Historic St. Anthony Catholic Church
258 Ohio, Wichita, Ks
2nd St. & Ohio
Two blocks east of Old Town
Sunday Mass at 1:oo
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. Ben Nguyen
EFLR Celebrants: Fr. John Jirak, Fr Nicholas Voelker
Master of Ceremonies: Tony Strunk
Choir Director: Bernie Dette

Continuing News

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Did You Know

Mass Propers, the readings that change everyday, can be found in the red missalettes at the entrance of church?

Fr. Nicholas Voelker celebrates Low Mass Saturdays at 8:00 a.m., St. Mary's Catholic Church, 106 East 8th street, Newton. There is no mass this Saturday, January 30, 2016.

Friday, September 12, 2008

Post # 48

Topics: Quotes: G.K. Chesterton....Alter Christus…Another Christ: Our Priests Act In Persona Christi Capitis.....Exaltation of the Cross: Finding of the True Cross....Traditional Latin Mass: Sacred Music...Domina Nostra Publishing: Great Products and a Nod to Venite Missa Est!....Before Serving at Mass: A Few Pix for Fun


Quotes from G.K. Chesterton
Submitted by Larry Bethel

Here are a couple of quotes from G.K. Chesterton,
"The Catholic Church is the only thing which saves a man from the degrading slavery of being a child of his age."

"A Catholic is a person who has plucked up courage to face the incredible and inconceivable idea that something else may be wiser than he is."

Ok, one more.
"By this time it must be obvious that every single thing in the Catholic Church which was condemned by the modern world has been reintroduced by the modern world and always in a lesser form."


Alter Christus…Another Christ
Our Priests Act In Persona Christi Capitis
From The Catholic Church Alone: The One True Church of Christ, Catholic Education Company, New York, 1902, page 551
from an article at Catholic Family Vignettes
at http://catholicfamilyvignettes.wordpress.com/

Here is a wonderful explanation of how our priests act in persona Christi capitis .


1. Introibo ad altare Dei
* The priest going to the foot of the altar represents Christ going to Mount Olivet.

2. Judica me, Deus…

* The priest commencing the Holy Mass represents Christ beginning to pray in the Garden.

3. Confiteor Deo…
* The priest saying the Confiteor represents Christ falling down and sweating blood at Mt. Olivet.

4. Oramus Te, Domine, per merita Sanctorum Tuorum
* The priest going up and kissing the altar, after praying Aufer a nobis…, represents Christ being betrayed by Judas with a kiss.

5. Oremus
* The priest going to the Epistle side represents

 Christ being captured, bound and taken to Annas.

* The priest reading the Introit represents Christ being falsely accused by Annas and blasphemed.

7. Kyrie Eleison
* The priest going to the middle of the altar and saying the Kyrie eleison represents Christ being brought to Caiphas and these three times denied by Peter.

Continued here_click here


Exaltation of the Cross

This Sunday, Sept. 14th is the Exaltation of the Cross. According to fisheaters.com this is the story:

The story of the finding of the True Cross, from the Catholic Encyclopedia: In the year 326 the mother of Constantine, Helena, then about 80 years old, having journeyed to Jerusalem, undertook to rid the Holy Sepulchre of the mound of earth heaped upon and around it, and to destroy the pagan buildings that profaned its site. Some revelations which she had received gave her confidence that she would discover the Saviour's Tomb and His Cross. The work was carried on diligently, with the co-operation of St. Macarius, bishop of the city.

The Jews had hidden the Cross in a ditch or well, and covered it over with stones, so that the faithful might not come and venerate it. Only a chosen few among the Jews knew the exact spot where it had been hidden, and one of them, named Judas, touched by Divine inspiration, pointed it out to the excavators, for which act he was highly praised by St. Helena. Judas afterwards became a Christian saint, and is honoured under the name of Cyriacus.
During the excavation three crosses were found, but because the titulus was detached from the Cross of Christ, there was no means of identifying it. Following an inspiration from on high, Macarius caused the three crosses to be carried, one after the other, to the bedside of a worthy woman who was at the point of death. The touch of the other two was of no avail; but on touching that upon which Christ had died the woman got suddenly well again.

From a letter of St. Paulinus to Severus inserted in the Breviary of Paris it would appear that St. Helena herself had sought by means of a miracle to discover which was the True Cross and that she caused a man already dead and buried to be carried to the spot, whereupon, by contact with the third cross, he came to life. From yet anoth er tradition, related by St. Ambrose, it would seem that the titulus, or inscription, had remained fastened to the Cross.

After the happy discovery, St. Helena and Constantine erected a magnificent basilica over the Holy Sepulchre, and that is the reason why the church bore the name of St. Constantinus. The precise spot of the finding was covered by the atrium of the basilica, and there the Cross was set up in an oratory, as appears in the restoration executed by de Vogüé. When this noble basilica had been destroyed by the infidels, Arculfus, in the seventh century, enumerated four buildings upon the Holy Places around Golgotha, and one of them was the "Church of the Invention" or "of the Finding". This church was attributed by hi m and by topographers of later times to Constantine. The Frankish monks of Mount Olivet, writing to Leo III, style it St. Constantinus. Perhaps the oratory built by Constantine suffered less at the hands of the Persians than the other buildings, and so could still retain the name and style of Martyrium Constantinianum. (See De Rossi, Bull. d' arch. crist., 1865, 88.)

A portion of the True Cross remained at Jerusalem enclosed in a silver reliquary; the remainder, with the nails, must have been sent to Constantine, and it must have been this second portion that he caused to be enclosed in the statue of himself which was set on a porphyry column in the Forum at Constantinople; Socrates, the historian, relates that this statue was to make the city impregnable. One of the nails was fastened to the emperor's helmet, and one to his horse's bridle, bringing to pass, according to many of the Fathers, what had been written by Zacharias the Prophet: "In that day that which is upon the bridle of the horse shall be holy to the Lord" (Zechariah 14:20). Another of the nails was used later in the Iron Crown of Lombardy preserved in the treasury of the cathedral of Monza.

Scientific study of the relics of the True Cross show it to be made of some species of pine. The titulus crucis -- the wood on which the inscription "Jesus of Nazareth, King of the Jews" was written in Latin, Greek, and Hebrew (Matthew 27:37, Mark 15:26, Luke 23:38 and John 19:19) -- is made of an olive wood. The titulus has been scientifically dated to the 1st c. and the script is still legible (interestingly, the Latin and Greek are in reverse script), though the Hebrew is missing due to the entire thing being halved, t he second half having been lost in the 6th century. It is from the Latin inscription -- "Iesus Nazarenus Rex Iudeorum" that we get the abbreviation "I.N.R.I." that is found on many Crucifixes.

The titulus crucis and relics of the True Cross can be seen in Rome's Basilica di Santa Croce in Gerusalemme. A book on St Helena and the True Cross which is an enjoyable, easy read is "Helena" by Evelyn Waugh.


Traditional Latin Mass: Sacred Music
from Monterey Traditional Latin Mass blog at
Wednesday, September 10, 2008

Q: What are the characteristics of Sacred Music?

A: On the centenary of its promulgation, John Paul II urged us to revisit and learn from St. Pius X’s Motu Proprio on Sacred Music, Tra le sollecitudini (1903).

Pope Pius distinguished three characteristics of Sacred Music: “it must possess holiness and beauty of form: from these two qualities a third will spontaneously arise—universality” (§2). Concerning holiness, for music to be sacred means it is not the ordinary, not the every-day. It is set aside for the purpose of glorifying God and edifying and sanctifying the faithful. It must therefore exclude all that is not suitable for the temple—all that is ordinary, every-day or profane, not only in itself, but also in the manner in which it is performed.

The sacred words of the Liturgy call for a sonic vesture that is equally sacred. Sacredness, then, is more than individual piety; it is an objective reality. Concerning beauty, the Latin speaks more precisely of bonitate formarum or “excellence of forms.”

This refers to the tendency of sacred music to synthesize diverse ritual elements into a unity, to draw together a succession of liturgical actions into a coherent whole, and to serve a range of sacred expressions. Excellence of forms also serves to differentiate those elements, to distinguish the various functions of liturgical chants by revealing their unique character.

Each chant of the various Gregorian genres presents a masterly adaptation of the text to its specific liturgical purpose. No wonder the Church has consistently proposed chant as the paradigm of sacred music. Sacred music must be true art, says Pope Pius, “otherwise it will be impossible for it to exercise on the minds of those who listen to it that efficacy which the Church aims at obtaining in admitting into her liturgy the art of musical sounds.” Beauty is what holds truth and goodness to their task. To paraphrase Hans Urs von Balthasar, without beauty, the truth does not persuade, goodness does not compel (The Glory of the Lord: A Theological Aesthetics, I: 19).

Beauty, as expressed in the Church’s liturgy, sy nthesizes diverse elements into a unified whole: truth, goodness, and the human impulse to worship. Concerning universality, sacred music is supra national, equally accessible to people of diverse cultures. The Church does admit local indigenous forms into her worship, but these must be subordinated to the general characteristics of the received tradition.

By insisting on the continuous use of her musical treasures, especially chant, the Church ensures her members grow up hearing this sacred musi cal language and receive it naturally as a part of the liturgy.


Domina Nostra Publishing

Please remember to visit and shop Domina Nostra Publishing at http://www.dominanostrapublishing.com/ where they have so graciously placed an advertisement for Venite missa Est! front and center in their advertising layout.

You can find such material as Beginner's Guide to Ecclesiastical Latin by James Spencer and the Rosary in Latin and English amongst others.


Before Serving at Mass: A Few Pix for Fun

Friday, September 5, 2008

Post #47

Topics: Guest Blogger, Jim Spencer: Leonine Prayers After Low Mass....Guest Blogger, Michael J. O’Neill: Passover Meal Transformed into the Eucharistic Sacrifice...
Douay-Rheims Hardbound Bible : A Great Buy for $39 Bucks...USCCB:Constant Church Teaching, Respect For Human Life...St. Anthony Stained Glass Windows:Description and Explanation.


Leonine Prayers After Low Mass
By Guest Blogger Jim Spencer

Editors note: Mr. Jim Spencer was the original writer for Venite Missa Est! In fact the name of this blog was his idea since Jim speaks fluent Latin. Since Jim is an actual writer his wealth of knowledge is endless and his love of The Lord, Blessed Mother and Holy Catholic Church is boundless. This post was originally an email and Jim has been gracious to let us post it here.

In case you are curious about the slight variation Fr. Lies has introduced into the Leonine Prayers said after low Masses, here's what the 1962 edition of The Celebration of Mass by Fr. J. B. O'Connell has to say on the subject (Chapter 16, page 299):

". . . These are to be said . . . by the celebrant and the congregation, either alternatively, as is the practice in some places, or all together. They may be recited in Latin or in the vernacular . . . ."

In other words, Fr. Lies exercises a legitimate option when he sings the third Ave in Latin and follows it by the Salve Regina in Latin. And the congregation may join him in both. Frankly, I rather like this variation he has introduced, and I'll like it a whole bunch more when I finally learn the music for the Ave some better. I wish he would say or sing the prayer immediately after the Salve Regina in Latin rather than English (Pray for us, Holy Mother of God), which in Latin is: "Ora pro nobis Sancta Dei Genetrix." We would answer "Ut digni efficiamur promissionibus Christi." Our rosary group does this every Monday evening. But all of this is entirely his option.

Incidentally, if you've forgotten (as I had) the history of the Leonine Prayers, here's a brief version thereof taken from the same O'Connell book but on page 121:

"In 1884 & 1886 Leo XIII ordered special prayers -- the Ave thrice, the Salve Regina, and two other prayers -- to be recited after a private Mass in all churches for the needs of the Church. This prescription was renewed by St. Pius X (1903) and by Benedict XV (1915). Pius XI, in a Consistoral Allocution of June 30, 1930, ordered these prayers to be said for Russia . . . ."

"To these Leonine Prayers, St. Pius X, in 1904, allowed the addition of the ejaculation "Most Sacred Heart of Jesus, have mercy on us,' said three times . . . ."


Here is Just a Great Picture I Found on the Web
Click on the epicture for a bigger view.


Passover Meal Transformed into the Eucharistic Sacrifice of the New Covenant By Guest Blogger Michael J. O’Neill’
References include How Christ Said the First Mass by Fr. James L. Meagher, The Roman Catechism, and the Douay Rheims Bible.

On Holy Thursday Our Lord Jesus transformed the Passover Meal into the Eucharistic Sacrifice of the New Covenant.

Once Our Lord Jesus and His twelve apostles assembled in the Upper Room, located over the burial-site of the mysterious priest-king Melchesedech, King David, and his son Solomon, He employed the “sacramentals of the Old Law, bread, wine, oil, incense, to institute the Eucharistic Sacrifice” of the New Law (Fr. Meagher, pg. 86).

From Saint Paul’s epistle to the Hebrews, we learn that Melchesdech is “without father, without mother, without genealogy, having neither beginning of days, nor end of life, but likened unto the Son of God, who continues a priest forever” (Hebrews 7; 3).

That Our Savior used the familiar rituals, gestures, and implements did not escape the notice of the apostles who recognized the profound significance of what they were witnessing. Moreover, several of the ancient liturgies of the Catholic Church are attributed to the Apostles Peter, Mark, and James. With the unleavened bread, called Matzoth in His sacred hands, Jesus began the liturgy “by blessing the bread and wine at table;” similarly, a Catholic priest of the Latin-rite with “the Sacred host in his hands breaks the smaller Hosts when distributing Communion” (Fr. Meagher, pg. 90).

That Christ instituted the Sacrifice and Sacrament of the Holy Eucharist at the Last Supper was foretold by the prophets of the Old Testament and the sacrificial Temple liturgies which also prepared for the eternal priesthood of the Catholic Church. Because of the infidelity of the Jews and their rejection of Jesus Christ, “I have no pleasure in you, saith the Lord of hosts, and I will not receive a gift from your hand [i.e. Hebrew priests]… from the rising of the sun even to the going down, my name is great among the Gentiles, and every place there is sacrifice, a clean oblation” (Malachias 1: 10-11). The ‘clean oblation’ prophesied by Malachias is the unbloody, Eucharistic Sacrifice of the New Law.

In the next installment this author will review the Holy Church’s doctrinal teachings on the Holy Sacrifice from the Council of Trent, papal encyclicals, and Monsignor Klaus Gamber’s comprehensive book, The Reform of the Roman Liturgy: Its Problems and Background.


Douay-Rheims Hardbound Bible from Loreto Publications

One of my classes this fall is Reading the Old Testament and has proven to be quite interesting. It is a look at the Old Testament, not in religious terms, but from a socio-political, historical and ethnic viewpoint. While a bible is not necessary for the class, I realized that I do not have a bible (though everyone I know does) so I asked Mr. Jim Spencer (see previous article) what bible he read and/or recommended. He recommended the Douay-Rheims Bible available at Tan Books but even cheaper at Loreto publications...$39.00!! Here is the description from the Loreto Publications web site at http://loretopubs.org/index.php?target=products&product_id=56 I can't wait till it arrives!

Even after all of the modern "revisions" of the bible that are now available to Catholics, many still think that the Douay-Rheims version, (the only Catholic English bible in use for almost 400 years) is the very best ever produced. We at Loreto agree, and will now be offering, this beautiful genuine bonded leather hardbound gift edition for only $39.95! Same as our previous imitation leather addition! This Bible is going to be a big seller – it fills the great need for a small (5 1/2" x 8 1/2") good quality hardbound Douay-Rheims bible. It is a perfect gift for Christmas, First Communions, Confirmations, weddings, birthdays, etc. and is also great for those who want a portable bible which is legible, durable, and handsome.

* Douay-Challoner version
* Hardbound Smythe-sewn binding
* Genuine bonded leather cover
* Gold embossed title and decoration on spine and cover
* Top quality bible paper
* Family Register pages
* Papal Encyclical at front
* Sharp, clear, and readable text
* Gold and red satin ribbon page markers
* Individually shrink wrapped
* 32 illustrations
* Maps
* Index


USCCB:Constant Church Teaching, Respect For Human Life
Submitted by Larry Bethel

Fact sheet by the USCCB Committee on Pro-Life Activities.

The Catechism of the Catholic Church states: “Since the first century the Church has affirmed the moral evil of every procured abortion. This teaching has not changed and remains unchangeable. Direct abortion, that is to say, abortion willed either as an end or a means, is gravely contrary to the moral law” (No. 2271).

In response to those who say this teaching has changed or is of recent origin, here are the facts:

  • From earliest times, Christians sharply distinguished themselves from surrounding pagan cultures by rejecting abortion and infanticide. The earliest widely used documents of Christian teaching and practice after the New Testament in the 1st and 2nd centuries, the Didache (Teaching of the Twelve Apostles) and Letter of Barnabas, condemned both practices, as did early regional and particular Church councils.
  • To be sure, knowledge of human embryology was very limited until recent times. Many Christian thinkers accepted the biological theories of their time, based on the writings of Aristotle (4th century BC) and other philosophers. Aristotle assumed a process was needed over time to turn the matter from a woman’s womb into a being that could receive a specifically human form or soul. The active formative power for this process was thought to come entirely from the man – the existence of the human ovum (egg), like so much of basic biology, was unknown.
  • However, such mistaken biological theories never changed the Church’s common conviction that abortion is gravely wrong at every stage. At the very least, early abortion was seen as attacking a being with a human destiny, being prepared by God to receive an immortal soul (cf. Jeremiah 1:5: “Before I formed you in the womb, I knew you”).
  • In the 5th century AD this rejection of abortion at every stage was affirmed by the great bishop-theologian St. Augustine. He knew of theories about the human soul not being present until some weeks into pregnancy. Because he used the Greek Septuagint translation of the Old Testament, he also thought the ancient Israelites had imposed a more severe penalty for accidentally causing a miscarriage if the fetus was “fully formed” (Exodus 21: 22-23), language not found in any known Hebrew version of this passage. But he also held that human knowledge of biology was very limited, and he wisely warned against misusing such theories to risk committing homicide. He added that God has the power to make up all human deficiencies or lack of development in the Resurrection, so we cannot assume that the earliest aborted children will be excluded from enjoying eternal life with God.
  • In the 13th century, St. Thomas Aquinas made extensive use of Aristotle’s thought, including his theory that the rational human soul is not present in the first few weeks of pregnancy. But he also rejected abortion as gravely wrong at every stage, observing that it is a sin “against nature” to reject God’s gift of a new life.
  • During these centuries, theories derived from Aristotle and others influenced the grading of penalties for abortion in Church law. Some canonical penalties were more severe for a direct abortion after the stage when the human soul was thought to be present. However, abortion at all stages continued to be seen as a grave moral evil.

  • From the 13th to 19th centuries, some theologians speculated about rare and difficult cases where they thought an abortion before “formation” or “ensoulment” might be morally justified. But these theories were discussed and then always rejected, as the Church refined and reaffirmed its understanding of abortion as an intrinsically evil act that can never be morally right.
  • In 1827, with the discovery of the human ovum, the mistaken biology of Aristotle was discredited. Scientists increasingly understood that the union of sperm and egg at conception produces a new living being that is distinct from both mother and father. Modern genetics demonstrated that this individual is, at the outset, distinctively human, with the inherent and active potential to mature into a human fetus, infant, child and adult. From 1869 onward the obsolete distinction between the “ensouled” and “unensouled” fetus was permanently removed from canon law on abortion.
  • Secular laws against abortion were being reformed at the same time and in the same way, based on secular medical experts’ realization that “no other doctrine appears to be consonant with reason or physiology but that which admits the embryo to possess vitality from the very moment of conception” (American Medical Association, Report on Criminal Abortion, 1871).
  • Thus modern science has not changed the Church’s constant teaching against abortion, but has underscored how important and reasonable it is, by confirming that the life of each individual of the human species begins with the earliest embryo.
  • Given the scientific fact that a human life begins at conception, the only moral norm needed to understand the Church’s opposition to abortion is the principle that each and every human life has inherent dignity, and thus must be treated with the respect due to a human person. This is the foundation for the Church’s social doctrine, including its teachings on war, the use of capital punishment, euthanasia, health care, poverty and immigration. Conversely, to claim that some live human beings do not deserve respect or should not be treated as “persons” (based on changeable factors such as age, condition, location, or lack of mental or physical abilities) is to deny the very idea of inherent human rights. Such a claim undermines respect for the lives of many vulnerable people before and after birth.

For more information: Congregation for the Doctrine of the Faith, Declaration on Procured Abortion (1974), nos. 6-7; John R. Connery, S.J., Abortion: The Development of the Roman Catholic Perspective (1977); Germain Grisez, Abortion: The Myths, the Realities, and the Arguments (1970), Chapter IV; U.S. Conference of Catholic Bishops, On Embryonic Stem Cell Research (2008); Pope John Paul II, Evangelium Vitae (1995), nos. 61-2.


St. Anthony Stained Glass Windows
Provided by Bob Walterscheid

Mr. Bob Walterscheid has provided these descriptions of the windows in St. Anthony (also see Post #39).

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.

There are watercolor paintings of these windows by Jennifer Walterscheid available for sale in two sizes. They are excellent depictions of the windows and can be viewed just inside the doors at St. Anthony. Please contact Bob Walterscheid for more information.