news, views & info
ORDO w/c Sunday 15th December 2019 Vol I Issue xvi
|S||15.12||THIRD SUNDAY OF ADVENT|
Com. Octave of the Conception
(Rose) Missa “Gaudéte in Dómino ”
3a) Deus Qui
noGl. Cr. Pref.Trin. BD
|M||16.12||St Eusebius of Vercelli B&M|
Com. Feria II of Advent III
(R) Missa “Sacerdotes Dei”
|s.d||2a) Advent III|
3a) Deus Qui
|T||17.12||Feria III of Advent III|
(V/R) Missa “Gaudéte in Dómino”
|s.d||2a) Deus Qui|
3a) Pro Eccle
Feria IV of Advent III
(V) Missa “Roráte, coeli”
In the Province of Europe
The Expectation of the BVM
(W) Missa “Roráte, coeli”
|2a) Deus Qui|
3a) Pro Eccle
|T||19.12||Feria IV of Advent III |
(V/R) Missa “Gaudéte in Dómino”
Centenary of Archbishop Mathew’s repose in the Lord 19.XII.1919
|s.d||2a) Deus Qui|
3a) Pro Eccle
|F||20.12||Advent Embertide |
Feria VI of Advent III
Com. Vigil of St Thomas Apostle
(V) Missa “Prope est tu”
|s.d||2a) Vigil St Thomas|
3a) Deus Qui
|S||21.12||St Thomas the Apostle |
Com. Ember Saturday of Advent
(R) Missa “Mihi autem”
|d.ii||2a) Advent Ember|
Gl. Cr. Pref.Apostles
PLG of Ember
|S||22.12||FOURTH SUNDAY OF ADVENT (V) Missa “Roráte, coeli”||s.d||2a) Deus Qui|
3a) Pro Eccle
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
- The preceding Sunday of Advent is always commemorated through the week unless a feast of DII rank or higher;
- “DeusQui” is the seasonal collect of the BVM; “ProEccl” collect “against the persecutors of the Church”
… to this sixteenth 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.
The Third Sunday of Advent
The First Coming. In the same way that St. John the Baptist prepared the Jews for the coming of the Messiah, so he prepares us for the union, closer every year, which our Lord forms with our souls at Christmas.
“Make straight the way of the Lord,” cried the forerunner of Christ. So let us make straight the way into our hearts, that our Savior may enter and give us his graces of life and freedom.
The Second Coming. It is to our Lord’s coming at the end of the world that St. Gregory alludes in his explanation of the Gospel: “John,” he says, “the forerunner of the Redeemer, goes before our Lord in the spirit and power of Elias who will be the forerunner of Christ as Judge. So also in the Introit and Epistle, the allusion is our Lord’s coming for the Judgement. If we feel great joy at the approach of the Christmas feast, reminding us once more of the lowly Infant in the Manger, how much more should the thought of His Coming in all the splendour of His power and majesty fill us with a holy sense of triumph, since only then will our redemption be fully accomplished.
St. Paul writes: “Rejoice in the Lord always: again I say, rejoice … The Lord is nigh.” The rose colour of the vestments used this day is a paler kind of violet; it expresses some relaxation in penance, owing to the joy of the heavenly Jerusalem into which our Lord will lead us, “Rejoice, O Jerusalem, with great joy, for there shall come unto thee a Savior”. Let us greatly desire this coming which the Apostle tells us is near. We should long with a holy impatience that it may quickly come to pass. “Stir up, O Lord, Thy might, and come to save us.” (Alleluia).
The Expectation of the BVM
This feast, which in recent times has been kept not only throughout the whole of Spain, but also in many other parts of the Catholic world, owes its origin to the bishops of the 10th Council of Toledo, in 656. These prelates thought that there was an incongruity in the ancient practice of celebrating the Feast of the Annunciation on the 25th of March, inasmuch as this joyful solemnity frequently occurs at the time when the Church is intent upon the Passion of Our Lord, so that it is sometimes obliged to be transferred into Easter time, with which it is out of harmony for another reason. They therefore decreed that, henceforth, in the Church of Spain there should be kept, eight days before Christmas, a solemn Feast with an octave, in honour of the Annunciation, and as a preparation for the great solemnity of Our Lord’s Nativity. In the course of time, however, the Church of Spain saw the necessity of returning to the practice of the Church of Rome and of the whole world, which solemnise the 25th of March as the day of Our Lady’s Annunciation and the Incarnation of the Son of God. But such had been, for ages, the devotion of the people for the Feast of the 18th of December, that it was considered requisite to maintain some vestige of it. They discontinued, therefore, to celebrate the Annunciation on this day; but the faithful were requested to consider, with devotion, what must have been the sentiments of the Holy Mother of God during the days immediately preceding Her giving Him birth. A new Feast was instituted, under the name of “the Expectation of the Blessed Virgin’s Delivery.”
This Feast, which sometimes goes under the name of Our Lady of O, or the Feast of O, on account of the great antiphons which are sung during these days, and, in a special manner, of that which begins O Virgo virginum (which is still used in the Vespers of the Expectation—see below, together with the O Adonai, the antiphon of the Advent Office), was kept with great devotion in Spain. A High Mass was sung at a very early hour each morning during the octave, at which all who were with child, whether rich or poor, considered it a duty to assist, that they might thus honour Our Lady’s Maternity, and beg Her blessing upon themselves. It is no wonder that the Holy See approved of this pious practice being introduced into almost every other country. We find that the Church of Milan, Whose Advent fast lasted 40 days, long before Rome conceded this Feast to the various dioceses of Christendom, celebrated the Office of Our Lady’s Annunciation on the sixth and last Sunday of Advent, and called the whole week following the Hebdomada de Exceptato (for thus the popular expression had corrupted the word Expectato). But it, too, has given way to the Feast of Our Lady’s Expectation, which the Church has established and sanctioned as a means of exciting the attention of the faithful during these last days of Advent.
Most just indeed it is, O Holy Mother of God, that we should unite in that ardent desire Thou hadst to see Him, Who had been concealed for nine months in Thy chaste womb; to know the features of this Son of the Heavenly Father, Who is also Thine; to come to that blissful hour of His birth, which will give glory to God in the highest, and on earth, peace to men of good will. Yes, dearest Mother, the time is fast approaching, though not fast enough to satisfy Thy desires and ours. Make us redouble our attention to the great mystery; complete our preparation by Thy powerful prayers for us, that when the solemn hour has come, our Jesus may find no obstacle to His entrance into our hearts.
O Virgin of virgins! How shall this be? For never was there one like Thee, nor will there ever be. Ye daughters of Jerusalem, why look ye wondering at Me? What you behold is a divine mysteryAdapted from The Liturgical Year by Abbot Gueranger OSB
The Old Roman VIEW…
This coming Thursday, 19th December 2019 marks the centenary of the heavenly nativity of our father in God, Archbishop Arnold Harris Mathew, whom God willed to preserve and perpetuate the primitive and Orthodox Apostolic faith and His true Catholic Church in the west.
In every generation, God calls men and women to perpetuate and preserve His Church from the aggression of sin and evil. Some of these heroes are raised to the altars as martyrs or saints, others as faithful servants whose contribution may never be known or appreciated. Archbishop Mathew, like many other unsung heroes of the Faith, has been both derided and vilified by those who misunderstood him, and praised and exalted by others… but who also didn’t understand him! “History,” Churchill wrote, “is written by the victors” but as with another later misunderstood cleric, Archbishop Marcel Lefebvre, detractors may often seem to have the loudest voices but “truth will out”.
Few today appreciate nor understand the incredible task God called Archbishop Mathew to fulfil and even of those, many are ignorant of the significance of his success. For Archbishop Mathew, ever a seeker after truth, through many years of searching discovered “the pearl of great price” i.e. the true Faith and its vestiges in the Old Roman dioceses of the Netherlands and in his turn ensured the continuance of that same Faith and thus the continuance of the true Roman Church for future generations.
In two parts, “An Old Roman” will present a biography of Archbishop Mathew presenting as objectively as possible the facts of his life and work. As will become clear, Archbishop Mathew’s path wasn’t always straightforward! Indeed, the trajectory of his life like so many of ours, took various winds and turns and ultimately and rather sadly for him, involved great personal setbacks and disappointments. Truly he suffered. In life, we do not always see God’s will when we are walking through it. Sometimes, even major setbacks are but preludes to God’s deeper work.
The mere fact that Old Romans exist today is testimony to the success of Archbishop Mathew’s dogged perseverance in the face of sometimes cruel adversity. His sincerity, his willingness to see the good rather than the bad in people and consequently his misplaced trust were often how he was manipulated and disappointed. But his determination to discover and preserve the true apostolic doctrine and unity of the mystical body of Christ enabled him to leave a legacy that ensured a valid Apostolic Succession and thus sacraments for the orthodox faithful in these present perilous times for the authentic witness of the Catholic Faith in it’s Latin Rite expression.
There are many who claim to be heirs to and guardians of the Archbishop’s legacy today; what frustrates their claim however, is usually the misapplication or ignorant confusion of their ideas and agendas with a misperception of his. Archbishop Mathew, though he supported what at the time were seemingly radical ideas in the Latin Rite, ref the ordination of married men and use of the vernacular in the Mass, were but long already established disciplines and practices of the Orthodox East. His recognition of the need to establish communion with an Apostolic and Patriarchal See, as he did with Antioch after denouncing Utrecht, is evidence enough that he would not have identified himself as, nor appreciated the notion of being, an “independent Catholic”. Likewise his attempts to avoid scandal brought on by the infidelity of friends and even occasionally his own clergy to Tradition and Christian moral precepts, suggests he would not have condoned the extraordinary relationships and irregular family scenarios and lax moral standards of our own day.
Permission should be sought from the Ordinary to replace the ferial Mass on Thursday with a Requiem for the Archbishop on the centenary of his earthly repose. We may be certain he would greatly appreciate the gesture of a Requiem and prayers both for his soul’s salvation and thanksgiving for his life’s work from those who owe him so much.
The Old Roman Prayer for Unity
Almighty and everlasting God,
Whose only begotten Son,
Jesus Christ the Good Shepherd, has said,
“Other sheep I have that are not of this fold;
them also I must bring,
and they shall hear My voice,
and there shall be one fold and one shepherd”;
let Thy rich and abundant blessing
rest upon the Old Roman Catholic Church,
to the end that it may serve Thy purpose
by gathering in the lost and straying sheep.
Enlighten, sanctify, and quicken it
by the indwelling of the Holy Ghost,
that suspicions and prejudices may be disarmed,
and the other sheep being brought to hear and to know
the voice of their true Shepherd thereby,
all may be brought into full and perfect unity
in the one fold of Thy Holy Catholic Church,
under the wise and loving keeping of Thy Vicar,
through the same Jesus Christ, Thy Son,
who with Thee and the Holy Ghost,
liveth and reigneth God,
world without end. Amen.
The O Antiphons refer to the seven antiphons that are recited (or chanted) preceding the Magnificat during Vespers of the Liturgy of the Hours. They cover the special period of Advent preparation known as the Octave before Christmas, Dec. 17-23, with Dec. 24 being Christmas Eve and Vespers for that evening being for the Christmas Vigil.
The exact origin of the O Antiphons is not known. Boethius (c. 480-524) made a slight reference to them, thereby suggesting their presence at that time. At the Benedictine abbey of Fleury (now Saint-Benoit-sur-Loire), these antiphons were recited by the abbot and other abbey leaders in descending rank, and then a gift was given to each member of the community. By the eighth century, they are in use in the liturgical celebrations in Rome. The usage of the O Antiphons was so prevalent in monasteries that the phrases, Keep your O and The Great O Antiphons were common parlance. One may thereby conclude that in some fashion the O Antiphons have been part of our liturgical tradition since the very early Church.
The importance of O Antiphons is twofold: Each one highlights a title for the Messiah: O Sapientia (O Wisdom), O Adonai (O Lord), O Radix Jesse (O Root of Jesse), O Clavis David (O Key of David), O Oriens (O Rising Sun), O Rex Gentium (O King of the Nations), and O Emmanuel. Also, each one refers to the prophecy of Isaiah of the coming of the Messiah.
Metropolitan Jerome of Selsey’s website www.selsey.org publishes every day the O Antiphons from the 17th December with a theological commentary on the text.
An Old Roman – Archbishop A H Mathew
“An Old Roman” is a weekly look at significant Old Romans in Church history…
December 19, 2019, marks the centenary of the death of Archbishop Arnold Harris Mathew, the prelate most responsible for the contemporary preservation of Old Roman Catholicism and its ecclesiastical organisation following the descent of the Old Catholic Church of Holland into Modernist and Protestant errors at the beginning of the twentieth century. In honour of this centenary, here in two parts is presented a brief examination of his life and ecclesiastical career. Mathew has long been a profoundly misunderstood by both his detractors and his apologists. It is not the intention here to enter into polemics on the debates that surround Mathew and his actions as priest and bishop. Rather, this very brief biography seeks to present the circumstances and events of Mathew’s priesthood and episcopacy. If certain decisions and actions of Mathew seem contradictory, imprudent, or canonically irregular, one must understand that Mathew was operating often in circumstances thrust upon him. He would never have claimed a personal impeccability or infallibility, especially as one who sought to preserve the ancient Faith of the Church during a typhoon of ultramontanist excess. Mathew sought to serve the Church, placing the salvation of souls at the heart of that ministry. Part 1 examines Mathew’s life up to his involvement with Old Roman Catholicism. Part 2 examines Mathew’s leadership in Old Roman Catholicism in Great Britain. Sincere gratitude must be given to Dr John Kersey from whose “Arnold Harris Mathew and the Old Catholic Movement in England 1908-52” (3rd Edition, 2017) much of this information has been drawn.
Arnold Harris Ochterlony Mathew (He was born with the surname “Matthews”. He would revert to his family’s original name “Mathew” from 1894 onwards. For simplicity he will be referred to as “Mathew” throughout.) was born on August 7, 1852, in Montpellier, France, to an aristocratic family that claimed the succession to the Earldom of Landaff in the Peerage of Ireland. Mathew also had claim to the Italian title of Marchese Povoleri de Vicenza, Verona e Nogarote, through his paternal grandmother. He used the style of Count Povoleri only until 1894, when he succeeded his father in the representation of his claim to the Earldom of Landaff.
Mathew’s father was a Roman Catholic and his mother an Anglican. He was baptized into the Roman Catholic Church in 1852. For concerns state to be “family reasons”, Mathew was conditionally baptized in 1854 by an Anglican clergy man. As a youth he attended both St. Gregory’s Roman Catholic parish in Cheltenham, and the Anglo-Catholic St. Mary Church in Prestbury. His mother’s sincere desire sought the Anglican priesthood for Mathew. Thus, he was educated at Cheltenham College and the Universities of Bonn and Stüttgart.
Contrary to his mother’s wish, Mathew reconciled with Roman Catholic Church in 1875. Despite his original Roman Catholic baptism, he was yet again baptized conditionally by a Benedictine priest at Belmont Cathedral Priory. He soon entered formation for the Catholic priesthood, matriculating at St. Peter Seminary, Partickhill, Glasgow, in 1876. Mathew’s seminary training was exceptionally accelerated to that he received priestly ordination June 24, 1877. His superior marks in seminary Charles Eyre, Titular Bishop of Anazarba, who had ordained Mathew priest, to recommend that Pope Pius IX awarded to Mathew a Doctor of Divinity degree.
Mathew served ten months as curate of St. Andrew’s Cathedral, Glasgow, after which he sought entrance into the Dominican community in Gloucestershire. As a novice, Mathew took the religious name of “Brother Jerome”. In June 1879, he made his first profession with the Dominicans. However, he departed the community soon after when he discovered that two brothers were engaging in unnatural vice. He returned to life as secular clergy, taking up a post as priest-in-charge of a newly established mission at Dunston-on-Tyne, Northumberland. Here, he established a church and school dedicated to St. Philip Neri. In early 1881, Mathew transferred to Plymouth, where he served as an assistant priest at the cathedral of St. Mary and St. Boniface. He established a reputation as a skilled preacher and cultivated a great affinity for zoology. In 1884, Mathew left the cathedral at Plymouth for a post at St Teresa, Worksop, Nottinghamshire. This was followed in 1885 with another appointment as mission priest at Trowbridge, Wiltshire, where Mathew yet again built a church. In 1888, Mathew was named as Missionary-Rector of St Mary Church, Bath.
By the mid-1880s, the doctrine of papal infallibility was causing a great crisis of conscience for Mathew. As a result, Mathew departed the Roman Catholic Church in 1889. He turned initially to Unitarianism as a way to continue ministry in accordance with his conscience. This failed however to be a viable path for Mathew. During his brief flirtation with the Unitarians, Mathew was unable to find a church that would afford to him a stable ministry. Because of his reputation in English ecclesiastical circles, several prominent Anglicans urged Mathew to test the possibility of ministering as an Anglican clergyman. Those pressing Mathew in this direction included then Prime Minister William Gladstone and Bishop Frederick Temple of London (later Archbishop of Canterbury).
Nevertheless, because of his orthodox Catholic faith, Mathew could not be formally incardinated into the Church of England because he refused to sign “A Form of Renunciation of Roman Doctrine,” which was at that time promulgated by the Archbishop of Canterbury and to which the Archbishop compelled him to assent. A sort of compromise was reached in 1892 when, as a result of the support of the Bishop of London, Mathew was appointed curate—although still not formally an Anglican—at the strongly Anglo-Catholic Holy Trinity, Sloane Street, London. This situation was most irregular, and could only be attributed to Mathew’s influence and high social standing.
In October 1890, he changed his name, by deed poll, from Arnold Jerome Matthews to Arnoldo Girolamo Povoleri. On February 22, 1892, Mathew, under the name Povoleri, married Margaret Florence Duncan, an Anglican Canadian who was related to Gladstone. Their first daughter, Margherita Francesa, was born in 1895. Their son, Francis Arnold Dominic Leo was born in 1900, who served as a second lieutenant in the Indian Cavalry. Their second daughter, Mary Teresa Gertrude, was born in 1907.
Mathew’s father died in 1894. Mathew inherited his father’s claim to the Earldom of Llandaff in Ireland. Concerned with the propriety of this claim, he consulted Sir Albert Woods, then Garter King of Arms, as to the action he should take. The consequence of Garter’s advice was that he assumed the de jure title of Earl of Llandaff from 1898 onwards.
In 1895, the Rector of Holy Trinity, Prebendary Robert W. Eyton, was appointed as Rector of St. Margaret, Westminster. His replacement, the Reverend R.H. Gamble, retained Mathew as an Honorary Curate and spoke well of him. However, Eyton was involved in a homosexual scandal in 1899, and had to flee abroad. Since Mathew had been closely connected with Eyton, Mathew recognized the need to distance himself from Eyton and the scandal.
Consequently, Matthew resigned his curacy at Holy Trinity Church and rejoined the Roman Catholic Church as a layman. In 1903, Mathew wrote to Pope Pius X seeking to regularize his marriage and to obtain an exceptional dispensation to return to the priesthood. The reply to Mathew, however, was a refusal to dispense him from his promise of celibacy. Any return to active ministry as a Roman Catholic priest would require him to repudiate his wife. This was a condition wholly unacceptable to Mathew.
At this time, Mathew came to reside at the estate he had inherited at Chelsfield in Kent, where he would attend Mass at the Chapel of St Joseph and St Annerphanage, Orpington. Keeping with his passion for zoology, Mathew assisted in a significant way to the establishment of the Zoological Gardens at Brighton in 1898. He was amongst the initial advocates for keeping wild animals in natural enclosures instead of cages.
He also began a scholarly career as an author. Between 1898 and 1912, he worked on areas including Catholic biography, women’s suffrage, the history of the Papacy in the medieval era and those church communities separated from Rome, and published at least fifteen books, including a number of translations from the Latin and the French. Mathew also produced an authorised translation of “The Churches Separated from Rome” by Louis Duchesne (1907). This work received the nihil obstat and imprimi potest of the Archdiocese of Westminster. During this time, he also corresponded with the Roman Catholic modernist and former Jesuit George Tyrrell (1861-1909), with whom he collaborated on the third edition of Lea’s “History of Sacerdotal Celibacy in the Christian Church”. This work was to have a significant effect on Mathew’s negative attitude towards Rome for a time.
By 1907, Mathew had become a convinced opponent of an ultramontanist notion of the Papacy. Mathew believed that the time wa appropriate for him to resume his ministry with the Church of England. However, the conditions set forth for Mathew’s return were wholly unsatisfactory for him. He rejected these conditions outright.
In September 1907, Mathew began to correspond with Swiss Old Catholic Bishop Eduard Herzog, enquiring after prospects for an Old Catholic movement in Great Britain. There Nothing indicates that Mathew was proposing at that time that he should be consecrated as bishop for any Old Catholic body in England, Nevertheless, he was convinced that the consecration of such a bishop was quite desirable. Herzog was sympathetic to the cause of those who were caught between Rome and Canterbury and who sought a valid Catholicism outside Papal obedience. Indeed, he had ordained to the priesthood Joseph René Vilatte, who was responsible for much of the early introduction of Old Catholicism in North America. This initial correspondence between Mathew and Herzog was sober and cautious. Yet this contact with continental Old Catholicism would open a new phase in Mathew’s life.
To be continued…
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
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Mass Centre Directory
If you would like your mission’s Mass times and other activities included here just submit details via email.
PHILIPPINES, Bacoor Parish of Jesus the Divine Mercy, Copper St. Platinum Ville, San Nicolas III, Bacoor, Province of Cavite
|1000||Mass & Children’s Catechesis|
|1st Wed’s||1900||Mass & O.L. of Perpetual Succour Devotions|
|1st Frids’||1900||Mass & Sacred Heart Devotions|
PHILIPPINES, Lagunas Parish of San Isidro Labrador, Dita, Sta. Rosa
|1st Wed’s||1900||Mass & O.L. Perpetual Succour Devotions|
|1st Fri’s||1900||Mass & Sacred Heart Devotions|
UK, Brighton The Brighton Oratory of SS Cuthman & Wilfrid, 1-6 Park Crescent Terrace, Brighton BN2 3HD Telephone +44 7423 074517
|Sundays||0830||Mass & homily|
|& Daily||1000||Breaking fast|
|Wed’s||1730||Holy Hour & Benediction|
|Sat’s||0830||Mass & homily|
UK, Bristol The Little Oratory of Our Lady of Walsingham with Saint Francis, 11 The Primroses, Hartcliffe, Bristol, BS13 0BG
|Sundays||1030||Sermon & 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
|Sundays||1800||Mass & homily (2nd of the month)|
|Wed’s||1930||Catechism & 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