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The Feast of All Saints 2014 - the Angels

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From the Breviary according to the use of the Roman Curia, 1529, the continuation of the sermon for the fifth day in the Octave of All Saints:
To this day’s solemnity, dedicated to all the Saints, let us now call the heavenly and angelic spirits, who, knowing no fall or disobedience, stand in their numberless legions, looking upon the countenance of the divine majesty with clear and unfailing sight, sounding forth the harmony of an unending hymn, and the glory of the supreme and simple godhead. There the seraphim burn before Him, the Cherubim shine, the Thrones sit in judgment; there the exalted Dominations, that hold primacy among the great spirits in the halls of heaven, worship God. There the mighty order of Principalities holds sway over the host of heaven, there the Powers rule, and with burning zeal press down the necks of the princes of hell. There the glory of the blessed Virtues shines forth, and the magnificence of the Archangels, the lovely innocence of the Angels.

It is these who drive from us the assaults of the enemy, who proclaim to us the secrets of the divine will, strengthen our minds when we grow weak, and always pray for us before our Father in heaven. Upon us, therefore, is laid a great obligation to preserve our honest conduct in all places, since nowhere can we hide from the sight of such princes and guardians, and of the divine majesty.

The ceiling of the Baptistery of Florence, ca. 1240-1300. The Nine Choirs of Angels are depicted within the third octagonal band from the lantern; the Cherubim and Seraphim (not labelled) to either side of Christ, followed, in clockwise order, by the Thrones, Virtues, Principalities, Angels, Archangels, Powers, and Dominations.

Pontifical Vesture: Putting on the Full Armor of God (Guest Post)

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Courtesy of photographer and NLM reader Christopher Owens, we have a feature article on the traditional vesting prayers, as recently witnessed at the Pontifical Mass at St. Peter's celebrated by Cardinal Burke. (The vesting prayers themselves were published in Latin and English at NLM a few years ago by Gregory DiPippo, with his learned commentary.)
*          *          *
During the Solemn Pontifical Mass last week at St. Peter’s, I was remarkably struck by the image of the Bishop fully vested for liturgy, and, in this manner, leading his flock through the tumult of this world toward the heavenly gates. In the more ancient use of the Roman Rite, the Bishop wears the vesture fitting to all of the levels of orders, since, as Bishop, he possesses the fullness of orders.

As a photographer, I got the opportunity to witness up-close the vesting of His Eminence Raymond Leo Cardinal Burke, and the humility with which, as bishop, he submits himself to the Church’s liturgy in order to put on the full armor of God. Fortuitously, the epistle for this past Sunday, the 21st after Pentecost, was the passage from Ephesians, imploring the brethren to do likewise, to “put on the armor of God.” In this light, the cleric properly vested for the liturgy is an exemplar for us in our own daily spiritual battle. I thought I would share these photos with you, and the corresponding vesting prayers. (The prayers will be given here in English only; the Latin prayers may be found in the DiPippo article.)

The Buskins  Shod my feet, Lord, unto the preparation of the gospel of peace, and protect me under the cover of thy wings. (Ephesians 6, 15 and Psalm 60, 5)

When the Cappa is removed  Take off of me, Lord, the old man with his manners and deeds: and put on me the new man, who according to God is created in justice, and the holiness of truth. (Ephesians 4, 22 and 24)



When he washes his hands  Give strength to my hands, Lord, to wash away every unclean stain; that I may be able to serve Thee without defilement of mind or body.

At the Amice  Place the helmet of salvation, Lord, upon my head, to overthrow all the deceits of the devil, prevailing against the cunning of all enemies. (Ephesians 6, 17)

At the Alb  Wash me clean, Lord, and cleanse me from my sin; that I may rejoice and be glad unendingly with them that have washed their robes in the blood of the Lamb. (Psalm 50, 3 and Apocalypse 7, 14)

At the Cincture  Gird me, Lord, with the belt of faith, my loins with the virtue of chastity, and extinguish in them the humour of lust; that the strength of all chastity may ever abide in me.

When he receives the Pectoral Cross  Deign Thou, Lord Jesus Christ, to guard me, from all the snares of every enemy, by the sign of Thy most holy Cross: and deign Thou to grant to me, Thy unworthy servant, that as I hold before my breast this Cross with the relics of Thy Saints within it, so may I ever keep in mind the memory of the Passion, and the victories of the Holy Martyrs.

At the Stole  Restore to me, Lord, I beseech Thee, the stole of immortality, which I lost in the transgression of the first father; and, though unworthy I presume to approach Thy sacred mystery with this garment, grant that I may merit to rejoice in it forever.


At the Tunicle  May the Lord cloth me in the tunicle of delight, and the garment of rejoicing.

At the Dalmatic  Cloth me, Lord, with the garment of salvation, and the raiment of joy; and ever place upon me the dalmatic of justice.


At the Gloves  Place upon my hands, Lord, the cleanliness of the new man, that came down from heaven; that, just as Jacob Thy beloved, covering his hands with the skins of goats, and offering to his father most pleasing food and drink, obtained his father’s blessing, so also may the saving victim offered by our hands, merit the blessing of Thy grace. Through our Lord Jesus Christ, Thy Son, Who in the likeness of sinful flesh offered Himself for us.(Genesis 27, 6-29 and Romans 8, 3)


At the Chasuble  O Lord, who said: my yoke is sweet and my burden light: grant that I may be able so to bear it, so that I may be able to obtain Thy grace. (St. Matthew 11, 30)


At the Mitre  Place upon my head, Lord, the mitre and helmet of salvation; that I may go forth unhindered against the snares of the ancient foe, and of all my enemies. (Ephesians 6, 17)


At the Ring  Adorn with virtue, Lord, the fingers of my body and of my heart, and place upon them the sanctification of the sevenfold Spirit.

At the Maniple  I pray Thee , Lord, that I may merit to bear the maniple in lamentation; that with joyfulness I may receive a portion among the just. (Psalm 125, 67)


Guest author Christopher Owens is finishing his Master' Degree in Theology at the International Theological Institute in Trumau, Austria. He plans to continue his studies toward an STL in Thomistic Theology. You can see his photography work at http://cdo.photography/

The New Lumen Christi Hymnal - (A Great Catholic Hymn Book That Tells You Not to Sing Hymns at Mass!)

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The Lumen Christi Hymnal is the hymn book that those who chant the Office in English will have been waiting for. Here we have liturgical hymns appropriate for the Office, translated well into English so that they can be sung to the chant melodies from the Liber Hymnalis. There are hymns for Lauds, Vespers and Compline for a four-weekly cycle in ordinary time, as well as hymns that are proper to the seasons, the commons and to particular days. The translations are from a variety of sources including the 19th century Anglicans and more recently, the community of St Cecilia's Abbey at Ryde in the Isle of Wight. These hymns and melodies suit the Offices for which they were designed far more than devotional hymns, ancient or modern, that most psalter seem to want to direct you to.

One great advantage is that, as with the ancient Latin hymns, the pattern of the texts hardly vary. This means that even if I am not skilled at sight reading the music, provided I know even just one melody then I can sing many other hymns to that melody. This possibility of interchanging so many melodies and texts suddenly opens up the possibility of the musically challenged, like myself, being able to sing very quickly a hymn for each Office each day. As I learn more melodies I can gradually increase the variety so I don't need to bet bored, but I am not bound to know all tunes before I can sing each hymn. The General Instruction of the Liturgy of the Hours allows for flexibility in choosing the hymns for Offices (within defined limits) and their melodies, so one does not need to feel absolutely bound by the format what is given here. This makes it a very adaptable and therefore practical resource for those who are beginning to learn to sing the Office.

As with the Lumen Christi Gradual it is attractively bound, a pleasure to hold and handle and comes at the reasonable price of $14.95. It is relatively thin, so could easily fit into the racks on church pews without putting strain on the carpentry. All of this is, I hope, is going to make it something that will make it desirable to parishes and families.

The first section of the book contains what it calls devotional hymns - 'traditional hymnody that Catholics in the United States know and love'. Many of these are quite old (there are several medieval carols for example). Some are more modern. These the ones that are likely to be familiar to us as hymns sung at Mass. However, while it does acknowledge that it is not illegitimate to sing hymns at Mass, we are discouraged from doing so. The thoughtful introduction, written by Adam Bartlett, tells us that these 'devotional hymns are meant to assist individuals, families and communities in their private and devotional prayer, further connecting the grace and prayer of the liturgy with everyday life' and preparing us for a 'more fruitful participation in the liturgy'.

He expands on the place of hymns in the Roman Rite, and it is worth reproducing a section of this introduction.



'For Catholics, the hymn properly belongs to the Liturgy of the Hours, or Divine Office. Here, at the beginning of every hour, the Church places on the lips of all the faithful a hymn that reveals a particular dimension of the mystery of the hour, the day, the feast or the season. This hymn accompanies no other liturgical rite; the purpose of the hymn in the Liturgy of the Hours is for reflection on the poetic text, and an appropriation of the text from hands to lips to heart

'The Mass, however, contains fewer hymns in its proper structure. The model for the sung liturgy that the Church envisions includes the singing of the Order of Mass (the dialogues and the unchanging framework), the Mass Ordinary (Kyrie, Gloria, Creed, Sanctus and the Agnus Dei) and of the antiphons and psalms that form the Proper of the Mass (Entance Antiphon, Alleluia, Offertory Antiphon and Communion Antiphon). All of these chants, which are appointed by the Church can be found in the Roman Missal and the Graduale Romanum, and, by extension, in the Lumen Christi Missal and the Lumen Christi Simple Gradual.

'The antiphons and Psalms contained within the Propers of the Mass are best suited to the three Mass processions (the Entrance, Offertory and Communion). In each case, the antiphon is first intoned by the cantor, and is then repeated by all of the faithful or by the choir; then verses from the Psalm are sung by the cantor in alternation of the repeated refrain. In this way, the singing can be shortened or lengthened as needed, according to the length of the procession. Additionally, the faithful can sing the repeated refrain while observing and engaging in the ritual action taking place.

'This is one of the many reasons why the Eucharistic liturgy envisions the singing of the antiphons and Psalms at the Entrance, Offertory and Communion, as is seen in the first three options given for them in the General Instruction of the Roman Missal (see articles 48, 74 and 87). The fourth and final option for these chants is the singing of "another liturgical chant that is suited to the sacred action, the day or the time of year, similarly approved by the Conference of Bishops or the Diocesan Bishop" (see GIRM 48), which over the past 50 years has taken the form of a hymn.

'The practice of singing devotional hymns during the Mass processions is a custom that emerged well before the Second Vatican Council, and is one that the Council hoped would give way to truly liturgical singing, and to the singing of the Mass itself. The Council, desired for the assembly of the faithful to participate in a fully conscious and active way in the liturgy itself, not in devotions that stand in the place of actual liturgical texts and rites.'

The introduction also give clear explanations of how to sing the hymns. The music is presented in the five-line musical notation. I would have preferred that chant notation but found that inclusion of the familiar chant elements did help to make retain the intuitive aspects of chant notation that I like.








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The Feast of All Saints 2014 - the Patriarchs and Prophets

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From the Breviary according to the use of the Roman Curia, 1529, the continuation of the sermon for the fifth day in the Octave of All Saints:
Dearest brethren, because we cannot commemorate each individual among the different orders of Saints whose feast we keep today, let us briefly sum up the orders themselves. Of these, the first Saints were the Patriarchs, some of whom, approved (by God) for their faith, obedience and virtues, showed forth the majesty of the divinizing Trinity through the prophetic mystery of their earthly comportment. Others, delivered from servitude in Egypt, and brought forth by the Lord’s command to the root of the mountain of the Law, awaited the return of their leader, who had gone up to the top of that same mountain, and beheld the Lord’s glory. By this, we were given to understand that our Lord Jesus Christ, Who was longed for by the Patriarchs, foretold by the Prophets, prefigured by the fathers, awaited by the just, after His passion and death would ascend the seat of glory in the throne of the Father’s majesty. The most-blessed John the Baptist, who, as the link between the Law and grace, first proclaimed Him from the very womb of his mother, and then pointed Him out with his own finger, now contemplates Him as He rules triumphantly in heaven over all things.

A Deesis panel, (the upper part of an iconostasis), early 16th-century Russian, now in the Walters Art Museum in Baltimore, Maryland. (click image to enlarge) In the upper row, the Virgin and Child, surrounded by Prophets of the Old Testament holding scrolls with passages foretelling Christ’s birth: Habakkuk (?), Micah, Jeremiah, Moses, Daniel, David, Solomon, Jonah, Jacob, Isaiah (?), Gedeon, and Zechariah. Below, Christ seated on the throne of judgment, flanked by Saints entreating Him (hence the name of the motif “deesis - supplication”). On His right, the Virgin, St. Peter, Metropolitan Peter of Moscow, St. Sergius of Radonezh and St. George. On His left, John the Baptist, St. Paul, Metropolitan Alexis of Moscow, St. Cyril of Belozersk and St. Demetrius. Image from Wikimedia Commons.

An Interview with Peter Kwasniewski, On His New Book of Sacred Music

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Among his many other talents, Dr Peter Kwasniewski, who has made so many valuable contributions to this site over the last year and half, also composes sacred music of many different kinds. Complete information on the book itself, a number of audio samples of the compositions being performed, and ordering information are available at the website of Corpus Christi Watershed; the publication is also complemented by three full-length CDs containing recordings of nearly every piece, performed by Matthew Curtis of ChoralTracks. These recordings are intended primarily as aids in repertoire selection, and to assist in the learning of the pieces; links to purchase are given on the CCW page linked above.


Peter recently gave an interview to the Cardinal Newman Society about the book, which you can read in the entirety by clicking here. Here are some excerpts.

Could you tell us about your book Sacred Choral Works? What was the primary motivation behind it?

This new book, Sacred Choral Works, brings together my choral compositions from a 23-year period, that is, from 1990 to 2013. There are a total of 91 pieces—some are short psalm responses or Gospel acclamations for Mass, others are more extensive and demanding motets suitable for Offertory or Communion. To give a sense of the variety, the book includes several settings of the Mass Ordinary, doxologies, psalms, Marian pieces, six versions of the Tantum Ergo, an O Salutaris in English and in Latin, a number of English strophic hymns, Christmas, Lenten, and Easter music, a set of Holy Thursday antiphons for the washing of the feet, and three settings of the Reproaches for Good Friday. ...

Having sung many of these pieces with my own choirs over the years, I decided to publish Sacred Choral Works for choirs around the country that might be looking for beautiful and liturgically useful new music to add to their repertoires.There’s a vast amount of great choral literature—one could never exhaust it in many lifetimes—but, for one thing, much of it is extremely challenging, and, for another, I believe there’s an important place for fresh compositions that are nevertheless in profound continuity with the Catholic tradition.

How did your experiences as a student at Thomas Aquinas College (TAC) and The Catholic University of America (CUA), as well as teaching at several Catholic colleges, form you and impact your work?

From my high school years on, music has been a tremendous passion for me, and as I delve ever more deeply into the sphere of sacred music, my wonder and delight continue to grow. Thanks to a wonderful composition and conducting teacher I was blessed to study with in high school (it was an all-boys Benedictine school in New Jersey), I began to compose in a serious way around the age of 18, and by the time I was helping [to] direct the choir at Thomas Aquinas College, I’d written a number of Mass settings and motets, which had their first performances there.

It would be impossible for me to exaggerate the value for my musical life of all that I learned and experienced at TAC and later CUA. Although the primary goods I gained from both schools were academic or intellectual (and, of course, lifelong friendships), their environments were so full of vibrant cultural activity, particularly in service of the worthy celebration of the liturgy, that I simply couldn’t have grown the way I did without those special places. ...

What is the importance of sacred liturgy and its music?

... To me, it is quite simple: Our Lord Jesus Christ chose to give Himself and His divine life to us through the perpetual hymn of praise offered up by His Church and through the seven sacraments —above all, the Most Holy Eucharist, in which the Lord renews His perfect sacrifice to the Father and gives us Himself as our nourishment. We cannot have the Body and Blood of Jesus unless we have the Holy Sacrifice of the Mass. And if we are aware of the stupendous magnitude, the awesome, holy, divine, immortal, life-creating mysteries we are adoring and receiving in this Sacrifice, how could we not yearn to give to the Lord all that we can and the very best that we can—all that is within our hearts, of course, but also the “externals”: the most beautiful works of art, be it the church itself and its furnishings, the vestments and vessels, the ceremonies, the music? All should be noble, uplifting, harmonious, in a sacred style, in continuity with the Church’s tradition, pointing unambiguously to the transcendent, the heavenly, the eternal. This is what Catholics have always done (or at least aspired to do) until recent decades of amnesia, and we must hope, pray, and work to recover this supernatural common sense, if I may so call it. ...

What do you hope people will gain from Sacred Choral Works?

Naturally, I hope people will find in its pages well-crafted music that will enhance their choral repertoire for Mass and other devotions. The publisher and I took great pains with the beauty and clarity of the layout, providing translations of all Latin texts and organizing the pieces in a useful way—in the Table of Contents, by liturgical season or genre, and on the back cover, in alphabetical order for quick reference. ...

Do you have any other comments you would like to add?

The Catholic world has been much agitated by the scandalous nature of what occurred recently at the Extraordinary Synod. Believe it or not, there is a real connection between this scandal and the devastation that was visited upon the liturgy and its music after the Second Vatican Council. The common denominator is accommodationism—the belief that it is the Church’s responsibility to adapt herself to modern man, to adopt his ways of speaking, thinking, acting. This is a colossal dead end, whether in liturgy or in morality. The Church’s role is to preach the truth of the Gospel to sinners (i.e. all of us), and convert us to the Gospel, so that we are the ones who must change, who must be conformed to Christ. ...

Pontifical High Mass for the Feast of All Saints at Norwich Cathedral

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These photographs were taken at Pontifical High Mass at Norwich Cathedral on Saturday. Bishop Alan Hopes was the celebrant, and made history by being the first bishop to celebrate Pontifical High Mass at the throne in the Extraordinary Form in his own cathedral since the council. Furthermore, as the see of East Anglia was only restored in the 1970s, this was the first Pontifical High Mass celebrated there since 1558. Thank you to Juventutem London for the photographs - you can see the full set here. [Photos: Rebecca Keane]









The Feast of All Saints 2014 - The Apostles

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From the Breviary according to the use of the Roman Curia, 1529, the continuation of the sermon for the fifth day in the Octave of All Saints:
It is clear that the most-blessed Apostles of Christ are worthy of a special reverence, whom Christ deigned to have as His close friends above all others, and declare to them most clearly the mysteries of His words; not kings, not senators, not philosophers, but ordinary men, with no knowledge of scholarship, unlearned in grammar, not armed for disputations or puffed up with rhetoric. These did He enlighten with the lights of divine wisdom, and send into the world to preach the law of the Gospel to every creature, and to take like fish in the nets of faith men of very sort, even the kings and philosophers themselves. To these also He gave power over nature, that they might cure it; over demons, that they might cast them out; over the elements, that they might change them; over death, that they might restrain it; over Angels, that they might consecrate the body of the Lord; and that they might bond and loose souls, close and open heaven. And thus, from very few were multiplied the very great hosts of their successors, eloquent teachers (of the Faith). Their outstanding brilliance is declared with subtlety; and the nobility of the lowest sort of men is proclaimed by their great eloquence.

St Paul Preaching amid Ruins, by Giovanni Battista Pannini, 1735

Forty Hours at Holy Innocents NYC

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This coming weekend, from Friday, November 7th, 2014 at 6pm through Sunday, November 9th, 2014 at 10:30am, the Church of the Holy Innocents, New York will have the 40 Hours Devotion. (It will also be the first Friday all-night vigil).

The Mass of Exposition will be a Solemn Mass on Friday at 6pm and it will be the votive Mass of the Most Blessed Sacrament, accompanied by the procession of the Blessed Sacrament inside the church and by the singing of the Litanies of the Saints and other prayers for all ranks and ways of life in the Catholic Church.

All are invited to attend and celebrate with the community the news that the Church of the Holy Innocents will remain open, as well as to pray before the Blessed Sacrament. Deo gratias!


Even more beautiful photos from Populus Summorum Pontificum

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A reader has sent in a link to a really stunning set of photos which were taken at the Populus Summorum Pontificum Pilgrimage to Rome recently. The photos are by Emanuele Fiocchi and give a wonderful sense of what it must have been like to be there. You can see the full set here, but I have posted a selection below in no particular order which give a general flavour. Readers will no doubt be able to identify some of those pictured - I'm pretty sure I spotted Fr Z!


















Chant Workshop: Columbus, Ohio - November 14 and 15, 2014

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For those in the Columbus, Ohio area, I'd encourage you to learn about the church's preferred form of liturgical music, gregorian chant! I sang under the skillful direction of David Hughes earlier this year, and I'm confident you will learn a lot from him as well!

November 14-15 Gregorian chant workshop at St. Patrick Church, Columbus, Ohio

A Gregorian chant workshop will be held by David J. Hughes at St. Patrick, 280 N. Grant Ave., Columbus, OH, on Friday, November 14, and Saturday, November 15, 2014. Sessions regarding the structure of the Mass and chant notation will be provided for beginners and experienced learners.

Schedule
The public is also invited to attend the following free sessions:
Friday, November 14, 7pm: Vespers followed by a short panel discussion.
Saturday, November 15, 9am: Lauds.
Saturday, November 15, 5pm: Vigil Mass followed by 30-minute organ postlude.
Sunday, November 16, 12pm: Mass with choir and schola.
Sunday, November 16, 5:30pm: Lecture followed by Vespers at 7pm.

For more information, see the attached pdf, go to the parish website, or contact the parish office at (614) 240-5910.

About the Instructor
David J. Hughes is a composer, organist, and conductor whose work is shaped by a fascination with the role of plainchant in the sacred liturgy. He is Organist & Choirmaster at St. Mary Church in Norwalk, Connecticut, where he directs the professional St. Mary’s Schola Cantorum for a weekly Solemn Mass in the Extraordinary Form of the Roman Rite (Missal of 1962), the volunteer St. Mary’s Choir for the Mass according to the Roman Missal of 2002, and several other ensembles. He oversees the Student Schola, a comprehensive program of musical education for children, as well as serving on the faculty of Regina Pacis and Cardinal Newman Academies in Norwalk. He founded and directed for a number of years the Sleepy Hollow Schola Cantorum, which sings for the Latin Mass in Sleepy Hollow, New York. In demand as an instructor of Gregorian chant, he has workshops, clinics, and recitals scheduled this season throughout the U.S. Mr. Hughes is a member of the board of the Church Music Association of America, and serves as a chant instructor and the director of new music at the CMAA’s annual Summer Music Colloquium. He is director of music foral Roman Forum Summer Symposium at Gardone Riviera, Italy. Mr. Hughes’ composition teachers have included Ruth Schonthal and John Halle, and he has studied organ with Paul Jacobs and Daniel Sullivan. A native of Stamford, Connecticut, Mr. Hughes is a graduate of Yale College.

The Feast of All Saints 2014 - The Martyrs

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From the Breviary according to the use of the Roman Curia, 1529, the continuation of the sermon for the fifth day in the Octave of All Saints:
The blessed Martyrs of Christ, armed with the shield of the true faith and girt with the armor of God, had charity as their weapons against the traps of the devil; they set against him patience as their wall, truth as their shield. Those whom outwardly they rebuked for their perfidy, as they patiently bore with them, inwardly they lovingly helped with their prayers, they might be saved from the coming wrath, admonishing them, that they might grow wise to the snares of the devil, by which they were held captive, and be converted to Christ, the true God, whose faith and worship they persecuted. But those whose salvation the martyrs sought, laid impious hands upon sheep most meek, dragging them off to guards, and kings and governors, and torments for the sake of Christ’s name; and strengthened by Him, they were immediately crowned.

A procession of virgin-martyrs holding their crowns, from the Basilica of Sant’ Apollinare Nuovo in Ravenna, ca 520 A.D.

Pontifical Requiem at the Throne - Madison, WI

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This past Monday evening, Bishop Robert C. Morlino celebrated a Pontifical Requiem Mass at the Throne for the deceased priests and bishops of the Diocese of Madison, WI. A local group of singers sang Victoria's Requiem for 4 voices.

Prayers at the foot of the altar

Elevation
The schola cantorum

Communion

Homily, just before the absolution at the catafalque


The Poverty of the Church and the Beauty of the Liturgy

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Dino Marcantonio, the president of the Catholic Artists Society, has alerted me to the available audio of a recent talk given by Fr. John Saward (Oxford) that will be of interest to readers. "The Poverty of the Church and the Beauty of the Liturgy" was an address given at the October event sponsored by the Catholic Artists Society, in conjunction with the Thomistic Institute and the Catholic Center at NYU.

The next lecture in the series is tomorrow, by Ryan N.S. Topping of St. Thomas More College - "The Artist After God: A History with a Lesson." It will be at 7:30 at the Catholic Center at NYU (238 Thompson St.). The talk is followed by sung compline.



The Octave of All Saints 2014 - The Confessors

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From the Breviary according to the use of the Roman Curia, 1529, the conclusion of the sermon for the fifth day in the Octave of All Saints:
The blessed Confessors of Christ, having become the columns of the churches, set upon the foundation of the Apostles and Prophets, outstanding in the excellence of their merits, most glorious for the fame of their miracles, built the whole fabric of the growing Church by the subtlety of their preaching and teaching, stronger and higher than that useless might of giants that once raised up the tower of confusion to the heavens. For the latter had “bricks in place of stones, and slime in place of mortar”, (Genesis 11, 3) but the former had holy souls in place of stones, and charity as the glue, and the Holy Spirit’s grace for mortar. Of these truly should it be said, “Blessed are the clean of heart” (Matthew 5, 8), and therefore they shall see God forever.

St Martin of Tour Heals the Possessed - stained glass window from the Cathedral of Tour (image from wikipedia)
From a sermon of St Asterius of Amasea (ca. 350-410): Sermon X on the Holy Martyrs (Patrologia Graeca XL, col. 321 D et seq.)

We do not adore the martyrs, but we hold them in honor as the true worshippers of God. We do not worship men, but we admire them, who in times of persecutions, nobly worshipped God. We place (their relics) in beautiful vessels, and raise up houses around their resting places, magnificent in their decorations, that we may zealously honor those who died nobly. Not without reward do we show them this zeal; rather, we enjoy their patronage before God. For since our prayers are insufficient to move God in time of need and difficulty, (for our supplication does not call Him to our aid, but rather reminds Him of our sins), therefore we flee to our fellow servants who are beloved of the Lord, that in their righteousness, they may heal our trespasses.

The relic chapel of the Cathedral of Naples:



An Ordination and First Mass - Silverstream Priory

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When I see reports of ordinations such as the one I'm covering here, it always warms my heart to see more Masses celebrated with a spirit of continuity, along with beautiful vestments, and even beautiful worship aids. Dom Benedict Andersen, OSB, of Silverstream Priory, was ordained in the Ordinary Form on the feast of All Saints in Ireland, and celebrated his first Mass in the Extraordinary Form the following day. Congratulations to Dom Benedict on the occasion of his recent ordination to the priesthood.
Another often neglected area for beauty is the worship aid. They are often desired for special Masses. I highly commend him for the attention to detail that was paid to the beauty of the worship aids. Below the liturgy photos, you can see an example of some of the beautiful pages, and in particular, beautiful typesetting of the chant.

Ordination Mass







First Mass







Worship Aid Examples





Dom Mark Kirby on Lex orandi, lex credendi, lex vivendi

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Fr. Kirby (right) with a monk and a mascot
Dom Mark Kirby, the Prior of Our Lady of the Cenacle Monastery (a.k.a. Silverstream Priory), has written a brief but magnificent meditation on the unbroken and unbreakable triple cord that binds lex orandi or the law of our praying with the lex credendi or law of belief and the lex vivendi or the law that governs our way of living. He rightly notes that these three are not democratically interchangeable but follow a definite hierarchy.
1. The lex orandi is the enactment of the sacred liturgy; it is composed not only of texts, but also of the whole complexus of sacred signs, gestures, and rites by which, through the mediating priesthood of Jesus Christ, men are sanctified and God is glorified. The sacred liturgy itself (being the Holy Sacrifice of the Mass, the other sacraments, the Divine Office, and the various rites and sacramentals found in the Church’s official liturgical books) is the Church’s theologia prima. It is in the sacred liturgy and though it that the Church receives her primary theology. The primary theology of the Church is a gift received from above, according to the word of Saint James: “Do not err, therefore, my dearest brethren. Every best gift, and every perfect gift, is from above, coming down from the Father of lights, with whom there is no change, nor shadow of alteration” (James 1:16–17). The Church’s primary theology is not something invented by learned men; it is found in the givenness of the liturgy, the primary organ of the Church’s authentic tradition.
          2. The lex credendi is the articulation of what is already given, contemplated, and celebrated in the lex orandi. The Church’s doctrine emerges in all its shining purity — in the veritatis splendor— from the wellspring of her liturgy. Catholic doctrine, the Church’s theologia secunda, is the fruit of her liturgical experience. The sanctuary precedes the aula of theological discourse; the altar confers authority upon the academic chair. A theological discourse at variance with the lex orandi will be flawed and lifeless. I am sure that His Eminence, Cardinal Burke, would agree that when he speaks of the doctrine of the Church, he is referring to the authoritative teaching that is grounded in, and shaped by, the liturgy of the Church, her lex orandi.
          3. The lex vivendi is the Catholic moral life, a life quickened by the theological virtues, a life in obedience to the divine commandments, characterized by the cardinal virtues, illumined by the Beatitudes, enriched by the Seven Gifts of the Holy Spirit, and displayed in the Holy Spirit’s Twelve Fruits. The lex vivendi pertains to all that teaches men to live rightly, to every ethical and social question, and to the pursuit of that holiness that already we contemplate in the saints set before us by the Church.

Special Veterans' Day Requiem Mass in the Ordinariate Use, November 11

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From our friends at St. Gregory the Great Catholic Church in Stoneham, Massachusetts:

2014 marks the hundredth anniversary of the start of the conflict originally called the Great War or the War to End All Wars; from 1919 until 1954 “Veterans Day” was “Armistice Day” because World War One ended on November 11th, 1918. To commemorate both these events a Solemn High Requiem Mass with a Special Intention for all touched by war, especially the dead of the Great War, 1914 – 1918, will be celebrated by Saint Gregory the Great Ordinariate Catholic Church Tuesday, November 11th at 7:30 PM at Saint Patrickʼs Church, 9 Pomeworth Street, Stoneham. All are invited to attend; a reception will follow. Traditional black vestments will be worn by the Priest, Deacon, and Subdeacon; the solemn Dies Irae (Day of Wrath) will be chanted (no longer required at funeral Masses, it is now more familiar from its use in Berliozʼs Symphonie Fantastique and many, many horror films); and a selection of the hymns chosen for the interments of the Unknown Warrior in Westminster Abbey (in 1920) and the Unknown Soldier in Arlington Cemetery (in 1921) will be sung to organ accompaniment. The vestments, ceremonial, and many of the prayers will be familiar to older Catholics or those who attend the Traditional Latin Mass; however the prayers wonʼt be in Latin but Elizabethan English, for this Mass will be in the Ordinariate Use, a unique liturgy approved by the Vatican in 2013.

The Ordinariate is a new element of the Catholic Church set up by Pope Benedict in 2009 as a response to requests from groups of Anglicans and Episcopalians around the world who (like Stonehamʼs parishioners at Saint Gregory the Great) wanted to undo Henry VIII's break with Rome while retaining elements of their 500-year heritage. Many distinctive features of the Requiem Mass on November 11th in the Ordinariate Use will be the result of this unique, centuries-long blending of Catholic and Anglican traditions. Saint Gregory the Great has been warmly received by Stonehamʼs pastor Fr. Mario Orrigo and the people of Saint Patrickʼs parish, where the young community has made its home since July.

As he prays for all those touched by war Saint Gregoryʼs Pastor, Jürgen Liias, will be praying for his own parentsʼ souls as well, for their lives were shattered by World War Two. Born in Germany after the war he came to the United States with his mother and father — a German and an Estonian — as Displaced Persons in 1952; they were given a home at an Episcopal Rectory in Charlestown. During almost three decades of his 40-year career as an Episcopal parish priest in the Boston area he was drawn towards Catholicism; the creation of the Ordinariate convinced him the moment to become a Catholic had arrived. He entered the Church as a layman and was Ordained a Catholic Priest of the Ordinariate in 2012.

Saint Gregory the Great offers a weekly Mass in the Ordinariate Use incorporating the Consecration and Offertory Prayers of the Traditional Latin Mass and some of the most beloved prayers from the Book of Common Prayer, all in reverent and beautiful Elizabethan English. Much of the Mass is sung, including traditional hymns with organ; lasts about an hour and a quarter; and is celebrated with Priest and People facing East. Coffee and light refreshments follow. Ordinariate Use Catholic Mass. Every Sunday, 9:30 AM; Saint Patrickʼs lower church, 9 Pomeworth Street, Stoneham. For further information, visit www.saintgregoryordinariate.org or write the parish verger at office@saintgregoryordinariate.org.

Organic: Endangered

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In conversations on the liturgy, people often freely use the word “organic” to describe the kind of change that is agreed to be legitimate, necessary, and good, and to distinguish it from the violence of artificial alteration on the basis of ideology. But have we reflected sufficiently on what is meant by “organic”? For the following thoughts on the matter, I am indebted to an email exchange with a reader this past summer, which also inspired my earlier piece on Permanence and Change in the Liturgy.

There has been an increasing loss of any sense of the organic. The scientific, mechanistic mentality not only produced the age in which we live, but now shapes our way of interpreting the world. We rarely have to wait for fruit out of season; we live in enclosed, controlled environments, from little boxes on wheels where we are transported out of contact with the elements to stationary boxes we inhabit and work in. For most of us, everything is instant and prepared for our immediate consumption—food, entertainment, and even knowledge (not wisdom, but “brain content”). Even human relationships become subject to the same expectations. Very few people have had to wait for 60 or 75 days before they can harvest something to take to their table and eat. Many do not really prepare their own food, let alone provide the direct means to heat their homes or water or food, or appreciate clean potable water that they did not have to carry from an outside source. The things that really sustain us are far removed from our regular experience.

In short, we do not have to wait for things to grow; change based on my perceived wants or needs is expected to be instantaneous or nearly so; and the main metaphor we use to describe ourselves and our work is that of the machine that “runs” rather than the living thing that grows. But what is the contrast between the organic and the mechanical? One “takes” time and the other “makes” or saves time. But time is just a constant, is it not? How we use it affects our perception and appreciation of it, or our irritation and frustration with it. The farmer is not impatient with the wheat for taking its time, because he knows it must do so and cannot be rushed. The businessman is perhaps impatient with the train because it is a few minutes late and he is “running behind.” Time is (at least in part) in our perception, and a long time or a short time is entirely relative. Important, complex, personal, beautiful, or mysterious things should and often must take considerable time, and they will never save us time. Only a fool would think that we can find shortcuts. Or rather, when we make the shortcuts, we find that we have bypassed the experience.

Organic matter is never preserved unchanged. We attempt to preserve things that are dying or in danger of passing away and disintegrating. But organic things have a cycle all their own, living things have a cycle programmed into their very DNA—a component lacking in machines. Part of the organic development is the death of the plant itself, and, over its lifetime, the death of portions of it seasonally. The fig tree has to produce fruit to ensure the continuation of figs in the world. When the plant is not balanced or past its prime, it will not bear fruit but put its energy into the leaves and stalks. The expert vinedresser prunes, sometimes severely, in order that the vine may continue to produce good, healthy, abundant fruit. An inexperienced or careless gardener, in contrast, will often cut the plant back to where its very survival is suspect. It takes a great deal of patience and care to bring the plant back to life from its seemingly dead state and build it up so that it can once again produce fruit. For many people, however, when something appears dead or broken, it is tossed out. We just get a new one, an improved version.

The early liturgical reformers such as Romano Guardini and Josef Jungmann were asking how one might prune the vine of the glorious and very ancient Roman liturgy so as make it more healthy and more vibrant, renewing in it the capacity to transmit life and sustain vigorous growth and production. Did they arrive at prudent ways to do that? And even if they did, were they not elbowed out of the way by the careless, impatient gardeners who began to cut away until there was little left but the stump? And then the inept gardener did little to tend the plant, adding on a prosthesis instead of living grafts. Indeed, it is quite as if the gardener had decided to become a mechanical engineer, replacing the plants with machines that, externally, performed similar tasks: they unfolded pretty blooms at certain times of year, they released perfumes, they slowly rotated as the sun rotated, they registered temperature and hydration. But they were not alive. And the bees knew it. They never came to visit these fabricated flowers that could offer them no pollen.

Regular Dominican Rite Mass in Rome

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This news for readers living in Rome or visiting there while traveling. Fr. Pius Pietrzyk, O.P., informs me that the traditional Dominican Rite Mass is now celebrated weekly at the Roman basilica of San Clemente, on Saturdays at 9:30 a.m.  Note, however, that there will be no Mass on Saturday, December 27.

San Clemente has spectacular mosaics (see image to right) and the excavations under it include what is believed to be the House Church of St. Clemente (1st century). San Clemente, home of the Irish Dominicans in Rome, is located at Via Labicana, 95, just up from the Colosseum toward the Lateran.  The Mass schedule for San Clemente can always be checked here.  

I also remind readers that the next Dominican Rite Mass in the Bay Area will be at St. Albert the Great Priory, December 6, at 10 a.m.  This will be the Mass for the monthy First Saturday devotion, and the plans are for a Solemn Mass.

Sacra Liturgia USA 2015 - June 1-4, 2015, New York - Save the Date!

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Continuing the work of Sacra Liturgia 2013 (organized by Bishop Rey of Fréjus-Toulon and held in Rome), Sacra Liturgia USA 2015, an international conference on liturgical formation in light of the new evangelization, seeks to support the Church's saving evangelistic and catechetical mission as well as the continued revitalization of the liturgical life of the Church. The conference will take place in New York from June 1-4, 2015.

More information coming soon. Stay tuned to updates at the Facebook page
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