Una Voce Dicentes
“Crying out with one voice…” ( from the Preface of the Mass)
News from Una Voce of Northeast Florida
Our Lady of Guadalupe Chapter
Volume No. 3 Issue No. 8 Fall 2006
Current News
On Friday 7 July
2006, the General Chapter of the Priestly Fraternity of Saint Peter, gathered
in Wigratzbad (Germany), has elected Fr. John Berg as Superior General
for a six-year term according to law.
An American citizen, Fr. Berg has studied philosophy in the USA and
theology in Germany (Wigratzbad) and in Rome. He has worked in pastoral ministry
and as a seminary professor. Very Rev. Fr. Berg is the third Superior General of
the Priestly Fraternity of Saint Peter.
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Una Voce America is currently discussing its short and long term goals. It is important for us, as a chapter of UVA, to not only be aware of these goals, but to be willing to do our part in promoting this agenda and contributing in any way we can, whether as a group, or as individuals. These goals are not being made public yet; in the meantime, we should be refocusing on our original objectives:
• To promote the celebration of Indult form Masses in the diocese according to Pope John Paul II’s Apostolic Letter, Ecclesia Dei. To likewise promote the celebrations of all sacraments under the liturgical books in use in 1962 for all who want them.
• To encourage and promote greater lay understanding of ecclesiastical Latin, the language of the Roman Catholic Church.
• To encourage and help provide appropriate educational programs and activities for members and other interested people. Topics include, but are not limited to, the Tridentine form of the Mass, Sacraments according to the 1962 liturgical books, Latin as the language of the Church, Gregorian Chant, traditional Catholic hymns and devotions, and the truths of Catholic doctrine.
• To interact, as far as possible, with the hierarchy and clergy of the diocese of St. Augustine regarding Una Voce goals.
It is imperative that we keep these aims in the forefront and not be distracted by other efforts, however laudable, that do not reflect the agenda for which this organization was founded.
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The SSPX General Chapter Declaration
Friday, July 28, 2006
rorate-caeli.blogspot.com
The news agency of the Priestly Fraternity of Saint Pius X (FSSPX/SSPX), DICI, has released a letter from the Superior General, to which a Declaration of the General Chapter on the relationship of the Fraternity with the Holy See is attached. For some unfathomable reason, the text has been released in French, Spanish, Portuguese, German, Italian, and Dutch, but not in English...
The Declaration affirms that the position of the Fraternity is that expressed by its founder, Archbishop Marcel Lefebvre, in November 21, 1974: "We adhere with our whole heart, and with our whole soul to Catholic Rome, the Guardian of the Catholic Faith and of those traditions necessary for the maintenance of that Faith, to eternal Rome, Mistress of Wisdom and Truth. Because of this adherence, we refuse and have always refused to follow the Rome of Neo-Modernist and Neo-Protestant tendencies, such as were clearly manifested in the Second Vatican Council, and after the Council in all the resulting reforms."
The Declaration reaffirms the need for the two preconditions proposed long ago: the liberalisation of the Traditional Mass and the repeal of the decrees of excommunication of 1988. The Declaration also affirms that "the contacts which [the Fraternity] keeps at times with the Roman authorities have as their sole aim to aid them to regain the Tradition which the Church cannot deny without losing its own identity, and not the search for an advantage for [the Fraternity] itself, or to reach an impossible purely practical 'agreement'."
The Declaration also includes a reaffirmation of the one-two-three strategy, in which doctrinal differences could be resolved in future rounds of negotiations -- a strategy of which we have spoken before.
DECLARATION OF THE GENERAL CHAPTER
For the glory of God, for the salvation of souls and for the true service of the Church, on the occasion of its Third General Chapter, held at Ecône in Switzerland, from July 3 to 15, 2006, the Priestly Society of Saint Pius X declares its firm resolution to continue its action, with the help of God, along the doctrinal and practical lines laid down by its venerated founder, Archbishop Marcel Lefebvre.
Following in his footsteps in the fight for the Catholic Faith, the Society fully endorses his criticisms of the Second Vatican Council and its reforms, as he expressed them in his conferences and sermons, and in particular in his Declaration of November 21, 1974: “We adhere with all our heart and all our soul to Catholic Rome, guardian of the Catholic Faith and of the traditions necessary for the maintaining of that Faith, to eternal Rome, mistress of wisdom and of truth. On the contrary, we refuse, and we have always refused, to follow the Rome of neo-modernist and neo-protestant tendencies, which showed itself clearly in the Second Vatican Council and in the reforms that issued from it.”
Contacts held with Rome over the last few years have enabled the Society to see how right and necessary were the two pre-conditions that it laid down, since they would greatly benefit the Church by re-establishing, at least in part, her rights to her own Tradition. Not only would the treasure of graces available to the Society no longer be hidden under a bushel, but the Mystical Body would also be given the remedy it so needs to be healed.
If, upon these pre-conditions being fulfilled, the Society looks to a possible debate on doctrine, the purpose is still that of making the voice of traditional teaching sound more clearly within the Church. Likewise, the contacts made from time to time with the authorities in Rome have no other purpose than to help them embrace once again that Tradition which the Church cannot repudiate without losing her identity. The purpose is not just to benefit the Society, nor to arrive at some merely practical impossible agreement. When Tradition comes back into its own, “reconciliation will no longer be a problem, and the Church will spring back to life”.
In the long haul to victory, the Chapter encourages all members of the Society to live, as its statutes require, ever more intensely by the grace proper to it, namely, in union with the great prayer of the High Priest, the Holy Sacrifice of the Mass. Let them be convinced, along with their faithful, that in this striving for an ever greater sanctification in the heart of the Church is to be found the only remedy for our present misfortunes, which is the Church being restored through the restoration of the priesthood.
In the end, my Immaculate Heart will triumph.
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What has happened to the sacristy?
Latin Mass Society's May 2003 Newsletter
Once, sacristies were recruiting grounds for priests. Now they are often community centres. Fr A. mourns the transformation and calls for a return to silence and prayer.
At one time the room where the priest and other ministers prepared for the liturgy was called the sacristy – a holy place for prayer, preparation and peace. The priest said prayers while washing his hands and as he put on each vestment. The servers were quiet to enable the priest to think about the prayers he was saying. Great thought and the experience of hundreds of years meant that the servers had been taught the value of silence, and in many churches they wore gym shoes to move quietly and keep the sanctuary carpet clean! Silence was of the essence. Servers in those days were taught how to do things with reverence, and every gesture and action was done in a spirit of prayer. They learnt the prayers of the Mass and the hymns of Benediction and they knew how to respond to the prayers lead by the priest, with devotion – in a thoughtful and prayerful way. There was a sense of discipline and it wasn’t just a question of getting things right. Common sense as much as Christian faith helped us to know these young servers needed formation, and parents, priests and senior servers all played their part in helping them come to an awareness of God’s plan for them and for each one of us.
From server to priest
The most junior server could progress to becoming an acolyte, a thurifer, a cross-bearer, even Master of Ceremonies, perhaps just for one day a month to begin with and then who knows – the idea of becoming a priest might come to mind. It is often a long road from earth to heaven and it would be a long road from server to priest. Yet, the steps would be wonderful and rewarding: from altar server to Porter, holding the keys for the church, Lector or reader of God’s word, Acolyte, Exorcist, Sub-deacon, Deacon and Priest. In the silence of the sacristy, God was speaking. In the serenity of the Mass Jesus called to His little ones. “Come to me and I will give you rest. Shoulder my yoke, learn of me. I am gentle and humble of heart”. And some at least, would reply, “Yes. I will go unto the altar of God, the God of my joy and my youth”. Introibo ad altare Dei. Ad Deum qui laetificat juventutem meam.
Now the sacristy has become a changing room and a utility room. The prayers once said there have been exchanged for chatter. The silence shattered by noise. The reverence battered by familiarity and, “Are you reading this week?” “No! I'm doing the chalice.” “Who’s doing the Bidding Prayers then?” “Well, if no one else turns up, I’ll do them.” We’ve becoming a “doing” church. Someone will do the collection. Someone else can do the gifts. She’s doing the chalice and he’s doing the readings. She’s doing the flowers this week and team A are doing the teas after Mass! No wonder in all the activity the gentle voice of God grows faint. If the good Lord wants to call any altar-server to the priesthood, in the sacristy He’ll have to shout in order to be heard!
Priestly vocation
Still, if God can no longer be heard in our sacristies because of all the noise and activity, perhaps He can at least use some other place to remind young men and others of what being a priest is all about. Our priests are called to be men of prayer, channels of God’s peace, witnesses to the silence of the empty tomb; men who stand in awe of the greatness of God and whose hearts beat with the gentle hope of the coming of the kingdom. Priests prepared to preach the word of God with the courage of the martyrs and holiness of the saints. Priests who “take up their cross daily” in order to follow in the footsteps of the Master who leads them certainly to Calvary and the Cross, yet on the sure path that eventually leads to the empty tomb and the glory of Resurrection. Priests who can proclaim the Gospel without feeling the need to punctuate it with jokes. Priests who are unafraid to speak of the suffering and death of the Saviour of the world. Priests who do not hesitate to speak of Our Blessed Lady and who do all this with the generous love that flows through their vocation to celibacy, service and compassion. Oh, the glory that is given to God whose soul wakes up to the real wonder and splendour of our Catholic priesthood and is truly grateful!
Reclaiming the sacristy
Perhaps if we capture again the silence for our sacristies, and abandon the humour of our homilies, and perhaps if we put Christ back at the centre of our liturgy instead of claiming the sanctuary as centre stage for the community, and perhaps if priests could be encouraged to live by the grace and with the dignity of their vocation, and if priests and lay folk could be content to complement one another rather than compete with one another – lay folk wanting to be parish co-ordinators, pastoral assistants and even chaplains! And some priests wanting to be just one of the lads! – then, perhaps, our young people, and even those not so young, might look at coming back to the Church, “to the God of their joy and their youth.”
Next time you call in to the sacristy to get a Mass card signed or speak to the priest; next time you find yourself there among the prizes for the raffle, the vacuum cleaners and the lost property, perhaps you’ll remember it was once a place of prayer, preparation and peace: A place where, once upon a time, many of today’s priests were altar-servers.
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Why the Old Mass is Beautiful
Robert Moynihan, editor Inside the Vatican
2005
When I was a child, I asked my father, a professor of English literature and specialist in British poetry who he thought was the greatest poet of all time. "Shakespeare? Dante? Virgil? William Butler Yeats? Who?" I asked. He replied: "Asking which poet is 'the greatest' is a bit like asking a father who among his children he loves the most. It's an unanswerable question. But, for spiritual and emotional depth, for grandeur and lyric beauty, no poet surpasses... King David... no poetry, the Psalms."
I was recently at a Mass in Rome celebrated by Father Jean-Marie Charles-Roux, 90. The Mass was celebrated according to the old rite, in Latin.
Now, Father Charles-Roux, with his thin back turned toward us and his head bent low over the altar in prayer, was almost inaudible, even from just 15 feet away. I could barely keep track of where he was in the Mass. And so, yes, his Mass was a bit confusing. And yet, the Mass he celebrated had a spiritual and emotional depth, a tragic grandeur, a lyric beauty, which simply surpasses the new liturgy.
The old liturgy is filled with King David - the great poet of our race. It is filled with dramatic tension, as the priest sets out to "go up" to the altar, then senses his unworthiness, then asks God to forgive his sin and cleanse him, then approaches the altar. It is filled with the Trinity, with the drama of sacrifice, and, especially in the Last Gospel, with the divinity of Christ. Our forefathers in the faith, Linus, Cletus, Clement, Sistus, Cornelius, are recalled by name.
The new Mass is, in comparison, the pedantic classroom exercise of dusty scholars. In the new Mass of Paul VI, the soaring beauty of the old Mass has simply vanished.
What am I saying here? Am I making a theological argument? No. Am I making a liturgical argument? No. Am I making an argument about sacramental validity? No. Then what am I doing? I am making an argument about beauty. I am expressing an esthetic judgment: that the old Mass is more poetic, more "Davidic," more beautiful, than the new Mass.
Some will disagree with me. For example, I had a conversation the other day with Archbishop Giovanni Lajolo, the Vatican's "foreign minister," and asked him what he thought of the old and new liturgies. The new Mass is better, he replied firmly. But he did not say it was more poetic; he said it was more "coherent," dropping some repetitions, tightening transitions.
His view is shared by many in the Vatican today. But I am not persuaded. Some men's minds may find a certain joy in the linear simplicity of the new Mass, feel their souls drawn to that "reasonableness." My heart is stirred, my soul touched, by David's poetry.
The first Psalm recited is Psalm 42, "Judica me" ("Judge me"), written by David while fleeing for his life from his son Absalom. He desired to return to the tabernacle at Jerusalem where he could pray to God. As soon as the Western liturgies were arranged in definite forms, the entrance was always accompanied by the chant of a Psalm. The Liber Pontificalis ascribes this antiphonal chant to Pope Celestine I (422-32): "He ordered that the psalms of David be sung antiphonally [antiphonatum, by two choirs alternately] by all before the Sacrifice." And so we pray, with David - a man whose son is seeking to kill him - "Why do I go about in sadness, while the enemy afflicts me? Send forth Thy light and Thy truth: for they have led me and brought me to Thy holy mount, and into Thy tabernacles... I shall yet praise Thee upon the harp, O God, my God. Why art thou sad, O my soul, and why dost thou disquiet me?"
And he pleads: Domine, exaudi orationem meam" ("O Lord, hear my prayer"), "et clamor meus ad te veniat" ("and let my cry come unto Thee"). The priest then ascends the altar, silently.
Later, the priest recites another Psalm: "I will wash my hands among the innocent...I have loved, O Lord, the beauty of Thy house and the place where dwells Thy glory." Sublime words.
The Italian priest Gianni Baget Bozzo, for many years a close collaborator of Cardinal Giuseppi Siri of Genoa (who was four times almost elected Pope), in a 1998 article entitled set forth some strong arguments in favor of the "old Mass."
"The traditional Catholic Mass, which dates back 1,800 years, is called the Mass of St. Pius V because it was this Pope who codified its authentic text," he wrote. "But those who are interested in the Mass of St. Pius V today are not attracted by the Latin alone, but rather by the text of that Mass, independent of the language." It's not just the Latin and the Gregorian chant that are at issue, but the very content of the Mass, Bozzo argues.
"The post-conciliar reformed Mass is a different thing from the traditional Mass," he says. "It is certainly orthodox, but it does not have the mystical spiritual quality of the ancient Mass. The old Mass has a personal tone. The earthly celebrant is the priest, who feels himself to be a sinner who, as such, asks forgiveness...
"The entire old Mass is dominated by the proclamation of the real presence (not metaphorical or symbolic) of Christ under the appearance of bread and wine. The kisses of the altar express a form of tenderness. There are great things in the Mass of St. Pius V that are not found in the Mass of Paul VI. The Mass of Paul VI is marked by an affective sterility... It is a cold Mass, to which guitars are added as an extraneous sound, with words without doctrine and music sometimes devoid of beauty. If the custom of celebrating the old Mass should flourish once again among Catholics, even if only alongside the monopoly, rigorously imposed, of the reformed liturgy, it would be a good thing," Bozzo sums up. "The Council recognized the religious freedom of non-believers and multiplied liturgical forms. Can there not be freedom in the post-conciliar Church to celebrate the Mass of the Tradition?"
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Tending Towards God
Una Voce Rochester
One of the greatest victories that the Church wins on a daily basis, is its survival against a host of enemies -- many of whom claim to be her loyal members. It has long been a sign of the divine nature of the Catholic Church to see it survive and still more, to grow, despite the subversions that are attempted against the Faith at nearly every moment -- in every place on earth.
At times, and never more so than today, the Church appears to be weakened, confused and prone to error. This external appearance might be accurate if the Church was nothing but a political agency, but since its success is rendered on the supernatural plane, its true strengths are mostly hidden from sight.
Still, there can be no doubt that the Church has entered a difficult period in her long history. This fact is becoming more readily acknowledged even by those churchmen who would like to paint the brightest picture.
It was imagined that what was most needed at the time of the Council was that the Church should learn to open itself to the world. It was thought also that the liberal values that were becoming more prevalent in the 1960s in the social sphere were the ideals that the Church should strive for. For many, the "opening to the world" was an instruction to "embrace the values of the world." We see now, more clearly than ever, that this was a terrible mistake. And yet somehow, many still do not yet recognize this and will continue to proclaim the wonders of the renewal.
The Tridentine Mass is not a means of escaping the needs of the world and our fellow man. On the contrary, its sacred action is of infinite benefit to every person on planet, and beyond to those in Purgatory. But the old Rite is "transcendent." It rises above the values of common entertainment. It is designed to bring a person beyond the everyday reality -- to the sacred realm of God and his angels and saints.
As is true of the Church, the Mass finds its highest purpose in the supernatural world of grace. Today, it is easy to forget this when the Mass is seen to be a social gathering, or therapeutic, educational activity having its primary effect on a person’s temporal state.
This approach to liturgy is widespread because it is easy to forget God Himself because He is invisible. If we could see God -- certainly, many of our problems would be taken care of. But, because of original sin, we can only see God in the images of prayer, even though He is present everywhere.
The Tridentine Mass attempts to make visible some of the hidden reality of God. Incense smoke, beautiful vestments, harmonious choral music -- these are pale images of the heavenly. And yet they are supremely powerful symbols in this age where most art is a withered expression of selfishness and mankind’s spiritual environment is arid and fruitless, as he is prone to frenetic activities that result only in dissipation.
The fact that many contemporary liturgists seek to bring the values of the world into the liturgy means a triumph of the secularism that most of us would like to be free from -- at least for an hour or so on Sunday. But it seems that these liturgists, and the clergy and laity that are their devotees, are "evangelists" for the secular values -- which are essentially, the liberal political ideologies that have caused so much damage in society. As Dr. James Hitchcock says, "they regard themselves not as the Church’s missionaries to the world, but as the world’s missionaries to the Church."
The new Mass is often used as a workshop wherein alien values are fed to the faithful under the guise of "progress" or "modern insights," even though much of the "latest thinking" is already outdated.
Tridentine spirituality is a defense against this assault of secularized, liberal culture. The fixed rubrics prevent the Mass from being arbitrarily changed, and the Latin language repels attempts at manipulation of the sacred texts.
Today, more than ever, people need to "be in touch with" the sacred, eternal and divine dimension -- in order to cope with and overcome the oppression of society’s values. No liturgy on earth can substitute for the desperate need today for proper discipline of the will, and personal prayer. But it can be argued that the ancient liturgy provides a more perfect theology and deeper prayer to facilitate the effort, than the Novus Ordo Mass does.
God has revealed everything that we need to know for salvation. His Word is a medicine for our sick souls -- his grace is a healing balm for our troubled consciences. We can look at what God has revealed and see, not vague conjectures, but facts; realities to be embraced.
The job of every Catholic is to order one’s affairs to correspond to the objective data as given by Almighty God. These Catholic doctrines are the guideposts on the road to salvation.
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BOOK REVIEW
The Heresy of Formlessness: The Roman Liturgy and its Enemy
by Martin Mosebach
Ignatius Press
210pp.
Over the past 40 years Traditionalists have seen recountings of our anger, frustration, and heartbreak, well mixed with clerical contempt and dismissal - all of that is found in this book, but also more.
The “heresy of formlessness” can be best understood in these words: “a loss of form implies a loss of content.” The author, as an artist, looks at the external appearance of things to determine “their inner nature, their truth, or their spuriousness. . . If in ordinary life, ugliness shows us the presence of untruth, in the realm of religion it may indicate something worse.” The author leads us to look at the Divine treasure, profound mystical allusion, and door to contemplation found in the Old Mass.
The enemy would reduce us to a kind of liturgical busy work. We must resist becoming a parochial society for the liturgically disengaged. That is for the Novus Ordo. The Old Mass is shot through with glints of Divinity that the Church dare not lose. Know that we are mining gold.
Read this book
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Catholic FAQ
Q. How is it possible to participate in the traditional Latin Mass? I went to one recently and couldn't feel part of it. The priest had his back to me all the time, and I couldn't see what he was doing; nor could I understand a word of what he said. Worst of all, I had nothing to do. So I was totally excluded.
Father Antony Conlon replies:. Your difficulty is one that is unfortunately fairly common. It is in part due to the fact that people have become used to the notion that attendance at Mass demands an instant return for the time invested and that nothing worthwhile is happening unless they can see every gesture and hear and understand every word. The odd thing is that when one reads spiritual writings on the Mass, from before the time of the liturgical changes that followed Vatican II, they do not promote such a view. I'm thinking of great writers like Ronald Knox, Fulton Sheen and Thomas Merton. They all take for granted the principle that the Mass - in its traditional form - speaks eloquently and movingly to all that assist at it with faith and devotion. They never propose that it would be better to do away with the Latin Mass and abolish the ancient position of the priest facing eastwards. Faith and tradition assured involvement without the necessity of hearing and seeing everything. Consequently I am of the opinion that the view of the Mass expressed in your question has to do with a contemporary misunderstanding of what the Mass is and how a Catholic participates in it.
The first thing to be said is that the Second Vatican Council's decree on the Liturgy envisages the preservation of Latin in the Mass. The bishops would hardly have voted for that if they believed it would deny people the possibility of participating. There is no evidence from that document that they wished to exclude the possibility of Mass being said facing eastwards. This would suggest that they did not consider Mass said in that way as a barrier to "full and active participation" for which they voted. Even the General Instruction in the new Roman Missal indicates that the priest is only required to face the people at specific moments in the Mass and not throughout. Incidentally, the priest does not "have his back to the people" as your question puts it. In fact he is facing eastward, symbolically, leading the people in prayer. He is their intercessor, before God, in this holy exchange of gifts. Every Catholic needs to be aware that the Mass is first and foremost not something that we do; rather it is something that God does, in the Church, in and through the priest. He takes the place of Christ at the altar and acts in His person throughout the sacrifice. The prayers are addressed to God, the Most Holy Trinity. They are spoken for the people, not to them. However many times we hear them and see the priest perform the gestures of the liturgy, we are still witnessing a sublime mystery. Each person enters into the heart and spirit of it when he or she identifies their own lives and work with the teaching and actions of Our Blessed Lord. The supreme example of this is Our Blessed Lady. She stood silently by the Cross. By her presence she united herself with the offering of her divine Son.
Generally speaking, it is best
to assist at Mass with a Missal - if we possess one. But it is more important to
recognise in the words and gestures and movement of the priest at the altar the
action of Christ Himself. This requires an interior participation which total
visibility and hearing of the words does not of itself bring about. We need to
get beyond the idea that we must hear, see and immediately comprehend everything
immediately or else we feel excluded. It is just as likely that you would feel
excluded if you went to Mass in French, Portuguese or Dutch, if you understood
none of these languages. There has to be more to participation than seeing and
immediately comprehending what the priest is saying and doing. To reject this is
to imply that for many hundreds of years the Church was wrong to have preserved
and protected the traditional rites of Mass and only got it right from the
1960's onwards. Tradition, as well as common sense, is against such an argument.
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Did You Know?
The eastern rites of the Catholic Church use ancient (a.k.a. “dead”) languages in their liturgy. Coptic (ancient Egyptian), Syriac (Aramaic), Classical Armenian, and Old Slavonic are the major ancient tongues still used in these beautiful Divine Liturgies. As instructed by Pope Paul VI in the Vatican II document ORIENTALIUM ECCLESIARUM, the eastern rites were directed “retain their traditions whole and entire” which have their origins in “venerable antiquity.” The obvious question is, why didn’t Rome heed her own advice?
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New to the Latin Mass?
All newcomers are encouraged to come downstairs after Mass and join the parishioners for coffee and donuts. To get downstairs, exit through the main front doors, and walk to the left and enter the courtyard gates. The stairs are immediately on your left. There is also an elevator located just beyond the stairs. You may also get downstairs through the bookstore, located down the stairs on the Ocean Street side of the church.. Newcomers should feel welcome and free to ask any questions. We look forward to seeing new faces, so please join us!
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1st Class Feast Days for September, October, November
Dedication of the Basilica of St. Michael the Archangel-September 29
Christ the King-October 29
All Saints’ Day-November 1 (Holy Day of Obligation)
All Souls’ Day-November 2
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In Closing
The next meetings of Una Voce Northeast Florida will be on the following Sundays after the 8 a.m. Mass: September 17, October 15, and November 19. The monthly meeting is held the 3rd Sunday of every month.
If you would like to submit an article for the newsletter, please contact Ed or Mollie Garcia at the number/email below.
If you are not currently a member of Una Voce of Northeast Florida, and would like to join, please come to our next meeting. Dues are only $10.00 per year!
Tax deductible donations are appreciated and go toward providing this newsletter, maintaining our website, advertising in the Florida Times Union, and all other activities that promote the Latin Mass in the Diocese of St. Augustine.
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Contact Information
For more information about Una Voce of Northeast Florida, please contact
Ø Michael Federico (president) at 730-8761
Ø Jerry Lawson (vice president/treasurer) at 284-5414 or gla1946@msn.com
Ø Ed and Mollie Garcia (newsletter) at 287-6470 or sursumcorda63@bellsouth.net
Ø UVNFL’s website at latinmassjax.org
Ø Una Voce America: unavoce.org
The Latin Mass is said at 8:00AM every Sunday at
Immaculate Conception Catholic Church
121 E. Duval Street
Jacksonville, Fl 32202
359-0331
icjax2@bellsouth.net
Confessions before all Masses
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