MASS THIS SUNDAY (January 19, 2020)

2nd Sunday after Epiphany

12:00 noon, Holy Ghost Church, Knoxville

St. Edmund Campion Missal & Hymnal page numbers:

Sprinkling Rite:   Asperges me  (567)

Order of Mass:  Missalette or Campion Missal (569)

Proper Prayers and Readings  (61) – online here, leaflet here

Ordinary:  Kyrie, Gloria, Credo III, Sanctus, Agnus Dei - Mass VIII De Angelis (727)

Preface of the Holy Trinity (Leaflet; Campion 598, Angelus 874, Baronius 884)
Final Marian Antiphon:  Alma Redemptoris Mater – from Advent to the Purification

     (online here, Campion Missal 947, Angelus Missal 114, Baronius Missal 119)


8 am, St. Mary Church, Athens

2 pm, St. Mary Church, Johnson City


MASS NEXT SUNDAY (January 26, 2020)
3rd Sunday after Epiphany

12 noon, Holy Ghost Church, Knoxville

8 am, St. Mary Church, Athens

2 pm, St. Mary Church, Johnson City

5 pm, Basilica of Sts. Peter & Paul, Chattanooga



We have now completed two of the briefer but more festive seasons of the Church year:


Christmastide – the Season of Christmas consisting of the traditional “twelve days of Christmas” from December 25 through January 5 (the eve of the Epiphany).


Epiphanytide ­– the Season of Epiphany consisting of the liturgical octave of 8 days beginning with the feast of the Epiphany of Our Lord on January 6 and ending with the Baptism of the Lord on January 13.


We have now entered the


Season after Epiphany, which extends from January 14 through the eve of Septuagesima Sunday, the first of the three pre-Lenten Sundays on the traditional (extraordinary form) Church calendar.


On the extraordinary form calendar, the Sundays of the season after Epiphany are counted as “Sundays after Epiphany”. They correspond to the initial “Sundays of ordinary time” on the ordinary form calendar. Depending on the date of Easter in a given year, there may be anywhere from one to six of these Sundays between the Epiphany and Septuagesima Sunday.



In preparation for this Sunday’s Mass, compare the translations below with those in your own personal hand missal (e.g., Angelus 248, Baronius 256, Campion 61).



Omnípotens sempitérne Deus, qui cœléstia simul et terréna moderáris: supplicatiónes pópuli tui cleménter exáudi; et pacem tuam nostris concéde tempóribus.

Almighty and eternal God, who rulest all things both in heaven and on earth : mercifully hear the prayers of thy people, and grant us thy peace in our times.



Oblata, Dómine, múnera sanctífica: nosque a peccatórum nostrórum máculis emúnda.

Sanctify, O Lord, the gifts which we offer : and cleanse us from the stains of our sins.



Augeátur in nobis, quǽsumus, Dómine, tuæ virtútis operatio: ut divínis vegetáti sacraméntis, ad eórum promíssa capiénda, tuo múnere præparémur.

May the operation of thy power, we beseech thee, O Lord, be increased in us : that being quickened by thy divine sacraments, we may, by thy bounty be prepared to receive what they promise.


In comparison with the more loquacious propers for the last two “feast Sundays” (the Holy Name and the Holy Family), note the conciseness of these prayers—typical for the “time throughout the year” (aka “ordinary time”).



The liturgy of this extended period features the great Epiphany Gospels given us by the Church (in the traditional calendar and liturgy) on the principal feasts and Sundays of this season. Each of these Gospels presents a particular manifestation (or “epiphany”) of the Divinity of Our Lord Jesus Christ. On this Second Sunday after Epiphany we recall His manifestation of His divinity in his first miracle at Cana, as described in this Sunday’s Gospel (John 2:1-11):


At the wedding feast in Cana of Galilee, Jesus, at His Mother’s bidding, changes water into wine.


And the third day, there was a marriage in Cana of Galilee: and the mother of Jesus was there.  And Jesus also was invited, and his disciples, to the marriage.  And the wine failing, the mother of Jesus saith to him: They have no wine.  And Jesus saith to her: Woman, what is that to me and to thee?  My hour is not yet come.  His mother saith to the waiters: Whatsoever he shall say to you, do ye.  (John 2:1-5)


The Marriage at Cana (Maerten de Vos, c. 1596)


Now there were set there six waterpots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece.  Jesus saith to them: Fill the waterpots with water. And they filled them up to the brim.  And Jesus saith to them: Draw out now, and carry to the chief steward of the feast. And they carried it.  And when the chief steward had tasted the water made wine, and knew not whence it was, but the waiters knew who had drawn the water; the chief steward calleth the bridegroom,  And saith to him: Every man at first setteth forth good wine, and when men have well drunk, then that which is worse. But thou hast kept the good wine until now.  This beginning of miracles did Jesus in Cana of Galilee; and manifested his glory, and his disciples believed in him. (John 2:6-11)


While we in the West are already into the season after Epiphany, most Orthodox and Byzantine Catholic churches only celebrated Christmas last Tuesday (January 7). Because they still adhere to the old “Julian calendar” which dates back to Julius Caesar. Whereas we use the “Gregorian calendar” that was introduced in the 16th century by Pope Gregory XIII.


The Gregorian calendar keeps the dates of the year synchronized with the turning of the season by introducing a “leap year” every 4 years, except for centennial years that are not divisible by 400 (so there was a leap year in 2000, but not one in 1900).


However, the older Julian calendar has a leap year every 4 years without exception. Consequently, it falls 3 days farther behind the seasons—and the Gregorian calendar—every 400 years. So the Julian calendar currently lags 13 days behind the Gregorian calendar.


The upshot of all this is that—whereas the Eastern Orthodox celebrate Christmas on December 25 as we do—their (Julian) December 25 falls on our (Gregorian) January 7. So from our viewpoint—though not from theirs—they’re celebrating Christmas 13 days late on January 7.


In any event, it may be fair to say that nothing in Roman Catholic liturgy quite matches the visual splendor of the Russian Orthodox celebrations of Christmas and Easter. Feast your eyes on a look at this video of the Divine Liturgy of Christmas broadcast on Russian TV from Moscow’s Cathedral of Christ the Saviour:



8 am Sunday, January 26, St. Mary Church


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