Historic St. Anthony Catholic Church
258 Ohio, Wichita, Ks
2nd St. & Ohio
Two blocks east of Old Town

Please note new mass time!!!

In Wichita, KS. , high mass is celebrated on Sunday at 1:00 P.M. at St. Anthony Church, 258 Ohio Street. Low mass is celebrated one Sunday of each month unless a feast day is observed. Please note that, with our community in transition it is hard to tell when Low Mass will be scheduled.

English/Latin missals provided. Join us for coffee and donuts after mass downstairs in the St. Clair/Sunshine room, south exterior basement entrance.

Pastor of St. Anthony Parish: Fr Hung Quoc Pham
EFLR Celebrants: Fr. Jirak, Fr Voelker, Fr. Voss
Master of Ceremonies: Tony Strunk
Choir Director: Bernie Dette

Blog Coordinator: Larry Bethel
Blogger: Mark Llamas

Contact Us. Submit an Article/News

+To submit an article or if you have comments contact me, Mark, at bumpy187@gmail.com.

Tuesday, July 22, 2014

Post #283

Topics:  Feast Day: St. Mary Magdalen....Latin Mass Community:  Picnic

“May today there be peace within. May you trust God that you are exactly where you are meant to be.
May you not forget the infinite possibilities that are born of faith. May you use those gifts that you have received, and pass on the love that has been given to you. May you be content knowing that you are a child of God. Let this presence settle into our bones, and allow your soul the freedom to sing, danse, praise and love. It is there for each and everyone of you.” ― Teresa of Ávila


...and now for the necessaries.
Please note: St. Anthony Catholic Church celebrates the Traditional Latin Mass (EFLR) in the Wichita diocese. Though this blog is loosely centered around this parish and it's members, Venite Missa Est! is by no means, in any way an official voice of, or for, St. Anthony Parish or the Diocese of Wichita. Venite Missa Est! is strictly a private layman's endeavor.


Feast Day of St. Mary Magdalen
New Advent

Mary Magdalen was so called either from Magdala near Tiberias, on the west shore of Galilee, or possibly from a Talmudic expression meaning "curling women's hair," which the Talmud explains as of an adulteress.

In the New Testament she is mentioned among the women who accompanied Christ and ministered to Him (Luke 8:2-3), where it is also said that seven devils had been cast out of her (Mark 16:9). She is next named as standing at the foot of the cross (Mark 15:40; Matthew 27:56; John 19:25; Luke 23:49). She saw Christ laid in the tomb, and she was the first recorded witness of the Resurrection.

The Greek Fathers, as a whole, distinguish the three persons:
  • the "sinner" of Luke 7:36-50;
  • the sister of Martha and Lazarus, Luke 10:38-42 and John 11; and 
  • Mary Magdalen.

On the other hand most of the Latins hold that these three were one and the same. Protestant critics, however, believe there were two, if not three, distinct persons. It is impossible to demonstrate the identity of the three; but those commentators undoubtedly go too far who assert, as does Westcott (on John 11:1), "that the identity of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the gospels." It is the identification of Mary of Bethany with the "sinner" of Luke 7:37, which is most combated by Protestants. It almost seems as if this reluctance to identify the "sinner" with the sister of Martha were due to a failure to grasp the full significance of the forgiveness of sin. The harmonizing tendencies of so many modern critics, too, are responsible for much of the existing confusion.

The first fact, mentioned in the Gospel relating to the question under discussion is the anointing of Christ's feet by a woman, a "sinner" in the city (Luke 7:37-50). This belongs to the Galilean ministry, it precedes the miracle of the feeding of the five thousand and the third Passover. Immediately afterwards St. Luke describes a missionary circuit in Galilee and tells us of the women who ministered to Christ, among them being "Mary who is called Magdalen, out of whom seven devils were gone forth" (Luke 8:2); but he does not tell us that she is to be identified with the "sinner" of the previous chapter. In 10:38-42, he tells us of Christ's visit to Martha and Mary "in a certain town"; it is impossible to identify this town, but it is clear from 9:53, that Christ had definitively left Galilee, and it is quite possible that this "town" was Bethany. This seems confirmed by the preceding parable of the good Samaritan, which must almost certainly have been spoken on the road between Jericho and Jerusalem. But here again we note that there is no suggestion of an identification of the three persons (the "sinner", Mary Magdalen, and Mary of Bethany), and if we had only St. Luke to guide us we should certainly have no grounds for so identifying them. St. John, however, clearly identifies Mary of Bethany with the woman who anointed Christ's feet (12; cf. Matthew 26 and Mark 14). It is remarkable that already in 11:2, St. John has spoken of Mary as "she that anointed the Lord's feet", he aleipsasa; It is commonly said that he refers to the subsequent anointing which he himself describes in 12:3-8; but it may be questioned whether he would have used he aleipsasa if another woman, and she a "sinner" in the city, had done the same. It is conceivable that St. John, just because he is writing so long after the event and at a time when Mary was dead, wishes to point out to us that she was really the same as the "sinner." In the same way St. Luke may have veiled her identity precisely because he did not wish to defame one who was yet living; he certainly does something similar in the case of St. Matthew whose identity with Levi the publican (5:7) he conceals.

If the foregoing argument holds good, Mary of Bethany and the "sinner" are one and the same. But an examination of St. John's Gospel makes it almost impossible to deny the identity of Mary of Bethany with Mary Magdalen. From St. John we learn the name of the "woman" who anointed Christ's feet previous to the last supper. We may remark here that it seems unnecessary to hold that because St. Matthew and St. Mark say "two days before the Passover", while St. John says "six days" there were, therefore, two distinct anointings following one another. St. John does not necessarily mean that the supper and the anointing took place six days before, but only that Christ came to Bethany six days before the Passover. At that supper, then, Mary received the glorious encomium, "she hath wrought a good work upon Me . . . in pouring this ointment upon My body she hath done it for My burial . . . wheresoever this Gospel shall be preached . . . that also which she hath done shall be told for a memory of her." Is it credible, in view of all this, that this Mary should have no place at the foot of the cross, nor at the tomb of Christ? Yet it is Mary Magdalen who, according to all the Evangelists, stood at the foot of the cross and assisted at the entombment and was the first recorded witness of the Resurrection. And while St. John calls her "Mary Magdalen" in 19:25, 20:1, and 20:18, he calls her simply "Mary" in 20:11 and 20:16.

In the view we have advocated the series of events forms a consistent whole; the "sinner" comes early in the ministry to seek for pardon; she is described immediately afterwards as Mary Magdalen "out of whom seven devils were gone forth"; shortly after, we find her "sitting at the Lord's feet and hearing His words." To the Catholic mind it all seems fitting and natural. At a later period Mary and Martha turn to "the Christ, the Son of the Living God", and He restores to them their brother Lazarus; a short time afterwards they make Him a supper and Mary once more repeats the act she had performed when a penitent. At the Passion she stands near by; she sees Him laid in the tomb; and she is the first witness of His Resurrection--excepting always His Mother, to whom He must needs have appeared first, though the New Testament is silent on this point. In our view, then, there were two anointings of Christ's feet--it should surely be no difficulty that St. Matthew and St. Mark speak of His head--the first (Luke 7) took place at a comparatively early date; the second, two days before the last Passover. But it was one and the same woman who performed this pious act on each occasion.

Subsequent history of St. Mary Magdalen

The Greek Church maintains that the saint retired to Ephesus with the Blessed Virgin and there died, that her relics were transferred to Constantinople in 886 and are there preserved. Gregory of Tours (De miraculis, I, xxx) supports the statement that she went to Ephesus. However, according to a French tradition (see SAINT LAZARUS OF BETHANY), Mary, Lazarus, and some companions came to Marseilles and converted the whole of Provence. Magdalen is said to have retired to a hill, La Sainte-Baume, near by, where she gave herself up to a life of penance for thirty years. When the time of her death arrived she was carried by angels to Aix and into the oratory of St. Maximinus, where she received the viaticum; her body was then laid in an oratory constructed by St. Maximinus at Villa Lata, afterwards called St. Maximin. History is silent about these relics till 745, when according to the chronicler Sigebert, they were removed to Vézelay through fear of the Saracens. No record is preserved of their return, but in 1279, when Charles II, King of Naples, erected a convent at La Sainte-Baume for the Dominicans, the shrine was found intact, with an inscription stating why they were hidden. In 1600 the relics were placed in a sarcophagus sent by Clement VIII, the head being placed in a separate vessel. In 1814 the church of La Sainte-Baume, wrecked during the Revolution, was restored, and in 1822 the grotto was consecrated afresh. The head of the saint now lies there, where it has lain so long, and where it has been the centre of so many pilgrimages.


Latin Mass Community Picnic

Community picnic: The Latin Mass Community will have a Family Day Picnic on Sunday, August 3, from 4 to 8 p.m. at Sedgwick County Park, Horseshoe Shelter. All who attend the Latin Mass are welcome. Come and go between 4 and 8; dinner will be served between 5 and 5:30 p.m. Horseshoe Shelter is enclosed and air-conditioned, close to 21st Street. There are tables inside and picnic seating outside. Located next to the Boundless Playground. Hamburgers and hot dogs, chips, sides, drinks, dessert. Boundless Playground! Bubbles! Cornhole! Kickball! Bingo! Catholic trivia! If you wish, bring lawn chairs, board games, cards, balls and/or mitts.

Thursday, February 20, 2014

Post #282

Topics:  Wichita Diocese Has a Bishop: Letter from Bishop-elect Carl Kemme

"I have no means of proving my love for You other than that of strewing flowers, that is, not allowing one little sacrifice to escape, not one look, one word, profiting by all the smallest things and doing them through love; and in this way I shall strew flowers before Your throne." - St. Therese


...and now for the necessaries.
Please note: St. Anthony Catholic Church celebrates the Traditional Latin Mass (EFLR) in the Wichita diocese. Though this blog is loosely centered around this parish and it's members, Venite Missa Est! is by no means, in any way an official voice of, or for, St. Anthony Parish or the Diocese of Wichita. Venite Missa Est! is strictly a private layman's endeavor.

Letter from Bishop-elect Carl Kemme

Dear People of the Diocese of Wichita,

On February 11, 2014, the Memorial of Our Lady of Lourdes, I learned that Pope Francis had chosen me,
unworthy and weak as I am, to be your new bishop. After recovering from the shock of this news, I accepted this appointment in humble obedience to the will of God. I gladly come to make my home with you and pledge to serve you with as much dedication, energy, and pastoral charity my body, mind, heart and soul can offer. Although naturally a bit apprehensive, I am very excited to begin this new chapter in my vocation.

I look forward to continuing the valuable work of my predecessors, especially Archbishop Michael Jackels,
all our priests, deacons and consecrated religious, the staff of our pastoral offices and the many men,
women and children serving everyday in this part of the Vineyard of the Lord. I am anxious to meet all of
you personally in my visits to your parishes, schools, and religious institutions. I have already been
impressed by what I have learned so far about you, notably, the long and inspiring tradition of stewardship
and the many seminarians currently in formation for the diocese of Wichita. These two signs alone speak
volumes of the vitality of the diocese I am coming to serve.

I humbly ask that you please pray for me as I prepare myself to begin my ministry as your bishop and as
your brother in the Lord. I want you to know that already I have been praying most earnestly for you.
In the love of Christ and his Immaculate Mother,

+ Bishop Elect Carl Kemme

Thursday, January 30, 2014

Post #280

Topics:  Wichita Latin Mass Community: Bulletin for Sunday, January 26, Third Sunday After Epiphany

"I have no means of proving my love for You other than that of strewing flowers, that is, not allowing one little sacrifice to escape, not one look, one word, profiting by all the smallest things and doing them through love; and in this way I shall strew flowers before Your throne." - St. Therese


...and now for the necessaries.
Please note: St. Anthony Catholic Church celebrates the Traditional Latin Mass (EFLR) in the Wichita diocese. Though this blog is loosely centered around this parish and it's members, Venite Missa Est! is by no means, in any way an official voice of, or for, St. Anthony Parish or the Diocese of Wichita. Venite Missa Est! is strictly a private layman's endeavor.

Bulletin for Sunday, January 26, Third Sunday After Epiphany
Wichita Latin Mass Community

Calendar of coming Sundays:
Feb. 2: Purification of the Blessed Virgin Mary/Feast of the Presentation (Candlemas). This feast marks 40 days since Christmas, the length of time for the completion of the purification of Mary according to the Mosaic law, and the presentation of her Child to God in the temple. It marks the end of the Christmas season in the traditional calendar, and candles have traditionally been blessed on this day, evoking Simeon's prayer to the Lord that Christ is "a light to reveal you to the nations."
Feb. 9: Fifth Sunday After Epiphany
Feb. 16: Septuagesima Sunday

On receiving Holy Communion:
The communicant does not say "Amen." The priest says it as he places the host on the communicant's tongue. The priest says, "May the body and blood of our Lord Jesus Christ preserve your soul unto life everlasting. Amen." Amen, of course, means "let it be so." In other words, "May this reception of Holy Communion have the effects for which I have just prayed."
(Source: Thomas E. Woods Jr., Catholic Answers)

Tuesday, January 14, 2014

Post #279

Topics:  Feast Day: St. Paul of Thebes...St. Anthony Stained Glass Windows: Descriptions

"I have no means of proving my love for You other than that of strewing flowers, that is, not allowing one little sacrifice to escape, not one look, one word, profiting by all the smallest things and doing them through love; and in this way I shall strew flowers before Your throne." - St. Therese


...and now for the necessaries.
Please note: St. Anthony Catholic Church celebrates the Traditional Latin Mass (EFLR) in the Wichita diocese. Though this blog is loosely centered around this parish and it's members, Venite Missa Est! is by no means, in any way an official voice of, or for, St. Anthony Parish or the Diocese of Wichita. Venite Missa Est! is strictly a private layman's endeavor.

St. Paul of Thebes, Church's First Known Hermit, Honored Jan. 15
Catholic News Agency
By Benjamin Mann

On Jan. 15, the Catholic Church remembers Saint Paul of Thebes, whose life of solitude and penance gave inspiration to the monastic movement during its early years.

Surviving in the Egyptian desert on a small amount of daily food, St. Paul the Hermit lived in close communion with God. Before the end of his life at age 113, he met with St. Anthony the Great, who led an early community of monks elsewhere in the Egyptian desert.

Born in approximately 230, the future hermit Paul received a solid religious and secular education, but lost his parents at age 15. During the year 250, the Roman Emperor Decius carried out a notorious persecution of the Church, executing clergy and forcing laypersons to prove their loyalty by worshiping idols. The state used torture, as well as the threat of death, to coerce believers into making pagan sacrifices.

Paul went into hiding during the Decian persecution, but became aware of a family member's plan to betray him to the authorities. The young man retreated to a remote desert location, where he discovered a large abandoned cave that had once been used as a facility for making counterfeit coins. He found that he could survive on water from a spring, and the fruit of a tree that grew nearby.

Forced into the wilderness by circumstance, Paul found he loved the life of prayer and simplicity that it made possible. Thus, he never returned to the outside world, even though he lived well into the era of the Church's legalization and acceptance by the Roman Empire. Later on, his way of life inspired Catholics who sought a deeper relationship with God through spiritual discipline and isolation from the outside world.

One of these faithful was Anthony of Egypt, born in the vicinity of Cairo around 251, who also lived to an old age after deciding during his youth to live in the desert out of devotion to God. Paul of Thebes is known to posterity because Anthony, around the year 342, was told in a dream about the older hermit's existence, and went to find him.

A similar knowledge about Anthony had been mysteriously given to the earlier hermit. Thus, when he appeared at Paul's cave, they greeted each other by name, though they had never met. Out of contact with the Roman Empire for almost a century, Paul asked about its condition, and whether paganism was still practiced. He told Anthony how, for the last 60 years, a bird had brought him a ration of bread each day – a mode of subsistence also granted to the Old Testament prophet Elijah.

After 113 years, most of them spent in solitary devotion, Paul understood that he was nearing the end of his earthly life. He asked Anthony to return to his own hermitage, and bring back a cloak that had been given to the younger monk by the bishop St. Athanasius. That heroically orthodox bishop had not yet been born when Paul first fled to the desert, and Anthony had never mentioned him or the cloak in question. Amazed, Anthony paid reverence to Paul and set out to fulfill his request.

During the return trip, Anthony was shown a vision of St. Paul of Thebes' soul, glorified and ascending toward Heaven. On returning to the first hermit's cave, he venerated the body of its inhabitant, wrapped him in Athanasius' cloak, and carried him outdoors. Saint Jerome, in his “Life of St. Paul the First Hermit,” attests that two lions arrived, demonstrated their reverence, and dug a grave for the saint.

Having given him Athanasius' cloak, St. Anthony took back to his hermitage the garment which St. Paul of Thebes had woven for himself from palm leaves. Anthony passed on the account of his journey and the saint's life to his own growing group of monastic disciples, and it was written down by St. Jerome around the year 375 – approximately 33 years after the death of the first hermit.

Venerated on the same day by Roman Catholics, Eastern Catholics and Eastern Orthodox Christians, St. Paul of Thebes is also the namesake of a Catholic monastic order – the Order of Saint Paul the First Hermit – founded in Hungary during the 13th century and still in operation.


St. Anthony Stained Glass Windows
Provided by Bob Walterscheid

Good Shepherd Window

The fleur-de-lis at the top of the window is a symbol of the human nature of Christ and that he walked this earth as our Good Shepherd. Also near the top of the window is the Triumphal Lamb holding a banner. This lamb is referred to as the Agnus Dei (meaning Lamb of God) and is a sign of victory and resurrection.
The lamb is seated on the Book of Seven Seals referenced in Revelation Chapters 5 and 6. Christ is ushering all His sheep, including the lost one, through a door, a reference to His statement “I am the Door” John 10:9. Above the door lintel are wheat and grapes, symbols of the Eucharistic bread and wine. On the rocks behind the figure of Christ are red and gold garments, raiment fit for a king.
The inscription reads, “To the memory of H. H. Debbrect”, one of the original founders of the parish. He was one of the two builders of the original St. Boniface Church, the original church of the parish property.
The Poor Souls Window

The intertwined letters IHS is a monogram of Christ and are the first three letters in the Greek word for Jesus. Above the letters are the fish and loaf symbol, representing the feeding of the five thousand as told in the Gospels.
Mary is depicted as giving the scapular to mankind and offering assistance to the poor souls in purgatory as she holds her child Jesus, their Savior.
This is the only window with an English inscription: “In memory of John Braitsch.” This gentleman belonged to the parish from its earliest days and owned a prosperous shoe store on East Douglas.
St. Joseph’s Window
This window depicts the death of Joseph, earthly father of Jesus. Joseph played a vital role in Jesus’ life. Matthew 1:19 refers to Joseph as “a just man”.
At the very top of the window is a fleur-de-lis symbolizing the human nature of Christ. Immediately below the fleur-de-lis is a lily intertwined with a carpenter’s square. Joseph was a carpenter and passed down his occupation to Jesus. There are more carpentry tools on the wall above Joseph’s head.
Lilies abound in this window; tradition has it that the fragrance of lilies filled the room as Joseph lay dying. Lilies are a symbol of Joseph’s purity. It is said that Christ was present at Joseph’s death and we see him by the bed, along with Mary and two angels. The lamp above the figures has three lights symbolizing the Trinity.
The German inscription translates, “Donated by St. Joseph’s Friendly Society”. That society was the original men’s organization in the parish.
St. Dominic Window

The fleur-de-lis at the top of the window is a variant of the lily, a symbol of purity and the Virgin Mary. Below is a heart pierced with a dagger, representing St. Simeon’s prophecy to Mary at Christ’s circumcision that ‘a sword will pierce your heart’. Mary is shown on a throne with her child
Jesus presenting the rosary to the Dominicans, for it was St. Dominic who instituted the devotion of the rosary. St. Dominic is kneeling on the left and a nun wearing a crown of thorns is kneeling on the right. The Dominicans are dressed in brown Franciscan traveling cloaks rather that in their own black Dominican cloaks.
The German inscription reads, “Given by the Altar Society,” an original parish organization comprised of the married women of the parish.
Mary, Queen of Heaven Window
At the top of this window is the fleur-de-lis. In religious art, this is a symbol for the human nature of Christ.
The banner with the Latin words "Salve Regina" is translated as "Hail Queen". Mary, with angels surrounding her, is being taken up to heaven body and soul as the Apostles watch in awe. It is the teaching of the Catholic Church that at the death of the Blessed Virgin Mary her body was preserved from corruption and that shortly afterwards it was assumed (Latin., assumere, to take to) into Heaven and reunited to her soul. Pope Pius the XII, in 1950, solemnly defined the Assumption as a dogma. It has been a subject of belief for over 1,500 years, being stated by Saint Juvenal of Chalcedon in 451.
The German inscription reads, "To the memory of John Walterscheid". His sons immigrated to Wichita and were among the founding families of the parish.
St Rose of Lima Window
Isabel de Santa Maria de Flores was born in Lima, Peru of Spanish parents and took the name Rose at her confirmation. Noted for her beauty, she rejected all suitors and refused to marry. She became a Dominican tertiary and lived as a recluse in a shack in the garden she worked to help her parents. She is depicted in this window wearing a Carmelite habit which was the customary garb of the day. She holds a red rose symbolizing her purity and her name. On her head is a crown of thorns. She was deeply devoted to the Sacred Heart of Jesus featured at the top of the window.
The heart is encircled with a crown of thorns and has a cross and flames emerging from it. This flaming heart represents religious fervor and devotion to Jesus Christ. She is the patron saint of all South America. Above the Sacred Heart is the fish and loaves of bread. The German inscription reads, "Given by the Young Ladies Sodality".
In the first decades of the parish, the women of the parish had two organizations; the Young Ladies Sodality was for the unmarried young women. A sodality was a charitable church organization.
St Boniface Window
Originally the parish was named St. Boniface, reflecting its German heritage. St. Boniface was the first missionary sent by the pope in the eighth century to the German tribes. Unsuccessful at first with his conversion efforts, he learned of the Oak of Thor, a giant oak sacred to the pagans on Mount Gudenburg. Boniface began chopping the tree down as the pagans waited for him to be struck dead by their gods for his sacrilege. When the tree fell and nothing happened to him, the pagans were converted to Christianity. Not only did Boniface chop down the tree, he used lumber from it to build the first Christian chapel in Germany.
The ax and tree stump as well as the broken pillar symbolize this event. He was later made a bishop as reflected by his clothing. St. Boniface is holding a book with a dagger in it representing the manner of his death.
Pagans stabbed him to death with a dagger as he was reading the book of Gospels. The German inscription reads, "Given by the family of A. Gittrich",one of the original founders of the parish.