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    The Solemnity of St Joseph, Palm Sunday, the Paschal Triduum and the Masses of Easter Sunday and Monday will be celebrated in Carona - Lugano, Switzerland, in the church of St. Martha, according to the Dominican Rite (revised Holy Week). The organizers wish to express their gratitude to His Excellency Valerio Lazzeri, the Bishop of Lugano, and to the parish priest for their gracious permission for these celebrations. The church is a national monument, decorated with some beautiful Gothic frescoes in its apse. All are cordially invited! For further information please contact Mr. Ares Bernasconi at:, tel. 0041 79 602 32 37

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    A few late entries, which we are always glad to receive.

    Cathedral of the Holy Rosary - Vancouver, British Columbia
    OF Mass celebrated by Bishop John Michael Miller

    Mater Ecclesiae - Berlin, New Jersey

    St Mary’s Parish - Kalamazoo, Michigan
    OF first photos, EF in the other four.

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    Our next major photopost will be of your churches with the Crosses, statues and paintings veiled for Passiontide; please send your photos to for inclusion. Be sure to include the name and location of the church, and always feel free to add any other information you think important. We will follow this up with photoposts of Palm Sunday and the other major ceremonies of Holy Week. Evangelize through beauty!

    From last year’s Passiontide photopost: Benediction at the Church of St Magdalene in Brighton, England.

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    This coming Wednesday, March 16, the church of St Catherine of Siena in Rome will host a concert of both Gregorian chant and polyphonic music from the Triduum and Easter, starting at 7 pm. The concert is titled A Musical Meditation on the Paschal Mystery; during the singing, images of the works of the famous Dominican painter Blessed Fra Angelico will be shown on a large screen, selected by Fr Michael Dunleavy, O.P. There will also be Scriptural readings and brief relfections delivered in Italian by Fr Austin Litke O.P.; all in all, a true opportunity to evangelize with sacred music, art, and the Word of God.

    The church is located on the via Giulia, fairly close to the Ponte Sisto.

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    It is reported, that some merchants, having just arrived at Rome on a certain day, exposed many things for sale in the marketplace, and abundance of people resorted thither to buy: Gregory himself went with the rest, and, among other things, some boys were set to sale, their bodies white, their countenances beautiful, and their hair very fine. Having viewed them, he asked, as is said, from what country or nation they were brought? and was told, from the island of Britain, whose inhabitants were of such personal appearance. He again inquired whether those islanders were Christians, or still involved in the errors of paganism? and was informed that they were pagans. Then fetching a deep sigh from the bottom of his heart, "Alas! what pity," said he, "that the author of darkness is possessed of men of such fair countenances; and that being remarkable for such graceful aspects, their minds should be void of inward grace." He therefore again asked, what was the name of that nation? and was answered, that they were called Angles. "Right," said he, for they have an Angelic face, and it becomes such to be co-heirs with the Angels in heaven. What is the name," proceeded he, "of the province from which they are brought?" It was replied, that the natives of that province were called Deiri. "Truly are they De ira," said he, "withdrawn from wrath, and called to the mercy of Christ. How is the king of that province called?" They told him his name was Ælla: and he, alluding to the name said, "Hallelujah, the praise of God the Creator must be sung in those parts."

    From Westminster Cathedral.
    Then repairing to the bishop of the Roman apostolical see (for he was not himself then made pope), he entreated him to send some ministers of the word into Britain to the nation of the English, by whom it might be converted to Christ; declaring himself ready to undertake that work, by the assistance of God, if the apostolic pope should think fit to have it so done. Which not being then able to perform, because, though the pope was willing to grant his request, yet the citizens of Rome could not be brought to consent that so noble, so renowned, and so learned a man should depart the city; as soon as he was himself made pope, he perfected the long-desired work, sending other preachers, but himself by his prayers and exhortations assisting the preaching, that it might be successful. This account, as we have received it from the ancients, we have thought fit to insert in our Ecclesiastical History. (From St Bede the Venerable's Ecclesiastical History of the English Nation, book 2, chapter 1)

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    Once again, our thanks to Agnese for sharing her pictures of the Roman station Masses with our readers.
    Tuesday of the Fourth Week of Lent - San Lorenzo in Damaso

    A particularly nice display of relics.
    Wednesday of the Fourth Week of Lent - St Paul Outside-the Walls
    This station, at the Basilica which houses the tomb of the Apostle of the Gentiles, was traditionally the day of one of the most important scrutinies, the rituals by which the Church prepared the catechumens for baptism on Easter night. The Gospel is historically that of the Man Born Blind, John 9, 1-38, whose anointing, according to the Fathers, represents the anointing of the catechumens.

    Thursday of the Fourth Week of Lent - San Martino ai Monti
    Since the 16th century, this church has been the generalate of the Carmelites of the Old Observance, some of are seen below participating in the procession before Mass.

    Friday of the Fourth Week of Lent - St Eusebius
    In the historical lectionary, this was the day on which the Gospel of the Raising of Lazarus (John 11, 1-45) was read; the station was therefore kept at the church of Saint Eusebius on the Esquiline hill, right next to a very ancient Roman cemetery. (This church has also gotten in the habit of getting an early start with the Passiontide veils...)

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    From the archives of British Pathé.

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    After reading yesterday’s post about St Gregory the Great, our friend Jordan Hainsey sent in some photographs of the principal Roman church dedicated to him, known as “St Gregory on the Caelian Hill.” The church was originally just an simple oratory on the property of a villa which belonged to Pope Gregory’s family, and which he converted into a monastery; it was from this place that he sent the monastery’s quondam prior, St Augustine of Canterbury, and his companions on the famous mission to the Anglo-Saxons. As is the case with many Roman churches, it was originally dedicated to another Saint, in this case, the Apostle Andrew, but later came to be renamed for its founder; since 1573. it has been a Camaldolese monastery.

    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.
    Adjacent to the church in the garden is a complex of three chapels. Inside the one dedicated to Saint Barbara is a large marble table, at which twelve poor people were invited to take a meal every day, being served by St Gregory himself. The walls are covered with frescoes by Antonio Viviani of 1602, and includes a panel showing the story of how an angel once arrived disguised as one of the twelve poor people, and was entertained by the saint before suddenly vanishing.

    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)

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    Here are some recent items which you might find useful and interesting.

    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.)

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    A reminder for all those who are fortunate enough to be in Rome for Holy Week: the Fraternity of St Peter’s Roman parish, Santissima Trinità dei Pellegrini, has for many years now sung the Passions of St Matthew on Palm Sunday, and that of St John on Good Friday, with the “turba”, the parts that represent the crowd, in the polyphonic settings of Victoria, a major highlight of two very impressive ceremonies; they also have one of the most beautiful altars for the Blessed Sacrament in the whole city.

    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

    Easter Monday (March 28) - 6:30 p.m. Low Mass

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  • 03/14/16--06:00: God as Fire
  • As a layman in the pews, I often find myself wondering why the clergy do not preach more often on the symbolic meaning of the rites, gestures, and objects of the liturgy, not to mention the texts (especially the Propers of the Mass — in those fortunate places that utilize the Propers). Since the liturgy is the most obvious common object of perception and meditation for everyone present, it seems both useful and decorous to preach in such a way that the faithful may be led into a deeper understanding of what they are seeing and doing. Admittedly, this could get heavy-handed and risk didactic overload, but at least some of the content of a given liturgy could be brought in — I’m referring here not to the readings, which are what get the lion’s share of attention, but the other elements of the liturgy that take place around the readings, as it were. A sign that this is fair game can be seen in the remarkable amount of patristic and medieval preaching that concerns itself with unpacking the meaning of the liturgy for the faithful.

    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.
    • 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. 
    Such descriptions of fire frequently parallel Thomas’s discussions of the effects of love. For example, in both Scriptum super Sent. III.27.1.1 ad 4 and Summa theologiae I-II.28.5, Thomas speaks of the way in which intense love causes fervor or burning, how it melts or “liquifies” the heart, and how it makes the lover penetrate into the inmost recesses of the beloved. This, indeed, is why extasis or ecstasy (for Aquinas, one of the many effects of love) is so aptly compared with fire, which seems to be ever rising up above itself and disappearing into the air, always tending outwards and upwards. Thomas charmingly notes that it is the custom of lovers to be unable to keep their love silent, but it bursts forth from them because its flames cannot be contained under their breast.[1] And elsewhere: “Burning comes from an abundance of heat; hence the Spirit is called burning, because, owing to an abundance of divine love, the whole man burns up into God.”[2]

    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.
           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].”[3]
    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.

    Moses and the Burning Bush (from Notre Dame in Paris)
    [1] 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.”
    [2] 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.”
    [3] 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».”

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    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.

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    Join the Twin Cities Catholic Chorale and Orchestra for Holy Week. For more information, visit their website at

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    In the traditional practice of the church, statues are veiled as part of the ongoing deprivation of the senses, as we move toward Easter. Thank you to the readers who sent in pictures of their parishes. Another post with the rest of the pictures will be coming soon. Save the liturgy, save the world!

    Santissima Trinità dei Pellegrini - Rome (FSSP)
    Photos courtesy of Mr Marc Williams

    Shrine Church of St. Walburge, Preston, U.K.

    St. Francis Xavier Catholic Church, Oklee, Minnesota
    This is the first time this parish has veiled in over 50 years. Great job, Fr. Hamness!

    St. Mary Magdalen, Brighton, Sussex, England
    The Personal Ordinariate Of Our Lady Of Walsingham

    St. Anthony of Padua Church, Jersey City, NJ
    This was taken during the parish's monthly requiem

    Church of the Holy Innocents, NYC

    Church of Saint Catherine of Laboure, Middletown, New Jersey

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    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.

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    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. 

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    As is tradition every year, Holy Innocents will have the Holy Week ceremonies according to the older liturgical books. In addition to the ceremonies noted on the poster below, Masses will be celebrated on the Monday, Tuesday and Wednesday of Holy Week at 6 p.m. The church will be open throughout the evening of Holy Thursday. Particularly noteworthy is also the traditional preaching on the Seven Last Words on Good Friday, which will be accompanied by the music of Théodore Dubois.

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    Today, we have part 2 of the Passiontide Photopost for 2016, closing out our set of photoposts for this last period of lent. Thanks again to the readers who sent in pictures of their parishes! As usual, we will be accepting pictures of Palm Sunday, Tenebrae, and Triduum liturgies, and of course, Easter Sunday. Save the liturgy, save the world!

    St. Peter's, Steubenville, OH

    St. Mary's in Pine Bluff, WI

    St. Norbert's in Roxbury, WI

    Mater Ecclesiae, Berlin, NJ

    St. Boniface Church, Pittsburgh, PA

    Bicentennial Chapel at Redstone Arsenal, Alabama 
    Redstone Arsenal is a US Army installation

    Our Lady of Mount Carmel Church, Manhattan, NY

    Church of the Assumption, Nashville, TN

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    On Spy Wednesday there will be a Solemn High Mass in the Extraordinary Form, including the singing of the Passion (with all the extra deacons needed for it) at the church of Our Lady of the Assumption and St Gregory on Warwick Street, London, at 7 pm. This will be a rare opportunity to attend one of the most beautiful Masses of Holy Week, now often rather sadly neglected, and hear the singing of the Passion of St Luke.

    Sung Mass on the Epiphany at Our Lady of the Asusmption and St Gregory

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    Below, we have a few more holy week schedules from around the US and UK!

    Sacred Heart of Jesus, Grand Rapids MI

    St Birinus, Dorchester-on-Thames, Oxfordshire

    St. Ann, Palo Alto, CA
    PALM SUNDAY March 20 (Dominica Passionis seu in Palmis)
    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.)

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