Holy Mass will be offered on Thursday 5th May 2016 at the following locations:
Archdiocese of Cardiff:
Belmont Abbey, Hereford – 7pm (Low Mass)
Celebrant: Dom Joseph Parkinson OSB
T: 01432 374710 (Monastery)
Diocese of Menevia
Sacred Heart, Morriston – 7pm (Missa Cantata)
Preceded by the Holy Rosary at 6.45pm
Celebrant: Fr Jason Jones
Tel: 01792 771053
Today marks the 36th Anniversary of Dom Antony Tumelty’s ordination to the Sacred Priesthood. Father Antony was ordained at Belmont in 1980.
Please pray for Father Antony by reciting the following prayer for the following nine days:
Pater Noster… or Our Father…
Ave Maria… or Hail Mary…
Gloria Patri… or Glory Be…
O Jesus, our great High Priest, Hear my humble prayers on behalf of your priest, Father Antony. Give him a deep faith, a bright and firm hope and a burning love which will ever increase in the course of his priestly life.
In his loneliness, comfort him, In his sorrows, strengthen him, In his frustrations, point out to him that it is through suffering that the soul is purified, and show him that he is needed by the Church, he is needed by souls, he is needed for the work of redemption.
O loving Mother Mary, Mother of Priests, take to your heart your son who is close to you because of his priestly ordination, and because of the power which he has received to carry on the work of Christ in a world which needs him so much.
Be his comfort, be his joy, be his strength, and especially help him to live and to defend your church against the devil and his evil spirits who wander about the world for the ruin of souls.
Our Lady of the Taper.
Saint David, pray for him.
Saint Antony, pray for him.
Holy Mass will be offered at the following locations:
Belmont Abbey, Ruckhall Lane, Hereford, HR2 9RZ
Tuesday 2nd February 2016
Saint Joseph’s Altar
Low Mass – 7.00pm
All are welcome
Holy Mass will also be offered as normal on Wednesday 3rd February evening at 7pm for the feast of Saint Blaise – Blessing of throats may be given at this Mass
|SAINT ANTONY OF EGYPT, ABBOT, PATRIARCH OF MONKS 251-356 A.D.|
|Watch a homily on Saint Antony here!
|Concerning Antony of Egypt we have more knowledge than of any other saint of this early period, thanks to the biography written by his friend, St. Athanasius. Antony was born in 251 at Coma, a village near Great Heracleopolis in Middle Egypt. His Christian parents wished to protect him from bad examples and kept him closely at home, so that he grew up in ignorance of pagan literature and read no language but his own. At their death, before he had reached the age of twenty, he found himself in possession of a large estate and responsible for the care of a younger sister. Soon afterward, while in church, he heard the text from Matthew XIX, 21, in which Christ says to the rich young man, “Go, sell what thou hast, and give to the poor.” Antony took this command as meant for himself. He went home and made over to his neighbors about one hundred and twenty acres of good land. He then sold the rest of the estate and gave the money to the needy, saving only what he thought necessary to maintain his sister and himself. Another drastic step was to follow. He heard in church those other words which Christ spoke (Matthew vi, 34), “Do not be anxious about tomorrow.” Antony now distributed in alms all his movable property and placed his sister in a “house of virgins,” the first reference we have to a Christian nunnery. In her later years this sister was entrusted with the direction of the women in that holy way of life. Antony, now twenty-one and free of worldly care, became a hermit. He retired to a solitary place and occupied himself with manual labor, prayer, and religious reading. His only food was bread and a little salt, and he drank nothing but water. His bed was a rush mat. He soon became a model of humility, piety, and self-discipline.However, the devil assailed him by various temptations. He pointed out the joys of family life, the good works Antony might have done in the world with his money, and the futility of the hermit’s existence. When repulsed by the young novice, the devil changed his mode of attack, and harassed him night and day with gross and obscene thoughts. Antony resisted by a strict watchfulness over his senses and imagination, controlling them by austere fasts, acts of humility, and prayer. At last Satan himself appeared in visible form, first as a seductive woman, then as a black and terrifying man. Antony remained unmoved, and the fiend confessed himself vanquished.
In quest now of greater solitude, he hid himself in an old tomb in the desert, where a friend brought him a little bread from time to time. Here Satan again attacked him and deafened him with loud noises. Once, Athanasius says, he was so grievously beaten that when his friend arrived he lay almost dead. As Antony came to himself, he called out to the devils, “See, here I am! Do your worst! Nothing shall separate me from Christ my Lord.” At this, the demons reappeared and again filled the tomb with a terrible clamor and specters of ravening beasts in hideous shapes until a ray of heavenly light, breaking through, chased them away. “Where wast Thou,” Antony cried, “my Lord and my Master? Why wast Thou not here from the beginning of my conflict to give me succor?” “Antony,” replied a voice, “I was here the whole time; I stood by thee, and watched thy conflict. And because thou hast manfully withstood thy enemies, I will forever protect thee, and will make thy name famous throughout the earth.” At this the saint rose up to pray and give thanks.
It was a common practice at this time for fervent Christians to lead retired lives in penance and contemplation on the outskirts of towns, and in the desert, while others practiced their austerities without withdrawing from their fellow men. In even earlier times we hear of these ascetics. Origen, about 249, wrote that they abstained from flesh, as the disciples of Pythagoras did. Antony lived in his tomb near Coma until about 285. Then, at the age of thirty-five, he set out into the empty desert, crossed the eastern branch of the Nile, and took up his abode in the ruins of an old castle on the top of a mountain. There he lived for almost twenty years, rarely seeing any man except the one who brought him food every six months.
In his fifty-fifth year he came down from his mountain retreat and founded his first monastery, not far from Aphroditopolis. It consisted of scattered cells, each inhabited by a solitary monk; some of the later settlements may have been arranged on more of a community plan. Antony did not stay with any of his foundations long, but visited them all from time to time. These interruptions to his solitude, involving as they did some management of the affairs of others, tended to disturb him. We are told of a temptation to despair, which he overcame by prayer and hard manual labor. Notwithstanding his stringent self-discipline, he always maintained that perfection consisted not in mortification of the flesh but in love of God. He taught his monks to have eternity always present to their minds and to perform every act with all the fervor of their souls, as if it were to be their last.
Antony’s later years were spent on Mount Colzim, near the Red Sea. Here he lived on a bit of bread daily, with some dates; in extreme old age, a little oil was added to this meager diet. When he came to his meal, usually taken late in the day, he said he felt a sense of shame, remembering the state of the blessed spirits in Heaven, who praise God without ceasing. He always seemed vigorous and cheerful. Strangers were able to pick him out from among his disciples by the joy which shone in his face. They traveled great distances to talk with the celebrated holy man, and it was the duty of Macarius, Antony’s companion and disciple, to interview them. If they proved to be spiritual men, Antony would come out and sit in converse. If they were worldly persons, Macarius would entertain them, and Antony would appear only to give a short talk.
In spite of his fame, this saint looked on himself as the least of mankind; he listened carefully to the counsel of others, and declared that he received benefit from speaking with the humblest person. He cultivated a small garden that he might have a few refreshing vegetables to offer his visitors, who were apt to be weary after traveling by camel caravan over long stretches of desert and climbing the mountain. Athanasius also writes of his weaving mats as a daily occupation. He could pray while working, although his practice was to alternate periods of prayer and contemplation with his weaving.
In the year 311, during the persecutions under Maximian, Antony hoped he might be one of those chosen for martyrdom. He went down to Alexandria and made himself conspicuous by encouraging the Christians already imprisoned, and also those who were standing before the judges and at the places of execution. He wore his white hermit’s habit openly, within sight of the governor, yet he did nothing provocative and did not come forward and accuse himself, as some impetuous ones did. The next year, when the persecutions abated, he returned to his mountain. In his extreme old age he made another trip to Alexandria, expressly to refute the Arians, and went about preaching that Christ the Son was not a creature, but of the same eternal substance as the Father; and that the impious Arians, who called Him a creature, did not differ from the heathen, “who worshipped and served the creature rather than the Creator.” The people flocked to hear him, and even pagans, struck by the dignity of his bearing, gathered around him, saying, “We want to see the man of God.” He made many converts and worked several miracles. The governor of Egypt invited him to stay longer in the city, but he declined, saying, “Fish die if they are taken from the water; so does a monk wither away if he forsakes his solitude.” St. Jerome says that at Alexandria he met the famous blind Christian scholar Didymus, and told him not to regret overmuch the loss of his eyes, physical organs which men shared with the insects, but to rejoice in the treasure of the inner light which the Apostles knew, and by which we may have a vision of God, and kindle the fire of His love in our souls.
Heathen philosophers who disputed with Antony were amazed both at his modesty and at his wisdom. When asked how he could spend his life in solitude without the companionship of books, he replied that nature was his great book. When they criticized his ignorance, he simply asked which was the better, good sense or book learning, and which produced the other. They answered, “Good sense.” “Then,” said Antony, “it is sufficient of itself.” His pagan visitors usually wanted to know the reasons for his faith in Christ. He told them that they degraded their gods by ascribing to them the worst of human passions, whereas the ignominy of the cross, followed by Christ’s triumphant Resurrection, was a supreme demonstration of His infinite goodness, to say nothing of His miracles of healing and raising the dead. The Christian’s faith in his Almighty God and His works was a more satisfactory basis for religion than the empty sophistries of the Greeks. Antony carried on his discussions with the Greeks through an interpreter. His biographer Athanasius tells us that in spite of his solitary life, “he did not seem to others morose or unapproachable, but met them with a most engaging and friendly air.” He writes that no one in trouble ever visited Antony without going away comforted.
When Belacius, the military commander in Egypt, was savagely persecuting the Christians, Antony wrote warning him to leave the servants of Christ in peace. Belacius tore up the letter, spat and trampled on it, and threatened to make Antony his next victim. But five days later, as he was riding with Nestorius, governor of Egypt, the commander’s horse began to curvet and prance and crashed against the other. Belacius was thrown and his horse then turned and bit his thigh. In three days he was dead.
The Emperor Constantine and his two sons, Constantius and Constans, once sent Antony a joint letter, recommending themselves to his prayers. Noting the astonishment of some of the monks present, Antony said, “Do not wonder that the Emperor writes to us, even to a man such as I am; rather be astounded that God has communicated with us, and has spoken to us by His Son.” Replying to the letter, he exhorted the Emperor and his sons to contempt of the world and to constant remembrance of the final judgment.
St. Jerome mentions seven other letters from Antony to various monasteries, written in the style of the Apostles, and filled with their teachings. As the devil fell by pride, so he assails us most often by temptations to that sin; knowledge of ourselves, Antony said, is the indispensable step by which we go on to the knowledge and love of God. In discourses to his monks he would repeatedly emphasize the importance of rigorous self-examination every evening. Once, when he heard his disciples express amazement at the multitudes who were then embracing the religious life and undertaking austere practices of virtue, he told them tearfully that a time would come when monks would be fond of living in cities and in stately buildings and eating at dainty tables, and would be distinguished from the people of the world solely by the habits they wore. Only a few would then rise to the heights of perfection, though the crowns these few received would be so much the more resplendent since they had attained virtue amid the contagion of bad examples.
A short time before his death Antony made a round of visitations of his scattered communities of monks. This first great “Desert Father” died about the year 356, probably on January 17, the day on which most ancient martyrologies commemorate him, and which the Greek Church kept as a feast. He had lived to the remarkable age of 105, without sickness, his sight unimpaired, his teeth still sound. Two disciples interred Antony’s remains according to his instructions) beside his cell. About 561, in the reign of Justinian, they are said to have been carried to Alexandria, and later, when the Saracens overran Egypt, to Constantinople. During the Crusades they were brought to Vienne, France, by Joscelin, a native of that region, to whom the Emperor at Constantinople had given them. The Bollandists report numerous miracles wrought by Antony’s intercession, in particular, the cures of persons suffering from St. Antony’s Fire, an epidemic which raged violently in France and other parts of Europe in the eleventh century.
Several orders of Eastern monks may still preserve the general features of Antony’s system of ascetic training. Certainly his instructions and his example have lived on as ideals of the monastic life through subsequent centuries.
1 Ascetic is from the Greek word <askesis>, meaning bodily discipline of all kinds.
2 The disciples of Pythagoras, a Greek philosopher and mathematician of the sixth century B.C., led abstemious lives in groups apart from ordinary men.
3 For a fuller account of Arian doctrine, see below, <St. Athanasius>, n. 6.
4 The Bollandists were a group of Jesuit scholars who about 1630 began publishing a definitive edition of the <Acta Sanctorum>, or Lives of the Saints, from the beginning down to their own time. The leader of the original group was one John van Bolland. Their work has been continued to the present day.
This was taken from “Lives of Saints”, Published by John J. Crawley& Co., Inc.
Provided Courtesy of:
Of your charity please pray for the health of Dom Antony Tumelty OSB who is a dear friend and a valuable supporter of the Latin Mass, who is extremely ill at this time. Our Lady of the Taper, Our Lady of Walsingham, Blessèd John Henry Newman, Forty Martyrs of England and Wales and all the Saints! Pray for him!
A happy and blessed Solemnity of the Epiphany of the Lord to you all! – on its proper day and not moved to the nearest Sunday!
Original article from Catholic Culture
Today (January 6th) the Latin Rite Church celebrates the Solemnity of the Epiphany. “The Lord and ruler is coming; kingship is his, and government and power.” With these words the Church proclaims that today’s feast brings to a perfect fulfilment all the purposes of Advent. Epiphany, therefore, marks the liturgical zenith of the Advent-Christmas season. — Pius Parsch
In the Ordinary Rite today is the feast of the Holy Name of Jesus which is superseded by the Sunday Liturgy.
According to the 1962 Missal of St. John XXIII the Extraordinary Form of the Roman Rite today is the feast of the Holy Name of Jesus. In a Motu Proprio dated October 23, 1913, Pope St. Pius X moved this Feast to the Sunday between January 2-5, or January 2 if none of these days is a Sunday.
The Solemnity of the Epiphany is celebrated either on January 6 or, according to the decision of the episcopal conference, on the Sunday between January 2 and January 8. The young Messiah is revealed as the light of the nations. Yet, as the antiphon for the Magnificat at Second Vespers reminds us, three mysteries are encompassed in this solemnity: the adoration of the Christ Child by the Magi, the Baptism of Christ and the wedding feast at Cana. Extra candles and/or lamps may be placed around the sanctuary and in other parts of the church to honour Christ revealed as the Light of the Gentiles (Ceremonial of Bishops). It is customary to replace the images of the shepherds at the crib with the three Magi and their gifts. — Ceremonies of the Liturgical Year, Msgr. Peter J. Elliott, Ignatius Press.
The feast of the Epiphany, which was kept in the East and in certain Western Churches before being observed in Rome, seems to have been originally a feast of the nativity; January 6, for those churches where it was kept, was the equivalent of Christmas (December 25) in the Roman Church. The feast was introduced at Rome in the second half of the sixth century and became the complement and, so to say, the crown of the Christmas festival.
Epiphany means manifestation. What the Church celebrates today is the manifestation of our Lord to the whole world; after being made known to the shepherds of Bethlehem He is revealed to the Magi who have come from the East to adore Him. Christian tradition has ever seen in the Magi the first fruits of the Gentiles; they lead in their wake all the peoples of the earth, and thus the Epiphany is an affirmation of universal salvation. St. Leo brings out this point admirably in a sermon, read at Matins, in which he shows in the adoration of the Magi the beginnings of Christian faith, the time when the great mass of the heathen sets off to follow the star which summons it to seek its Saviour.
That is the meaning, too, of the wonderful prophecy from Isaias which the liturgy appoints to be read in the first nocturn at Matins and at the Epistle of the Mass. This same thought of universal redemption the Church returns to as she sings, in the antiphon to the Magnificat at 2nd Vespers, applying the words to herself, of the union with Christ typified by the wedding feast at Cana, by the baptism of her children foreshadowed by that of Christ in the waters of the Jordan. Formerly the Epiphany was an additional day for solemn baptisms.
Solemnity of the Lord’s Epiphany
Many traditions and genuine manifestations of popular piety have been developed in relation to the Solemnity of the Lord’s Epiphany, which is of ancient origin and rich in spiritual content. Among such forms of popular piety, mention may be made of:
- the solemn proclamation of Easter and the principal dominical feasts; its revival in many places would be opportune since it served to make the connection between the Epiphany and Easter, and orientate all feasts towards the greatest Christian solemnity;
- the exchange of “Epiphany gifts”, which derives from the gifts offered to Jesus by the three kings (cf. Mt 2,11) and more radically from the gift made to mankind by God in the birth of Emmanuel amongst us (cf. Is 7, 14; 9, 16; Mt 1, 23). It is important, however, to ensure that the exchange of gifts on the solemnity of the Epiphany retain a Christian character, indicating that its meaning is evangelical: hence the gifts offered should be a genuine expression of popular piety and free from extravagance, luxury, and waste, all of which are extraneous to the Christian origins of this practice;
- the blessing of homes, on whose lintels are inscribed the Cross of salvation, together with the indication of the year and the initials of the three wise men (C+M+B), which can also be interpreted to mean Christus Mansionem Benedicat, written in blessed chalk; this custom, often accompanied by processions of children accompanied by their parents, expresses the blessing of Christ through the intercession of the three wise men and is an occasion for gathering offerings for charitable and missionary purposes;
- initiatives in solidarity with those who come from afar; whether Christian or not, popular piety has encouraged a sense of solidarity and openness;
- assistance to the work of evangelization; the strong missionary character of the Epiphany has been well understood by popular piety and many initiatives in support of the missions flourish on 6 January, especially the “Missionary work of the Holy Child”, promoted by the Apostolic See;
- the assignation of Patrons; in many religious communities and confraternities, patron saints are assigned to the members for the coming year.
— Directory on Popular Piety and the Liturgy
The Epiphany is indeed a great Feast, and the joy caused us by the Birth of our Jesus must be renewed on it, for as though it were a second Christmas Day, it shows us our Incarnate God in a new light. It leaves us all the sweetness of the dear Babe of Bethlehem, who hath appeared to us already in love; but to this it adds its own grand manifestation of the divinity of our Jesus. At Christmas it was a few Shepherds that were invited by the Angels to go and recognize THE WORD MADE FLESH; but now, at the Epiphany, the voice of God himself calls the whole world to adore this Jesus, and hear him.
The mystery of the Epiphany brings upon us three magnificent rays of the Sun of Justice, our Saviour. In the calendar of pagan Rome, this Sixth day of January was devoted to the celebration of a triple triumph of Augustus, the founder of the Roman Empire: but when Jesus, our Prince of peace, whose empire knows no limits, had secured victory to his Church by the blood of the Martyrs, then did this his Church decree that a triple triumph of the Immortal King should be substituted, in the Christian Calendar, for those other three triumphs which had been won by the adopted son of Caesar.
The Sixth of January, therefore, restored the celebration of our Lord’s Birth to the Twenty-Fifth of December; but in return, there were united in the one same Epiphany three manifestations of Jesus’ glory: the mystery of the Magi coming from the East, under the guidance of a star, and adoring the Infant of Bethlehem as the divine King; the mystery of the Baptism of Christ, who, whilst standing in the waters of the Jordan, was proclaimed by the Eternal Father as Son of God; and thirdly, the mystery of the divine power of this same Jesus, when he changed the water into wine at the marriage feast of Cana.
Excerpted from The Liturgical Year by Abbot Gueranger O.S.B.
Thy conquests, O King of ages! begin with thine Epiphany. Thou callest, from the extreme parts of the unbelieving East, the first-fruits of that Gentile world, which hitherto had not been thy people, and which is now to form thine inheritance. Henceforth there is to be no distinction of Jew and Greek, of Barbarian and Scythian. Thou hast loved Man above Angel, for thou hast redeemed the one, whilst thou hast left the other in his fall. If thy predilection, for a long period of ages, was for the race of Abraham, henceforth thy preference is to be given to the Gentiles. Israel was but a single people; we are numerous as the sands of the sea, and the stars of the firmament. Israel was under the law of fear; thou hast reserved the law of love for us.
From this day of thy Manifestation, O divine King! begins thy separation from the Synagogue, which refuses thy love; and on this same Day, thou takest, in the person of the Magi, the Gentiles as thy Spouse. Thy union with her will soon be proclaimed from the Cross, when, turning thy face from the ungrateful Jerusalem, thou wilt stretch forth thy hands towards the nations of the Gentiles. O ineffable joy of thy Birth! but O still better joy of thine Epiphany, wherein we, the once disinherited, are permitted to approach to thee, offer thee our gifts, and see thee graciously accept them, O merciful Emmanuel!
Thanks be to thee, O Infant God! for that unspeakable gift of Faith, which, as thy Apostle teaches us, hath delivered us from the power of darkness, and hath translated us into thy kingdom, making us partakers of the lot of the Saints in Light. Give us grace to grow in the knowledge of this thy Gift, and to understand the importance of this great Day, whereon thou makest alliance with the whole human race, which thou wouldst afterwards make thy Bride by espousing her. Oh! the Mystery of this Marriage Feast, dear Jesus! ‘A Marriage,’ says one of thy Vicars on’ earth, ‘ that was promised to the Patriarch Abraham, confirmed by oath to King David, accomplished in Mary when she became Mother, and consummated, confirmed, and declared on this day; consummated in the adoration of the Magi, confirmed in the Baptism in the Jordan, and declared in the miracle of the water changed into wine.’
Excerpted from The Liturgical Year by Abbot Gueranger O.S.B.
Things to Do:
- Read about the Epiphany, or the Manifestation of the Lord.
- For family activities please see the Blessing of Water and Chalk and the Blessing of the Home on Epiphany.
– See more at: http://www.catholicculture.org/culture/liturgicalyear/calendar/day.cfm?date=2016-01-03#sthash.QFgGYv7C.dpuf
Thank you to Father Antony for celebrating the Missa Cantata for the Nativity of the Lord.
Thank you to all who helped in any way, singing, playing, serving and a special thank you to Canon Isaac and the parishioners of St Teilo’s, Whitchurch Cardiff for allowing us the use of the church.
Photographs can be found by clicking the link below. The photographs are under the heading (St Teilo’s, Whitchurch, Cardiff)
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