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  • 04/17/18--21:45: Easter Sunday 2018 Photopost
  • Well, we got to the Easter Sunday photopost, the last for this series, much more quickly than we did last year. The total number of photographs published, including eveything from Palm Sunday to this one, is over 650! Once again, we extend our heartfelt thanks to all those who sent these in, participating in the work of evangelizing though beauty, and celebrating the richness of our Catholic liturgical tradition. Our next photopost will be for Pentecost; a reminder will be posted shortly before the day, which is May 20th this year. May the Easter season continue to bring you every blessing in the Risen Lord!

    Holy Child Naval Chapel - Fort Bonifacio, Taguig, Philippines

    Mission Saint-Irénée de Lyon - Montréal, Canada (FSSP)
    Chapelle St Augustin - Lausanne, Switzerland (FSSP)





    Univ. of Rhode Island Catholic Center - Kingston, Rhode Island
    St Mary, Mother of God - Washington, D.C.




    Cathedral of St Eugene - Santa Rosa, California







    St Peter Eastern Catholic Church - Ukiah, California






    Blessing of all kinds of foodstuffs is a major feature of Easter for Christians of the Byzantine Rite!
    A sweet cake is blessed on the Easter vigil service, and then eaten on St Thomas Sunday.
    A visit from the Marian Sisters of Santa Rosa on Bright Wednesday
    National Shrine of Our Lady of Lebanon - North Jackson, Ohio

    St James the Great Parish - Ayala Alabang, Muntinlupa City, Philippines





    St Margaret Mary - Oakland, California (ICKSP)






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    A Site that Collects the Best Content Available to Fortify the Dignity of Women In Harmony with the Common Good (and So It’s Good for Men Too!)

    Launched just this week, Helena Daily is the new gathering space for all Catholic women, a site that collects the best content available to help all women rediscover, highlight, and emphasize the best of who they are, helping them to become the women that God created them to be.

    Carrie Gress, author of the bestselling book The Marian Option, and one of the founders of the project, alerted me to this recently, and I am very happy to pass on the information. She told that Helena Daily, “is rooted in the 2,000-year-old Catholic tradition that fortifies the dignity of women, and is a place where the content is rich and beautiful, drawing on the Church’s teaching as a guiding compass.

    “From the checkout stand to social media, women are barraged with a very narrow and generally unhealthy model of what it means to be a woman. We want to both challenge this narrow vision and show why the Catholic Church has so much to offer women,” she said.

    The Nativity of the Blessed Virgin Mary, by Guido Reni
    There are three women behind the new site:

    Becky Carter, co-host of Thriving in the Trenches podcast, is a mother to five strong-willed children. She and her family returned to the Catholic Church after leaving it for 17 years. The years of searching for the truth have led her to be a fierce defender of the Faith.

    Carrie Gress has a doctorate in philosophy from the Catholic University of America. She is a regular blogger at The National Catholic Register and at My Favorite Catholic Things. She has authored several books, including a best-seller, The Marian Option (TAN 2017), and most recently, Marian Consecration for Children (TAN 2018).

    Megan Schrieber, co-host of Thriving in the Trenches podcast, is a Catholic mother of six, an athlete, interior designer, and speaker who is eager to address and defend the Catholic Church’s empowering vision of womanhood and religious freedom.

    The content for Helena Daily will focus exclusively on issues and topics for women, and will collect fresh pieces ranging from well-known writers to obscure bloggers. The three founders felt that although there are several great Catholic aggregate sites, none focus solely on issues and topics for women.

    I have started to follow Carrie Gress recently through her articles on NCR and her blog. What has struck me is how by a simple, clear and unapologetic articulation of all that is so positive about the Church’s understanding of women, she gets noticed. The response is not all positive. If you thought that liturgy sites had the potential for generating bitter commentary from readers, you should try looking at the response that women’s issues get. I don’t think I have seen such vitriol in writing as I have from people who push back on women’s issues.

    I am grateful to her and her colleagues Becky and Megan for having the courage to start such a project.

    The Helena Daily site is live, and already offering fresh, meaningful content for all Catholic women.

    Content suggestions can be sent to helena@helenadaily.com or through the URL of the site itself: www.helenadaily.com



    “Mothers, grandmothers, sisters, daughters, aunts, friends - these are the basic relationships that make up our lives. And these are the places in the past where women flourished, learned from each other, supported each other, and grew into the women that God called them to be. Through births, deaths, high days and holy days, dark days and mundane days, tears and laughter, women have been there for each other. For millennia, this was simply the fabric of everyday life.”
    From About Helena Daily, HelenaDaily.com


    All images are Virgin and Child with St Anne, mother of Our Lady and the Nativity of the Mother of God.

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    From the decree of the Sacred Congregation for Rite Inclytus Patriarcha Joseph, dated Sept. 10, 1847, extending the feast of the Patronage of St Joseph to the general calendar. The translation is my own.

    The glorious Patriarch Joseph, whom the Almighty Father enriched with singular graces, and abundantly filled with heavenly gifts, so that he might serve as the reputed Father of His only-begotten Son, and the true Spouse of the Queen of Angels and mistress of the world, fulfilled the duties and offices of this high calling so perfectly that he merited to receive the praise and rewards of a good and faithful servant.

    The Coronation of St Joseph, by Juan de Valdés Leal (1622-90), ca. 1665. (Public domain image from Wikimedia Commons.)
    For, every mindful of the preeminent dignity and holiness of the noble offices entrusted to him by the Divine Wisdom, he never ceased to obey the counsels and will of God  in all matters with inexpressible joy; and by pleasing God, was made beloved, until, being crowned with glory and honor in heaven, he received a new office, namely, that by his many merits, and the support of his prayers, he might come to the aid of man’s most wretched condition, and by his most powerful intercession, obtain for the world what the efforts of man cannot. For this reason, he is venerated as a merciful advocate and a powerful patron, and the feast of his patronage is kept in a great many places with a proper Mass and Office on the third Sunday occurring after the joys of Easter.

    However, one thing was still left to be desired, namely, that the office of the Patronage of St Joseph should be extended to the whole Church. This did the Very Eminent and Rev. Cardinal Costantino Patrizi earnestly beseech from the Holy Father Pius IX, with most humble supplication offerred in his own name and that of the Cardinals of Holy Roman Church, and of a very great number of the faithful from home and abroad. The Holy Father, receiving these supplications, so conformable to his own devotion to St Joseph, with Apostolic kindness … gave his formal consent to the petition, and ordered that henceforth, the Mass of the Patronage of St Joseph should be celebrated by the clergy of Rome and of the whole church on the Third Sunday after Easter.


    When the custom of fixing feasts to particular Sundays was abolished as part of the Breviary reform of Pope St Pius X, the feast of the Patronage of St Joseph was anticipated to the previous Wednesday, the day of the week traditionally dedicated to Patron Saints. It was removed from the general Calendar in 1955 and replaced by the feast of St Joseph the Worker; the new feast itself was then downgraded from the highest of three grades (first class) in the 1962 Missal to the lowest of four (optional memorial) in 1970.

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    The story has been told many times and in many quarters how Mons. Annibale Bugnini, the secretary of the committee for implementing Sacrosanctum Concilium, would “sell” the items in his program for radical changes to the liturgy, changes that were neither asked for, nor even distantly imagined by the Fathers of Vatican II. He would tell Pope Paul VI that the proposed changes were strongly recommended by the expert (or supposedly so) liturgical scholars, while telling the scholars (or at least the more sober among them, those who needed reassurance) that the Pope himself insisted on such changes. Fr Louis Bouyer, a personal friend of the Pope, attests this explicitly in his memoires, in which he describes Bugnini, with the rhetorical restaint so typical of the French, as a “criminal and unctuous” man, “as devoid of learning as he was of honesty.” (Bugnini was later made an archbishop, but never a cardinal, and “promoted” to nuncio in Iran as the regime of the last Shah was collapsing.) As summed up by Sandro Magister in an article published in 2014:

    “Paul VI, conversing afterwards with Bouyer about one of these reforms ‘which the Pope had found himself approving without being in any way more content with it than I (Bouyer) was’ asked him: ‘But why did you all get entangled in this (particular) reform?’ And Bouyer replied: ‘Because Bugnini assured us that you absolutely wanted it so.’ To which Paul VI answered: ‘But is it possible? He told me that you were unanimous in approving it …’ ” (My translation of the full article can be read here: “Fr Louis Bouyer on the Liturgical Reform and Its Architects.”)

    Today, Magister gives a fascinating follow-up to this topic, a series of stories from the diaries of Virgilio Cardinal Noè, who served as Papal Master of Ceremonies during the earliest and wildest years of the reform, from 1970-82. These stories are cited from a new book published in Italian by Mons. Leonardo Sapienza, “Paolo VI: Una Storia Minima.” (On the website linked by Magister, it is described as a book of “fioretti - little flowers”, the name of a very famous collection of anecdotes about the life of St Francis of Assisi and some of the early Franciscan Saints.) No one will be surprised to read that Paul VI himself expressed grave reservations and disappointment about some of these changes, although he himself had approved them, and, heroically exercising the virtues of Prudence and Fortitude, did nothing to correct them. Here are just a couple of examples; there are more in the original article linked above.

    “on June 3, 1971, after the Mass for the commemoration of the death of John XXIII, Paul VI commented: ‘How on earth in the liturgy for the dead should there be no more mention of sin and expiation? There is a complete absence of imploring the Lord’s mercy. This morning too, for the Mass celebrated in the [Vatican] tombs, although the texts were beautiful they were still lacking in the sense of sin and the sense of mercy. But we need this! And when my final hour comes, ask for mercy for me from the Lord, because I have such need of it!’ And again in 1975, after another Mass in memory of John XXIII: ‘Of course, in this liturgy are absent the great themes of death, of judgment…’ ”

    “Before every Mass, while he was putting on the sacred vestments, Paul VI continued to recite the prayers stipulated in the ancient missal ‘cum sacerdos induitur sacerdotalibus paramentis,’ (when the priest puts on his priestly vestments) even after they had been abolished. And one day, September 24, 1972, he smiled and asked Noè: ‘Is it forbidden to recite these prayers while one puts on the vestments?’ ‘No, Holy Father, they may be recited, if desired,’ the master of ceremonies replied. And the pope: ‘But these prayers can no longer be found in any book: even in the sacristy the cards are no longer there… So they will be lost!’ ”

    Paul VI during a pastoral visit to Venice, with Patriarch Albino Cardinal Luciani, who would succeed him as Pope John Paul I for 33 days in August and September of 1978. Virgilio Noè, a curial Monsignor at the time this photo was taken, is seen on the right. (Public domain image from Wikipedia.)

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    The Introits of the Graduale Parvum, a new work to support the use of Gregorian chant in parish churches, will be launched at St Mary’s College, Oscott, in Birmingham, England, on Saturday, April 21, at 11 a.m. See the poster below for the full schedule events for the launch, which includes a solemn Mass celebrated with the chants from this book.

    The Graduale Parvum is a collection of Gregorian chant Propers for every Sunday and Holy Day in both Latin and English. It is wholly authentic – it uses the same modes as the Graduale Romanum and follows its texts precisely – but simple to sing, and well within the capability of choirs of any parish church. This launch of the Introits will be followed in stages by the other chants of the Propers. The work has been compiled and set by Fr Guy Nicholls, the Director of the John Henry Newman Institute of Liturgical Music, in conjunction with the Association for Latin Liturgy.

    Christopher Francis, the Chairman of the Association for Latin Liturgy, writes “Although Latin is the core language of the Church, for most people’s lifetimes it has been usual for worship to take place in the local vernacular. For this reason, the Graduale Parvum is as much an English book as it is a Latin one. But it points the way to bringing that essentially Catholic language back into the Mass, whether as part of a mixture, with some chants in Latin and others in English, or in a fully Latin celebration.”

    Archbishop Bernard Longley, who will celebrate Mass as part of the launch event, said “I welcome the work of the Graduale Parvum project and I hope that the Graduale Parvum will help and inspire all who want to enrich their parish liturgy with this extraordinarily significant and uniquely beautiful form of sacred music.”

    For further information, or to attend the launch at Oscott, please email: enquiries@latin-liturgy.org. or call 0117 962 3558.

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    Our thanks to a reader for sending us these pictures and description of an OF Mass celebrated ad orientem, with evident care for beauty, solemnity and good music. Once again, we should all find it very encouraging to see these young people, the celebrant, ministers and servers, rediscovering and embracing our traditional Catholic manner of worship!

    For Divine Mercy Sunday, St Ann’s parish in Boston Massachusetts hosted a special afternoon celebration with the Sisters of Our Lady of Mercy, who reside next door. (http://www.sisterfaustina.org) A Holy Hour with Solemn Benediction was followed by an English OF Mass, offered ad orientem. The Mass was served by two transitional deacons, along with seminarians from St John’s Seminary, and a special schola chanting the propers; the music included Peter Latona’s Mass of the Immaculate Conception, the English Roman Missal Credo I, the Gregorian introit, sequence, and communion, the Offertory chant from Simple English Propers, and the Regina Caeli.

    Adoration
    Benediction
    Incensation during the Introit at Mass
    The Collect
    The program booklet featured a brief explanation of ad orientem, which might be of interest to readers:

    Upon entering St. Ann’s Church, one is immediately struck by the beauty of the immense high altar rising over the tabernacle, which stands at the focal point of the entire church. This striking visual reminds us that the mysteries which take place here are nothing less than the source and summit of our Christian lives. To highlight the solemnity of this special occasion, today’s Mass will be celebrated on the high altar in the traditional posture known as ad orientem, or facing “towards the East.” While this position is commonly associated with the traditional Latin Mass, it has always been and remains a legitimate option for the modern rite of Mass as well.

    The Gospel Procession
    Preparation of the Altar
    At first glance, the ad orientem posture may seem to isolate the priest and his actions on the altar from the congregation. However, it can actually accomplish just the opposite. By having the priest and faithful pray together in the same direction, it makes abundantly clear that the priest is no mere performer on a stage; rather, he is speaking to God on behalf of the faithful. This unified orientation toward Christ, who is the rising sun in the east, expresses both our faith in the resurrection and our anticipation of the risen Christ returning again in glory. So may our worship of God’s abundant mercy today bring us one step closer to the coming of His Kingdom!
    Presentation of the gifts.
     


    Preface
    Elevation

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    The church of the Holy Rosary in the Bronx, New York, will have a Missa cantata in the Extraordinary Form on April 29th, the Fourth Sunday after Easter, starting at 1 pm, with music by Vincent d’Indy and Cristobál de Morales, in addition to the Gregorian chants. The church is located at 1510 Adee Avenue.



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  • 04/20/18--22:48: St Agnes of Montepulciano
  • On the Dominican Calendar, today is the feast of St Agnes of Montepulciano, who predates Catherine of Siena among the great Saints of the Order of Preachers, although she was formally canonized very much later, in 1726. Prior to becoming a Dominican, St Agnes, who was born in 1268, was made abbess of a religious community at Procena at the age of only 15, by a special dispensation issued by the Pope. Her native city was so eager to have her back that a convent was founded specifically so that she could be the prioress of it, and affiliated to the then very new Dominican Order; she ruled over the house at Montepulciano until her death in 1317. When St Catherine, who was born 30 years later, came to her shrine to venerate her relics, as she stooped down to kiss St Agnes’ foot, the foot raised itself to meet her lips. Her life was written by Raymond of Capua, St Catherine’s spiritual director, who was himself beatified in 1899.

    Our dear Roman pilgrim friend Agnese counts the Roman martyr as her principal patron and name Saint, but is also very devoted to this later Agnes. Our thanks to her for sharing with us these photos of the shrine at Montepulciano, where her incorrupt body is preserved, along with a great many other relics.


    Note the raised foot!






    A Dominican Missal open to the Mass of St Agnes.




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    On May 1, 2018, the USCCB will release through selected publishers its unified version of the Misal Romano for use in Spanish-language liturgies (beginning on Pentecost) in the United States.

    This release presents a similar opportunity to that of the 2011 release of the new English translation. Though the changes in text from what most parishes have been using are less numerous and dramatic than the 2011 English missal, one of the similarities between the two missals is the integration of musical settings of the texts within the main body of the missal itself. Like in 2011, this presents a tremendous opportunity for priests and deacons to learn to the sing the Mass.

    In preparation for the release of the Missal, some of my students and I have collaborated with Dr. Nathan Knutson, the director of sacred music at St. Charles Borromeo Seminary in Philadelphia to produce recordings of many of the celebrant's and deacon's chants. The Zipoli Institute has prepared handouts with the music and texts of these chants, and they are now available on the website of the Zipoli Institute.

    The free resources on the Zipoli Institute's website include: 

    • Printable/PDF study guides for clergy 
    • Congregational cards
    • Audio recordings 

    The Zipoli Institute is also offering a conference next weekend in the DC area (Hyattsville, MD) at the Fulton Sheen House of Formation of the Institute of the Incarnate Word (IVE) at which there will be training in singing of the chants, and talks about sacred music.

    There is still time to register for the conference. The schedule is given below.

    FRIDAY, APRIL 27th - SEMINARIAN SACRED MUSIC WORKSHOP
    3:00 pm - Welcome
    3:15 pm - “Inculturation of the Gospel through Music” - Mr. Heitor Caballero
    4:00 pm - Practicum Sessions: Learning the chants of the Missal
    5:30 pm - Sung Vespers
    6:00 pm - Review the sung Mass in Spanish
    6:30 pm - “Principles of Sacred Music according to the Magisterium” - Fr. Diego Ruiz, IVE

    SATURDAY, APRIL 28th - CONGREGATIONAL SPANISH CHANT PRACTICUM
    8:30 am - Mass, Spanish Novus Ordo
    9:30 am - Keynote Presentation - Mr. Heitor Caballero
    10:30 am - Workshop, learning to sing the Spanish Mass for choirs and congregations
    12-12:30 pm - Closing Address and Prayer

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    In a recent post on his blog examining the Collect for the 4th Sunday of Easter in the ordinary form, Fr John Zuhlsdorf wrote that:

    Those who generally frequent Holy Mass with the traditional form of the Roman Rite heard the Gospel about the Good Shepherd last week. In the Novus Ordo, that Gospel is read this week, for the 4th Sunday of Easter.
    It’s really too bad that there is a disconnect. I’m not why the experts of the Consilium thought it was so important to break the continuity of hundreds of years like that.
    So, I thought I would have a quick look in the relevant documentation to see if there was any reason given by Coetus XI of the Consilium [1] for moving Good Shepherd Sunday, and was pleasantly surprised to find more information than I expected.

    In early May 1966, when a report was being made to the relators of the Consilium on the work on the lectionary up to then, the following suggestion is made about the readings on the Sundays of Easter:
    95. 1° The apparitions of the risen Christ must occupy the principal place. Currently they are recounted on Easter Sunday, the six days of Easter week, and on Low Sunday. The six Gospel readings of Easter week may always be preserved in their traditional place. Nonetheless, they might also be assigned to Easter Sunday (Mark, Luke, John) and the second Sunday [after Easter] (three other Johannine pericopes). Then the pericope of the Good Shepherd would be transferred to the third Sunday [after Easter]. [2]
    The minutes of this meeting of the relators record the reactions to this suggestion:
    About n. 95: this is admitted by everyone. However: several have petitioned that on Easter Sunday the same Gospel reading from Mark be read. This is urged for ecumenical reasons. In addition, Canon [Aimé-Georges] Martimort would prefer that Acts be read every year. Mgr [Pierre] Jounel proposed that, in the first and second years, Acts is read as the first reading, and, for the third year, Revelation is read as the first reading and Acts as the second reading. Someone also petitioned that the account of the Good Shepherd remain in its traditional location. Concerning these comments, Coetus XI will consider these questions again. [3]
    Coetus XI did indeed reconsider the question of Good Shepherd Sunday. Around two months later in July 1966, when the final touches were being put on the proposed order of readings that would be discussed at the seventh general meeting of the Consilium (October), along with the questions to ask the Fathers, the following discussion is recorded:
    The apparitions of the risen Christ must occupy the principal place. Currently they are read on Easter Sunday, the six days of Easter week, and on Low Sunday. Two possibilities may be considered here.
    The first proposal is that the six Gospel readings in Easter week be kept in their traditional locations.
    The alternative proposal is that these same Gospels be read on Easter Sunday (Mark, Luke, John) and the 1st Sunday after Easter/2nd Sunday of Easter (the other three readings from John). The pericope of the Good Shepherd then ought to be transferred from the 2nd Sunday after Easter to the 3rd Sunday after Easter/4th Sunday of Easter...
    Concerning this dual proposition, the opinions in the Coetus and among the relators were diverse. The second proposal has the advantage that the different accounts of the apparitions are read on Sundays and would, therefore, be made known to the people, which currently does not happen; the disadvantage is that, in this way, the same pericope is not always read on Easter Sunday, and that the Gospel of the Good Shepherd, as well as Good Shepherd Sunday, must be transferred to the week following, which does not please several [members]. [4]
    The Fathers of the Consilium were then asked, in October 1966, about which proposal ought to be accepted. A short explanation of the two proposals was evidently given by Canon Aimé-George Martimort:
    Canon Martimort explained three difficulties with the alternative proposal: the three [different] Gospel readings [for each year] on Easter Sunday, then the three [different] Gospel readings on the 2nd Sunday of Easter, and finally the transfer of Good Shepherd Sunday to the 4th Sunday of Easter.
    Question 8: Is the alternative proposal pleasing?
    All say non placet, with one exception.
    Therefore the first proposal is accepted. […]
    Question 9: Is the general structure of the readings for the Sundays of Easter pleasing, without prejudice to any particular corrections that may later be made?
    All say placet, with one exception. [5]
    Thus, the proposal accepted by the Fathers of the Consilium was that Good Shepherd Sunday should remain in its traditional location, as the 3rd Sunday of Easter (2nd Sunday after Easter). We see also that, in the subsequent Ordo lectionum pro dominicis, feriis et festis sanctorum, [6] published pro manuscripto in July 1967 and distributed to every episcopal conference, the participants of the first Synod of Bishops, and around 800 periti (biblical scholars, liturgists, pastors, etc.), that Good Shepherd Sunday is in its traditional location.

    Yet, two years later, when the typical edition of the Ordo lectionum Missae was promulgated in 1969, Good Shepherd Sunday had been moved to the 4th Sunday of Easter, with the accounts of Our Lord's appearances to the disciples at Emmaus (Years A and B) and at the Sea of Tiberius (Year C) read on the 3rd Sunday of Easter. This is very similar to what had been suggested in Coetus XI's alternative proposition. What was the reason given for this change?
    “Good Shepherd” Sunday. In the [1967] Ordo as printed, on the 2nd Sunday after Easter is read the Gospel of “the Good Shepherd”, as currently in the Missale Romanum. Many exegetical experts and pastors have noted several disadvantages with this Gospel being read on the 2nd Sunday [after Easter]. Indeed, in this way, the narratives of the apparitions of the risen Christ are interrupted, and the last of them would be read on the 3rd Sunday after Easter, which is too far away from the day of Easter.
    It would be better if the order of the Gospels for this period were that, on the 1st and 2nd Sundays after Easter, the narratives of the apparitions are read, and that the Gospel of the Good Shepherd be read on the 4th Sunday [of Easter]; this would better prepare for the transition into the Gospels of the Lord’s discourse at the Last Supper, which starts from the 5th Sunday of Easter. [7]
    In his mémoire of the liturgical reform, Annibale Bugnini tells us that the 1967 Ordo was "radically revised" in early 1968 on the basis of 460 responses received from the Bishops and periti who were given a copy. [8] This, it would seem, was the point at which Good Shepherd Sunday was moved - as well as the point where almost all the optional short forms of readings were introduced.

    How numerous were the "many" periti who suggested this change? Without access to the "300 pages of general remarks and 6650 file cards on the various texts" that Bugnini mentions, it is impossible to say. Perhaps, after having been found languishing in a dark corner of a library somewhere, these documents will come to light. But, on this occasion, it would seem that the Consilium is not entirely to blame for this particular disconnect between the usus antiquior and usus recentior.


    NOTES

    [1] Coetus XI were the group of the Consilium ad exsequendam that had responsibility for the reform of the lectionary. I would like to thank Rev Fr Luke Melcher, Director of Textual Resources at ICEL, for helpfully providing access to the relevant schemata of the Consilium and thereby making this article possible.

    [2] Schema 165 (De Missali, 21), 4th May 1966, p. 29:
    95. 1° Apparitiones Christi resuscitati principem locum obtinere debent. Nunc die paschatis, in sex diebus hebdomadae paschalis, et dominica in albis narrantur. Sex evangelia hebdomadea paschalis, locum traditionalem semper servabunt. Nihilominus assignari etiam possent dominicae paschatis (Mc., Lc., Ioan.) et IIae dominicae (aliae 3 pericopae Ioannis). Tunc pericopa de bono pastore ad dominicam IIIam transfertur.
    [3] Schema 168 (De Missali, 22), 16th May 1966, p. 11:
    Ad n. 95: Admittitur ab omnibus. Attamen: plures petunt ut in Dominica Paschatis quotannis idem evangelium Marci legatur. Hoc suadet etiam ratio oecumenica. D.Martimort mallet ut Actus etiam quotannis legantur. D.Jounel proponit ut in primo et secundo anno Actus legantur uti prima lectio, et tertio anno legatur Apocalypsis uti prima lectio et Actus uti secunda lectio. Quidam etiam petunt ut Bonus Pastor remaneat in suo loco traditionali. Coetus XI de his adnotationibus rationem habebit has quaestiones iterum considerando.
    [4] Schema 176 (De Missali, 25), 25th July 1966, p. 23:
    Apparitiones Christi resuscitati principem locum obtinere debent. Nunc leguntur in die Paschatis, in sex diebus hebdomadae paschalis et in dominica in albis. Duplex possibilitas hic dari videtur.
    Prior propositio est ut sex evangelia hebdomadae paschalis locum traditionalem servent.
    Altera propositio est ut eadem evangelia legantur dominica Paschatis (Mc., Lc., Io.) et prima dominica post Pascha, sive secunda paschatis (aliae tres pericopae Ioannis). Tunc pericopa de bono pastore deberet transferri ex Dominica secunda post pascha ed dominicam tertiam, seu dominicam quartam paschae...
    Circa hanc duplicem propositionem opiniones in Coetu et inter Relatores diversae fuerunt. Altera propositio habet commodum quod diversae apparitiones die dominica legantur et ita populo innotescat, quod hodie non fit; habet incommodum quod hoc modo in Dominica Resurrectionis non semper eadem pericopa legeretur et quod evangelium de bono pastore, et ita dominica de bono pastore, deberet transferri post unam hebdomadam, quod pluribus non placet.
    [5] Schema 198 (De Missali, 31), 17th October 1966, p. 4:
    a) D. Martimort exponit tres difficultates de Propositione altera: sunt tres lectiones evangelii in Dominica Resurrectionis, deinde sunt tres lectiones evangelii in Dominica II Paschae, denique Dominica de Bono Pastore transfertur ad Dominicam IV Paschae.
    Quaesitum 8: Placetne vobis propositio altera?
    Non placet omnibus, uno excepto.
    Ergo prior propositio recipitur.
    […]
    Quaesitum 9: Placetne vobis structurae generalis lectionum pro Dominicis Temporis Paschalis, salvis [correctionibus quoad particularia ulterius postea forte faciendis]?
    Placet omnibus, uno excepto.
    [6] Schema 233 (De Missali, 39), cover letter dated 31st July 1967. As of the date of this post, a tabulation of this draft lectionary will be appearing on NLM very soon.

    [7] Schema 286 (De Missali, 49), 6th April 1968, p. 6:
    Dominica “de Bono Pastore”. In Ordine typis impresso, sicut in MR, secunda Dominica post Pascha legebatur evangelium “De bono Pastore”. Multi periti exegetae et pastores notant plura incommoda si hoc evangelium legitur hac Dominica secunda. Hoc modo nempe, narrationes manifestationem Christi suscitati interrumpuntur et ultima ex eis legitur tertia Dominica post Pascha, quae nimis distat a die Paschatis.
    Melior ordinatio evangeliorum in hac periodo obtinetur si in prima et secunda Dominica quae sequuntur Pascha leguntur narrationes apparitionum; si evangelium de bono Pastore legitur Dominica IV, quod optime etiam praeparat transitum ad locutionem evangeliorum sermonis Domini post cenam, quae incipit inde a Dominica V Pasche.
    [8] A. Bugnini, The Reform of the Liturgy 1948-1975 (Collegeville, MN: Liturgical Press, 1990), pp. 419-420.