Rejoice, Mary”. “Réjouis Toi Marie”. Opéra d'Images de Jean-Michel Mahenc.

“Rejoice, Mary”.

Réjouis Toi Marie”.

Opéra d'images de Jean-Michel Mahenc.

Créé pour les Nocturnes de Notre-Dame de Paris.

- séquence 1/6 - INTRODUCTION Accueil dans la cathédrale -

Poème de Paul Claudel " La Vierge à midi "

dit par Jean Topart.

Commande du DVD : Tel 0160664564 - magali.barbizon@me.com

Available on YouTube at

YOU TUBE

The following Text is from Wikipedia - the free encyclopædia.

An Akathist Hymn (Greek: Ἀκάθιστος Ὕμνος, "unseated Hymn") is a type of Hymn usually recited by Eastern Orthodox or Eastern Catholic Christians, dedicated to a Saint, Holy Event, or one of The Three Persons of The Holy Trinity.

The name Akathist derives from the fact that, during the chanting of the Hymn, or sometimes the whole Service, the Congregation is expected to remain standing in reverence, without sitting down (ἀ-, a-, "without, not" and κάθισις, káthisis, "sitting"), except for the aged or infirm.

During Eastern Catholic and Orthodox Christian Religious Services in general, sitting, standing, bowing and the making of prostrations are set by an intricate set of rules, as well as individual discretion. Only during readings of the Gospel and the singing of Akathists is standing considered mandatory for all.

Moissac Abbey, France. Abbaye Saint-Pierre de Moissac.

The Cloisters, Moissac Abbey.

Photo: December 1877.

Photographer:

Séraphin-Médéric Mieusement (1840–1905).

This file is licensed under the

Licence Ouverte (License text, English Licence text).

(Wikimedia Commons)

The following Text is from Wikipedia - the free encyclopædia,
unless stated otherwise.

Moissac Abbey was a Benedictine and Cluniac Monastery in Moissac, Tarn-et-Garonne, in South-West France. A number of its Mediæval buildings survive, including the Abbey Church, which has a famous and important Romanesque sculpture around the entrance.

According to legend, Moissac Abbey was Founded by the Frankish King, Clovis,[1] in person the day after a victory over the Visigoths, in 506 A.D. The legend states that Clovis had made a vow to erect a Monastery with 1,000 Monks (in memory of a thousand of his warriors who died in battle) if he triumphed over the Visigoths, who had ruled the area for the previous Century as Federati of The Roman Empire. He threw his javelin from the top of the hill to mark the spot where the “Abbey of a thousand Monks” was to be built. Unfortunately, the javelin landed in the middle of a swamp.

Cloisters of Moissac Abbey,

Tarn-et-Garonne, Occitanie, France.

Photo: 10 June 2015.

Source: Own work.

Author: Benh LIEU SONG

(Wikimedia Commons)

Moissac Abbey Church, France.

Abbaye Saint-Pierre de Moissac.

Available on YouTube at

YOU TUBE

Historical records, however, indicate that it was Founded by Saint Didier, Bishop of Cahors, in the 7th-Century A.D.

The establishment of the Monastery was difficult because of raids by Moors from the South and the West and Norsemen from the North. The Abbey was sacked by the Arabs of al-Andalus twice around 732 A.D. and was looted in the 9th-Century A.D. by Norman pirates and in the 10th-Century by Hungarians.

The 11th-Century was a dramatic time for the Abbey. In 1030, the roof collapsed from lack of maintenance, and, in 1042, there was a serious fire. Durand de Bredons, Bishop of Toulouse, appointed the Abbot of Cluny, Odilon de Mercœur, to bring in a sweeping reform to counter the laxity of the Monks in 1047.[2]

A new Church building was added in 1063, along with significant restoration works. Pope Urban II visited in 1097 and Consecrated The High Altar and issued a Papal Bull, dated 7 May 1097, restoring forty Churches to the Abbey;[3] he also ordered the construction of the Cloister, completed in 1100.[4]

The Cloisters,

Moissac Abbey.

Photo: 22 February 2014.

Source: Own work.

Author: Julien de Marchi

(Wikimedia Commons)

The 11th- and 12th-Centuries were the first Golden Age, as Moissac Abbey was affiliated to the Abbey of Cluny and accepted The Cluniac Reforms, under the guidance of Durand de Bredons, both the Abbot of Moissac and the Bishop of Toulouse.

Papal support, its location on the Pilgrim Road, the restoration of the buildings, and the Reforms of de Bredon, made the Abbey one of the most powerful in France. In the 12th-Century, the Abbot of Moissac was second in seniority, within the Cluniac Hierarchy, to the Abbot of Cluny.[5][6]

During this era, the Abbey was led by major Abbots, Dom Hunaud de Gavarret and Dom Ansquitil, who had the Doorway and Tympanum built.[1] In the 13th-Century, Raymond de Montpezat, followed by Bertrand de Montaigut, Abbots and builders, ruled the Abbey. Aymeric de Peyrac, writing his Chronicle in the 15th-Century in the Château of Saint-Nicolas-de-la-Grave, describes these times.

Illuminated manuscripts, produced in the Monastery's Scriptorium, were taken to Paris by Jean-Baptiste Colbert in the 17th-Century[1] and are now in the Bibliothèque Nationale.[7]

English: Flying Buttresses of Moissac Abbey.

Français: Vue raprochée sur les contreforts de la façade sud. Moissac, Tarn-et-Garonne, France.

Photo: 18 August 2010.

Source: Own work.

Author: Jpbazard Jean-Pierre Bazard

(Wikimedia Commons)

The 15th-Century ushered in a new Golden Age, under the rule of Abbots Pierre and Antoine de Caraman, whose building programme included, in particular, the Gothic part of the Abbey Church.

The 1626 secularisation of the Abbey caused the Benedictine Monks to leave the Cloister, which had been a centre of Benedictine life for nearly 1,000 years. They were replaced by Augustinian Canons, under Commendatory Abbots, including well-known Cardinals such as Mazarin and de Brienne.

In 1793, The French Revolution put an end to Monastic life in Moissac. The Abbey Church of Saint Pierre is relatively intact and is still an active Church,[8] but the outlying buildings have suffered considerably.

In the middle of the 19th-Century, the laying of a Railway Track threatened the Cloister, but it was saved (though the Refectory was demolished to facilitate the Railway Cutting) and listed as a Historic Monument. Since 1998, the Church and Cloisters have had international protection as part of a World Heritage Site, “Routes of Santiago de Compostela in France”.[9]

English: The Great Portal,

Moissac Abbey Church.

Français : Porche de Moissac (82).

Photo: 9 June 2012.

Source: Own work.

Author: GO69

(Wikimedia Commons)

Architectural features of interest include the Church’s South-West Portico, a Crenellated structure with sculpture that is a major masterpiece of Romanesque Art. This reflected an expansion of image-carving, both in scope and size, and extended the use of sculpture from the Sanctuary to the Public Exterior.[10]

The Tympanum depicts The Apocalypse of the Book of Revelation. Supporting the Tympanum, a Trumeau features a statue of the Prophet Isaiah, an outstanding example of Romanesque sculpture, comparable to the work at Santo Domingo de Silos. The Cloisters also feature Romanesque sculpture.

Saint Peter Canisius. Confessor. Doctor Of The Church. Feast Day 27 April.

Text from The Saint Andrew Daily Missal,
unless otherwise stated.

Saint Peter Canisius.
   Confessor.
   Doctor of The Church.
   Feast Day 27 April.

Double.

White Vestments.

Saint Peter Canisius.

Date: 1699.

Source: geheugenvannederland.nl

Author: Anonymous.

(Wikimedia Commons)

Saint Peter Canisius was born in Nimegen, Holland, on 8 May 1521; he died at Fribourg, Switzerland, on 21 December 1597. He was Beatified by Blessed Pope Pius IX and Canonised and proclaimed Doctor of The Church by Pope Pius XI.

His Feast Day was extended to the Universal Church on 24 November 1926. It is fitting that this Dutch Saint should be called The Apostle of Germany, The Hammer of Heretics, The Jerome and Augustine of his Century, The Defender of The Church against The Gates of Hell.

By his eloquent Preaching, controversy, and Books of Piety, by the Foundation of several Colleges, by the Missions entrusted to him by four Sovereign Pontiffs, he stopped the progress of Protestantism and caused Catholic Life to flourish.

Saint Peter Canisius.

Available on YouTube at

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He assisted as a Theologian at The Council of Trent, and maintained the interests of The Church at The Diet of Augsburg and at The Conference of Worms.

Profoundly humble, he refused the Bishoprics of Vienna and Cologne. We owe to him the first Catechism of Christian Doctrine, which suffices to entitle him to the gratitude of Catholics. He ended his days at the College of Saint Michael, Fribourg, Switzerland, where Pilgrims visit his room and Pray at this tomb.

Mass: In médio (from The Common of Doctors of The Church).

Zephyrinus's Entrance Hall Needs A Good Clean. He Must Get Perkins (Chauffeur) A New Duster !!! (He Won't Like It !!!).

The Staircase at the State Capitol, Albany, New York.

Author: CARL’S OLD PHOTOS (@HOXSIEALBANY)

Illustration: FLICKR

Sacerdotal Golden Jubilee Year Of Pope Leo XIII. Commenced 1 January 1888. And Encyclicals During His Pontifical Reign.

The next paragraph is from CHRISTIAN ETHICS

When Italy became unified as a Country in 1871, and The Papal States ceased to exist, the then Pope, Blessed Pope Pius IX, considered himself to be a “Prisoner of The Vatican”. This state of affairs continued through the Pontificates of the following three Popes (Pope Leo XIII, Pope Saint Pius X, Pope Benedict XV) – until The Lateran Treaty in 1929, signed by Pope Pius XI.

The following Text is from “Leo XIII. God's Prisoner”,

published by The Desert Will Flower Press, Papa Stronsay,

unless stated otherwise.

Web-Site: PAPA STRONSAY

On 1 January 1888, Pope Leo XIII formally and devoutly opened the observance of his Sacerdotal Golden Jubilee Year by a Solemn Mass of Thanksgiving.

A worshipper wrote: “The appearance of Pope Leo was the signal for what I can only describe as a spontaneous outburst, or, rather, an explosion of passionate emotion.

“A wild cheer burst suddenly from all the vast multitude that packed Saint Peter's Basilica from end to end. The crash of silver trumpets in the dome was instantly drowned in a more human music, and the organ was unheard in the hoarse roar of the crowd.

“The scene which followed was simply one of indescribable enthusiasm. The deafening and tremendous shout of 60,000 voices, the vehement and violent clapping of hands, the excited voices, the waving of countless handkerchiefs, the open sobbing of both men and women, altogether made a display of feeling which can seldom have been paralleled, even in the long history of Rome.

“When the people at the other end of Saint Peter's, forgetful 

for the moment of the Sacred character of the place, began to hurrah and applaud, at first I imagined the sounds must come from the piazza without, and it was a little shock to me to find that the cheering was actually inside the Basilica.

“Some French Priests, who were not far from me, seemed to have felt this, and, with violent gesticulations, tried to bring the people to a sense of decorum. They might as well have tried to turn back The Tiber with a broom.

The people shouted just because that was their heart's need, and in a moment a great tide of contagious and restless enthusiasm had swept over the Basilica, and all alike, Italians and strangers, cheered as though impelled by one common and masterful impulse.

“Immediately surrounding the Sedia Gestatoria were forty-eight Cardinals, many more Bishops assisting at The Throne, the Colonels of The Noble Guard, The Majordomo and The Master of The Chamber, and the Heads of The Princely Houses of Colonna and Orsini.

“Following The Pope were some 360 Bishops, besides a great number of persons forming The Pontifical Court. His Holiness appeared to be singularly well, and, though very pale and evidently much moved, looking as little as possible like the tired Titan of the spiritual world. His voice, too, though it seemed to falter a little at the beginning of the Mass, was afterwards clear and strong, and, a friend tells me, was heard quite distinctly right at the end of the Transepts as he Blessed the people when leaving Saint Peter's”.

Perhaps the most spiritually illustrious Pilgrim that knelt before Pope Leo XIII, during his Golden Jubilee Year, was a fifteen-year-old girl, the future Saint Thérèse of Lisieux. Her description of the Pilgrimage and Audience, given to her, gives us an intimate glimpse into what such events were like, and into the real sentiments of the most profound love and veneration felt towards the Pope by his children. She writes:

“We spent six days visiting the chief wonders of Rome, and, on the seventh day, we saw the greatest of all - Pope Leo XIII. I longed for, and yet I dreaded, that day, since on it depended my Vocation. No answer had come from the Bishop of Bayeux, and now my one and only hope lay in The Holy Father's permission. But, to obtain that permission, I should have to ask for it, and I trembled at the mere thought of daring to address the Pope in the presence of many Bishops, Archbishops, and Cardinals.

“It was on Sunday morning, 20 November 1888, that we went to The Vatican, and at eight o'clock, we Assisted at the Pope's Mass in his own Private Chapel. His Saintly bearing at the Altar gave abundant evidence that The Vicar of Christ was, in very truth, “The Holy Father”.

“The Holy Father's Mass was followed by a Mass of Thanksgiving, and then the Audience began.

“Pope Leo XIII was seated on a dais, while round him were grouped various dignataries of The Church. According to custom, each visitor, kneeling in turn and kissing, first the foot and then the hand of The Sovereign Pontiff, finally received his Blessing. At this moment, two of The Noble Guards placed their hands on the Pilgrim's shoulders as a sign to rise and leave.

“No-one uttered a word, but I was firmly determined to speak, when, suddenly, The Vicar-General of Bayeux, Fr. Reverony, who was standing next to His Holiness, announced in a loud voice that he forbade anyone to address The Holy Father. On hearing this, my heart beat wildly as if it would break, and I looked for counsel to Céline [Editor: her sister], who whispered: “Speak !”

“The next moment I was on my knees before the Pope. I said imploringly: “Holy Father, I have a great favour to ask of you.” At once, he bent down towards me. “Holy Father,” I repeated, “in honour of your Jubilee Year, allow me to enter Carmel at the age of fifteen.”

“His Holiness said: “Well, child. Well, you will enter if it be God's Will ! ” ”

The Emperor of Germany:

Sent a splendid Mitre, worked in Gold and encrusted with Rubies, Emeralds, Sapphires, and Brilliants.

The Empress of Germany:

Sent a set of Mass Vestments.

Queen Victoria of England:

Sent a massive Silver Basin.

The Carmelite Order:

Sent a Silver Pastoral Cross, ornamented with Precious Stones, and with figures of Our Lady of The Rosary, and Saint Peter, and Saint Leo the Great, and Saint Francis, and Saint Teresa of Ávila.

The Pontifical Zouaves:

Sent a handsome Yellow and White Papal Standard, in which England is represented by Saint George, and Ireland by Saint Patrick, and Canada by Saint John the Baptist.

Bombay, India:

Sent a beautiful piece of Tanna Silk, manufactured for The Pope's Jubilee Year. And the Pope sent word of his intention of Celebrating his Jubilee Mass in a Soutanne made from the Tanna Silk.

Hungary:

A Jewish citizen of Hungary sent the gift of a Universal Calendar of Chronology; a monument of patience and method, upon which he had worked for twenty years.

Cuba:

The ladies of Havana sent a generous gift of Peter's Pence, collected by them from door to door, while other Cuban citizens sent Refined Sugar, Wax, Tobacco, Objets d'Art, Church Vestments. All addressed to: “The Vicar of Him Who so greatly valued the Widow's mite”.

The Sultan of Turkey:

Sent an antique Pastoral Ring, set with Precious Stones.

The Queen Regent of Spain:

Sent a magnificent antique Ring.

France:

The people of Paris had made for the Pope a Tiara, whose foundation was a Silver Cloth, embroidered with Fine Pearls, whose Triple Crown was of Gold, studded with 600 Diamonds, Rubies, Emeralds, Sapphires, and whose surmounting Cross contained a huge Diamond.

The Empress of Austria:

Sent a Gold Tiara.

The Duke de Nemours, France:

Sent a Pectoral Cross, studded with Diamonds and Emeralds.

Syria:

Syrian Catholics sent a Cross and Chain, containing fifteen pounds of Gold.

Princess Clotilde Bonaparte, Savoy:

Made and sent a magnificent Cope of White Satin, embroidered with flowers.

Spain:

The ladies of Seville sent a Cope and Clasp of Gold, set with 580 Precious Stones.

The Polish Mission in Paris, France:

Sent a splendid Gold Snuff-Box, inscribed in Polish.

Ireland:

The Dominican Nuns in Cabra, County Dublin, sent an Irish Lace Alb and an Irish Lace Rochet.

All of these Treasures form part of the Patrimony of The Church, which, in Pope Emeritus Benedict XVI's time as Pope, were put to Public Use, again.

The following Text is from Wikipedia - the free encyclopædia,

unless stated otherwise.

Pope Leo XIII (Italian: Leone XIII; born Vincenzo Gioacchino Raffaele Luigi Pecci;[a] 2 March 1810 – 20 July 1903) was the Head of The Catholic Church from 20 February 1878 to his death in 1903. Living until the age of ninety-three, he was the oldest Pope (with the exception of Pope Benedict XVI as Emeritus Pope), and had the third-longest, confirmed, Pontificate, behind those of Blessed Pope Pius IX (his immediate predecessor) and Pope Saint John Paul II.

He is well known for his intellectualism and his attempts to define the position of the Catholic Church with regard to modern thinking. In his famous 1891 Encyclical, “Rerum novarum”, Pope Leo outlined the rights of workers to a fair wage, safe working conditions, and the formation of trades union, while affirming the rights of property and free enterprise, opposing both socialism and laissez-faire capitalism.

With that Encyclical, he became popularly titled as the “Social Pope” and the “Pope of the Workers”, also having created the foundations for modern thinking in the Church’s social doctrine, influencing the thoughts of his successors. He influenced Mariology of The Catholic Church and promoted both the rosary and the scapular. Upon his election, he immediately sought to revive Thomism, the theology of Saint Thomas Aquinas, desiring to refer to it as the official theological and philosophical foundation for The Catholic Church. As a result, he sponsored the Editio Leonina in 1879.

Leo XIII is particularly remembered for his belief that pastoral activity in the socio-political field was also a vital mission of The Church as a vehicle of social justice and maintaining the rights and dignities of the human person.

Leo XIII issued a record of eleven Papal Encyclicals on The Rosary, earning him the title of the “Rosary Pope”. In addition, he approved two new Marian scapulars and was the first Pope to fully embrace the concept of Mary as Mediatrix. He was the first Pope never to have held any control over The Papal States, which had been dissolved by 1870. Similarly, many of his policies were oriented towards mitigating the loss of The Papal States in an attempt to overcome the loss of temporal power, but nonetheless continuing the Roman Question. He was briefly buried in the grottoes of Saint Peter's Basilica before his remains were later transferred in 1924 to the Basilica of Saint John Lateran.

The following Text is from “Leo XIII. God's Prisoner”,

published by The Desert Will Flower Press, Papa Stronsay,

unless stated otherwise.

Web-Site: PAPA STRONSAY

The following are the Encyclicals of Pope Leo XIII.

Adiutricem: On The Rosary. 1877.

Inscrutabili Dei Consilio: On The Evils Of Society. 1878.

Quod Apostolici Muneris: On Socialism. 1878.

Aeterni Patris: Restoration Of Christian Philosophy. 1879.

Arcanum: On Christian Marriage. 1880.

Grande Munus: On Saints Cyril And Methodius. 1880.

Sancta Dei Civitas: On Mission Societies. 1880.

Diuturnum: On The Origin Of Civil Power. 1881.

Licet Multa: On Catholics In Belgium. 1881.

Etsi Nos: On Conditions In Italy. 1882.

Auspicato Concessum: On Saint Francis Of Assisi. 1882.

Cum Multa: On Conditions In Spain. 1882.

Supremi Apostolatus Officio: The Devotion Of The Rosary. 1883.

Nobilissima Gallorum Gens: On The Religious Question In France. 1884.

Humanum Genus: On Freemasonry. 1884.

Superiore Anno: On The Recitation Of The Rosary. 1884.

Immortale Dei: Christian Constitution Of States. 1885.

Spectata Fides: On Christian Education. 1885.

Quod Auctoritate: Proclaiming A Jubilee. 1885.

Iampridem: On Catholicism In Germany. 1886.

Quod Multum: On The Liberty Of The Church. 1886.

Pergrata: On The Church In Portugal. 1886.

Vi E Ben Noto: On The Rosary And Public Life. 1887.

Officio Sanctissimo: On The Church In Bavaria. 1887.

Quod Anniversarius: On His Sacerdotal Jubilee. 1888.

In Plurimus: On The Abolition Of Slavery. 1888.

Exeunte Iam Anno: Ordering Of Christian Life. 1888.

Libertas: On The Nature Of Human Liberty. 1888.

Saepe Nos: On Boycotting In Ireland. 1888.

Quam Aerumnosa: On Italian Immigrants. 1888.

Etsi Cunctas: On The Church In Ireland. 1888.

Magni Nobis: On The Catholic University Of America. 1889.

Quamquam Pluries: On Devotion To Saint Joseph. 1889.

Sapientiae Christianae: On Christians As Citizens. 1890.

Dall'Alto Dell'Apostolico Seggio: On Freemasonry In Italy. 1890.

Catholicae Ecclesiae: On Slavery In The Missions. 1890.

In Ipso: On Episcopal Reunions In Austria. 1891.
Rerum Novarum: On Capital And Labour. 1891.
Pastoralis: On Religious Union. 1891.
Pastoralis Officii: On The Morality Of Duelling. 1891.
Octobri Mense: On The Rosary. 1891.

Au Milieu Des Sollicitudes: Church In France. 1892.

Quarto Abeunte Sæculo: Columbus Centennial. 1892.

Magnæ Dei Matris: On The Rosary. 1892.

Custodi Di Quella Fede: On Freemasonry. 1892.

Inimica Vis: On Freemasonry. 1892.

Ad Extremas: On Seminaries For Native Clergy. 1893.

Constanti Hungarorum: Church In Hungary. 1893.

Lætitiæ Sactæ: Devotion To The Rosary. 1893.

Providentissimus Deus: Study Of Holy Scripture. 1893.

Caritatis: Encyclical On The Church In Poland. 1894.

Litteras A Vobis: On The Clergy In Brazil. 1894.

Iucunda Semper Expectatione: On The Rosary. 1894.

Christi Nomen: On Propagation Of The Faith And Eastern Churches. 1894.

Permoti Nos: On Social Conditions In Belgium. 1895.

Adiutricem: On The Rosary. 1895.

Insignes: On The Hungarian Millenium. 1896.

 Satis Cognitum: On The Unity Of The Church. 1896.

Fidentem Piumque Animum: On The Rosary. 1896.

Divinum Illud Munus: On The Holy Spirit. 1897.

Militantis Ecclesiæ: On Saint Peter Canisius. 1897.

Augustissimæ Virginis Mariæ: On The Confraternity Of The Holy Rosary. 1897.

Affari Vos: On The Manitoba School Question. 1897.

Caritatis Studium: On The Church In Scotland. 1898.

Spesse Volte: Suppression Of Catholic Institutions. 1898.

Quam Religiosa: On Civil Marriage Law. 1898.

Diuturni Temporis: On The Rosary. 1898.

Quum Diuturnum: On The Latin American Bishops' Plenary Council. 1898.

Testem Benevolentiæ Nostræ: Opinions With Regard To Americanism. 1899.

Annum Sacrum: Consecration To The Sacred Heart. 1899.

Depuis Le Jour: On The Education Of The Clergy. 1899.

Paternæ: On The Education Of The Clergy. 1899.

Omnibus Compertum: On Unity Among The Greek Melchites. 1900.

Tametsi Futura Prospicientibus: On Jesus Christ The Redeemer. 1900.

Graves De Communi Re: Christian Democracy. 1901.

Gravissimas: On Religious Orders In Portugal. 1901.

Reputantiubus: Language Question In Bohemia. 1901.

Urbanitatis Veteris: Foundation Of Athens Seminary. 1901.

In Amplissimo: On The Church In The United States. 1902.

Quod Votis: On The Proposed Catholic University. 1902.

Miræ Caritatis: On The Holy Eucharist. 1902.

Quæ Ad Nos: The Church In Bohemia And Moravia. 1902.

Fin Dal Principio: On The Education Of The Clergy. 1902.

Dum Multa: On Marriage Legislation. 1902.

The “Solita Oscula” (“With The Customary Kisses”). How, And When, They Are Given.

Chalice in the Vestry of Ipatevskii Monastery

Kostroma, Russia.

Date: 1911.

Source: This image is available from The United States

Library of Congress's Prints and Photographs division

under the digital ID prok.01289.

Author: Sergei Prokudin-Gorskii (1863–1944).

(Wikimedia Commons)

This Article is taken from, and can be read in full at,

ROMANITAS PRESS

By: Louis J. Tofari.

The Latin words “Solita Oscula” (pronounced soh-lee-tah ohs-coo-lah) mean “with the customary kisses” and refer to some of the Ceremonial kisses made during The Liturgy.

There are actually several kinds of kisses used in The Liturgical Ceremonies, for example those given to the Altar, the Book of the Gospels, the Paten and Chalice, Sacramentals and, even, the “Pax” (Kiss of Peace), but, to keep this Article brief, here we will cover those made by just The Inferior Ministers (i.e., Servers).

Like the Roman custom of genuflecting, the “Solita Oscula” were derived from Royal Court etiquette, and the Rubrician, L. O’Connell, attests to the act as an “ancient sign of respect and reverence”[1], while Wapelhorst expounds that these kisses, given either to Sacred things or The Celebrant, signify respect to The Person of Christ that they represent[2] and The Celebrant’s hands which are a symbol of power, protection, assistance and Blessing.[3]

A Scruple Spoon being used by The Celebrant during

The Divine Holy Mass. He is taking Holy Water from

The Water Cruet prior to putting it in The Chalice.

Illustration: SSPX MANILA (TWITTER)

Callewaert also comments, saying these kisses exist to give Solemnity and signify joy,[4] and we will discover later how this symbolism causes them to be occasionally omitted.

Before we cover what is kissed, let us first examine how the “Solita Oscula” are used. First, they are given only to The Celebrant and never to the other Sacred Ministers (e.g., the Deacon or Sub-Deacon), even if these positions are being exercised by a Priest.

When making the “Solita Oscula”, these should be made inaudibly with closed lips. The order[5] of making the “Solita Oscula” is simple:

When a Server is giving an object to The Celebrant: Kiss the object, first, then The Celebrant’s hand, second.

Thurible.

Illustration: LUZAR VESTMENTS

When a Server is receiving an object from The Celebrant: Kiss The Celebrant’s hand, first, then the object, second.

There is, however, an exception to this rule: When receiving a Sacramental (e.g., a Blessed Candle during Candlemas, or, a Palm on Palm Sunday), it is kissed, first, then The Celebrant’s hand, second. The reason for this is that the Sacramental take precedence over The Celebrant.[6]

Now, the items (and to what part of each) the “Solita Oscula” are given by the Servers:

The Biretta: On one of its four sides;
The Aspergilium: On the end of the handle;

[Editor: And, presumably, The Scruple Spoon, as well, as it is offered to The Celebrant];

The Incense Spoon: On the end of the handle;
The Thurible: On the Disk (where the Chains are attached).

French Antique Baroque

Chalice and Paten.

Illustration: LUZAR VESTMENTS

You may have noticed that I left out the Cruets, and this is due to some special considerations.

First, the Cruets are kissed alone [Editor: The Wine Cruet on its own, when being given to The Celebrant, and The  Water Cruet on its own, when being given to The Celebrant] and just during the Offertory.[7]

They should be kissed on the Cruet side, and never on their pouring channel, as this is unsanitary. Also, the Cruets should be kissed between the bows made to The Celebrant (i.e., bow, kiss, present, receive, kiss, bow).

During the Lavabo and Ablutions however, no kisses are made whatsoever to the Cruets, as the Servers are simply pouring the Cruets and not presenting them to The Celebrant.

There is one other thing to note regarding the “Solita Oscula”. As mentioned, above, these can signify joy, hence they are omitted for Funeral Rites and, also, Mass on Good Friday.

A Server's Cotta (Surplice).

Illustration: LUZAR VESTMENTS

They are also omitted under the condition of “Coram Sanctissimo” [Editor: In the presence of the exposed Blessed Sacrament] as all Reverence is given to Our Lord when He is exposed, or, if the local Ordinary [Editor: Bishop] or a greater Prelate is present (as a mark of hierarchical respect).[8]

Nevertheless, you will notice that some type of kisses are still retained (e.g., the kissing of the Paten and the Chalice) because these form “an intrinsic part of The Mass Ceremonies”.[9]

Footnotes

1 L. O’Connell, The Book of Ceremonies (1958), p 40.

2 It should be remembered that every Sacramental represents Christ in some fashion, e.g., Holy Water as the regenerative Water of Baptism and Blessed Candles as The Light of Christ. This includes Consecrated items used during The Liturgy, e.g., the Altar (or Altar Stone), the Chalice and Paten, as well as Blessed items such as Vestments (which, for Servers, includes the Surplice [Editor: Cotta]; so yes, you are supposed to kiss it before putting it on).

3 Wapelhorst, Compendium Sacræ Liturgicæ (1931), p 414; this is a paraphrased rendering of the Latin Text.

4 Callewaert, Cæremoniale in Missa, Privata et Solemni (1941), p 38; again, a paraphrased rendering of the Latin Text.

5 This general principle is mentioned throughout the Cæremoniale Episcoporum (1886), specifically in Liber I, chap. XVIII, n. 16, and legislated by the SRC’s rescript 3139.

6 L. O’Connell (p 41, ff 25) gives this (“if the object is Blessed”) as a general principle which makes sense. The two regular instances when it is enacted are for the aforementioned Feasts, for which the Cæremoniale Episcoporum, Liber II, chap. XVI, n. 9, Martinucci, Manuale Sacrarum Cæremoniarum (1879), pp 146 and 166, Le Vavasseur, Haegy & Stercky, Manuel de Liturgie et Ceremonial (1936), p 127, Van der Stappen, Cæremoniale (1935), pp 355-356 & 366) and Stehle, Manual of Episcopal Ceremonies (1961), vol. II, pp 59 & 74, give this as a specific Rubric, while others such as De Herdt in Sacræ Liturgiæ Praxis (1894), p 26, and The Ceremonial For The Use Of The Catholic Churches In The USA (1926), pp 339 and 345, imply this rule.

A Biretta.

Illustration: LUZAR VESTMENTS

7 This is a relic of an old direction, now defunct, that The Inferior Ministers were to kiss the item, but not The Celebrant’s hand, when enacting the “Solita Oscula”. It is interesting to note that this was specific to the positions of the Acolytes and MCs (Rubricians list at least two during Pontifical and even Solemn Ceremonies) who often had contact with The Celebrant, the former which Rubricians presumed would be enacted by Clerics with that Minor Order, while the latter (during Pontifical functions) would have the first MC position fulfilled by a Priest and the second MC position by a Sub-Deacon.

Callewaert (p 37) explains that this distinction demonstrated the hierarchy of The Liturgical Offices. This distinction was gradually diminished as High Masses (“Missa Cantatas”) without Sacred Ministers, but with Incense, became more frequent (circa 1864, the SRC was already granting such an Indult to various Dioceses).

Another contributing factor was that, during the 20th-Century, a few Rubricians (e.g., Fortescue, The Ceremonies Of The Roman Rite Described; 1917-1962 eds.) and even the Guild of Saint Stephen's “The Altar Servers' Handbook” (1962) had the Server (including non-Clerics) render the “Solita Oscula” like the Sacred Ministers during Low Mass and High Mass. However, SRC’s rescript 4193,2 and The Missale Romanum (1962), “Ritus Servandus”, VII, 4) still prescribe the original practice for presenting the Cruets during the Offertory.

8 Regarding the four reasons for omitting, this is briefly stated in the “Cæremoniale Episcoporum”, Liber I, chap. XVIII, n. 16, and all Rubricians agree on these points.

9 This is more or less the exact wording that the majority of Rubricians give for this reason.