Welcome to the Cathedral Parish e-News for this weekend. If you experience difficulty accessing any content, please visit
 ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌ ‌

St Patrick's Cathedral, Ballarat

Communities of Alfredton, Ballarat, Cardigan
Lake Gardens, Lake Wendouree, Lucas, Newington

St Patrick's Cathedral Parish acknowledges that the Aboriginal people of Australia are our first nation peoples and the traditional owners and custodians of this land.

We are a child safe Parish following the Child Safe Standards outlined by the Victorian Government, implementing procedures and standards as directed by the Professional Standards Office of the Catholic Diocese of Ballarat.


7th November, 2021

3 Lyons St Sth Ballarat

Parish Office hours:
Tuesday - Friday
10.00am - 5.00pm

Telephone: 53 312 933

On Mondays the Parish Office is closed.

On weekends and after regular office hours,
the phone will be transferred to the on call priest
so that the Hospitals, Aged Care facilities, Funeral Directors
or others seeking the services of a priest may be responded to.

Cathedral Clergy: Frs Justin Driscoll and Eladio Lizada
Parish Coordinator: Anita Houlihan
Finance Officer: Kerrie McTigue

* * * * * *
Sunday Masses with up to 150 in attendance in the
Cathedral and 120 in the SPC Chapel

(bookings are not required to attend these Masses but full vaccination status needs to be provided upon entry)

St Patrick’s Cathedral
6.30pm Vigil




St Pa
trick’s College Chapel  
1431 Sturt St Ballarat
Weekday Masses will be celebrated in the Cathedral
When the limit is indicated for 30 people, no vaccination status is required

Monday - 10.00am

Tuesday - 10.00am

Wednesday - 10.00am

Thursday - 10.00am

Friday            7.30am (30)          12.05pm                11.30am Reconciliation
Saturday                        10.00am                      10.30am Reconciliation

It will no longer ne necessary to book for Sunday Masses.
Upon entry to the Cathedral, masks are still required to be worn. Please register with the QR Code and also with the COVID-19 Marshall who will verify your vaccination status

Celebrations of the sacrament of Baptism will continue to take place each Sunday, spread throughout the afternoon with each family gathering for the baptism of their child in groups of 30.

When someone’s vaccination status is unknown, there is a limit of 30 people able to attend Mass. Aware that not everyone will be fully vaccinated, our parishes will each offer one Mass during the week where no vaccination status will be required. Thirty people will be able to attend and it will be a requirement to book in with the respective parish. These Masses will commence on Monday November 8th.

10.00am at St Patrick’s Cathedral (53 312 933)

9.30am at St Michael’s Bungaree (53 340 450)

9.30am at St Aloysius’ Redan (0455 212 123)

10.00am at OLHC Wendouree (53 392 302)

9.30am at St Alipius’ Ballarat East (53 326 611)

Please note:  All Mass attendees are required to:

* Wear a mask
* Check in via QR Code and check in on the registration list provided
* Use hand sanitiser on your way into the Cathedral

* * * * *
Become our friend and follow us on Facebook:
or find further information on our website here.

If you feel that you need support or would like to speak with a priest or a member of our Cathedral team please contact the Parish Office, which will be attended for the usual times (Tuesday – Friday, 10am – 5pm), on
53 312 933 or alternatively you can email

We encourage all parishioners to reach out to their neighbours, family members, friends, colleagues and especially to those that you know who live on their own.

For many, restrictions are a challenge and our pastoral care of each other is an expression of our faith in the compassionate Christ and belonging to the Body of Christ.


Readings for this week:   32nd Sunday in Ordinary Time

First: Deuteronomy 6:2-6   Second: Hebrews 7:23-28

Gospel:    Mark 12:28-34

Readings for next week: 33rd Sunday in Ordinary Time

First: Daniel 12:1-3    Second: Hebrews 10:11-14, 18

Gospel:    Mark 13:24-32

Lord for your faithful, life is changed, not ended. RIP
Fr Denis Dennehy
Annie Hurst

Catherine Ackland
Trudi Barausky
Gladys Barr
John Blasiak
Guiseppe Bongiorno
Murray Byrne
Joseph Dawson
Veronica Flynn
Marlene Fox
Kevin Garland
Myrtle Goodwin
Bruce Green
Kath Harman
Yvonne Hassell
Schmider Ham Hoffman
Edwin Holloway
Bellomon Julie
Veronica Kelly
Anni Langhammer
Benidito Mascarenhas
Ronald McBride
Janice McDonald
Rebecca McKenzie
John McLaren
Kevin Meiklejohn
Gerald Meich
Maree Menzel
Thomas Mitchell
Lillian Mullins
Ursula Pollard
Frederick Reed
Caroline Sinclair
Mollie Taffe
Mary Taranto
Catherine Unsy
Bernie Weightman
Pat White

This weekend, we welcome to our Parish through the Sacrament of Baptism:

Lucas Anthony Cotching,
son of Simon & Lynda

Arlo John Peters,
son of Daniel and Natasha

Archer Shane and Jack Keith Penna,
children of Michael and Rhiannon

Noah Daniel Tisserand,
son of Pierre and Diana

"The Church gives the faith to your children through Baptism and you have the task to make it grow…" Pope Francis.

May these children grow in faith with the support of their
families and our Catholic Community.

All families have been contacted regarding finalising preparation for their Sacrament of Confirmation.

Any queries or concerns, please contact Anita at the Parish Office.

The Pope's prayer intention for November
We pray that people who suffer from depression or burn‐out will find support and a light that opens them up to life. Pope Francis – November 2021. Overwork and work-related stress cause many people to experience extreme exhaustion —mental, emotional, affective, and physical exhaustion.

Sadness, apathy, and spiritual tiredness end up dominating people's lives, who are overloaded due to the rhythm of life today. Let us try to be close to those who are exhausted, to those who are desperate, without hope. Often, we should just simply listen in silence, because we cannot go and tell someone, "No, life's not like that. Listen to me, I'll give you the solution." There's no solution. And besides, let us not forget that, along with the indispensable psychological counseling, which is useful and effective, Jesus' words also help. It comes to my mind and heart: "Come to me, all who labor and are heavy laden, and I will give you rest."

Let us pray that people who suffer from depression or burn-out will find support and a light that opens them up to life.

Announcing the Mercy Integral Ecology
Emerging Leaders Fellowship Program
The Institute (Sisters of Mercy), in collaboration with Catholic Religious Australia and Catholic Earthcare, is pleased to announce an exciting opportunity for emerging leaders in Integral Ecology. It is part of response to the Laudato Si’ Action Platform in hearing the cry of Earth and the cry of those rendered poor.

This fully-funded, 12 month (part-time) fellowship program is for those already passionate about raising awareness and animating efforts for Gospel justice to care for and protect our common home.
Inspired by Laudato Si’ and ancient Indigenous wisdom, the program is intended to empower and equip leaders for a future which presents many unknown challenges in light of the climate crisis and other related existential threats.

The fellowship will be offered to a committed group of emerging leaders who will engage with a range of components of learning and experiences (such as regenerative practices, eco-spirituality, eco-theology, facilitation and local participatory action) to enable them and their communities to respond to these challenges.

In the words of Pope Francis, “the ecological crisis is also a summons to profound interior conversion” (LS 152). Therefore, one of the essential components will be exploring the interconnections and rich inspiration of our faith traditions, our spirituality and integral ecology.

Pope, Cardinal Parolin call for concrete action
at COP26 summit
Cardinal Pietro Parolin, Vatican secretary of state, arrives for the U.N. Climate Change Conference, COP26, in Glasgow, Scotland, Nov. 1, 2021. Cardinal Parolin, who leading the Vatican delegation to the conference, said the COVID-19 pandemic has shown a need for a "change of direction" in addressing the climate crisis by strengthening "the covenant between human beings and the natural environment." (CNS photo/Phil Noble, Reuters pool)

As the U.N. Climate Change Conference began, Pope Francis urged world leaders to take action in stemming the adverse effects of climate change.

Addressing pilgrims gathered in St. Peter’s Square Oct. 31 for his Sunday Angelus address, the pope called on Christians to pray “so that the cry of the Earth and the cry of the poor might be heard.”

As world leaders gathered in Glasgow, Scotland, for the conference, also known as COP26, he also said he hoped it “might provide efficacious responses, offering concrete hope to future generations.”

The pope met with several world leaders who were in Rome for the G-20 summit before attending the Oct. 31-Nov. 12 conference in Glasgow. Among those he met were U.S. President Joe Biden, South Korean President Moon Jae-in and Indian President Narendra Modi. Cardinal Pietro Parolin, Vatican secretary of state, was leading the Holy See delegation to the COP26 summit. In an interview Oct. 30 with Vatican News, Cardinal Parolin said the need to address climate change is a “cultural challenge to promote the common good and a change of outlook that will set human dignity at the center of every action.”

Public faith and Perrottet
The elevation of Dominic Perrottet to the Premiership of New South Wales caused a flurry of commentary about his religious faith. In many parts of the media his politics and personality were framed by his Catholicism. I watched on with a degree of discomfort, and with a sense of possibility. Could some of the bigoted characterisations invite a richer conversation about the ideals and deeper narratives that enliven our public leaders?
Some of the interest and almost immediate opprobrium might have been a relief to Perottet. Being banned from Kyle Sandilands radio show apparently because of his socially conservative views is surely a silver lining. That the ban came while Sandilands and his co-host were talking on air to a psychic gives the context. But it does not explain why so much of the mainstream press utilised the religious framing and were suspicious, at best, of what it might mean. Even Media Watch, the ABC’s critical eye on the media and its biases, introduced the incoming Premier as ‘conservative Catholic, Dominic Perrottet’.

The Sydney Morning Herald’s first opinion piece after Perrottet became the frontrunner to take over from Gladys Berejiklian framed his ascendence through his religious commitments, with Stephanie Dowrick describing him as ‘a highly conservative Catholic with views that represent the most extreme end of a rigidly male-dominated institutional church.’ Dowrick considered it critical Perottet not be made Premier to contain the ‘growing representation of highly conservative Christians in positions of great power’ in Australia. The last comment obviously references Prime Minister Scott Morrison’s Christian Pentecostalism, a part of his political identity much scorned but rarely fully explored, in a manner repeated in much of the response to Perottet’s assumption of office.

The ABC News online Perrottet ‘explainer’ suggested that his ‘family ideals are fierce’, citing his being one of 13 children, and having 6 children with his wife, Helen. The number of children has been given pointed attention, much of it beyond the legitimate questions about how the Premier will manage work and family life. This to say nothing of the grubby social media commentary that followed the recent announcement of a seventh child.

Perrottet’s school, attended two decades ago, was also highlighted, that ABC ‘explainer’ and other news sites initially claiming it was run by Opus Dei. Though the online piece now acknowledges that the school is independent with an Opus Dei chaplain, and though the prelature is no longer described as a ‘sect’, it is still described as having ‘historically been accused of secrecy, elitism and misogyny.’ Dan Brown’s job done.

St Joseph – A Hidden Life

St Teresa of Avila dedicated 10 of the 15 monasteries which she founded to the care of St Joseph. Her devotion to him helped establish the place which the Church accords him today. In spite of the honour given him, very little is known about this man.

Like Prince Philip, the late husband of Queen Elizabeth, St Joseph took a lesser role compared to Jesus and Mary. He stood behind them, giving his support and love.

Even though he was not Jesus’ father, Joseph does give Jesus a name and ancestry. Jesus, the carpenter’s son, thought to be the son of Joseph, is of the house of Joseph and through this a descendant of David. While we may conjecture the role that Joseph played in the Holy Family, we cannot build an historical picture of the man. However, we may surmise the inner man by asking appropriate questions.

When we meet Joseph in Matthew’s Gospel, he is about to informally divorce Mary because she is with child. He has a dream and as a consequence his life changes. Why did he believe the dream? Few of us believe our dreams. Psychologists tell us that dreams are about the one who dreams, not the people who populate the dream. What does Joseph’s dream and his response tell us about the saint?


Thank you for contributing to the Cathedral collections this week:

Parish $958.00
Presbytery $913.95

Any queries or concerns, or to make a contribution, please contact the Parish Office or email Finance Officer Kerrie.

Praying for the dead

Why pray for the dead? Does this make any sense? What possible difference can our prayers make to a person once he or she has died?

These are valid questions. A number of objections can be raised against the practice of praying for the dead: Do we need to call God to mercy? Does God need to be reminded that the person who died was in fact a decent, warm-hearted, person? God already knows this, is already as merciful as mercy allows, and needs no nudging from us to be understanding and forgiving. Cynically, the objection might be put this way: If the person is already in heaven he doesn’t need our prayers and if he is in hell, our prayers won’t help anyway! So why pray for the dead?

We pray for the dead for the same reason we pray for anything, we feel the need and that is reason enough. Moreover, the objections raised against praying for the dead are just as easily raised against all prayer of petition. God already knows every one of our desires, every one of our sins, and all of our goodwill. So why remind God of these? Because prayer builds us up, changes us, not God.

This is the first, though not foremost, reason why we pray for the dead. Prayer is meant to change and console us. We pray for the dead to comfort ourselves, to stir and celebrate our own faith, and assuage our own guilt about our less than perfect relationship to the one who has died. In praying for the dead we do two things: We highlight our faith in the power of God and we hold up the life of the person who has died so as to let God take care of things, let God wash things clean. That is one of the purposes of a funeral liturgy, to clearly put the dead person and our relationship to him or her into God’s hands.

But this is not the most important reason why we have funeral liturgies and why we pray for the dead. We pray for the dead because we believe (and this a doctrine, the communion of saints) that we are still in vital communion with them. There is, death notwithstanding, still a vital flow of life between them and us. Love, presence, and communication reach even through death. We and they can still feel each other, know each other, love each other, console each other, and influence each other. Our lives are still joined. Hence we pray for the dead in order to remain in contact with them. Just as we can hold someone’s hand as they are dying, and this can be an immense consolation to them and to us, so too, figuratively but really, we can hold that person’s hand through and beyond death.

Perhaps the words and prayer forms we use seem to indicate something else, since they are addressed to God and not directly to the person for whom we are praying. Thus, for example, in praying for the dead we use words like: “Lord, have mercy on her soul!” “Lord, we place her in your hands!” “She loved you in life, radiated your gentleness, Lord, give her peace!” The words are addressed to God because it is in and through God that our communication with our loved one who is deceased now takes place: God’s bosom is the venue for our communication, God’s power is what is holding both of us in life, and God’s mercy is what is washing things clean between us. We can of course also talk directly to the person who has died, that too is valid enough within the doctrine of the communion of saints, but given the critical place of God’s love, power, and mercy in this situation, our prayer is generally addressed to God so as to highlight that it is within the heart of God that we have contact with our loved ones who are deceased. Hence, our prayers for the dead generally take this particular form.

And classically, within Roman Catholic theology at least, we have believed that our prayers help release this person from purgatory. What’s to be said about this?

Purgatory, properly understood, is not a punishment for any imperfection nor indeed a place distinct from heaven. The pains of purgatory are the pains of adjusting to a new life (which includes the pain of letting go of this one) and the pains of being embraced by perfect love when we ourselves are far from perfect. By praying for the dead, we support them in their pain of adjustment, adjustment to a new life and to living in full light. Purgation eventually leads to ecstasy, but the birth that produces that ecstasy requires first a series of painful deaths. Thus, just as we tried to hold their hands as they died, so now, in praying for loved ones who have died, we continue to hold their hands, and they ours, beyond the chasm of death itself.

Author, Oblate Father Ron Rolheiser. Currently, Father Rolheiser is serving as President of the Oblate School of Theology in San Antonio, Texas.

Email Marketing by ActiveCampaign