-scroll down for Ash Wednesday and Lenten Schedule-
OUR LADY OF THE HOLY ROSARY CHAPEL
205 Fulton Street
Elgin, IL. 60120
please use this address for all mail or correspondence:
P.O. Box 5501
Elgin, IL. 60121-5501
Holy Mass & Sacraments in the traditional
Roman Catholic Rite
SUNDAY MASS: 10:00 AM
Confessions: 9:15 AM -9:50 AM
Saturday Mass: 9:00 am
Confessions: 8:15- 8:50 am
BLESSING & DISTRIBUTION OF ASHES
9:00 AM& 7:00 PM
MIÉRCOLES DE CENIZA
9:00 AM & 7:00 PM
EACH FRIDAY of LENT
Stations of the Cross:
Mass & Litany of the Sacred Heart of Jesus
Confessions: 6:15 - 6:50 PM
Mass & Litany of the Blessed Virgin Mary
Confessions: 8:15 - 8:50 AM
THURSDAY, Feb. 11 & FRIDAY, Feb. 12
10:00 AM - 4:00 PM
Come take a look!
Many new items!
Traditional Catholic religious items and statuary and much more.
What's the difference between the Chapel and other parish Churches?
Why do some Catholics attend Chapels and Churches that are not under the direction of the local diocese? Is their a big difference between the "New Mass" and the Traditional Catholic Mass?
What has been the impact of "all the changes" in the Church on the laity?
Why are some Roman Catholics rejecting all the changes and clinging
to the Mass and the Faith of 2,000 years?
Where do we find the Catholic faith and Catholic Mass?
Where do we find a new religion and a new Mass being practiced?
First, we have to understand: Why the Traditional Latin Mass?
The True Mass
In 1969, Pope Paul VI issued a New Order of the Mass, the Novus Ordo Missae. Up to that time, what is commonly referred to as the "Tridentine" or "Latin" Mass, was used by the Church. On the face of things, it may seem to be a simple matter for the Pope to change the Mass. It has been done before. Is there a difference, then, between the modifications made by Paul VI and the liturgical changes of the past? There is a radical difference, and one that has had disastrous consequences for the universal Church.
Note: the Traditional Mass (above) is always "God centered" with the priest leading the faithful together in prayer facing the Altar. The Catholic faithful worshipped this way for 20 centuries.
The New Mass Contradicts Tradition and is against the Catholic Faith
The Traditional Latin "Tridentine" or Roman Rite Mass, while it has developed organically over the 2,000 year history of the Church, is essentially the Mass that was given to the Apostles and the Church by Our Lord Jesus Christ Himself. Although various rites emerged, they all maintained the same spirit imparted to the liturgy by Our Lord and were only adapted to various cultures without any deviation in doctrine. The Roman Rite, up to Vatican II, underwent only minor changes, such that the famous English liturgist Fr. Adrian Fortescue was able to state that "no one has ventured to touch it except in unimportant details."
Note: the "New Mass" (above) is said on a table, facing the people and oriented towards being a Protestant meal, not the Holy Sacrifice of the Mass. It is more about entertainment and liturgical abuses which it is very much prone to, by the nature of it. The New Mass was created in 1969 with the assistance of Protestant liberal theologians.
Pope St. Pius V, to protect the Roman Rite from innovations and eliminate any variations, codified the Traditional Latin Mass in the Apostolic Constitution QUO PRIMUM in 1570. The Mass that he was confirming was not some new creation like the Novus Ordo Missae, but a Mass that matched in every respect the Faith of the Apostles. Nor was it the Mass of some particular area of the Church like the Eastern rites, but the universal rite of the Church, the rite of the Roman See. His bull says in part:
"We specifically command each and every patriarch, administrator, and all other persons or whatever ecclesiastical dignity they may be, be they even cardinals of the Holy Roman Church, or possessed of any other rank or pre-eminence, and We order them in virtue of holy obedience to chant or to read the Mass according to the rite and manner and norm herewith laid down by Us and, hereafter, to discontinue and completely discard all other rubrics and rites of other missals, however ancient, which they have customarily followed; and they must not in celebrating Mass presume to introduce any ceremonies or recite any prayers other than those contained in this Missal. "Furthermore, by these presents [this law], in virtue of Our Apostolic authority, We grant and concede in perpetuity that, for the chanting or reading of the Mass in any church whatsoever, this Missal is hereafter to be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment, or censure, and may freely and lawfully be used. Nor are superiors, administrators, canons, chaplains, and other secular priests, or religious, of whatever title designated, obliged to celebrate the Mass otherwise than as enjoined by Us. We likewise declare and ordain . . . that this present document cannot be revoked or modified, but remain always valid and retain its full force . . . "
Vatican Council II
What, then, was done at Vatican II? Were some changes made merely in "unimportant details"? Was the proper honor and respect given to the Rite essentially bestowed by Christ on His Church and confirmed by incomparable proofs in the form of thousands of saints and countless miracles? On September 25, 1969, Alfredo Cardinal Ottaviani, Prefect-Emeritus of the Sacred Congregation for the Faith, sent Pope Paul VI a theological Study of the New Order of the Mass ("Short Critical Study of the New Order of Mass."). The Study contained a cover letter signed by Cardinals Ottaviani and Antonio Bacci which says, in part: "Most Holy Father,
Having carefully examined, and presented for the scrutiny of others, the Novus Ordo Missae prepared by the experts of the Consilium ad exequendam Constitutionem de Sacra Liturgia, and after lengthy prayer and reflection, we feel it to be our bounden duty in the sight of God and towards Your Holiness, to put before you the following considerations: 1. The accompanying critical study of the Novus Ordo Missae, the work of a group of theologians, liturgists and pastors of souls, shows quite clearly in spite of its brevity that if we consider the innovations implied or taken for granted which may of course be evaluated in different ways, the Novus Ordo represents, both as a whole and in its details, a striking departure from the Catholic theology of the Mass as it was formulated in Session XXII of the Council of Trent. The "canons" of the rite definitively fixed at that time provided an insurmountable barrier to any heresy directed against the integrity of the Mystery . . ." (The Ottaviani Intervention – Short Critical Study of the New Order of Mass)
Vatican I in 1870 defined the Pope to be, not an absolute monarch, but the guarantor of obedience to the revealed word. The legitimacy of his power was bound up above all with his transmitting the Faith. This fidelity to the deposit of the Faith and to its transmission concerns in a quite special way the liturgy. No authority can ‘fabricate' a liturgy. The Pope himself is only the humble servant of its homogenous development, its integrity, and the permanence of its identity." The Pope, as the guardian of the Deposit of Faith, has a duty to preserve the liturgy intact and pass it on essentially unmodified to the next generation. The very authors of Vatican II, on the other hand, openly acknowledged their desire not to pass on Tradition, but to make it.
St. Vincent of Lerins in the 5th century gave as a standard for the orthodoxy of doctrine that which has been believed everywhere (ubique), always (semper), and by all (omnia). But, as Cardinal Ratzinger points out, the Council Fathers of Vatican II rejected this hallowed definition: "Vatican II's refusal of the proposal to adopt the text of Lerins, familiar to, and, as it were, sanctified by two Church Councils, shows once more how Trent and Vatican I were left behind, how their texts were continually reinterpreted... Vatican II had a new idea of how historical identity and continuity were to be brought about." This new idea was nothing other than to create a pseudo-tradition from the "common consciousness" of the Council Fathers. This is pure Modernism and totally contrary to the Deposit of Faith.
The Destruction of Catholic Worship is the Destruction of the Catholic Faith
(below) A "Rainbow Mass" celebrating immorality in a diocesan Church. Such institutions have now become a danger to souls! Traditional Roman Catholics "keep the faith" --away from such places that have actually abandoned the faith and embraced a new religion as evidenced by a New Mass.
The Church has always set forth the firm and clear principle that: "The way we worship is the way we believe." The doctrinal truths of the Faith are embodied in the worship we offer to God. In other words, it is the Holy Sacrifice of the Mass that teaches us our theology and not the reverse. The True Mass comprises the Apostolic Tradition of faith and morals in its very essence. Every doctrine essential to the Faith is taught therein. Pope Leo XIII points out in Apostolicae Curae that the Church's enemies have always understood this principle as "They knew only too well the intimate bond that unites faith with worship, the law of belief with the law of prayer, and so, under the pretext of restoring the order of the liturgy to its primitive form, they corrupted it in many respects to adapt it to the errors of the Innovators." It is no wonder, then, that Luther coined the slogan: "Take away the Mass, destroy the Church."
St. Alphonsus Liguori (Bishop, Doctor of the Church and Patron of Theologians) explains that "The devil has always attempted, by means of the heretics, to deprive the world of the Mass, making them precursors of the Anti-Christ, who, before anything else, will try to abolish and will actually abolish the Holy Sacrament of the altar, as a punishment for the sins of men, according to the prediction of Daniel: ‘And strength was given him against the continual sacrifice' (Dan. 8:12)."
Pope Paul VI with the six Protestant ministers
who collaborated in making up the New Mass
The question then becomes: Does the New Mass teach the Catholic Faith? No, say both Cardinals Ottaviani and Bacci: "It is clear that the Novus Ordo no longer intends to present the Faith as taught by the Council of Trent." Pope St. Leo the Great (Father and Doctor of the Church) instructs us: "Teach nothing new, but implant in the hearts of everyone those things which the fathers of venerable memory taught with a uniform preaching ... Whence, we preach nothing except what we have received from our forefathers. In all things, therefore, both in the rule of faith in the observance of discipline, let the pattern of antiquity be observed." How well founded, then, were the concerns expressed by Pope Pius XII shortly before the introduction of the New Mass: "I am worried by the Blessed Virgin's messages to Lucy at Fatima. This persistence of Mary about the dangers which menace the Church is a divine warning against the suicide that would be represented by the alteration of the Faith in Her liturgy."
When you place the prayers and ceremonies of the traditional Latin Mass side by side with those of the New Mass, you can easily see to what degree the Church's traditional doctrine has been "edited out." And the "editing" always seems to have been done on those parts of the Mass expressing some Catholic doctrine which Protestants find "offensive." Here are some examples:
- Common Penitential Rite: The traditional Mass begins with the priest reciting personal prayers of reparation to God called "The Prayers at the Foot of the Altar." The New Mass begins instead with a "Penitential Rite" which the priest and people recite together. Who were the first to introduce a common penitential rite? The 16th century Protestants, who wanted to promote their teaching that the priest is no different from the layman.
- The Offertory: The Offertory prayers of the traditional Mass clearly express a number of Catholic teachings, as that the Mass is offered to God to satisfy for sin and that the saints are to be honored. The Protestants rejected these teachings and so abolished the Offertory prayers. "That abomination called the Offertory," said Luther, "and from this point almost everything stinks of oblation!" In the New Mass as well, the Offertory is gone – it has been replaced with a ceremony called "The Preparation of the Gifts." The prayers "offensive" to Protestants have also been removed. In their place is the prayer "Blessed are you, Lord God of all creation," based on a Jewish grace before meals.
- The "Eucharistic Prayer": The traditional Mass has only one "Eucharistic Prayer," the ancient Roman Canon. The Canon was always a favorite target of Lutheran and other Protestant attacks. Instead of just one Canon, the New Mass now has a number of "Eucharistic Prayers," only one of which we will mention here. Eucharistic Prayer No. 1 is an "edited" version of the Roman Canon. The lists of Catholic saints, so despised by Protestants, are now optional, and hence rarely used. The translators did some further "editing." Among other things, the idea that Christ the Victim is offered at Mass (a notion Luther condemned) has disappeared. All the Eucharistic Prayers now incorporate some typical Protestant practice. They are recited in a loud voice instead of silently, and they have an "Institution Narrative," instead of a Consecration. (According to Protestant beliefs, their ministers do not consecrate the Eucharist like Catholic priests do; they just narrate the story of the Last Supper.) Even Christ’s own words in the Consecration were altered: ". . . Which shall be shed for you and for many, unto the remission of sins" was changed to ". . . It will be shed for you and for all men so that sins may be forgiven." (Rome acknowledged this "mistranslation" recently.) The various signs of respect toward Our Lord present in the Blessed Sacrament (genuflections, signs of the cross, bells, incense, etc.) have been reduced, made optional, or eliminated.
- Communion in the Hand: The 16th century Protestant Martin Bucer condemned the Church's practice of placing the Host on the tongue of the communicant as something introduced out of "a double superstition: first, the false honor they wish to show to this sacrament, and secondly, the wicked arrogance of priests claiming greater holiness than that of the people of Christ, by virtue of the oil of consecration." The practice in Protestant churches of "communion in the hand" is thus based upon their rejection of Christ's Real Presence and the priesthood. At the New Mass, just as at a Protestant service, there is Communion in the hand. But the men who created the New Mass went even further, for a layman may not only receive Communion in the hand – he is also permitted to distribute it, even on a moment's notice. Let us recall St. Thomas Aquinas' (1225-1274)* words on this subject: "The body of Christ must not be touched by anyone, other than a consecrated priest. No other person has the right to touch it, except in case of extreme necessity" (III, 82 a.3). (*St. Thomas Aquinas was given the title "Angelic Doctor". His canonization decree states, "His doctrine was none other than miraculous. He has enlightened the Church more than all other Doctors")
- Veneration of the Saints: The prayers of the traditional Mass frequently invoke the saints by name and beg their intercession. The Church's veneration of the saints in her worship was another practice which Protestants dismissed as "superstition." The New Order of the Mass dropped most invocations of the saints by name, or made them optional. In the new Missal, moreover, the weekday prayers for saints' feast days (most of which are also optional) have been rewritten for the benefit of Protestants – allusions to miracles, the defense of the Catholic Faith, or to the Catholic Church as the one, true Church have disappeared.
- False Translations: Lastly, there is the matter of the false official English translations of the New Mass. A whole book could be written on the errors and distortions they contain. Here we will mention briefly only the official translations of the prayers for the 34 "Sundays in Ordinary Time." The following are some of the ideas which the English translation suppresses: God's wrath, our unworthiness, error, sins which "burden our consciences," God's majesty, obedience to His commandments, supplication, humility, eternity, heaven – many more could be listed. Perhaps the most serious omission is the word "grace." It appears 11 times in the Latin original. It does not appear even once in the official English "translation"!
Clearly, then, the "new liturgy reflects a new ecclesiology, whereas the old reflects another ecclesiology" (Cardinal Benelli) and one quite foreign to the Catholic Church. This ultimately means as Fr. Gelineau, S.J., one of the "experts" who co-authored the New Mass, pointed out, that "The New Mass is a different liturgy. This needs to be said without ambiguity. The Roman Rite, as we knew it, no longer exists. It has been destroyed." The Catechism of the Council of Trent tells us that "a Catholic sins against the Faith by participating in non-Catholic worship." The New Mass is not Catholic worship, even if it has retained the name "Catholic," as did the Anglican liturgy until recently.
Fruits of Vatican II and the New Mass
"By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit" (Matt. 7:15-17). Given the foregoing, it should be plain that the New Mass was conceived for an evil purpose and constructed by evil means. It only follows that such a tree would have disastrous effects on the Church. Let us look at its fruits as reported in Index of Leading Catholic Indicators: The Church Since Vatican II by Kenneth Jones.
Priests. While the number of priests in the United States more than doubled to 58,000, between 1930 and 1965, since then that number has fallen to 45,000. By 2020, there will be only 31,000 priests left, and more than half of these priests will be over 70.
Ordinations. In 1965, 1,575 new priests were ordained in the United States. In 2002, the number was 450. In 1965, only 1 percent of U.S. parishes were without a priest. Today, there are 3,000 priestless parishes, 15 percent of all U.S. parishes.
Seminarians. Between 1965 and 2002, the number of seminarians dropped from 49,000 to 4,700, a decline of over 90 percent. Two-thirds of the 600 seminaries that were operating in 1965 have now closed.
Sisters. In 1965, there were 180,000 Catholic nuns. By 2002, that had fallen to 75,000 and the average age of a Catholic nun is today 68. In 1965, there were 104,000 teaching nuns. Today, there are 8,200, a decline of 94 percent since the end of Vatican II.
Religious Orders. For religious orders in America, the end is in sight. In 1965, 3,559 young men were studying to become Jesuit priests. In 2000, the figure was 389. With the Christian Brothers, the situation is even more dire. Their number has shrunk by two-thirds, with the number of seminarians falling 99 percent. In 1965, there were 912 seminarians in the Christian Brothers. In 2000, there were only seven. The number of young men studying to become Franciscan and Redemptorist priests fell from 3,379 in 1965 to 84 in 2000.
Catholic schools. Almost half of all Catholic high schools in the United States have closed since 1965. The student population has fallen from 700,000 to 386,000. Parochial schools suffered an even greater decline. Some 4,000 have disappeared, and the number of pupils attending has fallen below 2 million – from 4.5 million.
Catholic Marriage. Catholic marriages have fallen in number by one-third since 1965, while the annual number of annulments has soared from 338 in 1968 to 50,000 in 2002.
Attendance at Mass. A 1958 Gallup Poll reported that three in four Catholics attended church on Sundays. A recent study by the University of Notre Dame found that only one in four now attend.
Only 10 percent of lay religious teachers now accept church teaching on contraception. Fifty-three percent believe a Catholic can have an abortion and remain a good Catholic. Sixty-five percent believe that Catholics may divorce and remarry. Seventy-seven percent believe one can be a good Catholic without going to mass on Sundays. By one New York Times poll, 70 percent of all Catholics in the age group 18 to 44 believe the Eucharist is merely a "symbolic reminder" of Jesus.
Who could possibly claim that there is not a terrible crisis of faith in the Catholic Church!? It is no wonder that Cardinal Ratzinger affirmed: "I am convinced that the ecclesial crisis in which we find ourselves today depends in great part on the collapse of the liturgy." It is clear how the New Mass could create such a disaster. Liturgy dictates belief. A protestantized liturgy yields heretical belief, loss of the Faith, and devaluation of the priesthood. Satan has been able to accomplish more effective damage to the entire body of the Church in the past 35 years through the destruction of the Mass than ever before.
Conclusion: why good Catholics reject modern diocesan parishes and their perversions of faith, morals and Liturgy
The New Mass is condemned by its own nature and by its fruits. The crisis in the Church will continue to worsen until we return to orthodoxy and discipline. What is a Catholic to do in such troublesome times? He must follow the advice of St. Vincent of Lerins: "What then shall the Catholic do if some portion of the Church detaches itself from communion of the universal Faith? If some new contagion attempts to poison, no longer a small part of the Church, but the whole Church at once, then his great concern will be to attach himself to antiquity (Tradition) which can no longer be led astray by any lying novelty."
St. Athanasius, one of the four great Doctors of the Eastern Church, earned the title of "Father of Orthodoxy" for his strong and uncompromising defense of our Catholic Faith against the Arian Heresy which affected most of the hierarchy, including the pope. Athanasius was banned from his diocese at least five times, spending a total of seventeen years in exile. He sent the following letter to his flock which is a powerful lesson for our times: "What saddens you is the fact that others have occupied the churches by violence, while during this time you are on the outside. It is a fact that they have the premises – but you have the Apostolic Faith. They can occupy our churches, but they are outside the true Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: what is more important? The place or the Faith? The true Faith, obviously. Who has lost and who has won in this struggle? The one who keeps the premises or the one who keeps the Faith?"
We invite the faithful to inquire with your diocesan parish priest and ask how all of these things in the Church can be changed, how doctrine can be changed and updated? Then, remember the words of Pope St. Pius X . You might wish to ask yourself why you are still attending those parishes. Simply put, those who attend the Chapel of Our Lady of the Holy Rosary wish to keep the faith and tradition of 2,000 years. If we are wrong now, then the Church has been wrong for twenty centuries...an impossibility.
Why do we continue to use Latin at Our lady of the Holy Rosary Chapel?
The Latin language is used at the Chapel (and in hundreds of traditional Roman Catholic Mass centers around the world) for a few reasons:
In the first place, Latin has been exclusively used since the earliest ages of Christianity; and so the practice is consecrated by great antiquity. There is a certainty, proved by experience, that the meaning of words in a “living” (such as English, Spanish) language varies in the course of time, and so gives rise after a time to endless doubts and disputes as to the exact sense in which the doctrines and prayers so expressed are to be accepted. Not long ago, the "New Mass" was (again) updated and corrected due to problems and difficulties related to various translations.
Another problem associated with adopting the vernacular is the unfortunate “diversity” of doctrinal opinions, liturgical practice, in the modern-day Church. Do any two modern-day Catholics believe the same? Do they have unity of worship even on the parish level and from priest to priest?
The Latin language is recognized universally as the language of the learned and is immutable. The Church employs it in her Liturgy because Latin is noted for being “fixed” and universal. The Catholic wherever he may find himself will always feel at home at the public services of the Church because of the use of Latin. The universality of Latin enables the Catholic priest to say Mass and be understood in any country, which would not be possible if the ritual in each separate country was in the vernacular.
There is a special fitness that a particular language, unprofaned by the associations of daily use in secular matters, should be reserved for the service of God. The Jews of the Old Law, though including people of many nations, and though the Jews after their seventy years’ Captivity adopted Syriac, or Chaldaic, in place of ancient Hebrew which they had forgotten, had a sacred tongue for all -that of pure Hebrew. Hebrew was used by the Jews and the High Priest in the Temple when offering Sacrifice. Thus though a Galilean, speaking Syro-Chaldaic, Our Lord on the Cross quoted the Psalms in the sacred tongue when He exclaimed: “Eli, Eli lama sabacthani” -hence the misunderstanding of some at the foot of the Cross, as they said: “This man calleth Elias.”
Finally the Latin used in the Church’s most frequent services is both beautiful and easy to follow: the prayer-books used by those in the pews has a vernacular translation side by side with the Latin.
Benedict XVI himself called the “New Mass” (used in the parishes in the vernacular tongue) as a “banal and on the spot production.” Those of us at Our Lady of the Holy Rosary Chapel believe in remaining with that Liturgy (Holy Sacrifice of the Mass) that has been the standard of Catholic worship for centuries. We’ve seen the result of the changes and feel that God deserves to be worshiped in “spirit and in truth.” Truly, does God not deserve the best?
Why you'll find no Table at the Chapel "facing the people" but an Altar:
In his Encyclical Letter Mediator Dei, Pope Pius XII warned of a "wicked movement that tends to paralyze the sanctifying and salutary action by which the liturgy leads the children of adoption on the path to their heavenly Father." This wicked movement was concerned with reviving obsolete liturgical practices on the grounds that they were more primitive, and one of the suggestions Pope Pius condemned it for advocating was the restoration of the altar to the form of a table.
What I find interesting, perhaps "disturbing" would be a better word, is how something condemned by a Pope as "wicked" in 1947 suddenly becomes admirable in 1982. Similarly, Pope Pius condemned the suggestion that the tabernacle should be removed from the altar as "a lessening of esteem for the presence and action of Christ in the tabernacle." "To separate altar and tabernacle," he wrote, "is to separate two things, which, by their origin and their nature, should remain united." That's interesting, isn't it? How many churches do you know where Mass is still celebrated on an altar with a tabernacle?
What we see in the generality of Catholic Churches today is an altar replaced by a table, an altar separated from the tabernacle, and, in the place of honor, where the tabernacle once stood, a microphone. The Missal of St. Pius V and the three traditional altar cards have all been cast aside, together with the tabernacle. "In place of an altar there is a miserable table," wrote St. Richard Gwynn in the sixteenth century. If he were alive today he could add: "And in place of the tabernacle a microphone." There could be no more apt symbol of the verbose and mundane ethos of what purports to be worship in Catholic churches today. -Michael Davies, Catholic Author
"It would be wrong, for example, to want the altar restored to its ancient form of table; to want black eliminated from the liturgical colors, and pictures and statues excluded from our
churches." -----Mediator Dei, Pope Pius XII
THE HOLY NORTH AMERICAN MARTYRS
-Great Saint martyrs of the Catholic faith who were here to spread the faith-
Also known as the Canadian Martyrs, the Jesuit Martyrs of North America or the Martyrs of France, included six priests and two lay brothers. They were heroic members of the Society of Jesus who were martyred in North America in order to bring the Faith that is necessary for salvation to the Huron, the Iroquois and the Mohawk Indians. Five of the eight North American martyrs were put to death in what is now Canada, and three of them in New York State. There is a shrine to the United States' martyrs at Auriesville in New York, and there is a shrine to the Canadian martyrs at Fort Saint Mary near Midland, Ontario.
The Eight North American Martyrs and their birthdates into eternity:
Saint Rene’ Goupil — September 29, 1642
Saint Isaac Jogues — October 18, 1646
Saint John de Lalande — October 19, 1646
Saint Anthony Daniel — July 4, 1648
Saint John de Brebeuf — March 16, 1649
Saint Gabriel Lalemant — March 17, 1649
Saint Charles Garnier — December 7, 1649
Saint Noel Chabanel — December 8, 1649
Saint Isaac Jogues, after thirteen months' imprisonment by the Mohawks, had several fingers cut off of his hand. He went back to Europe, but returned again to North America and was killed by tomahawk blows at Ossernenon, now called Auriesville, in New York State. Saint John de Brebeuf declared before he died, "I have a strong desire to suffer for Jesus Christ." He was tortured terribly, and a burning torch was put into his mouth, which strangled him.
Saint Rene Goupil, thirty-five, was the youngest of the martyrs, and cried "Jesus, Jesus, Jesus!" as he died. Saint Noel Chabanel was thirty-six, and Saint Isaac Jogues and Saint Gabriel Lalemant were thirty-nine. The oldest of the eight North American martyrs, Saint John de Brebeuf, was fifty-six when the Indians killed him.
They were canonized June 29 of 1930 by Pope Pius XI.
Educational Programs at the Chapel
Colonel Roman Golash, US ARMY (ret.)
Offered an excellent program on the problems in the Middle East
for friends and members of the Chapel.
In The Community
Diane Milmont, member of the Sodality of Our Lady and Chapel organist has
been spreading the faith and offering traditional Catholic religious items at the Elgin Flea Market (Rt. 31) each Saturday for several hours of the day. She is able to provide Catholic literature and information to many who visit her tables.
Thanks to Mary & Gerardo Palacios who also offered a helping hand in this apostolate.
Catholic Liturgical life at the Chapel of Our Lady of the Holy Rosary:
Palm Sunday 2015
Procession leaves the Chapel following the Blessing of Palms
Palm Sunday Procession heads back up Fulton Street to the Chapel
At the entrance of the Chapel
PENTECOST SUNDAY 2015
Introit of the Mass
Prayers at the end of Low Mass
"Suddenly there came a sound from heaven, as of a violent wind. . .it filled the whole house. . .And there appeared to them parted tongues as of fire, which settled upon each of them. And they were all filled with the Holy Spirit."
-Epistle for Pentecost Sunday
On Christmas we celebrate the birthday of Christ in His Physical Body. Pentecost Sunday is the birthday of the Roman Catholic Church, and we remember all of those who have been reborn into His Mystical Body.
How did the first Christians prepare? They were all "in prayer" with Mary; and they were "all of one mind," under the leadership of Peter, making ready to tell "men from every nation under heaven. . .of the wonderful works of God." (Epistle) Yes, prayer and action are the marks of the true Christian.
In the Offertory of the Mass for Pentecost we ask the Holy Spirit to "confirm" the graces "wrought in us" when we were baptized and confirmed. We pray also "to relish" things of the Spirit and to benefit by "His consolation" (Prayer) in the struggle of Church and soul against "the prince of the world" (Gospel).
CHAPEL BUILDING FUND
During these past 5 years we've experienced growth as more of the faithful are coming to realize that with all the chaos in the world and the modern/liberal move to undermine the Catholic faith from within the very institution of the Church, it is time to stand fast and hold to the faith of 2,000 years.
As Catholics who do not wish to compromise our faith or adopt it to the politically correct sway of society, we remain firmly attached to the teaching of Our Lord, to the Magesterium of Popes and Councils, and have retained exclusively the form of worship known to the Catholic world for so many centuries, that worship which nourished so many Saints: the Traditional Latin Mass. We also continue to receive the traditional Catholic Sacraments that have not been "updated" or changed. The Sacraments, instituted by Our Lord for our salvation, have brought peace and grace into the hearts of men. It is only the Catholic faith that can bring peace and good order to souls, to society.
If you'd like to assist us as our parish family grows, please contribute to the
Chapel Building Fund.
Our Lady of the Holy Rosary Chapel consists of all age groups but especially of young Catholic families and home-school children. Please come and visit us and experience the Catholic faith and Catholic Mass as it was handed down for centuries. We think you'll come away with the desire to support our efforts as we continue to plan for the future of so many young children who need to be nourished and raised in the One, Holy, Catholic and Apostolic faith of 2,000 years.
Our mailing address:
Our Lady of the Holy Rosary Chapel
P.O. BOX 5501
Elgin, IL. 60121-5501
Our Lady of the Holy Rosary Chapel
"Pray brethren, that my sacrifice and yours..."
Holy Mass on the Feast of the Holy Family
We enjoyed not only traditional American food, but wonderful Mexican and Filipino cuisine that was prepared by Chapel members
Traditional Roman Catholic Holy Mass & Sacraments
SUNDAY MASS: 10:00 AM
Confessions: 9:15 AM -9:50 AM
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Five Year Anniversary Celebration
Saturday, October 11, 2014
Sung Holy Mass for the Feast of the Divine Maternity of the Blessed Virgin Mary
New Crucifix for the Saint Francis Hall at the Chapel
(donated by the Palacios Family)
Some members and friends of the Chapel enjoying lunch!
The new Chapel Hall
We thank our generous benefactors who helped with the purchase of so many needed
tables and chair!
Advertise with us!
Note: Our Lady of the Holy Rosary Chapel reserves the right to reject any advertiser and/or any advertisement submitted.
Please contact the Chapel for information as regards advertising. Your AD will be placed in the Anniversary booklet, the Chapel Sunday Bulletin, the Chapel Website, for the entire year!
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Dr. Crone, Ph.D. Lecture
Holy Sacrifice of the Mass Corpus Christi Procession
Corpus Christi Procession
Sung High Mass
The Chapel has a bookstore with numerous religious articles
and reading materials.
Please join us after Mass on Sundays for coffee and pastries.
For additional information: