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Our Lady & St Edward's

in the English Martyrs Deanery, Preston

Times of Services

Saturday - Vigil Mass for Sunday
6.00 p.m.

Sunday Mass Times
8.30 a.m.
10.30 a.m... with Little Church

Weekday Mass Times
In the Mass the people kneeling and bowing their heads also represent the body of Christ, the followers who acknowledge their union with him in the sacrament which they are about to receive. 9.00 a.m. Monday to Friday
Saturdays 9.00 am ( from 7 Jan 2012)
(unless otherwise announced; see Notices)

Masses on Holy Days

9.00 a.m (Do check!)
7.30 p.m.

Confessions
Saturdays
9.30-10.00 a.m.
(from 7 Jan 2012)

 

Morning Mass
Please note that on Mondays, Wednesdays, Thursdays and Fridays
there is Exposition of the Blessed Sacrament from 8.00 am - 8.45 am before Morning Mass.
Entirely silent. We need God. We need to pray.

Tuesdays --Weekday Masses
Coming to Mass during the week? Please check the times in the bulletin
(see Notices)
It will be, more often than not at 4 pm, but this arrangement, will not be possible every Tuesday so please check beforehand.
Devotions as announced on the Notices

(Christmas Eve the children can take part in a procession carrying “the Baby” to the Crib.
On Christmas morning, children can bring a present “to show to Jesus”.)

The following are subject to change.....

Christmas Eve - 24th
Vigil Mass: 6.00 pm

8.00 pm or Midnight (variable)

Christmas Day
8.30 am Mass 1st Mass of Christmas
10.30 am Mass of Christmas Day

crib

See the Photo Albums for :-

Baptisms Communions Confirmation

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Why should I go to Mass?

What has 'liturgy' got to do with me?

Quotations are taken from Vatican Council II 'The Conciliar and post-Conciliar Documents' (Costello Publ. Co., 1975)

The Oxford English Dictionary defines 'liturgy' initially as derived from the Greek 'leiturgia' :

* Communion office of the Eastern Church
* form of public worship,
* set of formularies for this
* public office or duty (performed originally by rich Athenian)

It has always been a prime concern of the church that the liturgy should not merely be a 'form of public worship' or a 'set of formularies' but that it should provide guidelines to emphasise the meaning of the most important service of worship, namely the Mass. It is as a religious duty to be carried out, not just by 'rich Athenians' but by the entire people of God, praising and thanking him, learning from him in meeting.

Over the centuries and through many countries the practices have changed, in the prayers said, the arrangement of the churches, or the form of dress but the attempt is always to look for new insights and new ways to express eternal truths.

p.59 Every Mass is the celebration of that sacrament by which the Church lives and grows continuously (St Thomas Aquinas, Summa Theol. III, 1.82) and in which the Church's own nature is especially manifested. For this reason it is, more than any other liturgical actions, an action of the entire people of God organised and acting hierarchically.

 

The 'breaking of bread' was known in the earliest days of the church as 'eucharist' or thanksgiving. The priest (or bishop in the early church) is necessarily the celebrant but he celebrates with, not for the people of God.

The Mass takes its familiar name from the words said by the priest, originally in Latin, at the very end of the service, 'Ite, missa est.' - literally, ''Go, it is the sending out.'

The Mass does not end there - it is the task of every Christian to carry the message out to the whole world. They are not just 'dismissed' but 'sent forth'. Unless the worshippers go to tell the good news to the rest of the world their attendance at the Mass itself is meaningless, it is nothing more than the presence at a spectacle or a show. In the words of the hymn:

"Go the Mass is ended, children of the Lord....
Take his word to others, as you've heard it spoken to you"

The Mass is the central form of worship of the church. There are other liturgies for the celebration of the sacraments, Baptism, Confirmation, etc but the subject here is the celebration of the 'Lord's supper', that last supper which Jesus had with his disciples the night before he was crucified, when he took the bread and said to them, "This is my body" and then took the wine, saying "This is my blood. Do this in memory of me."

The Mass as a 'meal'

240. The meaning of Communion is signified as clearly as possible when it is given under both kinds.
In this form the meal-aspect of the Eucharist is more fully manifested, and Christ's intention that the new and eternal Covenant should be ratified in his Blood is better expressed.
Also the connection between the eucharistic meal and the heavenly banquet in the Father's kingdom becomes easier to see.

61. C.C.R. Decree Ecclesiae Semper, 7 March 1965: AAS 27 (1965)

This is often referred to as 'sacrament', the life-giving element, holy food on which the Christian is nourished and strengthened and made able to carry the Christian message to all mankind. The Passover which became the 'Mass' was a meal in the early church, until circumstances - especially large congregations - made it difficult, so only the 'holy food' remained. It continues to be 'served' at the table and eaten as a 'meal' though for those, such as the sick who cannot be present, it is served later and elsewhere. It follows of course from Jesus' request at his last Supper, to 'Do this in memory of me!'

The stress on this connection - between the eucharistic meal and the promised heavenly banquet - also corrects the tendency to preach Christ crucified without preaching the Resurrection. While commemorating the death of Jesus as he taught us, we know that he rose again. If not, our faith is empty and meaningless.

We are the 'Easter people', not the 'Good Friday people'.

Thus the Mass is essentially Word as well as Sacrament. Jesus' message to his disciples was "Go and tell the whole world the good news". In receiving the sacrament Christians commit themselves and are sealed in this service of their lord The Second Vatican Council of 1962-3 reminded us of this as the importance of the Word had been somewhat obscured over the centuries after the Council of Trent with its concentration on Sacrament and Sacrifice.

The Mass is made up of two parts, the Liturgy of the Word and the Liturgy of the Eucharist. They are so closely connected with each other that together they constitute but one single act of worship...
Constitution of the Sacred Liturgy Art. 56; S.C.R.

So the first part of the service is always the proclamation of the Word, reading

 

from the Scriptures, from the Old Testament, from the Letters of the Apostles (Epistles) and then from a Gospel, followed by a short homily based on the gospel of the day. It is not a private devotion but one we need to share. We listen first and then we must act.

Unfortunately many of the documents assume a predominantly male member-ship of the church. The following extract - with a couple of 'corrections' - is an excellent summary of the essential involvement of the Christian in the life of the church:

p.395. Each individual layman (layperson!) must be a witness before the world to the resurrection and life of the Lord Jesus and a sign of the living God. All together, and each one to the best of his (their!) ability, must nourish the world with spiritual fruits. (cf. Gal, 5:22) They must diffuse in the world the spirit which animates those poor, meek and peace-makers whom the Lord in the Gospel proclaimed blessed (cf. Mt. 5:3-9). In a word: 'what the soul is in the body, let Christians be in the world.'

Epist. ad Diognetum, 6: ed. Funk, 1, p.400. See St John Chrysostom, in Matt. Hom.46 (47) etc

II. 9.When the sacred scriptures are read in church, God himself is speaking to his people, and Christ, present in his word, is proclaiming his Gospel.. Hence the readings from God's word are among the most important elements in the liturgy, and all who are present should listen to them with reverence...

Ideally no-one except the uninitiated or the very young should simply 'attend' Mass without partaking. It is a 'communion', an action of sharing by the community, a commitment not just to spread the Word, which has just been heard, but to do it together.

Celebration and Spreading the Message

p.60 ..speciali modo, in their entirety and in all parts, in virtue of his authority, in an audience with Cardinal Arcadio Maria Larraona, Prefect of the Sacred Congregation of Rites. He ordered it to be published and to be observed by everybody from Holy Thursday, 16 April, 1965, and to be accurately transcribed into the Pontifical Missal.

For all the reasons above a priest is no longer recommended to say a private Mass with only himself present - it is not a private affair. It was not by accident that Jesus chose a meal for this purpose. His disciples 'knew him in the breaking of bread'.

It is natural for people to celebrate the great events in their lives with a meal, to offer visitors the hospitality of food and drink, and the life of the church demands no less. It is difficult if not impossible, to 'celebrate' on one's own. As well as the numbers taking part It was abuse of it - especially the wine - in the early church which caused the celebration to be reduced to its barest elements, but it should never be forgotten that the Mass is still a meal, a celebratory meal, in which everyone should share.

By the middle ages the appointment of 'Mass priests' had become very common - priests being appointed for the sole purpose of saying as many Masses as possible for the intentions of a patron or for the soul of some benefactor who thought he could buy his way into heaven, more often than not with no other person present. It was one of the most important tasks of Vatican II finally to correct and abolish such liturgical distortion and to ensure that every Mass assists in the formation of the Christian life.

The prayers said during Mass are designed as far as possible to bring out the meaning of this celebration, but there is more to consider than just the form of the words.

 

The various seasons of the church's year are reflected both in the prayers and in the other arrangements such as the vestments and their colour. These ideas have evolved over the centuries so that the 'standard' colour of the vestments is green but they are often red for special feasts, purple for seasons of penitence such as Advent or Lent, white for feasts like Whitsun and so on.

These elements also help to sustain the sense of solemnity although they are not essential, only a survival of Roman fashion! Mass can be just as easily said - and is as valid and important - from the back of a truck on a windy hillside, with no vestments at all, though a stole is usually preferred if at all possible to represent the rest which is missing.

In summary, the two revived Rites of the church, of concelebration by priests rather than individual 'solitary' Masses, and for the celebration of Communion in normal circumstances under both kinds, bread and wine, were approved and confirmed by the Pope with the assistance of the Concilium and the Sacred Congregation of Rites :

p.60 ...speciali modo, in their entirety and in all parts, in virtue of his authority, in an audience with Cardinal Arcadio Maria Larraona, Prefect of the Sacred Congregation of Rites. He ordered it to be published and to be observed by everybody from Holy Thursday, 16 April, 1965, and to be accurately transcribed into the Pontifical Missal.

Footnote on Other Devotions

Devotions such as the Stations of the Cross or Benediction are not 'liturgical' and are from that point of view, non-essential.

Benediction is a prolongation of the 'elevation' during the Mass when the host is momentarily held aloft by the priest and the server rings a bell to announce that this is the body of Christ. No-one 'receives'.

Benediction as a separate service is concerned with worship and does not implicitly show forth this meaning. As such it is an aid to prayer which is essentially private even though many people may be present. This is even more true of the Rosary, even though the words may be recited aloud. The intention is basically meditation which is not by its nature 'public'.

In the Mass the people kneeling and bowing their heads also represent the body of Christ, the followers, who acknowledge their union with him in the sacrament which they are about to receive.

In the Mass the people pray together, the Scriptures are read for all to hear. In the preparation of the 'gifts' all take part and as many as possible receive. Apart from one or two prayers said quietly by the priest the people join in with the Creed (affirming their beliefs), respond to the priest's leadership and pray together aloud.

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By the rivers of Babylon we sat down and wept when we remembered Zion
There on the willow-trees we hung up our harps
for there those who carried us off demanded music and singing,
and our captors called on us to be merry;
'Sing us one of the songs of Zion.'
How could we sing the Lord's song in a foreign land?

If I forget you, O Jerusalem, let my right hand wither away;
let my tongue cling to the roof of my mouth if I do not remember you,
if I do not set Jerusalem above my highest joy.

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Eucharistic acclamations

1. Christ has died, Christ is risen, Christ will come again.
2. Dying you destroyed our death, rising you restored our life,
Lord Jesus come in glory
3. When we eat this bread and drink this cup,
we proclaim your death Lord Jesus, until you come in glory
4. Lord, by your cross and resurrection you have set us free,
you are the Saviour of the world.
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