THE OLD ROMAN 24/xi/19

news, views & info

ORDO w/c Sunday 24th November 2019 Vol I Issue xiii

S24.11St John of the Cross C&D
Com. XXIV & Last Sunday PP
St Chrysogonus in Aquileia
(W) Missa “In medio” 
d. 2a) XXIVPP 3a) StChrys’
Gl. Cr. Pref.Trinity PLG
M25.11St Catherine of Alexandria V&M
(R) Missa “Loquebar” 
dGl. Pref.Common
T26.11St Sylvester of Osimo Abb
Com. St Peter of Alexandria BM
(W) Missa “Os justi”
St Peter of Alexandria B&M
Com. St sylvester of Osimo Abb
(R) Missa “Statuit”

2a) St Peter B&M
Gl. Pref.Common

2a) St sylvester Abb
Gl. Pref.Common
W27.11Feria IV XXIV Post Pent
(G) Missa “Dicit Dominus” 
Or… in the UK
St Gregory Thaumaturgus
(W) Missa “Statuit” 

noGl. Pref.Common

Gl. Pref.Common
T28.11St Saturnins of Toulouse B&M
(R) Missa “Statuit ei Dominus” 
d.Gl. Pref.Common
F29.11Vigil of St Andrew
(V) Missa “Dominus secus”
noGl. Pref.Common
S30.11St Andrew, Apostle 
Com. St Saturninus of Rome M 
(R) Missa “Mihi autem”
d.iiGl. Cr. Pref.Apostles
(V) Missa “Ad te levávi” 
d.2a) aCunctis 3a) BVM
Cr. Pref.Trinity 

KEY: A=Abbot A cunctis=of the Saints B=Bishop BD=Benedicamus Domino BVM=Blessed Virgin Mary C=Confessor Com=Commemoration Cr=Creed D=Doctor d=double d.i/ii=double of the 1st/2nd Class E=Evangelist F=Feria Gl=Gloria gr.d=greater-double (G)=Green H=Holy K=King M=Martyr mpal=missae pro aliquibus locis Mm=Martyrs Pent=Pentecost P=Priest PP/PostPent=Post Pentecost PLG=Proper Last Gospel Pref=Preface ProEccl=for the Church (R)=Red s=simple s-d=semi-double Co=Companions V1=1st Vespers V=Virgin v=votive (V)=violet W=Widow (W)=white *Ob.=Obligation 2a=second oration 3a=third oration


… to this thirteenth edition of “The Old Roman” a weekly dissemination of news, views and information for and from around the world reflecting the experience and life of 21C “Old Romans” i.e. western Orthodox Catholics across the globe.
CONTRIBUTIONS… news items, magazine, devotional or theological articles, prayer requests, features about apostolates and parish mission life are ALL welcome and may be submitted via email. Submissions should be sent by Friday for publication the following Sunday.

Traditional Customs this week…

The Bible tells us that, “it is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins,” (2 Maccabees 12:46) and especially in the month of November, the Church urges us to spend time in prayer for those who have gone before us. Prayer for the souls in Purgatory is a requirement of Christian charity, and it helps us to call to mind our own mortality.
It is customary for the faithful during the period of eight days from All Saints Day to visit a cemetery and pray for the dead on each day of the Octave. Here is a simple invocation for the dead, called the “Eternal Rest” prayer:
Eternal rest grant unto him/her (them), O Lord; and let perpetual light shine upon him/her (them). May he/she (they) rest in peace. Amen.
Latin version:
Réquiem ætérnam dona ei (eis) Dómine; et lux perpétua lúceat ei (eis). Requiéscat (Requiéscant) in pace. Amen.
Old Romans also pray this prayer for the dead anytime throughout the year, and whenever they pass a cemetery. Many families pray a Rosary nightly for the dead throughout the Octave of All Saints, concluding with this prayer.

St. Peter was Bishop of Alexandria (300-311) at the time of the persecutions of Diocletian and Maximinus Daia. When the first persecution started, he established penances for those Catholics who had made concessions to their persecutors to save their lives. These were Catholics who had become intimidated and committed the abomination of burning incense to the idols. Afterwards, in despair, they turned to the Church to ask forgiveness.
St. Peter of Alexandria composed a set of rules establishing penances for those who had lapsed so that they could make reparation for their infamous actions and be re-admitted to the faith.
To the lapsed who had suffered prison and sustained torture but afterwards gave up the Faith, he declared that 40 days of fasting were necessary for them to be purged. To those who had suffered in prison without torture but had made concessions, he prescribed one year of penance.
To those who had suffered none of these things but had deserted from fear only and timidity, he declared that the parable of the sterile fig tree would suit them. If, after three years they should show good fruits, labours making them worthy of penitence, then they should be assisted. But those who remained impenitent or despairing should suffer the fate of the cursed fig tree, which was cut down and thrown away.

The Vision of St Peter of Alexandria

After Peter of Alexandria had been apprehended and cast into prison, Arius became fearful that the Saint would die without giving him absolution. He asked, then, for principal members of the clergy to intercede for him before the Bishop. Those priests went to visit St. Peter in the prison.
After the customary oration, they prostrated themselves before him, and with groans and tears while kissing his hands, they implored him, saying: “Most blessed father, by the excellence of your faith, the Lord is calling you to receive the martyr’s crown. Therefore, do you not think it is right that, with your accustomed piety, you should pardon Arius, and extend your indulgence to his lamentations?”
The man of God, moved by indignation, raising his hands to Heaven, exclaimed: “Do you dare to supplicate me on behalf of Arius? Both here and in the next world, Arius is forever banished and separate from the glory of the Son of God, Jesus Christ our Lord.” Struck with terror, the priests were silent, realising that the Bishop gave forth such a sentence against Arius by divine inspiration. In fact, St. Peter later took aside Fr. Alexander, his companion in prison, and told him the reason for his severity:
“The hidden treachery of Arius surpasses all iniquity and impiety. What I said, I did not assert of my own self. For last night, while I was solemnly pouring forth my prayers to God and you were sleeping, a Boy of about 12 years, the brightness of whose face I could not endure, appeared to me in this cell, making it radiant with an intense light. He was clothed with a linen tunic torn into two parts, from the neck to the feet.
“At this vision I was stupefied with astonishment. When I could make bold to speak, I exclaimed: ‘Lord, who has rent your tunic thus?’ “He answered me: ‘Arius has rent it.’ And he added: ‘By all means beware of receiving him into communion; for tomorrow priests will come to intercede for him. See, therefore, that you not be persuaded to acquiesce. Rather, tell Aquillas and Alexander the priests, who will be your successors and will rule My church, not by any means to receive him. As for you, you shall very quickly fulfil the lot of the martyr.’”

St Andrew’s Day

In churches all over over Europe, the last day of November is a day to remember the Apostle who gave his life for spreading the Good News. In Patras (built on the shores of the Ionian Sea and the third largest city in Greece), the Cathedral of St Andrew close to the sea, is packed with worshippers, who then spill out into the streets for the dramatic and colourful procession where the relics (housed in a silver shrine) and the icon (holy painting) of Saint Andrew are carried, accompanied by chants and prayers.
Further west in the Mediterranean, on the southwest coast of Italy, facing the Gulf of Salerno, is the picturesque port of Amalfi. There, the Cathedral of Saint Andrew, sitting at the summit of steep and wide steps, glitters with gold mosaic. Inside, are the relics of the saint and his magnificent silver statue which is then carried out around the streets and squares of Amalfi to celebrate the Saint’s day.
Today, the magnificent 18th century St Andrew’s Cathedral in Kiev, with its white and pale blue walls, its green onion domes fringed with gold, stands where many earlier churches were built to commemorate the hilltop where St Andrew is believed to have put up the first Christian cross. Many wooden churches were built there, destroyed by marauding armies or simply pulled down. Here the feast of St Andrew is still celebrated every year.

The Old Roman View…

The XXIVth and Last Sunday Post Pentecost not only concludes the liturgical year, but also heralds the beginning of the new liturgical year, Advent. Otherwise known as “Stir up Sunday” because of the collect “Excita” (“Stir up the wills of Thy faithful people, we beseech Thee, O Lord…”) this Sunday both brings to a head the previous Sundays’ reflections on the eschaton (End Times) and the new season’s commemoration of the first (Christmas) and second coming of the Messiah.
In the Gospel of “Stir up Sunday”, Our Lord admonishes us, Matthew 24:24-25: “Then if any man shall say to you: Lo here is Christ, or there, do not believe him. For there shall arise false Christs and false prophets, and shall show great signs and wonders, insomuch as to deceive (if possible) even the elect. Behold I have told it to you, beforehand.”
These words of Our Lord should serve to remind us that our salvation is found only in Him and no other. The so-called “traditional Catholic piety” expressed by conservative adherents of the Novus Ordo, Ecclesia Dei communities, SSPX and even the Sedevacantists, is leading many would-be faithful Catholics unwittingly away from orthodoxy.
“For there shall be a time when they will not endure sound doctrine but, according to their own desires, they will heap to themselves teachers having itching ears: And will indeed turn away their hearing from the truth, but will be turned unto fables.” 2Tim.4:3
It is sad to say that the Great Apostasy in our day is not limited only to those outside the visible ecclesial unity of the Church, but even within it by those who should be able to discern better. So many throw over basic principles and tenets of the Faith in seeming desperation, as if the Word of God in Divine Revelation is not enough for them to trust in God. Why, for example, do people quote from private revelations rather than Scripture about the End Times?
“But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema.” Galatians 1:8
It is a basic tenet of the Faith that only God works miracles; He may or may not do so at the behest (intercession) of the Saints (Triumphant) or saints (Militant/Expectant) but only He and He alone may intervene miraculously in Earth. Likewise, though many of the Saints (and indeed saints) may have brought about the salvation of a soul, it is not by their strength nor power but Our Lord’s sacrifice on Calvary that redemption and thus the salvation of any soul occurs; a Saint/saint may bring a soul to know and receive that salvation, but they cannot “save” a soul themselves.
Though Our Lady has proven to be a most powerful intercessor, we should be careful not to attribute to her miracles God has granted. Neither should we confuse her integral role in our salvation as mother of our Redeemer, with the Act of Redemption itself; Christ’s sacrifice of Himself alone on Calvary saves us. Though Our Lady is of course intimately associated with Our Lord, we must be careful not to confuse her with His power and grace.
As we are reminded in the Mass “Salve sancta” on feasts of the Blessed Virgin Mary, Luke 11. 27-28 “At that time, as Jesus was speaking to the multitudes, a certain woman from the crowd, lifting up her voice, said to Him: Blessed is the womb that bore Thee and the paps that gave Thee suck. But He said: Yea rather, blessed are they who hear the word of God and keep it.”
As this Sunday’s liturgy and Christ’s own Word tells us, it is God and God alone Who saves us, answers our prayers and loves us more than we will ever comprehend. Don’t allow false piety to cloud your appreciation of the Gospel and your relationship and understanding of Jesus Christ. Whenever the End Times may be, hold fast to Christ and His Word above ALL others!

An Old Roman – Angélique Arnauld

“An Old Roman” is a weekly look at significant Old Romans in Church history…

Jacqueline-Marie Arnauld (also known as Mère Angélique, or Mother Angélique 1591 – 1661) was born to a prominent aristocratic family at Paris on September 8, 1591. Both her father and mother descended from families renowned for their lawyers, parliamentarians, and diplomats. Her grandfather Antoine Arnauld the Elder had battled the Jesuits in the parlement of Paris.
From her infancy, Jacqueline-Marie had been designated by the family as a future nun and superior. In 1599, her maternal grandfather obtained from the French King Henri IV a royal appointment of his niece as the abbess of Port-Royal-des-Champs, a Cistercian abbey just outside of Paris. Jacqueline-Marie was sent to another nearby Cistern abbey Notre-Dame-la-Royale to receive educational preparation for her future office. During her stay at this convent infamous for its decadence, Jacqueline-Marie discovered Stoic philosophy through her reading of Plutarch. This provided solace to her internal anguish over the corruption found in the convent.
The young nun, known now as Sœur Marie-Angélique de Sainte-Magdalene, was formally installed as coadjutrix abbess on April 10, 1602, just prior to her twelfth birthday. Upon the death of Abbess Jeanne Boulehart on July 3, 1602, she was declared Mère Angélique, abbess of Port-Royal. Because Mère Angélique was below the canonical age for installation as an abbess, her appointment had been obtained through a certain amount of deceit on the part of her family. This greatly upset and embarrassed Mère Angélique who, as a result, would become a zealous proponent of ecclesiastical reforms in order to prevent such abuses in the future.
The eleven-year old abbess had inherited a lax convent numbering only about a dozen nuns. Liturgical offices had languished; sermons were rarely heard; the nuns entertained themselves by leisurely visits with the neighbors, masked balls, and elaborate decoration of their private apartments. In 1608, Mère Angélique experiences a deepening of her commitment to the interior life and her rôle as superior to the convent. With the reluctant consent of her subjects, she launched a massive reform of Port-Royal. Her renewal sought to restore an authentic observance of the Cistercian life. These reforms included the abolition of private property and the institution of strictly communal property; the restoration of the rule of silence; the restoration of the night office; the institution of a vegetarian diet; the strict practice of cloister, with visitors relegated to a parlor divided by a grille.
Intellectual as well as moral, Mère Angélique’s reforms also promoted the development of a theological culture by the nuns. Distinguished theologians, including St. Francis de Sales, preached and lectured at the convent. The philosophical and theological orientation of these preachers was clearly Augustinian rather than Thomistic. This new Augustinian intellectual culture was reinforced by readings from Saint Augustine and Saint Bernard of Clairvaux at table and by the neo-Augustinian conferences on the spiritual life delivered by Mère Angélique herself. From 1626 until 1633), the abbey was under the chaplaincy of Oratorian priests. During this period, the nuns Port-Royal developed a spirituality strongly influenced by the mystical French School. As founder of the French Oratory and leading master of the French School, the Abbé Pierre Bérulle promoted apophatic theology, in which the negative attributes of the godhead are underscored. The French School further stressed the annihilation of self which is essential for union with God and authentic knowledge of the divine attributes. These Oratorian themes of divine incomprehensibility and annihilation of the human subject clearly influenced Mère Angélique’s approach to the Faith and religious life.
Under Mère Angélique’s direction, Port-Royal flourished as a model of reformed convent life. In 1626, the convent opened a Parisian branch in the neighborhood adjacent to the Sorbonne. In 1629, King Louis XIII approved one of the abbess’s most cherished reforms: the election of the abbess by the convent nuns themselves rather than by royal appointment. The term of office for an abbess would be fixed at three years rather than the prior practice of appointment for life. The nuns elected Mère Geneviève Tardiff as Mère Angélique’s successor in 1630. The new episcopal overseer of the convent, Bishop Sebastien Zamet, opposed Mère Angélique on the nature of conventual reform; the austere reforms of Mère Angélique were soon replaced by more theatrical liturgies and greater intercourse with the Parisian lay elite.
The election of Mère Angélique’s sister Mère Agnès Arnauld as Port-Royal’s new abbess in 1636 permitted a swift return to the principles of the Mère Angélique’s reforms. Appointed as novice mistress, Mère Angélique now focused on the spiritual and intellectual formation of younger community members. However, the restoration of Mère Angélique’s reforms also marked the beginnings of difficulties for Port-Royal. The abbey faced external opposition from both lax worldly elements opposed to reform and intriguing Jesuits who were jealous of a strong reform movement outside their own control.
Jean de Hauranne, abbé de Saint-Cyran, became the convent chaplain. A friend and disciple of Cornelius Jansen, Louvain theologian and bishop of Ypres, Saint-Cyran propagated the Augustinian teachings of Jansen through sermons, lectures, and spiritual direction. Amongst the Augustinian themes preached by the Abbé were human depravity on account of Original Sin, the fewness of the Elect, complete dependence on divine grace for salvation, and moral rigorism. Saint-Cyran’s teaching caused him to run afoul of certain influential persons in the French Church and State. He was imprisoned and the French government initiated a campaign against Port-Royal on charges that it was a center of heretical teaching supposedly based upon erroneous doctrines claimed to originate in Jansen’s book Augustinus. Further, the abbey was perceived to be supportive of political dissidence and plotting.
Any discussion of the supposed Jansenist heresy is complicated. The doctrines called Jansenist and of which the Port-Royalists were accused of promoting are would indeed be heretical. However, the Port-Royalists resolutely denied holding or teaching any such errors. Further, they rightly claimed that such false teachings cannot be found anywhere in Jansen’s Augustinus. Nevertheless, their opponents bitterly opposed them and repeatedly accused them of such heresy.
In subsequent decades, the supposed Jansenist orientation of Port-Royal intensified. A nearby community of laymen called solitaires living in the environs of the convent devoted their time to meditation and scholarship in the spirit of Port-Royal. They published the works of Jansen, Saint-Cyran, and other Augustinian authors favored by the Jansenists. These works became the staples of the convent school curriculum and of the texts read aloud during convent meals. Through correspondence Mère Angélique personally participated in the philosophical and theological disputation occasioned by Abbé Antoine Arnauld’s Frequent Communion (1643), Blaise Pascal’s Provincial Letters (1656), and Jean de Brisacier’s Jansenism Confounded (1651).
In 1661, Louis XIV intensified the campaign against Port-Royal. The French government demanded that all clerics, teachers, and members of religious orders sign a Formulary in which they assented to the papacy’s condemnation of five heretical theses allegedly found in Jansen’s Augustinus. This precipitated a crisis of conscience for the Port-Royalists, as supporters of the reforms and teachings of the abbey had come to be known. To guide the Port-Royalists during this difficult time, Abbé Arnauld, the brother of Mère Angélique, developed what came to be called the droit/fait distinction. According to this distinction, the judgment of the Church on matters of faith and morals (droit) binds the conscience of the faithful, since such judgments were essential to the divine mission of the Church to guide people to salvation. On judgments of empirical fact (fait), however, the judgment of the Church could be fallible, open to subsequent alteration or even reversal. Using the droit/fait distinction, the Port-Royalists could assent to the Church’s condemnation of the five condemned theses concerning grace and freedom; however, they could not assent to what they considered the Church’s erroneous judgment of fact that Jansen had actually taught or defended these heretical theories in the Augustinus.
Despite Mère Angélique’s efforts at intervention with civil and ecclesiastic authorities, the campaign of coercion against Port-Royal stiffened. In April 1661, the French authorities closed the convent school and novitiate, and the convent chaplain and confessors were exiled. In June 1661, the nuns reluctantly signed the controversial statement concerning Jansen but they declared that they only offered a reserved assent, to be interpreted according to the droit/fait distinction. At the urging of Louis XIV, the Papacy quickly annulled the reserved signature and demanded unconditional submission to all the Church’s judgments in the controversy.
In the midst of the crisis, Mère Angélique compared herself to St. Paula persecuted by the Pelagians. Far from confining herself within the limits of her abbey, she threw herself bodily into the struggle. She propagated her favourite ideas; she continually wrote letters encouraging some and condemning others. Stronger than all the rest in the loftiness of her intelligence and the firmness of her character, Mère Angélique was a leader of the party, and a leader who would die sooner than surrender. As a matter of fact, Mère Angélique Arnauld died on August 6, 166, filled with solicitude for her religious caused by the signing of the Formulary.
Mère Angélique’s spirituality has often been described as practical, more interested in moral than speculative issues. Mère Angélique probably never read Jansen’s Augustinus. But she had certainly read Jansen’s Reformation of the Interior Man, translated by her brother Robert Arnauld d’Andilly from the Latin original, and she had studied Saint-Cyran’s Popular Theology, a summary of Augustinian doctrine that served as the convent school’s major catechetical reference. The story of Mère Angélique and Port-Royal serve as the immediate preface to the emergence of Old Roman Catholicism. In the period following the death of Mère Angélique, the French government, supported by the Papacy and the Jesuits, increased its persecution of Port-Royalists for supposedly holding to heresies claimed but never proven to be contained in the Augustinus. Yet such heresies were in fact nowhere to be found in the book and the Port-Royalists would have rejected and anathematised such teaching were the indeed to be found therein! Many Port-Royalists would seek asylum in the Netherlands. Johannes van Neercassel, titular Archbishop of Castoria who governed the church in the Netherlands from 1663 to 1686, welcomed the Port-Royalist refugees into the Dutch Church. Here they would contribute to the development of the theological life of the Ultrajectine (named for the primatial see of Utrecht in the Netherlands) Church, which is the Old Roman Catholic Church.

Mère Angélique 1591 – 1661


One of the greatest impediments to evangelism in the 21C is not the ignorance of non-believers, but of believers! Catechism Classes are currently ongoing around the Communion for all levels of students, those exploring or converting to the faith, those being brought up in the faith and those preparing to be Baptised/Confirmed in the faith.

BACOOR (Philippines) the Mission Parish of Jesus the Divine Mercy offers a catechetical Mass for children on Sunday’s from 10am.

BRIGHTON (UK) the Brighton Oratory holds Catechism Conferences on Saturday mornings for those wishing to deepen and better understand their faith, from 10am following coffee and fellowship after the 0830 Mass.

CHICAGO (USA) the Mission Parish of St Anne‘s is holding classes for explorers and converts contact Fr Thomas Gierke OSF for more information [contact details below].

Of your charity…

For health & well-being…

Christopher, Lyn B, Simon G, Dagmar B, Karen, Debbie G, Fr Graham F, Fr Stephen D, Heather & Susanna L-D, Finley G, Diane C, Pat, Paul, +Rommel B, Penny E, Colin R, John, Ronald, Fr Gerard H, Lilian & family, Ruth L, David G, David P, Patrick H, Debbie G, Karen K, Fr Graham F, S&A, Dave G, +Charles of Wisconsin, +Tissier, Fr Terrence M, +Guo Xijin, +John P, Karl R-W, Fr Antonio Benedetto OSB, Fr Kristopher M & family, Mark Coggan, Ounissa, Ronald Buczek, Rik C, Adrian & Joan Kelly, Juanita Alaniz & family, Shirley V, Luke

For those vocationally discerning…

James, Breandán, Manuel, Vincent, Darren, Akos, Roger, James, Adrian, Carlos, Thomas, Yordanis, Nicholas, Tyler, Micha, Michael, Gaëtan

For the recently departed…

Lauretta (21.01.19), Clive Reed (23.01.19), Fr John Wright (24.01.19), Shelley Luben (11.12.18), Mick Howells (13.12.18), Daniel Callaghan (13.02.19), Alfie (Hub guest), Père Pierre Fournier (08.02.19), Jill Lewis (24.02.19), Cynthia Sharpe Conger (28.02.19), Richard (Ricky) Belmonte, Fr Leo Cameron OSA (29.03.19), Fr John Corbett (30.03.19), Deacon Richard Mulholland (Easter Day), Peter, Bernard Brown (27.06.19), Peter Ellis (01.08.19), Petronila Antonio (10.09.19), Fr Mark Spring (13.09.19), Jean Marchant (15.09.19), Mary Kelly (15.10.19), John Pender (23.10.19)

For those who mourn…

Barbara R & family, Brenda W & family, Joseph S, Catherine L & family, Rev George C & family, Jean C, Margaret & Bonita C, Debbie M & family, Phil E & Family, Adrian Kelly & family, Fr Nicholas Pnematicatos & family

Prayer Request Form

What is the name of the person to be prayed for?(required)What should we pray for…?(required)

Daily Missal

To accompany your worship why not invest in a St Andrew’s Daily Missal that contains ALL the Propers for ALL the Masses offered throughout the year?
The St Andrew’s Daily Missal also contains historical commentary and footnotes on the Feast days, devotions, prayers of preparation for before and after Mass as well as the Ordinary of the Mass and Propers for Vespers for Sundays and major Feast days throughout the year in Latin and in English. It also contains forms for Morning and Evening Prayer, Benediction of the Blessed Sacrament and Compline. It really is a treasury of devotion!

To order directly from the publishers, visit here $68 = £52.50 approx

Mass Centre Directory

If you would like your mission’s Mass times and other activities included here just submit details via email.


PHILIPPINESBacoor Parish of Jesus the Divine Mercy, Copper St. Platinum Ville, San Nicolas III, Bacoor, Province of Cavite

1000Mass & Children’s Catechesis
1st Wed’s1900Mass & O.L. of Perpetual Succour Devotions
1st Frids’1900Mass & Sacred Heart Devotions

PHILIPPINES, Lagunas Parish of San Isidro Labrador, Dita, Sta. Rosa

1st Wed’s1900Mass & O.L. Perpetual Succour Devotions
1st Fri’s1900Mass & Sacred Heart Devotions


UK, Brighton The Brighton Oratory of SS Cuthman & Wilfrid, 1-6 Park Crescent Terrace, Brighton BN2 3HD Telephone +44 7423 074517

Sundays0830Mass & homily
& Daily1000Breaking fast
Wed’s1730Holy Hour & Benediction
Sat’s0830Mass & homily
1000Catechism Conference

UK, Bristol The Little Oratory of Our Lady of Walsingham with Saint Francis, 11 The Primroses, Hartcliffe, Bristol, BS13 0BG

Sundays1030Sermon & Holy Communion


USA, Chicago IL Parish Mission of St Anne, Church of the Atonement, 5749 North Kenmore Avenue, Chicago, IL 60660 Telephone: (773) 817 – 5818

Sundays1800Mass & homily (2nd of the month)
Wed’s1930Catechism & Reception Class

USA, Chicago IL Missionary Franciscans of Christ the King, The Friary


USA, Glendale AZ St. Joseph’s Glendale AZ. Contact address: 7800 N 55th Ave Unit 102162 Glendale AZ 85301 Telephone +1 310 995 3126


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