5th Sunday after Pentecost
Weekly Mass Schedule For the Immaculate Heart of Mary Church
Please go to "Mass Location" tab on top of the page for details for the Mass Schedule for each Mission, for the current month.
SUNDAY: July 13th - 5th Sunday after Pentecost (sd)
Missa pro Populo............................................................ 7:00 a.m. Mass
Special Intention..............................................................9:00 a.m. Mass
MONDAY: July 14th - St. Bonaventure BpCD (d)
For Vocations to the Sisterhood...................................... No scheduled Mass
TUESDAY: July 15th - St. Henry II, Emperor of Germany, C (sd)
For Vocations to the Sisterhood...................................... 8:00 a.m. Mass
WEDNESDAY: July 16th - Our Lady of Mount Carmel (dm)
For Vocations to the Sisterhood...................................... 8:00 a.m. Mass
THURSDAY: July 17th - St. Alexius, C (sd)
For Vocations to the Sisterhood...................................... 8:00 a.m. Mass
FRIDAY: July 18th - St. Camillus de Lellis, C (d)
For Vocations to the Priesthood...................................... 8:00 p.m. Mass
SATURDAY: - July 19th - St. Vincent de Paul, C (d)
For Vocations to the Priesthood...................................... 8:00 a.m. Mass
SUNDAY: July 20th - 6th Sunday after Pentecost (sd)
Missa pro Populo.............................................................7:00 a.m. Mass
For Vocations to the Sisterhood...................................... 9:00 a.m. Mass
Sanctuary Lamp is burning in remembrance of Ron Thihista.
~ Confession Schedule ~.
Saturday — 7:30 a.m. - 7:55 a.m..
Sunday — 6:30 a.m. - 6:55 a.m. — 8:10 a.m. - 8:55 a.m.
~ Altar Boy Serving Schedule ~
July 13 — 1st Mass: Thaddeus Bradshaw &Augustus Bradshaw
2nd Mass: Dominic Skierka & Samuel Kalafat
July 20 — 1st Mass: Jeremy Lowder & Adam Lowder
2nd Mass: Blaise Skierka &Robert Skierka
July 27 — 1st Mass: Maurice Marshall & Eliahs Bogner
2nd Mass: Quentin Skierka &Callen Skierka
~ Rosary Leader ~
July 13 — 1st Mass: Tim Riley — 2nd Mass: Damian Skierka
July 20 — 1st Mass: Brian Drewes — 2nd Mass: Stephen Skierka
July 27 — 1st Mass: Tim Riley — 2nd Mass: Damian Skierka
~ Church Cleaning Schedule ~
July 13 — July 13 Bryar Rollins, Hannah Shawhan, Sydney Lapp
July 20 — Jordee Bomgardner, Justina Merja, Jacynta Bomgardner
July 27 — Kelsey Farrenkopf & Julie Skierka
~ Treat Schedule ~
July 13 — Michelle Bogner, Christina Bogner, Regina Marshall
July 20 — Sarah Rollins, Jennifer Springer, Jeanette Kalafat
July 27 — Lisa Skierka, Theresa Koch, Nicole Bogner
~ Announcements ~
If you or a loved one is admitted to the hospital, please let your parish priest know.
6 Day Votive Lights: The price per candle is $3.00: $70 per case; the small 8 hour votive lights are 50¢ each.
Reliquaries on the Altar: contain the reliques of St. Stephen King, St. Gregory the Great, St. Maria Goretti and St. John Bosco.
Fr. Jenkins online instructions: wcbohio.blogspot.com
Our church is dedicated to the practice of the traditional Roman Catholic religion. This includes the traditional Latin Roman Rite of Holy Mass and the sacraments. We do not regard the New Mass created after Vatican Council II to be a true Catholic Mass. Only those who regularly attend exclusively the traditional Latin Rite of Mass, who are properly dressed (see below), and are in the state of Sanctifying Grace may receive
BREAKING WITH THE PAST
BY
Cardinal Francis Aidan Gasquet
THE PRIESTHOOD
LAST Sunday I spoke of the Catholic doctrine of the Mass and the Holy Eucharist; I pointed out what our faith taught us about the Blessed Sacrament and how the Mass was to our Catholic forefathers and to us to-day, the central act of worship of God; and that the Holy Communion in a very true sense is the food of our spiritual life, as it binds us to God and brings Him into our lives in truth and in reality, which is the end and object of every act of religion. I pointed out to you that by the principles of the Reformation, adopted by the followers of the Lutheran theology in England, the Mass, as a "Sacrifice and Oblation," was not merely attacked doctrinally, and spoken of by the men of the "New Learning" with scurrilous profanity, but destroyed altogether, as far as it was possible for them to do. The service of Communion in the New Book of Common Prayer, designed to take the place of the ancient missals, was drawn up in such a way as to get rid of every expression of the Catholic doctrine as to the Sacrifice of the Mass, absolutely. If the old dictum lex orandi est lex credendi—prayer follows belief—has any application at all, it must be obvious in this case that the authors of the new English Prayer Book had completely rejected the Catholic belief as to the Most Holy Sacrament. The proof lies not in the new forms only when compared with the old, but in the clear and definite statements of those who had the main share in drawing up the Communion Service of the Book of Common Prayer and the chief part in imposing its acceptance upon the people of England.
I know well that in comparatively late times one school of thought in the English Church have endeavoured to get back to the old Catholic doctrine of the Sacrifice of the Mass. Some have been so dissatisfied with the formula of the Communion in the Book of Common Prayer that they have added to it and have even in some cases made use of our ancient Canon from the Latin missal. In other instances, as in the Communion Service in the American Church, a longer Canon had been adopted, taken from the First Prayer Book of 1549 and arranged differently from that of the Second Book now in use in England. But the doctrine in this is in no sense our Catholic doctrine.
For, although the words "sacrifice" and "oblation" may be found in it, as indeed in the Anglican prototype, the word signifies not the Catholic sacrifice, the offering up of the Body and Blood of our Lord as a living victim upon the altar, but as the words in the Communion office define it, "our sacrifice of praise and thanksgiving," in which "we offer and present ourselves, our souls and bodies, to be a reasonable, holy and living sacrifice unto thee." Mind, for my present purpose, I am not here contending that the work of the Reformers in the 16th century in thus composing a new formula was wrong. All I would insist upon is that this was in fact done; that certain ancient Catholic principles were abandoned in the New Communion Service, and that this new Book by the authority of the State was imposed upon the consciences of all.
That the change thus forcibly effected was disliked very generally cannot be doubted. The new Service was ordered to come into general use in the Churches on Whitsunday, 1549, and the very next day the people of Stamford Courtenay in Devon compelled their parish priest to return to the old missal. This was but an indication of the spirit of the people and a beginning of those numerous disturbances in various parts of the country which for a time seriously alarmed the men in power. In Oxfordshire the rising was put down with a firm hand and many priests were hanged from the towers of their parish churches, as the obvious leaders of their people to resist these innovations. In Devonshire the rising took a more serious aspect and the people assembled in their thousands demanding the restoration of the Latin Mass and the abolition of the new service in English, which they described as "a Christmas game." "We will have," they said, "the Mass as of old and the Blessed Sacrament hanging in our churches"; and to show the religious character of their revolt against the State-imposition of the new form of religion, the insurgents carried the Most Holy Sacrament in a pyx in their midst, and marched with processional crosses and banners. By the aid of foreign merce-naries—German and Italian—they were defeated, and thousands, some say twenty thousand of the men who rose in defence of the Catholic doctrine of the Mass were slaughtered.
We have now to go a step farther in our contrast of our Catholic belief with the Reformation principles. This morning I propose to speak of the sacred priesthood. The Catholic doctrine of the Sacrifice of the Mass imples a sacrificing priesthood.
To us a priest in the first place is a man chosen, set aside and consecrated for the service of the altar. He is a man and, alas! sometimes, in spite of the dignity of his calling, he shows himself to be very human; but by the vocation of God that is given to him and by his ordination at the hands of the bishop he receives a character which nothing can take away and which enables him to stand before the altar and offer the Christian Sacrifice. At his word, spoken by the power God has given him, he changes the elements of bread and wine into the true and real Body and Blood of Christ, and offers them to God a sacrifice for the living and the dead. This is the Catholic belief as to the priesthood, and it has been the belief of Catholics from the earliest ages. I am not concerned to prove this, but merely state it as a part of our belief.
As might be expected, the doctrine is set forth clearly in the form of Ordination, to be found in the ancient Pontificals, or Books containing those forms, which to-day are practically the same as those used in England in the sixteenth century. If we take the rite of Ordination to the priesthood we shall immediately note in the address of admonition to the candidates that the Bishop speaks of the purity of life necessary for those "who celebrate Mass and consecrate the Body and Blood of Christ"; whose hands are anointed "that they may know that they receive the grace of Consecrating"; and who receive the chalice and paten to show "they receive the power of offering sacrifices pleasing to God, since it belongs to them to consecrate the sacrament of the Body and Blood of the Lord on God's altar." The candidate is likewise reminded of the excellence of the priestly office by virtue of which the Passion of Christ is daily celebrated on the altar.
In the course of the rite, the priest's hands are blessed, since he is to consecrate the sacrifice offered for the sins and offences of the people; and he is given the chalice, etc., to show forth and emphasise the power to offer sacrifice and celebrate the Mass; and in the final blessing God is asked to bless the newly ordained in the priestly order who is to offer Sacrifices pleasing to Him. In a word the whole Ordination service in the Catholic Pontifical reiterates and most emphatically states the fact that the priest is ordained to offer up the Sacrifice of the Body and Blood of Christ upon the altar. This is the dominant note running through the entire rite: the ordained is made a "sacrificing priest." Towards the close of the ceremony, and after the new priest has acted as such by co-consecrating with the Bishop at Mass, the Bishop gives him the power of jurisdiction by placing his hands upon his head saying: "Receive the Holy Ghost: whose sins ye shall forgive they are forgiven," etc.
This was the rite of Ordination to the priesthood which was in existence in England at the time when the First Prayer Book of Edward VI was imposed on the English clergy and people. On the face of it there could be no possibility of allowing this old Ordination service to stand as it was. The Mass had been changed into a Communion service,—a memorial of Christ's Passion,—and the doctrinal teach-ing of the former had been made, rightly or wrongly, to give place to the Reformed principles clearly expressed in the latter. The notion of oblation and sacrifice was now wholly foreign to the Eucharistic teaching, as understood by the followers of the Lutheran German reformed religion, who had presided over the composition of the new Prayer Book. It became therefore necessary to draw up another form for the Ordination of ministers, conceived on the same doctrinal basis as that of the Book of Common Prayer.
This new Ordinal was in fact already prepared when the Prayer Book was issued, and on January 5, 1550, a Bill to sanction it was introduced into the House of Peers. It gave rise to much discussion, and for refusing to assent to it one of the bishops was lodged in the prison where others of the Catholic-minded prelates were already confined. The "New form and manner of making and consecrating archbishops, bishops, priests, and deacons" was, however, approved of by Parliament in anticipation and ordered to be ready for April 1.
The new Ordinal did in regard to the ancient Catholic Pontifical what the Communion service had done for the Missal. Having first swept away all the minor Orders and the Subdiaconate, the new form carefully and systematically excluded every word that could be interpreted to mean that the candidate was ordained to be a sacrificing priest. For the most part the new rite was a new composition, drawn up to meet the doctrinal views as to the Holy Eucharist of the English Reformers of advanced Lutheran principles. One of the few passages of the Pontifical preserved in the Ordinal were the words, "Receive the Holy Ghost: whose sins ye shall forgive," etc, which accompanied the Imposition of Hands after the ordination in the ancient rite and conferred "the power of the Keys." In the new rite this subordinate form became the substantial form of the new Ordination service, although in it there was for a hundred years, until 1662, no mention of the Order conferred. There can be hardly any doubt that this omission came about by the adoption of the old form by the compilers of the new Ordinal.
In the case of the Catholic Pontifical no such specific mention was called for, as when used in that to convey jurisdiction, the priest was already ordained and had co-celebrated with the Bishop.
Once more I repeat that I am not here concerned with any discussion as to whether the new Ordinal was better or worse than the ancient Pontifical. I desire merely to bring out the facts and to make it clear that the service of Holy Communion in the Book of Common Prayer and the Ordination service in a doctrinal point of view go together. They are the expression of a change, of a serious organic change from the ancient teachings of the Faith, as expressed in the Missal and Pontifical. The Prayer Book and the Ordinal of Edward VI were the serious expression of the delibe-rate alteration in the Eucharistic teachings of the official heads of the Church in England at this time. They constituted a break, clear, sharp and decisive with the past. There can be no doubt of this in view of the facts. The change may have been for good or for ill, but it can hardly be denied that it was made, and made not by accident but of set purpose. It was a deliberate breach in the continuity of teaching as to the Holy Eucharist and the Sacrifice of the Mass, which had existed in the Church in England from the earliest days of Christianity; and the new teaching found its expression in the new formularies.
The subsequent history of the Anglican Church shows that even the need of Episcopal ordination was not considered absolutely necessary for the administration of the Sacraments in that Communion. It was not, indeed, until 1662 that it was legally necessary for a beneficed clergyman to have been so ordained. Bishop Hooker himself admitted the ministration and received the Communion from the hands of Saravia who was a Calvinistic minister. The truth of this position is upheld by the present Anglican Bishop of Durham in a letter to the London Times of Dec. 13, 1913. He cites as witnesses: "Bancroft, who carried his colleagues, including Andrews, with him in consecrating Presbyterian ministers Bishops for Scotland in 1609; Andrews, who claims 'our government to be by Divine right, yet it follows not that a Church cannot stand without it': Ussher, who says (to Du Moulin), after a solemn assertion of the greatness of Episcopacy, that he is prepared, to receive the Blessed Sacrament at the hand of the French ministers if he were at Charenton' . . . and Cosin, asserting in his Will his 'union of soul with all the orthodox,' 'which I desire chiefly to be understood of Protestants and the best Reformed Churches.'"
There can be no doubt as to what the ardent Reformers, who had the matter in hand, intended to do. The press teemed with books of ribald denunciation of the Sacrifice of the Mass and the Orders of the ancient Catholic rite were derided in such terms as "greasy and stinking" Orders. Moreover, the destruction of the altars obviously emphasized the change which had taken place. The abolition of the Sacrifice and the Sacrificing priesthood made them obsolete and unnecessary. Bishop Ridley, a reforming prelate of the most uncompromising type, directed the Churchwardens of London to pull down the popish altars and to procure in their place "the form of a table" in order "more and more to turn the simple from the old superstitious opinions of the popish Mass." The substitute for the Catholic altars was to be "after the form of an honest table decently covered," and was to be placed anywhere in the chancel or choir, as was found most convenient. At St. Paul's, London, for example, various experiments were made both as to the best position of the table and as to how best the minister could stand at it. Four years later Bishop White of Winchester taunted Ridley about this. "When your table was constituted," he said, "you could never be content in placing the same, now east, now north, now one way, now another, until it pleased God of His goodness to place it clean out of the Church."
Beyond this the altar-stones, which by solemn rites and the unction of Holy Oil had been consecrated to God for the Sacrifice of the Mass, and upon which the Body and Blood of Christ had been offered daily for the living and the dead, were not only pulled down, cast out of the church and defaced, but were out of derision and contempt set in the floor or the doorway that the passer-by might tread them under foot; or were turned to other still more debased uses. To us Catholics the conse-crated altar, with its relics of the saints and the memories of its hallowed consecration, is the most sacred thing, set apart to God's service, together with the chalice and the paten in which and upon which the mystery of the sacramental renewal of Christ's Passion is effected by the words of the priest. It was this hallowed stone which was treated with disdain and dishonour. To those who would have us think that the whole of the changes made at the time of the Reformation were mere protests, against what they please to call the abuse of the Mass, in the multiplication of Masses for the living and the dead, the fact of the contemptuous and wholesale destruction of the ancient altars and the substitution of a moveable table, should be sufficient to show that it was no abuse that was thought of, or aimed at, but the abolition of the Sacrifice altogether.
But there were other indications that this abolition of the Mass and priesthood was the set policy of the men in power at this time. A more advanced Calvinist than even Ridley urged the party forward on the down grade of Catholic doctrine. In 1550 John Hooper was offered the bishopric of Gloucester, but refused it, partly because of the mention of Saints in the New Ordinal, but mainly because of the vestments, which he would be called upon to wear and which he regarded as aaronic abominations. "You have got rid of the Mass," he said, "then rid yourselves of the feathers of the Mass also." Later, however, when in doctrinal principle Cranmer and others had advanced further in the direction of Calvin, Hooper was consecrated according to the new Ordinal on his own terms. The Mass was gone; the priesthood had passed away; the altars were pulled down in the sanctuaries; the consecrated stones were broken and dishonored, and why should not the Vestments—Aaronic abominations — In dicative of the sacrificial character of the priest be dispensed with also?
The time was propitious for Cranmer to take measures for the final destruction of the old order. Since the imposition of the First Book of Common Prayer he had had time to grow out of his previous Lutheran-ism and had come under the spell of Calvin and his adherents in Geneva. The Reformer had written to Cranmer a per-sonal letter urging him to be more active and hasten on the movement of Reform. The Archbishop of Canterbury had replied begging Calvin to ply King Edward with letters urging him to eradicate the last vestiges of the old superstition. This was the spirit which presided at the compo-sition of the Second Book of Edward VI. It was issued in 1552, and before this commissions were dispatched throughout the country to seize in the King's name all church plate and vestments.
I have already spoken a word about this final recension of the Liturgy of Edward VI. It is here sufficient to say that it was Calvinistic in its conception and doctrine. In the First Prayer Book there was some slight outward resemblance to the Mass. This was swept away, and, to use the expression of one who lived at the time, this new liturgy "had made a very hay of the Mass." Of the ancient Canon, which the Apostolic See had possessed from the earliest ages and had kept inviolate, nothing was allowed to survive, even as to form. Great Popes like St. Leo and St. Gregory had inserted a few words into this inheritance of the Church with fear and reverence. Such men would have considered it sacrilegious and impious to alter or reject any part of it. Cranmer and his followers felt no such scruples.
They first mutilated it and altered it to their heart's content and finally got rid of nearly every word of it altogether. The outcome of their work may be studied in the Anglican Book of Common Prayer to-day, where the Communion Service is substantially that of the Book of 1552.
The Church by Law Established
BEARING in mind what the Catholic teaching was and is in regard to the Su-premacy of the Pope, the Holy Mass and the sacrificial character of the priesthood, we can understand how far away from these teachings the legislation of King Edward's reign had carried England. To our Catholic forefathers in the beginning of the 16th Century, as to us to-day, the Pope was the Supreme Head of the Christian Church and the foundation of Christian unity. The Mass was the great Christian Sacrifice in which the bread and wine were substantially changed into the very Body and Blood of our Blessed Lord. The priest at his Ordi-nation was given a sacrificial character, expressed clearly in the rite, empowering him to offer up the Eucharistic Sacrifice upon the Christian altar. In the second quarter of the 16th Century all these points of belief were changed by a small but determined band of English Reformers.
For a few years, on the death of Edward VI, Mary restored the old religion; the papal supremacy and jurisdiction was again acknowledged; the altars were once more set up; the ancient liturgy of the Mass was read again from the old missals; priests were again ordained according to the rite in the Catholic Pontifical, and the ordinations of those who had received orders under the Edwardine Ordinal were rejected. I pass over the reign of Queen Mary, which came to an end with her death in November, 1558. I am dealing with Catholic beliefs contrasted with the principles of the Reformation, and in this brief reign of Queen Mary the country returned to union with Rome, and all that this implied.
Of this reign, however, I may be allowed perhaps to add the verdict of the late Dr. James Gairdner, a non-Catholic historian, than whom no one has a greater right to speak with authority. "History has been cruel to her (Mary's) memory. The horrid epithet 'bloody,' bestowed so unscrupul-ously alike on her and on Bonner and Gardiner and the bishops generally, had at least a plausible justification in her case from the severities to which she gave her sanction. . . . Among the victims, no doubt, there were many true heroes and really honest men, but many of them also would have been persecutors if they had had their way. Most of them retained the belief in a Catholic Church but rejected the Mass and held by the services authorised in Edward VI.'s reign. But of course this meant complete rejection of an older authority—higher according to the time-honored theory than that of any king or Parliament—which had never been openly set aside until that generation."
With Queen Mary's premature death religious difficulties revived. At first it was not generally known whether her suc-cessor, Elizabeth, would remain staunch to the old religion or favor the new, although there were suspicions that she was inclined to the latter. She was wel-comed as sovereign by all parties, Catholic as well as Protestant, and no one now I believe credits the silly story that she was forced into the arms of the Reformers by the refusal of the Pope to recognize her as lawful Queen.
Almost from the first it was easy to conjecture which way lay her inclination. By the advice of Cecil, her chief adviser, she formed a secret cabinet within a cabinet, which occupied itself with a project for "the alteration of religion," as it is called in the document still extant. Those "now in the Pope's religion" were to be got rid of, and by process of law all were to be made to "abjure the Pope of Rome and conform themselves to the new alterations." What these "alterations" in the form of religion signified is not doubtful.
Great Falls: (Black Eagle - Immaculate Heart of Mary)
Mass every Sunday, 7:00 & 9:00 a.m.: Holy Days, 9:00 a.m
Helena: (Holy Cross)
Mass every Sunday and Holy Days: 8:00 a.m. See Church Bulletin
Missoula: (East Missoula - Holy Shroud)
Mass 2nd, 4th & 5th Sundays of the month 12:30 p.m.
Holy Days 6:00 p.m.
Billings: (Pompeys Pillar - St. Martin de Tours)
Mass 1st, 3rd & 5th Sundays of the month 3:00 p.m
Holy Days 6:00 p.m.
Lethbridge: (St. Theresa the Little Flower)
Mass 2:00 p.m. 3rd Sunday of the month
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~