gestures and movements of the liturgy, but none, as far as I know, are ‘official’.

3 This is, of course, exactly what liberal liturgists want us to believe, that the priest is not special in any sense  –the “priesthood of all believers” thing.

4 For another example: The standing at the right side of the altar by the celebrant in the early part of the Mass, up to the reading of the epistle, was seen as representative of Christ coming first to the Jews before the pagan Gentiles. In the new order of Mass the priest never moves from the center of the altar, eliminating any need for an analogical explanation that would deepen the contemplative experience for the congregation.

Reminder: Mass for Priestly Vocations – Friday, August 16

August 10th, 2013, Promulgated by Gen

This is just a reminder that on Friday, August 16th, at 6:30 PM, there will be a Mass offered at the Carmelite Monastery on Jefferson Road. The intention of the Mass is for an increase of priestly vocations. Fr. Michael Mayer will be presiding. Holy Mass will conclude with Exposition and Benediction of the Blessed Sacrament.

Vespers 6

These events are wonderful opportunities to practice what we preach. We need priests badly, and if we gather together to pray for this intention, just imagine how much more efficacious our prayers will be!


Reminder: Mass for Vocations, Tomorrow, 7:00 PM at St. Anne

April 25th, 2013, Promulgated by Gen


Just a brief reminder that tomorrow is the Mass for Vocations held at St. Anne, sponsored by the Knights of Columbus Council 11411.

Friday, April 26, 2013, 7:00 PM

St. Anne Church

1600 Mt. Hope Avenue

Fr. John Colacino presiding, Deacon Tom Jewell preaching

Refreshments to follow Mass.