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MASS ON AUGUST 8-9
Mass for the weekend of August 8-9 at St. Francis is primarily for parishioners with last names L-Z, but if additional seats are available, signup will be opened to all parishioners and guests by 2 p.m. on the preceding Friday, August 7. Note that registering is required because of the state’s limitations on the number of people allowed at gatherings. In addition, there are other restrictions—be sure to read the information below.
To sign up:
- After you select one of the Mass times listed below, a signup page will appear. Enter the number of people attending and, if requested, your name and email address (if you are a member of St. Francis Flocknote, your name and email will be recorded automatically).
- You will receive an email confirming your signup and offering an opportunity to change or cancel the reservation. If a message appears requesting you to confirm your email and mentioning receiving future emails from Flocknote (the organization hosting the signup form), you are not required to respond to that email.
For those unable to attend Mass in person, the liturgy from St. Francis will be livestreamed on the parish Facebook page at 8 a.m. on Sunday, and the video will be available afterward. The pastor’s homily for this Sunday has been posted.
Note the restrictions required for those attending Masses:
- Please arrive early for checkin.
- Masks are required for everyone age 10 and up.
- Worshippers must practice prescribed social distancing.
- There are no missals or other materials in the pew racks.
- Communion will be under the form of bread only.
ASSUMPTION OF MARY
The Assumption of the Blessed Virgin Mary, August 15. Mass will be celebrated at 10 a.m. at St. Francis on this day. From Munificentissimus Deus, Apostolic Constitution of Pope Pius XII issued November 1, 1950, defining the dogma of the Assumption:
The holy Fathers and the great Doctors, in the homilies and sermons they gave the people on this feast day, did not draw their teaching from the feast itself as from a primary source, but rather they spoke of this doctrine as something already known and accepted by Christ’s faithful. They presented it more clearly. They offered more profound explanations of its meaning and nature, bringing out into sharper light the fact that this feast shows, not only that the dead body of the Blessed Virgin Mary remained incorrupt, but that she gained a triumph out of death, her heavenly glorification after the example of her only begotten Son, Jesus Christ-truths that the liturgical books had frequently touched upon concisely and briefly. Thus St. John Damascene, an outstanding herald of this traditional truth, spoke out with powerful eloquence when he compared the bodily Assumption of the loving Mother of God with her other prerogatives and privileges. “It was fitting that she, who had kept her virginity intact in childbirth, should keep her own body free from all corruption even after death. It was fitting that she, who had carried the Creator as a child at her breast, should dwell in the divine tabernacles. It was fitting that the spouse, whom the Father had taken to himself, should live in the divine mansions. It was fitting that she, who had seen her Son upon the cross and who had thereby received into her heart the sword of sorrow which she had escaped in the act of giving birth to him, should look upon him as he sits with the Father. It was fitting that God’s Mother should possess what belongs to her Son, and that she should be honored by every creature as the Mother and as the handmaid of God.”...
We must remember especially that, since the second century, the Virgin Mary has been designated by the holy Fathers as the new Eve, who, although subject to the new Adam, is most intimately associated with him in that struggle against the infernal foe which, as foretold in the protoevangelium, would finally result in that most complete victory over the sin and death which are always mentioned together in the writings of the Apostle of the Gentiles. Consequently, just as the glorious resurrection of Christ was an essential part and the final sign of this victory, so that struggle which was common to the Blessed Virgin and her divine Son should be brought to a close by the glorification of her virginal body, for the same Apostle says: “When this mortal thing hath put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory.”
Hence the revered Mother of God, from all eternity joined in a hidden way with Jesus Christ in one and the same decree of predestination, immaculate in her conception, a most perfect virgin in her divine motherhood, the noble associate of the divine Redeemer who has won a complete triumph over sin and its consequences, finally obtained, as the supreme culmination of her privileges, that she should be preserved free from the corruption of the tomb and that, like her own Son, having overcome death, she might be taken up body and soul to the glory of heaven where, as Queen, she sits in splendor at the right hand of her Son, the immortal King of the Ages.
Set to the music of the Agnus Dei from Frank La Rocca’s Mass of the Americas, this beautifully produced virtual choir video features images of the many faithful Catholic clergy and religious who are continuing to minister to the faithful, alongside growing numbers of Catholics who are making public acts of prayer and reparation during this arduous time in our nation. Images include Archbishop Salvatore Cordileone exorcising the site of the desecration of the statue of St. Junípero Serra and a young priest defending the statue of St. King Louis IX.
Featuring the Vos Omnes Virtual Choir and Kevin Faulkner, organist, with audio engineering by Mark Nowakowski, video editing by Cathy and Kevin Ceigersmidt. The organ was recorded first, then each singer recorded his or her part, hearing only the organ, not the other singers.
Among the altos in the choir is Fiona Hughes, parishioner of St. Francis.