Saturday, 30 June 2012

The Cistercians of Kildare and Leighlin - Baltinglass

We have seen that the Great Abbey of Mellifont had made seven foundations in the first eleven years.  Eight foundations in total were made before the suppression. The first seven were Bective (1146), Boyle (1148), Baltinglass (in Kildare and Leighlin)(1148), Inislounaght (1148), and Manister or Manisternenay, Co. Limerick (1148), Kilbeggan (1150), Newry (1153).  The final direct foundation by Mellifont was at Abbeyshrule (1200). By the time of the suppression, Mellifont had a further twenty indirect filiations. Baltinglass Abbey was founded under the patronage of Dermot Mac Murchadha, King of Leinster who was to betray his Race by inviting in the Normans twenty-one years later.  McMorrough was also responsible for the romanesque Church at Killeshin.  His descendants still reside in the heart of the ancient kingdom of Leinster at Borris House, near where our Mass for the Pope's Birthday was celebrated in 2012. The Abbey was given a kind of nickname in accordance with Cistercian custom, and was known as De Vallis Salutis or Valley of Salvation. Dr. Keating refers to it as 'Monasterium de Via' or the Monastery of the Way. The Abbey buildings were completed by 1170, the year before Mac Murchadha's death, when his son-in-law, the Anglo-Norman Richard de Clare, Earl of Pembroke took the kingdom for himself.

Baltinglass made four foundations Jerpoint, Co. Kilkenny (1160), Abbeymahon, Co. Cork (1172), Monasterevin (Diocese of Kildare and Leighlin)(1178), and Abbeyleix (also Diocese of Kildare and Leighlin)(1184).  Thus, the Baltinglass line accounts for all the Irish Cistercian Abbeys of Kildare and Leighlin, the only Continental Cistercian Abbey of Kildare and Leighlin being Duisk Abbey, Graignamanagh, founded from Stanley in Wales in 1204. Kilenny Abbey (1162), a foundation of Jerpoint close to Duiske Abbey, was suppressed in 1227, the year before the visitation of Stephen of Lexington, since it offended against the Cistercian Rule that monasteries should be at least 12 Burgundian Leagues apart.

After the Anglo-Norman conquest of Leinster, Baltinglass retained a strong Irish identity. In 1185 the abbot of Baltinglass, Albin O’Mulloy, was made bishop of Ferns. At the close of the year 1185, Albin O'Molloy, Cistercian Abbot of Baltinglass, was appointed bishop of Ferns in the Lent of 1187, at the Provincial Council of Dublin, he administered to the Archdeacon Gerald Barry (Cambrensis), a rebuke at his presumption at casting aspersions upon the character of the Irish clergy and spoke out against the clergy coming from England and Wales, criticising their evil ways and bad example for the innocent Irish clergy. Bishop O'Molloy was present at the coronation of Richard I on 3rd September 1189. On 3rd April, 1206, King John nominated him to the Archbishopric of Cashel but the Pope declined to ratify the appointment.

In 1227, the same year as Kilenny was suppressed, abbot Malachy was deposed and Baltinglass was made subject to Furness Abbey in Cumbria. A new Anglo-Norman abbot was installed but the community opposed him, drove him out of the abbey, knocked him off his horse and took the monastic seal. It took an armed force to get the abbot reinstated. The cellarer, who was principally held responsible, was expelled to Fountains Abbey where, for a year, he was to take the ‘lowest place among the priests’. The new abbot resigned soon after his reinstatement. In 1228 the Abbey had 36 choir monks and 50 lay brothers.

However, by the turn of the thirteenth century the internal standards of observance in the Irish Abbeys had been allowed to decline. The Cistercian General Chapter heard disturbing reports and, in 1216, organised a general visitation of the Irish houses. The Irish monks resented this interference from Clairvaux and when the visitors arrived at Mellifont the gates of the monastery were shut in their faces. The troubled soon spread to the other Irish Cistercian monasteries. The visitors were blocked from entry and their presence was greeted with riot. The rebellion soon became known as the ‘conspiracy of Mellifont’.

In 1227 the abbot of Clairvaux sent two French monks to address the problems but they were able to remove no more than six abbots from office and they appointed the Anglo-Norman abbot of Owney to act in their stead. The Irish bitterly resented him and did all they could to hinder his progress.
From the foundation of Mellifont itself there had been conflict between the ethos of the French monks and their Irish brethren to such an extend that St. Malachy received the complaints of St. Bernard when the French returned home in dispute.

Those mutual misunderstanding were only intensified within the Order after the Norman invasion, when the Mellifont filiation acted as a native congregation in contrast to those Cistercian houses of directly Norman foundation. The misunderstanding came to a head in the early 13th century. The Mellifont filiation resisted efforts of the general Chapter to subject it to regulation, but was eventually compelled to submit. After those abortive attempts to impose continental observance, Stephen of Lexington, abbot of Stanley, Graiguenamanagh’s motherhouse undertook a visitation of the Irish Cistercian houses in 1228 on behalf of the General chapter, to reform them radically. The Mellifont filiation was broken up and its member houses were re-assigned to the oversight of English, French and Welsh houses, Margam, Buildwas, Furness, Fountains and Clairvaux and Lexington placed groups of Anglo-Norman monks in the Irish houses and deposed those abbots involved in the rebellion, appointing some twelve abbots himself.

The specific causes of dispute are hard to discover. It seems, however, that at least some of what was in Anglo-Norman eyes abuse, and infringement of Cistercian rule, was to the Irish simply the accommodation of traditional monastic practice. Thus, for example, Irish monks preferred to dwell in individual cells, rather than communionally. Equally, a nun’s monastery, adjacent to that of the male religious, might be unacceptable to Lexington but was perfectly respectable in Gaelic Ireland - and indeed to the modern-day Institute of Chrust the King, the Canons Regular of the New Jerusalem, or the Abbey of La Barroux!

Lexington’s condemnation of sins of the flesh may refer not to abuse in the strict sense, but a ‘monasticism’ that encompassed a ‘para-monastic' married Christian laity, in the older Irish manner, which we could call Third Orders or secular Oblates today.

Only gradually did the General Chapter cast off Anglo-Norman dominance and realise the true situation. In 1274 the General Chapter condemned the laws being enforced under Norman control, forbidding the reception of native Irish novices or the appointment of Irish monks to any position of authority in their communities. Finally it reversed its earlier decision and returned to Mellifont its jurisdiction over its filiations and Baltinglass returned to the restored Mellifont filiation. The following thirty years brought a succession of Irish abbots. It was a period of hope but that hope was again stifled by political pressure. The civil powers ignored the General Chapter's condemnation of Anglo Norman discrimination. The infamous Statutes of Kilkenny merely institutionalized that discrimination and the Black Death struck another blow to the once flourishing Order in Ireland. By the end of the 14th century Mellifont had become a recognised Anglo Norman institution and was never again to see the phenomenal flourishing of monastic life, substituting instead royal patronage and the acquisition of property.

Henry Tudor's commissioners described Baltinglass in 1541 as owning castles at Graungeforth, Knocwyre, Mochegraunge, Graungerosnalvan, Grangecon, Littlegraunge amongst others. In the early sixteenth century the annual income of the abbey was estimated at £76 (£126 in peacetime) making it one of the richest Cistercian abbeys in Ireland at that time. The Dissolution came quickly to Baltinglass. It was one of only five Irish Cistercian monasteries suppressed in the first round of closures, 1536-7.

Not content with the dissolution of the monastery, the Anglicans also raped the monastic church and buildings. The sanctuary, as can be seen from the pictures was crudely adapted as a Protestant church. As can be seen from the late 18th century engraving in the National Library of Ireland collection, the tower at the central crossing, a common, if un-Cistercian, feature of the Irish Cistercian Churches, was still extant, and the monstrously rustic tower at the entrance to the Protestant Church, sitting with ill-informed arrogance in the middle of the Nave, was a very late excresence.

The gate house, a feature that is still prominent at Mellifont also, became the home of the FitzEustace family. The gate house was broken down, along with parts of the monastery, when James FitzEustace rebelled in 1580. In 1587 the gate house restored and survived until 1882 when it was knocked down to provide building materials for the new house and church of the Church of Ireland.

The arches of the Abbey are it's most distinctive feature, having both squared and rounded piers still standing along the south side of the nave. The north-east crossing pier is decorated with a lion and foliage ornaments. The striking similarity between these nave arches and those of Jerpoint Abbey are notable. One depicts a warrior thrusting forward with a circular shield. Another strikingly similar feature are the stone tiles decorated, it is said by the same master craftsman, the so called 'Baltinglass Master', who also worked on Jerpoint Abbey. Some of these tiles have been placed for display so that you can get a close up view. To the side of the Church wall is a huge plinth with a large stone pyramid atop, which was constructed as a mausoleum for the Stratford family. Another example of Anglican barbarism that has breached the East Wall of the first chapel in the Southern Transept.

Sunday, 24 June 2012

Vigil of St. John the Baptist in Kildare

St. Conleth's Association celebrated the vigil of the nativity of St. John the Baptist by making its annual pilgrimage to Monasterevin. St. John is almost unique in having a feast to mark his earthly birth. Only Jesus and Mary have such feasts celebrated in the Church's calendar.

It was lovely to see so many people for our second visit to Monasterevin. Thanks to the Parish Priest for such a warm welcome. The Church is very lovely. If you'd like to find out more about the history of the Church you can find some information on the report of last year's Mass. 

The Association gained several new members after Mass. As the celebrant was a Capuchin Priest, he blessed Scapulars of Saint Joseph after Mass and distributed them to those present. Many people did not seem aware of the history of the scapular, which can be found here. It was great to hear the positive feedback on the choir. It would be lovely to have some more singers if anybody else was thinking of getting involved.

Saturday, 16 June 2012

A compendium

I'm putting together a Compendium of Liturgical texts and replies/decisions covering the period 1950-1970 (maybe something slightly more or less). I still have a few small things to iron out since I don't have access to a library or anything so the remaining information is a little hard for me to come by. If anyone would be willing to supply me with certain documents (I can tell you where to find them!) that I'm lacking, please leave a comment and I'll find a way of getting in touch with you. I have most of the documents - just a few I'm lacking or would like more complete versions.I'm still trying to figure out how exactly to arrange the documents, whether I should include fast/abstinence or not, keep it strictly focused on a particular aspect of the reform, or not, etc.This is a sample of what going to be there. Actually a bit more, since I have some more decisions and decrees but I was too tired to type them out (cut me some slack, I'm just getting over Easter!)


February 9 – SCR Decree ordering the revision of the rites of Holy Week


January 11 – Instaurata vigilia paschalis introduction of the revised rites of Holy Week.


March 23 – Cum nostra hac aetate Decree making rubrical and calendar reforms.

Novemebr 16 – Maxima Redemptionis – the revised rites of Holy Week promulgated.

December 25 – Encyclical Musicae Sacrae


Feb 1 – document permitting the first semi-solemn rite with only deacon and subdeacon for Holy Week. Also issues further clarifications and guidelines for the new Holy Week. Permits Ordinaries to allow blessing of palms in the evning but not in the same church where palms were blessed in the morning. Modifies the timings of the revised Holy Week again
March 19 – Sacram Communionem – loosening of restriction on the Communion fast
June 1 – Decree on the tabernacle and altar – incorporating the points made by Pius XII in the Assisi address, reiterating current legislation and emboying newer legislation.
July 25 – transference of fast and abstinence from Vigil of the Assumption to the Vigil of the Immaculate Conception
August 20 – Decree on ‘Gothic’ vestments – such vestments were henceforth to be left to the discretion of the bishops
October 24 – Rite for the blessing of a radio station
Dec 13 – SCR allows the bishops of each country to determine the percentage of wax constituting maxima parte in the two candles for Mass, the Paschal candle and the percentage of olive/vegetable oil for the tabernacle lamp
Dec 15 – Instruction on the celebration of Votive Masses of the BVM and the Dead by priests with defective eyesight


Feb 5 – Faculty to allow the repetition of the blessing and sprinkling of ashes before the evening Mass
Feb 14 – Holy Office reminder to Ordinaries not to allow new rites or ceremonies inot Divine Worship
Apr 10 – short form of Confirmation in danger of death
June 24 – monitum on the Eucharistic Consecration especially on the words “Mysterium Fidei” by the Holy Office
Sept 3 – De Musica Sacra – document on Sacred Music- also important legislation regarding the Mass with regard to the vernacular and dialogue Mass


March 3 – Prefaces of Advent and the Blessed Sacrament conceded to Belgium
March 14 – indult granted to the archdiocese of Florence and Diocese of St. Flour to omit the Leonine prayers after low Mass with a sermon
May 19 – St. Lawrence of Brindisi named a Doctor of the Church
June 8- Proper Oration and II Nocturn lessons for St. Lawrence approved
July 8 – SCR decrees that rites annexed to Corpus Christi procession are not liturgical and fall under the purview of the bishop - leads to a publication of different Ordos for Corpus Christi especially in Germany.
July 18 – Revised form of Consecration of the Human Race to the Sacred Heart of Jesus published. With revised indulgences
SCR replies to the Archbishop of Liverpool that the rosary must be recited apart form Mass (dubium: whether public recitation of the rosary during Mass is forbidden, even in the month of October)


Feb 24 – Prayer of Pope Clement XI Credo Domine added to the thanksgiving after Mass (indulgenced 5 years, on March 11, plen. once a month)
Feb 24 – Litany of the Precious Blood (indulgenced 7 years, on March 3, plen. Once a month)
March 9 – SCR allows omission of the Leonine Prayers after a Mass in which a himily is preached, and after a dialogue Mass on Sunday and feasts of the I and II Class.
March 21 – Declaration on the reasonable cause for distributing Holy Communion outside of Mass instead of within it
Oct 12 – Blessed be His Most Precious Blood added to the Divine Praises
Nov 14 – Decree permitting the Chrism Mass on a day other than Holy Thursday for bishops in mission territoires
Rite for blessing of the oil of the sick by a priest, by indult
Dec 3 – Decree on the day on which a Mass pro populo must be celebrated. Added are the Sacred Heart, St. Jospeh the Worker, St. Mark and St. Luke. Suppressed are St. Lawerence, St. Stephen, holy Innocents, St. Sylvester, Finding of the Holy Cross, Easter Monday and Tuesday, Pentecost Monday and Tuesday


Feb 14 – Instruction on the revision of Particular Calendars. Notable is the transference of patronage for suppressed feasts and the deletion of certain Masses from the ‘pro aliquibus locis’ section of the missal.
April 13 – Pontificale Romanum, pars II – changes to the blessings of churches, bells, altars, etc. Elimination of blessings and rites deemed obsolete such as for armour. Insertion of new blessings Emendation of canon law regarding fasting and indulgences
May 3 – Decree for revised chant of the Missal, Kriale, Graduale and Antiphonale in accordance with the revised rubrics
May 27 – SCR modifies the rubrics to disallow commemoration of IV Class feriae
April 15 – Instruction for sick priests or priests with poor eyesight concerning the celebration of Votive Masses
Oct 21 – response to a dubium allows Communion for the sick in the afternoon under certain conditions
Dec 13 – SCR allows transference of the Sacred Heart to June 22 on account of it coinciding with Ss. Peter and Paul


Jan 2 – declaration on external solemnities – of note, a relaxing of the rubrics to allow external solemnity of other feasts besides I and II Class
April 16 – revised rite for baptism of adults, allowing the rites in seven steps and omitting certain ceremonies
June 23 – Publication of the revised Missale Romanum
Oct 4 – faculties for Confirmation – the Fathers attending the Council are authorized to depute a priest (preferably of some ecclesiastical dignity) for this task
Nov 13 – St. Joseph added to the Communicantes of the Canon of the Mass
Nov 30 – Pastorale munus – faculties granted on Masses, Communion, Penance, Orders etc.


Jan 10 – Decree changing the calculation of the Communion fast for priests from before Mass to before Communion
Jan 25 – Sacram Liturgiam – providing dispensation for the hour of Prime, reduction of Terce, Sext and None to one hour if there is no obligation as well as decrees on marriage and confirmation.
April 25 – Decree changing the formula of Holy Communion to “Corpus Christi. Amen”
April 25 – addition of the Holy Spirit to the Divine Praises
Sept 26 – Inter Oecumenici – reforms to the rite of the Mass, the sacraments, the Divine Office. Also norms for churches and for liturgical formation
Dec 14 – Kyriale Simplex


Jan 13 – The Common Prayer or Prayer of the Faithful: its nature and structure. Containing chants, and history of the prayer of the faithful
Jan 27 – New Ordo Missae, Ritus Servandus in Celebratione Missae and De Defectibus
Feb 15 – minor changes in the rubrics of the Proper to bring it into line with previous changes
Feb 28 – The SCR permits the replacing of Daniel 13 with Eph 6:10-17 for Saturday in Lent III
March 4 – Faculty to carry Holy Oil for the sick in certain circumstances
March 7 – Rites to be observed in the Concelebration of Mass, Rite of Communion under both species, with accompanying decree
March 7 – Variations in the Order of Holy Week – revised texts for certain Propers in the Mass of Chrism, simplified rite of blessing holy oils, changes to the orations of Holy Week for the “Jews”, “schsimatics and heretics” and “pagans” which are also retitiled.
March 25 – permits the singing of the Passion by those below the rank of deacon, including laymen. The vesture is the alb.


Jan 27 – Decree on the publishers of liturgical books especially the vernacular edition typical
Feb 3 – Rescript approving prefaces of Advent, Blessed Sacrament, All Saints and Dedication of a Church for the USA
Feb 14 – Simplification of the rite of the Roman Rituale for administering Holy Communion in hospitals
May 13 – Decree on the transference of the feast of St. Joseph to March 18 due to Palm Sunday

First published in February, 2008

Saturday, 9 June 2012

The Confiteor (E) Other Denominations

Under the influence of the Dominican missionaries, the Armenian Church adopted many liturgical practices of the Roman Church in the 13th century, among them the Confiteor. Thus, in the Holy Badarak of the Armenian Apostolic Church and the Armenian Catholic Church the Confiteor, Misereatur and Indulgentiam is found in the following form:

I confess before God and the Holy Mother of God, and before all Saints and before you, fathers and brethren, all the sins I have committed. For I have sinned in thought, word and deed, and with every sin that men commit. I have sinned, I have sinned, I pray you, entreat God for me to grant forgiveness.

May God Almighty have mercy upon thee, and grant the forgiveness of all thy transgressions, past and present; and may He deliver thee from sins to come, and may He confirm thee in every good work, and give thee rest in life to come, Amen.

May God, who loveth men, deliver you also, and may He remit all your sins. May He give you time for penitence and time to do good work. May He guide your future life, through the grace of the Holy Spirit, the mighty and merciful, and unto Him be glory forever.

Church of Sweden
In 1556, John III of Sweden issued a revised “Liturgy and Order of Ceremonies, Prayers and Readings in the celebration of the Mass” with a preface by the then Archbishop of Upsala Laurentius Petri. Though Lutheran, the order was greatly based on the Roman Catholic Mass: John III was, at the time, sympathetic to Catholicism. The Confiteor is similar to those of the time, differing only in omitting the mention of saints

Confíteor Deo omnipotént et vobis fratres quod peccáverim nimis in vita mea, cogitatióne, verbo et ópere: mea culpa, mea culpa, mea máxima culpa. Ideo precor vos, oráre pro me ad Dóminum Deum nostrum.

Misereatur tui omnipotens Deus, et remissis omnibus peccatis tuis, perducat te ad vitam aeternam.

Indulgentiam, absolutionem et remissionem omnium peccatorum nostrorum, tribuat nobis omnipotens et misericors Dominus.

I confess to Almighty God and to you, brethren to have sinned exceedingly in my life, thought, word, and deed, through my fault, through my fault, through my most grievous fault. Therefore, I beseech you to pray for me to the Lord our God
May the Almighty God have mercy on you, and having remitted all your sins, and bring you to eternal life.

May the Almighty and merciful Lord grant us pardon, absolution and remission of our sins.

There was also provided a combined Confiteor and Misereatur for use before the Indulgentiam, if there was no one to respond to the priest.

Confíteor tibi Deo Patri omnipoténti me miserum peccatorum in peccatis conceptum et natum, nimis peccasse in vita mea, cogitatióne, verbo et ópere: mea culpa, mea culpa, mea máxima culpa. Ideo precor propter dilectissimum Filium tuum Dominum nostrum Iesum Christum, qui pro nobis victima factus est, miserearis mei, et remissis omnibus peccatis meis, perducas me ad vitam aeternam. Amen

I confess to you, Almighty God, I a miserable sinner, conceived and born in sin, have sinned exceedingly in my life, thought, word, and deed, through my fault, through my fault, through my most grievous fault. Therefore, I beseech (you) on account of your dearly beloved Son, our Lord Jesus Christ, who for us was made Victim, have mercy on me and remit all my sins, and bring me to life eternal

Although the Confession of Sins in the Book of Common Prayer of 1549 (and subsequent book until 1662) does not greatly resemble the Roman Confiteor, the absolution does resemble a combination of the Sarum Misereatur and Indulgentiam

Almighty God, our heavenly father, who of his great mercy hath promised forgiveness of sins to all them, which with hearty repentance and true faith, turn unto him: have mercy upon you, pardon and deliver you from all your sins, confirm and strengthen you in all goodness, and bring you to everlasting life: through Jesus Christ our Lord. Amen.

First published in October, 2007

Thursday, 7 June 2012

St. Pius X - Part X

On this day one hundred years ago, St. Pius X issued his Encyclical Lacrimabilis Statu on the Indians of South America.

Sancte Pie Decime, Gloriose Patrone, ora pro nobis!

Saturday, 2 June 2012

Vth Fota Conference

St. Colman’s Society for Catholic Liturgy 

Fifth Fota International Liturgy Conference 
Clarion Hotel, Lapp’s Quay, Cork City, Ireland 
7-9 July 2012 
Saturday, 7 July
9.30 am Opening of the Conference
9.45 am: Address by the Chairman, Prof. D. Vincent Twomey, SVD, Rubrics and Ritual - the letter v. the spirit?
10.15 am: Fr. Daniel Jones, The verum sacrificium of Christ and of Christians according to St. Augustine.
11.00am: Break
11.15am: Dr. Mariusz Bilinewicz, Reasonable Worship: Joseph Ratzinger's Theology of Sacrifice
12.00 pm: Fr. Gerard Deighan, Continuity in Sacrifice: from Old Testament to New.
1.00 pm: Luncheon
2.30 pm: Dr. Oliver Treanor, Eucharist and Church: One Communion in the Triune Body of Christ
3.15 pm: Fr. Robert Abeynaike, O. Cist., The Sacrificial Character of the Last Supper and Consequently of the Eucharist According to Scripture.
4.00 pm: Break
4.15 pm: Fr. Thomas McGovern, The Eucharistic Magisterium of Pope John Paul II: An Overview
5.00 pm: Discussion Panel
7.00 pm: Pontifical Vespers at Sts Peter and Paul’s
8.30 pm: Conference Dinner.

Sunday, 8 July
11.00 am Pontifical High Mass at Sts Peter and Paul’s
3.00 pm: Fr. Neil Xavier O’Donoghue: Sacrifice and Communion in the Eucharistic Liturgy of Pre-Norman Ireland
4.00 pm: Break
4.15 pm: Fr. Patrick Gorevan, O sacrum convivium: St Thomas on the Eucharist.
5.00 pm: Discussion Panel
7.00 pm: Pontifical Vespers at Sts Peter and Paul’s

Monday, 9 July
9.00 am: His Eminence Raymond Leo Cardinal Burke
9.45 am: Prof. Dr. Klaus Berger, Divine Worship in the Revelation of St. John. Critical questions for the Western understanding of Liturgy.
10.30 am: Break
10.45am: Mons. Joseph Murphy, The Mystery of Faith: Divo Barsotti on the Eucharist.
12.00 noon: High Mass at Sts Peter and Paul’s
1.15 pm: Luncheon
2.30 pm: Prof. Dr. Manfred Hauke, What is the Holy Mass? The Systematical Discussion on the 'Essence' of Eucharistic Sacrifice.
3.15 pm: Prof. Dr. Michael Stickelbroeck, The Mystery of Eucharist in the Systematic Theology of M.J. Scheeben.
4.00 pm: Break
5.00 pm: Discussion Panel and Concluding Remarks
5.30: St. Colman’s Society for Catholic Liturgy: Notices 2012-2013

The Standing Stone: Killinane Church, Closutton, Co. Carlow.

Original article can be found here.

Location – On the N9 between Leighlinbridge and Bagenalstown.
OS:  S 687 633 (map 61)
Longitude: 6° 58' 59.72" W
Latitude: 52° 42' 59.45" N

Description and History – There is very little to say about this ruin because all that remains are some much altered walls that stand to about a quarter of their original height. The work that has been done has made this place devoid of any character. The main concern in this work seems to have been tidiness as opposed to any historical or architectural concern. The remains consist of a nave and chancel measuring 14m x 6.5m. The W wall is now completely missing. The wall between the nave and chancel still remains and the original entrance is missing. No remains of any doorways survive. The E wall is now home to a large shrine.

Difficulty – Easy to find with limited parking. This is a very busy road so be careful.

For more ecclesiastical sites, click here.
For more sites in Co. Carlow, click here.

Friday, 1 June 2012

A Latin Mass in Monasterevin

On 23rd June, 2012, at 9.30 a.m., a Traditional Latin Mass will be celebrated in the Church of Ss. Peter and Paul, Monasterevin, Co. Kildare. A report of last year's Mass, including a description of the Church, can be found here.