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The Cappella Giulia's 500th Anniversary 1513-2013

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On 19 February 1513 Pope Julius II signed a papal bull in which he constituted the Cappella Giulia, the Choir of St Peter’s, which has been celebrating its 500th anniversary this year. The Vatican Post Office has released a special set of postcards (see images below) featuring some of the most famous of the Choir’s Magisters.

Ruggiero Giovanelli
Prior to 1512, musical arrangements at St Peter’s were very ad hoc, although from 1509 onwards there were signs of attempts to build up the music with a pool of musicians, of somewhat fluid membership, which provided cantors. Pope Julius II wanted a chapel in which the Divine Liturgy would be celebrated beautifully every day. His Cappella Giulia, which was to be his mausoleum, was intended to be part of the new basilica which was being built at the time. His uncle, Pope Sixtus IV, had built the Cappella di Palazzo, better known as the Sistine Chapel, and it was this which undoubtedly provided Pope Julius with the inspiration to build a new chapel with music to rival that of the Sistine.

At the beginning of 1513, Pope Julius was gravely ill. On 19 February, the day before he died, he signed the bull In altissimo militantis Ecclesiæ founding the choir of the Cappella Giulia and making provision in perpetuity for 12 boys and 12 men to sing in the chapel. Specifically, Italians were to be employed, as opposed to the largely French and Spanish musicians who worked in the Sistine. The Pope died the very next day and his mausoleum was never built. It would have been truly pharaonic, with Michelangelo’s Moses being just one of forty statues. In its place today is the Altar of the Chair. The first few years of the choir were turbulent times: there were financial difficulties in the first years, then the sack of Rome in 1527 followed by the reconstruction of the city, and then a plague.

Giovanni Pierluigi da Palestrina
In 1551, Palestrina was appointed as ‘Magister cantorum’ and he immediately increased the number of cantors in the choir. On his departure in 1554 to the Sistine Choir, Animuccia took over. Palestrina’s time at the Sistine was in fact short-lived as he and a number of the cantors there were asked to leave when the new Pope decided only to employ men in minor orders in the Chapel. As a married man, Palestrina was ineligible. Both Palestrina and Animuccia combined their duties with the Chiesa Nuova, the Roman Oratory, just as the current Magister, Fr Pierre Paul, does today.

Animuccia was a very prolific composer, however most of his huge output was lost in the 1700s when his scores were sold to a shopkeeper near St Peter’s to be used to wrap cheese, the music being considered passé. On Animuccia’s death in 1571, Palestrina returned to the Cappella Giulia where he remained until his own death in 1594. In 1979 the Cappella Giulia ceased for financial reasons, but was reinstated with women sopranos in May 2008.

Ernesto Boezi
In many ways the Cappella Giulia is musically more interesting than the Sistine Choir; whilst the Sistine had a relatively limited library of fixed repertoire, such as the famous Miserere by Allegri, the Magistri of the Cappella Giulia, who were all expected to compose, brought a stylistic diversity coming as they did from a range of different cities. There are over 4000 titles in the Cappella Giulia’s archives which were recently catalogued by Canon Dario Rezza. The entire history of the Cappella Giulia has been recorded in a vast and comprehensive book in two volumes, complete with facsimiles of many of the most important documents. The author, Giancarlo Rostirolla has spent 30 years researching this book which will be available early next year.

The 2013 celebrations began at Mass on the Feast of the Chair of St Peter, and throughout the year a number of choirs have been invited by Fr Pierre Paul to sing with the Cappella Giulia for Sunday Mass in the Basilica. My own choir, the Schola Cantorum of the London Oratory School was the first of these choirs and sang with the Cappella Giulia last February at both Mass and Vespers. The complete list of choirs which have sung this year is as follows:

24 February, Schola Cantorum of the London Oratory School, England

10 March, St. Anne Catholic Church Choir, Houston TX, USA

17 March, St. Gregory the Great Church, Chicago IL, USA

7 April, St. Michael Cathedral Boys Choir, Toronto, Canada

5 May, Tokai Male Choir, Nagoya, Japan

12 May, Choir of St. Vincent de Paul, Huntington Beach CA, USA

30 June, Les Petits Chanteurs du Mont-Royal, Montréal QC, Canada

7 July, Les Petits Chanteurs de Trois-Rivières, QC, Canada

14 July, Assisi Music Festival Choir, Summit NJ, USA

21 July, St. Colman’s Cathedral Choir, Cobh Co. Cork, Ireland

28 July, Osnabrücker Jugendchor, Germany

18 August, Choeur de la Cathédrale Primatiale de Lyon, France

15 September, Monterey Diocesan Choir, Monterey CA, USA

20 October, St. Andrew Camerata, Edinburgh, Scotland

3 November, Combined choirs of Immaculate Conception Church, Durham NC, USA and St. Mark Church, Wilmington NC, USA

10 November, Saint Andrew Catholic Church, Newtown PA, USA

17 November, Saint John Cantius Parish, Chicago IL, USA

Hanging on the wall of Fr Pierre's office at the Vatican in pride of place is this wonderful photograph of him meeting Pope Benedict XVI.


Choirs of sufficient standard who wish to sing at St Peter’s should contact Fr Pierre Paul directly. 



Immaculate Conception - Monza, Italy

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Below, readers can find photos from an Italian December 8 where an EF Mass was celebrated on the Feast of the Immaculate Conception.


O Radix Jesse

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O Radix Jesse, qui stas in signum populorum, super quem continebunt reges os suum, quem gentes deprecabuntur: veni ad liberandum nos, jam noli tardare.
O Root of Jesse, which standest as a sign to the peoples, at whom kings shall shut their mouths, whom the gentiles shall beseech, come to deliver, delay thou not!
The Tree of Jesse, from the chapel of the Conception of the Virgin and of St. Anne in the cathedral of Burgos, Spain.
(By the way, the recordings of the O Antiphons which I have used these last few days are from the youtube channel of the English Dominican studentate; you can check out the whole channel for a lot of interesting pieces of the Dominican liturgy, inter alia, and also their blog, Godzdogz.)

Photos from the London Oratory Carol Service this evening

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The photographs below were taken at the London Oratory Carol Service this evening. The London Oratory Junior Choir made up of children aged 8 - 16 and the professional Senior Choir both sang from the Nave. The service ended with Solemn Benediction.










The Traditional Formation of the Artist is a Liturgical Formation for the New Evangelisation

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I am often asked by people about the sort of training that they should undertake in order to become an artist. In response I explain that in my understanding the training should involve not only obtaining the necessary technical skills but also the formation of the person in virtue so that they are capable of directing those skills well. Not many are surprised by that I imagine. However, many assume that if they are faithful and orthodox Catholics then they have the spiritual aspect already sorted out, and so all they need to think about is the skills. I am not so sure that this is automatically the case. What is needed, I feel, is an integration of the two and this doesn't usually happen spontaneously.

The traditional the training of an artist was meant to engender this integration. So the spirit of humility that develops a capacity to follow inspiration, should God choose to inspire him, is developed through being prepared to follow directions from a living Master and the copying with discernment of the works of Old Masters. Also, there is carefully directed study that gives a formation in beauty that develops the artists intuitive sense of right relationship and harmony. It is a liturgical centered training so those aspects that form the person are not imposed on him from without; but rather they are offered to him and freely accepted, in that they are the fruits of full and active participation in the liturgy. In saying this, it is important to remember also that we cannot instrumentalise the liturgy. Indeed it is the other way around,  - worship of God is always the primary goal and does not serve other ends. Accordingly, the ultimate purpose of any Christain education, including an artistic training, is mystagogical catechesis: a deepening of understanding of the mysteries of the faith in order to participate more fruitfully in the liturgy; by the transformation in the person that ensues they are in turn better able to fulfill their personal vocation and direct all their activities accordingly. This goal for Catholic education was stated in Sacramentum Caritatis and reinforced again by Pope Francis in Evangelii Gaudium by his reference to the need for mystogogy (although most commentators I have read seem to have missed this point). If the priorities are right, then through God's grace fruits will ensue in order to help the person in the fulfillment of his personal vocation, which in turn point us back to the liturgy, the source and summit.

So to give one small example: consideration of what we look at in prayer is important. I am often struck by how little thought many who tell me they want to paint sacred art give to how the dynamic of prayer when visual images are used. How can anyone paint images that helps prayer, if they not understand this; and how, I wonder can they understand it if they do not use visual imagery as part of their daily prayer? The main way to gain an understanding of this, I believe, is for the prospective artist to develop the habit of engaging with visual images appropriately during the liturgy. I have found that praying the liturgy of the hours at home with an image corner is fruitful here, because I have control over the images that I use.

Once the practice is incorporated as habit, then the artist will quite naturally paint images that nourish their own prayer (assuming that he has chosen the personal vocation that God intends for him); and if they pray well then that imagery will be beautiful. This suggests to me the ideal of worship should not only be very different from that which results from the abuses seen since Vatican II (as one would expect), but also should be very different from the period just before the Council too. After all it is the period before the Council during which most of the styles of very bad sacred art that we know and hate - whether sugary kitsch images or brutal modernist distortions originally came into our churches.

The fruits of a traditional artistic training in the formation of the person are such, I would say, that it would be useful too (with minimal adaption) for anybody, regardless of his personal vocation. And so would be of interest not just to artists, but to all people; (and especially those who are interested in the formation of children). It is a training in the via pulchritudinis and is the formation of the New Evangelisation, I suggest.

When I spoke recently in New York City for the Catholic Artists' Society this is the topic that I spoke about, and gave much more detail about what such a training might consist of. The link for the audio is here. (www.catholicartistssociety.org/david-claytons-lecture-forming-the-artist/)

I should say that I was very impressed with my hosts, the Catholic Artists' Society in their emphasis on the importance of the spiritual life of the artist and its integration with his art. After the talk, Compline was sung in the chapel and all were encouraged to stay and pray. Before it the Hour began, we were given the text and simple musical score and the leader explained to those who might not have any experience what we were about to do, stressed the value of the Liturgy of the Hours and explained to us how to sing. It worked very well. I loved the way that they encouraged people to take the handouts home and think about making this part of the prayer life of the domestic church.

The next event in this series is on December 14th and is a lecture by Alice Ramos of St Johns University.


O Clavis David

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O Clavis David, et sceptrum domus Israel; qui aperis, et nemo claudit; claudis, et nemo aperit: veni, et educ vinctum de domo carceris, sedentem in tenebris, et umbra mortis.

O Key of David and sceptre of the House of Israel; who openest and no man shutteth; shuttest and no man openeth: come and lead the prisoners from the prison house, that sit in darkness and the shadow of death. 
The Harrowing of Hell, from an Exsultet scroll of the later 11th century.

The Pre-Festal Days of Christmas in the Christian East - Guest Article by Prof. Kyle Washut

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NLM is very pleased to offer this article by Prof. Kyle Washut of Wyoming Catholic College. Prof. Washut is a Ukrainian Byzantine Catholic, and a specialist in the comparative study of the Eastern and Western liturgical traditions.

Churches in the Byzantine tradition have been getting ready for Christmas for a long time now. Our forty-day fast to prepare for the glorious feast began on November 15th, but its full intensity only sets in after December 11th. For all that our ascetical preparation exceeds our Western counterparts, however, our liturgical preparation, is nowhere near as obvious. There are occasional references made during Matins or Vespers to the coming of Christmas on certain key feasts: the Presentation of the Theotokos, St. Andrew, St. Nicholas and St. Anne’s Conception of the Theotokos; yet there is no variation to the cycle of the lectionary, or to the liturgical color worn by the clerics. Only the last two Sundays before Christmas are specifically linked to preparing for the feast, commemorating the ancestors of Christ while looking forward to His coming in the flesh. While there may be various para-liturgical observances that either specifically complement the preparation for Christmas, or that are appropriate for any fasting season, these are optional and vary greatly according to local custom.

Beginning on Dec. 20th, however, we formally enter into the “pre-festive” days, and now every night there are specific meditations at Vespers that look toward Christmas. In the troparion for these days, the Church turns our gaze in some ways forward to Christ, and at the same time, asks us to remember why Christ was born: “Bethlehem make ready, Ephratha prepare yourself. Eden has been opened for all…Christ was born to raise up the likeness that was fallen.” In her songs for these days, the Church especially draws us to consider the relation between Adam’s fall and Christ’s birth. In the Vespers aposticha (dismissal hymns), the Church employs the prophet Habakkuk to explain the link between Adam and Christmas, and offers us a guide in how to prepare ourselves for the coming feast.

“I heard the sound of you in the Garden, and I was afraid, so I hid myself.” These are Adam’s first post-fall words to God. Habakkuk the prophet took up the words of Adam and made them his own in a different context (Hab. 3). Like Adam, Habakkuk heard God coming. For Adam the sound was God walking in the garden; but for Habakkuk God is “coming from Teman, the Holy One from Mount Paran”, and the Church opens with this verse in her aposticha. Immediately following, the Church takes up Habakkuk’s and Adam’s response to this approach, “O Lord, I heard your voice and I was afraid; I knew your deeds and I was terrified.”

The language of Habakuk’s prayer in chapter 3 is similar to what Moses employs to describe the covenant from Mount Sinai, (Deut. 33, 2). In the context of Deuteronomy and its description of the Exodus covenant, however, the people of Israel are described as following in the Lord’s steps, freed from Egypt, joined to God. Habakuk uses almost identical language to describe God coming from Mount Paran, but with one major difference: in Habakuk, Israel is suffering, awaiting redemption. “O Lord how long shall I cry for help and you will not hear? Plead against tyranny, and no deliverance be granted me?” (chap. 1, 1). A little later the prophet declares, “I will take my stand to watch...and look forth to see what the Lord will say to me” (chap. 2, 1). Thus, Habakuk’s prayer is a prayer for the coming redemption, cast in the language of Exodus; the coming redemption will be like when God manifested His power at Mount Paran.

The Church identifies this expected redemption for which Habakuk waits as the Incarnation. By placing the verse from Habakuk’s prayer in the context of the pre-Christmas vespers, the Church makes his prayer her own, and by extension the words of Adam become the words of the whole Church: our life is full of sin and we hear the sound of the Lord’s approach and tremble. We both hope for His coming, and fear His approach; we yearn for the possibility of redemption, and yet are terrified when that glorious help comes near. Thus Adam’s answer to God, through the mediation of Habakkuk, becomes the Church’s prayer for the coming of Christ in the flesh. As sinners we are by that very fact distant from the mystery of Christmas. In repentance we are called to enter into the yearning and waiting for the fruits of the Incarnation, identifying ourselves with those who awaited it in time. And in the Christmas liturgy, the historic event is made present anew to us who have re-prepared for it.

Habakuk says that he has heard the report of the Lord’s coming, he has heard tell what the Lord sounds like when he walks in the garden, and he is in fear. And yet, he prays that the Lord will renew this awesome work in the midst of the years, and in wrath, to remember his mercy (chap. 3, 2). One can very much imagine Adam feeling the same way as he hears the glory of the Lord approaching him, and he trembles with fear, hoping against hope that in wrath God may remember mercy. As Habakkuk notes (3, 4-15), at the Lord’s coming in previous times, His glory covered the heavens, the earth echoed with his praise, and His brightness was like lightning flashing from his fingers. Before the Lord comes, there is pestilence and plague, the nations were shaken and the mountains were scattered and the hills brought low. The tents of his enemies were filled with affliction; his enemies trembled. It was as if He was angry with the rivers and the sea as he rode over them, stirring them to such a storm as if a giant chariot were spinning and splashing the waters. The depths of the sea and earth cried out, and the sun and moon stood still. And in all this sound of fury and destruction, the Lord “went forth for the salvation of thy people.” He crushed the head of the serpent and laid bare the nakedness of iniquity, and destroyed those who were at war with his people.

This then is the sound of Exodus, the sound of the Lord coming in the garden. He comes in wrath and mercy, in fury and for salvation. To crush the serpents head and expose the nakedness of Adam’s sin, but also to save him. And at all this Habakuk writes, “I hear and my body trembles, my lips quiver at the sound.”

Immediately after bringing all of this to mind, however, the Church offers various meditations to make clear
exactly what this terrible and yet hopeful sound is. On the twentieth of December she sings, “Behold the time of salvation is drawing near....God is to be born in the flesh to save the human race.” On the 21st, “The sayings of the prophets are being fulfilled because Christ is born of the pure virgin.” On the 22nd, “Christ is coming to crush the wicked One, to enlighten those who are in darkness...behold the virgin is coming to give birth to Christ.” All of Habakuk’s imagery of the power and glory of God is hidden in the little child born in a cave. In the words of the prophet, though his brightness was like light,“Here he has veiled his power” (3, 4).

Yet all of the powerful destruction that Habakkuk so vividly describes, although veiled, is still present in this mystery. For this reason, the Church commemorates a great martyr every day of the days of preparation for Christmas: Ignatius of Antioch, Julia, Anastasis, the ten Martyrs of Crete and Eugenia. All point to the wrath and fury of wickedness, that burns and churns the waters, but, as we pray at the Vespers for Ignatius, the martyrdom does not have its explanation in the fury of sin, but in the power of God: “There is no fire in me desiring to be fed, but there is within me a water that lives and speaks saying inwardly, Come to the Father! Therefore inflamed by the divine Spirit, you chose the beasts to separate you quickly from the world and to send you to the beloved.”
The Martyrdom of St. Ignatius of Antioch

The blood of the martyrs is the flip side of the veiled Incarnation; it is the power and majesty pouring forth, witnessing to the lightning, glory and fire hidden in the babe in the cave. The fury against sin, the exposure of the nakedness of evil, the crushing of wickedness is united to the bringing of salvation both in the bloodshed of the martyrs and in the tiny babe in the cave of Bethlehem.

Thus, the sound that Adam heard in the garden, that caused him to tremble, was the sound of God coming in the flesh to be born an infant. God will confirm this in His words to Adam: Childbirth, toil and work are the punishment of the fall, but through these, eventually, the seed of the woman will crush the head of the serpent, and bring salvation and the tree of life. Therefore, we too, must make the words of Adam our own. We must acknowledge the nakedness of our own guilt, laid bare in the light of the martyrs, and we must tremble as the glory of the Lord approaches us. And we must hide in the garden, not to avoid the coming of the Lord, but so that we may worthily respond to his awesome coming. How do we do this? There is a new garden now; as prayed in the troparion for the day , “The Tree of Life has blossomed forth form the Virgin in the cave. Her womb has become a spiritual paradise wherein the divine fruit was planted, and if we eat of it we shall live and not die like Adam.” We must turn to the Theotokos, and entrust ourselves to her protection. We must place ourselves under her care, as Adam hid himself in the garden. In so doing we are also fulfilling the command in the first strophe of the aposticha: “Magi, come with gifts! Hasten, oh Shepherds.” As the Magi and the Shepherds must go to the the Virgin in order to meet their God, so do we turn to her, in fear and trembling, but also, as the prophet Habakuk says, with joy. Though darkness stand around, “I will rejoice in the Lord, I joy in the God of my salvation. God the Lord, is my strength; he makes my feet like hinds’ feet, he makes me tread upon high places” (chap. 3, 19). It is indeed a time for joy, for the Lord is coming for a much overdue walk with mankind. But this time, when He again calls me, I will not stay cowering in fear, but instead rejoice as I tread the high places of the garden.

O Oriens

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O Oriens, splendor lucis aeternae, et sol justitiae: veni, et illumina sedentes in tenebris, et umbra mortis.
O Morning Star, splendor of eternal light and sun of righteousness: Come and enlighten those who dwell in darkness and the shadow of death. 
A 17th century Russian icon of Christ the High Priest
Today is also traditionally the feast of St. Thomas the Apostle; many medieval breviaries have a special O antiphon for Vespers of his feast:

O Thoma Didyme, per Christum quem meruisti tangere, te precibus rogamus altisonis, succurre nobis miseris, ne damnemur cum impiis in adventu judicis.

O Thomas the Twin, through Christ, Whom thou didst merit to touch,with prayers resounding on high we beseech thee, come to help us in our wretchedness, lest we be damned with the wicked at the Coming of the Judge.
The St. Thomas Altarpiece, by the Master of the St. Bartholomew Altar, 1501


Upcoming Christmas Photopost

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I hope all of you are having a Blessed Advent, and both your external and spiritual preparations for Christmas are going well (and nearly complete!). If you have pictures on Christmas of your Masses or public celebrations of the Divine Office, please send photos to photopost@newliturgicalmovement.org for them to be included in our photopost.

Evangelize through Beauty!

O Rex Gentium

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O Rex Gentium, et desideratus earum, lapisque angularis, qui facis utraque unum: veni, et salva hominem, quem de limo formasti.
O King of the nations, and desire thereof, and cornerstone that makest of twain one: come and save Man, whom Thou formed from the mire of the earth.
The Creation of Adam, by Andrea Pisano, 1335; from the bell-tower of the Cathedral of Florence.

St. Anastasia and the Second Mass of Christmas

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It has always struck me as a charming and poignant detail that the commemoration of the ancient martyr Saint Anastasia takes place at the second Mass of Christmas, the Mass at Dawn (Introit Lux fulgebit). One might think: This is Christmas, one of the principal feasts of the liturgical year -- no time for thinking about saints! And yet, we have here a gentle, persistent reminder that if our Lord Jesus Christ is "the light [that] shall shine upon us this day," the saints are the garment of light He wears about Him, the radiant beams that shine from His holy face. We are reminded, too, that we are members of a family in which our Lord is the firstborn of many brethren, and that we need our older brothers and sisters to pray for us as we approach so bright and burning a light:
     Grant us, we beseech Thee, almighty God, that we on whom the new light of Thine Incarnate Word is poured, may show forth in our works that brightness, which now doth illuminate our minds by faith. Through the same Lord...
     Grant, we beseech Thee, almighty God, that we who devoutly keep the Feast of blessed Anastasia, Thy Martyr, may feel the effects of her pleadings with Thee. Through our Lord...
We have here also a sign of how willing our ancestors were to take things together in their real-life complexity, and how conservative they were about retaining what had developed over time. According to her passio, St. Anastasia was beheaded on December 25, and so great was the devotion to her that we simply had to remember her, even on the feast of the Nativity itself. All the way down to the 1962 Missal we find her commemorated at the Mass of Dawn.

Of course, the place we most often encounter St. Anastasia is in the Roman Canon, in the second series of saints mentioned at the "Nobis quoque peccatoribus." In the years when I was first immersing myself in the traditional Roman Rite and savoring each new discovery I made, I distinctly remember how much these lists of saints meant to me: pondering these names of God's friends was such a comforting and familiar touch: I felt that I was in their presence begging to be counted among them, that invoking them by name brought them close and somehow collapsed the distance between the Church right now and the Church at the time of her miraculous birth upon the stage of the world.

Around that time, I heard a talk given by Fr. Cassian Folsom, OSB, the Prior of the Monastero di San Bendetto in Norcia, about the numerological symbolism contained in the saints of the Roman Canon. I was therefore delighted to see that Fr. Cassian preached on this very subject this past Solemnity of All Saints. Hence, in honor of Saint Anastasia and all her companions in this venerable anaphora, I present part of Father Prior's meditation. The whole homily may be found here.
     How many saints are there?  The first reading which we just heard, from the book of Revelation, speaks of 144,000.  That’s it?  It doesn’t seem like that many!  The text then explains how it arrived at that total.  There are 12,000 people in each of the twelve tribes of Israel.  The symbolism is clear.  Twelve is a mystical number which means totality and completeness.  If we were to indicate a large number of completeness, we would say “12” twice.  Even in Italian, words are repeated to underline their importance:  “pian, piano” means “go really slowly.”  (Think of the Gospels, when our Lord says “Amen, Amen, I say to you”; what He’s about to say is important!)  Therefore, “twelve by twelve” is a way to express a really large, important number.  And what if we were to go over and above, and indicate an astronomically large number?  The ancients would indicate this concept adding the number 1,000.  Therefore, “12” is already large.  “12 by 12” or 144 is a really big number.  But, 144,000 is a number so big that it’s almost impossible to count.
     The Roman Canon uses the same numerology.  There are two lists of saints in the Roman Canon.  Count with me those listed before the consecration.  First, there are the apostles:
          Peter and Paul,
          Andrew, James,
          John, Thomas,
          James, Philip,
          Bartholomew, Matthew,
          Simon and Jude. (12)
 There are twelve saints.  Next, the martyrs:
          Linus, Cletus,
          Clement, Sixtus,
          Cornelius, Cyprian,
          Lawrence, Chrysogonus,
          John and Paul,
          Cosmas and Damian. (12)
How many saints are named?  12 and 12 – which multiplied together makes 144. Completeness, totality, all of the saints.
     Now, let’s count those named in the second list, following the consecration.  John the Baptist gets mentioned first because of his unique relationship to the Church in Rome.  In fact, the Cathedral of Rome is the Basilica of St. John the Lateran, not St. Peter’s Basilica.  So, after St. John the Baptist, the head of the choir of saints, two groups of saints follow, a list of male saints and a list of female saints.  Let’s count them:
          Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter. (7)
          Felicity, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia. (7)
     Seven men and seven women.  The number seven, just like the number 12, means perfection, fullness.  Therefore, the second list, just like the first, means “All of the saints”, a huge multitude, which no one can really count…the communion of saints.  Many saints have a feast day in the liturgical calendar, and still others have their name etched in the martyrology, but don’t have a special feast day.  Finally, there are still many unknown saints – or rather, those who are only known to God. 
The full homily is available here.

A beautiful meditation on the saints of the Roman Canon, by Rev. Nicholas Gihr (1918), is available here.

Last but not least, Shawn Tribe published two NLM articles on these saints: part 1, part 2.

Liturgical Notes on the Vigil of Christmas

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A Vigil is traditionally a full liturgical day, penitential in nature, in preparation for a major feast, including the whole day’s Office from Matins to None. The Mass of a Vigil is not an anticipation of the feast, but a part of the preparation for it, said after None, without Gloria in excelsis, Alleluia or the Creed; First Vespers said after Mass is then the official beginning of the feast itself.

In various medieval uses of the Roman Rite, although not in that of Rome itself, the Vigil of Christmas was often extended back to include the Vespers of the preceding day, December 23rd, with the addition of a special responsory to be sung between the chapter and the hymn. (A similar custom is found in the Breviary of St. Pius V on the Epiphany, the vigil of which runs from Vespers of January 4th to None of the 5th.)
R. De illa occulta habitatione sua egressus est Filius Dei; descendit visitare et consolari omnes, qui eum de toto corde desiderabant. V. Ex Sion species decoris ejus, Deus noster manifeste veniet. Descendit. Gloria Patri. Descendit.

R. From that hidden habitation of His, the Son of God shall go forth; He hath come down to visit and console all those, who long for Him with all their heart. V. Out of Sion the loveliness of His beauty, our God shall come manifestly. He hath come down. Glory be. He hath come down.
In his curious work On the Correction of the Antiphonary, the first liturgy critic, Agobard of Lyon (ca. 780-840), says that this responsory should be rejected “with great severity”, since its “vain and presumptuous author … lyingly asserts that He visited and consoled all those who long for Him, when rather He caused those whom He deigned to visit, to acknowledge and long for Him.” His opinion was not accepted, and the responsory is found in a great number of medieval antiphonaries and breviaries; in the post-Tridentine period, however, it appears to have been retained only by the Premonstratensian Order and a few local uses.
A page of the Breviary according to the Use of Prague, 1502; the responsory De illa occulta is in the middle of the left column.

The Office and the Mass of the Vigil begin with almost the same words, adapted from Exodus chapter 16, “This day ye shall know that the Lord shall come, and will save us, and on the morrow ye shall see His glory.” The medieval commenter Rupert of Deutz, (a man of much finer poetic sensibility than Agobard), explains the sense of this text in the liturgy of the day. Speaking first of the Office, in which these words are sung six times:
On the vigil of the Lord’s Birth, that beautiful prophecy of divine consolation is most frequently and solemnly spoken by the Church. “This day ye shall know that the Lord shall come, and on the morrow ye shall see His glory.”
And then, in reference to Introit of the Mass:
When the Lord had said to the sons of Israel, “Behold, I will rain bread from Heaven for you,” Moses and Aaron said to them, “In the evening you shall know that the Lord hath brought you forth out of the land of Egypt, and in the morning you shall see the glory of the Lord.” (Exod. 16, 4 and 6-7) … (this) invites us to consider that that manna, which was given to the sons of Israel when they had come out of the land of Egypt, and were marching for the promised land, was a figure of the Word of God, which took on the flesh through the Virgin, and came to feed us that believe in Him, … The interpreter of this similitude is not just any man, but the very One who said, “I am the bread of life. Your fathers did eat manna in the desert, and are dead. This is the bread which cometh down from heaven, that if any man eat of it, he may not die.” (John 6, 48-51)
The Miracle of the Manna in the Desert, by Tintoretto, 1577

The homily at Matins in the Breviary of St. Pius V, is taken from St. Jerome’s commentary on the days’ Gospel, St. Matthew, 1, 18-21, explaining the reasons why Christ was born of a virgin.
Why was the Lord conceived not simply of a virgin, but of one espoused? First, that by the begetting of Joseph, the origin of Mary may be shown. Secondly, lest she be stoned by the Jews as an adulteress. Third, that She might have a protector as She fled to Egypt. The martyr Ignatius (of Antioch) added a fourth reason why He was conceived of one espoused, saying, “that His birth might be concealed from the devil, who would think that He was begotten not of a virgin, but of one married. “Before they came together, she was found with child of the Holy Ghost.” She was found so by no other, but only by Joseph, who had already almost an husband’s privilege to know all that concerned his wife. But where it is said “Before they came together,” it followeth not that they came together afterwards; but the Scripture showeth what did not happen.
On Christmas Day itself, there are three different Masses; at Matins of Christmas, therefore, there is read in the Third Nocturn a brief homily on the Gospel of each of the three, the first by St. Gregory the Great, the second by St. Ambrose, the third by St. Augustine. The inclusion of a passage of St. Jerome completes the number of the four doctors of the Latin Church; between the vigil and feast, each of the four preaches to us on the Nativity of the Lord.
The Ascension of Christ, depicted in the cupola of the church of Saint John the Evangelist in Parma, Italy. In the corners are depicted the Four Evangelists, each of which is accompanied by one of the Four Doctors. St. Matthew and St. Jerome are depicted together in the lower right.

Nowadays, the most famous liturgical text of Christmas Eve is certainly the notice of the feast of Christmas from the Martyrology. In the traditional Office, the Martyrology’s entry for the following day is read at the Hour of Prime, after the first prayer. Christmas Eve is the only day on which this is done with a particular ceremony, rather than simply being sung by a reader. A priest in violet cope, accompanied by a thurifer and two candles, incenses the book, and then sings the following notice of the Christ’s Birth.
In the year from the creation of the world, when in the beginning God created the heavens and the earth, five-thousand, one hundred and ninety-nine; from the Flood, two-thousand, nine hundred and fifty-seven; from the birth of Abraham two-thousand and fifteen; from Moses, and the going forth of the people of Israel out of Egypt, one-thousand five-hundred and ten; from the anointing of David as King, one-thousand and thirty-two; in the sixty-fifth week, according to the prophecy of Daniel; in the one-hundred and ninety-fourth Olympiad; in the seven-hundred and fifty-second year from the foundation of the city of Rome; in the forty-second year of the reign of the Emperor Octavian Augustus; while the whole earth was at peace, in the sixth age of the world, Jesus Christ, Eternal God and Son of the Eternal Father, wishing to hallow the world by His most gracious coming, having been conceived of the Holy Spirit, nine months having passed after His conception, at Bethlehem of Juda is born of the Virgin Mary, having become Man.
The Birth of Our Lord Jesus Christ according to the flesh.
At the words “at Bethlehem of Juda” he raises his voice, and all kneel. The final words, “The Birth of Our Lord Jesus Christ according to the flesh,” are sung “in the tone of the Passion” according to the Martyrology’s rubric, a reminder that the coming of Christ was also so that He might suffer, die and rise for our salvation.

In the Roman Use, the priest who has sung the Martyrology departs at the end of this notice, and those of the other Saints of December 25th are sung by another reader. In the Premonstratensian Use, however, the Breviary directs that all shall prostrate themselves and say Psalm 84 Benedixisti, followed by Kyrie, eleison, Pater noster, a versicle, and the prayers of the vigil of Christmas and the Advent Mass of the Virgin.
O God, who gladden us by the annual expectation of our redemption, grant that we who now joyfully welcome thy Only-begotten Son as our Redeemer, may also behold Him without fear when He cometh as our Judge.
O God, Who didst will that Thy Word should, by the message of an Angel, take flesh in the womb of the Blessed Virgin Mary, grant unto us, we beseech thee, that all we who do believe Her to be truly the Mother of God, may be helped by Her prayers before Thee.
The rubric continues thus: “Giving thanks to God, who emptied himself, taking the form of a servant, let them for a time in silence, with devout elevation of the mind, consider the grace of the divine goodness, which is so great towards man.”

With the abolition of the Hour of Prime, the liturgical use of the Martyrology has all but vanished from the revised Roman Rite; a new version for the post-Conciliar liturgy was not published until 2001. A prominent exception is the proclamation of the notice for Christmas, which is now often read before Midnight Mass. In the following video, taken in St. Peter’s Basilica, a more-or-less official revised version of the text is sung in a special tone written for the purpose, a tone which was also widely used before the modern reform. It begins with the date according to the famously inconvenient and complicated Roman dating system, in which “December 25th” is “the eighth day before the Kalends of January”. This is followed by the phase of the moon, the nineteenth in this case.

When numberless ages had passed from the creation of the world, when in the beginning God created the heavens and the earth, and made man according to His image; and likewise many ages, from when after the Flood, the Most High had placed the rainbow among the clods, as a sign of His covenant and peace; in the twenty-first century from the migration of Abraham, our father in the Faith, from Ur of the Chaldees; in the thirteenth century the going forth of the people of Israel out of Egypt, led by Moses; in roughly the one-thousandth year from the anointing of David as King; in the sixty-fifth week, according to the prophecy of Daniel etc. (The rest of the text is the same as above, except for the omission of the words “in the sixth age of the world”)

O Emmanuel

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O Emmanuel, Rex et legifer noster, exspectatio gentium, et Salvator earum: veni ad salvandum nos, Domine, Deus noster.
O Emmanuel, our king and lawgiver, longing of the nations and Savior thereof: Come and save us, O Lord our God. 
An 18th century Greek icon of Christ-Emmanuel, from the Jordan Schnitzer Museum of Art at the University of Oregon.

Sviata Techera: Christmas Eve with Byzantine Slavs - Guest Article by Prof. Kyle Washut

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NLM is once again very pleased to offer this article by Prof. Kyle Washut, a specialist in the Slavic Byzantine tradition, on one of the most beautiful services of the Byzantine Rite, the "Royal Hours" of Christmas Eve.
The liturgical days leading up to Christmas are deliberately designed to parallel the liturgical preparations for Easter. Since we prepare for Easter with a forty day fast, similarly there is a forty day fast for Christmas. Just as there is a special Vespers service for each day of Great and Holy Week leading up to Easter, so are there special Vespers for the five days leading up to Christmas. It is the services for Christmas Eve, however, which are most like the feel of the Great and Holy Week. In some ways, Christmas Eve is like Palm Sunday, in some ways Great and Holy Friday, and in some Great and Holy Saturday.

First and foremost, the Church only observes the daily office of Prime, Terce, Sext, and None as she does on Christmas Eve on two other days of the year: the vigil of Theophany (Jan. 5) and Good Friday. This observance is called the “Royal Hours.” The Orthodox Church in America offers a good explanation of the name here:
All Divine Liturgies in the Orthodox Church are preceded by the chanting of the Hours services, consisting of psalms, hymns and prayers. But in the great cathedral of Hagia Sophia in Constantinople, the Byzantine Emperor was present each year at the service beginning the celebration of the Nativity of Christ. Therefore, the Hours preceding the Vespers and Liturgy of Saint Basil the Great on Christmas Eve are given the name “Royal Hours.”
The Emperor's attendance at the service was in part a demonstration of his humble acknowledgment that Jesus Christ reigns over all mortal beings. The third psalm is Psalm 44, “My heart overflows with good tidings as I sing my ode to the King; my tongue is like the pen of a skillful scribe. Thou art the fairest of the sons of men; grace is poured upon Thy lips; therefore God has blessed Thee forever. Gird Thy sword upon Thy thigh, O mighty one, in Thy splendor and beauty. Draw Thy bow, ride forth in triumph and reign, for the sake of truth, and meekness, and righteousness.” Such words could apply to only one Sovereign.
The structure of the Royal Hours includes the three normative psalms for each of the daily hours, along with various hymns that meditate on the birth of Christ from various perspectives, and three readings for each hour: a prophet, an epistle, and a Gospel. The full text of the service (without musical notation) is available here. The Ruthenian metropoly has made an abridged version for parish use, which under the influence of the Latin Rite’s revised Liturgy of the Hours, they call the Office of Readings. (See here).

The service is beautiful, and clearly shows that the second axis of the liturgical year across from Pascha is the dual feast of Christmas/Theophany. In the service, the faithful are told a story similar to that of Good Friday: a cruel politician is jealous of his power against a new king. For Good Friday, the focus is on the law-givers of the Jewish people, but here it is Herod, who “was filled with alarm when he saw the righteous wise men. Overcome by fury, he determined precisely when the child was born. Mothers were robbed of their infants: Their tender lives were reaped as a bitter harvest.” On Good Friday, we identify with Peter, Judas, and the Good Thief experiencing desolation and doubt, and each having their own end; today, however, it is St. Joseph, who is full of confusion, anguish and doubt about this mysterious conception. But finally, through the study of very prophets read in the service, Joseph concludes, “I have searched the prophets, and I have been warned by a Angel, and I am persuaded that Mary will give birth to God in a way beyond explanation. To worship him Magi will come from the East, honouring him with precious gifts.” And lastly, we have Mary. On Good Friday we see her pierced with grief and yet ever faithful, and so too today, does the Theotokos stand out as a model of unwavering faith when she speaks to Joseph: “Why are you so troubled? Why are you in misery seeing me with child? Do you not understand at all? I bear a fearful mystery! Cast your fears away, and learn a strange wonder: God in His mercy descends from heaven to earth. Within my womb He has taken flesh! When He is pleased to be born, you will see Him. You will rejoice, and worship Him, your Creator.”
St. Joseph speaking with prophet Isaiah about his doubts in this traditional icon of the Nativity (detail).
Like Holy Saturday, however, we end this day with a glorious Eucharistic celebration. There is a Vespers service attached to the Divine Liturgy of St. Basil, something done, again, only 3 times a year: Christmas Eve, Theophany Eve, and Easter Saturday. This service, like the one on Easter, opens with readings from the Book of Genesis, continues through the Old Testament (eight readings in all), culminating with the Epistle to the Hebrews, and the Gospel of Luke’s account of the Nativity. (The full text can be read here, or with musical notation and pastoral adaption here.) Unfortunately, many Ukrainian Catholic Churches in North America, especially in Canada, no longer observe this service. Falling under the modern West’s mis-understanding of vigil liturgies, they turn the Christmas Vigil, into the children’s liturgy for Christmas day. In so doing, we lose the great and holy Christmas Vigil that stands in such glorious correspondence to Holy Saturday.

After the Vigil liturgy, which traditionally takes place in the late afternoon, the faithful retire to their homes for the Holy Vigil Supper. Up until this point, the ascetical observance of the day has corresponded to that of Good Friday and Holy Saturday: no food or drink should pass your lips. But after the Eucharistic liturgy, we observe the “festive fast” like we do on Palm Sunday. Palm Sunday is the only Sunday of Lent where fish is permitted, and similarly, while Christmas Eve is still dairy free and meat free, we have a festive twelve course meal that includes fish, oil, and wine. As with Palm Sunday there is still a fasting note: we are not at the feast yet, we still await it. But there is also a celebratory note: the King has been announced, creation is waiting to acclaim Him in song, and so while we abstain from certain foods, this is a joyful supper nonetheless. Again, we see here the importance of not merely making Christmas Vigil an early version of Christmas Day. The fast is still in place until midnight; Christmas is not yet here.

At midnight, the faithful gather at the Church for Great Compline. Sometimes the Divine Liturgy for Christmas immediately follows. The highlight of the Great Compline service is the hymnal proclamation that Immanuel has come. As the shepherds heard the proclamation in the dead of night, so too do we hear it. Taking the words of Isaiah for her own, the Church sings: “God is with us! Give ear all you nations, and be humbled! For God is with us!”
Christmas Compline Chant from St. Elias Ukrainian Catholic Church, Brampton Ontario.

Midnight Mass at the London Oratory

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These photographs were taken this evening at Midnight Mass at the London Oratory. Merry Christmas to all!


















Merry Christmas!

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Best wishes for a very Merry Christmas and a Happy New year to all of our readers, from Jeffrey, Gregory, and all of the writers and staff of the NLM. Pray for peace, and may the birth of Christ bring peace to you and all of your families and friends. For unto us a Son is born, unto us a Child is given!


Be Inspired

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This is really wonderful actually.



Solemn Benediction on Christmas Day at the London Oratory

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Solemn Benediction on Christmas Day at the London Oratory earlier this afternoon.





Photo Request - January 1st

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A merry Christmas from the whole NLM staff to you and your families. Let the joy of our newborn king fill your hearts as we celebrate his birth. We invite you to send your photos from both Masses and public celebrations of the Divine Office on January 1st.

Please send your photos to photopost@newliturgicalmovement.org

Christmas Photopost - 2013

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A blessed Christmas from all of us at the NLM. Here is our Christmas photopost! Also, I will be accepting photos for a few more days for another possible photopost, if we have photos. We'll also have a photopost for your January 1 Masses.

Send to photopost@newliturgicalmovement.org. Merry Christmas!


Melbourne - EF Solemn High Mass

St. Anthony Des Moines Iowa - EF, Third Mass of Christmas

The Church of the Holy Innocents in NYC - EF with Fr. John Zuhlsdorf




Saint Benedict Parish, Richmond, Virginia - OF Midnight Mass

Midnight Mass at the Church "Nuestra Señora de la Soledad", Priorato San José de la FSSPX, Mendoza, Argentina - EF


Queen of Peace, Patton, Pennsylvania - EF Midnight Mass

St. Anthony Catholic Parish, Wichita, KS - EF Solemn High Mass




Father Jay Finelli (iPadre)


Assumption Grotto, Detroit - Private Masses after Midnight Mass


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