THE OLD ROMAN xx

news, views & info

Welcome…

… to this twentieth 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.

ORDO w/c Sunday 12th January 2020 Vol I issue xx

OFFICEN.B.
S12.01Feast of the Holy Family
Com. Sunday within the Octave of the Epiphany
Com.
 Octave of the Epiphany
(W) Missa “Exsultat gaudio”
g.d
2a) Sun.Of.Epiphany
3a) Oct.Epiphany

Gl.Cr.Pref.Epiphany
Commnicantes.Epiph
PLG Sun.Of.Epiph.
M13.01THE OCTAVE DAY OF THE EPIPHANY OF OUR LORD
(W) Missa “Ecce advenit”  
g.dGl.Cr.Pref.Epiphany
Commnicantes.Epiph
T14.01St Hilary of Poitiers
Com. St Felix of Nola P&M
(W) Missa “In medio”  
d.2a) St. Felix
Gl.Cr.Pref.Common
W15.01St Paul the First Hermit
Com. St Maurus, Abbot
(W) Missa “Justus ut palma”  
d.2a) St Maurus
Gl.Cr.Pref.Common
T16.01St Marcellus of Rome
(R) Missa “Statuit ei Dominus”  
s.d2a) de S. Maria
3a) Pro.Eccles
Gl.Pref.Common
F17.01St Anthony of Egypt, Abbot
(W) Missa “Ecce advenit”  
d.Gl.Cr.Pref.Common
S18.01St Peter’s Chair at Rome
Com. St Paul, Apostle
Com. St Prisca, V&M
(W) Missa “Statuit ei Dominus”  
g.d2a) S. Paul
3a) S. Prisca
Gl.Cr.Pref.Apostles
S19.01Feast of the Holy Name of Jesus
Com. Sunday II post Epiphany
Com.
 SS. Marius, Audifax & Abachum, Mm
Com. St Canute IV K&M
(W) Missa “Exsultat gaudio”
g.d2a) Sun.II.PEph
3a) Holy Martyrs

4a) S. Canute
Gl.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

FEAST OF THE HOLY FAMILY

He went down with them and came to Nazareth, and was obedient to them; and his mother kept all these things in her heart. And Jesus advanced [in] wisdom and age and favour before God and man.

Luke 2:51-52

On this, the Sunday within the Octave of Epiphany, we honour the Holy Family of Jesus, Mary and Joseph. In honouring them, we also honour all families, big or small. And in honouring all families, we honour the family of God, the Church. But most especially, we focus in on the hidden, day-to-day life of the Holy Family of Nazareth. 
What was it like to live day in and day out in the household of St. Joseph? What was it like to have Jesus for a son, Mary as a wife and mother, and Joseph as a father and husband? Their home would have certainly been a sacred place and a dwelling of true peace and unity. But it would have also been so much more.
The family home of Jesus, Mary and Joseph would have been, in numerous ways, just like any other home. They would have related together, talked, had fun, disagreed, worked, eaten, dealt with problems, and encountered everything else that makes up daily family life.
Of course, the virtues of Jesus and Mary were perfect, and St. Joseph was a truly “just man.” Therefore, the overriding characteristic of their home would have been love. 
But with that said, their family would not have been exempt from daily toil, hurt and challenges that face most families. For example, they would have encountered the death of loved ones, St. Joseph most likely passed away prior to Jesus’ public ministry. They would have encountered misunderstanding and gossip from others. Our Blessed Mother, for example, was found with child out of wedlock. This would have been a topic of discussion among many acquaintances for sure. They would have had to fulfil all daily chores, earn a living, put food on the table, attend gatherings of family and friends and the like. They would have lived normal family life in every way.
This is significant because it reveals God’s love for family life. The Father allowed His Divine Son to live this life and, as a result, elevated family life to a place within the Trinity. The holiness of the Holy Family reveals to us that every family is invited to share in God’s divine life and to encounter ordinary daily life with grace and virtue.
Reflect, today, upon your own family life. Some families are strong in virtue, some struggle with basic communication. Some are faithful day in and day out, some are broken and deeply wounded. No matter the case, know that God wants to enter more deeply into your family life just as it is right now. He desires to give you strength and virtue to live as the Holy Family. Surrender yourself and your family, this day, and invite the Triune God to make your family a holy family.

Octave day of the Epiphany

The thoughts of the Church, today, are fixed on the Baptism of our Lord in the Jordan, which is the second of the three Mysteries of the Epiphany. The Emmanuel manifested Himself to the Magi, after having shown Himself to the Shepherds; but this manifestation was made within the narrow space of a stable at Bethlehem, and the world knew nothing of it. In the Mystery of the Jordan, Christ manifested himself with greater publicity. His coming is proclaimed by the Precursor; the crowd, that is flocking to the river for Baptism, is witness of what happens; Jesus makes this the beginning of His public life. But who could worthily explain the glorious circumstances of this second Epiphany?
It resembles the first in this, that it is for the benefit and salvation of the human race. The Star has led the Magi to Christ; they had long waited for His coming, they had hoped for it; now, they believe. Faith in the Messias’ having come into the world is beginning to take root among the Gentiles. But faith is not sufficient for salvation; the stain of sin must be washed away by water. He that believeth and is baptised, shall be saved (St. Mark, xvi. 16). The time is come, then, for a new manifestation of the Son of God, whereby there shall be inaugurated the great remedy, which is to give to Faith the power of producing life eternal.
Now, the decrees of divine Wisdom had chosen Water as the instrument of this sublime regeneration of the human race. Hence, in the beginning of the world, we find the Spirit of God moving over the Waters (Gen. i. 2), in order that they might “even then conceive a principle of sanctifying power,” as the Church expresses it in her Office for Holy Saturday (The Blessing of the Font). But, before being called to fulfil the designs of God’s mercy, this element of Water had to be used by the divine justice for the chastisement of a sinful world. With the exception of one family, the whole human race perished, by the terrible judgment of God, in the Waters of the Deluge.
A fresh indication of the future supernatural power of this chosen element was given by the Dove, which Noe sent forth from the Ark; it returned to him, bearing in its beak an Olive-branch, the symbol that peace was given to the earth by its having been buried in Water. But, this was only the announcement of the mystery; its accomplishment was not to be for long ages to come.
Meanwhile, God spoke to His people by many events, which were figurative of the future Mystery of Baptism. Thus, for example, it was by passing through the waters of the Red Sea, that they entered into the Promised Land, and during the miraculous passage, a pillar of a cloud was seen covering both the Israelites, and the Waters, to which they owed their deliverance.
But, in order that Water should have the power to purify man from his sins, it was necessary that it should be brought in contact with the Sacred Body of the Incarnate God. The Eternal Father had sent His Son into the world, not only that He might be its Lawgiver, and Redeemer, and the Victim of its salvation–but that He might also be the Sanctifier of Water; and it was in this sacred element that He would divinely bear testimony to His being His Son, and manifest Him to the world a second time.
Jesus, therefore, being now thirty years of age, comes to the Jordan, a river already celebrated for the prophetic miracles which had been wrought in its waters. The Jewish people, roused by the preaching of John the Baptist, were flocking thither in order to receive a Baptism, which could, indeed, excite a sorrow for sin, but could not effect its forgiveness. Our divine King approaches the river, not, of course, to receive sanctification, for He Himself is the author of all Justice–but to impart to Water the power of bringing forth, as the Church expresses the mystery, a new and heavenly progeny (The Blessing of the Font). He goes down into the stream, not, like Josue, to walk dry-shod through its bed, but to let its waters encompass Him, and receive from Him, both for itself and for the Waters of the whole earth, the sanctifying power which they would retain forever. The saintly Baptist places his trembling hand upon the sacred head of the Redeemer, and bends it beneath the water; the Sun of Justice vivifies this His creature; He imparts to it the glow of life-giving fruitfulness; and Water thus becomes the prolific source of supernaturnal life.
But, in this the commencement of a new creation, we look for the intervention of the Three Persons of the Blessed Trinity. All Three are there. The heavens open; the Dove descends, not as a mere symbol, prophetic of some future grace, but as the sign of the actual presence of the Holy Ghost, the Spirit of love, who gives peace to men and changes their hearts. The Dove hovers above the head of Jesus, overshadowing, at one and the same time, the Humanity of the Incarnate Word and the water which bathed His sacred Body.
The manifestation is not complete; the Father’s voice is still to be heard speaking over the Water, and moving by its power the entire element throughout the earth. Then was fulfilled the prophecy of David: The Voice of the Lord is upon the waters; the God of majesty hath thundered. The Voice of the Lord breaketh cedars, (that is, the pride of the devils). The Voice of the Lord divideth the flame of fire, (that is, the anger of God). The Voice of the Lord shaketh the desert, and maketh the flood to dwell, (that is, announces a new Deluge, the Deluge of divine Mercy) (Ps. cssviii. 3, 5, 7, 8, 10). And what says this Voice of the Father? This is my beloved Son, in whom I am well pleased (St. Matth. iii. 17).
Thus was the Holiness of the Emmanuel manifested by the presence of the Dove and by the voice of the Father, as His kingly character had been previously manifested by the mute testimony of the Star. The mystery is accomplished, the Waters are invested with a spiritual purifying power, and Jesus comes from the Jordan and ascends the bank, raising up with Himself the world, regenerated and sanctified, with all its crimes and defilements drowned in the stream. Such is the interpretation and language of the Holy Fathers of the Church regarding this great event of our Lord’s Life.
Let us honour our Lord in this second Manifestation of His divinity, and thank Him, with the Church for His having given us both the Star of Faith which enlightens us, and the Water of Baptism which cleanses us from our iniquities. Let us lovingly appreciate the humility of our Jesus, who permits Himself to be weighed down by the hand of a mortal man, in order, as He says Himself, that He might fulfil all justice (St. Matth. iii. 15); for having taken on Himself the likeness of sin, it was requisite that He should bear its humiliation, that so He might raise us from our debasement. Let us thank Him for this grace of Baptism, which has opened to us the gates of the Church both of heaven and earth; and let us renew the engagements we made at the holy Font, for they were the terms on which we were regenerated to our new life in God.

St Hilary of Poiters, Doctor of the Church

HILARY, Bishop of Poitiers (Pictaviurn), the place of his birth, was b. early in the fourth century; d. 366. He shone like a clear star alongside of the great champions of the Nicene Creed, – Athanasius, Basil, and the two Gregories. Among the teachers of the West of his day lie was beyond dispute the first, and bore a strong resemblance to Tertullian, both in disposition and scientific method. He employed an elegant Latin style. His parents were Pagans, and of high social standing. Hilary enjoyed fine facilities for education. In the introduction to his treatise on the Trinity he describes the stages a Pagan passes through in reaching the knowledge of God, which heathen philosophy reveals dimly, Christianity clearly. This description evidently depicts his own experience. lIe had reached the years of manhood when he professed Christianity. A statement of uncertain value speaks of his wife and daughter as following him. About the year 350 the popular voice called him to the bishopric of Poitiers.
The times were times of conflict. The Emperor Constantius determined to make Arianism the prevailing creed of the West, as it had become of the East. This end he endeavored to secure by intimidating the bishops. Hilary placed himself in antagonism to the emperor, and devoted all his energies to resist the spread of Arianism. His persuasions induced a number of the Gallic bishops to refuse communion with the Arian bishop of Arles, – Saturninus; and in a letter to the emperor (355) he calls upon him to desist from his policy of coercion. At the Council of Beziers (356), presided over by Saturninus, the Arians were in the majority, and silenced Hilary by their tumult when he arose to defend the Nicene faith. A few months afterward he was banished to Phrygia, where his leisure was employed hi studies of the Greek language and literature, and in making himself acquainted with the parties and doctrines of the Eastern Church. In 359 he wrote his work on synods (De Synodis), – an historical survey of the confessions of the Eastern Church, with a definition of his own position. The best product of the exile (359 or 360) was a treatise on the Trinity (Lib. XII. de Trinitate). Aroused by the Arian decrees of the Council of Constantinople (360), he wrote a second letter to Constantius, offering to defend his faith publicly before him and a synod. The court did not grant his proposal, but, deeming that he was doing more mischief in the East than he could do in Gaul, ordered him back to Poitiers.
On his return, Hilary was regarded as the champion of the Nicene faith. The Council of Paris (361), under his lead, excommunicated Saturninus. He now sought to clear Italy of Arianism, and appeared suddenly at Milan, to prefer charges against its bishop, Auxentius. The latter, however, stood in high favor with the emperor, and Hilary was driven out of the city. he explained his course in this matter in a work against Auxentius (365). According to Sulpicius Severus (Chron. ii. 45), he died the following year.
Hilary was one of the most conspicuous and original characters of early Christianity. His distinguishing characteristics were fidelity to the church creed, acuteness in argument, and resolution in action. He knew no fear. He wielded a keen sword when he defended apostolic truth against heretics, or vindicated the prerogatives of the Church against the encroachments of the civil power. Yet, when the differences concerned non-essentials, he displayed a conciliatory disposition. His power lay essentially in his thorough acquaintance with the Scriptures. His earliest literary labor was a Commentary on Matthew, and one of the latest an Exposition of the Psalms. His other exegetical works are lost. Much to be regretted is the loss of his collection of hymns which the Spanish churches used.
His work on the Trinity is a scriptural confirmation of the philosophic doctrine of the divinity of Christ, and is of permanent value. It was not a mere restatement of traditional orthodoxy, but a fresh and living utterance of his own experience and study. In the discussion of the co-essentiality of the Son, Hilary lays emphasis on the Scripture titles and affirmations, and especially on his birth from the Father, which he insists involves identity of essence. In the elaboration of the divine-human personality of Christ, he is more original and profound. The incarnation was a move went of the Logos towards humanity in order to lift humanity up to participation in the divine nature. It consisted in a self-emptying of himself, and the assumption of human nature. In this process lie lost none of his divine nature; and, even during the humiliation, he continued to reign everywhere in heaven and on earth. Christ assumed body, soul, and spirit, and passed through all stages of human growth, his body being really subject to pain and death. Redemption is the result of Christ’s voluntary substitution of himself, out of love, in our stead. Between the God-man and the believer there is a vital communion. As the Logos is in the Father, by reason of his divine birth, so we are in him, and become partakers of his nature, by regeneration and the sacraments of baptism and the Lord’s Supper.
The christology of Hilary is full of fresh and inspiring thoughts, which deserve to be better known than they are. He was created a doctor of the Catholic Church by Pius IX., at the synod of Bordeaux, 1851.

Semisch, “HILARY, Bishop of Poitiers,” Philip Schaff, ed., A Religious Encyclopaedia or Dictionary of Biblical, Historical, Doctrinal, and Practical Theology, 3rd edn., Vol. 2. Toronto, New York & London: Funk & Wagnalls Company, 1894. pp.922-923.

The Chair of St Peter at Rome

February 22 is the Feast of the Chair of St. Peter which dates back to the 3rd century, commemorating the foundation of the See of Rome by the apostle after his pontificate in Antioch. From the Third Century it was symbolised by a chair carved in wood or tufa, a relic now kept high in the apse of the Vatican Basilica. The Chair of St. Peter is the throne that according to tradition was donated by Saint Pudens to the apostle, in order for him to perform his pontiff faculties in Rome. In ancient Rome ‘la cattedra’ – the chair or throne – was the seat of notables: magistrates, officials or teachers. For Christians it is the chair of high ecclesiastical authorities.
The object–known as the Cathedra Petri (Latin, “Chair of Peter”) is located in the apse of St. Peter’s Basilica. It is in the back of the chamber, behind the famous altar, on the far, back wall, below the the well-known, stained glass image depicting the Holy Spirit as a dove, being encased in a later ornate reliquary designed by Bernini. This display contains an ancient chair that has been repaired and ornamented over time. The Catholic Encyclopedia states of the original chair: We conclude, therefore, that there is no reason for doubting the genuineness of the relic preserved at the Vatican, and known as the Cathedra Petri.

The seat is about one foot ten inches above the ground, and two feet eleven and seven-eighths inches wide; the sides are two feet one and one-half inches deep; the height of the back up to the tympanum is three feet five and one-third inches; the entire height of the chair is four feet seven and one-eighth inches.
According to the examination then made by Padre Garucci and Giovanni Battista de Rossi, the oldest portion is a perfectly plain oaken arm-chair with four legs connected by cross-bars.
The wood is much worm-eaten, and pieces have been cut from various spots at different times, evidently for relics.
To the right and left of the seat four strong iron rings, intended for carrying-poles, are set into the legs.

It was in Antioch that St. Peter’s cathedra was first set and there Peter presided as Bishop, moving to Rome around 42AD, returning briefly via visitations to other churches to Jerusalem circa 51AD for the first Council of the Church there recounted in the book of Acts. Early Church Tradition says that Peter probably died by crucifixion (with arms outstretched) at the time of the Great Fire of Rome in the year 64. This took place three months after the disastrous fire that destroyed Rome for which the emperor (Nero) wished to blame the Christians. This “dies imperii” (regnal day anniversary) was an important one, exactly ten years after Nero ascended to the throne, and it was ‘as usual’ accompanied by much bloodshed. Traditionally, Roman authorities sentenced him to death by crucifixion. In accordance with the apocryphal Acts of Peter, he was crucified head down. Tradition also locates his burial place where the Basilica of Saint Peter was later built, directly beneath the Basilica’s high altar.
Pope Clement I (d.99), in his Letter to the Corinthians (Chapter 5), written c. 80–98, speaks of Peter’s martyrdom in the following terms: “Let us take the noble examples of our own generation. Through jealousy and envy the greatest and most just pillars of the Church were persecuted, and came even unto death. … Peter, through unjust envy, endured not one or two but many labours, and at last, having delivered his testimony, departed unto the place of glory due to him.”

Christian Discipleship

We commend to our readers the teaching of Metropolitan Jerome of Selsey through the Epiphany Octave, particularly on the developing theme of Christian discipleship his grace brought to his homilies. May we all renew our commitment to Christ in this New Year 2020!

Urgent Prayers!

Please pray for the clergy and faithful of the Philippines in these uncertain times of natural disaster! The Primus is due to visit the diocese at the end of January, please pray that this important visit will be able to continue as planned!

An Old Roman – Dominique-Marie Varlet

Dominique-Marie Varlet was a French missionary priest and, later, Bishop of Babylon (now Bagdad, Iraq). His sympathy with and apostolic service to the Church in the Netherlands during the eighteenth century was central to preserving the Old Roman Catholic Faith in the Low Countries.
Varlet came from a family of actors. His father was known popularly by the name Sieur de Verneuil, while his uncle, Charles Varlet, was associated with Molière. His mother was the daughter of a Parisian hatter and also associated with the theatre. His parents strongly encouraged him in the direction of clergy from a young age so that Varlet was enrolled in the Séminaire de Saint-Magloire in Paris, which was run by the Oratorians, then in the Collège de Navarre (one of the colleges in the University of Paris), studying in succession for the baccalaureate (1701), licentiate, and doctorate in theology (1706).
Through his father’s contacts, Varlet developed a familiarity with the Congrégation des Prêtres du Calvaire, so that in 1699 he had asked admittance to the company and was accepted. He was ordained a priest in 1706, and was immediately assigned to parishes in the Paris suburbs. In 1708 he was parish priest at Conflans-Sainte-Honorine. Three years later, faced with all sorts of difficulties, he went to see the directors of the Séminaire des Missions Étrangères in Paris and asked to be admitted into their society in order to devote himself to the evangelization of pagans, as he had long desired. In 1712 he resigned as parish priest and came to put himself at the disposal of his new superiors. He was then designated to go to restore the mission to the native Tamaroas people in New France.
Varlet sailed from Port-Louis towards the end of January 1713, and on 6 June he landed in North America at Mobile (now Mobile, Alabama). Upon his arrival he suffered near fatal case of dysentery that delayed his travel the Illinois country.
In 1715, Varlet accompanied an expedition into the upper Mississippi country. He sought to travel to the Sainte-Famille mission in Cahokia, as the Séminaire des Missions Étrangères had requested that he do. That same year he was appointed vicar general to the Bishop of Quebec for the Mississippi and Illinois region. He was to remain a little more than two years at Cahokia, devoting the greater part of his time to his Tamaroas, not hesitating to accompany them to their hunting grounds when winter arrived. In spring 1717, he thought of departing for Quebec. His idea was to go there to recruit a certain number of assistants, but particularly to consolidate his position in the face of claims put forward by the Jesuits, who continued to deplore the presence of priests of the Séminaire des Missions Étrangères in a missionary region that they considered had been reserved for themselves.
Varlet left Cahokia on in March and arrived at Quebec in September. By early October, he received confirmation of the privileges granted in 1698 for the Tamaroa mission. Taking advantage of the long winter months, he was successful besides in persuading the Séminaire des Missions Étrangères to supply him with assistants. However, Varlet himself was never to return to the Illinois country. Rather, he was recalled to Paris by his superiors and left Quebec around the beginning of October 1718.
By the end of November, he had arrived in Paris. Here he was informed of his appointment as coadjutor to the Bishop of Babylon in the Ottoman Empire. At Paris, He was consecrated titular bishop of Ascalon on February 19, 1719. On the same day, Varlet received letters from the Congregation Propaganda Fide informing him that the Bishop of Babylon had died, and urging him to depart France for his new diocese as soon as possible. In his haste, he neglected to call upon the papal nuncio, before whom Rome required that he swear an oath accepting the contents of the Papal bull Unigenitus Dei Filius (1713), which condemned as heretical Jansenist propositions supposedly drawn from Pasquier Quesnel’s Réflexions morales sur le Nouveau Testament. This “oversight” became a serious hindrance for Varlet.
Varlet arrived in Persia in November 1719 to discover that he had been interdicted by a decree of the Congregation Propaganda Fide from all exercise of his religious function. He was forced to return to Europe. He went to the Netherlands where he had stayed some months earlier en route to Babylon. Here he believed himself able to properly defend himself against the Roman censure. He soon found himself in sympathy and common cause with the Church of Holland so that, in 1724, he agreed to serve as principal and sole consecrator of Bishop-elect Cornelius Steenoven, who had been elected Archbishop of Utrecht by the cathedral chapter of that archdiocese. His action marked the formation of an autonomous Old Roman Catholic Church in the Low Countries, earning for Varlet the title of “spiritual father” of the Dutch Old Roman Catholics.
However, Steenoven died unexpectedly in 1725, within six months of his consecration. The Utrecht cathedral chapter again approached Varlet to consecrate the successor they had elected. On September 30, 1725, in the Church of St. James and St. Augustine in The Hague, Varlet consecrated Cornelius Johannes Barchman Wuytiers as the successor Archbishop of Utrecht to Steenoven. Wuytiers died in 1733, and once more the cathedral chapter of Utrecht sought Varlet to serve as consecrator for another Archbishop-elect. On October 28, 1734, Varlet consecrated Theodorus van der Croon as Archbishop of Utrecht. Yet the pattern continued, so that van der Croon died in 1739. For a final time, the Utrecht cathedral chapter appealed to Varlet to consecrate the successor they had elected. On October 18, 1739, Varlet consecrated Petrus Johannes Meindaerts as Archbishop of Utrecht.
By the time he consecrated van der Croon in 1739, Varlet was suffering from poor health and had already suffered his first stroke. In 1740, he suffered several strokes, and after a particularly serious stroke on Christmas Day that led to a steady declined of health. Varlet died on May 14, 1742, having consecrated and shared valid lines of apostolic succession with four Archbishops of Utrecht, the last of whom would become the source of apostolic succession for all Old Roman Catholic clergy.

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,

For those vocationally discerning…

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

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), David Cole, Pauline White, Fr Graham Francis

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, Fr Andrew White & family, Richard Cole & family, the Francis Family

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.

ASIA

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

DAYTIMEOFFICE/ACTIVITY
Sundays0600Mass
0800Mass
1000Mass & Children’s Catechesis
1100Baptisms
1700Mass
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

DAYTIMEOFFICE/ACTIVITY
Sundays0730Mass
1000Baptisms
1st Wed’s1900Mass & O.L. Perpetual Succour Devotions
1st Fri’s1900Mass & Sacred Heart Devotions

EUROPE

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

DAYTIMEOFFICE/ACTIVITY
Sundays0830Mass & homily
& Daily1000Breaking fast
Wed’s1730Holy Hour & Benediction
1900Conference
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

DAYTIMEOFFICE/ACTIVITY
Sundays1030Sermon & Holy Communion
1500Vespers

AMERICAS

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

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

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

DAYTIMEOFFICE/ACTIVITY
Sundays1100Mass

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

DAYTIMEOFFICE/ACTIVITY
Sundays1115Mass

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