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The Third and Final Day of the Chartres Pilgrimage

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Continuing on with our coverage of the Chartres pilgrimage, we turn to the third and final day of the pilgrimage.






After a long journey, the pilgrims finally arrive at Chartres.








The Solemn Mass which closes the pilgrimage was then celebrated by Mgr. Eric Aumonier, the bishop of Versailles.










Photo Source: Notre Dame de Chrétienté

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Some video coverage is coming out from the pilgrimage. Here are some video highlights from day one of the pilgrimage, back at Notre Dame in Paris:



Compendium of the 1961 Revision of the Pontificale Romanum - Part 9: The Blessing of a New Cross (1595 & 1961)

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After the blessings of objects used at the altar, such as chalices and altar linens, the Pontifical of Clement VIII places the blessing of various furnishings of a church, the first being that of a cross, or picture of the Crucifixion. The bishop wears a red stole and cope, and the simple miter; the blessing begins with “Adjutorium nostrum” and “Dominus vobiscum”, followed by two prayers. At the crosses marked in red, the bishop makes the Sign of the Cross over the cross or picture.
Let us pray. Bless +, Lord Jesus Christ, this Thy Cross, through which Thou didst deliver the world from the power of demons, and by Thy passion overcame him that tempteth unto sin, even him who rejoiced in the first man’s transgression by taking from the forbidden tree. Who with God the Father and the Holy Spirit livest and reignest for ever and ever. R. Amen.

Let us pray. We ask Thee, Lord, holy Father, almighty and eternal God, that Thou may deign to bless + this wood of Thy Cross, that it may be a saving remedy for the human race; let it be the firmness of faith, the increase of good works, the redemption of souls; let it be consolation, protection and defense against the savage darts of our enemies. (long conclusion)
The conclusion segues into the following preface.
Truly it is fitting and just … * whose holy and terrible name among the other visible creatures, the fruit-bearing trees also do not cease to praise and bless. Who as a figure of Thy only-begotten wisdom, in the beginning didst adorn the garden of earthly delight with the tree of life, that by the sacred mystery of its fruit, Thou might admonish the first parents of our race to guard against death, and obtain everlasting life: and by the guiltless death of that same Wisdom, co-eternal with Thee, our God and Lord, Jesus Christ, didst deign to call us back to Thy gentle mercy, that were given over to a just death by the touch of the forbidden tree. * Humbly we pray Thee, that Thou may deign to sanctify with a heavenly bless+ing this great standard, which hath been framed and raised up by the devotion of Thy faithful unto the likeness of that most sacred banner, on which Thou didst triumph by the precious blood of Thy Son; so that a more abundant compunction of heart and forgiveness of offenses done may be granted to all that here bend the knee, and humbly pray Thy majesty; and at the intercession of that same most victorious Passion of Thy Son, they may be able to ask for what pleaseth Thee, and all the more swiftly receive what they have asked. Grant, we beseech, most clement Father, in whom we live, and move, and have our being, that whenever we look upon the triumph of that divine humility, that cast down the pride of our enemy, whenever we call it to mind, we may obtain the confidence of strength against that same enemy, and greater grace of humble devotion to Thee. And likewise, in the terrible judgment of Thy majesty, when as the elements tremble, and the powers of the heavens are shaken, this glorious sign of our Redemption shall appear in heaven, may we ourselves merit to pass from death to life, and see the perpetual joys of the blessed resurrection.
The long conclusion is said in a low voice. There follow two more prayers.
Let us pray. O God, who hast turned the gibbet of the blessed Cross, which once served as a punishment of the wicked, into life for the redeemed; grant to thy people to be secured by its defense, as they are armed by its banner. Be the Cross to them the foundation of their faith, the suffrage of their hope, their defense in adversity, their help in prosperity ; be it to them victory over their enemies, their safeguard in the city, their protection in the fields, their support at home; that henceforth the pastor may preserve his flock secure by that, which, the Lamb + conquering thereon, has been turned to our salvation. Through the same our Lord. (long conclusion)

Let us pray. Sancti+fy, o Lord Jesus Christ, this sign of Thy Passion, that it may be a hindrance to Thine enemies, and become a perpetual banner of victory to them that believe in Thee. Who with the Father. (long conclusion)
The bishop now blesses incense with a special prayer.
Let us pray. Lord God Almighty, before whom stands the army of Angels in trembling, whose service in known in spirit and in fire, deign to look upon, bless + and sancti+fy this creature of incense; that every illness and infirmity, and the snares of the enemy may flee at its scent of its perfume, and be separated from Thy creation, that what Thou didst redeem by the precious blood of Thy Son may never be harmed by the bite of the ancient serpent. Through the same Christ, our Lord. R. Amen.
The bishop places the incense in the thurible, sprinkles the cross with holy water, and then incenses it. He then says the following prayer.
Let this wood (lignum) be sanctified, in the name of the Fa+ther, and of the + Son, and of the Holy + Spirit: and may the blessing of that wood, on which the holy members of the Savior hung, be upon this wood: that those who pray and bow before this cross for God’s sake may find health of body and soul. Through the same our Lord Jesus Christ. R. Amen.
He then kneels before the cross in adoration, and kisses it; all present do the same if they wish to. If the cross is made of some material other then wood, however, the following prayer is said in place of the prayer “Let this wood be sanctified”.
O God of glory, most high God of hosts, most mighty Emmanuel, God the Father of truth, the Father of wisdom, the Father of beatitude, the Father of our enlightenment and watchfulness, who rulest the world, who dispose of all kingdoms, who art the bestower of good gifts, and the giver of all good things, whom all nations, peoples, tribes and tongues do serve, before whom stands every host of the Angles, who grantest to Thy servants faith, and the praise of Thy name, that they may make the offerings that are Thy due: whom first pleaseth the faith of those that offer, and then their offering is sacrificed: we beseech the goodness of Thy mercy, that willingly receives our prayers, that Thou sancti+fy and conse+crate to Thyself this image of the Cross, which the religious faith of Thy servants, with all devotion of mind, has framed to Thee, the trophy of Thy victory and of our redemption; and which triumphal glory has consecrated unto the love of Christ. Look upon this unconquerable image of the cross, by which the power of the devil is emptied away, and the freedom of mortal men restored; which though it once served as a punishment, yet is now turned to honor through grace; and which, though it once punished the criminal with death, yet now absolves the guilty from their debt. And what could please Thee by this, but the very thing by which it hath pleased Thee to redeem us? And no offering is more due to Thee than that which the nailing of Thy body then dedicated to Thee; nor is any oblation more fitting to Thee than that which has been hallowed by the outstretching of Thy hands as a servant. * Therefore, accept this cross with those hands, with which Thou didst embrace that other, and from its holiness, make + holy this. And as by that the world has been expiated from guilt; so by the merit of this cross may the most devout souls of Thy servants that offer It be set free from all sin committed by them: and, let them shine forth under the shelter of thy true cross, triumphing in continual successes. May the splendor of the divinity of Thy only begotten Son our Lord radiate here in gold; may the glory of His passion shine forth in its wood; our redemption from death on its cross; and the purification of our life in the splendor of its crystal. May it be the protection of its own, the sure confidence of their hope; may it confirm them in faith with their race and people; unite them in hope and peace; increase them in triumphs; amplify them in prosperity, and for ever after profit them unto the life of eternity. Grant that it defend them flourishing in temporal glory; and by its power and might bring unto the heavenly kingdom them that are redeemed to an everlasting crown. Grant this through the propitiation of His blood, through the very Giver of it, who gave Himself a redemption for many; who deigned to offer himself a victim for sins; who exalted on the wood of His Cross, laid low principalities and powers; who sits together with Thee on a starry throne, in the indissoluble union of the Holy Spirit, during infinite ages of ages. R. Amen.
* The prayer here contains a pun which cannot be translated into English; the word “fitting” represents the Latin word “familiaris”, while the words “as a servant” come from the same word in the ablative case “familiari”.

In the revision of 1961, the bishop uses the miter called “auryphrigiata” in Latin, the less ornate kind used in Advent and Lent,rather than the simple miter. The first prayer is retained, without the word “Thy”, and segues immediately into the preface; the second prayer of the 1595 version (“We ask Thee...that Thou may deign to bless this wood...” is suppressed.

The preface itself is shortened by the omission of all of the words marked above between the two red stars; the beginning is slightly rewritten: “Truly it is fitting and just...humbly to pray Thee, Thou may deign to sanctify etc. ...” The bishop does not make the sign of the cross at the word “blessing”; the conclusion is sung aloud as part of the preface.

The two prayers after the preface are suppressed; the special prayer for the blessing of the incense is suppressed. After the preface, the bishop sprinkles the cross with holy water immediately. (Traditionally, when an object is blessed with both incense and holy water, the incense is imposed before the water is sprinkled to give the incense time to start burning properly.) He then says:
Let this sign (signum) be sanctified, in the name of the Father, and of the + Son, and of the Holy Spirit: and may the blessing of that wood, on which the holy members of the Savior hung, be upon this wood: that those who pray and bow before this cross for God’s sake may find health of body and soul. Through the same Christ our Lord. R. Amen.
This is a slighlty modified form of the concluding prayer from the Pontifical of Clement VIII, with the word “lignum - wood” changed to “signum - sign”, and only one sign of the cross. The bishop then imposes incense, blesses it (presumably with the words “Ab illo benedicaris” as at Mass, although the rubric does not say this explicity), incenses the cross, kneels before it, and kisses it. All present also kneel and kiss it if they wish to. The long prayer which is used in the 1595 version when the cross is not made of wood is suppressed.

The blessing of a cross; illustration from a 1595 edition of the Pontifical. (Permission to use this image has been very kindly granted by the Pitts Theological Library, Candler School of Theology at Emory University.)

Pentecost Vestments

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The red solemn Pentecost vestment set we showed you yesterday in our coverage of the Chartres Pilgrimage has always been a favourite set of mine and I wanted to draw specific attention to it one final time before my retirement:




While we are at it, I also wished to share this beautiful vestment work which I came across yesterday on Messainlatino.it which is preserved in the treasury of the Cathedral of Saint-Julien in Mans.

More from Chartres

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The official photos of the Chartres pilgrimage have now been made available. Here are a few more from the final Solemn Pontifical Mass in Chartres.




















In addition (and not from the official coverage), one of our readers sends in the following video they took at this same Mass:

Pentecost in the Parishes

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A couple of bit of Pentecost coverage, the first from St. Martin of Tours in Louisville:




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Our second bit of coverage comes from a reader from St. John Francis Regis Parish, in Hollywood, Maryland (Archdiocese of Washington):

Gregorian Chant Network Residential Weekend

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Around Easter each year, the Gregorian Chant Network organises a residential weekend course for singers of all all levels of experience. Gregorian Chant requires specialised training and this is provided by tutors with a wealth of teaching experience in this most beautiful of musical forms.

Students on the course mainly sing with, or are planning to sing with, parish choirs and scholas who use Gregorian Chant on a regular basis, most commonly with the Traditional Latin Mass.

The Chant course runs side-by-side with the St Catherine's Trust Family Retreat (see part one of this film) and singers provide the music for the liturgy on the retreat.

The film features interviews with Dr Joseph Shaw of the Latin Mass Society, who is the main organiser, and with one of the course tutors.

One Weekend in April, Part Two: The Gregorian Chant Network Weekend Course from LMS on Vimeo.

Compendium of the 1961 Revision of the Pontificale Romanum - Part 10: The Blessing of a Pectoral Cross (1595 & 1961)

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In the Pontifical of Pope Clement VIII, the blessing of a new cross is followed by a rubric that for the blessing of a pectoral cross, the bishop may use the same blessing that is used when a cross given “to those who go forth for the help and defense of the Christian Faith, or for the recovery of the Holy Land.” This blessing is placed at the end of the second part of the Pontifical, grouped with the blessings of weapons, swords and military banners. The latter three are all suppressed in the revision of 1961; they will be described in a later article. The rubrics contain no reference to any modification of the blessing if the person receiving the cross is another bishop, or other prelate entitled to wear a pectoral cross. (It must be born in mind that a pectoral cross is a required part of a bishop’s dress, but is not a part of his liturgical regalia in the way the miter, crook and ring are.)

The person receiving the cross kneels before the bishop, who begins the blessing as usual with “Adjutorium nostrum” and “Dominus vobiscum”, followed by this prayer. At the places marked, he makes the Sign of the Cross with his hand over the pectoral cross.
Almighty God, who didst dedicate the sign of the Cross by the precious blood of Thy Son, and who through the same Cross of Thy Son our Lord Jesus Christ, didst will to redeem the world, and through the power of the same venerable Cross delivered the human race from the decree of the ancient enemy (Colossians 2, 14); we humbly beseech Thee, that Thou deign with Thy paternal goodness to bless + this cross and impart to it the power and grace of heaven; so that whoever shall bear it upon himself as the sign of the Passion and Cross of Thy Only-Begotten Son, for the protection of his body and soul, may also be able to receive the protection of Thy blessing. * Just as Thou didst bless the rod of Aaron to drive away the faithlessness of the rebels (Numbers 17), so also bless + Thou this sign with Thy right hand; and against all the wiles of the devil, lay upon it the power of Thy defense, that it may confer upon those who bear it prosperity of salvation in both soul and body, and multiply in them the gifts of the Spirit.
The bishop sprinkles the pectoral cross with holy water, and then says the following prayer over the one who will receive it.
Lord Jesus Christ, son of the living God, who art the true and almighty God, splendor and image of the Father, and life eternal; who proclaimed to Thy disciples, that whoever would come after Thee must deny himself, and taking up his cross, follow Thee; we ask Thy boundless clemency, that Thou protect always and everywhere this Thy servant, who according to Thy word, desireth to deny himself, and take up his cross, and follow Thee, and for the salvation of Thy chosen people hasten to fight against our enemies; deliver him from all dangers, and release him from the bond of sin, receive his vow and bring it to the desired effect. Do Thou, o Lord, who art the way, the truth and the life, and the strength of them that hope in Thee, guide well his way, and grant him all success; so that amid the difficulties of this present age, he may be ever directed by Thy aid. Send to him, o Lord, Thy angel Raphael, who was the companion of Tobias on his journey, and delivered his father from bodily blindness; as he cometh and goeth, may he be his defender against all the snares of the enemy, visible and invisible, and drive from him all blindness of both mind and body.
He then sits, and lays the cross upon him, saying:
Receive the sign of the Cross, in the name of the Fa+ther and of the + Son, and of the Holy + Spirit, as a figure of the Cross, the Passion and the death of Christ, for the defense of thy body and soul, that by the grace of the divine goodness, thou may return to thine own safe and reformed when thy journey is completed.
(The word “reformed” in this prayer refers to the fact that people were often sent to fight for the defense of Christian lands as an act of penance for serious sins.) Finally, the one who has received the cross kneels before the bishop, is sprinkled by him with holy water, and then kisses the bishop’s hand and departs.

In the revision of 1961, the blessing is retitled “The Blessing of a Pectoral Cross”. No reference is made to the person who will receive the pectoral cross, or to the imposition of it upon him by the bishop. It begins with “Adjutorium nostrum” and “Dominus vobiscum”, followed by the prayer “Almighty God, who didst dedicate the sign of the Cross…” noted above. The second part of the prayer noted above after the red star, (“Just as Thou didst bless the rod of Aaron…”), is suppressed. The bishop then sprinkles the cross with holy water; the second and third prayer, and all the rites accompanying them, are suppressed.
A pectoral cross made in Italy ca. 600 A.D., now in the Musée national du Moyen Âge in Paris.

Pentecost at the Ordinariate, Mount Calvary, Baltimore


Pentecost Pilgrimage in Río de Janeiro

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Fresh off heels of the news and photos of the famed Chartres pilgrimage in France, one of our readers sends in news of another Pentecost pilgrimage, the "Peregrinación Totus Tuus", which begins at the Santuario de Nuestra Señora de Loreto and finishes at the church of Nuestra Señora de la Peña in Jacarepaguá, Río de Janeiro, Brazil.

Fr. José Edilson Lima of the Apostolic Administration of St. John Mary Vianney celebrated Mass (usus antiquior) outside of the latter. Here are a few photos.



















Christian Sacred Geometry from the Holy Land - Octagons in the Form of a Quincunx

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Christian carpet page.14th.century.palestinian

Following on from a recent look at the significance of the number eight in the liturgy, here is an example of geometric art that incorporates this symbolism. I discovered these images on the British Library website (which is wonderful resource for images of ancient manuscripts). These are from a 14th century gospel of St Luke made in the Holy Land.

It strikes me as a faceted variation on the traditional 'quincunx' design in which four circles spin out of one central circle. This shape has its roots in pre-Christian Roman culture, and then was adopted in Christian art, East and West. I wrote about this in an article 'The Quincunx - a Geometric Form of Christ in Majesty'.

I do not have information about the intentions of the artist, so am giving a personal interpretation here. This design seems to be loaded with an additional symbolism by using octagons rather than circles in the basic quincunx design, which has a fourfold symmetry.

Four symbolises the world and four gospels were chosen by the Church so that the Word was carried to  the four corners of the world by the four evangelists, each evangelists is symbolised by the four figures described as sitting around the throne of Christ in the book of the Apocalypse. Eight, many will remember, corresponds to the eighth day of Creation that ushers in the new covenant: the incarnation, death, resurrection of Christ. Sunday is the eighth day of the week.

In the basic repeat unit, which is repeated like floor tiles, we have, geometrically portrayed, four versions of the Word in the gospels (four small octagons) spinning out of one large one, the Creator himself, enthroned and in glory. This might be considered a geometric representation of the Christ in Majesty (also called Christ Enthroned) in which his emissaries, the Angel, the Lion, the Ox, and the Eagle representing the four evangelists, are shown pictorially taking the Word out to the world.. When you have four of the repeat units combined, there is long-range order which has a fourfold symmetry in which four large octagons surround the central, which is the broad design of this 'carpet page'. There is a beautiful harmony to this, and it seems to me to reinforce the superabundant truth of Eucharist: that through the propagation of his gospel in a literary description of his life, Christ in Majesty is really made present in the world in the liturgy of His Church.

As I mentioned, this is my personal meditation upon what I am seeing, so I could be reading more into this than the artist intended. However, as an artist, I would happily reproduce this design with the intention of incorporating this symbolism into it..

Images: below the images of the 14th century gospel, I have given the Thomas More College, Christ in Majesty to illustrate the point, painted by myself.

Arabic_Gospel

Christian carpet page.14th.century.palestinian

And finally, here is a 13th century Western Christ Enthroned, with the Four Evangelist taking the Word to the World, presented pictorially and below that the traditional quincunx in the Western medieval form of the cosmati pavement as seen in many churches in Rome:


An Interview with Fr. Guy Nicholls of the Birmingham Oratory on the Propers of the Mass

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Corpus Christi Watershed is continuing its interview series which intends to raise awareness around the role of the Propers of the Mass, this time with Fr. Guy Nicholls of the Birmingham Oratory.

Two Other Items For Sale: Lampada and Book from Chesterton's Library

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In addition to the two HBS titles still on offer, I just recalled two other items I'd like to offer for sale before I venture into retirement.

The first is a rather interesting item for any Chestertonians out there. It is a copy of Chesterton's "Fancies versus Fads" but what makes it particularly interesting is that it is the presentation copy from the publisher to Chesterton himself, and includes G.K. Chesterton's own bookplate as this book came from Chesterton's estate. (Which means that the oil spill you see on the title cover is likely something that happened in Chesterton's home itself no doubt!) Here it is:






Price: Well its pretty unique. I'm simply going to ask interested parties to make their highest offer. Whomever makes the highest offer will get it.

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The second and final item I'm offering for sale today is a "lampada" -- the kind of lamp that is used to burn a candle or oil beside an icon or holy picture or what not. (Votive glass not included.)

Price: $65.00 USD


Pentecost in Toledo, Spain

Summorum Pontificum Conference in Mexico with Card. Sandoval

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After similar events in other countries, there will now also be a Summorum Pontificum Conference in Mexico. The Conference will take place in Guadalajara from 5 to 7 July, and will conclude on Sunday 7 July with a Mass sung by the Archbishop emeritus of that city, Cardinal Sandoval Íñiguez. There will be ten different talks - Fr de Andrade FSSP, an official of PCED, will be among the speakers. During the conference, there will also be solemn Vespers, as well as the opportunity to venerate Our Lady of Zapopan as well as the Mexican Cristero martyrs.

Find out more at the site of the Mexican FSSP.

EF Missa Cantata: Feast of the Sacred Heart of Jesus

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Readers living in Rhode Island and southeastern Massachusetts may be interested to know that a Missa cantata in the Extraordinary Form will be celebrated at historic Saint Anne's Church [website in development] in Fall River, Massachusetts, on Friday, June 7, the Feast of the Sacred Heart of Jesus, beginning at 7:00 PM. Completed in 1904, the Romanesque church (with Byzantine touches) stands at the corner of South Main and Middle Streets. Saint Anne's was a Dominican parish and priory until 1978; thus the large statues that line the interior along the church's nave depict a communion of saints who are especially revered by French Canadians or played an important role in the history of the Dominican Order. Brother (now Saint) André Bessette of Montreal occasionally attended Mass here when he was in town visiting relatives and benefactors. A large ambulatory with five projecting chapels encircles the sanctuary. The magnificent Casavant organ, installed in 1963, greatly enhances the grandeur of the sacred liturgy.

The Feast of St. Philip Neri in His Roman Churches

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St. Philip Neri is associated with several churches in Rome, the foremost being of course Santa Maria in Vallicella, still usually called the Chiesa Nuova, the “New Church”, more than 430 years after the first Oratorians took up residence in the buildings attached to it. His body rests there in the altar of one of the most beautifully decorated chapels in the city. The current Roman home of the Fraternity of St. Peter, Santissima Trinità dei Pellegrini, was built on the site of an earlier church dedicated to St. Benedict; a confraternity founded by St. Philip to take care of pilgrims during the Jubilees was given the church in 1558, demolished it, and rebuilt it by 1614 as we have it today. Even after Chiesa Nuova had been completed, St. Philip himself continued to live at his old rooms at the church of San Girolamo della Carità, at equal walking distance from his spiritual sons at Chiesa Nuova, and the hospice at Trinità dei Pellegrini, where he was wont to wait upon the pilgrims with his own hands.

His feast day, May 26th, is often caught in the midst of the several of the greatest of the Church year, Ascension, Pentecost, Holy Trinity, Corpus Christi and Sacred Heart. The Chiesa Nuova therefore often leaves up some of its best decorations for the whole of the period. Of particular note are the red and gold drapes set over the engaged columns of the church; the use of such decorations was formerly very common in Italy, but Chiesa Nuova is now one of the few places where they can be seen in Rome.

The outside of the chapel of St. Philip’s relics.

A closer view of the underside of the organ which set over the door of the chapel.

The altar of St. Philip, with a mosaic copy of Guido Reni’s famous painting of the Ecstasy of St. Philip.

A closer view of the relics.

The ceiling of the chapel’s atrium.

The main sanctuary.

A closer view of the high altar.
The engaged columns of the nave covered in drapes.

The Marian shrines commonly seen on the outsides of buildings are usually called “Madonelle - Little Madonnas” in Italian. This one, with St. Philip in the medallion below looking up at the Virgin and Child, sits on the via dei Pellegrini, a street which Philip would have frequently walked during the many years of his apostolate in Rome, going back and forth between the Chiesa Nuova, San Girolamo and Santissima Trinità. Well before his time, the street was laid out from the main area where pilgrims traditionally lodged in Rome directly to St. Peter’s, albeit by a rather circuitous route that brought them first to the Ponte Sant’ Angelo.
The main altar of Trinità dei Pellegrini, with a silver bust reliquary of St. Philip.

One Month Notice on Sacra Liturgia 2013

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The Sacra Liturgia conference is one month away and the organizers say the registrations have so far been high. It is held in Rome and will explore every aspect of liturgy. You can find out more here.

Pope Francis and the Motu Proprio Summorum Pontificum

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Since the election of Pope Francis we have consistently commented that the resignation of Benedict XVI did not mean the end of the new liturgical movement; not in any way whatever in fact. In the same vein, more than once have we commented that we believe it was rather unlikely that any successor of Benedict XVI would unravel the advancements set forth in the motu proprio Summorum Pontificum.

With that in mind, I found this piece by Fr. Finigan over at the Hermeneutic of Continuity (which comes in reference to this story in Il Foglio) quite interesting:

The Bishops of the region of Tavoliere met recently with Pope Francis on an ad limina visit. On their return home, one has given a fascinating glimpse of the attitude of Pope Francis to those who are seeking to use the opportunity of his papacy to attack the traditional Mass. This is reported in the Italian paper Il Foglio, in the article: La messa antica non si tocca, il Papa gesuita spiazza ancora tutti ("The old mass is not to be touched, the Jesuit Pope wrong-foots everyone")

Here is my translation of the relevant part of the article which tells of other bishops raising concerns with the Holy Father and goes on to speak of the intervention concerning the old Mass:

"Then it was the turn of the bishop of Conversano and Monopoli, Domenico Padovano, who recounted to the clergy of his diocese how the priority of the bishops of the region of Tavoliere had been that of explaining to the Pope that the mass in the old rite was creating great divisions within the Church. The underlying message: Summorum Pontificum should be cancelled, or at least strongly limited. But Francis said no.

"Mgr Padovano explained that Francis replied to them saying that they should be vigilant over the extremism of certain traditionalist groups but also suggesting that they should treasure tradition and create the necessary conditions so that tradition might be able to live alongside innovation."


This is not really a surprise (did anyone expect that Pope Francis would somehow "repeal" Summorum Pontificum?) but it is a welcome confirmation of what we would all expect.

St. Philip's Day at the London Oratory

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I'm very pleased that in my last week of blogging I get to share some photos from the London Oratory, and on St. Philip's day no less, courtesy of Charles Cole.









Sacra Liturgia: Peak at the Liturgical Programme

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From Sacra Liturgia.

“Before we speak about the liturgy, we must ourselves be liturgical. That is why Sacra Liturgia 2013 opens with the words ‘Deus in adjutorium meum intende...’ That is why the solemn celebration of Holy Mass is an integral part of our conference programme. And that is why solemn Vespers, Benediction and the Te Deum will be the final acts of this conference.”

These are the words of Bishop Dominique Rey, Convenor of Sacra Liturgia 2013, in his Introduction to the book containing the liturgical services for the conference currently being printed.

The four pontifical liturgies at the conference will be celebrated in Latin, with Gregorian Chant having pride of place.

Silverstream Priory, Co. Meath, Ireland, have completed the typesetting of the liturgy book (pictured) which gives the chant notation, liturgical texts and translations in each of the five languages of the conference so as to enable active and actual participation. Sponsors Arte Grande have facilitated the printing of this book in hardcover with ribbon markers. Both have ensured that delegates will have in their hands a volume that truly befits the dignity of the Sacred Liturgy.

The Rome-based Schola Polifonica Sacri Montis will sing at all four conference liturgies. The music includes Victoria’s ‘Ave Maria,’ ‘Adoramus te Christe’ by Orlando di Lasso, ‘Domine non sum dignus’ of Tomas Luis de Victoria, Gregorian Mass II (fons bonitatis), Giovanni Pierluigi da Palestrina’s ‘Missa sine nomine,’ 'O sacrum convivium’ by Giovanni Croce, Palestrina's 'Dominus Jesus in qua nocte,’ Perosi’s ‘O Salutaris Hostia’ and Victoria’s ‘Tantum Ergo.’ The conference will conclude with the singing of the Laudes regiæ.

The Conference liturgies are open to delegates registered for the afternoon session in which they occur.

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