Saint Wenceslaus. Duke And Martyr. Feast Day, Today, 28 September.

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

Saint Wenceslaus.
   Duke And Martyr.
   Feast Day 28 September.

Semi-Double.

Red Vestments.

Saint Vitus Cathedral, Prague, The Czech Republic.

Which contains The Chapel of Saint Wenceslaus.

Available on YouTube at

YOU TUBE

Saint Wenceslaus Chapel, Saint Vitus Cathedral, Prague, The Czech Republic.

Photo: 17 June 2013.

Source: Own work.

Author: Clayton Tang

(Wikimedia Commons)

Saint Vitus Cathedral, Prague, The Czech Republic,

within which is The Chapel of Saint Wenceslaus.

Photo: 23 September 2016.

Source: Own work.

Author: Alvesgaspar

(Wikimedia Commons)

Wenceslaus, Duke of Bohemia, always practised the greatest Christian Virtues.

Full of Charity, he helped, with his Alms, Orphans Widows, and Poor People. He delivered Captives, and visited Prisoners. He kept all through his life the treasure of his Virginity intact. He had a very great Veneration for Priests and, with his own hands. he sowed the Wheat and pressed the Grapes which were to be used for The Holy Sacrifice.

However, instigated by his mother, the impious Boleslas, his brother, realising what Jesus had foretold "that a man will have for his enemies those of his own family" (Gospel), determined to get rid of the Duke.

He invited him to a banquet, and, afterwards, followed him to a Church, where he cruelly stabbed him as he was Praying for his enemies.

Saint Wenceslaus died in 938 A.D. Hungary, Poland, and Bohemia chose him for their Patron.

Mass: In virtute.

Look Out For The Balloons. Fifth Latin Missa Cantata In This Mediæval Church Since 1538. Sung Votive Mass Of The Blessed Virgin Mary.

Because this beautiful Church is located down a winding, narrow, country lane, Zephyrinus hopes to affix coloured Balloons opposite the lane where one turns into.

Look out for coloured Balloons !!!

Saint Augustine's Church, Snave, Ashford, Kent.

A Latin Missa Cantata will be Celebrated here on Saturday, 28 September 2019, 1200 hrs.

Travel Directions are given, below.

It is possible that a small private Chapel stood on this site before the present building was commenced in the Late-13th-Century. The East End is unusual in that The Lady Chapel

(more recently used as a School Room) vies for importance with The Chancel.

Declared redundant in 1983, Saint Augustine's Church is now entirely maintained by

The Romney Marsh Historic Churches Trust.

Text: © 2014 Joan Campbell.

Photograph: © 2014 John Hendy.

Illustration: THE ROMNEY MARCH HISTORIC CHURCHES TRUST

Missa Cantata at Saint Augustine's, Snave (near Ashford, Kent), September 2015.

The first time in 477 years that a Latin Sung Mass (Missa Cantata) had been Celebrated

in this beautiful Mediæval Church on Romney Marsh, Kent, England.

On Saturday, 28 September 2019, 1200 hrs, there will be Celebrated
another Missa Cantata in this lovely Church.

Illustration: LATIN MASS SOCIETY

The Latin Mass Society returns to Snave

for a Missa Cantata, at 12 Noon,

Saturday, 28 September 2019.

The Celebrant is Fr. Diaz.

Music will be supplied by The Victoria Consort.

For those unfamiliar with the

superb quality of their singing, a CD,

“Mass for Saint Augustine of Canterbury”,

is available to purchase from

The Latin Mass Society

at LMS SHOP.

Saint Augustine's Church is one of

the Mediæval Churches now in the care of

The Romney Marsh Historic Churches Trust, who have kindly given permission for us to Celebrate The Mass.

Light refreshments will be served after Mass.

Missa Cantata.

Saint Augustine's Church,

Snave, Ashford, Kent TN26 2QJ.

Saturday, 28 September 2019,

1200 hrs.

Celebrant: Fr. Diaz.

Music: The Victoria Consort.

Director: Ben Bevan.

Further Details: Mrs. Marygold Turner.

Telephone: 01580 291372.

Travel Directions to Saint Augustine's Church,

Snave (near Ashford), Kent TN26 2QJ.

By Road.

Leave the M20 at Junction 10.

Follow the A2070 towards Hastings.

After, approx, 9.3 miles, take the Slip Road

to the LEFT (signposted "SNAVE").

At the Post-Box (on your LEFT),

TURN LEFT,

and you have arrived at the Church.

(N.B. Google Maps mark the destination

as "Manor Farm")

By Rail.

Frequent Trains from

Saint Pancras International Railway Station, London, going to

ASHFORD INTERNATIONAL.

Then take a Taxi to SNAVE.

Permission for this Mass at Saint Augustine's Church, Snave, Ashford, Kent,

has been kindly given by

THE ROMNEY MARSH HISTORIC CHURCHES TRUST

Missa Cantata,

in Saint Augustine's Church,

Snave (near Ashford), Kent TN26 2QJ.

Saturday, 28 September 2019,

1200 hrs.

Snave is one of a group of Mediæval Churches built to serve very small communities on Romney Marsh, in Kent. Now redundant, they are in the care of The Romney Marsh Historic Churches Trust, who have kindly given permission for us to Celebrate Mass on Saturday, 28 September 2019, at 12 noon.

2018 was the fourth time that a Latin Mass had been Celebrated in this beautiful Church since Reformation times. We are delighted to be able to return this year.

Missa Cantata.

Saint Augustine's Church,

Snave, Ashford, Kent TN26 2QJ.

Saturday, 28 September 2019, 1200 hrs.

Celebrant: Fr. Diaz.

Schola: The Victoria Consort.

Director: Ben Bevan.

Further Details:
Mrs. Marygold Turner 01580 291372.

Permission for this Mass at Saint Augustine's Church,

Snave, Ashford, Kent, has been kindly given by

THE ROMNEY MARSH HISTORIC CHURCHES TRUST

Saint Cosmas And Saint Damian. Martyrs. Feast Day 27 September.

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

Saint Cosmas And Saint Damian.
   Martyrs.
   Feast Day 27 September.

Semi-Double.

Red Vestments.

English: Saints Cosmas and Damian.

Miniature from The Grandes Heures of Anne of Brittany

Français: Saint Côme et saint Damien, miniature

extraite des Grandes Heures d'Anne de Bretagne

Deutsch: Die heiligen Brüder Cosmas und Damian.

Miniatur aus dem Stundenbuch der Anne de Bretagne

Artist: Jean Bourdichon (1457–1521).

Date: Circa 1503-1508.

Current location: Bibliothèque nationale de France, Paris.

Source/Photographer: This image comes from Gallica Digital Library.

Uploaded, stitched and restored by JLPC

(Wikimedia Commons)

Saint Cosmas and Saint Damian, brothers by blood, were more closely united by their Faith in Jesus Christ, and by their common Martyrdom suffered for His sake (Alleluia). They were born, and lived, at Aegea, Asia-Minor, and distinguished themselves as physicians in the reign of the Emperors Diocletian and Maximian.

They healed the worst diseases as much by the virtue of Christ as by their medical knowledge. Their reputation soon spread everywhere. They were Apostles, rather than physicians. They healed Souls as well as bodies, following the example of Jesus in Palestine (Gospel).

They were denounced to the Prefect, Lysias, and suffered the most cruel torments and were thrown in chains into the sea, stoned, and exposed to the flames of a brazier. After several other tortures, they died about 285 A.D., and their bodies were taken to Rome and laid in the ancient temple of Romulus, transformed into a Church, which was Dedicated to them and where The Station is held on The Thursday of The Third Week in Lent.

Their names are mentioned in The Canon of The Mass, after several Roman Martyrs.

Mass: Sapiéntiam.

Saint Cyprian And Saint Justina. Virgin And Martyrs. Feast Day, Today, 26 September.

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

Saint Cyprian And Saint Justina.
   Martyrs.
   Feast Day 26 September.

Simple.

Red Vestments.

English: Saints Cyprian and Justina (honoured in The Eastern Orthodox Church

and Oriental Orthodoxy as Christians of Antioch, Pisidia, who, in 304 A.D.,

during The Persecution of Diocletian, suffered Martyrdom at Nicomedia

(modern-day İzmir, Turkey) on 26 September, the date of their Feast).

Български: Икона на Свети Киприан и Юстина. Икона подарена

от моето семейство, на храм „Св.Св. Кирил и Методий“.

Photo: 26 October 2009.

Source: Own work.

Author: Biso

(Wikimedia Commons)

"At Nicomedia,", says The Roman Martyrology, "the birth in Heaven of the Holy Martyrs Cyprian and Justina. This Virgin, after having endured many tortures under The Emperor Diocletian and the Judge Eutholmus, converted to Christ, Cyprian the Magician, who had tried to seduce her by his incantations.

Both were Martyred in 304 A.D. Their bodies, after having been exposed to wild beasts, were taken away during the night by some Christian mariners, who carried them to Rome. Later, they were buried in the Basilica of Constantine (Saint John Lateran), near the Baptistry."

Mass: Salus autem. The Third Mass for Several Martyrs.
Secret: Munera. From The Second Mass for Several Martyrs.
Postcommunion: Praesta. From The Second Mass for Several Martyrs.

Arch-Basilica of Saint John Lateran, Rome, Italy.

Saint Cyprian and Saint Justina were buried in this Arch-Basilica, near The Baptistry.

Photo: 21 April 2015.

Source: Own work.

Author: Livioandronico2013

(Wikimedia Commons)

Reclaim Halloween From The Secular Abuses Used Nowadays. Herewith, All Hallows' Eve In The Traditional Pre-1955 Liturgy.

A Jack o' Lantern made for the Holywell Manor Halloween celebrations.

Photo: 31 October 2003.

Source: Own work.

Illustration: Toby Ord

(Wikipedia)

“Halloween has always belonged properly to The Church, and, as such, it should be made a key strategic objective in a cultural “Reconquista”.”

This Article is taken from LITURGICAL ARTS JOURNAL

By: Claudio Salvucci.

Halloween is a Liturgical holiday. Anyone would be forgiven for not knowing that, because almost nobody keeps it that way anymore—to such a degree that some Catholics are of the opinion that we should wash our hands of the whole business. But Halloween has always belonged properly to The Church, and, as such, it should be made a key strategic objective in a cultural “Reconquista”.

To help illustrate why, I’d like to walk through the day of 31 October, not as the World celebrates it, now, but as The Latin Church Celebrated it for Centuries, listed in The Martyrology as “Vigilia Omnium Sanctorum”.

The Morning Offices.

31 October would Traditionally have begun with The Office of Matins before Sun-Rise. Traditionally, Week-Days in October Matins featured Readings from The Book of Maccabees. But, on 31 October, the Readings switch to Luke 6 and Ambrose’s Homily (Sermon) on The Beatitudes.

These Lessons, appointed for Halloween, come from The Common Of Many Martyrs, and we will see this theme of The Beatitudes re-appear, not only later in The Vigil Day, but also in The Feast of All Saints, to follow.

The Office of Halloween.

from the translation of The Roman Breviary by John, The Marquess of Bute, 1890.

The other unique element of The Office for Halloween is The Collect, taken from The Mass, and referring to the joy of all The Saints and the “Glorious and Solemn Commemoration” of the next day. We will return to this Collect, later, but suffice it to say that we can already see, even before the Sun rises on 31 October, and really back to The Martyrology entry read at Prime on 30 October, that The Sacred Liturgy had set this day aside as something special.

The Mass.

As a Vigil, The Mass of Halloween saw the Altar and Priest Vested in Penitential Violet. It had its own dedicated set of Propers and Readings. Overall, they anticipate the joy of the subsequent Feast [Editor: All Saints], though often with a slightly different twist.

The beginning of the Halloween Introit, “Judicant sancti gentes, et dominantur populis” (The Saints judge Nations, and rule over people), strikes a more stern, Last-Judgement, tone than the purely jubilant All Saints Introit “Gaudeamus omnes in Domino” (Let us rejoice in The Lord), even though they both end on the same Psalm: “Exsultate, justi, in Domino” (Rejoice in The Lord, ye Just).

Beginning of The Mass of The Vigil, from The New Roman Missal of Fr. Lasance (1938).

In the Halloween Gradual and Offertory, note the grammatical tense in “exsultabunt and laetabuntur”: “The Saints shall rejoice in glory, they shall be joyful in their beds”. The future tense, here, seems to pull double duty, not only helping to point forward to the next day’s Feast (Editor: All Saints], but also inviting a comparison between what the Canonised Saints enjoy now and what the Christian Faithful and the Souls in Purgatory will one day attain.

The Halloween Mass marks the dramatic appearance of The Apocalypse (Revelations) in The Liturgical Readings. Instead of a Pauline Epistle, we are suddenly confronted with Saint John’s spectacular and cryptic imagery: A Lamb with seven Horns and seven Eyes, Harps and Choirs, Angels circling the Throne. It is a startling vision—and it will continue to unfold through the rest of Hallowtide.

But only here, in The Vigil, do we see the Doctrine of Intercessory Prayer take such picturesque form as the “Golden Vials, full of odours, which are the Prayers of The Saints.” The Lesson also presents us with a first taste of universality, or Catholicity, of The Saints—Christ has “redeemed us to God, in Thy blood, out of every tribe, and tongue, and people, and Nation,” a theme we will come back to at Vespers.

The Gospel of The Day, as at Matins, is drawn from Christ’s Sermon on The Plain, in Luke 6. It, therefore, nicely parallels the Gospel of All Saints’ Day, which presents The Sermon on The Mount from Matthew 5.

Both Texts give us The Beatitudes and point us toward The Path to Sainthood. But, intriguingly, Luke’s Sermon on The Plain also features an Exorcism: “And they that were troubled with unclean spirits were cured.” It is not a major theme of The Halloween Mass, to be sure, but its presence here is a well-timed reminder of our enemies in The Spiritual Battle—then, as now.

Another subtle hint can be found in The Communion Verse “Justorum animæ”, which reminds us that “the torment of malice” shall not touch The Just.

“Black Vespers”.

This strangely-named Office is really The Vespers of The Dead—“Black”, here, referring to the colour of The Vestments. These Vespers are not actually found on Halloween Day in any of The Church’s official Liturgical Books.

Their true Liturgical place is after Second Vespers of All Saints on 1 November. But I have included this Office, here, since there was a Breton Tradition of saying it on the afternoon of Vigil—apparently Devotionally (for historical references, see HERE and HERE). It may well have flourished in other places, as well, since Brittany was said to be particularly conservative in its retention of old Mediæval customs.

“Black Vespers” begins with the Antiphon “I will walk before The Lord in The Land of The Living”—and perhaps here we can see the origin of the idea that, on Halloween, The Departed Souls returned to Earth. Neo-pagans have made much of this Folk Belief, often claiming it to be a lingering vestige of the “old ways”—on slender evidence and over-optimistic assumptions of pagan survival. This Antiphon seems to offer a much more plausible source, and a better explanation, for the presence of this belief in disparate Countries.

In places where it was said, “Black Vespers” infused Halloween with the solemn spirit of All Souls’ Day—and reminded Catholics, looking toward Heaven, of their dear Departed still suffering in Purgatory. We can very much use this reminder, today, particularly as Catholic funerals have too often become deformed into pseudo-canonisations, with the Deceased rashly, and improperly, assumed to be enjoying Heaven, with no need of our Prayers.

First Vespers of All Saints.

Finally, we come to the actual appointed Vespers for 31 October: The First Vespers of All Saints’ Day. In the dimming light of Sunset, The Church officially begins its Celebration of that great Feast, having put aside the Penitential Violet Vestments and the Mournful Black Vestments, and Vesting in the exultant glory of White and Gold Vestments.

Re-echoing The Mass Lesson, its Antiphons boldly sweep up all history and all geography into The Heavenly Ranks: “I beheld, and, lo, a great multitude, which no man could number, of all Nations, and kindreds, and people, and tongues, stood before the Throne.”; “Thou, O, Lord God, hast redeemed us by Thy Blood, out of every kindred, and tongue, and people, and Nation, and hast made us a Kingdom unto our God.”

The Vespers of All Saints is presenting us with a cast of historical and other-Worldly characters of every type, arrayed before us in a great colourful pageant.

The Sequence, “Placare Christi”, addresses, in each Verse, The Angels, The Apostles, The Purpled Martyrs, The Choir of Virgins and Confessors. The Antiphon at The Magnificat barely names a class of Saints before it runs to the next class in sheer delight—“O ye Angels, ye Archangels….O ye Patriarchs and Prophets, ye Holy Teachers of The Law,—O ye Apostles,—O all ye Martyrs of Christ, ye holy Confessors, ye Virgins of The Lord, ye Hermits,—O all ye holy children of God”.

As Vespers came to a close, the Lay Catholic of bygone ages retired with all these great themes and concepts, fresh in his mind, preparing himself for the Festivities of the next day. He would have seen Priestly Vestments change through the day from Penitential Violet, to Sombre Black, to White or Gold.

And what, today, forms the Halloween colour palette ? Purple, Black, White and Orange—matching The Church’s Liturgy almost perfectly, save for the characteristic hue of The North American Autumn.

This is Halloween as Traditionally envisioned by The Church: A colourful pageant, where all the Nations, and even The Living, and The Dead, join together to give glory to God.

Regrettably, despite its long history and rich Tradition, The Eve of All Saints was one of The Vigils completely abolished in 1955. As a result, even Traditional Latin Mass Parishes, which generally use The 1962 Liturgical Books, do not offer The Liturgy that I have described above.

The First Vespers of All Saints still remains, of course, even in The 1970 Missal, but the abolition of The Vigil has turned the first part of The Day into simply another generic “Mass of The Season.”

The Triduum, and its subsequent Octave, are no more. Gone, too, are the Liturgical parallels between Halloween, All Saints, and All Souls, with their subtle variations and interwoven themes.

They are vestigially remembered though. Across the globe, the Liturgies of Hallowtide had long been imaginatively amplified by Folk Traditions and customs: “Souling” in The British Isles; “Pão-por-Deus”, in Portugal; “Dia de Muertos”, in Mexico; and “Pangangaluwa”, in The Philippines.

Praying for The Deceased of the family, and of neighbours, was a widespread phenomenon. In some areas, like Scotland and Ireland, children went “Guising”, or, “Masquerading”, after dark, carrying turnip lanterns, and singing, or reciting, Verses for “treats”.

But the original anchor for all of these customs was The Church’s Liturgy. Many of these customs were already seriously compromised after The Reformation—and, in England, Halloween customs had even been abolished by Law. But, when The Church, herself, pulled up the anchor, nothing could stop the various Folk Traditions in even Catholic Countries from drifting aimlessly.

What can we do ? Let us set a good example in our homes, first, restoring The Liturgical Halloween to our hearts and our hearths.

The Texts of this wonderful Vigil, from both The Mass and The Office, give us some excellent Devotions for the day. If you have a Pre-1955 Missal and Breviary, handy [Editor: Which I have, of course], the Prayers are readily available there for you to use.

Alternatively, you can access them On-Line using the Links, above. For convenience, I have also compiled them, and other Devotions, in a Small Booklet, soon to be available from Ancilla Press.

If, nothing else, we would do immense good by taking a few seconds that day, while we prepare for any Festivities, to Devoutly Pray The Collect of All Hallows Eve (Editor: As opposed to “Trick or Treating”).

“Oh, Lord, our God, multiply Thy Graces upon us, and grant that joy may follow in The Holy Praise of those whose glorious Festival we anticipate. Through Our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee, in The unity of The Holy Ghost, one God, World Without End.

Amen.