All Souls’ Day

 November 2nd

mass-req On All Souls’ Day we pray and offer Mass for all the souls in the purifying state of Purgatory, but especially those of our relatives, friends, benefactors, and enemies. It is a pious belief that God manifests to them our prayers for them, that they also may pray for us. 11:30 am.


 Community Preservation Committee Meeting, Fall River

Please find enclosed notes from the Community Preservation Committee Meeting prepared by the generosity of Deacon Alan Thadeu
Meeting with the Community Preservation Committee (CPC)
Fall River City Hall – Council Meeting Room
Monday, November 2, 2015 6:00 PM

Attending on behalf of Saint Anne and the Diocese
Philippe Gregoire – President, Saint Anne Parish Council
Deacon Alan Thadeu – Asst. Finance Officer
Deacon Tom Palanza – Facilities  Consultant
Reverend Christopher Stanibula, Administrator of Saint Anne

The purpose of the meeting was for the Committee to determine and vote on the eligibility of the proposed projects.  Most applicants did not have representative present so I believe we made a positive impression with our level of commitment. The project was approved due to the iconic nature of the church building.  Now we move on to the detailed financial application due February 1,  2016.  However, it was strongly suggested that our application for funding include a descriptive section stressing the impact of the closure of the church to the community at large and not simply focus of the worship needs of the Saint Anne’s parishioners. CPC funding is derived from the City’s taxpayers through a surcharge on their real estate bills and this would ease any concerns of using taxpayer money on a religious house of worship. What was very clear at the conclusion of the meeting was the need for the Diocese to make a decision if we are going to move forward as this next phase of the application process will be costly in both time and money and there are a number of restrictions that will be placed upon the Diocese if we accept any CPC funds. There would, however, be no restriction on how we use the building i.e. the CPC cannot  determine who may enter the building or at what time; how the church is used, etc.
Restrictions include:
 A preservation restriction will be placed on the deed, in perpetuity, which can be applied on the outside, inside or both building envelopes. It will be binding on any future owner, no doubt affecting the value of the property were we to sell it.
 If we close the church, we would be required to maintain it in its historical
condition. Any work to the building, unless minor or emergency in nature would have to be approved by the CPC/Historical Commission.
 It prohibits any changes to the building that would alter the historical/architectural features of the building. It will prevent any future demolition of the building.
 The planned repair work could not begin until the release of funding – projected to be July 2016. Any work completed would need to meet the Secretary of the Interior Standards. The Committee understands that not everything can be done at once.  But since there is no set  amount of funds available each year, and as more groups take advantage of whatever funds are available, no future commitment of funding can be made.  And it is unlikely the CPC will fund the entire amount of any project – instead relying on some level of matching funds provided by the applicant.

The CPC seems adamant in their belief that completing any interior plaster repairs would not be logical until we examine and repair any roof leaks and repoint the exterior areas adjacent to the internal damaged areas.  Although this has some validity, this would add significant cost and time to this project.
The CPC is recommending (and will provide names) we hire an Architectural Historian (AH) and a Structural Engineer (SE) to assist us in preparing our final proposal.  The AH would be able to advise us as to the level of work necessary to bring the interior damaged sections up to the standards required for historical preservation.  The SE would be able to confirm that the building interior is structurally sound and should go far to meet the requirements to reopen the main worship space.  Mr. Antone Dias, a member of the CPC again pointed out his disagreement with the actions in closing the main church because of falling plaster. […]

If we are going to move forward with the CPC funding application, we need to decide if we are going to hire the Architectural Historian and a Structural Engineer so we can begin preparing a detailed scope of work and cost projections.  The February 1, 2016 deadline is not that far away.

The annual candlelight procession and Saint Mary’s Cathedral Mass

Saint Mary’s Cathedral Mass for peace on Columbus day.

Mary_Rosary-3More than 2000 faithful Christians with parish priests participate in the annual candlelight procession and Saint Mary’s Cathedral Mass for peace on Columbus day. This years, marchers met 5:45 p.m. at St. Anne’s Church on Middle Street, Fall River, to march approximately one-half mile to St. Mary’s Cathedral on the Second Street. The procession begins at 6:00 p.m. Marchers with Diocesan Bishop da Cunha will carry candles, recite the rosary and sing Marian hymns in various languages. At approximately 7 p.m. Bishop Edgar M. da Cunha, S.D.V., will celebrate a Mass for Peace at St. Mary’s Cathedral. Those who are disabled or handicapped should proceed directly to St. Mary’s Cathedral, where a special area will be designated for them. The Procession and Mass for Peace has been held annually in the diocese since 1975.

The Seven Deadly Sins — and their Remedies

The disorder introduced into our human nature by Adam’s fall from grace reveals itself especially through seven dominant vices known in our Catholic tradition as the capital sins. These are: pride, avarice, lust, anger, gluttony, envy, and sloth. We call them “capital” sins (from the Latin caput, meaning “head”) because they are the sources or fountainheads of all the sins people commit, whether sins of commission or sins of omission. We call them “deadly” because they cause spiritual death; Archbishop Fulton J. Sheen liked to call them the “seven pallbearers of the soul.”

Spiritual growth is impossible unless we try to dig up the roots of our sins with the help of God’s illuminating and sanctifying grace.


The first of the seven deadly sins is pride, defined as inordinate self-esteem or self-importance. Pride is the prolific source of countless sins, including presumption, hypocrisy, disobedience to lawful superiors, hardheartedness to subordinates, acrimony, and boastfulness. Some of the ways in which sinful pride manifests itself are: exaggerating one’s own talents, attributing to oneself qualities one lacks, magnifying other people’s defects, putting other people down, ingratitude, and failing to attribute one’s gifts and talents to God.

We know from Sacred Scripture that pride is the bottleneck of all graces (Jas 4:6); that it is self-ruinous (Lk 14:11); that God hates it (Prov 8:13) and punishes it (Prov 16:5); and that it deprives one’s good works of merit in God’s sight because it makes one perform them with a wrong intention (cf. Mt 6:1-2).

Humility, or poverty of spirit, is the opposite of pride. Just as pride is the foundational sin, so humility is the foundational virtue and thus ranks first among the Beatitudes (Mt 5:3). The virtue of humility makes us indifferent to worldly power, prestige and riches, so that we might keep our focus on God, who alone is our supreme joy.

“Learn of me,” Jesus tells us, “because I am meek and humble of heart” (Mt 11:29). Imagine our divine Savior in His Passion, undergoing the cruelest torments yet uttering no complaint and showing no resentment (cf. 1 Pt 2:23). Then pray: From the sin of pride deliver me, O Lord.


Avarice, also known as covetousness or greed, is defined as the immoderate desire of earthly goods, especially those that belong to others. Of the Ten Commandments, two regulate not only our external actions but even our internal desires. These are the ninth and tenth commandments, both of which forbid avarice (“You shall not covet…”).

St Paul calls avarice the “root of all evils” (1 Tim 6:10). Robbery, theft, fraud, parsimony, and callousness toward the poor all stem from avarice. But there are more subtle forms of avarice that may blind us to the sinfulness of our actions. Some people imagine that just because they found some money or personal belongings, the items belong to them (“Finders keepers!”). Unscrupulous contractors put in time not required for the job at hand, or use inferior materials at a higher price. Gambling, playing the stock market, and purchasing goods on credit are not in themselves sinful, but they become sins if a person risks loss so great that he cannot pay his debts and support his dependents. Advertisers convince us that we must have the latest fashions or models, when we could just as well continue to use our serviceable appliances, clothing, cars, smartphones, etc.

St Francis de Sales says that everyone claims to abhor avarice. We wax eloquent when we explain how we must have the necessary things to get along in the world. But we never think we have enough, so we always find ourselves wanting more. How often do we include avarice in our examination of conscience or bring it up in confession?

We can enjoy the goods of this world, but we must be on guard not to become unduly attached to them and thus fall into idolatry (cf. Eph 5:5). God alone is our supreme happiness. Of all people, Christians should not be overly concerned with earthly goods; for our heavenly Father has care of us (cf. Mt 6:31-32). Does this mean we should neglect our duties and occupations? Certainly not. It means that, while attending to our affairs, we must not neglect the affairs of the soul. “Seek first [God’s] Kingdom and His righteousness,” Our Lord promises, “and all these things shall be yours as well” (Mt 6:33).

Mercy is the virtue that opposes avarice. Peter Kreeft writes in Back to Virtue that avarice is “the centrifugal reach to grab and keep the world’s goods for oneself,” whereas mercy is “the centripetal reach to give, to share the world’s goods with others.” Mercy is the antidote to the greed that poisons the soul.

“Learn of me,” Jesus tells us, “because I am meek and humble of heart” (Mt 11:29). Imagine our Savior, whose Passion depicts a progressive impoverishment. He is abandoned by most of His disciples, then stripped of all honor and finally of life itself. Then pray: From the sin of avarice deliver me, O Lord.


Of the seven deadly sins, envy is the only one that gives us no pleasure at all, not even fleeting satisfaction. Envy is defined as sadness over another’s happiness, blessings or achievements, such that we should want to see the other person deprived of those goods, and we are happy when he has actually lost them. Like all sins, envy proceeds from the foundational sin of pride, which cannot tolerate a superior or a rival. It takes many different forms, including annoyance at hearing another person praised, depreciating the good reputation of others by speaking ill of them, and desiring to eclipse others even by questionable methods.

Envy poisons our whole being. Because Cain was envious of his brother Abel, he “was very angry, and his countenance fell” (Gen 4:5). Because the sons of Jacob envied their brother Joseph, “they hated him, and could not speak peaceably to him” (Gen 37:4). Because Saul was envious of David, he “eyed David from that day on” (1 Sam 18:9). “Jealousy and anger shorten life, and anxiety brings on old age too soon” (Sir 30:24).

St Paul places envy among the works of the flesh and declares that “those who do such things shall not inherit the Kingdom of God” (Gal 5:19-21). He bids us “conduct ourselves becomingly as in the day, not in … quarreling and jealousy” (Rom 13:13). In private matters, envy produces angry words (1 Cor 1:11) and harmful deeds (Jas 3:16). In public matters, it breeds war, symbolized in the Apocalypse by the rider on the red horse who was given power “to take peace from the earth, so that men should slay one another, and he was given a great sword” (Rev 6:4; the sword stands for war). Among Christians, discord born of envy can lead to the sin of schism, or separation from the universal Church, which is what the Apostle feared would happen in the Christian community at Corinth (1 Cor 11:18-19). And envy can make priests and vowed religious resent their celibacy when they see happily married people.

Generosity is the opposite of envy. Whereas envy brings only sorrow and pain, generosity is the seedbed of joy. This should come as no surprise, since we are created in the divine image. We are truly happy insofar as we are conformed to God the Holy Trinity, whose very essence is self-giving love and receptivity. St Anselm of Canterbury teaches that our ultimate joy in heaven will be increased by the absence of envy: “If anyone else whom you love as much as yourself possessed the same blessedness, your joy would be doubled because you would rejoice as much for him as for yourself.”

“Learn of me,” Jesus tells us, “because I am meek and humble of heart” (Mt 11:29). Imagine our divine Savior before Pontius Pilate, delivered up out of envy by the chief priests (Mk 15:9-10). Then pray: From the sin of envy deliver me, O Lord.


Fourth on the list of the seven deadly sins is anger, or “wrath” in Old English. What most people mean by “anger” is often not a sin, but simply an emotional response to a perceived injustice, wrongdoing or annoyance. Such was Our Lord’s anger at the money-changers in the Temple (Mk 11:15-19).

Just as it is wrong to be angry without cause, so it is wrong not to be angry when there is cause. Peter Kreeft illustrates the point in Back to Virtue: “To be angry at the lawyer who got the drug pusher free on a technicality is not sinful, especially when your son is lying in a coffin after an overdose from that pusher.” A more common example of anger that is not sinful but righteous is that of a parent at the misconduct of a child, provided the parent’s response is not excessive. The parent still loves the child but is angry at the child’s bad behavior.

Alas, Original Sin has invaded every corner of our soul. Consequently, anger is often a violent, inordinate desire accompanied by hatred or vengefulness. If anger is unreasonable and therefore too strong for the occasion or the person at whom we are angry, it can be a mortal sin. Whereas righteous anger wills what is good (justice and correction), sinful anger wills evil (“Damn you!”). As a capital sin, anger easily gives rise to many grave sins, including murder: “For the stirring of milk brings forth curds, and the stirring of anger brings forth blood” (Prov 30:33). “Pitch and resin make fires flare up, and insistent quarrels provoke bloodshed” (Sir 28:11). God warned Cain when Cain grew angry because God favored Abel and not him; but instead of heeding God’s advice, Cain nourished his resentment and finally murdered Abel (Gen 4:6-8).

The Letter of St James cautions: “Everyone should be quick to hear, slow to speak, slow to wrath, for the wrath of a man does not accomplish the righteousness of God” (Jas 1:19). And St Paul exhorts: “Be angry but do not sin; do not let the sun set on your anger, and do not leave room for the devil” (Eph 4:26).

Meekness is the virtue that helps us to control anger. “Blessed are the meek, for they will inherit the land” (Mt 5:5). The essence of meekness is not weakness, but the combination of strength and gentleness, the ability to use force when necessary and the gentleness to forego it.

“Learn of me,” Jesus tells us, “because I am meek and humble of heart” (Mt 11:29). Imagine our divine Savior, the Suffering Servant whose mercy Isaiah prophecies: “A bruised reed he shall not break, and a smoldering wick he shall not quench” (Isa 42:3). Precisely because Christ loved sinners, He rebuked them (often scathingly!), but was always ready to suffer harm rather than inflict it. Then pray: From the sin of anger deliver me, O Lord.


Since the sexual revolution of the 1960s, our Western culture has said that sex has no intrinsic relation to procreation, or even to love and intimacy. Not surprisingly, then, these intervening years have brought permissive abortion, no-fault divorce, legalized prostitution, the mainstreaming of pornography, and the redefinition of marriage to include same-sex couples. Behind this devaluation of sex is the deadly sin of lust, which the Catechism of the Catholic Church defines as “disordered desire for or inordinate enjoyment of sexual pleasure” (no. 2351). Reclaim your sexual health

The Catholic Church has always taught that sexual pleasure is morally permissible only to married people and only when they use it in the way God intends. Regrettably, Christian morality in general and Christian sexual morality in particular are often seen as arbitrary rules imposed by God or the Church to keep people from enjoying life’s pleasures. Pope John Paul II’s “Theology of the Body,” based largely on the Book of Genesis, casts traditional sexual morality in a fresh light. George Weigel provides a fine overview of the pope’s approach in The Truth of Catholicism. In sum, the only sex worthy of men and women made in God’s image is sex that expresses complete and irrevocable self-giving, not a use (or abuse) of another for fleeting gratification. The self-giving that defines real love implies openness to the gift of new human life, just as God’s love “burst the boundaries of God’s inner life and poured itself forth in creation.” It is immoral to separate sex from commitment (as in fornication and adultery) or from procreation (as in contraceptive and homosexual acts).

Sodom’s destruction was divine punishment for sexual vice (Gen 19:24-25). Our bodies are temples of the living God (2 Cor 6:16), and we should control them “in holiness and honor, not in the passion of lust like heathen” (1 Thes 4:3-5). Impurity should not even be mentioned among Christians, never mind practiced (Eph 5:3-4). Lust enslaves the will, destroys love of prayer, weakens faith, hardens the heart, and fills the conscience with dissatisfaction.

The opposite of lust is chastity, a species of that blessed “purity of heart” (Mt 5:8) and one of the fruits of the Holy Spirit (Gal 5:22-23). Sexual feelings, fantasies and desires will ebb and flow as naturally as the appetite for food and drink; these are perfectly natural and human. The chaste person subordinates these to God’s will. Chastity is a life’s task requiring reliance on prayer and the grace of the sacraments. It demands common sense, too. When Jesus said the desire for adultery is itself adultery (Mt 5:28), He was following the Jewish tradition of “building a wall around the Torah (Law),” that is, forbidding a less serious offense so as to avoid a more grievous one. The great saints of God shut their eyes and ears from everything that could be for them an occasion of impurity.

“Learn of me,” Jesus tells us, “because I am meek and humble of heart” (Mt 11:29). Imagine our divine Savior, who loved selflessly even to the point of surrendering His life for sinners (cf. Phil 2:8). Then pray: From the sin of lust deliver me, O Lord.


Eating and drinking are necessary for our self-preservation. To facilitate these two functions, God has attached a certain pleasure to them. The pursuit of this pleasure as an end in itself, however, is the deadly sin of gluttony. Most people identify gluttony with eating or drinking excessively. They are correct, but gluttony takes other forms too: fussiness about the quality or presentation of one’s food; eating too hastily, too hoggishly, too sumptuously, or too often. Father Benedict Ashley, O.P., in Living the Truth in Love, explains that “individual acts of gluttony are not ordinarily seriously harmful and therefore are venial, but habits that seriously harm health (at least in the short range), if not corrected, are mortal.” (Of course, in assessing the gravity of any human act, we must remember that subjective factors such as chemical dependency or neurotic compulsion can lessen the degree of guilt.)

As one of the seven deadly sins, gluttony paves the way for more grievous offenses. Drunkenness caused Noah’s disgrace (Gen 9:20-27), Lot’s incest (Gen 19:30-38), and the decadence both of the pagan Persians (Est 1:6-10) and of the Jewish priests and prophets (Isa 28:7-8). Esau sold his birthright for a bowl of pottage, a kind of bean stew (Gen 25:29-34). Gluttony was the cause of liturgical abuses within the Christian community at Corinth (1 Cor 11:21). St Paul calls gluttons idolaters “whose god is their belly” (Phil 3:19).

Because man is a unity of soul and body, the Church has always insisted that the body must be disciplined as well as the soul. “Scripture’s cure for gluttony is not dieting but fasting,” writes Peter Kreeft in Back to Virtue. “Fasting, in addition to reducing weight, reduces gluttony and, best of all, is a form of prayer. It is recommended to us on the very highest authority, that of our Lord himself.” Saints Augustine, Jerome, and John Cassian are but three of the many Church Fathers and spiritual writers who extolled periodic fasting. Latin-rite Catholics are obliged to fast on Ash Wednesday and Good Friday, and for one hour prior to receiving Holy Communion. Yet even when not fasting, we should remember St Josemaría Escrivá’s advice in The Way: “The body must be given a little less than it needs; otherwise, it will turn traitor.” How much more progress we could make in the spiritual life if only we accompanied our prayers with sacrifice! “The day you leave the table without having made some small mortification,” the saint warns us, “you will have eaten like a pagan.” (Talk about food for thought!)

“Learn of me,” Jesus tells us, “because I am meek and humble of heart” (Mt 11:29). Imagine our divine Savior, forty days and forty nights in the desert, faint with hunger from fasting. When tempted by Satan to turn stones into bread, He rejoins, “Man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Mt 4:3-4). Then pray: From the sin of gluttony deliver me, O Lord.


The last of the seven deadly sins is sloth, which St Thomas Aquinas defines as disgust for virtue, a languor of the soul which deprives it of the power to do good. “Pride may be the root of all evil,” observes R. R. Reno, “but in our day, the trunk, branches, and leaves of evil are characterized by a belief that moral responsibility, spiritual effort, and religious discipline are empty burdens, ineffective and archaic demands that cannot lead us forward, inaccessible ideals that, even if we believe in them, are beyond our capacity.” This is sloth.

Medieval writers often speak of sloth as a waning of confidence in the importance and power of prayer. St Bernard of Clairvaux speaks of a sterility and dryness of his soul that makes the sweet honey of psalm-chanting seem tasteless. Dante, on the fourth ledge of Purgatory, describes the slothful as suffering from a “slow love” that cannot uplift, leaving the soul stagnant under the heavy burden of sin. The ancient monastic spiritual writers, recalling Psalm 91:6, nicknamed sloth the “noonday devil” who tempts monks to sadness and despair. In the heat of midday, as the monk tires and begins to wonder whether his commitment to prayer and solitude was a mistake, the demon whispers, “Did God really intend for human beings to reach for the heavens? Does God really care whether you pray or not?”

To us moderns, the whispering voice says, “God is everywhere. Couldn’t you just as well worship on the golf course as in a church?” Or, “God accepts you just as you are. Why change?” In our sloth, we avoid any spiritual discipline, Christian or otherwise. Missing Mass on Sundays and holy days of obligation, laxity in prayer, disregard for the Church’s laws of fast and abstinence, a tendency to follow the lines of least resistance — these are all manifestations of sloth.

An indolent soul is barren in good works (Prov 24:30-34) and easily falls prey to the devil, “for idleness teaches much evil” (Sir 33:27). As motionless water soon becomes stagnant, so the Christian who lives idly will soon become corrupt. Remember Our Lord’s emphatic warning about the slothful servant and foolish virgins (Mt 25:1-30), and His promise to spew the lukewarm out of His mouth (Rev 3:16).

Hungering for righteousness, or likeness to God, is the beatitude that remedies sloth (Mt 5:6). God alone satisfies the deepest desires of the human heart. Sensuality, technology, money and power are just a few of the false gods that leave us ultimately empty. Seek the true God and you will find Him (Mt 7:7-8), and in finding Him you will have the joy that overcomes sloth.

“Learn of me,” Jesus tells us, “because I am meek and humble of heart” (Mt 11:29). Imagine our divine Savior on His way to Calvary. Three times He falls under the weight of the heavy load; yet instead of giving up, He gets up with renewed resolve to fulfill His mission. Then pray: From the sin of sloth deliver me, O Lord.

Originally published in The Anchor as a series of Lenten reflections by Father Kocik in 2005. 


Altar Servers’ summer day trip


. (2)All altar servers with their parents are invited to the PawSox  game on Monday. We leave from St Anne’s at 5 and return around 10pm.
Date/Time:  Monday, August 17 2015 at 7:05 PM
Home Team:  Pawtucket Red Sox
Opponent:  Syracuse Chiefs
Venue:  McCoy Stadium


On Saturday, August 22, Saint Anne’s Fundraising group offers the Car Wash from 9 a.m. to 2 p.m. Auto Zone is located at 355 Rhode Island Avenue. Our Confirmation students will be washing the cars. Students participating in the fundraising project please sign up in the volunteer spot. Tickets are available at the parish office or after Masses: $5.00 for cars and $7.00 for SUVs, vans and large vehicles. Thank you all for participation.Car Wash


Saint Anne’s online giving


Online Giving is convenient giving

Online Giving provides a convenient way for Saint Anne’s parishioners to make financial contributions. It also relieves church staff from managing secure account information. Online Giving is a web-based offertory solution that allows parishioners to make donations electronically from any location at any time. Administration is simple and easy.

.• Anytime, anywhere access
• Regular contributions, automatically withdrawn on the date specified
• One time gifts for special occasions or visitors who are not registered
• Special intention gifts
• Pledges as part of a campaign or as committed regular contributions
• Event payments for dinners, auctions, field trips and more
• Parishioners may continue contributions while traveling or unable to attend Mass
• College students, extended family, or vacationers may contribute from any location
• Diocesan appeal contributions
• Complement to offering envelope programs
• Parishioners may start, stop and change contributions at any time
• Parish staff may select credit card and/or ACH (direct deposit) options for the system
• Parishioners may use multiple accounts for giving, including both credit cards and bank accounts
• Select gift frequencies for each contribution fund: Includes monthly, every two months, quarterly, twice annually and annually
• Online Giving contains a full complement of reports for both parishioners and parish staff
• The QuickGive feature provides visitors a way to make a contribution without registering in the system
• Mobile optimization allows parishioners to give via any computer, tablet or smartphone.
• The system automatically notifies givers that gifts will be processed and confirmation that they have been processed
• The system automatically notifies givers that credit cards are about to expire. Click on the link and support your Church Saint Anne’s online giving

Feast of Saints Anne & Joachim


Sunday, July 26th



10:00 am  Mass.

After Mass, within the Exposition of the Blessed Sacrament we will have the chaplet of Saint Anne devotion for our particular needs and quiet reflection. It is an opportunity to silently adore Jesus Christ present in the Holy Eucharist through the intercession of Saint Anne. We will be looking for parishioners to participate as a committed hour adorer and/or substitute adorer between 11 am and 6:00 pm. Please consider having your group sign up.

Devotions to Good Saint Anne with veneration of St Anne’s relics.
Chaplet and novena prayer to St Anne immediately
follows all Masses from July 17-26

The Anointing of the Sick will be provided at the individual request before or after Masses

6:15 PM Benediction and the Chaplet of Saint Anne devotions

6:30 PM Solemn Mass, procession around the Shrine concluded with the veneration of St Anne’s relics.

Novena prayer (begins July 17)

The Mysterious Relics of Saint Anne
On Easter AD 792, Charlemagne discovered the relics of Saint Anne with the help of a deaf handicapped boy. It’s a wonderful tale for this feast day of Saint Anne.
Below is the account, preserved in the correspondence of Pope Saint Leo III, concerning the mysterious discovery of the relics of Saint Anne in the presence of the Emperor Charlemagne.
Fourteen years after Our Lord’s death, Saint Mary Magdalen, Saint Martha, Saint Lazarus, and the others of the little band of Christians who were piled into a boat without sails or oars and pushed out to sea to perish — in the persecution of the Christians by the inhabitants of Jerusalem — were careful to carry with them the tenderly loved body of Our Lady’s mother. They feared lest it be profaned in the destruction, which Jesus had told them was to come upon Jerusalem. When, by the power of God, their boat survived and finally drifted to the shores of France, the little company of saints buried Saint Anne’s body in a cave, in a place called Apt, in the south of France. The church, which was later built over the spot, fell into decay because of wars and religious persecutions, and as the centuries passed, the place of Saint Anne’s tomb was forgotten.
The long years of peace, which Charlemagne’s wise rule gave to southern France, enabled the people to build a magnificent new church on the site of the old chapel at Apt. Extraordinary and painstaking labor went into the building of the great structure, and when the day of its consecration arrived [Easter Sunday, 792 A.D.], the beloved Charlemagne, little suspecting what was in store for him, declared himself happy indeed to have journeyed so many miles to be present for the holy occasion. At the most solemn part of the ceremonies, a boy of fourteen, blind, deaf and dumb from birth — and usually quiet and impassive — to the amazement of those who knew him, completely distracted the attention of the entire congregation by becoming suddenly tremendously excited. He rose from his seat, walked up the aisle to the altar steps, and to the consternation of the whole church, struck his stick resoundingly again and again upon a single step.
His embarrassed family tried to lead him out, but he would not budge. He continued frantically to pound the step, straining with his poor muted senses to impart a knowledge sealed hopelessly within him. The eyes of the people turned upon the emperor, and he, apparently inspired by God, took the matter into his own hands. He called for workmen to remove the steps.
A subterranean passage was revealed directly below the spot, which the boy’s stick had indicated. Into this pas sage the blind lad jumped, to be followed by the emperor, the priests, and the workmen.
They made their way in the dim light of candles, and when, farther along the pas sage, they came upon a wall that blocked further advance, the boy signed that this also should be removed. When the wall fell, there was brought to view still another long, dark corridor. At the end of this, the searchers found a crypt, upon which, to their profound wonderment, a vigil lamp, alight and burning in a little walled recess, cast a heavenly radiance.
As Charlemagne and his afflicted small guide, with their companions, stood before the lamp, its light went out. And at the same moment, the boy, blind and deaf and dumb from birth, felt sight and hearing and speech flood into his young eyes, his ears, and his tongue.
“It is she! It is she!” he cried out. The great emperor, not knowing what he meant, nevertheless repeated the words after him. The call was taken up by the crowds in the church above, as the people sank to their knees, bowed in the realization of the presence of something celestial and holy.
The crypt at last was opened, and a casket was found within it. In the casket was a winding sheet, and in the sheet were relics, and upon the relics was an inscription that read, “Here lies the body of Saint Anne, mother of the glorious Virgin Mary.” The winding sheet, it was noted, was of eastern design and texture.
Charlemagne, overwhelmed, venerated with profound gratitude the relics of the mother of Heaven’s Queen. He remained a long time in prayer. The priests and the people, awed by the graces given them in such abundance and by the choice of their countryside for such a heavenly manifestation, for three days spoke but rarely, and then in whispers.
The emperor had an exact and detailed account of the miraculous finding drawn up by a notary and sent to Pope Saint Leo III, with an accompanying letter from himself. These documents and the pope’s reply are preserved to this day. Many papal bulls have attested, over and over again, to the genuineness of Saint Anne’s relics at Apt.
Excerpted from Canterbury Tales. Taken from the catholicculture [dat]org

Chaplet of Saint Anne
1. In honor of Jesus, say 1 Our Father… and 5 Hail Mary’s.
Then say, “Jesus, Mary, Anne, grant us the favor we ask.”
2. In honor of Mary, say 1 Our Father… and 5 Hail Mary’s.
Then say, “Jesus, Mary, Anne, grant us the favor we ask.”
3. In honor of Saint Anne, say 1 Our Father… and 5 Hail Mary’s.
Then say, “Jesus, Mary, Anne, grant us the favor we ask.”

Remember O Saint Anne, whose name signifies grace and mercy, that never was it known that anyone who fled to your protection, implored your help, and sought your intercession was left unaided. Inspired by this confidence, we fly unto you, good and kind mother; before you we kneel, sinful and sorrowful. O holy mother of the immaculate Virgin Mary, despise not our petitions, but hear us and answer our prayer. Amen.

Latest Herald News about Saint Anne


2015 Catholic Charities, Diocese of Fall River

The Catholic Charities Appeal for the Diocese of Fall River and our parish entered its final stage for this year and you have given more than $ 10,679. We still have not reached our goal of the last year $ 13332. If you have not already donated, please prayerfully consider giving as generously as you can.  If you have not yet made your personal contribution please be sure to do it.  Your example of charity is a powerful testament to the importance of helping our local needy.

This short video will give you some idea of the type of work charitable agencies of Fall River Diocese do and with your support Catholic Charities can ensure that these works will continue and grow. Making a positive impact on those around us is what lies at the heart of Living Catholic. Touching interviews with  less fortunate neighbors and friends in the Fall River Diocese. For more information visit

Online Giving

Dear Parishioners,

You may have questions about Online Giving, especially during the initial platform launch on July 1, 2015.

Is Online Giving Safe? Online Giving meets the highest banking-level security standards set forth by the Payment Card Industry (PCI) to ensure safe and confidential transactions. In fact, your banking information is encrypted in the system and is not accessible to any users or administrators of the Online Giving system. When you manage your own account information, your church never needs to handle checks or worry about locking up documents containing your account information. And you’ll always be certain that your gifts are direct-deposited into your church’s account. What are the advantages of Online Giving? It makes it easy to give, even when you are unable to attend church. You never have to bring cash or checks to church. Giving electronically also helps the church save money and plan its budget! How are my contributions automatically deducted from my account? Once you complete the online registration form, the contribution amount you specify will automatically be transferred from your bank account to the church’s bank account. When will my contribution be deducted from my account? Your electronic contribution will be debited on the date you specify on the “My Gifts” page of the Online Giving system. If I do not write checks, how do I keep my checkbook balance straight? Since your contribution is made at a pre-established time, you simply record it in your check register on the appropriate date. Electronic contributions are recorded for you on your bank statement as well as your online reports. Without a canceled check, how can I prove I made my contribution? Your bank statement and the Online Giving system both provide reports that document your electronic transactions. Can I put different amounts in offerings and have all of them withdrawn at different times? You can contribute to different offerings at different times; however, you will have to do each one separately. You will receive a receipt for each one. What if I change bank accounts? Log in and update your account information in the My Payment Methods window. Each checking/savings/credit/debit card can be changed using the edit button, deleted completely, or new accounts can be added on the right side of the screen. How much does Online Giving cost? It costs you absolutely nothing! What if I try Online Giving and don’t like it? You can cancel your authorization by cancelling your gifts and donation dates at any time. How do I sign up for Online Giving?

1. Visit your church website at 2. Click on the Online Giving link 3. Complete the online registration form