This Article is taken from, and can be read in full at, RORATE CAELI
The son of the Polish Prime-Minister, Mrs. Beata Szydło, will be Ordained to The Holy Priesthood of The Catholic Church on 27 May 2017.
Father Tymoteusz Szydło, a Diocesan Priest, will Celebrate his first Traditional Mass (with Indulgences attached to it) in The Church of The Holy Cross, Krakow, Poland, Served by The Fraternity of Saint Peter (FSSP) in Poland, on The Feast of Pentecost (Sunday, 4 June 2017), at 1915 hrs, Local Time.
Congratulations to Prime-Minister Szydło, her husband, the new Priest, his extended family, and to all of Blessed Poland: Beatus Populus Cuius Dominus Deus Eius !
Saint Augustine Week, 26 May - 4 June, returns for 2017, to celebrate the re-opening after the major Heritage Lottery Fund restoration. You are invited to join the events !
The full Saint Augustine Week programme, 26 May - 4 June, can be found HERE
It is in the Basilica of Saint Peter's, Rome, Dedicated to one of the chief witnesses of Our Lord's Ascension, that this Mystery, which marks the end of Our Lord's Earthly Life, is "this day" (Collect) kept.
In the forty days, which followed His Resurrection, Our Redeemer laid the foundations of His Church, to which He was going to send The Holy Ghost.
The Introit at The Ascension Day Latin Mass,
at The Institute of Saint Philipp Neri, Berlin, Germany.
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DAS INSTITUT ST. PHILIPP NERI IST DRINGEND
AUF IHRE UNTERSTÜTZUNG ANGEWIESEN.
All The Master's teachings are summed up in the Epistle and Gospel for today. Then, He left this Earth and the Introit, Collect, Epistle, Alleluia, Gospel, Offertory, Secret, Preface and Communion, celebrate His Glorious Ascension into Heaven, where the Souls He had freed from Limbo escort Him (Alleluia), and enter in His train into The Heavenly Kingdom, where they share more fully in His Divinity.
The Ascension sets before us the duty of raising our hearts to God. So, in the Collect, we are led to ask that we may dwell with Christ in Spirit in The Heavenly Realms, where we are called one day to dwell in our Risen Bodies.
During The Octave, the Credo is said: "I believe in one Lord Jesus Christ, the only-begotten Son of God . . . Who ascended into Heaven . . . He sitteth at The Right-Hand of The Father". The Gloria speaks in the same sense: "O, Lord Jesus Christ, The Only-Begotten Son . . . Who sittest at The Right-Hand of The Father, have mercy upon us."
The Gloria at The Ascension Day Latin Mass,
at The Institute of Saint Philipp Neri, Berlin, Germany.
In the Proper Preface, which is said until Pentecost, we give thanks to God because His Son, The Risen Christ, "after His Resurrection, appeared and showed Himself to all His Disciples; and, while they beheld Him, was lifted up into Heaven".
In the same way, during the whole Octave, a Proper Communicantes of The Feast is said, in which The Church reminds us that she is keeping the day on which The Only-Begotten Son of God set at The Right-Hand of His Glory the substance of our frail human nature, to which He had united Himself in The Mystery of The Incarnation.
The Collect and Epistle at The Ascension Day Latin Mass,
at The Institute of Saint Philipp Neri, Berlin, Germany.
We are reminded daily in The Liturgy, at the Offertory Suscipe Sancta Trinitas, and in the Canon Unde et memores, that, at Our Lord's command, The Holy Sacrifice is being offered in memory of "The Blessed Passion of the same Christ, Thy Son, Our Lord," and also His Resurrection from Hell and His Glorious Ascension into Heaven.
The truth is that man is saved only by The Mysteries of The Passion and Resurrection united with that of The Ascension. "Through Thy Death and Burial, through Thy Holy Resurrection, through Thy Admirable Ascension, deliver us, O Lord" (Litany of The Saints).
The Credo at The Ascension Day Latin Mass,
at The Institute of Saint Philipp Neri, Berlin, Germany.
Let us offer The Divine Sacrifice to God in memory of The Glorious Ascension of His Son (Suscipe, Unde et memores); while we nourish within our Souls an ardent desire for Heaven, that "delivered from present dangers," we may "attain to Eternal Life" (Secret).
Every Parish Priest Celebrates Mass for the people of his Parish.
The Church Celebrates, on 25 April, two Solemnities, which have nothing in common: The Greater Litanies, so called on account of their Roman origin, and The Feast of Saint Mark, which is of later date. The word "Litany" means "Supplication".
In ancient Rome, on 25 April, used to be celebrated the pagan feast of Robigalia. It consisted, principally, of a Procession, which, leaving the City by The Flaminian Gate, went to The Milvian Bridge and ended in a suburban Sanctuary situated on The Claudian Way.
There, a ewe was sacrificed in honour of a god or goddess of the name Robigo (god or goddess of frost). The Greater Litany was the substitution of a Christian, for a pagan, Ceremony. Its itinerary is known to us by a convocation of Saint Gregory the Great. It is, approximately, the same as that of the pagan Procession.
All The Faithful in Rome betook themselves to the Church of Saint Laurence-in-Lucina, the nearest to The Flaminian Gate. Leaving by this Gate, the Procession made a Station at Saint Valentine's, crossed The Milvian Bridge, and branched off to the Left towards The Vatican.
After halting at a Cross, it entered The Basilica of Saint Peter for the Celebration of The Holy Mysteries.
This Litany is recited throughout The Church to keep away calamities, and to draw down The Blessing of God on the harvest. "Vouchsafe to grant us to preserve the fruits of the Earth, we Pray Thee, hear us," is sung by the Procession through the Countryside.
The whole Mass shows what assiduous Prayer may obtain, when in the midst of our adversities (Collects, Offertory) we have recourse with confidence to Our Father in Heaven (Epistle, Gospel, Communion).
If The Feast of Saint Mark is Transferred, The Litanies are not Transferred, unless they fall on Easter Sunday. In which case, they are Transferred to the following Tuesday.
In consequence of the public calamities that afflicted the Diocese of Vienne, Dauphiny, France, in the 5th-Century A.D., Saint Mamertus instituted a Solemn Penitential Procession on The Monday, Tuesday, and Wednesday, before Ascension Thursday.
Under an Order of The Council of Orleans, in 511 A.D., the Devotion spread to the rest of France. In 816 A.D., Pope Leo III introduced it in Rome and, soon after, it became a general observance throughout The Church.
The Litany of The Saints, and The Psalms and Collects sung in Procession, on these days, are Supplications; hence, the term "Rogations" applied to them. The object of these Devotions is to appease The Anger of God and avert the scourges of His Justice, and to draw down The Blessings of God on the fruits of the Earth.
Violet is used as a token of Penance, and The Paschal Candle is left unlighted. The Litany of The Saints, consisting of ejaculations in the form of a dialogue, is an admirable manner of Prayer, which it should be our purpose to cultivate.
The Celebrant wears a Violet Stole and Violet Cope. All in the Choir stand as they sing the first Antiphon Exsurge, Domine.
MASS OF ROGATION.
Stations:
Monday; At Saint Mary Major.
Tuesday; At Saint John Lateran.
Wednesday; At Saint Peter's.
Indulgence of 30 Years and 30 Quarantines each day.
Violet Vestments.
The Mass, throughout, points to the efficacy of The Prayer of The Just Man, when humble, sure, and persistent. Elias, by Prayer, closed and opened the heavens (Epistle), and Our Lord shows us by two Parables that God gives His Holy Spirit to whomever asks Him, because He is good (Gospel, Alleluia). In our afflictions, let us place our trust in God and He will hear our Prayers (Introit, Collect).
The following Mass is said during, or after, the Procession of both The Greater Litanies and The Lesser Litanies.
The Litany of the Saints is used in connection with:
Holy Mass on The Greater Litanies (25 April);
The Lesser Litanies (Rogation Days);
Holy Saturday;
The Vigil of Pentecost;
Masses of Ordination, before the conferring of Major Orders.
On Saint Mark's Day and Rogation Days, if the Procession is held, the Litany is preceded by the Antiphon, "Exurge, Domine," (Psalm XLIII. 26), and all Invocations are sung by the Cantors and repeated in full by the Choir [i.e., "Doubled"].
If the Procession cannot be held, the Invocations are not repeated.
On The Vigils of Easter and Pentecost, the Invocations marked with an asterisk (*) in The Missal are omitted; all the remaining Invocations are repeated, either there be a Font and a Procession from The Baptistry, or not.
At Masses of Ordination, only The First Five Invocations are repeated.
The following Text is from Wikipedia - the free encyclopaedia.
Rogation Days are, in The Calendar of The Western Church, observed on 25 April (The Major Rogation) and the Monday, Tuesday, and Wednesday immediately preceding Ascension Thursday (The Minor Rogations).
The first Rogation, The Greater Litanies, has been compared to the ancient Roman religiousfestival of The Robigalia, a ritual involving prayer and sacrifice for crops held on 25 April. The first Rogation is also observed on 25 April, and a direct connection has sometimes been asserted, with the "Christian substitute" following the same processional route in Rome. If Easter falls on 24 April or on this day (the latest possible date for Easter), The Rogations are transferred to the following Tuesday.
The second set of Rogation Days, The Lesser Litanies, or Rogations, introduced about 470 A.D. by Bishop Mamertus of Vienne, and eventually adopted elsewhere, are the three days (Rogation Monday, Rogation Tuesday and Rogation Wednesday) immediately before Ascension Thursday in The Christian Liturgical Calendar.
The word "Rogation" comes from the Latin verb "rogare", meaning "to ask," and was applied to this time of The Liturgical Year because the Gospel Reading for the previous Sunday included the passage: "Ask, and ye shall receive" (Gospel of John 16:24). The Sunday itself was often called Rogation Sunday, as a result, and marked the start of a three-week period (ending on Trinity Sunday), when Roman Catholic and Anglican Clergy did not Solemnise marriages (two other such periods of marital prohibition also formerly existed, one beginning on The First Sunday in Advent and continuing through The Octave of Epiphany, or 13 January, and the other running from Septuagesima until The Octave of Easter, the Sunday after Easter). In England, Rogation Sunday is called "Chestnut Sunday".
The Faithful typically observed The Rogation Days by Fasting in preparation to Celebrate The Ascension, and farmers often had their crops Blessed by a Priest at this time. Violet Vestments are worn at The Rogation Litany and its associated Mass, regardless of what Colour Vestments were worn at the ordinary Liturgies of The Day.
A common feature of Rogation Days, in former times, was the Ceremony of "Beating The Bounds", in which a Procession of Parishioners, led by The Minister, Churchwarden, and Choirboys, would proceed around the boundary of their Parish and Pray for its protection in the forthcoming year. This was also known as 'Gang-Day'.
The reform of The Liturgical Calendar for Latin Roman Catholics, in 1969, delegated the establishment of Rogation Days, along with Ember Days, to The Episcopal Conferences.Their observance in The Latin Church subsequently declined, but the observance has revived somewhat, since 1988, (when Pope Saint John Paul II issued his Decree Ecclesia Dei Adflicta), and especially since 2007 (when Pope Benedict XVI issued his Motu Proprio, called "Summorum Pontificum"), when the use of older Rites was encouraged. Churches of The Anglican Communion reformed their Liturgical Calendar in 1976, but continue to recognise The Three Days before Ascension Day as an Optional Observance.
The Church Celebrates, on 25 April, two Solemnities, which have nothing in common: The Greater Litanies, so called on account of their Roman origin, and The Feast of Saint Mark, which is of later date. The word "Litany" means "Supplication".
In ancient Rome, on 25 April, used to be celebrated the pagan feast of Robigalia. It consisted, principally, of a Procession, which, leaving the City by The Flaminian Gate, went to The Milvian Bridge and ended in a suburban Sanctuary situated on The Claudian Way.
There, a ewe was sacrificed in honour of a god or goddess of the name Robigo (god or goddess of frost). The Greater Litany was the substitution of a Christian, for a pagan, Ceremony. Its itinerary is known to us by a convocation of Saint Gregory the Great. It is, approximately, the same as that of the pagan Procession.
All The Faithful in Rome betook themselves to the Church of Saint Laurence-in-Lucina, the nearest to The Flaminian Gate. Leaving by this Gate, the Procession made a Station at Saint Valentine's, crossed The Milvian Bridge, and branched off to the Left towards The Vatican.
After halting at a Cross, it entered The Basilica of Saint Peter for the Celebration of The Holy Mysteries.
This Litany is recited throughout The Church to keep away calamities, and to draw down The Blessing of God on the harvest. "Vouchsafe to grant us to preserve the fruits of the Earth, we Pray Thee, hear us," is sung by the Procession through the Countryside.
The whole Mass shows what assiduous Prayer may obtain, when in the midst of our adversities (Collects, Offertory) we have recourse with confidence to Our Father in Heaven (Epistle, Gospel, Communion).
If The Feast of Saint Mark is Transferred, The Litanies are not Transferred, unless they fall on Easter Sunday. In which case, they are Transferred to the following Tuesday.
In consequence of the public calamities that afflicted the Diocese of Vienne, Dauphiny, France, in the 5th-Century A.D., Saint Mamertus instituted a Solemn Penitential Procession on The Monday, Tuesday, and Wednesday, before Ascension Thursday.
Under an Order of The Council of Orleans, in 511 A.D., the Devotion spread to the rest of France. In 816 A.D., Pope Leo III introduced it in Rome and, soon after, it became a general observance throughout The Church.
The Litany of The Saints, and The Psalms and Collects sung in Procession, on these days, are Supplications; hence, the term "Rogations" applied to them. The object of these Devotions is to appease The Anger of God and avert the scourges of His Justice, and to draw down The Blessings of God on the fruits of the Earth.
Violet is used as a token of Penance, and The Paschal Candle is left unlighted. The Litany of The Saints, consisting of ejaculations in the form of a dialogue, is an admirable manner of Prayer, which it should be our purpose to cultivate.
The Celebrant wears a Violet Stole and Violet Cope. All in the Choir stand as they sing the first Antiphon Exsurge, Domine.
MASS OF ROGATION.
Stations:
Monday; At Saint Mary Major.
Tuesday; At Saint John Lateran.
Wednesday; At Saint Peter's.
Indulgence of 30 Years and 30 Quarantines each day.
Violet Vestments.
The Mass, throughout, points to the efficacy of The Prayer of The Just Man, when humble, sure, and persistent. Elias, by Prayer, closed and opened the heavens (Epistle), and Our Lord shows us by two Parables that God gives His Holy Spirit to whomever asks Him, because He is good (Gospel, Alleluia). In our afflictions, let us place our trust in God and He will hear our Prayers (Introit, Collect).
The following Mass is said during, or after, the Procession of both The Greater Litanies and The Lesser Litanies.
The Litany of the Saints is used in connection with:
Holy Mass on The Greater Litanies (25 April);
The Lesser Litanies (Rogation Days);
Holy Saturday;
The Vigil of Pentecost;
Masses of Ordination, before the conferring of Major Orders.
On Saint Mark's Day and Rogation Days, if the Procession is held, the Litany is preceded by the Antiphon, "Exurge, Domine," (Psalm XLIII. 26), and all Invocations are sung by the Cantors and repeated in full by the Choir [i.e., "Doubled"].
If the Procession cannot be held, the Invocations are not repeated.
On The Vigils of Easter and Pentecost, the Invocations marked with an asterisk (*) in The Missal are omitted; all the remaining Invocations are repeated, either there be a Font and a Procession from The Baptistry, or not.
At Masses of Ordination, only The First Five Invocations are repeated.
The following Text is from Wikipedia - the free encyclopaedia.
Rogation Days are, in The Calendar of The Western Church, observed on 25 April (The Major Rogation) and the Monday, Tuesday, and Wednesday immediately preceding Ascension Thursday (The Minor Rogations).
The first Rogation, The Greater Litanies, has been compared to the ancient Roman religiousfestival of The Robigalia, a ritual involving prayer and sacrifice for crops held on 25 April. The first Rogation is also observed on 25 April, and a direct connection has sometimes been asserted, with the "Christian substitute" following the same processional route in Rome. If Easter falls on 24 April or on this day (the latest possible date for Easter), The Rogations are transferred to the following Tuesday.
The second set of Rogation Days, The Lesser Litanies, or Rogations, introduced about 470 A.D. by Bishop Mamertus of Vienne, and eventually adopted elsewhere, are the three days (Rogation Monday, Rogation Tuesday and Rogation Wednesday) immediately before Ascension Thursday in The Christian Liturgical Calendar.
The word "Rogation" comes from the Latin verb "rogare", meaning "to ask," and was applied to this time of The Liturgical Year because the Gospel Reading for the previous Sunday included the passage: "Ask, and ye shall receive" (Gospel of John 16:24). The Sunday itself was often called Rogation Sunday, as a result, and marked the start of a three-week period (ending on Trinity Sunday), when Roman Catholic and Anglican Clergy did not Solemnise marriages (two other such periods of marital prohibition also formerly existed, one beginning on The First Sunday in Advent and continuing through The Octave of Epiphany, or 13 January, and the other running from Septuagesima until The Octave of Easter, the Sunday after Easter). In England, Rogation Sunday is called "Chestnut Sunday".
The Faithful typically observed The Rogation Days by Fasting in preparation to Celebrate The Ascension, and farmers often had their crops Blessed by a Priest at this time. Violet Vestments are worn at The Rogation Litany and its associated Mass, regardless of what Colour Vestments were worn at the ordinary Liturgies of The Day.
A common feature of Rogation Days, in former times, was the Ceremony of "Beating The Bounds", in which a Procession of Parishioners, led by The Minister, Churchwarden, and Choirboys, would proceed around the boundary of their Parish and Pray for its protection in the forthcoming year. This was also known as 'Gang-Day'.
The reform of The Liturgical Calendar for Latin Roman Catholics, in 1969, delegated the establishment of Rogation Days, along with Ember Days, to The Episcopal Conferences.Their observance in The Latin Church subsequently declined, but the observance has revived somewhat, since 1988, (when Pope Saint John Paul II issued his Decree Ecclesia Dei Adflicta), and especially since 2007 (when Pope Benedict XVI issued his Motu Proprio, called "Summorum Pontificum"), when the use of older Rites was encouraged. Churches of The Anglican Communion reformed their Liturgical Calendar in 1976, but continue to recognise The Three Days before Ascension Day as an Optional Observance.
The Church Celebrates, on 25 April, two Solemnities, which have nothing in common: The Greater Litanies, so called on account of their Roman origin, and The Feast of Saint Mark, which is of later date. The word "Litany" means "Supplication".
In ancient Rome, on 25 April, used to be celebrated the pagan feast of Robigalia. It consisted, principally, of a Procession, which, leaving the City by The Flaminian Gate, went to The Milvian Bridge and ended in a suburban Sanctuary situated on The Claudian Way.
There, a ewe was sacrificed in honour of a god or goddess of the name Robigo (god or goddess of frost). The Greater Litany was the substitution of a Christian, for a pagan, Ceremony. Its itinerary is known to us by a convocation of Saint Gregory the Great. It is, approximately, the same as that of the pagan Procession.
All The Faithful in Rome betook themselves to the Church of Saint Laurence-in-Lucina, the nearest to The Flaminian Gate. Leaving by this Gate, the Procession made a Station at Saint Valentine's, crossed The Milvian Bridge, and branched off to the Left towards The Vatican.
After halting at a Cross, it entered The Basilica of Saint Peter for the Celebration of The Holy Mysteries.
This Litany is recited throughout The Church to keep away calamities, and to draw down The Blessing of God on the harvest. "Vouchsafe to grant us to preserve the fruits of the Earth, we Pray Thee, hear us," is sung by the Procession through the Countryside.
The whole Mass shows what assiduous Prayer may obtain, when in the midst of our adversities (Collects, Offertory) we have recourse with confidence to Our Father in Heaven (Epistle, Gospel, Communion).
If The Feast of Saint Mark is Transferred, The Litanies are not Transferred, unless they fall on Easter Sunday. In which case, they are Transferred to the following Tuesday.
In consequence of the public calamities that afflicted the Diocese of Vienne, Dauphiny, France, in the 5th-Century A.D., Saint Mamertus instituted a Solemn Penitential Procession on The Monday, Tuesday, and Wednesday, before Ascension Thursday.
Under an Order of The Council of Orleans, in 511 A.D., the Devotion spread to the rest of France. In 816 A.D., Pope Leo III introduced it in Rome and, soon after, it became a general observance throughout The Church.
The Litany of The Saints, and The Psalms and Collects sung in Procession, on these days, are Supplications; hence, the term "Rogations" applied to them. The object of these Devotions is to appease The Anger of God and avert the scourges of His Justice, and to draw down The Blessings of God on the fruits of the Earth.
Violet is used as a token of Penance, and The Paschal Candle is left unlighted. The Litany of The Saints, consisting of ejaculations in the form of a dialogue, is an admirable manner of Prayer, which it should be our purpose to cultivate.
The Celebrant wears a Violet Stole and Violet Cope. All in the Choir stand as they sing the first Antiphon Exsurge, Domine.
MASS OF ROGATION.
Stations:
Monday; At Saint Mary Major.
Tuesday; At Saint John Lateran.
Wednesday; At Saint Peter's.
Indulgence of 30 Years and 30 Quarantines each day.
Violet Vestments.
The Mass, throughout, points to the efficacy of The Prayer of The Just Man, when humble, sure, and persistent. Elias, by Prayer, closed and opened the heavens (Epistle), and Our Lord shows us by two Parables that God gives His Holy Spirit to whomever asks Him, because He is good (Gospel, Alleluia). In our afflictions, let us place our trust in God and He will hear our Prayers (Introit, Collect).
The following Mass is said during, or after, the Procession of both The Greater Litanies and The Lesser Litanies.
The Litany of the Saints is used in connection with:
Holy Mass on The Greater Litanies (25 April);
The Lesser Litanies (Rogation Days);
Holy Saturday;
The Vigil of Pentecost;
Masses of Ordination, before the conferring of Major Orders.
On Saint Mark's Day and Rogation Days, if the Procession is held, the Litany is preceded by the Antiphon, "Exurge, Domine," (Psalm XLIII. 26), and all Invocations are sung by the Cantors and repeated in full by the Choir [i.e., "Doubled"].
If the Procession cannot be held, the Invocations are not repeated.
On The Vigils of Easter and Pentecost, the Invocations marked with an asterisk (*) in The Missal are omitted; all the remaining Invocations are repeated, either there be a Font and a Procession from The Baptistry, or not.
At Masses of Ordination, only The First Five Invocations are repeated.
The following Text is from Wikipedia - the free encyclopaedia.
Rogation Days are, in The Calendar of The Western Church, observed on 25 April (The Major Rogation) and the Monday, Tuesday, and Wednesday immediately preceding Ascension Thursday (The Minor Rogations).
The first Rogation, The Greater Litanies, has been compared to the ancient Roman religiousfestival of The Robigalia, a ritual involving prayer and sacrifice for crops held on 25 April. The first Rogation is also observed on 25 April, and a direct connection has sometimes been asserted, with the "Christian substitute" following the same processional route in Rome. If Easter falls on 24 April or on this day (the latest possible date for Easter), The Rogations are transferred to the following Tuesday.
The second set of Rogation Days, The Lesser Litanies, or Rogations, introduced about 470 A.D. by Bishop Mamertus of Vienne, and eventually adopted elsewhere, are the three days (Rogation Monday, Rogation Tuesday and Rogation Wednesday) immediately before Ascension Thursday in The Christian Liturgical Calendar.
The word "Rogation" comes from the Latin verb "rogare", meaning "to ask," and was applied to this time of The Liturgical Year because the Gospel Reading for the previous Sunday included the passage: "Ask, and ye shall receive" (Gospel of John 16:24). The Sunday itself was often called Rogation Sunday, as a result, and marked the start of a three-week period (ending on Trinity Sunday), when Roman Catholic and Anglican Clergy did not Solemnise marriages (two other such periods of marital prohibition also formerly existed, one beginning on The First Sunday in Advent and continuing through The Octave of Epiphany, or 13 January, and the other running from Septuagesima until The Octave of Easter, the Sunday after Easter). In England, Rogation Sunday is called "Chestnut Sunday".
The Faithful typically observed The Rogation Days by Fasting in preparation to Celebrate The Ascension, and farmers often had their crops Blessed by a Priest at this time. Violet Vestments are worn at The Rogation Litany and its associated Mass, regardless of what Colour Vestments were worn at the ordinary Liturgies of The Day.
A common feature of Rogation Days, in former times, was the Ceremony of "Beating The Bounds", in which a Procession of Parishioners, led by The Minister, Churchwarden, and Choirboys, would proceed around the boundary of their Parish and Pray for its protection in the forthcoming year. This was also known as 'Gang-Day'.
The reform of The Liturgical Calendar for Latin Roman Catholics, in 1969, delegated the establishment of Rogation Days, along with Ember Days, to The Episcopal Conferences.Their observance in The Latin Church subsequently declined, but the observance has revived somewhat, since 1988, (when Pope Saint John Paul II issued his Decree Ecclesia Dei Adflicta), and especially since 2007 (when Pope Benedict XVI issued his Motu Proprio, called "Summorum Pontificum"), when the use of older Rites was encouraged. Churches of The Anglican Communion reformed their Liturgical Calendar in 1976, but continue to recognise The Three Days before Ascension Day as an Optional Observance.
To respect and defend The Mystery of Life always and everywhere, including the
lives of unborn babies, giving real help
and encouragement to mothers
in difficult situations.
You are called to work and Pray
against abortion.”
— Pope Saint John Paul II.
Fifty years ago, The Medical Termination of Pregnancy Bill [subsequently The Abortion Act 1967] passed its Second Reading in The House of Commons with a massive vote of 223 votes For and 29 Against.
The Society For The Protection Of Unborn Children (SPUC) calculates that, so far, 8,624,567 innocent lives have been lost under The 1967 Abortion Act.
It’s instructive to consider the The Pro-Abortion Lobby’s claims in 1966, in The Second Reading Debate, and during subsequent Debates on this tragic Legislation:
“…it is not the intention of the promoters of the Bill to leave a wide open door for abortion on request.” (David Steel, Hansard 5th Series, Vol 732, col 1075, 22 July, 1966).
[Editor: Wouldn't it be a good idea to invite David Steel (now Lord Steel) to comment as to whether or not his comment (see, above) was correct ?]
“Nobody is advocating abortion on demand in this Committee or anywhere else…” (David Steel, Standing Committee F, 15 February 1967, col 250).
[Editor: Wouldn't it be a good idea to invite David Steel (now Lord Steel) to comment as to whether or not his comment (see, above) was correct ?]
“It is certainly not a general licence to a medical practitioner to carry out an abortion on anybody who desires it.” (Lord Silkin, sponsor of the Abortion Act 1967 in the House of Lords, Hansard, 19 July 1967, col 263).
As early as 1972, a report by the Royal College of Obstetricians and Gynaecologists (RCOG) stated:
“…there is no such danger of injury [to the physical or mental health of the pregnant woman] in the vast majority of cases [of women seeking abortion], as the ‘indication’ is purely a social one.”
(RCOG Report on Unplanned pregnancy. London, England: RCOG; 1972)
And (Lord) David Steel himself, formerly David Steel MP, has, over the decades, openly promoted abortion on demand: “If it’s simply the decision of the mother then the limit should be 12 weeks” (BBC, 4 July 2004).
He has also written: “Incidentally, I was misreported in one Sunday paper as advocating a lower limit for “social” abortions. There should be no such distinction – proper medical care takes all social considerations into account….” (The Guardian 6 July 2004).
And, earlier this year, Lord Steel said regarding the state of the law in Northern Ireland that it was “simply ridiculous” and “absolutely extraordinary” that abortion is not widely available there.
Back-street abortion claims
The most widely promoted claim by the pro-abortion lobby in 1966, in Parliament and in the media, was that the Abortion Act was necessary to overcome back-street abortion and deaths associated with back-street abortion. The pro-abortion lobby’s estimates as to the number of back-street abortions rose to hundreds of thousands – but the evidence indicates a very different reality.
David Steel MP, the principal sponsor of the Abortion Act, claimed in the parliamentary debate:
“I would not settle for any definite figure, but it is probably somewhere between 40,000 and 200,000 a year.” (David Steel, Hansard 5th Series, Vol 732 col 1071 22 July 1966)
The truth was:
In 1966, the Council of the Royal College of Obstetricians and Gynaecologists (RCOG) showed that, in 1962, approximately 14,600 women in England and Wales had received hospital treatment for the consequences of criminal abortion. The RCOG Council commented: “It has been repeatedly stated that as many as 100,000 criminal abortions are induced in this country each year, and a more recent estimate is 250,000. These, and an earlier figure of 50,000, are without any secure factual foundation of which we are aware.” (Legalised Abortion: Report by the Council of the Royal College of Obstetricians and Gynaecologists”, British Medical Journal, 1966; 1: 850-854.)
In developed countries, the number of women dying from abortion started to fall significantly in the decades before abortion laws were liberalised. Numbers in England and Wales fell from 96 deaths in 1950 to 56 deaths in 1960, and to 32 deaths in 1970. (World Health Statistics Report, Vol.30, no.4, Geneva: World Health Organisation, 1977, p.322.; World Health Statistics Annual 1970, Geneva: WHO, 1973, vol.1, p.516.) (These figures include deaths from both legal and illegal abortions, as well as natural miscarriages.) Medical advances, such as the use of antibiotics, have been the most important factor in this trend.
After the British Abortion Act was implemented in 1968, the overall trend in the number of women dying from all causes in their main childbearing years continued the steady decrease already in evidence, apart from a slight increase in 1968 itself. (Report on Confidential Enquiries into Maternal Deaths in the United Kingdom 1985-1987, London: HMSO, 1991, p.6.) In other words, there was no sudden, marked decline in women’s deaths which could be attributed to the working of the Abortion Act.
The same pattern of exaggeration has characterised campaigns for legalised abortion all over the world. Former abortionist Dr Bernard Nathanson has admitted that he deceived people about the number of abortion deaths while campaigning for pro-abortion law in the United States. (Bernard N. Nathanson (with Richard N. Ostling), Aborting America, Garden City, New York: Doubleday, 1979, p.193.)
This write up is courtesy of LifeNews.com written with the help of SPUC. Note: John Smeaton is the director of the Society for the Protection of Unborn Children (SPUC), a leading pro-life group in the UK.
The Super Chief (Nos. 17 and 18) was the first Diesel-powered, all-Pullmansleeping car train in America, and it eclipsed the Chief as Santa Fe's standard bearer. The extra-fare ($10) Super Chief left Dearborn Station in Chicago for its first trip on May 12, 1936. Before starting scheduled service in May 1937, the lightweight version of the Super Chief ran 2,227 miles (3,584 km) from Los Angeles over recently upgraded tracks in 36 hours and 49 minutes, averaging 60 mph (97 km/h) overall and reaching 100 mph (160 km/h).
With one set of equipment, the train initially operated once a week from both Chicago and Los Angeles. After more cars had been delivered the Super Chief ran twice weekly beginning in 1938 and daily after 1948. Adding to the train's mystique were its gourmet meals and Hollywood clientele.
When Amtrak took over operation of the nation's passenger service on May 1, 1971, the 35-year run of the Super Chief on the Santa Fe ended, though Amtrak used the name on the same route for three years. In 1974 the Santa Fe withdrew permission to use the name due to a perceived decline in service, so Amtrak renamed it Southwest Limited. Following the delivery of new Superliner equipment, the Santa Fe allowed Amtrak to call it the Southwest Chief in 1984.
