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On Sacred Vestments - Part II

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We pointed our readers to part one of this video series on vestments in late November. Here, now, is part 2:


2013 Fota Liturgical Conference Announced: Sacrosanctum Concilium, 1963-2013

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St Colman’s Society for Catholic Liturgy is pleased to announce that the sixth Fota International Liturgy Conference will be held in Cork (Ireland) 6-8 July 2013.

The theme of Fota VI is: Sacrosanctum Concilium 1963-2013.

To commemorate the fiftieth anniversary of the publication of the Second Vatican Council’s Constitution on the Sacred Liturgy, Sacrosanctum Concuilium, Fota VI, drawing on a panel of international experts, will examine the historical and theological background to the Constitution, re-present its vision of the liturgy, and assess the application of that vision over the past fifty years.

Further details will be released at a later date.

Rorate Mass in Cincinnati

Work of Daniel Mitsui Auctioned to Support St. John Cantius Music Programme

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Some of our readers may be interested to know that, as a benefit intended to go toward the sacred music program at St. John Cantius parish in Chicago, an original Daniel Mitsui work of the Nativity is being auctioned off on eBay.


The drawing is an original, colored ink on calfskin vellum.

If the original work is out of your price range, but you'd still like to support the cause to which the proceeds are going, you might wish to purchase a print instead.

Here is a description of the work:

This original ink drawing of Christ's Nativity was created by artist Daniel Mitsui. It will be auctioned to raise funds for the sacred music program at St. John Cantius Church.

It measures 8" x 10" and was made with colored inks on calfskin vellum. It is formatted as a page from a Biblia Pauperum.

The Biblia Pauperum (Bible of the Poor) is collection of illustrated typologies that circulated both in illuminated manuscripts and in blockbooks during the late Middle Ages. Each page of the book shows a particular event from the life of Christ, juxtaposed with two events from the Old Testament prefiguring it. The pictures are paired with rhymed Latin versicles and short expalnations. Four prophets are also included, each holding a banderole with his prophecy of the event.

For the Nativity of Our Lard, the two prefigurements are Moses before the Burning Bush, and the Flowering of Aaron's Rod. The text, translated, reads:

Without pain thou givest birth, Virgin Mary (Star) of the Sea.

It glows and kindles, but the bush is not burned by fire.


We read in the Book of Exodus, chapter 3, that Moses saw a bush burning, and it did not burn up, and he heard the Lord speaking to him from the bush. The burning bush which is not consumed figures the Blessed Virgin Mary giving birth without corruption of her bodily integrity, because a virgin she gave birth and remained uncorrupted.

This is contrary to custom: a little rod bears a flower.

We read in the Book of Numbers, chapter 17, that the rod of Aaron one night leafed and bore blossoms, which rod figured the pure Virgin Mary who was to give birth without male seed to a Son, that is, Jesus Christ ever Blessed.

The prophecies are as follow:

Daniel: A cornerstone was cut out of a mountain without hands.

Isaiah: A child is born unto us, and a son is given to us.

Habacuc: O Lord, I have heard Thy hearing and was afraid.

Micah: Thou Bethlehem the land of Juda shall not be the least among the princes of Juda.

The artwork was inspired by various illuminated manuscripts, blockbooks, tapestries and panel paintings of the late Middle Ages, most obviously the Nativity panel from the 14th century Vyššì Brod altarpiece. The background ornament is composed of tiny plants and animals, and was inspired by 15th century millefleur tapestries.

Open-edition giclée prints of this drawing are also available for $80 each. Each print is signed in pencil by the artist. Giclée prints are made on a spray-jet printer from a high-resolution digital scan or photograph. Hahnemühle German Etching paper is the substrate.

Daniel Mitsui is an artist specializing in meticulously detailed ink drawings, done entirely by hand on paper or parchment. His work is especially inspired by the religious art of the Middle Ages. He lives in Chicago with his wife and two sons, and is a parishioner at St. John Cantius Church. More of his work can be seen at www.danielmitsui.com

The Russian Old Believers

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While not in alignment with the present time of the liturgical year, one of our readers sent in the following video which apparently shows the Russian Old Believers in their Cathedral in Moscow on Myrrhbearers Sunday (near Easter). The Old Believers recently came up in the comments, and are also a group one hears a bit about, though I have never seen much in the way of media related to them.

Perhaps some of our Eastern Christian brethren who are here might provide a bit of comment?

Three Traditional Quincunx Patterns in England

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Continuing a theme of traditional floor patterns from a few weeks ago, here are three variations on the quincunx. The quincunx is the name given to an arrangement of five shapes, (usually the same, for example five circles, but not necessarily so) in which four sit around one centrally placed.

The first is Roman and is at an ancient site at Hurcott in Somerset. The second and third were both created under the patronage of Henry III during the 13th century. The second is the Westminster Pavement, which is reasonably well known. The third is at Canterbury Cathedral and until I read about it in an article in the Glastonbury Review, here, I was not aware that it existed.

Those who wish to know more about the quincunx and its place in the Christian tradition of geometric art can read about it here.

Pavement at Hurcott



Dom Alcuin Reid on the SSPX Situation

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The following article was published today in the print edition of The Catholic Herald and is reprinted here on NLM with permission of the same.

Let these sheep return freely to the sheepfold


Dom Alcuin Reid

When family members are estranged hardly a day goes by without those separated feeling pain. Pope Benedict XVI feels the rift with the Society of Saint Pius X deeply, and has done since the break of 1988. “Let the Society know that resolving the problem of the Society is at the heart of the priorities of my pontificate,” he is reported as saying. Yet in spite of years of effort they remain in a canonically irregular position.

He has been criticised for wasting time on this small ultra-conservative group. Critics imply that this is a ‘conservative’ pope with a political motivation in a transitional pontificate that is lasting too long. They misunderstand him. Can the Chief Shepherd ignore straying sheep? He asked in 2009: “Can we simply exclude them, as representatives of a radical fringe, from our pursuit of reconciliation and unity? What would then become of them?” No, this is not Church politics―it is the Gospel.

Everything seemed to climax this past summer―then suddenly fail. When the SSPX Superior, Bishop Bernard Fellay, met with Cardinal Levada of the Congregation of the Doctrine of the Faith it was expected that an agreement would be signed, but points to which the SSPX objected remained in the text despite expectations to the contrary. Fellay wrote to the Pope who responded with a handwritten letter which clarified that “in order to be truly reintegrated into the Church,” the SSPX must “truly accept the Second Vatican Council and the post-conciliar Magisterium,” and must accept the validity and liceity of the Mass promulgated by Pope Paul VI. In a surprising move Archbishop Augustine DiNoia OP was appointed Vice-President of the Ecclesia Dei Commission. Levada retired and was succeeded by Archbishop Gerhard Müller, between whom and the SSPX, apparently, there existed little empathy. The SSPX emerged from its General Chapter united amongst itself―prepared even to expel dissenting senior members.

What must the SSPX accept? That it was a valid Council? Their founder, Archbishop Lefebvre, contributed to it. Its authority? That Lefebvre’s signature is found on almost all the Council’s documents belies this: they were promulgated with due authority. The SSPX are not “Vatican II-deniers.”

Opening the Year of Faith, the Pope observed: “The Council did not formulate anything new in matters of faith, nor did it wish to replace what was ancient. Rather, it concerned itself with seeing that the same faith might continue to be lived in the present day, that it might remain a living faith in a world of change.” This is Blessed John XXIII’s “aggiornamento.” That is it why Vatican II is described as a “pastoral Council”―it was not about doctrine, but policy.

If there was no doctrinal innovation, the theology and practical measures adopted cannot be held to be infallible. They may be judged on their merits, then as today. What is helpful in bringing people to the Christ and His Church may be different now from what was thought useful in the 1960’s.

The documents were the product of lengthy preparation, debate and refinement and of organised politicking by bishops and experts, and reflect those realities. They are authoritative, certainly, enjoying the unparalleled approval of the Pope and the bishops solemnly gathered in Ecumenical Council, and must be taken seriously by any Catholic. But they are not articles of faith. God the Holy Spirit does not protect Councils from possible error in matters of policy or theological style, and about these we may hold differing opinions in good conscience―with the respect that is due to authority in the Church.

This becomes clear when we recall that those to be received into full communion with the Church must affirm: “I believe and profess all that the holy Catholic Church believes, teaches and proclaims to be revealed by God.” Important as Vatican II was and is, its policies and reforms are not believed, taught and proclaimed “to be revealed by God.” To disagree with them is to deny no article of the Catholic faith.

Ecumenical Councils are protected from teaching heresy. Some claim that the documents on Religious Liberty, Ecumenism or Non-Christians move perilously close to this. Whilst it is clear that these propose new policies, it is by no means demonstrated―or demonstrable―that the Council denies Catholic dogma. Similarly with the Mass promulgated by Paul VI and some other acts of the post-conciliar Magisterium: much is very new, even a dramatic change to the tradition, yet it is not heresy: not a knowing, willing, obstinate denial of Catholic doctrine.

After the Council some did cross the line. Appeals to “the spirit of Vatican II” covered much which the Council never intended. This is clear in the liturgical reform and its implementation. In missionary and ecumenical endeavours also, the respect and dialogue desired by the Council often became ends in themselves rather than means serving the “need to bring all men to full union with Christ” (Lumen Gentium, § 1).

In October the Pope recalled: “I have often insisted on the need to return...to the ‘letter’ of the Council―that is to its texts―also to draw from them its authentic spirit, and...I have repeated that the true legacy of Vatican II is to be found in them. Reference to the documents saves us from extremes of anachronistic nostalgia and running too far ahead, and allows what is new to be welcomed in a context of continuity.” Perhaps there is a basis for reconciliation here, for an understanding of what must be accepted?

Recently I asked Bishop Fellay about the impasse. “There is a twofold problem which needs to be overcome,” he said. “First, a correct historical appraisal of the situation of the Church and of the cause of the problem causing this horrible crisis in the Church” is needed. “Secondly,” we need to “overcome the overwhelming ‘not welcome’ [we experience] from a great majority (still) in the Church against us, despite the efforts of the Holy Father. This element cannot be forgotten and we experience it every day.”

The latter requires more Christian charity: it is to our shame that this is lacking. The former is complex and will take time, but if we study Vatican II in its texts and history, we do not find a “super-dogma” or a “defining event” before which everything is bad and after which all is good, the “spirit” of which all must worship. It is one of the Councils of the Church’s tradition with its particular historical contingencies. Statistics alone make it clear that it has been followed by a multifaceted crisis. In evaluating this and in discerning the right measures for today and for the future the SSPX, as Catholics, are entitled to their voice.

Neither ‘side’ has finally slammed the door in the other’s face. That Archbishop DiNoia is on the case is a cause for hope. And in his new role Archbishop Müller shares Pope Benedict’s burden of paternal solicitude for the SSPX, whatever of past skirmishes.

The passing of time does not ease the pain of estrangement―for either party. In this Year of Faith, all concerned might do well to contemplate the Holy Father’s call in 2007: “Let us generously open our hearts and make room for everything that the faith itself allows.”

Dom Alcuin Reid is a monk of the Monastère Saint-Benoît at La Garde-Freinet in the Diocese of Fréjus-Toulon, France.

English Propers, 4th Sunday in Advent


One Final Rorate Mass

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Well we are now on the cusp of the feast of the Nativity, but before we move into that, here is one final Rorate Mass which was sent to us from St. Stephen the First Martyr, the FSSP parish in Sacramento, CA.

The Mass was celebrated on Saturday, December 15th.

English Propers Midnight Mass

Latin Propers for Christmas Eve

Merry Christmas

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From all of us here at NLM to each of you and your families, we wish you a very Merry Christmas. We will return to our normal posting schedule on Thursday.

The Nativity, Our Lord, Our Lady and St Joseph

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Happy Feast of Christmas. Here is a beautiful modern icon of the Nativity. This is an Eastern image and so I thought I would point out one figure who is portrayed somewhat differently here than in the West, St Joseph.

As I understand it, the standard interpretation is that by tradition in the East, St Joseph was a widower before he married Our Lady and so is always portrayed as an older man. He is hunched not just because of age, but also to reveal an inner turmoil. He is in doubt about whether or not he is witnessing a Virgin birth. The figure beside St Joseph, also as a hunched old man but in ragged clothing is the devil tempting him. All is resolved in the end for St Joseph loves his wife and through her prayers resolves this doubt. The distance between St Joseph and Our Lady emphasises also the fact the St Joseph had no part in the conception of Our Lord.

My personal reaction to this is that this does not diminish the stature of St Joseph at all, rather it serves to elevate that of Our Lady. St Joseph is a great saint. He is the protector of the Holy Family, foster father and guardian of Our Lord. This demonstrates by contrast with the figure of Our Lady how she is even greater. In this sense St Joseph might be seen as an examplar of all other saints and so Our Lady is greater than all the other saints and angels.


Mutual Enrichment, Anglican Patrimony, and the Ordinariate

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Fr. Bartus, an avid reader of The New Liturgical Movement, sends along this item:
Fr. Andrew Bartus, ordained in July as a priest of the Personal Ordinariate of the Chair of St. Peter, has received an ordination gift of a set of exquisite white-and-gold Spanish-style vestments. Designed and gifted by Garry South, of Los Angeles, whose hobby for more than 25 years has been designing traditional vestments, the chasuble is modeled on the shape and ornamentation of a 19th century Spanish set.

The set will be inaugurated at the Christmas Mass at Blessed John Henry Newman Catholic Church in Santa Ana, California, Fr. Bartus’s Ordinariate congregation that worships using the Anglican Use texts approved by the Vatican for former Anglicans that are received into the Catholic Church.

South’s interest in vestment design was sparked when he converted from the Evangelical and Pentecostal tradition of his youth to the Episcopal Church, and lived for several years in Washington, DC, just two blocks from the Georgetown University campus. He availed himself of every book in the university’s library on the history of liturgical vestments and vestment design. Since then, he has designed custom traditional vestments, in both Roman and Gothic styles, worn by deacons, priests, bishops and archbishops in the U.S., Canada and Australia. South intends to be received into the Ordinariate himself sometime next year.

The set he designed for Fr. Bartus utilizes a white-and-gold brocade with a wheat-and-grapes motif, as well as fleur-de-lis decoration on the orphreys, stole, maniple, burse and veil made of gold bullion. On the back of the chasuble is a silver bullion Agnus Dei, resting on the Book of Seven Seals as revealed to St. John the Apostle, surrounded by silver rays. Liberal use of both gold and silver thread throughout, and gold bullion galloon, make the vestments a dazzling sight. The vestments are dedicated via inscription to the late Fr. Eugene Beau Davis, SSC, an Anglican priest at St. Mary of the Angels Church in Hollywood, California, who had longed to see St. Mary’s become part of the Ordinariate and worked tirelessly to accomplish that dream until his death of congestive heart failure in 2010.

The set was manufactured by well-known vestment maker C.M. Almy, whose workshops are in Maine. Almy made several trial shapes of the chasuble out of cotton duck material to ensure that the shape and drape was correct, since they had no remaining patterns in the Spanish style. South then made a paper mock-up of the front and back of the chasuble to ensure proper placement of the decoration. The set took about one year from conception to completion.
More photos follow below.

Christmas in Nantes, France


Christmas is Des Moines, Iowa

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The following were sent in from St. Anthony Catholic Church in Des Moines, Iowa. The celebrant was Msgr. Frank Chiodo (a very pleasant priest who I had the pleasure of meeting in 2006 at the CIEL conference in Oxford).



Breviary Sale

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I have taken a little break from the "great book sale" as I work at clearing out some things. I've made a decision that I really haven't had an opportunity to use the breviaries I've collected over the years and so I've decided to sell off much of it.

Here is a good chance for those of you who want to acquire some breviaries according to the traditional liturgical uses of different Western 'rites' to get some of these -- including some pre-Pius X editions, as well as some noteworthy antiquarian editions.

In many instances I hear from more than one person about an item, so if there is a suggested price, please make sure to note if you have a "highest offer" you'd like to make in case more than one offer comes in. (If it doesn't, then the base price will be the price in those instances.)

Needless to say, these prices do not include shipping costs.

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Breviarium Monasticum, 1925

Price: $275.00 USD


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Antiphonale Missarum Mediolanensis, 1935

This book is the Ambrosian rite chants of the Mass.

Price: $275.00 USD


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Breviarium O.Praem (Premonstratensian)

Price: $300.00 USD


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Breviarium S.O.P. (Dominican)

Price: $250.00 USD


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Breviarium Ambrosianum, 1830

Price: $600.00 USD


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Day Hours of the Cistercian Breviary

This is, as the title suggests, the Day Hours of the Cistercian Breviary in the vernacular.

Price: $100.00


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Breviarium Carmelitanum (Carmelite)

Price: $350.00


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Breviarium Cartusiense, 1643

Another very rare volume. A 17th century Carthusian breviary. It has been externally rebound.

Price: Make an offer.



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Breviarium Cisterciense, 1885

Price: $325.00


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Dominican Breviary

The Dominican breviary translated into English.

Price: $250.00


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Breviarium S.O.P., 1875 (Pre Pius X edition)

The breviaries which sit prior to the reforms of St. Pius X are of great interest to liturgical scholars and hobbyists insofar as they retain unique features and aspects which were lost and flattened out in many cases following to the reform. They are rather difficult to find.

Price: $450.00 USD


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Maurist Diurnal, 1741

Not only a nice little antiquarian volume (with some spine damage) but also a rare little volume insofar as this is the Maurist version of the Benedictine breviary.

Price: $150.00 USD


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Breviarium O.Praem, 1892 (Pre Pius X edition)

The breviaries which sit prior to the reforms of St. Pius X are of great interest to liturgical scholars and hobbyists insofar as they retain unique features and aspects which were lost and flattened out in many cases following to the reform. They are rather difficult to find.

Price: $450.00 USD


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Breviarium Vaticanum

The custom binding titling is a bit misleading in one sense, but what this is is the Roman breviary according to the use of the canons/clergy of the Vatican Basilica (St. Peter's Basilica). Suffice it to say, this is quite rare.

Price: Make an offer.


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Breviarium Parisiense, 1736

This is a pretty significant set. Many of you have heard of the neo-gallican liturgical books. Well here is one of the key one's: the 1736 edition of the Parisian breviary, or Breviarium Parisiense. They are an oversized set of breviaries in a typically beautiful 18th century binding.

Price: Make an offer




Christmas at the London Oratory

The Usus Antiquior in North Florida

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I am pleased to see the diocese where I was born and raised, Pensacola-Tallahassee, is now beginning a semi-regular celebration of Mass in the Extraordinary Form. This is a bit old news, as the violet chasuble will show, but better late than never. Details follow below, courtesy Mr. Stephen Mozier:
Our second Traditional Latin Mass went very well! An official count was made of 55 in attendance, ranging in all ages from young to mature. We even had in worship and fellowship three very welcomed gentlemen from the FSU Anglican Student’s Union/St. Peter’s Anglican parish! [The Traditional Mass is at times capable of being an ecumenical bridge. --MGA]

Father Schumm offered an excellent liturgy, with his confidence and greater assurance definitely showing. His insightful homily was on Advent and the preparation that we need to make in our lives for Christ’s inevitable coming. [...]

Our next Masses are on Sunday, January 13th and February 10th, both at 9 AM Eastern Time, of course always at St. Thomas Parish in Quincy. This will mark a move to the 2nd Sunday of the month, with further plans for 2013 continuing to be formed and revealed as we move forward throughout the New Year. [...]

Christmas Varia

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Barring anything really spectacular, this will round up some of the Christmas photos we've shown you from various locales.


Oratory of Old St Patrick's, Kansas City


St. Agnes, St. Paul, Minnesota


Ss. Trinita, Rome


San Giovanni Battista in Molini di Prelà, Albenga-Imperia


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