Pentecost Sunday
Weekly Mass Schedule For the Immaculate Heart of Mary Church
Please go to "Mass Location" tab on top of the page for details for the Mass Schedule for each Mission, for the current month.
SUNDAY: May 31st - Trinity Sunday (d1cl)
Missa pro Populo............................................................................ 7:00 a.m. Mass
Penny Shevlin ............................................................................... 9:00 a.m. Mass
MONDAY: June 1st - Queenship of the BVM (d2cl)
John Shevlin................................................................................... No Scheduled Mass
TUESDAY: June 2nd - St. Marcellinus & Comp. Mm (sp)
John Shevlin................................................................................... 8:00 a.m. Mass
WEDNESDAY: June 3rd - Ferial Day
John Shevlin................................................................................... 8:00 a.m. Mass
THURSDAY: June 4th - Corpus Christi (d1cl)
John Shevlin................................................................................... 8:00 a.m. Mass
FRIDAY: June 5th - Within the Octave of Corpus Christi (sd)
John Shevlin................................................................................... 9:00 a.m. Mass
Special Intention............................................................................. 6:00 p.m. Mass
SATURDAY: June 6th - Within the Octave of Corpus Christi (sd)
Mr. & Mrs. Killian Skierka............................................................... 12:00 Noon Mass
SUNDAY: June 7th - Sunday Within the Octave of Corpus Christi (sd)
Missa pro Populo............................................................................ 7:00 a.m. Mass
† Rose Dorman............................................................................... 9:00 a.m. Mass
~ Sanctuary Lamp ~
Sanctuary Lamp is burning for the soul of Gloria Kolski.
~ Confession Schedule ~
First Friday — 5:30 p.m. -56:55 p.m..
Sunday — 6:30 a.m. - 6:55 a.m. — 8:10 a.m. - 8:55 a.m.
~ Altar Boy Serving Schedule ~
May 31 — 1st Mass: Eliahs Bogner & Adam Lowder
— 2nd Mass: Callen Skierka & Augustus Bradshaw
June 7 — 1st Mass: Thaddeus Bradshaw & Alexander Bogner
—2nd Mass: MC - Stephen Rollins Th - Samuel Kalafat CB -Vincent Lightner
Ac - Blane Lightner & Quentin Skierka
TB - Eliahs Bogner, Zachary Drewes, Vincent Lightner
TB - Martin Skierka, Adam Lowder, Everett Fleshman
June 14 — 1st Mass: Alexander Bogner& Seamus Dube
— 2nd Mass: Jacob Lightner & Martin Skierka
~ Rosary Leader ~
May 31 —1st Mass: Tim Riley — 2nd Mass: Damian Skierka
June 7 — 1st Mass: Andrew Dubé — 2nd Mass: Stephen Skierka
June 14 — 1st Mass: Brian Drewes — 2nd Mass: Cole Lowder
~ Church Cleaning Schedule ~
May 31 — Daneal Lightner & Allie Quencer
June 7 — Melissa Bradshaw & Mary Drewes
June 14— Jeanette Kalafat & Regina Marshall
~ Treat Schedule ~
May 31 — Laura Lightner, Bernadette Dube, Jess Skierka
June 7 — Rebecca Lightner, Monica Whall, Natalie Lightner
June 14 — Bryar Rollins, Hannah Shawhan, Sydney Lapp
~ Announcements ~
Wedding Invitation: Killian Skierka and Rylee Vigil invite all to share in their special day as they enter into the Sacrament of Holy Matrimony on June 6, 2026 at 12:00PM.
Following the Nuptial Mass, everyone is invited to the reception for dinner and dancing at the Shonkin Event Center 901 9th St N.
Summer School: The dates for Summer School are the weeks of June 7-14, Monday through Friday both weeks, with First Communion on Sunday, June 21 following by the parish picnic
Summer School registration forms: were sent out in an email to all the parents with children in Summer School. Please fill them out and returned as soon as possible.
Blessing of Religious Articles: On the First Sunday of the Month.
6 Day Votive Lights: The price per candle is $3.00, $70 per case; the small 8 hour votive lights are 50¢ each.
Confessions: Priority should be given especially the last thirty minutes of confessions to those who drive a great distance, have little children, elderly and or are disabled. Those living in closer proximity please be here early; Confessions begin at 8:00 a.m. Of course, and I think that it goes without saying, that those who live in close proximity to the church, should come for confessions on Saturday morning if at all possible.
EASTER DUTY.
The fourth precept of the Church commands the Faithful to receive Holy Communion during the Easter time. The Easter time is extended in the United States and is from the first Sunday in Lent until Trinity Sunday inclusive (May 31). If you have not done so already, you have until Trinity Sunday to make your Easter Duty. In addition, the 3rd precept of the Church commands the Faithful to confess their sins at least once a year. Lent is an excellent time to fulfill this obligation, too. Both precepts are binding under the pain of mortal sin.
If you or a loved one is admitted to the hospital, please let your parish priest know.
Fr. Jenkins online instructions: wcbohio.blogspot.com
Our church is dedicated to the practice of the traditional Roman Catholic religion. This includes the traditional Latin Roman Rite of Holy Mass and the sacraments. We do not regard the New Mass created after Vatican Council II to be a true Catholic Mass. Only those who regularly attend exclusively the traditional Latin Rite of Mass, who are properly dressed (see below), and are in the state of Sanctifying Grace may receive.
Please read "Word of Introduction" on the Home page.
Catholic Living by Hugh J. O’Connell
DUTIES TO GOD AND HIS CHURCH
What to do About Temptation
One of the questions you must have asked often, if you want to be a good Catholic and to save your soul, is this: Why do I have to experience so many and such great temptations when I sincerely want to obey God’s laws and to do what I know to be good? Why cannot I decide once and for all that I want nothing except what God wants for me, and then be free from strong inclinations to do or consent to the opposite?
Such questions arise in the minds of all human beings, because all are tempted, now and then, to do something or to consent to something that is contrary to what they know to be the commanded will of God. But especially are they tempted who have fallen into sin, or contracted habits of evil which they now desire with all their heart to overcome. After they have made a good confession, and expressed true sorrow for the past, and made a stalwart resolution to be done with their sins forever, they find themselves powerfully assailed to go back to the sins that brought momentary pleasure or gain before. The ex-drunkard is sorely tempted to take one more drink, which will mean ten or fifteen drinks. The repentant adulterer feels wildly inclined to see his paramour once more. The reforming youthful lovers have to head off constant incentives to indulge in the sinful actions that they know changed their love into lust in the past. The reader of bad books is tempted to give his curiosity another fling. Why?
Answers to these questions must be a conscious part of the convictions of all true Catholics. The answers must include three things: 1) and understanding of the reasons for temptations in general; 2) a recognition of the different kinds of temptations; 3) a knowledge of what can and must be done to keep every temptation from becoming a sin.
I
The reasons for temptation in general may be listed in the form of three axioms, that are based on both the nature and the destiny of man, and the plan and the will of God. To make yourself ready for and equal to temptation, you must carefully ponder these truths.
1. Temptations constitute both a proof of your freedom of will, and an opportunity for rightly exercising that freedom.
There is no freedom where there is no choice; there is no choice where they are not alternatives offered to the will; there would be no alternatives offered to the will if you never felt an inclination to do something contrary to the will of God.
Every temptation should therefore make you conscious of the glory of your freedom to choose your own path and to decide your own destiny forever. It should make you realize how far above the brute animals you have been created, which have no choice, no alternatives, no freedom, no temptations, but which act according to a predetermined plan im-posed on them by God and limited to fulfillment in his world alone.
Each time a temptation assails you, therefore, whether to the bodily pleasure of lust, or the material gain of greed, or the gratification of self-esteem, it should be recognized as saying to you: “You can have what I offer, or you can have God. You cannot have both. You can see and feel what I offer; you cannot see and feel God. Take your choice you were created to make such a choice. It is a choice of time against eternity; it is the visible against the invisible; it is your body against your soul. What you choose will be yours.” if no such choice were ever offered to you, you would not be the image and likeness of God.
2. Temptations are necessary to make the practice of virtue and obedience to God’s law meritorious, i.e., deserving of the eternal reward of heaven.
Everything in the Gospels makes it clear that heaven is to be won only by a struggle. The eight beatitudes point out the battlefields on which you must struggle, and, therefore, the sources of your temptations: between greed and poverty of spirit; between meekness and anger;
Everything in the Gospels makes it clear that heaven is to be won only by a struggle. The eight beatitudes point out the battlefields on which you must strug-gle, and, therefore, the sources of your temptations: between greed and poverty of spirit; between meekness and anger; between uncleanness and cleanness, etc. the reward for victory in the struggle of the higher against the lower is always heaven
There would be no struggle if there were no temptation; there would be no merit or value in detachment or meekness or cleanness, if there were no inclination to greed and anger and lust. The reward is great enough to make one want to pay the full price, small though it actually is, of resisting ten thousand temptations in a short lifetime.
3. Temptations are often a provi-dentially arranged test of the sincerity of your sorrow for past sins, as well as a cross that you can carry to atone for those sins.
Invariable the loser in some human con-test of skill or strength asks for another chance to show what he can do. This natural instinct is always given a chance to express itself in the spiritual realm, in favor of those who have fallen into and repented of sin. God seems to say to them, as He forgives the past, “You shall be given ample opportunity to prove the sincerity of your sorrow, for you will be tempted to the same sins again and again.”
Moreover, such temptations are a cross to be carried in company with Christ Who carried the greatest cross to atone for sins. It is a miserable experience to be tempted; it is annoying, humiliating, disquieting, and sometimes disgusting. There is a great value in calmly accepting these unpleasant features of temptation without succumbing to sin, because they balance the pleasure or gain that were attained through sin in the past.
By-products of thus accepting temptations as second chance of victory after failure in the past and as a means of atonement for past sins, are humility and charity toward others. It is difficult to be humble, and, therefore, constantly dependent on prayer for God’s help, unless your potential weakness is revealed through temptations. And you will find an unfailing source of sympathy and understanding and kindness toward other sinners in the glimpses of possible sins that you might commit that are always given by your temptations.
It is important to be mindful, however, that these thoughts of temptation as glorious opportunities and fruitful experiences apply only to temptations that cannot be avoided, or that arise out of inescapable circumstances in your daily life. A distinction mut be therefore, be made between temptations that are more properly called voluntary occasions of sin, and those that arise without any choice of the will.
Examples of voluntary occasions of sin are the following . If a man has frequently become drunk in a certain tavern, or in any tavern, the tavern itself is an occasion of sin. He may not go back to the tavern and then talk about being tempted. Going to the tavern is a sin in itself. The time for this man to face the temptation is when the idea comes to him of merely going to the tavern.
The same is true of a married man or woman who has fallen into adultery with someone. For such a one, there is nothing glorious and fruitful in facing temptation after seeking out the company of the same partner in sin. It is a serious sin merely to seek that company. The temp-nation that must be resisted is the very inclination to call on that person, even though the individual deceives himself into thinking that he can continue the companionship and not fall into sin.
There are, however, temptations that arise out of the necessary circumstances of one’s life, or from the common weakness that all human beings have inherited with original sin.
There are the temptations to bad thoughts, evil desires, impatience and anger, lying and cheating sloth and omission, that are the lot of all men. Add to them the special temptations of former drunkards to go back to drinking (moderately, they say), of the impure to give in to themselves again, of adulterers to go back to their companions in sin, of the detractor to continue to repeat the stories of the sins of others, and it becomes clear that everybody in the world has a job to do in wrestling with temptation.
III
Let us say, in this final and most important part of this explanation, that you have now decided that you do want to overcome every temptation to evil that presents itself to you. How do you go about building up this determination into a plan that can unfailingly succeed? Your plan must contain these elements.
First, you need motives sufficiently strong to keep you keyed up to the struggles that will be necessary. These motives must be a combination of many things: the desires to avoid hell, to gain heaven, to love God, to remain a friend of Christ, to atone for past sin, to give good example to others, to avoid giving scandal. To such motives may be added (though they can never supplant the former) such natural motives as desires to escape remorse, loss of reputation, loss of money, loss of health, loss of peace in your family. Etc.
Second, you need to use the natural means that are at your command to help you turn from or to resist temptation. One powerful natural means to resist temptation is that of distraction. When the thought of some sinful pleasure comes to your mind, very often you can distract yourself from it by thinking of something pleasurable but not sinful, of amusements and activities, of hopes and ambitions, even of past accomplishments and successes, that will then occupy the mind to the exclusion of the bad thoughts. Remember that, in the case of temptations to bad thoughts or desires, if the honest effort is made to distract the mind to some other topic, the thoughts do not become sinful even though the effort is not wholly successful.
Another natural means that can be used to resist temptation successfully is action. If at all possible, get by doing something when you are tempted by evil thoughts and desires. Or if you are tempted to do something bad, busy yourself doing something good. Play the piano, pound a typewriter, take a walk, get to work on a hobby — anything that will keep you engaged and preoccupied in an innocent way. Young people on dates can escape and turn aside many temptations by keeping themselves occupied in innocent ways.
Third, you need to use the supernatural means God has placed at your disposal for overcoming temptation. It should never be forgotten that every temptation to sin is essential an invitation to choose between God as the unseen source of all joy, and some temporary but appealing pleasure that deprives you of God. For that reason the approach of temptation in thought, desire, feeling, or inclination to do something sinful, should invariably bring into your consciousness the thought of God. It is against Him that the temptation invites you to declare; it is by declaring yourself for Him and with Him that you resist and overcome the temptation.
IV
To all the above it may be wise to add a few practical principles concerning temptation that need to be kept in mind especially by those who are inclined to be scrupulous.
1. The mere fact that you are tempted to sin never makes you guilty of sin. Some people think that if a bad thought has appeared in their mind, or a bad picture in their imagination, they have already been guilty of sin. If the thought or image is resisted, there is no sin; only if it is accepted, dwelt on, and deliberately continued with consciousness that it is evil, does it constitute a sin.
2. The vileness of a temptation has nothing to do with the question of your guilt or innocence. Some people think that if a bad thought is expecially vile or sacrilegious, that fact makes them the more guilty of sin. No matter how terrible the temptation may be, it is no sin if it is resisted. Neither does it make any difference if the temptation comes in church, or at Mass or Communion, so long as it is calmly resisted.
3. Resisting a temptation does not prevent or stop and evil thing from appealing to your lower nature. Some people think that because they cannot escape a sense of attraction for some pleasure that is sinful, they must be guilty of sin. It must be remembered that the lower nature, i.e. the bodily appetites and passions, of human beings are blindly attracted to what is pleasurable, without discrimination as to whether the enjoyment would be good or evil. It is only the higher nature, i.e., mind and will, that can judge whether an attractive thing is good or evil and must turn from it or resist it if it is evil.
4. If you are in doubt whether you resisted an evil temptation sufficiently to keep it from being a sin, you may usually take it for granted that you did not commit a serious sin. You cannot be in doubt unless you offered some resistance to a temptation; and if there was resistance, without deliberately voluntary evil actions, there was not the full consent of the will tht alone can make you guilty of mortal sin.
5. One is not obliged to confess temptations unless he consented to the sin. At times, however, it is well to mention serious and prolonged temptation in order to obtain advice
MY APOSTOLATE
I will be careful never, through my own fault, to be a source of temptation or an occasion of sin to others.
Sacramentals
The knowledge of Catholics with regard to the sacramental of the Church may be compared to the knowledge of most people about electricity. Every day we turn on the light; we plug in the vacuum sweeper; and we live and die with our favorite television heroes. However, if one were asked: just what is electricity, we would not know the answer. We simply know that it is something good, something very useful for our daily living.
In much the same ay Catholics make use of sacramentals. They bless themselves with holy water; they would not think of driving without the protection of a St. Christopher meal. How often they say: “Father, please give us your blessing.” and yet if one were to ask; just what are sacramentals, or how do they work, very few wold be able to answer. They simply know that they are something good, something conducive to our eternal salvation.
Sacramentals are holy things and actions which the Church employs in order to obtain for us from god, through her intercession, spiritual and temporal favors. These favors are obtained from God through the prayers fo the Church offered for those who make use of the sacramentals.
The prayers of the Church are a very powerful hep to assist us to obtain from God the things that we need and desire, if it be God’s will. The prayers of the Church are more powerful than those of nay individual because she is the Mystical Body of Christ, and her prayers, therefore, are offered with Christ Himself, the Head of the Mystical Body.
We make use of Sacramentals: 1) in order to remind us of God and of holy things; 2) because they are blessed, that is, the Church invokes the assistance and protection of God upon those who piously make use of thee sacred objects; 3) because the are indulgenced. An indulgence is not, as some non-Catholics mistakenly believe, a forgiveness of sin or a permission to commit sin. It is a remission in whole or in part of the temporal punishment due to sin.
Great Falls: (Black Eagle - Immaculate Heart of Mary)
Mass every Sunday, 7:00 & 9:00 a.m.: Holy Days, 7:00 & 9:00 a.m
Helena: (Holy Cross)
Mass every Sunday, 7:00 & 9:00 a.m.: Holy Days, 7:00 & 9:00 a.m See Church Bulletin
Missoula: (East Missoula - Holy Shroud)
Mass 2nd, 4th & 5th Sundays of the month 1:00 p.m.
Holy Days 6:00 p.m.
Billings: (Pompeys Pillar - St. Martin de Tours)
Mass 1st, 3rd & 5th Sundays of the month 4:00 p.m
Holy Days 6:00 p.m.
Lethbridge: (St. Theresa the Little Flower)
Mass 2:00 p.m. 3rd Sunday of the month
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