MASS THIS SUNDAY (May 22, 2022)

5th Sunday after Easter

12 noon, Holy Ghost Church, Knoxville

    Sprinkling Rite:   Vidi aquam

    Proper Prayers and Readings – online here, leaflet here

               (Angelus 641, Baronius 679, Campion 283)

    Order of Mass:   Angelus 838, Baronius 900, Campion 569  

    Ordinary:  Kyrie, Gloria, Credo, Sanctus, Agnus Dei 

Preface for Easter (Angelus 873, Baronius 881, Campion 687)
Final Marian Antiphon:  Regina Caeli - throughout Eastertide until Trinity Sunday

            (online here, Angelus 116, Baronius 121, Campion 954)


8 am, St. Mary Church, Athens  

11:30 am, Basilica of Sts. Peter & Paul, Chattanooga

2 p+m, St. Mary Church, Johnson City


MASS NEXT SUNDAY (May 29, 2022)
Sunday after the Ascension

8 am, Mary Church, Athens

11:30 am, Basilica of Sts. Peter & Paul, Chattanooga

12 noon, Holy Ghost Church, Knoxville

2 pm, St. Mary Church, Johnson City



Thursday, May 26, 2022

12 noon, Holy Ghost Church, Knoxville





      (Angelus 641, Baronius 679, Campion 283)



Deus, a quo bona cuncta procédunt, largíre supplícibus tuis: ut cogitémus, te inspiránte, quæ recta sunt; et, te gubernánte, éadem faciámus.

O God, from whom all good things do come : grant to us thy suppliants that by thy inspiration we may think what is right, and under thy guidance put it in practice.



Súscipe, Dómine, fidélium preces cum oblatiónibus hostiárum: ut, per hæc piæ devotiónis offícia, ad cœléstem glóriam transeámus.

Receive, O Lord, the prayers and sacrifices of the faithful that by these offices of loving devotion we may attain to heavenly glory.


Preface for Easter

Vere dignum et iustum est, æquum et salutáre: Te quidem, Dómine, omni témpore, sed in hac potíssimum die gloriósius prædicáre, cum Pascha nostrum immolátus est Christus. Ipse enim verus est Agnus, qui ábstulit peccáta mundi. Qui mortem nostram moriéndo destrúxit et vitam resurgéndo reparávit. Et ídeo cum Angelis et Archángelis . . . . .

It is truly meet and just, right and salutary, that we should always, but more especially at this season, extol thy glory, when Christ our Pasch was sacrificed. For he is the true Lamb that hath taken away the sins of the world; who by dying hath overcome our death, and by rising again hath restored our Life. And therefore with the Angels and Archangels . . .



Tríbue nobis, Dómine, cæléstis mensæ virtúte satiátis: et desideráre, quæ recta sunt, et desideráta percípere.

Grant us, O Lord, whom thou hast filled with the strength of this heavenly banquet, both to desire what is right, and to obtain what we desire.



“The Roman Canon: Pillar and Ground of the Roman Rite”

From the text (here) of a much noted lecture by Dr. Peter Kwasniewski


“Of all the prayers with which the Roman Catholic Church offers the sacrifice of praise to Almighty God, the one that stands out the most as a touchstone of divine faith, a foundation of immovable rock, a treasure of ages, is the Roman Canon—the unique anaphora or Eucharistic prayer that the Catholic Church prayed in all Western rites and uses, from the misty centuries before the time of Pope St. Gregory the Great (d. 604) until the fateful end of the 1960s. Fr. Guy Nicholls writes of this remarkable Canon:


There are very few human phenomena or institutions with a history stretching back something approaching two thousand years, that have not changed constantly, or at least frequently during most of that time. The Catholic Church, viewed within the dimension of history, is such an institution. She has changed in many ways, and frequently throughout the long course of her life. But within the human life of the Church is a divine heart. It is this heart which does not change, and the human aspect wishes to make that changelessness its own. . . . Therefore, in the natural order of things, one would expect to find at the most sacred centre of the most holy meeting-place between Almighty God and redeemed man, a still point in a moving world. The Roman Canon of the Mass has exercised this symbolic role of stillness for virtually fifteen hundred years.



“The Roman Canon was, and was always seen as, an apostolic heritage to be lovingly received, jealously guarded, and diligently handed on. We may imagine it as a kind of sacred ‘baton’ passed from one generation to the next, to insure the continuity of the race we are running in the footsteps of the Apostles Peter and Paul, as we strive to attain the heavenly prize.


“This was a baton with which the Protestant heretics wanted to have nothing to do. For them, the Roman Canon was the embodiment of all that was superstitious, corrupt, works-oriented, regressively pagan, popish, and medieval.


“In short, the Roman Canon is a monument and repository of all that is truest, holiest, most ancient, and most efficacious in the Church founded by Christ. It may with good reason be called the ‘pillar and ground’ of the Roman Rite.”



This lecture focuses on twelve dogmatic truths transmitted by the Roman Canon—truths either totally absent from the additional Eucharistic prayers in the ordinary form missal, or significantly muted in them. This demonstrates the extent to which this ancient Canon is indeed an indispensable pillar of Catholic doctrine—a repository of the faith which likely is missed if one rarely or never hears it at Mass.


For each of these twelve dogmatic truths, Dr. Kwasniewski states the truth in question, quotes the pertinent passage in the Canon, and then offers his commentary on it—go here and scroll down to the section entitled DOGMATIC TRUTHS.


The following book (details here) features extensive discussion of the history and theology of the Roman Canon.


From a review (here):



“Having been blessed with the opportunity to read this book twice and really absorb its content, I can confidently say that there is nothing comparable to it in the English language, in its comprehensive scope, depth of research, and insight into every aspect of the liturgy. It is a compelling apologia for the old rite at every level and on every head. The author’s judgments are judicious, polished, sober, and clear; there is not a touch of exaggeration or unfairness. The result is both triumphant and devastating.”

“If you are going to read just one serious book on the TLM, this is the one. In addition, I recommend purchasing copies for every priest you know who already offers the usus antiquior — indeed, for every priest who is, or may be, interested in learning more about the very Roman rite for which he was ordained.”






      (Angelus 653, Baronius 692, Campion 287)


For devotion during Ascensiontide—the 10-day period from Ascension Thursday to Pentecost Sunday.



Concéde, quǽsumus, omnípotens Deus: ut, qui hodiérna die Unigénitum tuum, Redemptórem nostrum, ad cœlos ascendísse crédimus; ipsi quoque mente in cœléstibus habitémus.

Grant, we beseech thee, almighty God, that we, who believe thine only-begotten Son our Redeemer to have this day ascended into heaven, may ourselves dwell in mind amid heavenly things.



Súscipe, Dómine, múnera, quæ pro Fílii tui gloriósa Ascensióne deférimus: et concéde propítius; ut a præséntibus perículis liberémur, et ad vitam per veniámus ætérnam.

Receive, O Lord, the offerings we make in memory of the glorious ascension of thy Son : and mercifully grant that we may be delivered from present dangers, and arrive at everlasting life.


Preface of the Ascension

Vere dignum et iustum est, æquum et salutáre, nos tibi semper et ubíque grátias ágere: Dómine sancte, Pater omnípotens, ætérne Deus: per Christum, Dóminum nostrum. Qui post resurrectiónem suam ómnibus discípulis suis maniféstus appáruit et, ipsis cernéntibus, est elevátus in coelum, ut nos divinitátis suæ tribúeret esse partícipes. Et ídeo cum Angelis et Archángelis . . . . .

It is truly meet and just, right and salutary, that we should always, and in all places, give thanks to thee, O holy Lord, Father almighty, eternal God through Christ our Lord. Who after his resurrection appeared and showed himself to all his disciples, and, while they beheld him, was lifted up into heaven, so that he might make us partakers of his Godhead. And therefore with the Angels and Archangels . . .



Præsta nobis, quǽsumus, omnípotens et miséricors Deus: ut, quæ visibílibus mystériis suménda percépimus, invisíbili consequámur efféctu.

Grant, we beseech thee, O almighty and most merciful God, that we may obtain the invisible effect of the visible mysteries we have received.





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