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The Liturgical Riches of the Kahnawake (Caughnawaga) Mission

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NLM guest article by Claudio Salvucci

Perched on the south bank of the St. Lawrence just across from Montreal there is an important liturgical center. History has been slow to accept it as such, but there is good reason to believe it eventually will.

The town of Kahnawake, formerly Caughnawaga, is home to the mission of St. Francis Xavier, founded in the early 1670s as a refuge for Catholic Iroquois and perhaps best known as the residence of the Lily of the Mohawks, St. Kateri Tekakwitha. In the years following her death, the mission evolved into a political capital, the central fire (to use classically Iroquois terminology) of the Seven Indian Nations of Canada, a confederacy of pro-French and staunchly Catholic tribes.

But Kahnawake also served as a liturgical center as well. It is where we see the highest development of the "Indian Mass", a pre-Vatican II liturgy peculiar to the North American missions that featured a mix of Latin and native languages.

Father Clement McNaspy described the mission's musical riches as follows in an article for Orate Fratres in 1947:

"At present the liturgical music library of Caughnawaga Mission includes almost all the Gregorian masses and dozens of modern masses of all schools, arranged in Iroquois and handsomely multicopied. In addition there are hundreds of motets (class polyphonic and modern) and the Gregorian Propers for all Sundays, commons and greater feasts, all in the same vernacular arrangements. In terms of sheer bulk and quality this represents one of the most useful collections of sacred music in Canada: yet all had to be done by hand and is the result of years of painstaking adaptation."

One of these manuscripts, happily, can still be seen on display behind glass across from the gift shop area of the church.

The vitality of Kahnawake's native chant tradition, even in an era as hostile to native languages as the late 19th and early 20th centuries, is also worth noting. Though Vetromile's Indian Good Books of the 1850s attest to a robust tradition of native-language hymnody among the Abenaki and other Eastern peoples, Teresa Sappier, one of the last living members of the Latin choir at Old Town, told me that she did not remember any Penobscot hymns being sung there.

Meanwhile, into the 1940s, Kahnawake was busily retooling its own native chant tradition in accordance with the reforms of the Liturgical Movement:

"As this is being written, a new printed edition containing all the principal Gregorian masses, Credos, and frequently used hymns and canticles, is being bound for use here at Caughnawaga and at Saint Régis... This new edition, with rhythm indicated according to the Solesmes theory, is the result of generations of study and adaptation of the Mohawk language rhythm to pre-existing Gregorian melodic patters. It may well be the definitive edition." (McNaspy 1947)

The native-language liturgical works published in the 1800s give us a concrete sense of how advanced Kahnawake and its daughter mission of St. Regis at Akwesasne really were. For example, the other missions show a rather simple set of Introits, with a mere handful rotating duty throughout the year. Kahnawake shows some 40 Introits, and many of these are faithful musical and textual renditions of their Roman counterparts. Also, Kahnawake seems to have served as a benchmark for the other missions; its masses and prayers appear in the Book of Seven Nations for the mission of Kanesatake/Oka.

Much research still needs to be done. But as the liturgical riches at Kahnawake and the other Indian towns begin to draw the attention of scholars, we will be better able to ascertain to what degree Kateri's mission has served as a liturgical model for its neighbors. And how it will serve as a model. For it is to be hoped that a renewed attention ad fontes does not end at mere scholarly curiosity but spills over into the renewal of the living liturgy. In an era where Indianizing the Mass can seem to rely on such superficialities as drumming and smudging, it would be well to remember how Kahnawake managed to preserve its authentic native tradition over 300 years of organic development.

Photograph | Church Fête, Main Street, Kahnawake, QC, about 1910 | MP-0000.115.4

More Historic Vestments

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John Sonnen over at Orbis Catholicus has up two interesting photo posts on some historic vestments. The first showing a 12th century alb and the second showing a series of baroque chasubles. The photos come from the diocesan museum in Viterbo, Italy.

Here are two of them.


A High Altar Restored in Poland

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We have shown here on NLM a number of restorations and renovations, mainly of sanctuaries or even entire churches, but here is a restoration which will likely be dear to many of our readers hearts. The Polish blog Nowy Ruch Liturgiczny has detailed the restoration of an altar in a small church that was given to the Institute of the Good Shepherd in Poland. The restoration work was led by Fr. Grzegorza Śniadocha IDP who has been given charge of the church and the community that worships there.

BEFORE THE RESTORATION



DURING THE RESTORATION







AFTER THE RESTORATION


Kudos to Fr. Grzegorza Śniadocha and his community for undertaking this restoration. Certainly their efforts have restored not only the original form of the altar, but also a better sense of order to the sanctuary and chapel generally.

Photos: Środowisko na rzecz rozwoju Tradycji Katolickiej w Archidiec. Białostockiej

The Ordinariate in Canada

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By way of John and Lucy Ambs comes this bit of news in relation to the Ordinariate within Canada:

Peter Wilkinson was just ordained a Catholic priest on the Feast of the Immaculate Conception. He is a former bishop in the Traditional Anglican Communion, and he is the administrator of the new Ordinariate mission parish of Blessed John Henry Newman in Victoria, British Columbia. Many people on the web have commented on Father Wilkinson’s extraordinary gifts as a priest. May God bless him in his new role as Catholic priest shepherding this faithful group in British Columbia. The parish website is www.blessedjohnhenrynewmanfellowship.ca

Enjoy the pictures from Father’s first Mass, at his ordinariate parish church.

Here are a selection of photographs of the first Mass of Fr. Peter Wilkinson. (You may also see the full photo gallery here.)





Another Requiem Vestment

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It is humorous how things can go. I had recently thought to myself that "we haven't shown too much in the way of vestment work" -- new or antique -- and suddenly all sorts of examples have poured forth without the least prompting or specific searching on my part. We seem to, in particular, have an abundance of examples of black vestments coming our way and here is yet another set, an antique set, sent in by a reader from the archdiocese of Milan.


Here are some details:



The Chapel of Pope John Paul II High School, Huntsville, Alabama

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I was browsing the website of Gardiner-Hall yesterday evening when I came across the following project which caught my attention. It is for a high school chapel in Huntsville, Alabama and struck me as yet another example of noble beauty.

Here is how they describe the project:

Pope John Paul II High School Chapel
Birmingham, Alabama


Design and Furnishing of New High School Chapel, including all artwork, lighting, flooring, liturgical appointments, furniture, etc. The Franz Mayer Crucifix is from the former Visitation Academy in Wheeling, West Virginia and dates from the early 1860s. It was installed in the chapel at the height of the Civil War and hung there until 2011 when it was restored and transferred to the chapel here. The statues are also Franz Mayer and date from the same period. The custom altar, ambo, etc. are all of solid cherry. The altar features a Gothic-revival brass image of the Agnus Dei that was once part of an 1860s English reredos. The porcelain tile floors feature a parquet design in the nave and gray and white harlequin pattern in the sanctuary.

More photos forthcoming. Still to be installed are custom clergy chairs, credence table, etc.


Solemn Requiem in St. Agnes, New York

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I have been intending to share this, but had neglected to date. It is from the Solemn Requiem Mass which was held on November 29th for the Catholic Artists Society and New York Purgatorial Society at St. Agnes Church in New York City.

The Mass was offered for the departed souls of family members, friends and fellow artists by Father Justin Wylie (Archdiocese of Johannesburg, South Africa). The setting for the Mass was Gabriel Fauré's Requiem, Opus 48, sung by the Schola Cantorum of St. Agnes, led by James Wetzel.

The following film was made for the Society by Jim Morlino of Navis Pictures.

Catholic Artists Society Solemn Requiem Mass, 29 November 2012 from Catholic Artists Society on Vimeo.


Here, too, are a few photos which were taken by Stuart Chessman of the Society of St. Hugh of Cluny in Norwalk, Connecticut.


A Slabbinck Chasuble

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With all the vestment pieces we have been able to share these past few days, one of our readers wished to draw our attention to this:


Byzantine Christians in Italy: From the Archives of the Istituto Luce

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A friend and recent graduate of the Pontifical Russian College here in Rome recently posted an interesting video on his facebook page, from the archives of the Istituto Luce. The name of this organization is an acronym from "L'Unione Cinematografica Educativa", (Union for Educational Cinematography), and it has been active in making documentaries and educational films since 1924. A few other videos potentially of interest to our readers appear on the sidebar of their recently created youtube channel. This first video was made in 1940, and shows about 2 minutes of the Divine Liturgy at the Russicum. I must point out that this was filmed at the height of Italian Fascism, and very much reflects the style of its era in both the film itself and the style of the singing, (which has improved enormously since then!) Nevertheless, it is wonderful to see a recording made more than 70 years ago in church I regularly attend, and recognize most of the furnishings.
The second video was made in 1951, and shows a few scenes from one of the Greek-Rite Albanian communities in the southern region of Calabria, in the province of Cosenza. A translation of the Italian narration is given below.
“In the province of Cosenza, a group of small towns such as San Basilio, San Demetrio, Valcarezzo and Spezzano, form what is called an ‘ethnic island’. Groups of Albanians emigrated here starting in the year 1470, fleeing from the Turkish invasion after the death of Skanderbeg, their leader and defender. Here they have preserved intact their language, and their religion in the Greek rite. (0:31) In a seminary, future priests are educated from childhood, the custodians of their traditions. (0:38) A wedding day: the founding of a new family is here an occasion of great solemnity, a sumptuous ceremony rich in symbolism. The bread of Communion, offered three times to the couple is (i.e. represents) the food they will share with their children; and the wine symbolizes joy, the comfort of the common table. The glass is then broken, as a sign of an act done once and for all. Crossing his arms, one of the witnesses crowns the couple three times; woven with orange flowers and bands of gold-filigree, the crowns remain at the head of the nuptial bed until they worn again as a sign of mourning (at the death of one of the spouses).”
A third video, from 1964, describes the visit of a Ukrainian Greek-Catholic bishop, H.E. Ivan Bućko, to a Roman parish, and his examination of a display set up by the parish priest on the “Martyr Church” in the Communist world. Monsignor Bućko was himself a refugee from the persecution of the Church in the Ukraine; having previously served as an auxiliary bishop under Andrej Sheptytsky in Lviv, he came to Italy and devoted many years of his life to the pastoral care of Ukrainian refugees. (Again, a translation of the Italian narration is given below.)
“Monsignor Giovanni (Ivan) Bućko, titular archbishop of Leucas, is a Ukrainian refugee. He is accompanied by a group of officials. In Rome, at the parish of San Felice di Cantalice, after the celebration of a Mass in the Oriental Rite, he visits a display which makes us think: a display about the Martyr Church. This display does not have any political goals, its purpose is religious, spiritual and dogmatic. Fr. Domenico Chianella, whose idea it was, said to us: (0:36) ‘This display on the Martyr-Church, which is private in nature, intends first of all to make known the suffering of our brothers in the faith, this limitation of their religious liberty, which still continues. It is also intended to get people to pray, by making these sufferings known to them, and so inviting all peoples to pray for our brother in the “church in silence.” ’ These children sung during the Mass, they are refugees, like their bishop. (Child speaking at 1:07). ‘We are the children of Ukrainian refugees, scattered all over Europe.’ (Young man at 1:12) ‘Our parents left the Ukraine for religious reasons, and also because of the Communist regime.’ (Bishop Bucko at 1:21) ‘The current Soviet government, although it does not use force or violence, * nevertheless makes every effort to destroy all sense of religion, since they consider that the time is at hand for the establishment of a Communist society, without God, without law. The churches are closed, the people cannot publically celebrate divine worship.’ (2:03) The persecutions, then, are not over, but Christians everywhere confront these trials with great courage, as they did in the early centuries, mindful of the words of Jesus, ‘They have persecuted me, they will persecute you as well. (John 15, 20) ’ ”
* Note that Bishop Bućko is of course speaking of the year 1964, the end of the Krushchev regime, and while the persecution of the Catholic Church in the Soviet Union and dependencies was very real, it did not involve the unrestrained violence seen under earlier Soviet leaders.

Chapel of St. Joseph High School, South Bend, Indiana

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A reader sends in the following, showing us yet another high school chapel:


I saw your recent post on the beautiful new high school chapel in Huntsville, Alabama. It occurred to me that you might be interested in posting some information about another new high school chapel, which I believe compares favorably to the one in Alabama.

It’s called the Chapel of Saint Joseph, and is located at the center of Saint Joseph High School in South Bend, Indiana. It was just completed a couple weeks ago, when Bishop Kevin Rhoades celebrated the blessing of the chapel and dedication of the altar.


The chapel was designed by CSO Architects in conjunction with Duncan Stroik. The stained glass windows in the chapel were executed by Conrad Schmitt Studios as were the murals on either side of the apse. The painting behind the altar itself was executed by Ruth Stroik.

Ordinariate in England: "Historic Community of Anglican Nuns to Join Ordinariate"

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A group of Anglican nuns from the Community of St Mary the Virgin (CSMV) in Wantage, Oxfordshire, are to be received into the full communion of the Catholic Church in January 2013.

Eleven sisters from the historic Anglican community will join the Personal Ordinariate of Our Lady of Walsingham, the structure established by Pope Benedict XVI to enable groups of Anglicans to enter into the full communion of the Catholic Church whilst retaining elements of their liturgical, spiritual, and pastoral heritage. The group includes the Superior of the community, Mother Winsome CSMV.

The eleven CSMV sisters, will be joined by Sister Carolyne Joseph, formerly of the Society of St Margaret in Walsingham, who joined the Ordinariate in January 2011. These twelve sisters will initially be established as a Public Association of the Faithful within the Personal Ordinariate. They will be known as the Sisters of the Blessed Virgin Mary and will continue in their work of prayer and contemplation, whilst retaining certain of their Anglican traditions and practices. Foremost amongst these is the tradition of English plainchant for which these sisters are well known.

After consultation with Church of England authorities it has been decided that the sisters will move from their convent in Wantage and, after reception into the Catholic Church, will spend a period of time with an established Catholic community. Following this, the newly established Ordinariate community will seek to find a suitable new home.

Monsignor Keith Newton, the Ordinary of the Personal Ordinariate of Our Lady of Walsingham, said, “The Community of St Mary the Virgin in Wantage has been at the heart of the Church of England’s Religious Life since the mid-nineteenth century. The contribution of the community to the life of the Anglican Communion has been significant, not least through the community’s care for those marginalised by society in Britain, and also in India and South Africa”.

Speaking of the decision of the sisters to enter the Personal Ordinariate, Mgr Newton continued, “Those formed in the tradition of the Oxford Movement cannot help but be moved to respond to Pope Benedict’s generous invitation to Anglicans. The sisters have always prayed for the unity of Christians with the See of Peter, now this is to become a reality for them by means of the Ordinariate. We are truly grateful for their faith, courage, and resolve”.

The community has been in discernment about the way forward since the publication of the Apostolic Constitution Anglicanorum coetibus in 2009. Mother Winsome CSMV, the Superior of the Community, said, “We believe that the Holy Father’s offer is a prophetic gesture which brings to a happy conclusion the prayers of generations of Anglicans and Catholics who have sought a way forward for Christian unity. The future of our community is a fulfilment of its origins, and as part of the Personal Ordinariate of Our Lady of Walsingham we will continue with many of our customs and traditions, whilst also seeking to grow in Christ through our relationship with the wider Church”.

One sister, who was ordained in the Church of England and is now to be received as a Catholic, said, “The call to Christian unity must always be the primary motivating factor in the decision of Anglicans to enter the Catholic Church. Anything which impedes that process cannot be of God, and so must be set aside to achieve this aim, which is the will of Christ”.

Those members of the community who will remain in the Church of England have expressed their admiration and respect for those who have taken this decision. In a short statement they said, “Whilst remaining committed to their Religious vows in the Church of England the sisters of the Community of St Mary the Virgin wish the sisters joining the Ordinariate every blessing on their new life in the Catholic Church, and respect the integrity of their sense of call”.

The Community of St Mary the Virgin was founded by the Reverend William John Butler and Mother Harriet CSMV as one of the first communities of nuns in the Church of England since the Reformation. Under the patronage of the Blessed Virgin Mary the community has engaged in charitable work throughout the Anglican Communion, whilst maintaining a balance with the life of prayer.

Installation of a Painting of Christ in Majesty at TMC chapel

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Just before the Christmas break the latest and largest painting was installed in the college chapel. It is Christ in Majesty. In painting this and placing it behind the crucifixion I had in mind two things: first that we are on a pilgrimage from this earthly life to the heavenly. In this life Christ bears our suffering and in the next we partake of his divine nature. We cannot complete this journey in this life, but we can move along the path by degrees by participation in the sacrificial life.

'In the earthly liturgy we take part in a foretaste of that heavenly liturgy which is celebrated in the holy city of Jerusalem toward which we journey as pilgrims, where Christ is sitting at the right hand of God, a minister of the holies and of the true tabernacle; we sing a hymn to the Lord's glory with all the warriors of the heavenly army.' [Sacrosanctum Concilium, 8]

Second is to provide a focus during the liturgy of Christ as victim and Christ as King, sitting on his heavenly throne. The words from the Mass are: 'In humble prayer we ask you, almighty God: command that these gifts be borne by the hands of your holy Angel to your altar on high in the sight of your divine majesty, so that all of us who through this participation at the altar receive the most holy Body and Blood of your Son may be filled with every grace and heavenly blessing.' If you look at the foot of the cross there is a six winged seraph bearing the sacrificial victim up to heaven.
All that we have to do now is change the lights so that we have more discreet spotlamps, rather than the single suspended light.






Fr Anthony, a priest from St Benedict's Abbey, Still River, prepares for Mass


Rose and Blue

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It is difficult to believe that we are almost at Gaudete Sunday, one of the occasions of the liturgical year when rose vestments are worn.


However, that is not the purpose of this post. An even rarer liturgical colour is that of blue, which are only permitted in certain places. I mention this because NLM was sent some photos from Santa Maria Reina in Spain for their celebrations of the feast of the Immaculate Conception:




The Other Major Antiphons for the End of Advent

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The best known feature of the Office of the Advent season is of course the O antiphons, which are now upon us, said each day at Vespers with the Magnificat. Their prominence has perhaps overshadowed some of the other riches of the Advent Office, which has an unusually large number of musical propers. In addition to the proper daily antiphons of the Benedictus and Magnificat, the psalms at Sunday Matins also have their own antiphons, (which is not true of either Lent or Passiontide,) and each individual Sunday has another set of five antiphons for the psalms of Lauds and Vespers. The last six ferias of the season before the vigil of Christmas also each have a proper set of antiphons to be sung with the psalms of Lauds, (but not with those of Vespers,) one of the most beautiful parts of the Gregorian repertoire. If December 17 is a Sunday, these begin on Monday the 18th; otherwise, on the 17th itself, along with the Os. I have here set them out in a table with the Latin on one side and an English translation on the other. Between the Latin and the English, I have indicated the psalms and canticles with which they are currently sung according to the Breviary of St. Pius X. Prior to his reform in 1911, the third psalm of Lauds each day was Psalms 62 and 66 said together as a single psalm, and the fifth was Psalms 148, 149 and 150, also said together as a single psalm. On the English side, I have noted the Biblical citations in the text; the reader will note that many of them are not Scriptural at all, and some of the them, such as the very first one (Ecce veniet Dominus), are quite vague or contain only a few words directly from the Bible. The traditional corpus of Breviary antiphons is very ancient, and some of the Biblical citations come from the Old Latin version of the Bible used before St. Jerome's Vulgate translation, such as the antiphon Deus a Libano which is said with the canticle of Habacuc.


Monday
Aña 1 Ecce veniet Dominus, princeps regum terræ: beati, qui parati sunt occurrere illi.
Psalm 50
Behold the Lord shall come, the Prince of the kings of the earth: blessed are they that are prepared to meet him. (Apocalypse 1, 5)
2 Cum venerit Filius hominis, putas inveniet fidem super terram?
Psalm 5
When the Son of Man shall come, thinkest thou that He shall find faith upon the earth? (Luke 18, 8)
3Ecce jam venit plenitudo temporis, in quo misit Deus Filium suum in terras.
Psalm 28
Behold, the fullness of time hath already come, in which God hath sent His Son upon the lands. (Galatians 4, 4)
4Haurietis aquas in gaudio de fontibus Salvatoris
The Canticle of Isaiah, chap. 12, 1-6
Ye shall draw waters in joy from the fountains of the Savior. (Isa. 12, 3)
5Egredietur Dominus de loco sancto suo: veniet ut salvet populum suum.
Psalm 116
The Lord will go forth from His holy place, He will come to save his people.
 Tuesday
Aña 1 Rorate, cæli, desuper, et nubes pluant justum: aperiatur terra, et germinet Salvatorem.
Psalm 50
Drop down dew, ye heavens, from above, and let the clouds rain the Just One; let the earth be opened, and bud forth a Savior.(Isa. 45, 8)
2 Emitte Agnum, Domine, Dominatorem terræ, de Petra deserti, ad montem filiæ Sion?
Psalm 42
Send forth, O Lord, the lamb, the ruler of the earth, from Petra of the desert, to the mount of the daughter of Sion. (Isaiah 16, 1)
3Ut cognoscamus, Domine, in terra viam tuam, in omnibus gentibus salutare tuum.
Psalm 66
That we may know, o Lord, thy way upon earth: thy salvation in all nations. (Psalm 66, 3)
4Da mercedem, Domine, sustinentibus te, ut prophetæ tui fideles inveniantur.
The Canticle of Ezechiah, Isaiah 38, 10-20
Reward them, o Lord, that patiently wait for Thee, that thy prophets may be found faithful. (Ecclesiasticus 36, 18)
5Lex per Moysen data est, gratia et veritas per Jesum Christum facta est.
Psalm 134
The law was given by Moses; grace and truth came by Jesus Christ. (John 1, 17)
 Wednesday
Aña 1 Prophetæ prædicaverunt nasci Salvatorem de Virgine Maria.
Psalm 50
The prophets foretold that the Savior would be born of the Virgin Mary.
2 Spiritus Domini super me, evangelizare pauperibus misit me.
Psalm 64
The spirit of the Lord is upon me: He hath sent me to preach good tidings to the poor. (Isaiah 61, 1 as quoted in Luke 4, 18)
3Propter Sion non tacebo, donec egrediatur ut splendor justus ejus.
Psalm 100
For Sion's sake I will not hold my peace, till her just one come forth as brightness. (Isaiah 62, 1)
4Ecce veniet Dominus, ut sedeat cum principibus, et solium gloriæ teneat.
The Canticle of Anna, I Kings 2, 1-10
Behold, the Lord shall come to sit with princes, and hold the throne of glory. (I Kings 2, 8)
5Annuntiate populis, et dicite: Ecce Deus Salvator noster veniet.
Psalm 145
Proclaim ye to the peoples, and say: Behold, God our Saviour cometh.
Thursday
Aña 1 De Sion veniet Dominus omnipotens, ut salvum faciat populum suum.
Psalm 50
From Sion shall come the Lord almighty, to save His people.
2 Convertere, Domine, aliquantulum, et ne tardes venire ad servos tuos.
Psalm 89
Return, o Lord, a little while, and delay not to come to Thy servants.
3De Sion veniet, qui regnaturus est Dominus, Emmanuel magnum nomen ejus.
Psalm 35
From Sion shall come the Lord, who is to rule, Emmanuel, great is His name.
4Ecce Deus meus, et honorabo eum: Deus patris mei, et exaltabo eum.
The Canticle of Moses in Exodus, 15, 1-19
Behold my God, and I will honor Him, the God of my father, and I will exalt Him. (Exodus 15, 2)
5Dominus legifer noster, Dominus Rex noster, ipse veniet, et salvabit nos.
Psalm 146
The Lord is our law-giver, the Lord is our king, He will come and save us.(Isaiah 33, 22)
Friday
Aña 1 Constantes estote, videbitis auxilium Domini super vos.
Psalm 50
Be ye steady, you shall see the help of the Lord over you. (II Chronicles 20, 17)
2 Ad te, Domine, levavi animam meam: veni, et eripe me, Domine, ad te confugi.
Psalm 142
To Thee, o Lord, I have lifted up my soul: come and deliver me, o Lord; to thee have I fled. (Psalm 142, 8-9)
3Veni, Domine, et noli tardare: relaxa facinora plebi tuæ Israël.
Psalm 84
Come, o Lord, delay Thou not; forgive the crimes of Thy people Israel.
4Deus a Libano veniet, et splendor ejus sicut lumen erit.
The Canticle of Habacuc, 3, 1-19
God will come from the Lebanon, and His brightness shall be as the light. (Habacuc 3, 3 and 4)
5Ego autem ad Dominum aspiciam, et exspectabo Deum Salvatorem meum.
Psalm 146
But I will look towards the Lord, I will wait for God my Saviour. (Micheas 7, 7)
In the Breviary of St. Pius V, there is no special set of antiphons for Saturday; since one of these sets will always be impeded by the feast of St. Thomas the Apostle on December 21st, the impeded set is said on Saturday. (Obviously, the probably is avoided if Saturday itself is the 21st.)  The Canticle of Moses in Deuteronomy did however, have its own antiphon, which is given below. This custom was changed in the Breviary reform of St. Pius X, in which Saturday was given a full set, and the antiphons impeded on St. Thomas' day are simply omitted. Of the four new antiphons, the first and fifth (Intuemini and Paratus esto) are found in several very old chant manuscripts, and were widely used in the Middle Ages; the second and third (Multiplicabitur and Ego Dominus) appear to be new compositions made specifically for this reform.
Saturday
Aña 1 Intuemini, quantus sit gloriosus iste, qui ingreditur ad salvandos populos
Psalm 50
Behold ye, how glorious is this one, that cometh in to save the peoples
2 Multiplicabitur ejus imperium, et pacis non erit finis.
Psalm 91
His empire shall be multiplied, and there shall be no end of peace. (Isaiah 9, 7)
3Ego Dominus prope feci justitiam meam, non elongabitur, et salus mea non morabitur.
Psalm 63
I the Lord have brought my justice near, it shall not be afar off: and my salvation shall not tarry. (Isaiah 46, 12)
4Exspectetur, sicut pluvia, eloquium Domini: et descendat, sicut ros, super nos Deus noster.
The Canticle of Moses in Deuteronomy 32, 1-43
Let the word of the Lord be awaited, like the rain, and let our God descend upon us like the dew. (Deuteronomy 32, 2)
5Paratus esto, Israel, in occursum Domini, quoniam venit.
Psalm 150
But I will look towards the Lord, I will wait for God my Saviour. (Amos 4, 12)
Finally, on the 21st and 23rd, there are special antiphons to be said with the Benedictus, the last of these an especially fitting final word of the season, before the special office of the vigil of the Nativity.

AñaNolite timere: quinta enim die veniet ad vos Dominus noster.
December 21
Fear ye not, for on the fifth day our God will come to you.
Aña Ecce completa sunt omnia, quae dicta sunt per Angelum de Virgine Maria.

December 23
Behold, all things are fulfilled which were said by the Angel about the Virgin Mary.

Book Notice: The Church Building as a Sacred Place

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THE CHURCH BUILDING AS A SACRED PLACE:
Beauty, Transcendence, and the Eternal


By Duncan G. Stroik

How can we recover a sense of the sacred in liturgy and architecture? Why was it lost in the twentieth century? What signs of hope exist for the future? In his new book The Church Building as a Sacred Place: Beauty, Transcendence, and the Eternal, Duncan Stroik answers these questions with wisdom gained from two decades of teaching, writing, and practicing architecture in service to the Church.

Writing to architects, artists, priests, and all who see the urgent need for renewal, Stroik begins this compilation of essays by reemphasizing the nature and purpose of the church building. He then considers how the Classical Tradition can inform contemporary churches, analyzes the impact Modernist philosophy has had on architecture, and concludes by looking forward to renaissance and renewal. Along the way he gives principles of design, myths of contemporary sacred architecture, advice for priests, and analysis of the architectural ramifications of the theology of Pope John Paul II and Pope Benedict XVI. Over 170 photographs and drawings of exemplary historic and contemporary churches fill the pages of this instructive and inspiring work. When asked about Stroik’s impact on catholic church architecture, noted architectural historian and professor Denis R. McNamara commented, “The Church Building as a Sacred Place not only highlights the ideas and motivations behind today’s flowering of classical architecture, but also gives hope and inspiration for those ready to see new churches that can be handed on proudly to future generations who will thank us for giving them a place to worship which lifts up their hearts to God and teaches that it is right to give Him thanks and praise.”

Product Link

ISBN: 978-1-59525-037-7
DETAILS: 192 pages, Hardcover
PUBLICATION DATE: December, 2012

ABOUT THE AUTHOR: Duncan G. Stroik is a practicing architect, author, and Professor of Architecture at the University of Notre Dame. His built work includes the Our Lady of the Most Holy Trinity Chapel in Santa Paula, California and the Shrine Church of Our Lady of Guadalupe in LaCrosse, Wisconsin. Prof. Stroik is also the editor of Sacred Architecture Journal.

A New Altar Rail in Connecticut

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In a few of our recent postings, some readers have been discussing the absence or presence of altar rails in some newly renovated chapels. In that regard, I thought some of our readers would be interested to see the following photo of the newly installed altar rail at St. Gabriel's in Stamford, Connecticut.

Fr. Joseph Fessio on Gregorian Chant

Feast of Our Lady of Gaudalupe, Lady Chapel of St. Patrick's Cathedral, Melbourne, Australia

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The following photos were sent in of Mass offered in the Lady Chapel of St Patrick's Cathedral in Melbourne by Fr. Glen Tattersall for the feast of Our Lady of Gaudalupe.




You can see their full photo album here.

A New Rose Vestment

Advent Ember Days

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It is the Wednesday following Gaudete Sunday and, traditionally at least, that means one thing: the beginning of the Ember Days of Advent. I say traditionally because of course, since the post-conciliar liturgical reforms, these have essentially disappeared for all intents and purposes (at least in their universal, traditional sense) having now been left to the discretion of the respective national conferences of bishops.

In his work, The Restoration and Organic Development of the Roman Rite, the late Professor Laszlo Dobszay had this to say about the Ember Days and about this effective loss:

The abolition of the Ember Days was the destruction of a very early tradition. We learn from the sermons of Leo the Great how devotedly the Roman Church kept this observance in the fifth century. 'Et traditio decrevit, et consuetudo formavit' - 'inasmuch as tradition has decreed, so custom shaped it' - said this most liturgical pope. And the same sermon proceeds so: 'ideo ipsa continentiae observantia quattuor est assignata temporibus, ut in idipsum totius anni redeunte decursu, cognosceremus nos indesinenter purifactionibus indigere...' - 'therefore four times are assigned for the observance of temperance, so that when the course of the year brings it back, we should understand, that we are in need of ceaseless purification'.

The roots of the Ember Days stretch back to the Old Testament.

We have covered the matter of Ember Days much over the years, so here is some suggested reading, or re-reading as the case may be, which speaks to the matter. I would encourage you to read these and other such pieces from other sources; the Ember Days are one of the great treasures of our Roman patrimony.

Ember Days: Explanation and Two Proposals (Sept. 23, 2008)
Quatuor Tempora: Advent Embertide this Wednesday, Friday and Saturday (Dec. 15, 2009)
Ember Wednesday in Advent (Feria Quarta Quatuor Temporum Adventus) (Dec. 16, 2009)
The Golden Mass of Ember Wednesday (Dec. 16, 2009)

The scriptural readings for the Advent Ember Days see the lessons being particularly drawn from the book of the prophet Isaiah; on Ember Saturday, also Daniel. The Gospel readings are respectively focused on the Annunciation (Luke 1:26-28), the Visitation (Luke 1:37-47), and the exhortation of St. John the Baptist to "prepare ye the way of the Lord" (Luke 3:1-6).
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