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- 12/01/18--14:00: _Solemn Mass for the...
- 12/01/18--17:14: _Subdiaconal Ordinat...
- 12/02/18--16:03: _The First Sunday of...
- 12/03/18--09:14: _A Child Singing wit...
- 12/04/18--09:32: _A New Book that Add...
- 12/04/18--14:22: _The Feast of St Bar...
- 12/05/18--08:30: _A Complete Listing ...
- 12/05/18--09:00: _Immaculate Concepti...
- 12/05/18--13:30: _Card. Burke Inducts...
- 12/06/18--07:39: _Fairfield (CT) Pari...
- 12/06/18--06:17: _The Feast of St Nic...
- 12/06/18--09:00: _Immaculate Concepti...
- 12/06/18--13:37: _1959 Documentary on...
- 12/07/18--06:10: _A New Catholic Hymn...
- 12/07/18--11:18: _Cardinal Slipyi on ...
- 12/07/18--18:55: _Photopost Request: ...
- 12/08/18--05:00: _Pontifical Mass in ...
- 12/08/18--11:37: _The Feast of the Im...
- 12/09/18--07:06: _The Second Sunday o...
- 12/10/18--03:46: _Our Lady of Guadalu...
- 12/01/18--17:14: Subdiaconal Ordination in Fréjus-Toulon
- 12/02/18--16:03: The First Sunday of Advent 2018
- 12/03/18--09:14: A Child Singing with the Angels
- 12/04/18--09:32: A New Book that Addresses the Core Belief of Western Civilization
- 12/04/18--14:22: The Feast of St Barbara
- 12/05/18--08:30: A Complete Listing of Os Justi Reprints
- 12/05/18--09:00: Immaculate Conception Notices for NYC, Bridgeport CT, and Denver
- 12/05/18--13:30: Card. Burke Inducts New Members of a Confraternity in Rome
- 12/06/18--07:39: Fairfield (CT) Parish Plans Solemn EF Saturday
- 12/06/18--06:17: The Feast of St Nicholas 2018
- 12/06/18--09:00: Immaculate Conception Events in California
- 12/06/18--13:37: 1959 Documentary on the Carmelite Nuns
- 12/07/18--11:18: Cardinal Slipyi on the Need for Beauty in the Liturgy
- 12/07/18--18:55: Photopost Request: Immaculate Conception 2018
- 12/08/18--05:00: Pontifical Mass in Ottawa Cathedral for St Clement’s Parish Jubilee
- 12/08/18--11:37: The Feast of the Immaculate Conception 2018
- 12/09/18--07:06: The Second Sunday of Advent
- 12/10/18--03:46: Our Lady of Guadalupe: Notices for New York and Chicago
V. All you that are earthborn, and you sons of men: both rich and poor together, go ye out to meet him and say.
V. Give ear, O thou that rulest Israel: thou that leadest Joseph like a sheep; tell us if thou art the one.
V. Lift up your gates, O ye princes, and be ye lifted up, O eternal gates: and the King of Glory shall enter in, who art to rule in the people of Israel.
Glory be unto the Father, and to the Son, and to the Holy Spirit.
Looking from afar, behold I see the power of God coming, and a cloud covering all the land: go ye to meet him and say: tell us if thou art the one, who art to rule in the people of Israel. (First responsory at Matins of the First Sunday of Advent)
R. Aspiciens a longe, ecce video Dei potentiam venientem, et nebulam totam terram tegentem: * ite obviam ei, et dicite: * Nuntia nobis, si tu es ipse, * qui regnaturus es in populo Israël.
V. Quique terrigenæ, et filii hominum, simul in unum dives et pauper: ite obviam et, et dicite.
V. Qui regis Israël, intende, qui deducis velut ovem Joseph: nuntia nobis, si tu es ipse.
V. Tollite portas, principes, vestras, et elevamini portæ æternales, et introibit Rex gloriæ, qui regnaturus es in populo Israël.
Gloria Patri, et Filio, et Spiritui Sancto.
R. Aspiciens a longe, ecce video Dei potentiam venientem, et nebulam totam terram tegentem: ite obviam ei, et dicite: Nuntia nobis, si tu es ipse, qui regnaturus es in populo Israël.
Click here to listen to a beautiful recording of this magnificent text, made several years ago at St Stephen’s in Sacramento, California.
|Louis Janmot (1814-1892), Souvenir du ciel|
When a baptized child dies before reaching the age of reason, it goes at once to heaven to praise God and enjoy Him with the angels. Wherefore the Gloria Patri of the Psalms is not replaced by the Requiem aeternam, and the Mass is the Votive Mass of the Angels, with white vestments and Gloria in excelsis, unless the rubrics prescribe the Mass of the day. If in the afternoon, Votive Vespers of the Angels may be sung.I can’t remember when I first heard about this beautiful custom of not celebrating a Mass for the Dead or funeral Mass for such a little child, but rather a Mass of the Angels; it was probably a couple of decades ago by now. But since I had long been attending only university chapels and did not live near a traditional parish, no occasion like this had ever occurred. It remained theoretical knowledge.
Recently, however, a little child died in our local community, and the rector of the nearby oratory of the Institute of Christ the King offered the Mass just as described above. I had the privilege of singing in the Choir. I found the entire thing extremely striking, and wish to share some thoughts on it, since this old custom has barely survived into the post-Montinian era.
The first thing that must be said is that the old custom bespeaks a resolutely and audaciously supernatural perspective: when all are mourning the loss of a citizen of earth, the Church rejoices in the gaining of a saint in heaven. The Introit of the Requiem Mass pleads: “Eternal rest grant unto them, O Lord, and may perpetual light shine upon them.” The Introit of the Mass of the Angels exults: “Bless the Lord all ye His angels: you that are mighty in strength, and execute His word, listening to the voice of His orders.” Then the verse challenges us with an imperative: “Bless the Lord, O my soul, and let all that is within me bless His holy name.” We are told to do the very thing the departed child is now doing, whose soul, with all that is within it, blesses the Lord.
Holy Mother Church bids us sing with and honor the angels, among whom is found the soul of this little child, a soul already mature in Christ through baptism, adorned with the full complement of infused virtues. The Epistle in the words of the Apocalypse brings before us the hosts of heaven, spirits and souls of the just, saying: “To Him that sitteth on the throne, and to the Lamb, benediction, and honor, and glory and power, for ever and ever.” There is no danger of hell for the baptized child, nor any deportation to the fires of purgatory; the gates of heaven are immediately flung open to receive this sinless, guiltless adopted son of God. This is why the interlectional chants, seemingly oblivious to the grief understandably felt by the faithful in the congregation, proclaims: “Praise ye the Lord from the heavens: praise Him in the high places. … Alleluia, alleluia. I will sing praise to Thee in the sight of the angels: I will worship towards Thy holy temple, and I will give glory to Thy name. Alleluia.”
The liturgical reform, monstrous in its rationalist leveling of every irregularity,  could not tolerate this sharp distinction between the lightsome angelic Mass for the child saint and the dark Requiem Mass for the adult sinner; in its baffling dullness of heart, the reform was blind both to supernatural realities and natural ones.  The sable grief that follows the dead man weighed down with years, the urgent reminder to pray for the repose of his soul, the supernatural glory that surrounds a babe of days snatched from this world and thus preserved from the scourge of sin, temptation, vice, anguish, and all the ills that cling to fallen human life—such horizons of life and faith were closed off to utilitarian brains.
The Montinian reform turned everything upside-down. It converted Requiems into informal beatifications, draped in the white of an Easter triumph presumed to be already gained, while suppressing the only instance where white vestments ought to be worn and alleluias and doxologies chanted, where heavenly glory may be joyfully, through a veil of tears, acknowledged as accomplished. The reform took away from the small child the Mass of the Angels that befitted it, and bestowed the honors of the altar on the old man to whom it was foreign, and who needs earnest suffrages for pardon and salvation. Salva me, fons pietatis! It took away this magnificent testimony of faith in a victory known to be won by a few, and substituted a pseudo-victory vainly extended to all.
And why does the old liturgy exhort us, in the very presence of the child’s dead body, to praise the Lord — a sentiment that might seem out of place, to say the least? Here is where the eye of faith is more necessary than ever, to see what should be seen, and not to be clouded over by our frail flesh.
The one and only ultimate end of man is the beatific vision. If someone attains this, he has attained the purpose for which he was created and redeemed. If someone fails to attain this, he has failed as a human being and as a Christian. Our final condition is either total victory or total failure: we have gained all, or lost all. There is nothing in between. The only “happy ending” is heaven, and the only “tragedy” is hell. The rest is relative. The baptized child who dies, although not granted by Divine Providence the relative good of life in this world, has been granted the absolute good of eternal life in the world to come.
This is what all Christians say they desire: eternal life in God. This is the goal of our pilgrimage. And that is why Holy Mother Church, with her lofty and utterly realistic wisdom, clothes herself in white and sings the Mass of the Angels for the little baptized child who flies from this world, and sings with no less fervor the Requiem Mass, clad in black. Alleluia is the song of the lover and the visionary; the Dies Irae is the sequence of the worldly and battleweary. That such customs as these ever had to be swept away is part of the “mystery of iniquity” that surrounds the 20th-century Church. That such customs are beginning to come back is part of the mystery of Providence that surprises the Church of the 21st-century.
 The text is found in Difficulties of Anglicans, and is quoted in my article “The Denial of the Law of God and His Rights.”
 The traditional difference between the funeral of the child who dies before the age of reason and the funeral of everyone else extends beyond the Mass to the obsequies afterwards. In the typical burial, the psalms, verses, and prayers are penitential and pleading for mercy; the child’s burial, on the contrary, can draw from Psalm 118 (“Blessed are the undefiled in the way”) and Psalms 148–150 (“Praise ye the Lord from the heavens”); Psalm 23 (“The earth is the Lord’s”) is recited, followed by this beautiful collect: “O almighty and most merciful God, who dost immediately grant eternal life to every little child who goeth forth from this world after being born again in the baptismal font, without any merit of his own, even as we believe Thou hast done this day for the soul of this little child; grant, we beseech Thee, O Lord, through the intercession of blessed Mary, ever Virgin, and of all the saints, that we may serve Thee here with clean hearts and be united with these blessed children for ever in heaven.”
 See my article “In Praise of Irregularity.”
 See my article “The Scandal of the Modern Catholic Funeral.”
Visit www.peterkwasniewski.com for information, articles, sacred music, and Os Justi Press.
So begins Fr Jeffrey Kirby’s wonderful new book, God’s Search for Us - Five Truths from a Missing Coin.
If we are to transform the culture, we must first be transformed supernaturally in Christ (this is the foundational idea that underpins The Way of Beauty) But we cannot be transformed unless we respond to God’s love first, not by reaching out and grasping Him, but rather by an ordered acceptance of Him. In describing this, he echoes the writing of Benedict XVI who referred to this dynamic of love as a twofold movement of agape and eros. Agape is the self-giving love and eros is that ordered acceptance. We cannot have one without the other, for there is no gift without reception.
So God has given Himself to us, and that love is not realized, so to speak, until we accept Him. Then we are transfigured and can, in turn, give ourselves back to God and to man in a reciprocating act of agape. When we enter into this mystery - the dynamic of love which begins with His love for us - we are joyful, and it is our joy that draws others to Him.
It is my observation that so many today, Catholics and non-Catholics alike, are searching. They search desperately, fruitlessly and some do so without even knowing what they are really looking for. At the heart of this unfulfilled, frenetic activity is a search for God. It fails so often because those who search fail to appreciate fully that happiness is not something that is grasped, but rather something that is accepted, and then must be given away if it is to be retained. This is the great paradox of life.
This book is a meditation on that first act of love, which precedes all other love, and by which all human happiness is made possible. Using the parable of the lost coin as its starting point, Fr Kirby leads us into consideration of this mystery. It is hoped that this will take us to a deeper encounter with God, so that we may, in turn, love our fellows and give greater glory to Him for the good of all mankind.
The Parable Of The Lost Piece Of Silver by Godfried Schalcken
For all that this book contains profound truth, Fr Kirby’s prose is accessible and clear and through this, he makes its noble themes available to many. I suggest that this could be a good text to study as an Advent meditation in your parish or book club.
You can purchase it from Amazon.com, here.
Father Jeffrey Kirby is the pastor of Our Lady of Grace Catholic Church in Indian Land, South Carolina. He holds a doctorate in moral theology from the Holy Cross University and is an adjunct faculty member of Belmont Abbey College in Charlotte, North Carolina. God’s Search for Us: Five Lessons from a Missing Coin is Kirby’s tenth book.
An altarpiece painted for the church of St Barbara in Wrocław, Poland, by Wilhelm Kalteysen (1420-96), dated 1447, now in the National Museum in Warsaw. In the central panel, St Barbara is shown holding her tower, accompanied by Ss Felix and Adauctus. Upper left panel: her father discovers that Barbara has broken his idols; lower left: the torments of St Barbara; upper right, she flees from her father; lower right, she is stripped of her garments, but clothed by an angel. (Public domainimage from Wikipedia.)
Dioscorus, learning upon his return of his daughter’s conversion and refusal to marry, flew into a rage, and attempted to strike her with a sword. In one version of the story, Barbara fled from her father, and as she ran up a hill, was temporarily hidden from him in a cave which miraculously opened on it, whence her patronage of miners. There follow various accounts of the torments to which she was then subjected, her trial before a judge, and her eventual beheading by her own father’s hand. As Dioscorus walked away from the site of the execution, “fire fallen from heaven, by the just vengeance of God, so consumed (him) that there remained of him not even a tiny bit of dust.” From this last detail comes St Barbara’s role as protectress against lightning and thunder, and her patronage of military gunners, etc.
St Barbara crushing her father, by Domenico Ghirlandaio, ca 1471, from the parish church of St Andrew in Cercina, Italy.
“Almighty and merciful God, who didst adorn Thy Saints George, Blase, Erasmus, Pantaleon, Vitus, Christopher, Denis, Cyriacus, Acacius, Eustace, Giles, Margaret, Barbara and Catherine with special privileges above all others, so that all who in their necessities implore their help, according to the grace of Thy promise, may attain the salutary effect of their pleading: grant us, we beseech Thee, forgiveness of our sins, and with their merits interceding, deliver us from all adversities, and kindly hear our prayers.”
The words “according to the grace of Thy promise” refer to the tradition that during their passion, each of these Saints received a promise from God that their intercession would be exceptionally effective on behalf of those who honored them.
In the 1501 Breviary according to the Use of Bamberg, before St Barbara is killed, she prays, “Lord Jesus Christ, Whom all things obey, Whose will nothing resisteth: grant me this petition, that if anyone shall remember my name and honor the day of my passion, Thou remember not his sins on the day of judgment, and be merciful to those who love the memory of me, and do Thou set in peace the end of the life of those that love me.” To this, a voice from heaven replies, “Come, my dearest, rest in the chambers of My Father; and concerning that which thou hast asked, it is given to thee.” The proper Collect of her office and Mass also refers to this: “We ask, o Lord, our God, that the glorious intercession of the blessed Barbara, Thy Virgin and Martyr, may protect us from every adversity of mind and body; so that through her intervention, we may merit before departing from this life to receive with sincere faith and a pure confession the most glorious Sacrament of the all-holy Body and Blood of our Lord Jesus Christ.”
The alterpiece of the Fourteen Holy Helpers, from the now-suppressed Heilbronn Abbey in the Baden-Württemberg region of Germany, 1498.
However, her feast continued to be kept on many locals calendars; for example, before the reform of 1911, it was included on the calendars of both Carmelite Orders, with the Collect given above. In the post-Conciliar reform, her feast is completely suppressed from the General Calendar, but she may still be celebrated where she is honored as a patron Saint. Some years ago, a friend of mine attended Mass on her feast day in her church in the town of Villasalto, Sardinia. As the preacher recounted the manner of the Saint’s death, killed by her own father, an elderly woman shouted out in Sardinian, “Indignu – disgraceful!”
Vol. 1: The Mass of the Catechumens(x + 251 pp. $17.95); Vol. 2: The Mass of the Faithful(x + 311 pp. $18.95).
The Breviary Explained. Rev. Pius Parsch. Trans. William Nayden and Carl Hoegerl. First published in 1952 by Herder in St. Louis. Paperback, viii + 459 pp. $19.95.
A Manual of Catholic Theology, Based on Scheeben’s “Dogmatik.” Joseph Wilhelm, D.D., Ph.D., and Thomas B. Scannell, B.D., with a Preface by Henry Edward Cardinal Manning. Volume I: The Sources of Theological Knowledge; God; Creation and the Supernatural Order(508 pp. $24.95); Volume II: The Fall; Redemption; Grace; The Church and the Sacraments; The Last Things (566 pp. $29.95).
Nature and Grace. Matthias Scheeben. Trans. Cyril Vollert, S.J. 386 pp. $18.95.
St. Thomas Aquinas: Papers from the 1924 Summer School of Catholic Studies at Cambridge. Ed. Cuthbert Lattey. xii + 311 pp. $19.95.
The Incarnation: Papers from the 1925 Summer School of Catholic Studies at Cambridge. Ed. Cuthbert Lattey. xviii + 261 pp. $18.95.
God: His Knowability, Essence, and Attributes. Msgr. Joseph Pohle. 486pp. $19.95.
The Author of Nature and the Supernatural: Creation, Anthropology, and Angelology. Msgr. Joseph Pohle. 372 pp. $17.95.
God in Me: Sanctifying Grace or the Mystery of God’s Life in Us. Rev. Matthew Swizdor. 160 pp. $12.79.
Sacred Signs. Romano Guardini. 58p. $7.00. [Newly typeset.]
The Life of Worship: Grace, Prayer, Sacraments, and the Sacred Liturgy. By a Seminary Professor. Originally published in French in 1895; this English version from 1920. xvi + 814 pp. $29.95.
Pageant of the Popes. John Farrow. $18.85.
Vocations. Fr. William Doyle, SJ. First published in 1913. vi + 48. Paperback, $7.00.
A Missal for Young Catholics. Peter Kwasniewski. 64 pp. $12.49 at Amazon; $18.87 at Lulu. The sole difference between these two is that Lulu’s features a thicker, glossier paper.
The Sacrifice of the Mass Worthily Celebrated. Rev. Pierre Chaignon, SJ. Trans. Most Rev. Louis de Goesbriand. With a preface and meditation aids by Dom Bede Babo, OSB. New York: Benziger Brothers, 1951. Repr. Os Justi Press, 2018. x + 214 pp. Paperback, $14.95.
Cantus Mariales. Ed. Dom Joseph Pothier. (The same with an alternative cover design here) 160 pp. $24.95. A color facsimile of the 1903 exemplar.
The True Vine and Its Branches. Rev. Edward Leen, S.J. 280 pp. $17.95.
Selections from “The Little Flowers of St. Francis.”Illustrated by Maximilian Liebenwein, 1921. Full color. Hardcover $29.95; paperback $14.95.
The King’s Achievement. Robert Hugh Benson. xiv + 368 pp. $16.95.
By What Authority?Robert Hugh Benson. x + 372 pp. $16.95.
Anthology of Catholic Poets: 200 Years of Catholic English Poetry. Ed. Joyce Kilmer. 422 pp. $18.49.
The Catholic Anthology: The World’s Great Catholic Poetry. Ed. Thomas Walsh. 602 pp. $25.95.
Latin in the Church: The History of Its Pronunciation. F. Brittain. 98 pp. Last edition 1954. $9.95.
The Oratory of Ss Cyril and Methodius in Bridgeport, Connecticut, an apostolate of the Institute of Christ the King, will have a sung Mass for the Immaculate Conception, with Francisco Guerrero’s Missa Sancta et Immaculata, starting at 10:15. The church is located at 79 Church St.
The Cathedral Basilica of the Immaculate Conception in Denver, Colorado, will have a solemn Mass in the traditional rite, celebrated by members of the diocesan clergy, beginning at 7pm. The church is located at 1530 Logan Street.
+ss, we ask, and sanctify these garments, and Thy servants who for their sins are clothed in them. Mercifully enlighten them by the grace of the Holy Spirit, that they may ever merit to weep over their sins, and obtain the bounty of Thy indulgence. Through Christ our Lord. R. Amen. (For the belts and aprons) Let there descend, we ask, o Lord, upon these belts of the men and aprons of the women the pouring forth of Thy abundant blessing, and grant that, as Thy servants, being girded with them, are afflicted in body, so by the fruit of good works, they may be refreshed in mind. Through Christ our Lord. R. Amen.”
|Tradition will always be for the young!|
Local confraternities dedicated to the Most Holy Trinity and donning the red habit, and dedicated to the adoration of the Blessed Sacrament and works of charity, and which have been canonically erected in any diocese as a public association of the faithful, may request aggregation. Aggregation is free and granted automatically to qualifying associations that request it; they then share in the Indulgences granted to the Archconfraternity as well as in the prayers and good works of all members of the Archconfraternity and of all the associated Confraternities (which total several hundred.)
Requests for Aggregation of Confraternities (but not for individual membership) can be forwarded in writing to the Archivist of the Archconfraternity:
Sig. Giancarlo Ciccia
Archivista Arciconfraternita della Santissima Trinità dei Pellegrini e Convalescenti
Via dei Pettinari 36/a
The Parish of St Pius X in Fairfield, Connecticut is celebrating the Feast of the Immaculate Conception with a Solemn Mass in the Extraordinary Form at 7:30 p.m. The church is located at 834 Brookside Drive. The Rev. Timothy Iannacone, the parochial vicar, is the celebrant, with the Revs. Richard Cipolla and Michael Novajosky as deacon and sub-deacon, respectively. A choir representing the parish and volunteers will sing the propers as well as a polyphonic setting of the ordinary.
|A 16th-century Russian Icon of St Nicholas, from the Hermitage Museum in St Petersburg|
R. Ex ejus tumba marmorea sacrum resudat oleum; quo liniti, sanantur caeci, * surdis auditus redditur, et debilis quisque sospes regreditur.
V. Catervatim ruunt populi, cernere cupientes quae per eum fiunt mirabilia. Surdis auditus redditur, et debilis quisque sospes regreditur.
Sospitati reddit aegros olei perfusio.
Nicolaus naufragantum affuit praesidio.
Revelavit a defunctis defunctum in bivio.
Baptizatur auri viso Judaeus indicio.
O quam probat sanctum Dei farris augmentatio!
Vas in mare mersum, patri redditur cum filio.
Ergo laudes Nicolao concinat haec concio.
Nam qui corde poscit illum, expulsato vitio,
Gloria Patri et Filio, et Spiritui Sancto.
Et debilis quisque sospes regreditur.
R. From his marble tomb comes forth a sacred oil; and when they are anointed with it, the blind are healed, * hearing is given back to the deaf, and every lame man walks away healthy.
V. In crowds the people rush, wishing to see the wonders that take place through him. Hearing is given back to the deaf, and every lame man walks away healthy.
The pouring of the oil brings the sick back to health.
Nicholas was present as to help to sailors risking shipwreck.
At a crossroad, he raised a dead man from the dead.
A Jew is baptized when he sees the miracle of the gold.
Oh how the multiplication of grain proves God’s Saint.
A vessel sunk into the sea is given back to a father with his son.
Therefore, let this assembly sing praises to Nicholas,
For he that seeks him in his heart, vice being driven away,
walks away healthy.
Glory be to the Father, and to the Son, and to the Holy Spirit.
And every lame man walks away healthy.
The reference to the baptism of a Jew “when he sees the miracle of the gold” is one of the less known posthumous miracles of St Nicholas. The story is told in the Golden Legend of Bl Jacopo de Vorgine that a man who had borrowed a sum of money from a Jew tried to cheat him by claiming falsely that he had already repaid it. Going to court, he filled his hollowed out walking-staff with small pieces of gold, to a value greater than what he owed, and then handed the staff to the Jew to hold for him, while he solemnly (and in a certain sense, truthfully) swore his oath that he had given him what he owed and more. While returning from court, however, the cheat was run over by a chariot at a crossroads and killed, and his staff broken, revealing the fraud. When it was suggested to the Jew that he reclaim his money, he refused “unless the dead man should return to life by the merits of the blessed Nicholas,” which did indeed happen, leading to his conversion and baptism.
The parish of Ss Peter and Paul in Wilmington, California, which is administered by the Norbertine Fathers of St Michael’s Abbey in Silverado, will have a Solemn Mass in the traditional Roman Rite for the feast of the Immaculate Conception. The Mass will begin at noon; the church is located at 1015 Lagoon Avenue. The Mass is also part of the Consecrate California event, (https://www.consecratecalifornia.com/) praying to defeat the culture of death, for the sick, elderly, and unwanted, and for an end to the violence caused by substance abuse, human trafficking, etc.
When this was filmed, the Carmel itself was fairly new, and the house had not yet been completed; there are several shots of the nuns doing the construction work themselves, with their full habits on, no less! The sisters were sleeping in temporary huts on the convent lawn, with only a brick taken from the oven to keep them warm in the winter, but when the presenter says to the Superior “You’ll be quite happy to leave them, I suppose?”, she answers, “Oh no!” There is no footage of either Mass or Office, but there is a bit of the rite of the clothing of a new member of the community, in which she enters the church dressed as a bride. At the end, the sisters since the Salve Regina, albeit recto tono, in keeping with the extreme austerity of the Discalced Carmelites. This Carmel was closed in 1988, but the chapel is still used. (Hat tip to Mr Jeffrey Morse.)
Our thanks to Fr Christopher Smith, one of our colleagues at Chant Café, for sharing with us his review of this exciting new project from Corpus Christi Watershed, the St John de Brébeuf Hymnal, a truly Catholic collection of hymns which can be used with both Forms of the Roman Rite.
There are voices crying in the wilderness that the propers must be restored to their pride of place, and they are being heard. The melodies of the Graduale Romanum with their Latin texts are being heard in more and more places; vernacular adaptations of them, and new compositions, metrical and more chant-like, are coming forth and being used. This is creating a desire for better liturgy and better music, but we all know that sometimes we have to make baby steps towards our ideals.
Hymns have become such a part of Catholics’ expectation of their Mass experience that calls for their removal and replacement with antiphons alone are often met with suspicion or anger. And so they remain. But the question about the hymns is then reduced to, “What texts, what melodies, what styles are appropriate?” The unseemly battles in liturgy committee meetings over whether young people want Isaac Watts, Marty Haugen or Matt Maher at Mass all miss the point: the relative merits of those varied styles are all paltry in comparison with the treasury of hymnody which the Church already has, still, unfortunately, largely untapped.
How then do the discerning musician and pastor mine the tradition for hymns to introduce to Catholics? How can we unlock the treasury and unleash the riches?
Enter the Saint John de Brébeuf Hymnal for Both Forms of the Roman Rite, published by the John Paul II Institute for Liturgical Renewal in 2018. Those familiar with the other projects which Corpus Christi Watershed has assisted with, will note a familiar design. But this is not the ordinary run of the mill “collection of hymns that people know with a few they don’t know.” This hymnal is a work of incredible scholarship, and one which puts the fruit of that scholarship to work in a practical vehicle for opening the treasures of Catholic hymnody to the people.
The first part of the book, entitled, “Ancient Hymns of the Catholic Church,” contains many of the hymns of the breviary. But these are presented in such a way as to provide several tunes and several texts in English, often taken or adapted from a wealth of English translations from centuries past, some of them even taken from English Catholic primers of the Renaissance and Baroque era. But they are not just borrowed from these sources wholesale. Discerning editors have given great thought to how a large swath of people in our pews would take to singing certain words or turns of phrase, and carefully adapting to what people might actually get their mouths around in singing!
(A version of the communion hymn Sancti, venite, from the 7th century Bangor antiphonary, in a translation by Adrian Fortescue.)
The second part of the book, entitled “Additional Hymns”, will be attractive to those who are open to introducing these “old but new for most” hymns, but want a resource that also contains appropriate hymns for the liturgical year, as well as general use hymns more familiar to English-speaking congregations.
An interesting feature of the book is that the index is placed not at the back, but in the middle of the book, after an attractive set of color plates exploring hymnals. The indices are quite well thought out. They provide the ability to search for name, hymn tune, and occasion in an admirable way, and their placement in the middle makes looking for them easier than wrangling the book at the end. There is also a section at the end with several versions of the Stations of the Cross, which is useful to have, in the same volumes as the hymns for many parishes, text and hymns without the multiplication of more little booklets.
A good choir program will of course contain many pieces of complexity, whether by Palestrina, Bach, or Duruflé. But the mature choirmaster knows well that simple pieces—such as the magnificent hymn tunes in the Brébeuf Hymnal—can be utterly sublime. Moreover, these simple melodies can always be enhanced by new harmonizations, descants, counter-melodies, and SATB arrangements.
This volume is useful to have in any music library or pastor’s office for reference, but is also the kind of volume which can be profitably sought out for choirs and for congregations. As a hymnal without the readings in it, which provides ample resources both old and new, it can truly be said to mark a new and exciting phase in the recovery of ancient liturgical texts for the use of the faithful in a practical way for all involved!
On the evening of November 22, Fr Joseph Bisig, one of the founding members of the FSSP, and the first Superior General, celebrated solemn First Vespers of St Clement in the parish.
|The Trinity and the Immaculate Conception, by Benvenuto Tisi da Garofalo, 1528-36. Prominent among the Doctors of the Church to either side of the Virgin Mary are Ss Augustine and Bernard on the left, Ss Ambrose and Jerome on the right.|
Pópulus Sion, ecce, Dóminus veniet ad salvandas gentes: et audítam faciet Dóminus gloriam vocis suae in laetitia cordis vestri. Ps. 79 Qui regis Israël, intende: qui dedúcis, velut ovem, Ioseph. Gloria Patri. Sicut erat. Pópulus Sion...
The Shrine of Christ the King in Chicago, Illinois, an apostolate of the Institute of Christ the King, will have a Mass in the traditional rite for Our Lady of Guadalupe with sacred music by various Mexican composers, ranging from the 16th-18th centuries (Juan de Rivera, Francisco Capillas, Francisco de Quirós, and Hernando Franco). After the fire of October 2015, the community is currently celebrating its Masses at the church of St Thomas the Apostle, located at 5472 S. Kimbark Avenue; the Mass will begin at 6:30 pm.
On Tuesday, December 11, the Pontifical Shrine of Our Lady of Mt Carmel in Manhattan will hold a vigil for the feast of Our Lady of Guadalupe, with Confessions and the Rosary at 7:00 p.m., and a sung Mass in the traditional rite at 7:30. On the feast day itself, a procession will be held at 7:00 p.m., followed by a Solemn Mass in Spanish at 8:00. The church is located at 448 East 116th Street.