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Articles on this Page
- 02/21/17--18:30: _Solemn Mass in the ...
- 02/22/17--05:42: _How the Current Hea...
- 02/22/17--12:24: _Decorations of the ...
- 02/22/17--13:16: _Cardinal Stickler’s...
- 02/23/17--05:42: _Requiem Mass in the...
- 02/23/17--12:23: _Magnificent New Rec...
- 02/23/17--15:13: _St Peter Damian on ...
- 02/24/17--08:22: _More from a Process...
- 02/24/17--11:47: _Ash Wednesday with ...
- 02/24/17--20:28: _Some Useful Informa...
- 02/25/17--09:48: _Six-Week Summer Cou...
- 02/27/17--06:32: _Book Sale — Liturgi...
- 02/27/17--13:22: _Silverstream Priory...
- 02/28/17--05:20: _Photopost Request: ...
- 02/28/17--11:00: _ICK Pastor Installe...
- 03/01/17--05:43: _18th Cologne Intern...
- 03/01/17--06:00: _Information Request...
- 03/01/17--14:19: _Liturgical Notes on...
- 03/02/17--06:06: _Announcing Una Voce...
- 03/02/17--17:57: _Ash Wednesday in Ro...
- 02/21/17--18:30: Solemn Mass in the Philippines for a Priestly Anniversary
- 02/22/17--05:42: How the Current Health Care Market in the US Fails Liturgical Man
- 02/22/17--12:24: Decorations of the Vatican Basilica on the Feast of St Peter’s Chair
- 02/22/17--13:16: Cardinal Stickler’s Mass in NYC, 25th Anniversary
- John Cardinal O’Connor, archbishop of New York, approved the event, allowing another prelate to pontificate in his diocese.
- The Institute of Christ the King, Sovereign Priest was intimately involved in the planning and execution of the event. For many, it was our first experience with the Institute. Msgr. Giles Wach, founder of ICRSS, was the Assistant Priest.
- It affirmed St Agnes as the prime locus of the traditional rites in New York City under the direction of then-pastor Msgr. Eugene Clark.
- But the fact of overriding importance was that a high-ranking Vatican prelate gave not only his, but Rome’s, imprimatur for the Traditional Mass. In 1992, that was game-changing.
- 02/23/17--05:42: Requiem Mass in the Princeton Univ. Chapel
- 02/23/17--15:13: St Peter Damian on Liturgical Prayer
- 02/24/17--08:22: More from a Procession in India
- 02/24/17--11:47: Ash Wednesday with the St Ann Choir in Palo Alto
- 02/24/17--20:28: Some Useful Information on Byzantine Lent
- 02/27/17--06:32: Book Sale — Liturgical, Historical, Reference, and Rare Books
- 02/27/17--13:22: Silverstream Priory Canonically Established as a Monastery
- 02/28/17--05:20: Photopost Request: Ash Wednesday 2017
- 02/28/17--11:00: ICK Pastor Installed in Detroit
- 03/01/17--05:43: 18th Cologne International Liturgical Conference – March 29- April 1
- 03/01/17--06:00: Information Request: When is Your Local Chrism Mass?
- 03/01/17--14:19: Liturgical Notes on Ash Wednesday
- 03/02/17--06:06: Announcing Una Voce Wyoming
- 03/02/17--17:57: Ash Wednesday in Rome, 1960
Dr Accad spoke in detail about sharing ministries as alternatives to health insurance, and how many general practitioners are structuring their practices in a new way so that they are employed directly by patients and act as their advocate. This is in contrast to the usual arrangement by which the doctor effectively becomes an agent who sells treatments and drugs on behalf of the providers to the payer, who is not the patient, but the insurance company.
In his new model, Dr Accad is motivated to act on behalf of the patient first, and so is an advocate for him, striving to bring down the cost of treatments and drugs by negotiating with pharmaceutical companies. He is also able to devote much more time to their care. Furthermore, it enables him to offer treatment that is in accord with Catholic social teaching.
He opened up his talk by asking the question: Who here thinks healthcare in this country is going well? No hands went up. He then described how it is possible to have healthcare options that allow for the flourishing of the patient as a human person - body, soul and spirit - and a relationship between doctor and patient that is fruitful for both patient and care provider.
In the Q &A session afterwards, it became apparent from the discussion that this was of interest not only to currently disgruntled patients but also to doctors, who are frustrated that they cannot give the sort of treatment they would like to give. Several spoke of this frustration under the current system.
Dr Accad is a medical doctor (qualified both as a general practitioner and as a cardiologist) who is able to take a broad view of the crucial issues involved. He is one of those rare people who is simultaneously able to analyse the details and to synthesize them all into the big picture. A committed Catholic, he writes about medicine and is published in peer reviewed medical journals. He writes about the philosophy of nature and philosophical anthropology and has been published in The Thomist, and he has delivered papers on the economics of healthcare at the Mises Institute. He also has a popular blog on how these issues impact the medical profession, called Alertandoriented.com.
Of course, I was interested in the details of how one might have access to affordable health care that is aligned with Catholic social teaching and imbued with genuine consideration of the patient as a person. (If you are interested in this I suggest you contact him through his blog, here). But aside from that, what I found fascinating what his description of how so many of the problems associated with healthcare today, even before Obamacare, emanate from a dualistic understanding of the human person as a physical body occupied by a thinking soul; rather than as a single entity, a profound unity of body and soul. This is not a bad thing in itself; a deep understanding of how the physical functions of the body work has lead to great strides in medicine; however, it does place limitations on the scope of treatment through a neglect of the happiness of the person and his spiritual needs. If the underlying problem is spiritual, for example, treatments might alleviate its symptoms, which can then resurface in other forms.
And the problem runs even more deeper than that. Without a clear picture of what the human person is, the idea of a health as a goal for treatment is not clearly defined either. This has lead over the last 100 years or so to the creation of a “health market” which has been engineered to serve that idea of the human being as machine, an object to be repaired, rather than as a person who needs health in order to direct his activity towards his ultimate end, which is union with God. Consequently, the patient occupies a role in this financial model that is more like that of the car in the repair shop, in which the insurance company is the car owner and the doctor is the mechanic. While this model might work well for cars, when the doctor’s surgery becomes a glorified human “body shop”, the misalignment and conflict of interests and goals leads to secondary problems in health care.
As soon as the current system, under the guidance of the US government, began to be introduced in the early 20th century, he told us, it caused an escalation of costs, because there is no incentive for the key players to keep costs down on the patient’s behalf. The doctor seeks to serve first the specialist treatment providers, pharmaceutical companies and insurance companies, rather focusing primarily on the restoration and maintenance of the patient’health, (however that is defined).
Those who wish to know more about the connection between the structuring of the health market and anthropology might be interested in reading or listening to Dr Accad’s talk on the subject given to the Mises Institute last year, which can be accessed via his blog, here: From Reacting Machine to Acting Person.
Dr Accad is currently preparing material for his first course for Pontifex University on the Philosophy of Nature and Philosophical Anthropology. He is a wonderful addition to the faculty precisely because of his ability to draw themes from one area of expertise and apply them in another. The development of this ability to think synthetically is part of what a good Catholic education ought to aim for, and it is why a formation in beauty is so important as part of that education. When one apprehends the beauty of something, one is able to see not only how it’s parts are in right relation to each others in due proportion, but also how the whole is in accord with its purpose and in right relationship with all that surrounds it (integritas). In short, one is able to look at the details (analysis) and place them in the bigger picture (synthesis). This is why beauty and culture, which touch every aspect of human life, including economics and health provision, are so intimately related.
As Catholics, we must strive always to take that mental step away from whatever field of study we are engaged in and ask ourselves the big question: How does this relate to man’s goal of union with God through worship of Him in the earthly liturgy in this life, and in the heavenly liturgy in the next?
As an inspiration for this in the field of health care, I look to the Spanish saint, John of God, here portrayed by the 17th century Spanish artist Bartolomé Murillo.
St John of God (1495 – 1550) was a Portuguese-born soldier who founded a hospital in Granada, Spain, and whose followers later formed the Brothers Hospitallers of Saint John of God, dedicated to the care of the poor, sick, and those suffering from mental disorders.
How many doctors today are taught of the need for God’s grace in their work for the benefit of both patient and doctor? One only has to look at the design of hospital buildings past and present to see how differently the provision of care was considered. Below are photographs of the exterior and interior of the Hospital de Tavera in Toledo, Spain, built in the 16th century. (Today it is a museum housing many El Greco paintings.)
The standard criticism of the modern building is that it is only designed for utility, hence its depressing appearance. I would argue something different: in my opinion, beauty does have a utility, which is to raise hearts and minds to God. When a hospital building is beautiful, its beauty helps serve the spiritual needs of all the people in its care, and the good of all concerned. Furthermore, just as the person is a profound unity of body and soul, the hospital should be a profound unity of design that aids its function of restoring health to all aspects of the human person. Such a hospital will be beautiful and optimize its purpose of providing both spiritual care and physical care. It is no accident that the Spanish hospital shown above, like the educational institutions built at the same time, has the look of a monastery. Both institutions have aims that cannot be separated from the supernatural end of the human person, and both aim to create a community in which all work toward this end for themselves and others.
Here’s another example, Broadmoor Hospitalin Berkshire, England, built as a prison for the criminally insane, which houses some of Britain’s most violent and notorious criminals.
Those who are committed to its care are almost certainly going to live the rest of their natural lives behind its walls. The original building was completed in the mid-19th century. It does not have the cloisters and prayerful feel of the 16th century Spanish hospital, but nevertheless it is a listed building. The prison/hospital is currently being redeveloped, and there has been discussion as to what use the original building will be put to; newspaper reports suggest that one idea is to turn it into a luxury hotel. While I am sure that it was not pleasant to be an inmate there, it seems that in some ways our Victorian forebears had greater insight than we moderns do into the need to care for the souls of the most reviled members of society, how to do it.
The Darlington hospital no doubt has dedicated staff, and patients there surely receive the best that the National Health Service in the UK has to offer. (The NHS has its problems too, for similar reasons, although manifested in different ways; it is interesting to note that while the quality of care in many measures is not a good as that offered by the American system, patients’ satisfaction with it is anecdotally reported to be higher). Regardless, the design of the building tells us something about how the human person who is to be treated therein is viewed. I would argue that it is not even the optimal design if the provision of physical care, for the physical and spiritual cannot be separated. The building of beautiful hospitals is not an extravagance, but ought be considered a necessity that will give us the most highly functional hospitals by any measure. As we can see through Dr Accad’s discussion of the provision of healthcare, care of body and soul cannot be separated, just as body and soul cannot, in reality, be separated in the person being cared for.
Neglecting the spiritual aspects of man will almost certainly affect detrimentally the care of even man-as-machine in ways that cannot always be anticipated. Let us be clear: wrong anthropology does not suddenly invalidate all that is good about modern medicine and its methods or even its method of delivery. Even allowing for problems that exist, there is much that is good. Rather, it allows us to locate the source of the problems that remain with the recognition there is more to be done. Once we recognize that man is a single entity that is both physical and spiritual who is made to worship God in the sacred liturgy, and that this is the activity to which all others are ordered in this life, then we have the greatest chance of restoring all aspects of human health, and having beautiful hospitals once again!
The altar is decorated with two bronze statues of Saints Peter and Paul, donated to the Vatican Basilica by the family of Pope Urban VIII Barberini in 1692.
The enormous sculpture of St Peter’s Chair by Bernini at the back of the Basilica is covered with candles. Here we see the Chair as it normally appears, in an older photograph that also shows the former altar of the Cathedra beneath the sculpture.
Two other views, the second of which also shows the modern altar, which in the reign of Pope Benedict replaced an earlier (and comically ugly) free-standing altar installed in this same part of the Basilica.
Editor’s note: This article first appeared three years ago as a retrospective of a major event in the return of what is now called the “Extraordinary Form.” The feast of St Peter’s Chair this year marks the 25th anniversary.
Looking back on that day after a quarter of a century, it was important in many ways: many obvious, but many not so apparent.
As the assistant Master of Ceremonies on that day, it was not until years later that I realized how important the event had been. To this day when people find out I was involved in that Mass, they remember it with fondness; and more importantly, they understand just how monumental the visit was:
In the days and weeks leading up to the Mass, one nagging question was on the minds of the organizers: would people come? We knew there was interest in some quarters, but in the days following Pope John Paul’s indult Quattuor abhinc annos and his subsequent request to the world’s bishops that they be “generous,” many still had the impression that what was happening was wrong, disobedient and even sinful. Those growing up in the post-Summorum Pontificum era have no idea of the political climate of those days. Cardinal Stickler was sending a message to the traditionalist faithful, and we knew he was doing it with the approbation of “higher authority.”
Still, the question remained concerning the interest of people. The Catholic people, we were told, had accepted the changes following the Vatican Council; the Novus Ordo was loved and appreciated, and to have the liturgy celebrated in the former rite was the desire of blue-haired dowagers and frumpy codgers.
In fact, much as we find in 2017, the desire for tradition was not the possession of the Vatican II generation, but of younger people. In those days, St. Agnes Church was a two-tiered nave with a balcony around the perimeter. The church was filled to overflowing – and mostly with people in their 20s and 30s: first question answered.
The second nagging question was our ability to pull off such an intricate rite somewhat ex nihilo, pulling together disparate people from various places in the tri-state area. Seminarian (now Father) Timothy McDonnell was asked to come in and be MC at the Throne. I was called because the work of the St. Gregory Society of New Haven, Connecticut, since 1986 had put us at the forefront of the movement.
I can remember getting the call and being asked to be part of such an undertaking. I said yes, and the import of what we were about to do hit me immediately. Dr. John Rao, one of the sponsors, was confident we could get things organized, and it was in his living room that Tim and I began the work of putting together a liturgy that required more than 30 clergy and servers.
The answer to the second question was partially answered on the first night of rehearsals – the Sunday before the Mass, February 15, 1992. Within minutes we knew we could do what needed to be done. Enough men had volunteered to be part of the ceremony and were divvied up into the various roles. From familiares to pluvialists to acolytes to torch-bearers, the positions were filled.
The second part of the question—could we pull off such an intricate ceremony?—took a little longer to be answered. The beauty of the traditional rite is that one knows what must be done. The trick is adapting it to the space. Manuals on pontifical liturgy never envisioned (with few exceptions) small parish churches. Like many churches in New York City, St. Agnes was wider than it was long, and the sanctuary, while adequate for Solemn Mass, was a tight fit for a pontifical throne and 27 servers plus attending clergy.
For six nights we worked to get everything working smoothly. By the time the day of the event came, the servers were ready. Much as a team is ready for a big game, the boys and men were experiencing a jumble of nerves and excitement and the desire to get on with it.
Of course, the answer to the question’s second part — could we pull it off? — wasn’t answered until the Mass was over. It was a resounding “yes.”
There were a few problems, of course. The vestments had to be flown in from Italy. The key to the trunk was forgotten, and we had to jimmy it open. John Rao, the sub-deacon, came down with laryngitis and couldn’t sing the epistle. The assistant MC had to do it over his shoulder with the admonition that Rao read it along while it be sung. In the fury to get things ready, a surplice became entangled in a sacristy bell rope. The bell sounded, the congregation stood, the trumpets played. We had to have a do-over.
Despite the problems, it proved to all of us the traditional liturgy had a place in the Church. Hundreds showed up for the Mass. It was so successful that four years later a second visit by Cardinal Stickler was held in St. Patrick’s Cathedral, where the biggest crowd in the recent history of the building was jammed four deep in every aisle.
Nearly a quarter-century and several pontifical masses later, the questions answered served as a foundation for what came later. The myth of the traditional rites being forbidden: smashed. The myth that only old people were interested: buried. The assertion that the liturgy which served so many millions through the centuries had no place in the modern Church: overturned.
While it is true the world of 2017 is much different than that of 1992, some of the myths and legends still survive — the grist of a liturgical establishment that refuses to see the vitality of the movement. Every time a traditional Mass is celebrated, those myths and legends are pushed further and further toward the ash heap of history.
The work remains for younger clergy and laity to take up the cause. Thankfully, the political headwinds of those days were altered by Pope Benedict XVI and ratified by the words of Pope Francis. The renewal of the Church’s worship, like any good thing, must be taken up by every generation. To a certain extent, the questions posed 25 years ago remain. Each congregation must find out whether the rites can be done and whether people will come. They find out very quickly, the answer is affirmative in both cases.
The English Tudor era repertoire on the disc mixes well-known and beloved pieces like the William Byrd (1540–1623) Ave verum corpus and Thomas Tallis (c. 1505–1585) O nata lux with lesser-known gems like the Missa Euge bone of Christopher Tye (c. 1505–1573).
The opening track of the disc, Haec dies, captures the energetic and and expansively glorious lines typical of John Sheppard's (c. 1515–1558) writing through its masterful balance between parts; both treble and lower voices are powerful without being overbearing. The Missa Euge bone is delightful in its charm—surprising textural and harmonic turns abound—and Cole's thoughtful approach to the architecture of each movement through contrast, good pacing, and a mindfulness of the trajectory of lines reflects an understanding of the integral connection between the movement of the sacred liturgy and its sacred music. The tenderness of Parson's Ave Maria is captured through the delicate and insistent shaping of phrases. The choice of tempo for Byrd's Ave Verum demonstrates the flexibility of this masterpiece in its ability to inspire and bear varied artistic choices, and Cole's choice of a slower tempo clearly hearkens to the use of the text in elevation motets, capturing the adoration inherent in that liturgical moment, and allowing the striking cross relations to be clearly heard. The choice of the Peter Phillips (c. 1560–1628) Ascendit Deus for the final track of the disc provides a fitting conclusion, having traversed from Easter through different moments of salvation history to Our Lord's going up "in jubilation . . . with the sound of the trumpet." This sparkling setting embodies well what so many composers have found in this brilliance of the text, adding to it the soaring soprano lines emblematic of Phillips' writing.
Visitors to the Brompton Oratory have long known of the musical treasure Catholics have in this institution. How wonderful it is that their work will be made known to a wide audience through the distribution of this disc. My hope is that it will also inspire musicians and pastors to pursue musical excellence in the context of the sacred liturgy, for the greater glory of God. Both this music and this institution demonstrate the great musical heights to which the sacred liturgy can soar when sacred music is treasured, encouraged, and supported as the Church urges in her documents on the sacred liturgy.
|The Madonna and Child with Ss Anne, Elizabeth, Augustine and Peter Damian, by Ercole Roberti, 1479-81. Executed for the church of Santa Maria in Porto outside Ravenna, now in the Brera Gallery in Milan.|
However, even the darkest days of the Church’s history are not without their Saints. As France gave the Church the abbey of Cluny, which was ruled by six Saints in a row over a 190 year period, to pave the way for reform, Italy saw a new flourishing of strict and reform-minded monastic orders in the 11th century, led by St Romuald, the founder of the Camaldoese Order, and St John Gualbert, the founder of the Vallombrosians. It was among these communities that Peter Damian was formed as a religious, and was called to serve as abbot of an important Camaldolese house at Fonte Avellana.
It is often darkest before the dawn; after the deposition of Benedict IX and the extremely brief (24 day) reign of Damasus II, the Papal throne was occupied by Leo IX (1049-54), an active and enthusiastic reformer, now canonized as a Saint. From this time, the reform party within the Church was very much in the ascendant, with St Peter Damian as one of its most powerful leaders and spokesmen. In 1057, Pope Stephen IX made him the Cardinal-Bishop of Ostia, to which office it then belonged to crown the Pope, but he was later released from this position at his own request by Pope Alexander II. He continued to serve as a Papal legate and ambassador, and to write a great deal in exhortation to the clergy at all levels to a stricter and more disciplined life. Two particularly famous example of his severity are his rebuke to the canons of Besançon in France for sitting down during the Office (!), although he was willing to allow this during the lessons of Matins, and to the bishop of Florence for playing a game of chess.
|King Otto IV of Brandenburg indulges in frivolity. (From the Codex Manesse, 1305-13; public domain image from Wikipedia)|
It was addressed to a monk and hermit named Leo, who had written to St Peter to inquire whether he ought to say “The Lord be with you” and “Pray, lord, give the blessing” when saying the Divine Office alone in his cell. St Peter’s answer is argued at length and with great thoroughness, but what it really boils down to is “the liturgy is not about you.” Since it is the public prayer of the Church, which is made of many members and yet One in the Holy Spirit, the liturgy may rightly speak in the singular in choir (he cites Psalms such as “Incline to me Thy ear, o Lord” and “I will bless the Lord at all times”), and in the plural when celebrated by only one. He also notes, perhaps more persuasively, that a very large part of the Divine Office is said in the plural, invitatories such as “Come, let us worship the Lord”, hymns such as “Rising in the night let us all keep watch” etc.; so much, in fact, that to switch it to the singular in private prayer would mean to either omit most of it or mutilate it.
(footnote: It should be noted that the man who bought the Papacy from Benedict IX was his godfather, an archpriest named John Gratian, who did so for the worthiest of motives, namely, to get Benedict out of the way; as Pope he was called Gregory VI. Although he was deposed for this act of simony, he was held in such high regard that almost 30 years, later, when St Gregory VII was elected, certainly no laxist in matters of church discipline, he chose his Papal name in John Gratian’s honor.)
In the background, we can see a metal framework covering the façade of the church; this is to support a very large number of bright electric lights, which look like this at night.
I was told once that in India, electricity is fairly expensive, and the use of lots of bright colored electric lights (both inside and outside a church) is the local way of giving something very precious to God.
A reader also gave a few links to a blog which shows more pictures of the same procession and celebration, which you can see here, here and here, an incredibly festive and impressive display. Note the many different processional Crosses, the colored umbrellas, and the float in the form of a boat which they somehow manage to get into the church itself.
The Byzantine Rite’s liturgical week runs from Monday to Sunday, rather than from Sunday to Saturday; therefore, the first day of Great Lent is Monday after Forgiveness Sunday. The Divine Liturgy is not celebrated on weekdays, except on the feast of the Annunciation, but the Liturgy of the Presanctified Gifts, Vespers with a Communion rite, is generally said on Wednesdays and Fridays. On the ferial days of Lent, Compline is said in a longer and more complex form known as Great Compline. On the first four days of the first week, the Great Penitential Canon of St Andrew of Crete is added to it, divided into four parts, one for each day, because of its extreme length; the whole is then repeated at Matins of Thursday of the Fifth week. (In practice, much of it will be omitted in a parish.)
The First Sunday of Great Lent is called Orthodoxy Sunday, commemorating the defeat of the iconoclast heresy in 847. Most Byzantine churches will have a procession in which all the faithful carry icons. The Second is dedicated to St Gregory Palamas, the principal theologian of the hesychast movement; before his canonization, it was dedicated to St Polycarp. The Third is called the Sunday of the Veneration of the Cross; a painted crucifix is usually set up in the midde of the church and venerated with a ritual similar to the Roman cross-creeping. The Fourth is dedicated to the great spiritual writer St John Climacus, and the Fifth to St Mary of Egypt. The graphic recommends a spiritual practice consonant with the theme of the Sunday.
The second graphic comes from Our Lady of Fatima Russian Catholic Church in San Francisco, and explains the traditional rules about Lenten fasting. (These are held to rather strictly in monasteries, and often written into their customaries; the faithful may choose to conform to them as best they can or wish to.) Note that wine, oil, dairy products, and fish are also regulated.
The Philology Institute in Wilmore, Kentucky will offer intensive, six-week summer courses in Latin, Greek, and biblical Hebrew from June to July 2017. (See their website for course-specific dates.) The cost is $2500 for the equivalent of two semesters of regular coursework, and they offer a limited number of $500 scholarships. The course enrollment is capped at 12 students, and they are already accepting applications. More information is available at www.thephilologyinstitute.com.
The Treasury of the Sacred Heart, with Epistles and Gospels for All Sundays and Festivals.
Dublin: Charles Eason, 1860. Padded leather cover. Front cover detached. Otherwise pages in good condition. Full of interesting devotional texts. 554pp. $100.
Hymns by John Henry Newman.
New York: Dutton, 1885. Gilt edges. Binding fragile but intact. First signature loosening. Otherwise very good condition. 282pp. $50.
Morning and Evening Prayers of the Divine Office.
Lauds, Vespers, and Compline for the entire year, from the  Roman Breviary, translated completely into English (no Latin in this volume). New York: Benziger, 1965. 846pp. $100.
Editio XXII juxta typicam novo ssmi D.N. Pii Papae XII psalterio aucta. Regensburg: Pustet, 1950. Three volumes: Pars Verna, Pars Autumnalis, Pars Hiemalis. Warning: Psalter of Pius XII. Gilt edges, ribbons, slip covers. Excellent condition. $100.
Complete Roman breviary, 2 volumes. Rome/Paris: Desclee, 1961. Warning: Psalter of Pius XII. Books and ribbons in great shape, one slip cover. $125.
Rome/Paris: Desclee, 1947. Only the Pars Hiemalis. Fancy caps, fine printing quality, excellent condition. Warning: Psalter of Pius XII. $35.
Complete in one volume. Vatican Press, 1961. ca. 1,700pp. Warning: Psalter of Pius XII. $100.
Turin: A. Mame and Sons, 1914. Pars Hiemalis only. $50.
Monumenta Liturgica Ecclesiae Tridentinae Saeculo XIII Antiquiora.
Ed. F. Dell'Oro and H. Rogger. Trent: Societa Studi Trentini di Scienze Storiche, 1983-88, in 4 volumes, 1260pp + 300pp + 558pp. + 378pp., illustrated. This is a lavish feast for liturgical scholars. Vol. 1: Testimonia Chronographica ex codicibus liturgicis. Vol. 2/A and 2/B: Fontes Liturgici, Libri Sacramentorum. Vol. 3: Appendices and Indices. Excellent condition. $250 for the set of 4.
Liber Sacramentorum Paduensis (Padova, Biblioteca Capitolare, Cod. D47).
Ed. A. Catella, F. Dell'Oro, A. Martini. Rome: Edizioni Liturgiche, 2005. 595 pp. Paperback. New condition. $50.
New York: Sheed & Ward, 1941. 4 volumes, complete set, a bit of pencil writing, very good condition. $100.
Wojtyla, Sources of Renewal.
This book is Wojtyla's own commentary on Vatican II. First published in Polish in 1972, published in English in 1979. This copy is in great shape, except that the cover is a bit stained, as shown. $35.
Woywod, A Practical Commentary on the  Code of Canon Law.
New York: Wagner, 1941. 2 vols. xi+782 and xiii+736. $100.
Nichols, Dominican Gallery: Portrait of a Culture.
A fascinating study of major 20th-century Dominican theologians and philosophers: Victor White, Gerald Vann, Thomas Gilby, Sebastian Bullough, Gervase Mathew, Kenelm Foster, and Conrad Pepler, as well as the English Dominican background. Excellent. Dust jacket. $20.
Thomas Aquinas, Summa Theologiae: A Concise Translation.
Edited and arranged by Timothy McDermott. Allen, TX: Christian Classics, 1991. Paperback. An attempt, in 650 pages, to provide the meat of the entire Summa (which is a lot longer than that!), and using Thomas's own words. $10.
Thomas Aquinas, Meditations for Every Day.
Adapted from the Latin of P. D. Mezard, O.P., by E. C. McEniry, O.P. Excerpts from a wide range of the saint's writings, a page or two per day, grouped by themes. Columbus: College Book Co., 1941. xiv+536pp. Very good condition. $50.
Dorcy, Saint Dominic's Family: Lives and Legends.
Dubuque: The Priory Press, 1964. xxiii+632pp. Biographies of 339 canonized, beatified, or reputedly holy members of the Order of Preachers. Very good condition. $25.
San Francesco d'Assisi, I Fioretti.
Italian edition of this classic, illustrations by Fausta Beer. (A name so good it would had to have been invented by P. G. Wodehouse if it did not already exist.) Paperback. Very good. $25.
Solemes, Documenta pro Congregatione Solesmensi ad Antiphonale et Breviarium Accomodandum.
Published in 1973, a 230-page addendum to the Solesmes chant books, giving new readings and antiphons for ferias, feasts, and more recent saints. Text only. $20.
A Shorter Morning & Evening Prayer.
Published by Collins, this compact (pocket-sized, thin paper) 500-page volume contains the 4-week Liturgy of the Hours psalter for Morning Prayer, Evening Prayer, and Night Prayer, with the proper of seasons, Sundays, office of the Dead, Saturday BVM memorial, and a few feasts. The translation is the one used in England, Wales, Australia, etc., far better than the one for America. Two copies available. Some wear and tear. $5 each.
P. Marie-Eugene, O.C.D., I Want to See God and I am a Daughter of the Church: A Practical Synthesis of Carmelite Spirituality.
A classic of spiritual theology, in 2 hardcover volumes, Chicago: Fides, 1953. xxii+549 and xxvii+667 pp. Vol. 1 spine a little beaten. Vol. 2 in excellent condition. For the paperback these days, people are asking $50 or more. This hardcover set is very rare. $80 for both.
Bossuet, Selections from Meditations on the Gospels.
Trans. Lucille Corinne Franchere. Chicago: Regnery, 1962. 2 hardcover volumes. Excellent condition. Out of print and hard to find. $100.
Karl Barth, Church Dogmatics.
9 of the volumes, plus an extra copy of vol. 1 for free. Original editions from T&T Clark, not the reprint from Hendrickson. $200.
Hatch and Walshe, Crown of Glory: The Life of Pope Pius XII
New York: Hawthorn, 1957. 253pp. Nostalgia overload. Dust jacket torn, otherwise mint condition.
Marmion, Christ, The Life of the Soul.
Foreword by Fr. Benedict Groeschel. Bethesda: Zaccheus Press, 2005. Paperback. Two copies available. $15 each. Minor highlighting to a few pages in one of the copies; otherwise V/G+.
I may be contacted at my NLM email.
“Bishop Smith presided at the canonical establishment of a new monastery at Silverstream Priory in the Diocese of Meath on Saturday 25 February 2017.
Silverstream is home to a community of eight male religious who follow the Rule of St Benedict. The community came from Tulsa, USA in 2012 and occupies the former residence of the Visitation Sisters in Stamullen, Co. Meath. The monastery is contemplative in nature, with a particular focus on the Liturgy and Eucharistic Adoration. Its constitution and canonical norms were approved by the Holy See earlier this month.
Bishop Michael Smith signed a Decree on 25 February ‘erecting the Benedictine Monks of Perpetual Adoration of the Most Holy Sacrament of the Altar as a monastic Institute of Consecrated Life of diocesan right in the Diocese of Meath’. This Decree is believed to mark the first formal establishment of a monastic community in the Diocese of Meath since the suppression of the monasteries by Henry VIII in 1536.
‘The history of religious life has seen many developments over the centuries’ Bishop Smith said ‘and I am delighted to recognise the unique presence of this new monastery in the Diocese of Meath. Through their prayer, study and hospitality, the monks are ‘speaking to the heart’ and their quiet witness is a reminder that the Lord continues to provide the Church with new gifts and grace.’
The Bishop of Meath celebrated Mass in Silversteam Priory on 25 February, accompanied by Very Reverend Dom Mark Kirby, Conventual Prior of the Institute.”
NLM offers our heartiest congratulations to Dom Kirby and the entire Silverstream community, and our thanks to Bishop Michael Smith for his efforts on their behalf. Ad multos et laetos annos!
(From an interview with Dom Kirby which we published in 2013; conventual Mass, the chapel and the house. He also has a blog of his spiritual and monastic writings, Vultus Christi.)
|From our 2015 Ash Wednesday photopost: Mass in the Premonstratensian Use at the church of St Michael in Budapest.|
Our thanks once again to our friend Teresa Chisolm for sending in these photos, along with her description of a very rare liturgical event, the traditional rite of installation of a pastor.
With the Gospel placed on his lap, the Archbishop receives the Profession of Faith and Oath of Fidelity of the Pastor.
Archbishop Vigneron guides Canon Stein to open and close the doors of the tabernacle and touch the ciborium.
The Schola chants the Magnificat antiphon and verse from Second Vespers of the feast of the church’s patron, St. Joseph, Spouse of the Blessed Virgin Mary, and the pastor sings the Collect from the same feast.
Finally, the Archbishop invites him to ascend the high pulpit. Canon Stein briefly reflected on how the Installation shows so beautifully that within Holy Mother Church, any and all authority is received. St Peter received it from Our Lord, the bishops receive it from the Apostles, the pastor from the bishop.
The Archbishop gave a moving sermon on the Epistle of the day, Colossians 3, 12-17, and the Gospel parable of the sower and the cockle, Matthew 13, 24-30. Speaking on the triumph of Christ, Archbishop Vigneron proclaimed, “He is victorious as a priest, as the one who offers sacrifice. And so whatever our trials are in life, whatever the cockle is that burdens us, that gets in our way, by facing it with confidence, with abandonment to God’s providence, it becomes a sacrifice, something pleasing to Our Father.”
|The Chrism Mass at Westminster Cathedral, from an article which we published in 2011.|
Not long afterwards, however, perhaps by Gregory himself, the four days preceding the first Sunday were added to the fast to bring the number of days to exactly forty, the length of the fast kept by the Lord Himself, as well as by the prophets Moses and Elijah. This extension of Lent back to Ash Wednesday, once commonly known as “in capite jejunii – at the beginning of the fast”, is a proper custom of the Roman Rite, attested in the earliest Roman liturgical books of the century after St Gregory. It was copied by the Mozarabic liturgy, but never by the Ambrosian, and indeed, the Milanese traditionally make a point of eating meat on this day. In the Eastern rites, Great Lent begins on the Monday of the First Week, two days before the Roman Ash Wednesday.
The Gospel of the Transfiguration, Matthew 17, 1-9, is read on the Ember Saturday of Lent in reference to the forty-day fast of Christ, which is mentioned on the previous Sunday (Matthew 4, 1-11) and of the two Prophets who appeared alongside Him at the Trasnfiguration, Moses and Elijah, both of whom appear in the readings of Ember Wednesday. (Icon by Theophanes the Greek, early 15th century, now in the Tretyakov Gallery in Moscow.)
The blessing and imposition of ashes was originally a rite for those who were assigned to do penance publicly for grave or notorious sins during Lent, an extremely ancient discipline and practice of the Church. The extension of this custom to all the faithful began in the later part of the 10th century, and was solidified by the end of the 11th, when Pope Urban II prescribed it at the Council of Benevento in 1091. The rite of “expelling” the public penitents from the church on Ash Wednesday, and receiving them back on Maundy Thursday, remained in the Pontifical for centuries after it had faded from use; another trace is the prayer “for the penitents” among the Preces said at Lauds and Vespers in penitential seasons. Many medieval uses also added a special commemoration of the public penitents to the suffrages of the Saints; in the Sarum Use, it was said as follows at Lauds:
Aña Convertímini ad me in toto corde vestro, in jejunio et fletu, et in planctu, dicit Dóminus.
V. Peccávimus cum pátribus nostris. R. Injuste égimus, iniquitátem fécimus.
Oratio Exaudi, quaesumus, Dómine, súpplicum preces, et confitentium tibi parce peccátis: ut páriter nobis indulgentiam tríbuas benignus, et pacem.
Aña Be ye turned to me with all your heart, in fasting, and in weeping, and in mourning, sayeth the Lord. V. We have sinned with our fathers. R. We have acted unjustly, we have wrought iniquity. Prayer Graciously hear, we beseech Thee, O Lord, the prayers of Thy supplicants, and pardon the sins of those who confess to Thee: that Thou may kindly grant us both pardon and peace.
|The expulsion of the public penitents, in an illustration from a 1595 edition of the Roman Pontifical. (Reproduced by permission of the Pitts Theological Library, Candler School of Theology at Emory University|
In the Middle Ages, the Ash Wednesday ceremony generally included a procession as well. Historically, processions are regarded as penitential acts by nature; this is the reason why even those of Candlemas and the Rogations were traditionally done in penitential violet, although the Mass of the former and the season of the latter require white vestments. (See note below.)
In the year 1143, a canon of St Peter’s named Benedict wrote the following brief description of the Ash Wednesday ceremony in his treatise on the rituals of Rome and the Papal court, now known as the Ordo Romanus XI. “The ‘Collect’ (i.e. gathering is held) at St Anastasia, where the Pope comes with the whole curia; and there is he dressed, and all the other orders go up to the altar. There the Pope gives the ashes, and the primicerius sings with the schola the Antiphon Exaudi nos, Domine. When the (ritual at the Collect church) is finished, the Pope and all the others go bare-footed in a procession to Santa Sabina, followed by the primicerius with the schola, as they sing (the antiphon) Immutemur habitu. When they reach the church, the subdeacon lays aside the (processional) cross, and goes to the altar during the litany (of the Saints)… the Pope sings the Mass without the Kyrie, because of the Litany”, (i.e., it has already been sung at the end of the Litany.)
Later descriptions of this ceremony, such as the various recensions of the Ordinal of Innocent III (1198-1216), mention that the ashes were made at the church of St Anastasia by burning the palms left over from last year’s Palm Sunday, a common custom to this very day. During the Papal residence in Avignon, however, many long-standing traditions of the Papal court dropped out of use and were never revived; thus, the procession is not included in the pre-Tridentine Missal of the Roman Curia, the antecedent of the Missal of St Pius V.
|A penitential procession led by St. Gregory the Great, from the Tres Riches Heures du Duc du Berry, by the Limbourg brothers, 1412-16.|
I am reminded of all this because of how inspiring it has been to me personally to see the enthusiasm, joy, and hopefulness that have gone into the recent establishment of Una Voce Wyoming (UVW). Wyoming is a gigantic state, the seventh largest in the USA, with a small population (our entire state of 100,000 square miles has about the same population as Harrisburg, PA), and an even smaller Catholic population. Nevertheless, there are a substantial number of Catholics in Wyoming hungering and thirsting for reverent, beautiful, and solemn liturgy, and this new UV chapter has been organized to assist them and the clergy in moving forward with the compelling program of Pope Benedict XVI to restore the sacred and to reconnect with our holy inheritance. Catholics from all over the state have joined and we are peacefully and patiently pursuing short-term and long-term goals, in support of liturgical tradition, the sacred arts, education, and the pursuit of holiness.
One beautiful custom we have adopted from the Vancouver Traditional Mass Society is to have a priest offer at least one Requiem Mass each month for the Holy Souls in Purgatory, for as long as UVW shall exist. We have entrusted to the Holy Souls our very special intentions for UVW, and we know from experience that they are powerful intercessors.
Of special interest to NLM readers will be the Resources section of the UVW blog, which has been carefully compiled and organized to be of maximum use to any and all Catholics who are looking for solid information and distributable materials on the traditional Mass and related topics. For example, UVW's site makes available a nice pre-formatted booklet containing Summorum Pontificum, the Letter to Bishops, and Universae Ecclesiae (in a more accurate translation than the standard one). The brochures section offers ten trifold brochures on "hot topics." And so forth. Here are the categories, with live links:
Missals & Liturgical Resources
Training for Clergy
Traditional Religious Orders
Books on Catholic Tradition
Magazines & Newspapers
One last thing worth mentioning is that membership in Una Voce Wyoming is not limited to residents of the state. Anyone who agrees with our aims and wishes to support our work may join by filling out the application and sending in the dues. All dues go to support clergy training, the promotion of authentic sacred music, and other particular works that directly pertain to UVW's aims. And please, in your charity, say a Hail Mary for us! Our Lady of Victories, pray for us!
|An Advent Mass in Powell, WY|