Pilgrimage to Fairview 2017

As the Archdiocesan website tell us, the building of the Church of the Visitation started in 1847 and it opened on the 14th of January 1855 and was dedicated on the 12th of October 1856. The Parish was entrusted to Conventual Franciscans March 1987.  However, this part of Dublin, so close to the site of the famous Battle of Clontarf, is steeped in history.  

The Parish has its origins in the Parish of Coolock, one of the medieval Parishes of Dublin and one of the few still operating during the Penal Era.  Until 1829, the whole of the area including Clontarf was part of this then rural Parish.  The Parish of Clontarf was formed in the auspicious year 1829 and building of the Church of St. John the Baptist commenced soon afterwards.  A monastic chapel for a community of Carmelite oblates served as the chapel of Fairview for the first half of the 19th century.

By the time the Church of the Visitation opened, the area had begun its rapid development.  All Hallows College had opened in 1842 and Clonliffe College opened in 1854.  The Archbishop was not to move from Rutland (now Parnell Square) to the present Archbishop's House - designed by our good friend William Hague - until 1891.  The Church of the Visitation was among the later designs of our good friend Patrick Byrne.  In 1879, the new Parish of Fairview was erected.  In the late 1920s and 1930s, the area just to the north and east of Fairview Church was developed for housing and the new Church of St. Vincent de Paul on Griffith Avenue completed in 1928 as the chapel of ease - forming its own Parish in 1942.  

Mass for the Year of the Holy Name in the Franciscan Church Merchants Quay Dublin

From Dublin: The City Within the Grand and Royal Canals and the Circular Road by Christine Casey, p. 344 ff:

ADAM AND EVE (CHURCH OF THE IMMACULATE CONCEPTION) 

Merchant's Quay 

1836 by James Bolger. A large and much-rebuilt Franciscan church on a sequestered site behind the riverfront buildings of Merchants' Quay. A Franciscan friary of 1615 on Cook Street served as the first post-Reformation seminary in Ireland. Its chapel was destroyed in 1629, and the friars did not return until 1757 when a house was purchased on Merchants' Quay. Built on the site of an c18 chapel, the curious name derives from an adjacent tavern. In time much of the quayside was acquired and is now occupied by a large Friary of 1900 by W.G. Doolin; Italianate, of granite with three storeys over a blind rusticated arcade. The quayside entrance to the church, which lies on an axis with the N transept, is perhaps Patrick Byrne's design of 1852, though the execution has a later ring to it. It consists of a deep narthex and upper rooms. The three-bay arcaded and pilastered facade is pedimented, with two squashed mezzanine storeys, like a cross between a c17 town palace and a provincial church. Further w, Skipper's Alley leads to the w front of the nave, a thin two-tiered composition adden in 1926 by J.J. O'Hare, Doric below and Composite above with a central pediment, portal and window. On the 1. at the nw angle is a spare granite bell-tower of c. 1930, battered, with angle projections, and crowned by a pedimented temple with columns in antis; probably by J.J. Robinson & R.C. Keefe, who extensively remodelled the church in the 1930s. - SCULPTURE. Above the quayside entrance, St. Francis by Seamus Murphy, and at the corner of Merchants' Quay and Winetavern Street, a bronze figure of the Virgin by Gabriel Hayes, 1955. Like St. Andrew's Westland Row, the plan originally consisted of unaisled nave and transept. here the nave was dwarfed by a vast transept, entered from Cook Street, s, and later also from Merchants' Quay, n. the nave had no direct access until the c20. The Civil Engineer and Architect's Journal of 1844 described it as 'a spacious building but in nothing remarkable for either elegance or judicious arrangement'. After almost two centuries of enlargement and alteration, this still rings true. The church is now arcaded and aisled, with a dome over the crossing, a broad apsidal chancel and a galleried ambulatory. Giant Corinthian polasters on tall pedestals support a continuous entablature and an elliptical vault with semicircular clerestory windows. Uninspired, it looks like bread-and-butter late c19 work by W.H. Byrne & Son. The apse was added in 1924-7 probably by J.J. O'Hare, the aisles in 1930-3, a mortuary chapel at the w end from 1930-9 by Robinson & Keefe and the St. Anthony chapel off the s aisle in 1936-9 by J.V. Downes & B.T. Meehan. Too many cooks spoiled the broth. The most attractive features of the 1930s remodelling are the aisle confessionals, sub-Art Deco with Ionic pilasters and glazed central doors with copper glazing bars and dark irregular glass. - REREDOS, fine white marble figure of the Virgin by John Valentine Hogan. - NARTHEX, Plaque of the Virgin flanked by Ss. Christopher and Joseph, mid-c20 by Eileen Broe. - PAINTINGS. St. Anthony Chapel. Miracles of St. Anthony, six charming Quattrocento-inspired paintings begun in 1938 by Muriel Brandt, who had studied mural painting with Stanley Spencer at the Royal College of Art in London. - Mortuary Chapel. Two paintings, Death of St. Francis (n) and Ascension of Souls from Purgatory, also by Brandt. - STAINED GLASS - Transepts, Nativity (n) and Annunciation, pictorial. Possibly the windows supplied in 1889 by William Martin & Son.

Mass in Adam and Eve's

The Confiteor (B) History

The history of making a confession at the altar in the Roman liturgy is of a late date. The ceremonial tract Ordo Romanus I contains no reference to a confession of sins, however by Ordo Romanus VI the pontiff “bowing down prays to God for forgiveness of his sins”. It is probable that the private prayers of preparation originally said in the sacristy, the apologiae, were later transferred to the altar.

CONFITEOR

The origin of the wording of the Confiteor can be traced to rites used originally in the sacrament of penance. Early penitentials (books of penances) give formulas that resemble the modern Confiteor. The Pentiential of Egbert (d. 766) Archbishop of York has the starting point of a Confiteor “Through my fault I have exceedingly in thought, speech and deed, sinned... I confess before God, almighty Creator of heaven and earth, before the altar of the saint, and the holy relics that are in this holy place, and before you, priest, that I have sinned exceedingly………”

The first record of the wording of a Confiteor occurring in the Mass is given in the ecclesiastical tract “Micrologus de ecclesiasticis observationibus” . It runs: I confess to God Almighty, these saints and all the saints and you, brothers, that I have sinned in thought, in speech, in deed, in pollution of mind and body. I beseech you, pray for me.

Both the Pentitential of Egbert and the Micrologus indicate that the invocation of saints seems to have originated due to the confession being made before their relics. This later evolved into a general invocation of all the saints and then of naming specific ones. The Confiteor continued to develop in the enumeration of sins, the persons confessed to and the persons invoked for their prayers - in the latter two categories, the Blessed Virgin Mary and the patron saint were the most likely choices. A missal of Augsburg in the 16th century gives an elaborate form mentioning sins in thought, speech, consent, sight, mouth, deed and omission and invoking saints Peter, Paul, Ullric (Udalric) Sebastian, Vitus, Mary Magdalene, Catherine, Barbara, and the patrons in the second half of the Confiteor.

The Third Council of Ravenna ordered that a version of the Confiteor identical to that of the Missal of St. Pius V be used; however, this form did not make its way into the Papal liturgy of Rome until later.

The Missal of Paul III gives a simple abbreviated version “I confess to Almighty God, Blessed Mary ever-Virgin, Blessed Peter and all the saints and you brethren, that I have sinned through my fault. I beseech you, pray for me.”

Another manuscript of a Curial Missal of the Vatican library gives a longer and more elaborate form “I confess to God Almighty and blessed Mary ever-Virgin and the blessed apostles Peter and Paul, St. Augustine, St. Jerome, and all the saints, and you Father, I have gravely sinned through pride: against the law of my God: by thought: by speech: omission, consent, word and deed : through my fault, my fault, my most grevious fault. Therefore I beseech the most blessed and glorious Virgin Mary: and all saints (masc.) and saints (fem.): and you Father, to pray for me.”

Almost all these Confiteors were superseded by the Roman Confiteor that appeared in all missals from 1570 to 1970. Minute variations (addition of a patron) were conceded to certain religious orders and dioceses. Those places with liturgies older than 200 years at the time (1570) continued to use their own versions of the Confiteor.

MISEREATUR AND INDULGENTIAM

The Misereatur and Indulgentiam can be also traced to the Sacrament of Penance. Until 1970 when the rite was revised, they were prescribed in the Sacrament of Penance to be said by the priest before sacramental absolution was given. They could however, be omitted for a just cause.

In the Penitential of Egbert the Misereatur occurs as a benediction over the penitent, in a version extremely close to modern variants. “The almighty God have mercy on you, and forgive you all your sins, deliver you from all evil, keep you in all good, and bring you to eternal life.” Micrologus gives an almost identical form differing in saying “confirm you in all good works” and ending “and likewise bring us (through) Jesus Christ, Son of the Living God, toward life eternal” Similar wordings of the Egbert’s Misereatur can also be found in various mediaeval missals. The Sarum missal had “confirm and keep you…” while the 12th century liturgy at Cluny had “all good works” as did many French and German diocesan Uses. So also the Carmelite and the Dominican versions (see earlier post).

The Carthusian Misereatur showed an example of some mediaeval missals in adding “through the intercession of the Blessed Virgin Mary and all the saints”. In one mediaeval manuscript, this is greatly expanded as “Brothers and sisters, through the mercy of our Lord Jesus Christ, through the aid of the sign of the holy cross, through the intercession of the blessed and glorious ever-Virgin Mary, and the merits of the blessed apostles Peter and Paul, Blessed Michael (the) archangel, blessed Martin, and all the saints (masc.) and saints (fem.) may the almighty God have mercy on you, forgive you all your sins and bring you (through) Jesus Christ, Son of God to eternal life.

In the liturgical books of the Roman Catholic Church, this elaborate formula only survived (with slight alterations) in the Misereatur used in the publication of indulgences. (see above) and the Urbi et Orbi blessing of the Pope.

The Indulgentiam does not show as much variation: a significant number of texts omit the word Indulgentiam (pardon) and begin instead with absolutionem (absolution). The Micrologus on the other hand has indulgentiam but omits absolutionem. Another common difference is the use of “the almighty Father, the compassionate and merciful God” instead of “the almighty and merciful God”

The most significant addition found in many mediaeval Uses is the invoking of assistance for an emended life and for the grace of the Holy Spirit. Thus the Sarum Use has “The almighty and merciful God grant you absolution and remission of your sins, space for true repentance and emendation of life, and the grace and consolation of the Holy Spirit” This was also found in the Mozarabic texts (see previous post).

Another version of the Indulgentiam runs “The Almighty and merciful God grant you absolution and remission of all your sins, through confession, contrition, penance and through satisfaction and emendation of life.

Traces of both are preserved in the text of the Indulgentiam of Pope’s Urbi et Orbi blessing which runs “May the Almighty and merciful God grant you pardon, absolution and remission of all your sins, space for a true and fruitful repentance, an ever penitent heart and emendation of life, the grace and consolation of the Holy Spirit, and final perseverance in good works

In all 3 prayers (the Confiteor, Misereatur and Indulgentiam) many variants have “all sins” instead of only “sins”. This wording was also present in the Roman Missal of 1570: however in later versions it was removed.

First published in October, 2007

The Confiteor (A) Wording

Over the summer I had signed up to Wikipedia to contribute to articles on the Mass and sacraments. Now I have more headaches that I can cope with, but I remebered that I still had a yet unposted article that I meant ot post there. It's not yet complete but I might as well post it here.
The Confiteor

The Confiteor is a Catholic prayer, named after the first word in Latin, Confiteor Deo (I confess to God) in which a confession of sin is made and the intercession of others including the saints, requested. It is usually followed by formulas of absolution, the Misereatur and in many cases the Indulgentiam. These formulae are only sacramentals and intercessory prayers, not to be confused with the absolution in the Catholic Sacrament of Penance.

WORDING:

The wording of the Confiteor familiar to most Catholics was that found in the Roman Missal:

Confíteor Deo omnipoténti, beátæ Maríæ semper Vírgini, beáto Michaéli Archángelo, beáto Joanni Baptístæ, sanctis Apóstolis Petro et Paulo, ómnibus Sanctis, et vobis, fratres (tibi, Pater), quia peccávi nimis cogitatióne, verbo et ópere: mea culpa, mea culpa, mea máxima culpa. Ideo precor beátam Maríam semper Vírginem, beátum Michaélem Archángelum, beátum Joánnem Baptístam, sanctos Apóstolos Petrum et Paulum, omnes Sanctos, et vos, fratres (te, Pater), oráre pro me ad Dóminum Deum nostrum.

Misereatur vestri [tui] [nostri] omnipotens Deus, et dimissis peccatis vestris [tuis] [nostris], perducat vos [te][nos] ad vitam aeternam.

Indulgentiam, absolutionem et remissionem peccatorum nostrorum [vestorum], tribuat [vobis]nobis omnipotens et misericors Dominus.

I confess to Almighty God, to blessed Mary ever Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy Apostles Peter and Paul, to all the saints, and to you, brethren (to you, Father), that I have sinned exceedingly in thought, word, and deed, through my fault, through my fault, through my most grievous fault. Therefore, I beseech blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, all the saints, and you, brethren (you, Father), to pray for me to the Lord our God

May the Almighty God have mercy on you all [you][us], and having forgiven your [your] [our] sins, and bring you [you][us] to eternal life.

The Almighty and merciful Lord grant us [you] pardon, absolution and remission of our [your] sins.

In 1969, the Confiteor was revised in the new Ordo Missae (Order of the Mass) and subsequently appeared in 1970 in the new Roman Missal. The practice of reciting two Confiteors (see below: Usage) was removed as was one of the absolution formulae, the Indulgentiam

Confíteor Deo omnipoténti, et vobis, fratres, quia peccávi nimis cogitatióne, verbo, ópere, et omissióne: mea culpa, mea culpa, mea máxima culpa. Ideo precor beátam Maríam semper Vírginem, omnes angelos et sanctos et vos, fratres, oráre pro me ad Dóminum Deum nostrum.

Misereatur nostri omnipotens Deus, et dimissis peccatis nostris, perducat nos ad vitam aeternam.

Literal translation:
I confess to almighty God, and to you, brothers, that I have sinned exceedingly in thought, word, deed, and omission: through my fault, through my fault, through my most grievous fault. Therefore I beseech blessed Mary ever Virgin, all the angels and saints, and you, brothers, to pray for me to the Lord our God.

May the Almighty God have mercy on us, forgive us our sins, and bring us to eternal life.

ICEL (official English) version:
I confess to almighty God, and to you, my brothers and sisters, that I have sinned through my own fault, in my thoughts and in my words, in what I have done, and what I have failed to do. Therefore I ask blessed Mary ever-virgin, all the angels and saints, and you, my brothers and sisters, to pray for me to the Lord our God.

May Almighty God have mercy on us, forgive us our sins and bring to everlasting life.

VARIATIONS

The wording of the Confiteor varied slightly in the liturgies of certain religious orders and dioceses of the Catholic Church. The variations differ in their extent: while some, such as the Benedictine, merely added the name of a patron to the wording of the Roman Missal, others differed in the specification of sin confessed.
The version of the Confiteor used by Benedictines added beato patri nostro Benedicto (our blessed father Benedict) and beatum patrem nostrum Benedictum after the invocation of Ss. Peter and Paul to the Roman confiteor. Likewise, the Franciscans added beato Patri nostro Francisco (our blessed father Francis) and beatum Patrem nostrum Franciscum, the Discalced Carmelites beato Eliae, beatae Teresiae (blessed Elijah, blessed Therese) and beatum Eliam, beatam Teresiam, the Servants of Mary (Servites): Septem beatis patribus nostris (our seven blessed fathers) and the Norbertines sanctis patribus Augustino et Norberto (holy fathers Augustine and Norbert. The Ambrosian liturgy added beatum Ambrosium Confessorem and beato Ambrosio Confessori (blessed Ambrose, Confessor)

Dominican:
Confiteor Deo omnipotenti, et beatae Mariae semper virgine, et beato Dominico patri nostro, et omnibus sanctis, et vobis, fratres, quia peccavi nimis, cogitatione, locutione, opere et omissione, mea culpa; precor vos orare pro me

Misereatur tui omnipotens Deus et dimittat tibi omnia peccata tua: liberet te ab omni malo, salvet et confirmet te in omni opere bono, et perducat te ad vitam aeternam.

Absolutionem et remissionem omnium peccatorum vestrorum, tribuat vobis omnipotens et misericors Dominus.

I confess to Almighty God, and to blessed Mary ever Virgin, and to blessed Dominic, our father, and to all the saints, and to you, brethren, that I have sinned exceedingly in thought, speech, deed and ommission, through my fault; I beseech you to pray for me

May the Almighty God have mercy on you, and forgive you all your sins: deliver you from all evil, save and confirm you in all good work, and lead you to life eternal.
The Almighty and merciful Lord grant you absolution and remission of all your sins.

Carmelite:
Confiteor Deo omnipotenti, beatae Mariae semper Virgini, beato Patri nostro Eliae, omnibus Sanctis, et tibi, fratres, quia peccavi nimis cogitatione, locutione, opere, et omissione: mea culpa. Ideo precor beatam Mariam semper Virginem, beatum Patrem nostrum Eliam, omnes Sanctos, et te, fratres, orare pro me ad Dominum Jesum Christum.

Misereatur tui omnipotens Deus et dimittat tibi omnia peccata tua: liberet te ab omni malo, conservet et confirmet te in omni opere bono, et perducat te ad vitam aeternam.

Absolutionem et remissionem omnium peccatorum vestrorum, tribuat vobis omnipotens et misericors Dominus.

I confess to Almighty God, to blessed Mary ever Virgin, to blessed Elijah, our father, to all the saints, and to you, brethren, that I have sinned exceedingly in thought, speech, deed and ommission, through my fault. Therefore, I beseech blessed Mary ever Virgin, blessed Elijah our father, all the saints, and you, brethren, to pray for me to the Lord Jesus Christ

May the Almighty God have mercy on you, and forgive you all your sins: deliver you from all evil, conserve and confirm you in all good work, and lead you to life eternal.

The Almighty and merciful Lord grant you absolution and remission of all your sins.
Carthusian: The Carthusian liturgy is notable for not having the second formula of the absolution, the Indulgentiam.

Confíteor Deo omnipoténti, et Beátæ Maríæ et ómnibus Sanctis, et vobis Fratres, quia peccávi nimis mea culpa per supérbiam, cogitatióne, locutióne, ópere et omissióne, precor vos oráte pro me.

Misereatur tui omnipotens Deus per intercession beatae Mariae et omnium Sanctorum et dimittat tibi omnia peccata tua et perducat te ad vitam aeternam.

I confess to Almighty God, to blessed Mary and all the saints, and to you, brethren, that I have sinned exceedingly through my fault in pride, thought, speech, deed and ommission. I beseech you to pray for me

May the Almighty God have mercy on you through the intercession of blessed Mary and all the saints, and forgive you all your sins: and lead you to life eternal.

Revised Carthusian:
In the Carthusian missal of 1981, the Confiteor is revised slightly though the Misereatur remains the same. There is also provided a Confiteor to be used when the priest celebrates Mass alone.

Confíteor Deo et vobis, fratres, quia peccávi nimis, mea culpa, per supérbiam, cogitatióne, locutióne,ópere et omissióne; precor beátam Maríam, omnes sanctos et vos, fratres,oráte pro me.

Confíteor Deo, quia peccávi nimis, mea culpa, per supérbiam, cogitatióne, locutióne, ópere et omissióne; precor te, o piíssima Dei Génetrix, et vos, omnes sancti, oráte pro me.

Misereátur mei omnípotens Deus per intercessiónem tuam, o piíssima Dei Génetrix, et vestram, omnes sancti, et dimíttat mihi ómnia peccáta mea et perdúcat ad vitam ætérnam.

I confess to Almighty God that I have sinned exceedingly through my fault in pride, thought, speech, deed and ommission. I beseech you, O most gracious Mother of God, and you, all the saints, to pray for me.

May the Almighty God have mercy on me through your intercession O most gracious Mother of God, and yours, all you saints, and forgive me all my sins: and lead me to life eternal.

Mozarabic:
The Mozarabic Confiteor was not native to the rite but was introduced into the liturgical books by Cardinal Ximenes who borrowed it from a local version of the Roman liturgy.

Confiteor omnipotenti Deo et beatæ Mariæ Virgini: et Sanctis Apostolis Petro et Paulo et omnibus Sanctis: et vobis fratres manifesto me graviter peccasse per superbiam: in lege Dei mei: cogitatione: locutione: opere et omissione: mea culpa: mea culpa: gravissima mea culpa. Ideo precor beatissimam Virginem Mariam: et omnes Sanctos et Sanctas: et vos fratres orare pro me.

Misereatur vestri omnipotens Deus: et dimissis omnibus peccatis vestris: perducat vos ad vitam eternam.

Indulgentiam absolutionem et remissionem omnium peccatorum vestrorum cum emendatione morum et vite: per gratiam Sancti Spiritus tribuat vobis misericors Dominus.

I confess to almighty God and blessed Mary the Virgin: and the holy Apostles Peter and Paul and all the Saints: and to you brethren openly that I have gravely sinned through pride: against the law of my God: by thought: by speech: by deed and omission: my fault: my fault: my most grave fault. Therefore I beseech the most blessed Virgin Mary: and all saints (masc.) and saints (fem.): and you brethren to pray for me.

May the Almighty God have mercy on you, and forgive you all your sins: deliver you from all evil, save and confirm you in all good work, and lead you to life eternal.
The merciful Lord, through the grace of the holy Spirit, grant you pardon, absolution and remission of all your sins, with amendment of your ways and life.

The revised Mozarabic liturgy does not have a Confiteor among the public actions of the Mass.

Publication of indulgences:
In the publication of indulgences, the Confiteor and the Indulgentiam used is the same as the Roman. Missal: however the Misereatur is as follows

Precibus et meritis Beatæ Mariæ semper Virginis, Beati Michaëlis Archangeli, Beati Joannis Baptistæ, Sanctorum Apostolorum Petri et Pauli, et omnium Sanctorum, misereatur vestri omnipotens Deus, et dimissis peccatis vestris, perducat vos ad vitam æternam.

(Through the) prayers and merits of Blessed Mary, ever Virgin, Blessed Michael (the) archangel, Blessed John (the) Baptist, the Holy Apostles Peter and Paul, and all the saints, may the Almighty God have mercy on you, and having forgiven your sins, bring you to eternal life.

A separate version is used in the Urbi et Orbi blessing of the Pope.

First Published in October, 2007

The ones that got away - Edenderry

It is one of the greatest ironies of the modernist liturgical/architectural movement in the Diocese of Kildare and Leighlin that 20th century Churches, and mid-twentieth century Churches at that, have generally come off worst when it comes to the destruction of sanctuaries.

"They have razed our proudest castles, spoiled the Temples of the Lord,
Burned to dust the sacred relics, put the Peaceful to the sword,
Desecrated all things holy, as they soon may do again,
If their power to-day we smite not, if to-day we be not men!

One of the few early 20th century Churches in the Diocese - and a gem of neo-Hiberno-Romanesque - is new St. Mary's Church, Edenderry, Co. Offaly. It's own re-ordering was delayed by the Planning and Development Acts and the decision of An Bord Pleanala (Ref. No.:19.RF0970) which provided that the construction of a new sanctuary area, a modified seating arrangement and the conversion of the baptistry to a "reconciliation room" would require planning permission.

To quote again from a certain Cardinal Ratzinger to the then Bishop of Kildare and Leighlin: "It is certainly true that a great number of churches since the Second Vatican Council have been re-arranged; such changes, while inspired by the liturgical reform, cannot however be said to have been required by the legislation of the Church."

William Byrne and Son, who were responsible for the new towers additional to the Parish Churches in Abbeyleix (1906) and Mountmellick (1904), and for the Parish Church in Suncroft (1906) in a simple gothic idiom, had submitted a design for a romanesque Church with aisle, small transepts and short belltower with pyramidal roof in Edenderry. What was built was not far from that description but it was the work of Anthony and William Scott, father and son.

Anthony Scott designed the mortuary chapel in Naas cemetery (1907) as well as the Convent of St. John of God next to St. Mary's Edenderry (1914), However, his practice as regards Churches was generally confined to renovations and alterations of pre-existing structures. The elder Scott was to die in 1919. St. Mary's and the Convent seem to have been the only work undertaken by the younger Scott in the Diocese.

The first sod of St. Mary's was turned 1913 and the foundation stone laid in 1914 by Bishop Foley of Kildare and Leighlin. The Church was opened for public worship in June, 1919, and, in 1932, became one of the few Churches of the Diocese to be Consecrated. The entrance gates are attributed to Arthur Williams (1921). The magnificnet interior is partly the work of the firm of the great George Ashlin in partnership with Thomas Coleman. In his previous partnership with Edward Welby Pugin he was responsible for the Church of the Sacred Heart, Arles, and, appropriately enough, St. Coleman's Cathedral, Cobh. Ashlin and Coleman are responsible for the High Altar, Sacred Heart Altar, pulpit, Shrines of St. Brigid and St. Anthony, communion rail, mosaics, etc. In short, it is their contribution that was principally under threat from the new liturgical requirements of somebody-or-other.

Scapular of the Third Order of Saint Francis

Typical of the original purpose of the scapulars as a modified habit for extern members of the ancient monastic and mendicant Orders is the scapular of the Third Order of Saint Francis. It is brown, grey, or black in colour according to the branch of the Franciscan family to which it pertains and generally has upon one of the woollen segments the words: "My God and my All" and upon the other the words: "Third Order of Saint Francis". It is especially necessary that persons who desire to share in the indulgences and privileges of the third orders shall wear the scapulars constantly. However, the Congregation of Indulgences expressly declared on 30 April 1885 that the wearing of the scapulars of smaller form and of the same size as those of the confraternities entitled one to gain the indulgences of the third order, a provision that was confirmed by Pope Leo XIII three years later.

St. Francis of Assisi, pray for us!

Mass in the Church of St. Mary and the Angels

Instead of the annual pilgrimage to the Church of St. Paul on Dublin's Arran Quay, there was a Latin Mass in the Capuchin Church of St. Mary and the Angels just around the corner on Church St. It was held there because Ecclesia Dei - Ireland, another Latin Mass Association had had to postpone their 2010 AGM to 2011.













The foundation stone of the Church was laid on 12th June, 1868. It is build in a 14th century gothic style to the design of JJ McCarthy. It was dedicated in 1881 but not consecrated - there are no consecration crosses on the walls. JJ McCarthy was also responsible for St. Saviours (also 14th century gothic), Maynooth College Chapel, Mount Argus Church, Celbridge Parish Church and Kilcock Parish Church where the Latin Mass is sometimes celebrated.

The two side Altars to Our Lady and to St. Francis were installed in 1876. They were the work of Farrell and Sons, then of North Gloucester Street Lower (now Sean McDermott Street). Their most famous work in Dublin is the monuments to Archbishop Troy and Cardinal Cullen in the Pro-Cathedral, the statues of Sir John Grey and William Smith O'Brien on O'Connell St. and the sculptural aspects of Refugium Peccatorum in Rathmines.

A beautiful Sacred Heart Chapel used to run the length of the Church to the north. It was built in 1908-9 but was enclosed and converted into a large sacristy and parish hall a few years ago.




Queen of Angels, pray for us!