(Above) The Memorial to 9/11 (and Fr. Mychal Judge) at St. Francis of Assisi Church in 2012. I note that in this and other pictures the “gold-plated rose” is not yet present.

In regard to St. Francis of Assisi, a well-informed reader has kindly pointed out that the opening times of the lower church were restricted after a monstrance was stolen in 2018. (It was later recovered – I note a gentleman once frequently encountered at the TLM in New York was involved in the recovery). In 2018 the church made this announcement:

For Your Safety and Our Security

The New Year didn’t start very happily for us because on Tuesday morning, January 2nd, at approximately 7:20 AM, a monstrance was stolen from the altar in the lower church. The Blessed Sacrament was not in the monstrance at the time. The police were called and they are investigating the theft.

As you are probably aware, security issues have risen over the past few years. We having been working hard to enhance the security and safety of our buildings and property with video surveillance and other measures. However, incidents like this are almost impossible to prevent because we cannot patrol every inch of the property at every moment.

We have decided to try to limit access to parts of the church when they are not in use.

Effective immediately, the lower church will be open only during the following hours:

Monday to Friday: 7:30 to 8:30 AM; 11:00 AM to 1:00 PM; 4:00 to 5:30 PM

Saturday: 11:00 AM to 1:00 PM and 3:30 to 5:30 PM

Sunday: 8:30 AM to 10:30 AM and 4:00 to 5:30 PM

Exposition of the Blessed Sacrament will take place in the upper church Monday to Friday from 9:00 to 11:30 AM and 1:00 and 4:30 PM.

We regret having to put these measures into effect, but we are concerned about your safety as well as the security of our church and buildings. Thank you for your understanding and cooperation, and remember, if you see something, say something.

“New Safety Measures- St Francis of Assisi”

I do not know if these exact times are still in force. Even AI is stumped when asked about the current opening times at St. Francis. And the dire security situation does not seem to have improved since 2018:

 New York City police are searching for a man accused of stealing a gold-plated rose from a Manhattan church memorial honoring the victims of 9/11.

The metal flower had served as the centerpiece of a memorial at the Church of St. Francis of Assisi, whose long-time pastor, Father Mychal Judge, was crushed by falling rubble while praying for victims and rescuers on the morning of the attack. …

The memorial, which rests on a base of twisted steel leftover from the wreckage of the World Trade Center, arrived at the church 22 years ago, he said, through a donation coordinated by a local ironworkers union. …

It was dedicated to the former pastor, Judge, as well as a parishioner, Carole LaPlante, who was also killed in the attacks.

Following his death, the priest’s admirers urged the Catholic Church to grant him sainthood, pointing to his efforts in pushing the church to be more welcoming to LGBTQ people. (my bolding)

Offenhartz, Jake, “Gold-plated rose stolen from NYC 9/11 memorial honoring influential pastor,” apnews.com (November 21, 2024)

Perhaps these events have discouraged visitors. Perhaps some are not “on board” with the recent direction of the parish as compared with its traditional role as an all-purpose Catholic devotional center for those traveling in and out of Manhattan. And is there the same demand for such a “commuter church” at a time where Catholic devotional life is in overall decline? Our reader also pointed out that the declining number of clergy has also contributed to the reduction of both opening times and hours of the sacrament of penance. In any case, St. Francis of Assisi today is a less active place than it was in the 1980’s.

Today Bishop Brennan of Brooklyn has deigned to give an explanation for an action announced on September 28:

(Tablet Staff) “As Diocese of Brooklyn Moves to Site Model, St. Cecilia To Cease Latin Mass,” The Tablet (Brooklyn) (October 6, 2025)

The diocese is moving to a “site model”( what’s that?). Whereas at first only Traditionis Custodes issues were (orally) mentioned, now resource issues are adduced.

Low traditional Latin Mass attendance at the church and a priest shortage led Bishop Robert Brennan to the decision, according to the diocese.

The traditional Latin Mass at St. Cecilia, which typically drew around 25-35 parishioners each week, was celebrated by a rotating group of priests. However, Bishop Brennan deemed this rotation no longer sustainable and therefore switched to the site model, according to the diocese. 

He made the decision pursuant to Traditionis custodes — Pope Francis’s 2021 decree that gave local bishops autonomy to regulate the celebration of the traditional Latin Mass.

“Low traditional Latin Mass attendance” – in the Washington, DC archdiocese and elewhere traditional Masses have been terminated becuse of high attendance.

“(Traditionis Custodes) gave local bishops autonomy to regulate the celebration of the traditional Latin Mass.” I doubt anyone familiar with this motu proprio would describe it this way.

“Bishop Brennan deemed”; “he made this decision.” There was no discussion with the congregation or, as far as I am aware, with the priests celebrating this mass. No “dialogue,” no “accompaniment.” And no thought as to how the congregation – two-thirds or so of which are from the immediate neighborhood – is supposed to get to the two authorized sites. It is all very autocratic, very clerical, very top-down – the true image of how the Church of Francis (and now of Leo) operates in reality. For TC will still be enforced regardless of the impact on anyone. As I wrote, Francis’s persecution is now Leo’s persecution.

In addition to the regularly scheduled 12:10 Low Mass, there will be a Solemn Mass at 10 am for the Feast of the Most Holy Rosary on Tuesday, Oct 7 at St. Mary Church, Norwalk

(Above) The former Catholic Center, surrounded by scaffolding. (Below)) The “Catholic” identifiers are progressively stripped away – you can still barely make out “New York Catholic Center.” An inglorious end to the main legacy of Cardinal Cooke in Manhattan.

Meanwhile, at St. Patrick’s Cathedral:

The new set of “murals” (actually panel paintings, apparently on canvas) in the entrance to St. Patrick’s cathedral were recently unveiled. These works are accompanied by an extravagant dedication to Cardinal Dolan. What can we say? The style is exceedingly similar to Soviet “Socialist Realism” or National Socialist “Heroic Realism” – a combination of photographic realism (almost colored photographs)and idealism. Most of the figures depicted are staring at something in space or above them in the sky, while we, similarly, gaze up at them. For some reason, Mother Cabrini’s image does make “eye contact” with the viewer. Some of the panels follow the lead of contemporary media and advertising by carefully distributing the figures among approved categories: a woman, a black, an “Asian,’ an “Hispanic.”. And, despite the presence of an image of the Virgin Mary, most of it is thoroughly secular as well. The themes are those approved by the secular media: migrants, 9/11 first responders, catholic social activists… The panels are entirely manipulative and propagandistic – art has ceded to the didactic.

Courtesy of Charlotte Latin Mass Community. (Attached to the door the day the last Traditional Mass was celebrated in this church.)

This is the face of the Catholic Church today: manipulation, despotism and deception. In addition to the Church’s other moral problems……

(Above) Solemn Mass at St. Cecilia’s, November 20, 2011.

The congregation at the 2 PM Traditional Mass at St. Cecilia, Brooklyn, was informed after yesterday’s Mass that the Traditional Mass would be terminated as of October 12th. I note that the parish bulletin for Divine Mercy Parish (of which St Cecilia is one of three “worship spaces.”) of October 12th (!) summarily mentions this:

The administrator of this parish (there is only one priest) seems to publish the bulletin weeks in advance – that of October 25 is already online (without the 2 PM Latin Mass):

Divine Mercy Parish – Bulletins

This action of the Bishop seems to have taken the congregation by surprise. Needless to say, “Fr. MIke,” the administrator, did not see fit to publish any words of explanation to his parishioners. Normally, you would expect at least that courtesy – after all, reviewing this blog, I find references to and photographs of TLM celebrations at St. Cecilia’s as far back as 2008.

I spoke to a member of the TLM congregation of long standing. He was given to understand (unofficially?) that Bishop Brennan plans to restrict the TLM in the Brooklyn diocese to two locations: Our Lady of Peace in Carroll Gardens (in Brooklyn) and St. Josaphat (in Queens). Anyone who has tried to travel from one spot to another in these boroughs will know how daunting that prospect can be.

Finally,one thing is clear – whatever actions Pope Leo may take in the future regarding the Traditional Mass(and I am mildly hopeful), as of September 29 Pope Francis’s persecution of traditionalist Catholics is his persecution.

UPDATE:

A few additional facts: St. Cecilia is part of a mega-parish with very limited resources. I am told average attendance at the traditional Sunday Mass is around 35, however, around one third of those are visitors or new faces each Sunday. I believe attendance at the Novus Ordo Masses in that part of Brooklyn (Greenpoint/ Williamsburg) is also a matter of concern. These difficulties are acknowledged, however, none of this was presented by the bishop or administrator as the basis for terminating the TLM.

Some other images from St. Cecilia over the years:

(Above and below) October 4, 2020.

(Above) April 2, 2021 – Good Friday liturgy.

(Above) Arrival of the Pilgrims at the Shrine.

The Pilgrimage for the Restoration on its 30^th Anniversary

Yesterday we had the joy to be  present at the 30th “Pilgrimage for the Restoration” at the Shrine of the North American Martyrs in Auriesville, New York. It was a perfect day for this event. The contingents of pilgrims made their way to the shrine carrying their banners and often pushing their strollers; their order, discipline and demeanor were impressive. As far as I could see, the organization of the event seemed very thorough and competent. 

Over the years the details of this pilgrimage – the overall itinerary, the day of arrival and the program of the final day  – have frequently varied. This year, on reaching Auriesville on Sunday, the pilgrims first descended into the ravine  –  the most secluded and sacred spot of the shrine grounds. For this is where St. Isaac Jogues buried the bones of his martyred companion St. Rene Goupil. Next, they processed to the Coliseum, where a  Solemn Mass was celebrated,  accompanied by splendid music and in the presence of a bishop. Finally, after the conclusion of the Mass, relics of the saints revered in Auriesville were reverenced. 

If  numbers alone were the only criterion of success, this year’s  Pilgrimage for the Restoration was an outstanding achievement. One of the leaders estimated there were 700 to 800 pilgrims present; more may have joined for the concluding Mass. It is a dramatic improvement in participation compared to the situation around 2013. 

Now the Pilgrimage for the Restoration began in grandly successful style in the1990s. Numerous organizations participated, and a large congregation attended the concluding Mass in the Coliseum. Among other reasons for this impressive achievement was the uniqueness of this liturgy at that time in North America:  it was one of the few occasions at which a traditionalist could experience a Solemn (or Solemn High ) Mass. 

Already by 2008, however, attendance at the pilgrimage was decreasing. Was it the increasing availibility of more convenient traditional Masses? Or perhaps some foolishly thought “restoration” of the traditional liturgy had been achieved and no further work was needed? By 2013 the pilgrimage had dwindled to an affair of some 100-200 pilgrims. Then, the Jesuits in charge of the shrine started to exclude the pilgrims from the Coliseum. When, in 2015,  the Jesuits abandoned most of the Auriesville site it even seemed as if the shrine might permanently close. 

Perhaps recovery started precisely with the exit of the Society of Jesus from the shrine in 2015. For the new owners refurbished run-down grounds and buildings and were more welcoming to the Traditional Mass. The persecution of the traditionalists by Pope Francis starting in 2021 undoubtedly helped to reenergize the commitment of traditionalists to this pilgrimage.  Finally,  the emergence of competition in North America, notably the Three Hearts pilgrimage in Oklahoma,  may have also incentivized participants in this part of the country.

Let us recall that the Chartres pilgrimage,  the original model and inspiration for the Pilgrimage for the Restoration, also descended for a time into routine – perhaps even stagnation. But in the last several years the Pilgrimage of Christendom in France has enjoyed record attendance, in good weather and in bad. So much so that its success has become a major concern for the Vatican and the French hierarchy. But these impressive results could only have been achieved thanks to the persistence of the pilgrims through the leaner years.  The same is true in Upstate New York:  the persistence of the traditionalist pilgrims to Auriesville year after year – and the organizers – preserved the pilgrimage and laid the foundation for this year’s success.

(Above and below) The arrival of the pilgrims.

(Above) Prayer in the Ravine.

(Above and below) Processing from thr Ravine to the Coliseum.

The start of the Mass.

(Above) The choir was excellent.

(Above) The tower of St. Francis of Assisi church on West 31st Street.

A. St. Francis of Assisi

The church near Penn Station best known to the general public – at least in New York City –  is the Franciscan St. Francis of Assisi. In addition to its accessibility to commuters in and out of Penn Station, the extended hours for the sacrament of penance used to attract Catholics from all over the city. The main church and even more so the large downstairs church offered all manner of devotions to the faithful. This parish still seems active and operational; not too long ago the sanctuary was  given an effective renewal, substituting an impresive gilt reredos resembling the shrine of the Three Kings in Cologne for some mediocre modernistic decor from the 1960’s – 70’s. 

Other recent changes seem more problematic. The downstairs church has been reconfigured, reducing both the number of confessionals and the size of the church space. A nondescript “workers chapel “ was recently installed. (Why? – hasn’t the whole church since the 1920’s catered to the men and women working in New York City, wherever their home might be?) I believe confession times have also been reduced. And of course, the parish has attracted attention for its LGBT engagement. My general impression is that the parish of St. Francis of Assisi and the Franciscans have made efforts to fit in with the “modern world.”  On the other hand, of the Catholic churches around Penn Station, St Francis of Assisi has received the least attention as a potential candidate for closure.  I seem to remember that there was once talk of selling some of the buildings – such as those on 32nd Street – but now I cannot find even a reference to such supposed plans.

On a recent visit this church seemed quieter and more deserted than I recall it being in the past. Very few candles were lit in the outside courtyard. Unless I had  overlooked an additional entrance, the downstairs chapel and shrines were locked. Is this dwindling of the formerly lively activity just a chance occurrence on one particular day  – or was it  because the decline of Catholic practice at the parish level eventually reduces the “business” at New York  “commuter churches” such as St. Francis of Assisi as well? Does the Catholic population still experience the desire for shrines, devotions, confessions and daily mass that St. Francis of Assisi offers when their basic knowledge of their faith is declining ever more rapidly?

(Above) The old school. St. Francis of Assisi was once a German ethnic parish. (Below) Banks of candles in the courtyard, mostly unlit.

(Above) This recently reconstructed altar imitates medieval art of the 12th-13th centuries in what is now Germany and Belgium. (Below) The most notable feature of this church are the mosaics – very expensive at the time of their creation. I can’t say these are masterpieces of the art of mosaic.

(Above and below) More successful are mosaics in small chapels in the rear of the nave.

B. St John The Baptist.

The Capuchin church of St. John the Baptist, on West 30th Street,  is now the parish of “Holy Cross — St. John the Baptist,” linking St. John’s with Holy Cross Church on West 42^nd Street – even though several other parishes lie between the two halves of “Holy Cross – St. John the Baptist parish.” But then, the alleged “Making all Things New” parish planning initiative was not necessarily known for producing logical or sustainable results. 

Artistically, St. John’s is a far more important building than its nearby Franciscan competitor. While St. Francis of Assisi is your typical New York Victorian Catholic church, St. John the Baptist is a French Gothic jewel by the noted architect Napoleon LeBrun. Regrettably, over the years this beautiful, historic church has frequently been mentioned as a target for closure or sale. For example,  in 2016, after the Capuchins sold their monastery to a developer, there was a report that that space – and perhaps the church as well – would make room for a retail building.1) More recently, there emerged a (revived) plan to demolish the church – and the entire block – to make room for the expansion of Penn Station. As of 2025 that plan has been scrapped.2) 

The 1974 Capuchin monastery on West 31^st Street , sold to developers around ten years ago, remains a dilapidated ruin. The central medallion of the facade was long ago stripped of its Vatican II–style  “resurrected Jesus.” Now the only entrance to the church is on 30^th street. In front of the tower of the church, a small Marian Garden has been created. 

Inside,  the church of St. John the Baptist is in remarkably fine condition. It is a wonderfully Catholic space: Gothic, but bright, not dark – with fine windows, shrines with banks of lit candles, and statues. Especially the shrine of Padre Pio – and several of his relics on display – attract the devotion of the faithful. The only discordant element is the new paintings filling the apse,  similar to what was installed in St. Brigid’s on Tompkins Square. The intent was to fill a visual vacuum created by an early stage of the liturgical movement – but sometimes it’s best to leave well enough alone

St. John’s today seems a very active, even lively place. It’s quite a contrast with 30-40 years ago, when the church of St. John’s was usually silent and deserted, and all the activity was to be found at St. Francis of Assisi.  Is this change – if that is what it is –  attributable to the devotion to Padre Pio? Or could this parish have somehow preserved or recovered an authentically Catholic atmosphere and spirituality  – and that is what the men and women of today are really seeking?

(Above and below) The wreck of the former Capuchin convent on 31st Street. For the original appearance see the photos in the article cited at footnote 1.

(Above) The garden on 30th street.

(Below) The new paintings in the apse.

(Above and below) St. John the Baptist has very fine windows from Innsbruck.

(Above) The shrine to Padre Pio (Below) One of several relics of Padre Pio.

(Above) I seem to recall that this icon was previously in the vestibule.

1.  Schulz, Dana, “Historic church near Penn Station to be converted to modern retail space,” 6sqft.co (11/09/2016)
2. Oreskes, Milton, “Hochul’s Retreat on Penn Station Expansion Will Spare Entire Block from Demolition,” Our Town NY (3/22/2025); See also: Allen, Dashiell, “Reimagining Penn: Politicians Pitch Housing-Focused Alternative to Abandoned Vornado Plan,” West42st.com ( 3/7/2025).

Our post about the – former? – parish of St. Michael the Archangel on West 34th Street attracted some interest among those with knowledge of the situation.

One reader wrote:

In addition to the physical restoration of the church, Fr. Rutler also undertook its liturgical and musical renewal according to the principals of the “reform of the reform”. Under the direction of Robert Prior (RIP), the previous longtime music director at Our Saviour, sacred music was reestablished in the parish and expanded under his successor George Nowak. The full Gregorian mass ordinaries were sung weekly and the complete Propers in Latin (including the gradual) were sung by the cantor or schola, although often in simplified form and following the modifications required by the new calendar.  Repairs and restoration work to the organ were also undertaken although there was more to be done. 

Beginning in fall 2016, Sunday Masses were celebrated ad orientem, followed eventually by all the parish Masses.  The principal sung Masses were all celebrated with incense, boys and men served in cassock and surplice, and the full ceremonies of Holy Week were offered (except during the 2020 lockdown). 

Attendance was hit hard by COVID and then the immediate uncertainty surrounding the departure of Fr. Rutler, but activities stabilized and began to grow again under the parochial vicar, Fr. Joseph Marabe, who generously stayed on long past his canonical retirement age, and continued to support these liturgical initiatives. The most precipitous decline began after his departure when Masses were supplied by an unpredictable rotation of visiting priests, whose varying approaches to the parish’s established customs led to great uncertainty about what would transpire any given Sunday.  

The same reader commented: 

I generally agree with your assessment of the situation and I will note that although the physical facilities at Most Holy Redeemer are arguably better for the traditional rites (that magnificently large sanctuary!), both St. Michael’s and Holy Innocents are in more accessible locations for regional transit and daily office/commercial foot traffic, and in an area that is slated for massive residential re-development if the Midtown South Mixed-Use Plan zoning changes go through ( https://www.midtownsouthplan.nyc/ ).  Some of those 10,000 new housing units might house Catholic families and all could be potential converts!

Presumably the boiler project will also facilitate the separation of convent, school, rectory, and church for separate use or sale (the systems were previously interconnected).  The rectory, I believe, is the only “single-family” historic residence remaining on 34th Street and so seems would be enormously valuable even without its air rights or if landmarked. 

The additional mentioned work around the “assembly space” seems to be a project to renovate the basement for use as a parish hall or regional facility serving multiple parishes, adding bathrooms and bringing it up to code, requiring asbestos abatement and new emergency exits on ground level through the sacristy on the Epistle side, which should not require visible alteration to the sanctuary or side altars.  

I am not certain there is any natural constituency for a landmarking initiative remaining among parish and school alumni but perhaps readers of this blog will make connections to facilitate something.  

The new baldacchino arrangement at least leaves the crossing altar accessible from both directions, reducing the temptation to mess with the original sanctuary should a new administration be insistent on Mass “facing the people”, and preserving the apse and high altar intact for its eventual restoration as the primary altar in the church.  I hope at that point whoever takes over will have the grace to repurpose the canopy for sacred use elsewhere, showing respect for the donors and artists involved as Fr. Rutler did while incorporating the existing structure (and unlike the dishonorable stripping of Ken Woo’s artwork in Our Saviour’s in 2015).

Another reader commented:

I read with great fascination your article about St Michael’s on 34th Street and how it has been closed for some time now, with no indication if/when it might reopen. Keeping a church closed for that long seems fatal in the Archdiocese of New York.

I, too, was surprised to see the cathedraticum and the interest owed to the diocese were so high. I’d like to propose the idea that these numbers were disproportionate to the offertory income because they were owed in arrears to ADNY. I remember another parish had an internal audit after a transition of leadership which revealed that the parish hadn’t fulfilled its financial obligations to the diocese. Of course, the diocese wasn’t going to forgive the debt! 

Nonetheless, St Michael’s in in a perfect location to minister to Catholics in the Hudson Yards neighbourhood. ADNY has a unique opportunity to ensure the vitality of the parish and the community it serves.

The first reader’s point about the interconnectedness of the parish systems may indeed explain what is going on. The project may not be merely (as initally announced) “replacing a boiler,” but redoing the entire infrastucture of the parish to prepare for the separation and sale of the other buildings of the parish (rectory, two schools, convent). Another knowledgeable reader – but only speculating – has pointed out to me that a sale of real estate may require curing outstanding deficiencies or complexities of all kinds – and that may paradoxically require additional investments before a sale can be made. In conclusion, the fate of St. Michael’s may not be an all-or-nothing proposition!

The second reader’s observation about the cathedraticum and school tax merits further discusion. In looking at comparative data from other parishes I could not immediately identify a relationship between the income of the parish and the level of the Archdiocesan charges. I believe the “school tax” or “school assessment” arose from the separation carried out years ago in the Archdiocese between the parochial schools and their home parishes. The schools were set up on a separate basis and supported by an assessment on all parishes. That arrangement has not prevented the schools’ further decline in number and enrollment.

Below is the financial statement for St. Michael’s for the FY ended August 31, 2022 (FY 2023 is in the original post). Note that, but for two extraordinary government benefits, the Archdiocesan assessment woud also exceed the parish revenue in that year.

I have put together a brief comparative schedule based on readily available online information for the FY ending in 2024 of New York City parishes stronger financially than St. Michael’s.

• St. Francis Xavier (Total Revenue: $3.1M; Archdiocesan Assessments: $0.494
• St. Ignatius Loyola (Total Revenue: $4.45M; Archdiocesan Assessments: $0.232
• Blessed Sacrament (Total Revenue: $1.75; Archdiocesan Assessments: $0.161
• Epiphany (Total Revenue: $1.15; Archdiocesan Assesssment: $0.601

Now there may be finer distinctions behind these numbers: both St. Ignatius Loyola and Blessed Sacrament parishes have or had viable parochial schools that may not have been consolidated with the Archdiocesen-wide effort. As to Epiphany, the pastor notes:

This year, for the fiscal year ended August 31, 2024, we incurred a deficit of $383,713, mainly be-
cause of an extraordinary assessment from the Archdiocese in the amount of $500,000 to carry
on with its charitable works. Thankfully, most of this was covered by several generous supporters
who included Epiphany in their final testaments (bequests). Obviously relying on bequests is not
a sustainable way forward.

(The assesssment, as noted above, is $600,000. And a special assessment for “charitable works” seems very odd. I wonder what the deceased donors would think if they knew their bequests were being used to cover a current operating deficit – created by the Archdiocese?)

Sources:

1. St. Francis Xavier 2024 Annual Report
2. St. Ignatius Loyola 2024 Annual Report
3. Blessed Sacrament 2024 Financial Statements
4. Epiphany Church Financial Report 2024

(All acesssed 9/26/2025)