Episode 076: 2 Masses? The TLM and Novus Ordo

[Music] welcome to godsplaining contemplative preachers contemporary age each week join the dominican friars as they consider all things catholic welcome to godsplaining this is father jacob bertrand janczyk and i am joined today by uh father patrick briscoe say hi father patrick hi father jacob you see what i did there that's great you thought that little joke was coming but it didn't it didn't no i'm disappointed for sure but um yeah rather than um saying that i'm in dc and father patrick is in providence which wouldn't be true because both of us are currently like in our parents basements recording this episode we're true millennials now yeah we're living off of mom and dad and we have a podcast in their basement yep in the basement so it's great um we're separated separate because you know we have no friends so we just sit in our basements and talk to each other online so uh it's great now i'm i'm visiting my family up in connecticut and father patrick i won't disclose your location it's a secret location so um you can see the the wood paneled bunker if you tune in on on youtube so we don't want to we don't want to release that but uh there's a proper closet that way a what closet prepper closet it's filled with the filled with canned goods you know justin yeah yeah naturally that's great that's beautiful um well we hope everybody i guess we're we'll be a couple weeks after the new year but i hope everybody had a good new year and has kind of returned to work i guess people don't really return to work in coveted but gone back to work started work or school again or starting soon safely and and all those sorts of things so um as we dive into the to the new year one of the things that we've been um i guess talking about a little bit on our end of things is is the role of um of of the liturgy in in our life specifically the role of of the mass and of the dominican right or the dominican form of the mass so we thought that it might be interesting to to talk about give sort of the dominican for what it's worth the dominican perspective on on the mass particularly with respect to the various forms of the mass between the novus ordo or the the right that perhaps most of us are familiar with uh attending sunday mass or otherwise and then what is known as the tridentine right or the traditional latin mass or the tlm for short for us the there for us dominicans we wouldn't celebrate the tridentine right so in our world we would talk about the dominican right um we'll explain that in just a few minutes but the idea here is is not to um it's not to sort of create a disparity between the different uses of of the um of the roman rite of the roman mass but just the opposite to explore for a few minutes on on this episode um the relationship between the two uh between the extraordinary form or the trinity right and the novus ordo so father patrick perhaps by way of starting in why why these um you know why these two where do these two forms of the mass come from what are we even talking about here maybe give us a little kind of intro on that for those who might not be as familiar yeah i think the this is the question right um the first question is well who cares you know if you if you if you just go to sunday mass um you can say that's what i've experienced and that that's where the average catholic is right you just say that this is this is what i know um and taking the mass as the gift that it really is and as the participation in one's local parish community for the wonderful thing that it is a lot of people might not think further um but when we talk about forms of the mass and what what's kind of undergirding that is the catholic view that the order of our worship actually matters and so there's this ancient saying lexarandi lex credenti that the order of worship is the order of belief and that the form of the catholic mass is itself important and this is why when you go to sunday mass it's structured because the way that it's organized and the way that it's structured is telling you things about what catholics believe now sometimes those symbols are very rich about what the mass is saying and we don't always understand all of them but but the point there is that it's organized and that the church um has given us a gift and the mass and that that gift is so broad that it can extend and include different forms and that those different forms have particular emphases right and a super simple example of what father patrick is talking about the form and the structure of why why that's important is even just the way if you've ever gone to i've been to many myself but if you've ever gone to a protestant service or have been a protestant and have attended those for a long time or and then compared that to a catholic mass um just the the very sort of physical way in which we move as catholics you know the sitting the kneeling the standing there's there's this whole sort of incorporation of of what the person is doing even just as the lady and the pew is what we're doing and that's not accidental uh the the idea of liturgical worship and the idea of the structure in the form of the mass as the height of our as the height of our spiritual life is that it is made or it's it exists in such a way to unite us to christ most easily and most directly but also most fully in everything that we are so if we begin to think of of the mass whether it's the novus order or a different form or the tridentine right or the dominican right as as the the sort of spiritual wellspring through which or by which i'm connected to christ then the reason for the structure or we can at least begin to appreciate that there is a reason for the structure and the form of the mass and as father patrick started you know why who cares um well now we you know hopefully um we can begin to care because it's it's through this liturgical worship that that we believe that we're united most directly to christ so let's then um perhaps give a brief kind of history because we'll talk about what the distinction between the traditional latin mass and the novus ordo or the novus ordo is the new form of the mass that's what novus ordo means in latin and that's what as we've already mentioned we're probably more readily familiar with the mass that we have in our parishes most regularly so before we can talk about the comparison between the two and what they are and why how one came from the other perhaps we can start by talking about well what are where do the traditional or the older forms of of the mask come from um father i guess perhaps even an interesting kind of tidbit or a tangential kind of comment might be about our dominican right so maybe which is older than the tridentine right so maybe let's start with the older um and then we can move to the to the newer and then the new yeah absolutely this is a great point so the dominican rite is the way the dominican friars were celebrating the mass in a certain age so the dominican rite began in the 13th century by it was compiled by blessed humber of romans and what it what it did was it provided an a certain way for all of the dominican friars throughout the order and think even in the 13th century the order was international and so friars had different customs in those local regions so the dominican right was a structured way that every friar throughout the world would be celebrating the liturgy so that way a friar could travel to a different part of the world and feel at home in every dominican convent because that way the liturgy would work the same way in all of the houses of the order so to do that though blessed humbert had to compose to compose this liturgy and it was taken from different aspects of different other rights so again in the 13th century the way that the church played the mass was very local and here i'm painting with a broad brush i'm not a liturgical historian nor do i even you know frankly have a particular interest in that um but but we can say that that the local churches had very different ways of celebrating mass the way that mass was celebrated in france um i mean modern france didn't even exist in the 13th century the way that the mass was celebrated in different regions in what is now modern day france it's very different from the way the italian city-states celebrated the mass so the dominican right took certains of those customs again it seems that the dominican rite is principally a gallic or french rite took those customs and proposed something that could be uniform expression for friars in the church now that work of blessed humber of romans is essentially what the council of trent did but not just for the dominican order the council of trent did this work of kind of unifying and reordering and organizing the liturgy of the church but for the universal church so um yeah that's just a place that we can start with that conversation right no that's exactly right and i think the important thing or the the the helpful point or principle from the dominican um unification of liturgical worship is that it it wasn't a sort of ideological kind of thing that blessed humbert and other dominicans were doing at the time but uh but it was something to unify the order so as father patrick was saying you know when friars were traveling preaching it would be it would become immensely confusing to go from one region to the next trying to celebrate mass with wholly different customs and different ways of serving and you know so the idea was because of the apostolic nature of the order to put it all together so that like father patrick said friars could travel and celebrate the mass in the same way in all of our communities when you fast forward a few centuries to the reformation and then the the catholic church's response to the to the reformation in the council of trent um pope pius v tried to do the same thing um and he did do the same thing uh during the sort of craziness that was the reformation he saw the importance the council and then pius v saw the importance of unifying the church um of unifying the church's worship so as to stand strong against the the protestant reformation and part of this was done in the liturgical reform and from the council of trent this is where we get the traditional latin mass as we understand it today as you'd call it today or what's often called the tridentine mass because it's from trent um that where the council was held and that that form of the mass produced from from that time from the time of pope pius v um from the time of the reformation in the i what would have been the 1570s is that when pope pius died so from like the early 16th century until the middle of the 20th century until the second vatican council so that would have been the mass that would the form of the mass most often if you want to imagine in your mind the priest would be facing the same way as the people as we call odd orientem some people say with his back towards the people but it's really facing the same way with the people the mass would have been in la and these sorts of things the old form of the mass until the middle of the 20th century with the second vatican council that introduced the novus ordo or the new order or the new form of of the mass so perhaps we can we can say a few words about about those changes and then we can uh we can look at and compare the two because the interesting thing is that with the introduction of the novus ordo of the new form in the 1960s it did not eliminate the use of the old form either so i think that incorporation is is really important to to get so father tell us a bit about where this novus order this new form where and why it comes about right i think this is very important to see that in the early 20th century there was a movement of renewal of the liturgy that was happening decades before the second vatican council began in fact when um dom gehringer founded or guerrero founded salem refounded salam the benedictine monastery in france part of the work of that particular monastery was to renew the liturgy and that was happening already in the 19th century now what he meant by renewing the liturgy was that they were looking to to be as attentive particularly in their chant to the way that uh to the way that things would have been sung by medieval benedictines so that was a that means a kind of simplification so taking out all of the developments from um the tridentine era for example um the all of the all the kind of uh things that the baroque the baroque um era would have added to the liturgy and they're simplifying things back to them back to the middle ages and and proposing a kind of purity of chant but they did this in the liturgy too um in other things so it wasn't just about music they were thinking through how all of the liturgy was celebrated how the church prayed what it meant what it meant to pray as a benedictine okay so this is sort of the start of what became known as the liturgical movement which blossomed from the end of the 19th century into the early 20th century so some fruits of the liturgical movement were things like a dialogue mass so uh after the after the reforms of the the council of trent the way that most lay catholics attended mass was was to be there to be present to be praying um oftentimes you would be praying a devotional book or you could be following along in a missile but there wasn't participation the way that we understand participation in the mass by the saying of responses if for example okay so a person would would unite their prayers to god they would be interiorly disposed and united to the sacrifice of the mass in that way but they wouldn't they wouldn't be saying the prayers of the mass well the liturgical movement um in 1922 which is interesting to think how uh how early that was the liturgical movement in 1922 got permission in certain religious houses and in apostolates especially for young people to begin to have dialogue masses so what that meant was not that mass would be in the vernacular or in the common language but that people would say the prayers for example of the server as well that the whole congregation would join in saying this latin response so this is an example of a kind of of a kind of reform of an expression of of desire to participate in it in a very active and very uh evident way in this in the mass um that was going on in the early 20th century and so when we see things like the liturgical movement um you know the introduction of the dialogue mass we can understand that the novus ordo um that was uh that was uh promulgated by pius vi after the second vatican council in 1969 and then translated in 1970 that that mass didn't come from nowhere um that it that it actually exists as a kind of continuum as as a part of a reform project and throughout the 20th century i mean another great example of this is um pius xii reforms to holy week right so when we think of holy week some of the things that we think about um were not the way that the tridentine church um that that the trinity mass had been um observing uh the celebrations of holy week so for example uh the reforms of pius xii in 1955 moved the the mass of the lord's supper um the massive holy first day proper to the evening so that there could be a chrism mass in the morning and it was pius the 12th that added the custom of the foot washing at the holy thursday mass so that is not that old um or or the or the movement the movement again this is kind of time but it involves a couple important symbols we're moving the easter vigil mass which had previously been on the morning of holy saturday um pius xii uh changed the vigil mass to take place on saturday evening um and added um the passcode candle so there previously there had been use of a kind of triple candelabra but pisces 12 out of the pascal candle now i mean for us that could be almost the thinkable like easter vigil without the paschal candle well it's actually kind of a new thing yeah so i can understand that there's this whole thing going before the novus ordo i think is very important yeah the i think all of these things need to be seen in a sense of continuity and understanding the reality of what has been going on in in the church throughout these centuries that leads up to where we are now because that allows us to have a fuller appreciation of what the liturgy is and what the mass is so we're going to take a quick break and when we come back we'll look at what the second vatican council introduced and then um what the relationship is between this older right the trinity right and the novice order the new right and how how we think um that should be those rights should be approached and should be lived in our in our catholic faith and in our in our spiritual life so sit tight and we'll be uh we'll be right back [Music] this is god's planning get up to date on all our latest episodes at opec.org godsplaining all right welcome back to godsplaining i'm father jacob bertrand i'm joined here by father patrick from our respective parents basements visiting our families while we're recording talking about the liturgy kind of nerding out on the mass so um that's perfectly and wholly appropriate settings for that so in the first half just to recap we were we we gave a sort of brief uh apology for for why there are different rights where different rights come from historically we talked very briefly about the dominican rite and the traditional latin mass and kind of some of the early 20th century reforms that um informed or inspired the reforms of the mass and the liturgy that happened at the second vatican council and the and well with the mass really in the late 1960s and the promulgation of the the the missile in 69 and 70 um so i we want to spend a couple minutes on i'm looking at well what did the second vatican council do with respect to the mass what was introduced by the mass so i think two things uh or i guess probably really one thing is is kind of important at least for our conversations here um and that would be the specifically the the document that came out from the second vatican council called soccer sanctum concilium in 1963. and i think it's important to recognize that um sometimes when we think about the past or sort of tradition or tradition or these kind of things it's very easy to romanticize or or kind of live in a kind of fantasy world that somehow you know what was old is absolutely good i mean uh with without any mistakes or any problems and that's just simply not true i mean there were a ton of issues with the old mass i mean the the traditional latin mass had been um had been in place for some 400 years and obviously you know people in the world change it doesn't mean that the liturgy or faith changes because people change but as father patrick was explaining in the first half you know these dialogue masses being introduced or the benedictine monks at solemn reverting back to an older form of chant to sort of recapture what was so i think it's important just to say that you know what the second vatican council was trying to do in part was to correct you know what wasn't kind of working in in the things that can be adjusted in in the liturgical form so i don't know maybe you can flesh that out a little bit fun patrick yeah so uh sacrificium this beautiful document which you should read it's available for you online um at the vatican website sacrificium gives this reason for the for the project of reform of the sacred liturgy in the 1960s so this is from the the 21st paragraph of that document it says in order that the christian people may more certainly derive an abundance of graces from the sacred liturgy holy mother church desires to undertake with great care a general restoration of the liturgy itself for the liturgy is made up of immutable elements divinely instituted and of elements subject to change okay so i think two really important things are being said there one it's giving the reason why uh why the council fathers thought that there should be an updating of the liturgy and it was for the people of god this this is the reason why the novice order was promulgated so that so the people could benefit from the richness of divine revelation which had been handed down to us and so i think one one clear thing that has been a great benefit to me and my experience of the mass has been to hear the readings of the mass in the vernacular i know the scripture as well because of the new lectionary which is very broad and um which included a a far greater portion of the bible of scriptures and allows for a certain richness and preaching i mean that that i think was was truly a great benefit of the novus order mass and and has been a beautiful thing of a beautiful part of the reform okay so that the faithful may divide derive benefit that was the first point for the document the second point was that there are things that can be changed and things that can't which is a really important distinction so sometimes we can become very concerned about things that are not actually that important and the church allows us to say that there are some things in the mass that can never be changed okay what would those things be um several obvious ones mass can only be celebrated by a priest by a man who has been ordained to do this work in the name of jesus only a priest can be the celebrant of holy mass or another example we can only use the elements of unleavened bread and of wine at the consecration these things are divinely instituted they are not subject to change but there are other things that are subject to change we can see for example on the evolution of liturgical music and the kind of choral singing um which we adopted in the early church which um seems to be related to the kind of choral singing um of the worship of israel that would have taken place in this in the temple the kind of singing in the psalms you know we've gone we've gone from that as a church to the renaissance era polyphony to back to being a medieval plain chant now to modern um choral humanity there's a huge diversity in evolution in liturgical music and that points to the kind of thing that can change um and that can uh in various ways be more or less um disposing to write worship yeah i think that's exactly right and i think it's important too to recognize that um you know one when the the new form of the mass came out there were there were a lot of changes that were imposed on um people on the church on the lady just because just because it was a sort of allowance but it's also clear that you know soccer sanctum concilium is specifies what should be done in the mass even with these sort of changeable things and not just what should be done but even preferences when there are options so like with respect to the music of course that there are different options for music but the church even from the second vatican council still recommends that chant be the fur the voice and and specifically gregorian champion pride of place has pride of place in our worship and that gives reasons for that and that the org if an instrument is used it's the organ that that should be used you know so like it doesn't say it has to be and if if some other instrument besides an organ or some other music besides chant is used then the mass is invalid no that's not the case because but the church is very clear that there are ways in in their structure and form as we were talking about at the beginning of the episode that that give the right direction and the right orientation of our worship this is the same with you know the direction that the priest is facing the same with the language that is being used whether it's the vernacular english or latin you know all of these things um the church has recommendations and allowances and you know we we don't have time to dive into each one of them perhaps that's that's another episode about these these parts of the mass but it is as father patrick said it's worth reading the document this soccer sanctuary look it up online read through it see what the church teaches about the liturgy um because that's you know it is so central to our being catholic to un to to understanding how we worship and why we worship the way that we do so leading out from the second vatican council something interesting that the second vatican council did is it did not abbreviate it did not cancel out the earlier form of the mass the so when the novus ordo missile was published in 69 and translated in 70. i think that's correct i think those dates are correct um it didn't say that the old form the tridentine form of the mass was no longer allowed or the dominican right was no longer allowed and this was something this was sort of something that was of debate a little bit throughout the church uh for you know 40ish years but in 2007 pope benedict issued the document samorum pontificum which is an interesting title which we'll talk about in a second but in that document he um gave a sort of reiteration of what already existed what already was in allowing and explaining allowing for and explaining why that priests could celebrate the tridentine right the old forms of the mass and why the laity also had a right to the old forms of the mass so i think um we'll talk about that for a minute but by first looking at at the title sumorum pontificum is latin not for anything liturgical it refers it doesn't even doesn't even say anything about the mass but it means it translates to the supreme pontiffs the supreme pontiffs or the popes um really interesting that a document on the liturgy refers to the supreme popes but i think um is absolutely spot on um i guess if i can you know say that benedict xvi is correct i don't know if i'm really his censor on this but i see the wisdom in it right because as father patrick explained earlier in the episode the the liturgy doesn't exist in a vacuum in fact or as something just created but it's something that's handed down through the apostolic tradition of the church guarded and promulgated by the popes by the successors of saint peter so through this very short document you can also look this up online over and again benedict i mean it takes seven minutes to read five minutes to read benedict refers to all these popes who have promulgated liturgical reforms in the church so going back to gregory the great um going back to pius v with the truth and the council of trent and john the 23rd who updated that in the 20th century and paul vi in 1970 and he refers to all these popes who have uh who have handed down the liturgical world in which we live and ultimately he says this that um the novus ordo of 1970 is the ordinary expression of the of the mass and the tridentine right of 19 of 1962 it was updated in 1962 is the extraordinary extraordinary expression of the same roman rite so in the roman rite in the roman church there are two expressions of the same mass there's the extraordinary in the ordinary form so i think that's super important that they we see those as united as a united as a united front the document also helps us understand a few other things i don't know if you have thoughts on that father patrick um yes i mean one of them uh one of them is that uh pope benedict pope benedict wants to see um po benedict wants to see that the faithful can take advantage of the richness of some samorum pontificum so the idea in promulgating a broader use of the traditional mass was not to create some kind of uh pocket within the church that would be able to rebel against the the greater church as a whole that was not the idea the idea was to the idea was to say um wouldn't it be great if priests had a familiarity with the tradition such that they could share it with people uh who who were interested in it i'm recognizing that there is such a beauty that there's such a beauty within our tradition that the late the lady have a right to actually experience that i mean that that for me is one of one of the important takeaways yeah and i think for us as religious as dominicans who have our own form of of a traditional mass or a latin mass that that for me uh what you just were explaining is is is kind of what inspired me to want to learn to serve as a student brother and then to celebrate as a priest the the dominican right um because there's so much rich history attached if you think just for a minute that like the right as father patrick explained for us for the dominican rite was was codified in like the in the 1260s so from then on for centuries and centuries and centuries this was the right that dominican saints and less than you know hopefully saints now but you know those great dominican saints and those unknown dominican saints would have celebrated would have attended would have prayed at would have been at you know so the likes of like st thomas and saint catherine and um saint martin de paris saint rose of lima say you know all of these people would have blessed pier giorgio you know if he had gone to a dominican parish even you know as a third order dominican would have attended you know like all of these people prayed and worshiped god in this form of mass so to be able as a dominican to enter into that tradition that is so much bigger than me that has made so many saints is a beautiful i think a beautiful opportunity a beautiful way to celebrate mass as a priest and a beautiful way to pray um and i think that that principle is applicable to all catholics that in the same thing with the traditional the the traditional latin mass the extraordinary form so many saints have been formed in that context and so many you know great people and and holy people have been formed by by that way of the celebration of the mass that um it would be a shame if we just said well that's old and no longer part of who we are because that's just not true it is part of who we are as father patrick was showing it actually has informed the way the novus ordo exists and to say like that doesn't exist anymore the old form well it that's just not that's just not real and it sort of neglects the reality of of our patrimony of our history as as catholics um so i that's that's not to say and this is kind of the last thing that we're going to talk about on the episode um that's not to say that we should uh that the novus ordo and the old forms of the mass need to be relegated to separate pockets of the church where we have like tlm parishes and we have novus ordo parishes and the two shall never meet you know that's not what we're saying i think the beauty here the beauty that samoan pontificum shows us the beauty that the the sort of liturgical reforms and tradition show us is that there's there's a fullness and a wholeness that's had with both with both forms of the mass and i i know if i've experienced that i imagine you have to father patrick i know you celebrate the dominican right and have an appreciation for it and i think we he and i both kind of agree on on i don't know on everything that i just said i think more or less so i think um one very rich conversation i had with an older dominican um in the conversation the friar was asking me very genuinely why why are you interested in this at all he couldn't conceive of a younger person um being interested in the old liturgy because for him it was something that his generation had cast off and um the only thing the only value to it that he could see was nostalgia and and as a as a kind of unrooted millennial looking for looking for stability um this is one of the great graces of the dominican order being being consecrated in the truth and loving the evidences um for the faith and being able to argue them so completely this is one of the things that i that i saw in our liturgy that uh that there was a rootedness to it and that um the the the number of gestures the the form the shape of the words that that all of those demands which to him felt constrained felt like constraints to me felt like structure and meaning um and i saw in them and i seen them in richness so that that was an interesting moment to to to articulate um why i care about this why it's not um why it's not just a kind of voyeurism or nostalgia why there's something very genuine and real to be pursued here um and to think of about the meaning of our tradition and how how important it is that we study it and that we carry it with us so as to not abandon it right and i think it be an embrace of the tradition which i would encourage i think father patrick would encourage an embrace of the true tradition does not shirk uh the contemporary form of worship it's not again it's not an either or that i would advocate for but a both and um and i think that we we kind of dive into a greater fullness and a greater richness and a greater breadth of our ability to worship with both the ordinary and extraordinary form as as part of our life even if it's occasional one way or the other you know i'm not saying that there has to be some 50 50 balance in your life but i would encourage you know if you haven't attended a traditional form of the mass i would encourage you to try to see it you know find a parish that has it whether it's dominican right or or you know the trinity and right father patrick with that in mind you know someone who hasn't been before do you have any kind of a few tips or a couple tips while we wrap up here for you know how to approach it or what to expect or what not to be put off by yes the first tridentine mass i went to i felt like i was at a different church i didn't even know i just didn't know what was going on um because i was so overwhelmed by everything that i was seeing that um it was difficult for me to see the mass that i grew up with in it um so the advice that had been given to me though that i found was very helpful was just go and just watch it you don't have to have it all figured out i mean most most like catholics cannot actually tell you what every gesture means in the ordinary sunday mass at their local parish church so we we shouldn't expect to be able to do that with another even more complex form of the mass um but the the the grandeur of um the traditional latin mass and much of the grandeur is to be had in simply in simply being surrounded uh by the symbolism by allowing all of the ritual that speaks so clearly to the senses to just to just dispose you to interior reflection that's what it does that's what that's why it's so very powerful so don't don't get lost in trying to keep track of everything but just allow yourself to be caught up in god to be to be able to pray um present before it yeah i think that's that's pretty much spot on with what i would say too i think that um there's with the older forms of the mass there's a more sort of contemplative reality to it the the priest does more of the work as it were um and but you're you're invited to participate in that and to sort of follow the priest up to calvary and up to the to the sacrifice of the mass and there's there's a beauty in that so you it's kind of something that has to take you and and you have to be willing to kind of be taken by it especially at the beginning you know if you're unfamiliar i had similar experience father patrick my first couple times seeing a dominican rhymes like what is going i know what part are they at right now what is going on you know but you get from it like all things you get used to and you get familiar with it so um yeah so i think you know like i've said like i said try it out look it up read some of these documents um kind of take this as perhaps a moment to expand your knowledge of the church and the tradition of the church and why it is that we do what we do as catholics because it's not arbitrary and it's not just made up or sort of because we want to keep people awake so we're having them sit and stand you know there are there are beautiful reasons and realities to how we worship uh so with that i think we'll we'll kind of we'll leave it there um thanks so much for for tuning in to this episode thanks so much sir for supporting the podcast um if you would like to continue to support the podcast you can always um become one of our one of our donors through our patreon account as uh offering a monthly gift um father patrick has well now i'm giving it away has cleverly come up with different categories for for levels of donors you know so check out our patreon page if you're interested in that thanks to those who are already supporting us there financially thanks to those who support us through our prayers please or through your prayers please uh like share the episode do all those things leave a comment all that helps us out tremendously so for now know that we're praying for you know that we're remembering you at the altar and uh until next time god bless [Music] thanks for listening to god's plan a work of the dominican friars of the province of saint joseph visit us at ope.org

Channel: Godsplaining Podcast

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Keywords: catholic, dominican friars, theology, philosophy, religion, faith, order of preachers, godsplaining, seekers, Truth, preaching, questions, searching, prayer, meditation, #frjacobbertrandjanczyk, #vocations, #priesthood, #mass, #tlm, #novusordo, #traditional, #latin, #frpatrickbriscoe

Id: ruihWffBjKU

Length: 37min 30sec (2250 seconds)

Published: Thu Jan 14 2021