MASS THIS SUNDAY (April 25, 2021)

3rd Sunday after Easter

12 noon, Holy Ghost Church, Knoxville

     Sprinkling Rite:   Vidi aquam

     Proper Prayers and Readings – online here, leaflet here

                 (Angelus 634, Baronius 671, Campion 275)

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

     Ordinary:  Kyrie, Gloria, Credo III, Sanctus, Benedictus, Agnus Dei  (Mass I)

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)

Mass followed by Eucharistic Procession and Litany of the Saints


8 am, St. Mary Church, Athens  

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

2 pm, St. Mary Church, Johnson City


MASS NEXT SUNDAY (May 2, 2021)
4th Sunday after Easter

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



St. Mary Church (Johnson City)

Beginning Monday, April 26

6 pm each Monday

(unless otherwise noted)



Sunday Eucharistic Procession and Blessing of the Fields

The 12 pm Mass this Sunday will be followed by a Eucharistic Procession to the Holy Ghost field for the Blessing of the Fields—an ancient tradition for the April 25 Feast of Saint Mark. During the procession the choir and people will chant the Litany of the Saints from the Kyrie through the Pater Noster. Many daily Roman Missals include this litany—e.g., page 71 in both the Angelus missal and the Baronius missal—and a printable copy is posted online here.





 (Angelus 634, Baronius 671, Campion 275)



Deus, qui errántibus, ut in viam possint redíre iustítiæ, veritátis tuæ lumen osténdis: da cunctis, qui christiána professióne censéntur, et illa respúere, quæ huic inimíca sunt nómini; et ea, quæ sunt apta, sectári.

O God, who showest to those that are in error the light of thy truth, that they may return to the way of righteousness : grant that all who profess the Christian name may forsake whatever is contrary to that name, and follow what is agreeable to it.



His nobis, Domine, mysteriis conferatur, quo terrena desideria mitigantes, discamus amare cælestia.

Grant, O Lord, that by these mysteries it may be given unto us to moderate our worldly desires, and learn to love the things of heaven.


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 . . . .



Sacramenta quæ sumpsimus, quæsumus, Domine : et spiritualibus nos instaurent alimentis; et corporalibus tueantur auxiliis.

We beseech thee, O Lord, that the sacraments we have received may invigorate us with spiritual nourishment and defend us with bodily aid.



Jubilato Deo, omnis terra
“Shout with joy to God, all the earth”


The Introit of this Sunday’s Mass. And the title Jubilato Deo of the booklet—of simple Gregorian chant settings in Latin of the parts of the Ordinary of the Mass: Kyrie, Gloria, Credo, Sanctus, Agnus Dei—that Pope Paul VI issued in 1974, following the Vatican II instruction that “steps must be taken to ensure that the faithful are able to chant together in Latin those parts of the ordinary of the Mass which pertain to them.  In an accompanying letter (here) to the Catholic bishops of the world, the pope asked them to see that the faithful learn this “minimal repertoire of plain chant” and sing these chants at Mass.


As Pope Benedict XVI reiterated in his post-synodal exhortation of 2007: “I desire, in accordance with the request advanced by the Synod Fathers, that Gregorian chant be suitably esteemed and employed as the chant proper to the Roman liturgy.


How many must attend a traditional Latin Mass to witness to witness adherence to the Vatican II directions that Latin be preserved in the liturgy and that Gregorian chant be given the principal place in its sacred music?



The Most Beautiful Thing This Side of Heaven"

While looking forward to an end to all Covid effects on worship, we may be consoled by these famous words of the nineteenth century English Oratorian, Fr. Frederick Faber, describing the venerable Latin Mass of the Ages. He continued:


"It came forth out of the grand mind of the Church, and lifted us out of earth and out of self, and wrapped us round in a cloud of mystical sweetness and the sublimities of a more than angelic liturgy, and purified us almost without ourselves, and charmed us with the celestial charming, so that our very senses seemed to find vision, hearing, fragrance, taste, and touch beyond what earth can give".






From an article (here) by the Charlotte Catholic blogger Brian Williams (the “Liturgy Guy”):


“Rediscovering the manner in which the Church has worshipped for centuries has helped a growing number of Catholics to encounter the Lord more deeply.  What many are realizing is just how effectively, and beautifully, the traditional Masses engages our senses.  Indeed, it is the Mass for all senses.”



Praying the Confiteor before Holy Communion



The Latin Mass presents a visual which immediately speaks to the true focus of our adoration and worship. As the priest offers the Mass ad orientem (facing the altar or the liturgical east) we immediately recognize that the liturgy is not about us.  This is something that simply must be experienced by the faithful to fully appreciate.  . . .  As the priest spends much of the Traditional Mass facing the same direction as the faithful, speaking Latin the entire time, there is little confusion as to who he is speaking to.



The use of a liturgical language is another manner in which the traditional Mass effectively engages our senses.  Maintaining an aura of mystery and antiquity, the liturgical use of Latin immediately transports the faithful from the secular into the sacred.  The familiarity and comfort of the vernacular is left behind as we enter into the Holy Mass. 


However, it is also the absence of sound that catches our attention.  This becomes most obvious during that most venerable of prayers, the Canon of the Mass.  Dating back at least to the sixth century and Pope St. Gregory the Great, the Roman Canon (called Eucharistic Prayer 1 in the New Mass) is spoken nearly inaudibly by the priest.  The great nineteenth century Benedictine liturgist Dom Prosper Guéranger describes this silence by stating that the priest “then enters within the cloud” with his voice not being heard again until the “Great Prayer is concluded”. This silence is only interrupted at the moment of consecration by the ringing of Sanctus bells, signifying Our Lord’s presence on the Altar.


Finally, if one is so blessed as to hear a High Mass, they will be treated to some of the most beautiful music ever created.  . . . Liturgical music, true sacred music, is Gregorian chant and polyphony.  . .  From canonized popes (St. Pius X) to ecumenical councils (Vatican II), Holy Mother Church has consistently reaffirmed that this music is most appropriate for the Mass. 




The use of incense within the Mass communicates to our olfactory receptors that we have entered into the sacred as this is not a scent identified with the hum drum of daily life.  . . .  The Church incorporates the use of incense during the Mass to symbolize the smoke of purification and sanctification.  Incense is also understood to represent the prayers of the faithful rising to heaven.



Our sense of touch is most fully realized through the frequent posture of kneeling within the ancient rite.  Simply put, we kneel more at the old Mass.  . . .  During the Creed we also kneel when professing that Christ was incarnated and born of the Virgin Mary.  Most notably, the faithful kneel to receive Holy Communion. 



The final of the five senses is taste.  The reception of Holy Communion, kneeling and on the tongue, fosters a true sense of awareness in the faithful.  We are more clearly able to perceive what it is (or more accurately Who it is) we cannot touch.  In the Traditional Mass only the consecrated hands of the priest touches Holy Communion.  This was the universal practice of the Church for over a thousand years and, now more than ever, speaks to the sacredness of the moment. 



This most sublime moment of Holy Communion concludes our walk through the Mass of all senses.  Understanding and appreciating that we are indeed both body and spirit, the Traditional Mass engages each of our five senses, thereby drawing us even deeper into the Eucharistic mystery.  . . .  May the Mass of the Saints lift our spirits toward heaven through the engagement of our senses.




Click HERE for a schedule of special events at Holy Ghost Church during Paschaltide this year, from Holy Saturday (April 3) to Pentecost (May 23).




Mary Weaver will lead a chant camp for children 5 and up, May 31 through June 4 at Holy Ghost Church (Knoxville). We will meet from 9:30 to 12 noon each day. Cost is $5 per family up to 2 children and $10 per family for 3 children or more. Fees will cover cost of supplies. Please register your child by emailing Misty Weber at



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