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

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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.

Monday, December 15, 2008

Post # 57

Topics: Saint Nicholas and the Origin of Santa Claus: Yes Virginia, There Is No Santa Claus...Canonistic Notes on Summorum Pontificumr: Gregor Kollmorgens... To Jesus Through Mary: Latin Mass Society...Receiving Holy Communion: In Praise of Tradition


Saint Nicholas and the Origin of Santa Claus
St. Nicholas Center

How did the kindly Christian saint, good Bishop Nicholas, become a roly-poly red-suited American symbol for merry holiday festivity and commercial activity? History tells the tale.

The first Europeans to arrive in the New World brought St. Nicholas. Vikings dedicated their cathedral to him in Greenland. On his first voyage, Columbus named a Haitian port for St. Nicholas on December 6, 1492. In Florida, Spaniards named an early settlement St. Nicholas Ferry, now known as Jacksonville. However, St. Nicholas had a difficult time during the 16th century Protestant Reformation which took a dim view of saints. Even though both reformers and counter-reformers tried to stamp out St. Nicholas-related customs, they had very little long-term success; only in England were the religious folk traditions of Christmas permanently altered. (It is ironic that fervent Puritan Christians began what turned into a trend to a more secular Christmas observance.) Because the common people so loved St. Nicholas, he survived on the European continent as people continued to place nuts, apples, and sweets in shoes left beside beds, on windowsills, or before the hearth....


Canonistic Notes on Summorum Pontificum
by Gregor Kollmorgen

The first 2008 issue of Liturgisches Jahrbuch ("Liturgical Yearbook") contains some very clear and sound notes from a canonist's perspective on the implications of Summorum Pontificum. This is all the more surprising and gratifying as Liturgisches Jahrbuch is a quarterly edited by the German Liturgical Institute (Deutsches Liturgisches Institut), the centre of German liturgical "officialdom" maintained by the German Bishops' Conference. The article (Liturgisches Jahrbuch 1/2008, p. 3 ff.) is written by Prof. Norbert Lüdecke who teaches Canon Law at the University of Bonn. A summary of the article is given in the current issue of Una Voce Korrespondenz, the quarterly of the German Una Voce association (4/2008, p. 371 ff.), of which a summary appeared, on December 1st, 2008, on the website kath-info.de, which we present to you here in an NLM translation:

1. The bishops may issue "annotations and instructions for the implementation" of the motu proprio Summorum Pontificum, but they may not add "new mandatory content" (cf. the analysis of the "guidelines" of the German Bishops' Conference by Prof. Georg Muschalek).

2. The "guidelines" of the German Bishops' Conference of 27 September 2007 are not binding upon the individual diocesan bishop.

3. The celebration of the Missa sine populo is, except in the case of insurmountable obstacles, to be allowed "at any legitimate place". "Restrictions of the usus antiquior to certain places or times by particular law are (...) inadmissible."

4. In a Missa sine populo (literally translated: "Mass without people") the faithful may participate sua sponte (i.e. without compulsion). They may also advert other faithful to this Holy Mass.

5. For a group, which according to the Motu proprio is a prerequisite for the celebration of a Holy Mass with the people, the number of three persons is sufficient. The diocesan bishop cannot establish a higher minimum number.

6. The parish priest must not discriminate against Masses according to the old use "by keeping them secret or scheduling them at times difficultly accessible".

7. "The Pope has not ordered that the parish priest could meet the request of interested faithful. He has mandated that the parish priest must do so"(Lüdecke).

8. Faithful whose right to Holy Mass in the older use is being denied by the parish priest do not only have the possibility, but the duty to inform the diocesan bishop about this.

9. "Applications" for the traditional liturgy are "not petitions of grace or favour." "Parish priests as well as diocesan bishops are legally held to meet this request" (Lüdecke).

10. The consent of the bishop to a Holy Mass according to the old use instituted by a parish priest according to the desire of faithful is not required.

11. Laypeople as extraordinary ministers of Holy Communion and women as altar servers are not allowed in the traditional liturgy.

Again, this is as excellent as it is unexpected, and its importance is not to be underestimated. The only caveat I would add refers to no. 5: I think it is an overly restrictive interpretation of Summorum Pontificum to say that a request by a group of faithful is "a prerequisite for the celebration of a Holy Mass with the people". It is a prerequisite for the faithful having a right to this Mass, not for a public celebration of the usus antiquior itself - or, as Fr Tim Finigan calls his apposite post on this question, If... but not "only if".


“To Jesus Through Mary”
Taken from the Latin Mass Society's May 2004 Newsletter

When offering the traditional Mass for those who may be assisting for the first time, Fr Hugh Thwaites SJ distributes a short text which explains what the old rite expects of the laity.

The text is a powerful meditation on the redemptive work of Our Lord and Our Lady and is fitting reading for all who wish to unite themselves with ‘the Passion of the Christ’. For some of you, this may be the first time you have come to a Mass in the old Latin rite, and you may be wondering what you are meant to do. You may be wishing you could at least come up to the sanctuary with the offertory procession, if not give one of the readings or even help with Holy Communion.

But you are not going to be allowed to do anything. You have just got to sit there. Or maybe kneel or stand. But you cannot do anything.

However, I will try to show you that there is indeed something you can do, something indeed you are meant to do, and something which will make you very like Our Lady on Calvary.

On Calvary she also must have felt frustrated.

She would have given anything to have been allowed to

brush the flies from her Son’s face.

Or moisten his lips with a damp sponge.

Or even kiss his feet.
But the soldiers were there on crowd control duty.

Their job was to keep people away from the men on the crosses.
And so our Blessed Lady could only stand there in silence.

And she prayed.

She and her Divine Son were the only ones

who knew what was actually happening.
She knew that He was the world’s Redeemer.

She knew that He was offering a Sacrifice,

the Sacrifice.

He was offering the Sacrifice

that would once more open to us

the gates of Heaven.

Being God as well as Man,

the price He was paying for our salvation

was of infinite worth.

Though our sins are great and innumerable,

they must always be

quite outweighed by this

ransom of infinite worth.

So she joined with Him

in offering this sacrifice to the Father.

And loving Him as she did,

she united her own suffering heart

to His divine Heart.

She offered herself in union with Him,

immolating her heart on the altar of her love.

So in this Mass, try to be like Our Lady on Calvary.

Our Lord told us that we have all to be

like little children if we wish to have

the right approach to salvation.

And little children look to their mother to learn what to do.

In this Mass, look at Our Lady,

and try to do what she did on Calvary.

Offer Jesus to the Father, as she is doing.

And offer yourself in union with Him.
Words are not needed.

You do not need to do anything, outwardly.

But inwardly you need to do much.

You need to be “actively engaged”, as Vatican II says,

trying to be like Mary on Calvary,

your heart filled with love,

offering the Divine Victim on the altar to the Father,

and offering yourself to God in union with Him.


New Vatican Prefect Praises Traditional Manner
of Receiving Holy Communion

Cardinal Antonio Canizares Llovera, whom Pope Benedict appointed last Tuesday as prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, has praised the traditional manner of receiving Holy Communion. The comments, which were made during a telephone interview, were published Sunday in a Madrid newspaper.

During the interview, in which Cardinal Canizares Llovera is characterized as a man who combines commitment to principle with “exquisite tact and gentleness,” the prefect said, “What does it mean to receive Communion in the mouth? What does it mean to kneel before the Most Holy Sacrament? What does it mean to kneel during the consecration at Mass? It means adoration, it means recognizing the real presence of Jesus Christ in the Eucharist; it means respect and an attitude of faith of a man who prostrates before God because he knows that everything comes from Him, and we feel speechless, dumbfounded, before the wondrousness, His goodness, and His mercy. That is why it is not the same to place the hand, and to receive Communion in any fashion, than doing it in a respectful way; it is not the same to receive Communion kneeling or standing up, because all these signs indicate a profound meaning. What we have to grasp is that profound attitude of the man who prostrates himself before God, and that is what the Pope wants.”


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