On Sunday, July 16th, Una Voce Des Moines and St. Anthony’s Catholic Church celebrated the 10th anniversary of Summorum Pontificum. Here are some photos of a solemn high mass with the following servants:
Priest: Rev. Msgr. Frank Chiodo
Deacon: Rev. Guthrie Dolan
Subdeacon: Mr. Andy Milam
Afterwards, the community enjoyed fellowship and food at a potluck serving the nearly 200 in attendance!
Photos courtesy of Lisa Bourne and JLV Photos.
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Assumption of the Blessed Virgin Mary
Join us on the Feast of the Assumption of the Blessed Virgin Mary!
Mass @ 7pm according to the Extraordinary Form in the upper church of St. Anthony’s in Des Moines, Iowa.
Here’s a flyer you can print, forward, or pass around to your friends and family!
New Mass Time
New Mass Location
Same Beautiful Form
The Traditional Latin Mass is moving to the Main Church!
Join us on Sunday evenings at 5pm for the Extraordinary Form of the Roman Rite in the Main Church at St. Anthony’s Catholic Church.
**Starting September 3**
We look forward to you joining us for the 10th Anniversary of Summorum Pontificum, Pope Benedict XVI’s motu proprio which allowed for the newly coined “Extraordinary Form” (also known as the Tridentine Rite or Traditional Latin Mass) to be celebrated more liberally.
St. Anthony’s Catholic Church is fortunate to celebrate Mass according to both the 1962 and 2002 editions of the Roman Missal. The 1962 edition is what is properly called the “Extraordinary Form” of the Roman Rite and popularly known as the “Tridentine Mass” or “Traditional Latin Mass”. The 2002 edition is known as the “Ordinary Form” of the Roman Rite or the “Novus Ordo Missae” (New Order of the Mass), and is the form of Mass celebrated in most Roman Catholic parishes today.
The Tridentine Mass, which was promulgated in 1570 by Pope St. Pius V after the Council of Trent (“Tridentine” means “pertaining to Trent”), underwent a number of minor revisions through the years. As celebrated today, the Tridentine Mass follows the edition of the Roman Missal promulgated by Pope St. John XXIII in 1962. After the Second Vatican Council (1962-1965), a much more thorough revision of the Roman Missal was completed in 1970. This revision implemented many changes in the way Mass was celebrated.
While many Catholics embraced these changes enthusiastically, some preferred the beauty, reverence, liturgical poetry, and profound expressions of holy truths of the usus antiquior (ancient rite), and so Pope St. John Paul II gave permission in 1984 — and widened this permission in 1988 — for it to be celebrated in those dioceses whose bishop permitted it.
On July 7, 2007, in the Apostolic Letter Summorum Pontificum, Pope Emeritus Benedict XVI widened permission for the Latin Mass to be offered by parish priests for any stable group within the Church requesting worship according to the 1962 Missal. This letter replaces the Apostolic Letter Ecclesia Dei of 1988, and its issuance is a most encouraging development i the liturgical life of the Church.
In July 2007, Msgr. Frank Chiodo, pastor at St. Anthony’s Catholic Church, began celebrated the Extraordinary Form and has celebrated it weekly ever since. Additionally, on certain feasts, he also celebrates the Mass which he holds near and dear to his heart.
Why is Latin the Church’s official language?
When the apostles first carried Christ’s Good News to the world, they traveled throughout the Roman Empire, which governed most of the lands around the Mediterranean Sea and in western Europe. Since the Romans spoke Latin, this language was once used by many people at that time, much as today many people in the world know English because it is economically and socially advantageous. As the Roman Empire disintegrated in the 4th and 5th centuries, the emerging Church, led by the Bishop of Rome, stepped in to provide a stabilizing cultural force, and through the centuries has retained the use of Latin in official communications as a means to unity.
The Latin language is the national property of no one people, yet, through learning, can be common to all. This feature makes it especially appropriate for a universal Church. The use of Latin by the Church started as a happenstance of history and geography, but has enabled the Church to maintain unity amidst the disciples she has made of all nations.
(Excerpts taken and adapted from Holy Rosary Catholic Church, Indianapolis, IN)
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Feast of the Ascension of Our Lord
Thursday, May 25th
5:30pm
Extraordinary Form
Latin Sung Mass
St. Anthony’s Catholic Church
15 Indianola Road
Des Moines, IA 50315
Throughout the year, the Church prays different Marian Antiphons based on the proper liturgical season. We’ll post the current Antiphon throughout the year:
Advent/Christmas: Alma Redemptoris Mater
Lent: Ave Regina Caelorum
Easter: Regina Caeli
Pentecost: Salve Regina
Here’s a great article about the different seasons, highlighting the Regina Caeli, which is sung from Easter Sunday through the Octave of Pentecost.
Here’s the antiphon sung to the Simple Tone by the Benedictine monks of Santo Domingo de Silos. Chant score from the Liber Usualis (1961), p.278. (English translation below.)
Here’s the chant score of the Simple Tone version, from the Liber Usualis:
Here it is sung to the Solemn Tone, by the Benedictine Monks of the Abbey of Saint Maurice et Saint Maur de Clervaux. (Chant score from the Liber Usualis (1961), p. 275.)
We’re fortunate to have two traditional liturgies at St. Anthony’s during the Triduum and on Easter Sunday.
The Temptation in the Wilderness 1824 John St John Long 1798-1834
According to an ancient tradition, on the first Sunday of Lent we listen to the story about the temptation of Jesus in the desert. But we can ask ourselves, why do we begin Lent this way with the story of the temptations? According to the Curé of Ars, the reason for this is to show us that one of the purposes of Lent is to give us a time to combat evil more than we usually do. In a similar way, St. Benedict, in his Rule for monasteries, says that the entire life of the monk should be a sort of Lent, but because we don’t have the strength to do it , then it’s necessary to compensate for our carelessness during the rest of the year during the actual season of Lent.
But now, let’s analyze the Gospel passage in a more detailed way. Three temptations are presented. The Gospel describes the first temptation: “And when He had fasted forty days and forty nights, afterwards He was hungry. And the tempter coming said to Him: ‘If Thou be the Son of God, command that these stones be made bread’” (Mt 4:2-3). This temptation is easily understood. Jesus was hungry, and the devil wanted him to work a miracle to satisfy his hunger. In fact, in another place, Jesus performs the miracle of the multiplication of the loaves and of the fish, apparently to satisfy the crowd’s hunger. Thus, it might seem that there would be nothing wrong if he performed such a miracle for himself. But the devil wanted to lead Christ by his natural desire of food to abuse his power of performing miracles, that is, by performing a wonder without a proportionate reason.
The second temptation seems less understandable, and the thing which the devil suggests is worse. “If Thou be the Son of God, cast Thyself down” (Mt 4:6). The idea is that he will be miraculously saved, and this will show more clearly that He is the Son of God. It’s obvious, however, that there isn’t a true reason to do such a thing, and therefore the temptation makes even less sense.
The third temptation is even worse, even if the devil promises the greatest result. “All these”, that is all the kingdoms in the world, “will I give Thee, if falling down Thou wilt adore me” (Mt 4:9). The devil knows that there is no reason to adore him, and therefore he must offer everything in order to convince a person to do so.
The Temptations of Christ, 12th century mosaic at St Mark’s Basilica, Venice
We can compare these temptations with the traditional good works of Lent, that is, fasting, prayer, and almsgiving. With fasting, we are able to curb the appetite for food, working against the first temptation. With prayer, we recognize our dependence on God, but without presumption, working against the second temptation. The relationship between almsgiving and the third temptation is perhaps less evident, but looking at almsgiving as a result of charity, which is the love of God, then we see that the thing which is most contrary to charity, and in this sense, to almsgiving, is precisely adoring the devil. In this way, from the temptations themselves we can understand the means to combat them, that is, with the works of prayer, fasting, and almsgiving.
And in conclusion, in today’s text we find another suggestion on how to live a fruitful Lent. Jesus responds to every temptation with a citation from Sacred Scripture. From this we can understand the importance that Sacred Scripture assumes in our personal conflict against temptation. We monks have Lectio Divina, and during Lent, we are called to dedicate ourselves even more fully to this practice. For other people, for example, for those who are not used to reading Sacred Scripture regularly, it would be a great idea to begin doing this during this season of Lent this year, maybe even reading for fifteen minutes a day, and thus find a way to help in the practice of virtue and in the struggle against temptation. At any rate, in all of our Lenten practices, let us ask for God’s help to persevere and bring them to completion.
Homily from a Benedictine monk in Norcia, Italy.
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