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Articles on this Page
- 03/10/16--10:20: _ Dominican Rite Hol...
- 03/11/16--03:36: _Laetare Sunday 2016...
- 03/11/16--06:20: _Photopost Request: ...
- 03/11/16--11:00: _Sacred Concert in R...
- 03/12/16--04:15: _The Feast of St Gre...
- 03/12/16--12:30: _A Roman Pilgrim at ...
- 03/13/16--05:23: _March 12, 1939: The...
- 03/13/16--10:26: _The Church of St Gr...
- 03/14/16--02:03: _Recent Items of Int...
- 03/14/16--05:36: _Holy Week Schedule:...
- 03/14/16--06:00: _God as Fire
- 03/15/16--05:48: _New: Men's Holy Lea...
- 03/15/16--09:00: _Holy Week Schedule ...
- 03/16/16--03:19: _Passiontide 2016 Ph...
- 03/16/16--06:24: _Ave Maria Universit...
- 03/16/16--09:00: _Free Access to Back...
- 03/16/16--12:00: _Holy Week Schedule ...
- 03/17/16--06:36: _Passiontide 2016 Ph...
- 03/17/16--09:34: _Holy Week Schedules...
- 03/17/16--14:41: _More Holy Week Sche...
- 03/10/16--10:20: Dominican Rite Holy Week in Lugano, Switzerland
- 03/11/16--03:36: Laetare Sunday 2016 Photopost, Part 2
- 03/11/16--06:20: Photopost Request: Passiontide Veils
- 03/11/16--11:00: Sacred Concert in Rome, Wednesday, March 16
- 03/12/16--04:15: The Feast of St Gregory the Great 2016
- 03/12/16--12:30: A Roman Pilgrim at the Station Churches 2016 (Part 5)
- 03/13/16--05:23: March 12, 1939: The Coronation of Pope Pius XII
- 03/13/16--10:26: The Church of St Gregory the Great in Rome
- 03/14/16--02:03: Recent Items of Interest (Passion Sunday 2016)
- 03/14/16--05:36: Holy Week Schedule: Trinità dei Pellegrini in Rome
- 03/14/16--06:00: God as Fire
- At Super Isaiam 33, three reasons are given: fire purges, sets other things aflame, and condemns.
- At Super Hebraeos 12, lec. 5, where fire is said to have, among sensible things, more nobility, more brightness, more activity, more altitude, and more purifying and consuming power.
- At Super Isaiam 30, five reasons are given for symbolizing charity as fire: it illuminates, boils up or heats [exestuat], turns things towards itself, makes one ready to act, and draws upwards.
- Super Ieremiam 5 gives five reasons why the word of the Lord is said to be a fire: it illuminates, sets aflame, penetrates, melts, and consumes the disobedient.
- 03/15/16--09:00: Holy Week Schedule - St. Agnes Parish, St. Paul, MN
- 03/16/16--03:19: Passiontide 2016 Photopost - Part 1
- 03/16/16--06:24: Ave Maria University - Latin and Greek Summer Immersion Program
- 03/16/16--09:00: Free Access to Back Issues of SCL's Journal Antiphon
- 03/16/16--12:00: Holy Week Schedule - Holy Innocents, New York City
- 03/17/16--06:36: Passiontide 2016 Photopost - Part 2
- 03/17/16--09:34: Holy Week Schedules: Solemn Mass on Spy Wednesday in London
- 03/17/16--14:41: More Holy Week Schedules - Grand Rapids, Oxfordshire and Palo Alto
|From last year’s Passiontide photopost: Benediction at the Church of St Magdalene in Brighton, England.|
The church is located on the via Giulia, fairly close to the Ponte Sisto.
|From Westminster Cathedral.|
|A particularly nice display of relics.|
|At the entrance to a side chapel is an ancient Roman marble chair from the 1st century B.C. which is held by tradition to be the cathedra on which Pope Gregory sat when presiding at liturgies in the church.|
|On one of the sanctuary’s side walls is late-7th century icon of the Madonna and Child. Tradition claims that Saint Gregory prayed before this picture, and that the Madonna spoke to him.|
|At the end of the right side aisle is the Chapel of Saint Gregory; the altarpiece by Sisto Badalocchio shows Saint Gregory Inspired by the Holy Spirit. (1606)|
1. Another superb series by Fr Hunwicke, this time on “Diaconia in the Tradition of the Roman Church.” (part 1; part 2; part 3; part 4; part 5). “So, despite having no mandate from the Council to change the Church’s teaching on Holy Order as expressed in her lex orandi, the activities of the post-Conciliar liturgical ‘reformers’ offered us, as they so often did, an unedifying example of illiterate mischief. As so often, they gave us a sound lesson on how to eliminate babies without losing a single drop of bathwater.”
2. Dr Anthony Esolen (another writer whose every article is worth reading) : “The Catholic Church’s priest shortage crisis: a self-inflicted wound.”
3. Russell Shaw on the “Oppressive Splendor” of serving as an altar boy back in the day. “I suppose I have gotten more sophisticated about religion since then, but I doubt that the intensity of my faith has increased much.” (Inspired by a famous photograph of an altar-boy by Henri Cartier-Bresson.)
4. Yesterday was the Saturday of the Akathist in the Byzantine Rite. (This is one of several different akathist hymns to the Mother of God.)
5. Today is Passion Sunday; the Veil of St Veronica is exposed for the veneration of the faithful in St Peter’s Basilica after Vespers. (NLM article from 2012)
6. Recordings of the Passion Sunday liturgies from our friends of the Schola Sainte Cécile in Paris.
7. Two Monks Illustrate the Bible. Part of a very funny series in which two monks discuss the contents of their manuscript illuminations.
8. A Different Kind of New Order (Just for laughs; completely irrelevant to liturgy, but one of my favorite songs of all time.)
Palm Sunday (March 20) - 9 a.m. Low Mass
10:30 a.m., Blessing of the Palms, Procession and Pontifical Mass celebrated by H.E. François Bacqué, titular archbishop of Gradisca, nuntio emeritus to the Netherlands.
6:30 p.m. Low Mass
Holy Monday, Holy Tuesday and Spy Wednesday (March 21-23) - 6:30 p.m. Low Mass
Spy Wednesday - 8:30 p.m. Tenebrae
Holy Thursday (March 24) - 3:00 p.m. Stations of the Cross
6:30 p.m. Solemn Mass of the Lord’s Supper
8:30 p.m. Tenebrae (after the Solemn Mass)
Good Friday (March 25) - 6:30 p.m. Solemn Liturgy of the Passion
8:30 p.m. Tenebrae
Holy Saturday (March 26) - 9:00 p.m. Easter Vigil
Easter Sunday (March 27) - 9 a.m. Low Mass
11:00 a.m., Solemn Mass of the Resurrection of the Lord
6:00 p.m. Vespers
6:30 p.m. Low Mass
A good opportunity is rapidly approaching: I refer to the great Easter Vigil with its kindling of the new fire and the lighting of the Paschal candle. We have probably all heard some reference in homilies to fire and light, but it seems to get stuck in generalities, which have the effectiveness of clichés. Why not follow in the footsteps of St. Thomas Aquinas and ponder the deep symbolism behind fire — particularly, the reasons why God Himself is compared with fire? In his Scripture commentaries, the Angelic Doctor frequently comments on why God and His action are compared with fire.
The most ample comment on the symbolism of fire for God comes from Thomas's Commentary on Isaiah, chapter 10:
Take note on those words, and He will be a light to Israel in fire, that our God is called ‘fire’ [for four reasons]. First of all, because it is subtle; and regarding this He is called subtle, [first] as regards substance, for He is called ‘spirit.’ Jn. 4: “God is spirit.” Secondly, as regards knowledge, because He is capable of penetrating. Heb. 4: “The word of the Lord is alive and active, more penetrating than any sword.” Thirdly, as regards appearance, because He is invisible. Job 28: “Whence therefore [is your] wisdom?”, and the same below: “It is hidden from the eyes of all the living.” Or Job 36: “All men [see him, every one beholds from far off],” etc.On this (unofficial) octave day of the feast of St. Thomas, it is good to be reminded again, through such exquisite texts that demonstrate an Augustinian mastery of exegesis and lay out for us a feast of mutually illuminating cross-references, that the Angelic Doctor was, and saw himself as, primarily a commentator on Scripture, a Magister Sacrae Paginae, a teacher of the sacred page. The rest of his eminent intellectual activities flowed from the systematized lectio divina of the schools. This may also suggest a kind of reconciliation between preaching on the lectionary and preaching on the liturgical rites and symbols. In the end, those rites and symbols are themselves rooted in Scripture, and Scripture, in turn, is powerfully illustrated and enacted by them. Expounding the meaning of the liturgy is therefore not opposed to reflecting on the readings but is the essential context for it.
The second reason is that it is bright. Now, that He is bright is evident first from the fact that He makes something manifest to the intellect. Ps. 35: “In your light we shall see light.” Secondly, because He delights the affection. Tob. 5: “what kind of joy is there for me, for I sit in darkness and I do not see the light of heaven?” Thirdly, because He directs one’s acts. Below, c. 60: “The nations shall walk in your light, and the kings in the splendor of your rising.”
The third reason is that it is hot; and this, first, because He vivifies. Job 39: “you perhaps will warm them in the dust?” Lam. 1: “From above He has sent fire into my bones and has chastised me.” Secondly, because He cleanses. Eccl. 38: “the vapor of the fire wastes his flesh, and He fights with the heat of the furnace.” Thirdly, because He devastates. Dt. 32: “A fire is kindled in my wrath, and shall burn even to the lowest hell.”
The fourth reason is that it is light; and this, first, on account of motion [towards the end], because “the Lord made everything for the sake of Himself” (Prov. 16). Secondly, on account of His place, because “He dwells in the heights” (Ps. 112). Thirdly, because of His mode of unmixedness. Wis. 7: “[for wisdom is more active than all active things] and reaches everywhere by reason of her purity, for she is a vapor of the power of God [and a certain pure emanation of the glory of the almighty God, and therefore no defiled thing comes into her].”
|Moses and the Burning Bush (from Notre Dame in Paris)|
 Super Rom. 8, lec. 7 (Marietti, 127): “Hic enim amantium mos est, ut amorem suum silentio tegere nequeant: sed necessariis suis et charis asserunt et produnt, et flammas suas infra pectus cohibere non possunt. Enarrant ea frequentius, ut ipsa assiduitate narrandi amoris sui solatium capiant, et refrigeria immensi ardoris assumant.”
 Super Rom. 12, lec. 2, §988: “Procedit autem fervor ex abundantia caloris, unde fervor spiritus dicitur, quia propter abundantiam divinae dilectionis totus homo fervet in Deum” (Marietti 1:183). At ST I.108.5, Thomas gives as the first reason why the seraphim are named from fire: “Primo quidem, motum, qui est sursum, et qui est continuus. Per quod significatur quod indeclinabiliter moventur in Deum.”
 Super Isaiam 10 (28:76.330–63): “Nota super illo uerbo Et erit lumen Israel in ignem, quod Deus noster dicitur ignis primo quia subtilis; et quantum ad hoc dicitur subtilis quantum ad substantiam, quia dicitur spiritus, Io. IV «spiritus est Deus»; secundo quantum ad scientiam, quia penetrabilis, Heb. IV «Viuus est sermo Dei et efficax et penetrabilior omni gladio ancipiti»; tertio quantum ad apparentiam, quia inuisibilis, Iob XXVIII «Vnde ergo sapientia?», et infra eodem «Abscondita est ab oculis omnium uiuentium», uel Iob XXXVIII: «Omnes homines».
Secundo quia lucidus: quod autem sit lucidus, patet primo quia manifestat quantum ad intellectum, Ps. «In lumine tuo uidebimus lumen»; secundo quia delectat quantum ad affectum, Tob. V «quale gaudium est michi, qui in tenebris sedeo et lumen celi non uideo?»; tertio quia dirigit quantum ad actum, infra LX «Ambulabunt gentes in lumine tuo et reges in splendore ortus tui».
Tertio quia calidus: et hoc primo quia uiuificat, Iob XXXIX: «Tu forsitan in puluere calefacies ea?», Tren. I «De excelsis misit ignem in ossibus meis et erudiuit me»; secundo quia purgat, Eccli. XXXVIII «Vapor ignis urit carnes ejus et in calore fornacis concertatur»; tertio quia deuastat, Deut. XXXII «Ignis succensus est in furore meo et ardebit usque ad inferni nouissima».
Quarto quia leuis; et hoc primo propter motum, quia «uniuersa propter semet ipsum operatus est Dominus», Prou. XVI; secundo propter situm, quia «in altis habitat», Ps.; tertio propter incommixtionis modum, Sap. VIII «Attingit autem ubique propter munditiam suam, uapor est enim uirtutis Dei».”
I was pleased to hear from an NLM reader who told me of the Holy League that has just begin meeting at Assumption Grotto in Detroit every second Saturday. (The church is located at 13770 Gratiot Avenue.) The structured Holy Hour for men at 6.30 pm will be followed by Holy Mass (EF), after Mass there is coffee and fraternity.
They met for the first time this past Saturday and I heard it was a great success, with over 50 attending. It will continue each month through the year.
Through Adoration, Confession, the Rosary, and fraternity, the Holy League looks to strengthen men spiritually during these troubling times. It looks to the model prayer by which the virtue and chivalry of men was strengthened when Europe was under threat from Islam in the 16th century and which contributed so much to the great victory at the Battle of Lepanto. The 21st century Holy Leagues have begun under the patronage of Cardinal Burke.
Incidentally, it strikes me that this model of forming people who are capable of engaging with the modern world virtuously and courageously is very much in harmony with that described by Pope Benedict XVI as a method of evangelizing the culture as part of the New Evangelization. In his little paper on the subject, written in 2001, he describes how each of us must first pray, and then, through grace, be transformed in Christ. The pattern of prayer which he describes is a liturgically centered piety, a balance of liturgical and para-liturgical prayer and devotions prayed with others, and personal prayer. It is only the transformed person who is capable of communicating indirectly, through the noble and beautiful way he behaves and interacts with others, that which is embodied in Christ. We persuade others not by telling them, but by showing them who we are. We can transform the world (to use the heading on the Holy League flyer above) if we are first transformed ourselves.
Photos courtesy of Mr Marc Williams
Shrine Church of St. Walburge, Preston, U.K.
The Personal Ordinariate Of Our Lady Of Walsingham
The Polis Institute is a Latin and Greek Summer Immersion Program at Ave Maria University in Ave Maria, Florida.
The program is designed to help students become fluent readers of Classical Latin or Koine Greek through immersion and dedicated study. The immersion program has expanded this year and will provide the equivalent of four or more semesters of elementary and intermediate Latin or Greek.
The program's website provides more information and some wonderful student responses from prior years.
Both programs run from Monday, May 16 to Friday, July 8 and include field trips. The program is currently accepting applications.
The website of the Society for Catholic Liturgy has just received a sleek update, thanks to webmaster Chris Owens.
The website features free access to back issues of Antiphon: A Journal for Liturgical Renewal. Currently, issues 8–17 are available, and we're working to make the earlier issues available as well.
|Sung Mass on the Epiphany at Our Lady of the Asusmption and St Gregory|
12:00 noon St. Thomas Aquinas Church
Procession with Palms and Sung Mass, including chanting of the St. Luke Passion and motets by Morales, Tallis, and Victoria. (Lasts 1 ¾ hours.)
6:15 p.m. St. Ann Chapel
Latin Vespers of Palm Sunday, sung in Gregorian Chant; possible polyphonic hymn and motet. St. Ann Chapel.
WEDNESDAY OF HOLY WEEK March 23 (Feria Quarta Hebdomadæ Sanctæ)
6:00 p.m. St. Ann Chapel
TENEBRAE. Matins and Lauds of Holy Thursday (anticipated the evening before). Lamentations of Jeremiah and Benedictus by Victoria. (Lasts 1 ¾ hours.)
HOLY THURSDAY March 24 (Feria Quinta in Coena Domini)
8:00 p.m. St. Thomas Aquinas Church
Mass of the Lord's Supper, Foot Washing, and Blessed Sacrament Procession. Gregorian chant and polyphonic music of Byrd, Morales, La Rue, and Victoria.
GOOD FRIDAY March 25 (Feria Sexta in Parasceve)
5:30 p.m. St. Thomas Aquinas Church.
Solemn afternoon liturgy: Chanting of the St. John Passion, Solemn Intercessions, Adoration of the Cross, and Communion. Latin Gregorian chant and polyphonic music of Victoria. (Lasts 1 ¼ hours.)
HOLY SATURDAY March 26 (Sabbato Sancto)
11:00 p.m. St. Thomas Aquinas Church
Easter Vigil. The Solemn Proclamation of Easter, the Prophecies, and Midnight Mass of the Resurrection. Music of Palestrina, Morales, and Marenzio. (Lasts 2 ¼ hours.)
EASTER SUNDAY March 27 (Dominica Resurrectionis)
12:00 noon St. Thomas Aquinas Church
Festive Sung Mass of Easter. Victoria, Missa Laetatus sum for three choirs. (Lasts 1 hour 20 mins.) 6:15 p.m. St. Ann Chapel
Latin Vespers of Easter Sunday, sung in Gregorian Chant with polyphony as appropriate. (Lasts ½ hour.)