September 2018

Bishop’s Monthly Letter
My dear Fathers, This year we are marking Blessed Paul VI’s Encyclical “Humane Vitae”, the courageous and also controversial document that gave clear guidance to population control through the use of contraceptives. Fifty years ago, there was so much criticism from different quarters about this important encyclical. It was written at a time when the sexual revolution was taking its toll on many young people and married couples.
Economists of the time were also speaking strongly about the “Population explosion”, and the danger of over population in many countries. However, fifty years after “Humane Vitae”, we find that it has been a prophetic document in many ways. A sex-rampart society has brought about in its wake so much disillusionment and erosion of morality. In many countries the use of artificial contraceptives has resulted in many problems such as a sudden and dramatic decrease in birth-rate and the use of artificial contraceptives has made many women sterile. It is therefore, important that we reread and reflect profoundly on the teachings of this encyclical.
We realize it has proved right what Blessed Paul VI had called for, prophetically, a deeper study of natural methods regulating of births and methods of birth control that do not interfere with the relationship between the couple and natural procreation. This encyclical has made us realize that however unpopular a teaching may sound that it is in the best interest of not only Catholics but of, mankind in general.
I wish to thank all of you and very specially, our preacher of our Annual Retreat, Fr. Alvin Peter. It was appreciated by all participants. If the clergy of the diocese and the Bishop make their Annual Retreat and monthly Recollections, regularly and fervently, the diocese will grow from strength to strength as saintly priests help our flock to be a holy people.
We are deeply saddened about the latest news coming from the US regarding Pennsylvania Supreme court report on sex abuse in the Catholic Church. Even though the reports refer to abuse of children that allegedly took place before the year 2000, there is much to learn from the sad revelation. In order to heal the wounds and ensure that such tragedies will not be repeated, it is important to remedy the causes rather than merely look at the symptoms. In the aftermath of the Vatican II, the spirituality of many clergy diminished, traditional priestly practices such as the Divine Office, neglect of Daily Mass, personal prayer, devotion to our Blessed Mother and above all moral relativism did untold damage in weakening the priestly culture of spirituality. As these tragic events continue to wound the Church and cause so much damage to pastoral care and evangelization, we must wake up to the Lord’s call for deepening of our priestly commitment and spirituality.

As transfers have been now announced, I wish to take this opportunity to thank all those are due to take up new assignments, for their sense of dedication and commitment in the parishes and institutions where they have served. I admire the spirit with which new assignments have been accepted by all concerned. This sense of commitment is a great consolation and source of strength.

As announced earlier Rev. Fr. Augustine Vallooran V.C of Divine Retreat Centre—Chalakudy, Kerala , India will conduct a programme of renewal for the laity on the 9th of September, beginning at 9.00 am and concluding at 4.00 pm at Ampitiya Parish Church. There will be translation into Tamil and Sinhala and the concluding hour will be an inner healing service conducted by Rev. Fr. Augustine Vallooran V.C. There will be also a Holy Mass during the sessions. I wish to urge all of you to organize your faithful to attend this programme as it is an important part of our faith renewal this year.
The 150th year celebration of Pontifical Holy Childhood Society will be held on the 29th of September at St. Joseph’s College Auditorium in Colombo. Our gathering of Holy Childhood children of the Kandy deanery was a beautiful experience. Our thanks are due in no small measure to our outgoing Diocesan Director—PMS, Rev. Fr. Timothy Gnanapragasam.

Wishing all of you God’s abundant blessings.
Yours devotedly in the Lord,
Bishop Vianney Fernando,
Bishop of Kandy

Bishop’s Engagements in September
1st 9.00 am -Confirmation Service at Padiwatte
2nd 10.00 am -Confirmation Service at Hatton
9th 9.00— 4.00 -Renewal Programme conducted by Rev. Fr. Augustine Vallooran V.C of Divine Retreat Centre at Ampitiya.
11th 6.00 pm -Interviews of Seminarians joining the Pre– Philosophate and their parents at the Minor Seminary
13th 6.00 pm -Diocesan Finance Committee meeting
15th 10.00 am -Golden Jubilee of Rev. Sr. Lalini RGS at Ave Maria Convent ,Negombo
16th 5.30 pm -Silver Jubilee of Priesthood of Rev. Fr. Dilan Fernando SSS, Provincial, at Bopitiya 18th , 19th , 20th -With major Seminarians at the Pastoral Centre, Wahacotte
20th 6.30 pm -Advisory Board Meeting at SETIK
22nd 8.30 am -Confirmation Service at Katugastota
23rd 10.00 am -Blessing of renovated Chapel at Loolcandera in the parish of Hewaheta
24th 10.00 am -Blessing of Chapel at Shanon in the parish of Hatton 4.00 pm -Blessings of new Chapel at Summerhill in the parish of Nuwara Eliya

Diocese of Kandy

1. Rev Fr. Anthony Fernando -Episcopal Vicar for Nuwara Eliya Vicariate and Residence at Hatton

2. Rev Fr. Bala Rajendram -Chancellor and Coordinator for all Diocesan and Regional meetings, ongoing formation programs and Notary for the Diocesan Tribunal

3. Rev. Fr. Edward Christy Fernando -Parish Priest, St. Xavier’s Church, Nuwara Eliya

4. Rev. Fr. Edwin Rodrigo -Parish Priest, Infant Jesus Church, Battalgala

5. Rev. Fr. Timothy Gnanapragasam -Spiritual Director, National Seminary, Philosophate

7. Rev. Fr. Joseph Miranda -Spiritual Director, St. Joseph’s Minor Seminary, Poornawatte, Kandy

8. Rev. Fr. Ivan Jayasundara -Parish Priest, Fatima Shrine, Padiwatte

9. Rev. Fr. Nerio Abraham -Parish Priest, St. Anthony’s Cathedral, Kandy

10. Rev. Fr. Colvin Fernandopulle -Parish Priest, St. Joseph’s Church, Gampola

11. Rev. Fr. Leslie Perera -Parish Priest, St. Anne’s Church, Hewaheta,Diocesan Director—PMS

12. Rev. Fr. Alvin P. Fernando -Parish Priest, St. Mary’s Church, Nawalapitiya

13. Rev. Fr. Newman Peiris -Parish Priest, Holy Cross Church, Hatton

14. Rev. Fr. Clement Jesudasan -Parish Priest, St. Mary’s Church, Tawalanthenna

15. Rev. Fr. Lakmal Perera -Parish Priest, St. Mary’s Church, Panwila

16. Rev. Fr. Roshan Claude Almeida -Rector, St. Joseph’s Minor Seminary, Poornawatte, Kandy

17. Rev. Fr. Charles Mariadas -Parish Priest, Holy Rosary Church, Bogawantalawa, Diocesan
Coordinator of Liturgy

18. Rev. Fr. A. Mathew – Parish Priest, St. Joseph’s Church, Maskeliya 19. Rev. Fr. Anton Gavasker – Parish Priest, St. Jospeh Vaz Church, Kadiyanlena

20. Rev. Fr. Roshan Dilrukshan – Parish Priest, St. Rita’s Church, Nanuoya

21. Rev. Fr. Anthony Marian SSS -Coordinator for Religious in the Diocese

Assistant Parish Priests

1. Rev. Fr. John Stephen – Asst. Parish Priest, St. Mary’s Church Nawalapitiya

2. Rev. Fr. Dilan Perera – Asst. Parish Priest, St. Patrick’s Church, Talawakelle

3. Rev. Fr. Leonard Wijeratne – Asst. Parish Priest, St. Anthony’s Cathedral, Kandy

4. Rev. Fr. Malith Prasad – Asst. Parish Priest, St. Xavier’s Church, Nuwara Eliya

5. Rev. Fr. Harshana Miranda – Vice Rector—Our Lady’s Upper School and Assistant at Hatton Parish during weekends

Diocesan Apostolates

1. Rev. Fr. Leslie Perera – Diocesan Director—PMS

2. Rev. Fr. Charles Mariadas – Diocesan Director—Liturgy

3. Rev. Fr. John Winston – Nuwara Eliya Vicariate— Catechetical Coordinator

4. Rev. Fr. Roshan Dilrukshan – Nuwara Eliya Vicariate— Family Coordinator

5. Rev. Fr. Surendra Pragash – Kandy Vicariate —Liturgy Coordinator

6. Rev. Fr. John Stephen – Kandy Vicariate— Youth Coordinator

7. Rev. Fr. Dilan Perera – Nuwara Eliya Vicariate —PMS Coordinator

With effect from 1st October 2018

Bishop Vianney Fernando Bishop of Kandy

Welcome to Rev. Fr. Charles Mariadas,
A warm welcome to you DEAR FR. CHARLES MARIADAS after a successful completion of your studies in Ireland and we wish you all the very best as you are to take up your assignments as the Parish Priest of Holy Rosary Church, Bogawantalawa.
May the Lord bless you abundantly and your new mission

The Bishop, Clergy, Religious and the faithful

We really thank you dear FR. TIMOTHY GNANAPRAGASAM for your committed and dedicated services to our diocese. We wish you God’s abundant blessings and guidance of the Holy Spirit on your new appointment as the Spiritual Director of the National Seminary, Philosophate.
The Bishop, Clergy, Religious and the faithful
W e thank you dear FR. DEVIN COONGHE, IVD (Former Parish Priest of St. Mary’s Church, Panwila) for your valuable and dedicated service to the faithful of Panwila parish and to our diocese for the last five years.
We pray that the good Lord may bless and guide you in all your future missions in God’s vineyard.

The Bishop, Clergy, Religious and the faithful

Revision of n. 2267 of the Catechism of the Catholic Church The death penalty is inadmissible

The clear and decisive words with which Pope Francis has repeatedly condemned the death penalty should also be reflected in the Catechism of the Catholic Church. In his speech last October, for the 25th anniversary of its publication, the Pontiff explicitly addressed the issue by affirming that the subject should find in the Catechism “a more adequate and coherent treatment”. In continuity with the previous Magisterium, in particular with the statements of John Paul ii and Benedict xvi, the Pope wanted to emphasize the dignity of the person, who must in no way be humiliated or ostracized: “It must be clearly stated that the death penalty is an inhumane measure that, regardless of how it is carried out, abases human dignity. It is per se contrary to the Gospel”.

With the new formulation of n. 2267 of the Catechism, therefore, the Church takes a decisive step in promoting the dignity of every person, whatever crime he or she may have committed, and explicitly condemns the death penalty. The formulation makes it possible to grasp some innovative amendments that pave the way for a more responsible commitment in the life of believers, especially in those numerous countries where the death penalty is still in force.

The text does not only refer to a “change in the awareness” that is increasingly manifested by the people and, in particular, by the young generations called to assume responsibility for a new culture in favour of human life. A careful reading allows us to verify how the Church in recent decades has made real progress in comprehending the teaching on the dignity of the person and, consequently, in reassessing her thinking on the death penalty.

Noting the change in the awareness of the Christian people is certainly a key aspect. Stressing that today states have at their disposal many defence systems to protect the population, and that forms of detention have been developed which exclude the danger and trauma of violence being done to innocent people is also a determining factor.

However, this is not enough. The new text of the Catechism states that in the light of the Gospel the Church teaches that “the death penalty is inadmissible because it is an attack on the inviolability and the dignity of the person”. This passage clearly demonstrates that we are dealing with a true dogmatic advancement with which a matter of the faith is clarified, one that has steadily matured to the point of making understood the unsustainability of the death penalty in our time.

The Congregation for the Doctrine of the Faith’s letter to Bishops introducing the new text of the Catechism, shows [the Congregation’s] concern to emphasize that the new content is in continuity with the previous Magisterium. One cannot but observe, however, that Pope Francis’ strong stance allows us to grasp the advancement that is being made. On the other hand, in his speech last October, the Pontiff — making his own the words of John xxiii in the inaugural address to the Second Vatican Council — expounded his thoughts with two verbs: to guard and to pursue.

To guard the sacred deposit of faith does not mean to mummify it, but to conform it ever more to its own nature and allow the truth of the faith to answer the questions of each generation. Tradition cannot be represented as a fly in amber, to use a colourful English expression. If that were the case, we would have destroyed it. Rather, the Church’s teaching of the faith is a proclamation, a vital word that challenges everyone, always and everywhere, to freely take a stance to undertake the transformation of the world.

Referring the matter of the death penalty to the perspective of the dignity of the person, Pope Francis therefore takes a decisive step in the interpretation of a long-established doctrine. It is a question of a development and an advancement in the understanding of the Gospel that opens horizons that have so far remained in the shadows. The history of the dogma does not proceed from discontinuity, but from continuity aimed at progress through harmonious development which dynamically brings forth timeless truth. The Church is well aware that there are always mixed feelings in the face of such violent and inhumane crimes that lead a legitimate authority to impose the death penalty. In defending the abolition of the death penalty, one certainly does not forget the suffering of the victims involved, nor the injustice that has been perpetrated. Rather, it is expected that justice take its own decisive step, not out of rancour and vengeance, but out of a sense of responsibility beyond the present moment. It is a perceptive glance that recognizes that conversion, repentance and the desire to start life anew cannot be taken away from anyone, not even from those guilty of the most serious crimes. Voluntarily taking a human life is contrary to Christian revelation. The challenge of the New Evangelization calls the Church to focus on forgiveness and redemption.
Rino Fisichella, President of the Pontifical Council for the Promotion of the New Evangelization
Taken from : L’osservatore Romano, Weekly edition, 3rd August 2018


HEAVY RAINS remind us of challenges in life; Never ask for a lighter rain; just pray to God for a better umbrella. That is the attitude! LIFE is not about finding the right person; but creating the right relationship. It’s not how we care in the beginning, But how much we care till the very end. SOME PEOPLE will always throw stones in your path. It depends on what you make with them; a wall or a bridge? Remember you are the architect of your life. SEARCH for a good heart, But don’t search for a beautiful face, ‘Coz beautiful things are not always good, But good things are always beautiful. IT’s not important to hold all the good cards in life; But it’s important how well you play with the cards you hold. OFTEN when we lose all hope and think this is the end, Remember GOD AND PRAY, It’s just a bend, not the end. ONE of the basic differences between GOD and HUMANS is, GOD gives, gives and forgives; But the HUMAN gets, gets, gets and forgets. Be thankful in life. IF you think it is your alarm clock that woke you up this morning, Try putting it beside a dead body; You will realise that it is the Grace of God that woke you up.

If you are grateful to God, let all who matter to you know that it is JUST BY THE GRACE OF GOD … That we are what we are, and What we have, today! HAVE FAITH … NEVER FORGET … GOD IS ALWAYS WITH US!

Pope Francis: Letter to the People of God Pope Francis has responded to new reports of clerical sexual abuse and the ecclesial cover-up of abuse. In an impassioned letter addressed to the whole People of God, he calls on the Church to be close to victims in solidarity, and to join in acts of prayer and fasting in penance for such “atrocities”.

Letter of His Holiness Pope Francis To the People of God
“If one member suffers, all suffer together with it” (1 Cor 12:26). These words of Saint Paul forcefully echo in my heart as I acknowledge once more the suffering endured by many minors due to sexual abuse, the abuse of power and the abuse of conscience perpetrated by a significant number of clerics and consecrated persons. Crimes that inflict deep wounds of pain and powerlessness, primarily among the victims, but also in their family members and in the larger community of believers and nonbelievers alike. Looking back to the past, no effort to beg pardon and to seek to repair the harm done will ever be sufficient. Looking ahead to the future, no effort must be spared to create a culture able to prevent such situations from happening, but also to prevent the possibility of their being covered up and perpetuated. The pain of the victims and their families is also our pain, and so it is urgent that we once more reaffirm our commitment to ensure the protection of minors and of vulnerable adults.

1. If one member suffers…

In recent days, a report was made public which detailed the experiences of at least a thousand survivors, victims of sexual abuse, the abuse of power and of conscience at the hands of priests over a period of approximately seventy years. Even though it can be said that most of these cases belong to the past, nonetheless as time goes on we have come to know the pain of many of the victims. We have realized that these wounds never disappear and that they require us forcefully to condemn these atrocities and join forces in uprooting this culture of death; these wounds never go away. The heart-wrenching pain of these victims, which cries out to heaven, was long ignored, kept quiet or silenced. But their outcry was more powerful than all the measures meant to silence it, or sought even to resolve it by decisions that increased its gravity by falling into complicity. The Lord heard that cry and once again showed us on which side he stands. Mary’s song is not mistaken and continues quietly to echo throughout history. For the Lord remembers the promise he made to our fathers: “he has scattered the proud in their conceit; he has cast down the mighty from their thrones and lifted up the lowly; he has filled the hungry with good things, and the rich he has sent away empty” (Lk 1:51-53). We feel shame when we realize that our style of life has denied, and continues to deny, the words we recite.

With shame and repentance, we acknowledge as an ecclesial community that we were not where we should have been, that we did not act in a timely manner, realizing the magnitude and the gravity of the damage done to so many lives. We showed no care for the little ones; we abandoned them. I make my own the words of the then Cardinal Ratzinger when, during the Way of the Cross composed for Good Friday 2005, he identified with the cry of pain of so many victims and exclaimed: “How much filth there is in the Church, and even among those who, in the priesthood, ought to belong entirely to [Christ]! How much pride, how much self-complacency! Christ’s betrayal by his disciples, their unworthy reception of his body and blood, is certainly the greatest suffering endured by the Redeemer; it pierces his heart. We can only call to him from the depths of our hearts: Kyrie eleison – Lord, save us! (cf. Mt 8:25)” (Ninth Station).

2. … all suffer together with it

The extent and the gravity of all that has happened requires coming to grips with this reality in a comprehensive and communal way. While it is important and necessary on every journey of conversion to acknowledge the truth of what has happened, in itself this is not enough. Today we are challenged as the People of God to take on the pain of our brothers and sisters wounded in their flesh and in their spirit. If, in the past, the response was one of omission, today we want solidarity, in the deepest and most challenging sense, to become our way of forging present and future history. And this in an environment where conflicts, tensions and above all the victims of every type of abuse can encounter an outstretched hand to protect them and rescue them from their pain (cf. Evangelii Gaudium, 228). Such solidarity demands that we in turn condemn whatever endangers the integrity of any person.

A solidarity that summons us to fight all forms of corruption, especially spiritual corruption. The latter is “a comfortable and self-satisfied form of blindness. Everything then appears acceptable: deception, slander, egotism and other subtle forms of self-centeredness, for ‘even Satan disguises himself as an angel of light’ (2 Cor 11:14)” (Gaudete et Exsultate, 165). Saint Paul’s exhortation to suffer with those who suffer is the best antidote against all our attempts to repeat the words of Cain: “Am I my brother’s keeper?” (Gen 4:9). I am conscious of the effort and work being carried out in various parts of the world to come up with the necessary means to ensure the safety and protection of the integrity of children and of vulnerable adults, as well as implementing zero tolerance and ways of making all those who perpetrate or cover up these crimes accountable. We have delayed in applying these actions and sanctions that are so necessary, yet I am confident that they will help to guarantee a greater culture of care in the present and future.

Together with those efforts, every one of the baptized should feel involved in the ecclesial and social change that we so greatly need. This change calls for a personal and communal conversion that makes us see things as the Lord does. For as Saint John Paul II liked to say: “If we have truly started out anew from the contemplation of Christ, we must learn to see him especially in the faces of those with whom he wished to be identified” (Novo Millennio Ineunte, 49). To see things as the Lord does, to be where the Lord wants us to be, to experience a conversion of heart in his presence. To do so, prayer and penance will help. I invite the entire holy faithful People of God to a penitential exercise of prayer and fasting, following the Lord’s command.[1] This can awaken our conscience and arouse our solidarity and commitment to a culture of care that says “never again” to every form of abuse.

It is impossible to think of a conversion of our activity as a Church that does not include the active participation of all the members of God’s People. Indeed, whenever we have tried to replace, or silence, or ignore, or reduce the People of God to small elites, we end up creating communities, projects, theological approaches, spiritualities and structures without roots, without memory, without faces, without bodies and ultimately, without lives.[2] This is clearly seen in a peculiar way of understanding the Church’s authority, one common in many communities where sexual abuse and the abuse of power and conscience have occurred. Such is the case with clericalism, an approach that “not only nullifies the character of Christians, but also tends to diminish and undervalue the baptismal grace that the Holy Spirit has placed in the heart of our people”.[3] Clericalism, whether fostered by priests themselves or by lay persons, leads to an excision in the ecclesial body that supports and helps to perpetuate many of the evils that we are condemning today. To say “no” to abuse is to say an emphatic “no” to all forms of clericalism.

It is always helpful to remember that “in salvation history, the Lord saved one people. We are never completely ourselves unless we belong to a people. That is why no one is saved alone, as an isolated individual. Rather, God draws us to himself, taking into account the complex fabric of interpersonal relationships present in the human community. God wanted to enter into the life and history of a people” (Gaudete et Exsultate, 6). Consequently, the only way that we have to respond to this evil that has darkened so many lives is to experience it as a task regarding all of us as the People of God. This awareness of being part of a people and a shared history will enable us to acknowledge our past sins and mistakes with a penitential openness that can allow us to be renewed from within. Without the active participation of all the Church’s members, everything being done to uproot the culture of abuse in our communities will not be successful in generating the necessary dynamics for sound and realistic change. The penitential dimension of fasting and prayer will help us as God’s People to come before the Lord and our wounded brothers and sisters as sinners imploring forgiveness and the grace of shame and conversion. In this way, we will come up with actions that can generate resources attuned to the Gospel. For “whenever we make the effort to return to the source and to recover the original freshness of the Gospel, new avenues arise, new paths of creativity open up, with different forms of expression, more eloquent signs and words with new meaning for today’s world” (Evangelii Gaudium, 11).

It is essential that we, as a Church, be able to acknowledge and condemn, with sorrow and shame, the atrocities perpetrated by consecrated persons, clerics, and all those entrusted with the mission of watching over and caring for those most vulnerable. Let us beg forgiveness for our own sins and the sins of others. An awareness of sin helps us to acknowledge the errors, the crimes and the wounds caused in the past and allows us, in the present, to be more open and committed along a journey of renewed conversion. Likewise, penance and prayer will help us to open our eyes and our hearts to other people’s sufferings and to overcome the thirst for power and possessions that are so often the root of those evils. May fasting and prayer open our ears to the hushed pain felt by children, young people and the disabled. A fasting that can make us hunger and thirst for justice and impel us to walk in the truth, supporting all the judicial measures that may be necessary. A fasting that shakes us up and leads us to be committed in truth and charity with all men and women of good will, and with society in general, to combatting all forms of the abuse of power, sexual abuse and the abuse of conscience.

In this way, we can show clearly our calling to be “a sign and instrument of communion with God and of the unity of the entire human race” (Lumen Gentium, 1). “If one member suffers, all suffer together with it”, said Saint Paul. By an attitude of prayer and penance, we will become attuned as individuals and as a community to this exhortation, so that we may grow in the gift of compassion, in justice, prevention and reparation. Mary chose to stand at the foot of her Son’s cross. She did so unhesitatingly, standing firmly by Jesus’ side. In this way, she reveals the way she lived her entire life. When we experience the desolation caused by these ecclesial wounds, we will do well, with Mary, “to insist more upon prayer”, seeking to grow all the more in love and fidelity to the Church (SAINT IGNATIUS OF LOYOLA, Spiritual Exercises, 319). She, the first of the disciples, teaches all of us as disciples how we are to halt before the sufferings of the innocent, without excuses or cowardice. To look to Mary is to discover the model of a true follower of Christ.

May the Holy Spirit grant us the grace of conversion and the interior anointing needed to express before these crimes of abuse our compunction and our resolve courageously to combat them.


Birth Days

04th -Tue – Rev. Fr. Shiwantha Rodrigo
07th -Fri – Rev. Fr. Denzil M. Perera
08th -Sat – Rev. Fr. Roshan Claude Almeida
10th -Mon – Rev. Fr. Saliya Wijesooriya
11th -Tue – Rev. Fr. Cecil Xavier
28th -Fri – Rev. Fr. Vincent Wijesuriya
– Rev. Fr. Sudath Rohana Perera


02nd -Sun – Rev. Fr. Locksley Peiris
10th -Mon – Rev. Fr. Clement Jesudasan
– Rev. Fr. Sudath Rohana Perera
– Rev. Fr. Dominic Sandanam
16th -Sun – Rev. Fr. Camillus Jansz
– Rev. Fr. Leslie Perera
– Rev. Fr. Saliya Wijesooriya
– Rev. Fr. Alvin Peter Fernando
27th -Thu – Rev. Fr. Eugene de Silva, OSB

04th -Tue – Rev. Fr. Claude Camillus Peiris
11th -Tue – Rev. Fr. D. A. Rosati, OSB
12th -Wed – Rev. Fr. Aiden de Silva, OSB
13th -Thu – Rev. Fr. D. N. Van Reyk, OSB
15th – Sat – Rev. Bro. D. C. D. Vincent, OSB
27th -Thu – Rev. Fr. Benedict Perera, OSB
28th -Fri – Rev. Fr. Maria Arickiam