Notre Dame de Rouen. The façade of the Gothic Church in France. Photographer: Hippo1947. Licence: SHUTTERSTOCK.

Wednesday, 16 December 2020

Imperial Abbey Of Ottobeuren. Reichskloster Ottobeuren. Bavaria, Germany.


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


English: Imperial Abbey of Ottobeuren. The façade of The Basilica, designed by Johann Michael Fischer, has been hailed as the pinnacle of Bavarian Baroque Architecture
Deutsch: Reichskloster Ottobeuren.
Fassade der spätbarocken Basilika in Ottobeuren.
Erbaut von 1737-1766 von Simpert Kramer (bis 1748) und Johann Michael Fischer.
Русский: Оттобойрен.
Photo: 19. Mai 2004 / erste Veröffentlichung in Wikimedia Commons: 11. Juli 2005.
Source: Own work.
Author: Simon Brixel Wbrix
(Wikimedia Commons)

Wappen Kloster Ottobeuren.svg

English: Coat-of-Arms of Ottobeuren Abbey.
Deutsch: Wappen Kloster Ottobeuren.
Date: 16 April 2011.
Source:
Author:
Derivative work: OwenBlacker.
(Wikimedia Commons)


The High Altar,
(Kloster Ottobeuren), Bavaria, Germany.
Photo: 18 April 2009.
Source: Own work.
Author: Mattana
(Wikimedia Commons)

Ottobeuren is a Benedictine Abbey, located in Ottobeuren, near Memmingen, in The Bavarian Allgäu, Germany.

For part of its history, Ottobeuren Abbey was one of the forty-or-so, self-ruling, Imperial Abbeys of The Holy Roman Empire, and, as such, was a virtually Independent State.

It was Founded in 764 A.D., by Blessed Toto, and Dedicated to Saint Alexander The Martyr. Of its early history, little is known beyond the fact that Toto, its first Abbot, died about 815 A.D., and that Saint Ulrich was its Abbot in 972 A.D.


English: The Rococo Interior
Ottobeuren Abbey, Bavaria, Germany.
Español: Basílica, Ottobeuren, Alemania.
Photo: 21 June 2019.
Source: Own work.
Author: Diego Delso (1974–)
(Wikimedia Commons)

In the 11th-Century, its discipline was on the decline, until Abbot Adalhalm (1082–1094) introduced The Hirsau Reform. The same Abbot began a restoration of the decaying buildings, which was completed, along with the addition of a Convent for noble Ladies, by his successor, Abbot Rupert I (1102–1145). Under The Rule of the latter, the newly-founded Marienberg Abbey was recruited with Monks from Ottobeuren Abbey. His successor, Abbot Isengrim (1145–1180), wrote “Annales Minores” and “Annales Majores”.

Blessed Conrad of Ottobeuren was Abbot, from 1193 until his death in 1227, and was described by The Benedictines as a “lover of The Brethren and of The Poor”.

In 1153, and again in 1217, The Abbey was consumed by fire. In the 14th-Century and 15th-Century, it declined so completely that, at the accession of Abbot Johann Schedler (1416–1443), only six or seven Monks were left, and its annual revenues did not exceed forty-six Silver Marks.


Altar of The Holy Cross,
Ottobeuren Abbey, Bavaria, Germany.
Photo: 17 April 2009.
Source: Own work.
Author: Mattana
(Wikimedia Commons)

Under Abbot Leonard Wiedemann (1508–1546), it again began to flourish: He erected a printing establishment and a Common House of Studies for The Swabian Benedictines. The latter, however, was soon closed, owing to the ravages of The Thirty Years' War.

Ottobeuren became an Imperial Abbey in 1299, but lost this status after The Prince-Bishop of Augsburg had become Vogt of The Abbey. These Rights were renounced after a Court Case at The Reichskammergericht in 1624. In 1710, The Abbey regained its status as an Imperial Abbey, but did not become a Member of The Swabian Circle.


Altar of Saint Benedict and Saint Scholastica
Ottobeuren Abbey, Bavaria, Germany.
Photo: 17 April 2009.
Source: Own work.
Author: Mattana
(Wikimedia Commons)


The Baroque Pulpit,
(Kloster Ottobeuren), Bavaria, Germany.
Photo: 18 April 2009.
Source: Own work.
Author: Mattana
(Wikimedia Commons)

The most flourishing period, in the history of Ottobeuren Abbey, began with the accession of Abbot Rupert Ness (1710–40) and lasted until its secularisation in 1802. From 1711-1725, Abbot Rupert erected the present Monastery, the architectural grandeur of which has merited for it the name of "the Swabian Escorial". In 1737, he also began the building of the present Church, completed by his successor, Anselm Erb, in 1766. In the zenith of its glory, Ottobeuren Abbey fell prey to the greediness of the Bavarian Government. In 1803, Ottobeuren became part of Bavaria. At that time, the Territory had about 12,000 inhabitants and an area of some 165 sq km (64 sq miles).


Basilica of Ottobeuren Abbey.
Photo: 21 May 2007.
Source: Own work.
(Wikimedia Commons)

In 1834, King Louis I of Bavaria restored it as a Benedictine Priory, dependent on Saint Stephen's Abbey, Augsburg. It was granted the status of an Independent Abbey in 1918.

As of 1910, the Community consisted of five Fathers, sixteen Lay Brothers, and one Lay Novice, who had, under their charge, The Parish of Ottobeuren, a District School, and an Industrial School for Poor Boys.


English: The Holy Ghost Organ, Ottobeuren Basilica, Bavaria, Germany.
Deutsch: Chorgestühl mit Heilig-Geist-Orgel (F10), Basilika Ottobeuren.
Photo: 3 March 2009.
Source: Own work.
Author: Johannes Böckh and Thomas Mirtsch.
(Wikimedia Commons)

Ottobeuren has been a Member of The Bavarian Congregation of The Benedictine Confederation, since 1893.

Ottobeuren Abbey has one of the richest music programmes in Bavaria, with concerts every Saturday. Most concerts feature one or more of the Abbey's famous organs. The old organ, the masterpiece of French organ-builder, Karl Joseph Riepp (1710–1775), is actually a double organ; it is one of the most treasured historic organs in Europe. It was the main instrument for 200 years, until 1957, when a third organ was added by G. F. Steinmeyer and Co, renovated and augmented in 2002 by Johannes Klais, making 100 stops available on five manuals (or keyboards).

The Web-Site of Ottobeuren Abbey can be found HERE

Wednesday In Ember Week Of Advent.


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

Wednesday In Ember Week Of Advent.

Station at Saint Mary Major.

Indulgence of 10 Years and 10 Quarantines.

Violet Vestments.




The Four Seasons of the Year begin with the Liturgical periods known as Ember Weeks. They are known since the 5th-Century A.D., but they were fixed to their present dates by Pope Saint Gregory VII in the 12th-Century.

The Ember Days are Three Fast Days, Wednesday, Friday, and Saturday, intended to Consecrate to God the various Seasons in Nature, and to prepare those who are about to be Ordained.

The Gospel recalls Gabriel's mission to Mary to inform her that she was about to become The Mother of God.

No human voice, but an Angel's, must make known the Mystery of such message. Today, for the first time, are heard the words: "The Holy Ghost shall come upon thee." They are heard and believed. "Behold," says Mary, "the handmaid of The Lord, be it done to me according to thy word" (Third Lesson). During seven Centuries, now, Isaias had foretold this Virgin Motherhood (Epistle, Communion).


Rogation Days.
Circa 1950: The Vicar and Sunday School Children go out into the fields to Bless the crops. The little boy is carrying a symbolic Tree of Plenty.
Picture Credit: Hulton Archive/Getty Images.
Illustration: ABOUT RELIGION

Rogation Days.

Rogation Days, like their distant cousins, The Ember Days, are days set aside to observe a change in the Seasons. Rogation Days are tied to the Spring planting. There are Four Rogation Days: The Major Rogation, which falls on 25 April, and Three Minor Rogations, which are Celebrated on the Monday, Tuesday, and Wednesday
immediately before Ascension Thursday.

For an Abundant Harvest.

As The Catholic Encyclopedia notes, Rogation Days are "Days of Prayer,
and formerly, also of Fasting, instituted by The Church to appease God's anger
at man's transgressions, to ask protection in calamities, and to obtain
a good and bountiful harvest."


Illustration: ABOUT RELIGION

Origin of the Word.

Rogation is simply an English form of the Latin "Rogatio", which comes from the verb "Rogare", which means "to ask." The primary purpose of The Rogation Days is to ask God to Bless the fields and the Parish (the geographic area) that they fall in. The Major Rogation likely replaced the Roman feast of "Robigalia", on which (The Catholic Encyclopedia notes) "the heathens held processions and supplications to their gods."

While the Romans directed their prayers for good weather and an abundant harvest to a variety of gods, the Christians made the Tradition their own, by replacing Roman polytheism with monotheism, and directing their Prayers to God. By the time of Pope Saint Gregory the Great (540 A.D. - 604 A.D.), the Christianised Rogation Days were already considered an ancient custom.

The Litany, Procession, and Mass.

The Rogation Days were marked by the recitation of The Litany of The Saints, which would normally begin in, or at, a Church. After Saint Mary was invoked, the Congregation would proceed to walk the boundaries of the Parish, while reciting the rest of The Litany (and repeating it as necessary or supplementing it with some of The Penitential or Gradual Psalms).

Thus, the entire Parish would be Blessed, and the boundaries of the Parish would be marked. The procession would end with a Rogation Mass, in which all in the Parish were expected to take part.


Sunday School Children Celebrate Rogation Day in 1953.
A photo at Market Lavington Museum, Wiltshire, England.

Optional Today.

Like The Ember Days, Rogation Days were removed from The Liturgical Calendar when it was revised in 1969, coinciding with the introduction of The Mass of Paul VI (The Novus Ordo).

Parishes can still Celebrate them, though very few in The United States do; but, in portions of Europe, The Major Rogation is still Celebrated with a Procession. As The Western World has become more industrialised, Rogation Days and Ember Days, focused as they are on agriculture and the changes of the Seasons, have seemed less "relevant." Still, they are good ways to keep us in touch with nature and to  remind us that The Church's Liturgical Calendar is tied to the changing Seasons.

Celebrating The Rogation Days.

If your Parish does not celebrate The Rogation Days, there's nothing to
stop you from Celebrating them yourself. You can mark the Days by reciting
The Litany of The Saints. And, while many modern Parishes, especially in The United States, have boundaries that are too extensive to walk, you could learn where those boundaries are and walk a portion of them, getting to know your surroundings, and maybe your neighbours, in the process.

Finish it all off by attending daily Mass
and Praying for good weather and a fruitful harvest.


Saint Michael's Church, Bunwell, Norfolk, England, has always been the centre of Village Life. In this picture, taken on Rogation Sunday, April 1967, the Rector, Rev. Samuel Collins, followed by the Choir, Parishioners, and The New Buckenham Silver Band, walk The Parish Boundaries and pause to Bless the stream.
Illustration: BUNWELL HERITAGE GROUP

References in The Liturgy, connecting The Annunciation with Advent, date back to very early times. Many Churches observed this Feast on 18 December, in preference to
25 March, the latter date often falling in Lent.

Furthermore, this First Joyful Mystery of The Blessed Virgin is in keeping with the spirit of joy, which is so characteristic of the second half of The Season of Advent, when The Lord, Who is nigh, is so eagerly awaited (Second Gradual). Who, having appeared in the humility of His First Coming to save us (Collect), will come again like a King, full of glory (First Gradual), to take vengeance on His enemies and to deliver us forever (Offertory).

The Station is at Saint Mary Major, where the Relics of Our Lord's Crib are preserved.

In Countries where the custom exists, it is allowed to Celebrate this Day at an early hour a Solemn Votive Mass of Our Lady (First Mass. In Advent. Roráte, Caeli). This Mass is commonly called "Golden", from the White (or Golden) Vestments, or "Missus", from the first word of the Gospel of The Annunciation. Travellers and future mothers make a point of attending this Mass.

Mass: Roráte, Cæli.


The following Text is from Wikipedia - the free encyclopædia.

In The Liturgical Calendar of The Western Christian Churches, Ember Days are four separate Sets of Three Days within the same Week  —  specifically, the Wednesday, Friday, and Saturday  —  roughly equidistant in the circuit of the Year, that are set aside for Fasting and Prayer.


These Days set apart for Special Prayer and Fasting were considered especially suitable for The Ordination of Clergy. The Ember Days are known in Latin as the "quattuor anni tempora" (the "Four Seasons of The Year"), or, formerly, as the "jejunia quattuor temporum" ("Fasts of The Four Seasons").

The Four Quarterly Periods, during which The Ember Days fall, are called The Embertides.

Tuesday, 15 December 2020

The Anglo-Saxon O Antiphons: O Beautiful Trinity.


This Article is taken from, and can be read in full at,
A CLERK OF OXFORD


The Trinity, with Mary ('Ælfwine's Prayerbook', BL Cotton Titus D XXVII, f.75v).


In the last week before Christmas, I'd like to turn once again to the Anglo-Saxon poem inspired by the 'O Antiphons', texts sung at Vespers in the closing days of Advent. You may have sung or heard a version of these texts without knowing it, because some of them are the basis of the popular Hymn 'O Come, O Come, Emmanuel'; and, more than a thousand years ago, an anonymous Anglo-Saxon poet used them as the basis for a dramatic, beautiful, and allusive poem, which today is known as The Advent Lyrics, or as, Christ I.

This poem is the first text in the precious Manuscript called The Exeter Book (currently to be seen sitting alongside three other major Manuscripts of Old English poetry - together with many other items which testify to the richness of Anglo-Saxon literature and culture - in The British Library's Anglo-Saxon Kingdoms exhibition).

It's an intricate poem, which repays close and attentive reading - meditative reading - and over the past few years I've translated and discussed different sections of the poem, one by one. Here are links to those posts, in the order in which they appear in the poem (not the order in which I, illogically, wrote them !):

O rex gentium (lines 1-17)
O Jerusalem (50-70)
O oriens (104-129)
O Emmanuel (130-163)
O Joseph (164-213)
O rex pacifice (214-274)
O mundi domina (275-347)


Most commonly, today, seven O Antiphons are used, which are all addressed directly to Christ, but in Mediaeval practice there were other Antiphons grouped with these which meditate on other figures in the story of The Incarnation. In the Anglo-Saxon poem, several of the sections focus on Mary, including a wonderful sequence I looked at in detail last year, as well as a dialogue between Mary and Joseph. There are also two - the last in the whole sequence - which are more general reflections on Advent themes, and I'll look at those this week.

First, a poem addressed to The Trinity (lines 378-415 of Christ I). It's not entirely clear which Antiphon may have inspired this section, but, as you read the translation, you may spot allusions to some other, much more familiar, Liturgical texts.

Eala seo wlitige, weorðmynda full,
heah ond halig, heofoncund þrynes,
brade geblissad geond brytenwongas
þa mid ryhte sculon reordberende,
earme eorðware ealle mægene
hergan healice, nu us hælend god
wærfæst onwrah þæt we hine witan moton.

Forþon hy, dædhwæte, dome geswiðde,
þæt soðfæste seraphinnes cynn,
uppe mid englum a bremende,
unaþreotendum þrymmum singað
ful healice hludan stefne,
fægre feor ond neah. Habbaþ folgoþa
cyst mid cyninge. Him þæt Crist forgeaf,

þæt hy motan his ætwiste eagum brucan
simle singales, swegle gehyrste,
weorðian waldend wide ond side,
ond mid hyra fiþrum frean ælmihtges
onsyne weardiað, ecan dryhtnes,
ond ymb þeodenstol þringað georne
hwylc hyra nehst mæge ussum nergende

flihte lacan friðgeardum in.
Lofiað leoflicne ond in leohte him
þa word cweþað, ond wuldriað
æþelne ordfruman ealra gesceafta:
Halig eart þu, halig, heahengla brego,
soð sigores frea, simle þu bist halig,
dryhtna dryhten! A þin dom wunað

eorðlic mid ældum in ælce tid
wide geweorþad. Þu eart weoroda god,
forþon þu gefyldest foldan ond rodoras,
wigendra hleo, wuldres þines,
helm alwihta. Sie þe in heannessum

ece hælo, ond in eorþan lof,
beorht mid beornum. Þu gebletsad leofa,
þe in dryhtnes noman dugeþum cwome
heanum to hroþre. Þe in heahþum sie
a butan ende ece herenis.


O beautiful, plenteous in honours,
high and holy, heavenly Trinity
blessed far abroad across the spacious plains,
who by right speech-bearers,
wretched earth-dwellers, should supremely praise
with all their power, now God, true to His pledge,
has revealed a Saviour to us, that we may know Him.

And so the ones swift in action, endowed with glory,
that truth-fast race of Seraphim
and the Angels, above, ever praising,
sing with untiring strength
on high with resounding voices,
most beautifully far and near. They have
a special office with The King: to them Christ granted

that they might enjoy His presence with their eyes,
forever without end, radiantly adorned,
worship The Ruler afar and wide,
and with their wings guard the face
of The Lord Almighty, Eternal God,
and eagerly throng around The Prince's Throne,
whichever of them can swoop in flight

nearest to Our Saviour in those courts of peace.
They adore The Beloved One, and within the light
speak these words to Tim, and worship
the noble originator of all created things:
'Holy are You, Holy, Prince of The High Angels,
True Lord of Victories, forever are You Holy,
Lord of Lords! Your Glory will remain eternally

on Earth among mortals in every age,
honoured far and wide. You are The God of Hosts,
for You have filled Earth and Heaven
with Your Glory, Shelter of warriors,
Helm of all creatures. Eternal salvation
be to You on High, and on Earth praise,
bright among men.

Dearly Blessed are You,
Who come in The Name of The Lord to the multitudes,
to be a comfort to the lowly.
To You be Eternal Praise
in The Heights, forever without end.'


The Trinity, surrounded by Angels with multi-coloured wings
(from The Grimbald Gospels, made in Canterbury in the 11th-Century,

This is a poem peopled by many beings: The Trinity, multitudes of Angels, and all of us creatures here on Earth. It opens with The Trinity - the Old English word for that is simply þrynes, 'threeness' - and a triplet of alliterating adjectives, a little trinity of words: heah, halig, heofoncund 'high, holy, heavenly'. The first seven lines reflect on this threeness and its relationship to us, the eorðware, 'earth-dwellers'. There's another beautiful triplet in the sixth line, which packs together all in one half-line us hælend god, 'us, Saviour, God' (i.e. '[to] us a Saviour God [has revealed]'). The syntax underlines the idea that The Saviour (hælend means 'healer, Saviour' but is also the usual name for 'Jesus' in Old English) unites us and God - a meaningful bit of grammar it's difficult to reproduce in translation.

As often in Old English religious verse, human beings - you and me - are here called 'speech-bearers', reordberende. This is a word which might perhaps be familiar from The Dream of The Rood, and it's a kenning which defines human beings by their ability to speak; but Anglo-Saxon poets were interested too in all the other creatures who might also have, or be imagined to have, voices of their own. In The Dream of The Rood, it's when human 'speech-bearers' are asleep that a solitary wakeful listener is able to hear the voice of Christ's Cross, a tree speaking to him out of the silence and the darkness. And in this poem, the loudest voices are those of the Angels - not us earth-dwelling reordberende. They are 'ever praising', singing unaþreotendum þrymmum 'with untiring strength', beautifully and with voices which resound through the universe.


Christ and Angels (BL Harley 603, f. 69v).
The Angels here are a busy flock of flying creatures,
'eagerly' pressing close to The Throne of God.

hwylc hyra nehst mæge ussum nergende
flihte lacan friðgeardum in.

whichever of them can swoop in flight
nearest to Our Saviour in those courts of peace.

This is a lovely moment: lacan is a verb which means (as one dictionary defines it) 'to swing, wave about, move as a ship does on the waves, as a bird does in its flight, as flames do'. It's a free and unfettered movement, full of life and energy. The Angels are like a flock of birds in flight, a murmuration swooping with one intent and calling with one voice: halig, halig, halig. This is an unearthly sight, but, in those heavenly courts, The King they serve is not a stranger: he's called ussum nergende, 'Our Saviour', and He belongs to the earthbound as well as to the Angels.

Within the light of heaven, they sing the words which human voices can join - and do join every time The Mass is Celebrated, “cum angelis et archangelis”. Here the poem is drawing on a number of Biblical and Liturgical texts which allude to the Angels, but especially on The Sanctus and Benedictus:

Holy, Holy, Holy, Lord God of hosts.
Heaven and Earth are full of Your glory.
Hosanna in the highest.
Blessed is He Who comes in The Name of The Lord.
Hosanna in the highest.


The Old English poet is directly using this Liturgical source (which he presumably knew in Latin) and yet in the middle of the passage translating The Sanctus, there are also two epithets which seem to belong to another world - non angeli, sed angli ! God is called wigendra hleo, 'shelter of warriors', a phrase used in Anglo-Saxon poetry of kings and heroes; exactly the same phrase is used in Beowulf of Hrothgar, of the hero Sigemund, and of Beowulf, himself. The word hleo means 'shelter' or 'refuge' (it survives in the word 'lee', as in 'leeward' or, the lee of a hill - the side sheltered from the wind). It's paired here with the phrase helm alwihta, 'helm of all creatures', another Kingly epithet. This, too, is a form of protection - a helm is a covering, a literal covering like a helmet or a metaphorical one like the 'helm' of night above the Earth. So, God is imagined as The Lord and Guardian and Beloved Leader of a Heavenly Troop, those flocks of Angels, and of an Earthly one, too - the multitudes of the lowly, to whom comfort is coming.


Christ with Angels (BL Harley 603, f. 71).

The Octave Day Of The Feast Of The Immaculate Conception. 15 December.


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

The Octave Day Of The Feast Of The Immaculate Conception.
   15 December.

Greater-Double.

White Vestments.


The Immaculate Conception.
Artist: Anonymous.
Date: 17th-Century.
Current location: Museo Carmen Thyssen, Malaga, Spain.
Source: http://www.carmenthyssenmalaga.org/
Author: Anonymous.
(Wikimedia Commons)


The Church prolongs within eight days The Feast of Mary's Victory over the devil and repeats The Mass Celebrated on The Feast, itself.

The most important Feasts of The Virgin are The Assumption and The Immaculate Conception, both of The First Class and both with an Octave.

That is why each day The Creed is said, that Profession of Faith fixed at The Council of Constantinople, which was only Chanted when the attendance in Church was very large.

Let us prepare for The Birth of Christ, in our hearts, by adorning them with a little of His Mother's Purity.


The date of Mary's Nativity on 8 September caused her Conception to be Celebrated during Advent, the Season when The Church awaits "The Emmanuel, whom a Virgin shall conceive" (Communion of The Wednesday in Advent Ember Week).

Devotion to The Mother of God holds an important place in The Liturgy of Advent. One may say that the period comprising Advent, Christmas, and Epiphany, constitutes the real Season, or Month, of Mary.

The Church does not yet possess Jesus, but she already has His Mother, "the beginning of Christ" as Bossuet calls her. This period represents the first phase of the existence of The Saviour on Earth. The Divine Infant rests gently in Mary, a Living Tabernacle, which the pious Sculptors of The Middle Ages wished to honour when they made a statue of The Virgin as a Tabernacle, where The Eucharist would be preserved.

During this Season of Advent, let us fix our eyes on The Virgin, who is to give us Christ.

Mass: As on The Feast of The Immaculate Conception.
Second Collect: Of The Feria.
Creed: Is Said or Sung.
Preface: Of The Blessed Virgin Mary.

Monday, 14 December 2020

Knights And Holy Roman Emperors In Mediæval Papal Matins Of Christmas. And The Hour Before The First Mass Of Christmas. By Abbot Guéranger, O.S.B.


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


Midnight Mass of The Nativity,
at the Church of Santissima Trinita dei Pellegrini, Rome.
Photo courtesy of Selina Fang, Juventutem London.


In “The Liturgical Year”, written by Dom Prosper Guéranger, O.S.B., he recounts what must have been one of the most sublime Ceremonies in Christendom: Papal Matins. The Ceremonial calls for a Knight to read The Fifth Lesson and for The Holy Roman Emperor to read The Seventh Lesson, bearing witness to the organic whole that was Mediæval Society.

The Divine Infant, Who is born amongst us, is The Mighty God, The Prince of Peace, Whose government is upon His shoulders (Isaiah ix, 6). We sing these words on Christmas Day, with the whole Church. We have already seen how The God of Hosts has honoured this power of “Emmanuel” [Editor: “God with us”], by leading powerful nations to The Crib of Bethlehem, of The Lord, Whom they Adore.

The same recognition of that Babe, as “The Mighty God”, is made by the Ceremony to which we allude.

The Sovereign Pontiff, The Vicar of Our Emmanuel, Blesses, in His Name, a Sword and Helmet, which are to be sent to a Catholic Warrior who has deserved well of The Christian World.


In a Letter addressed to Queen Mary of England, and Philip, her husband, Cardinal Pope gives an explanation of this Solemn Rite. The Sword is sent to some Prince, whom The Vicar of Christ wishes to honour in The Name of Jesus, Who is King: For the Angel said to Mary: "The Lord will give unto Him The Throne of David, His father (Saint Luke i, 32). It is from Him, alone, that The Power of The Sword comes (Saint Luke xiii 3, 4); for God said to Cyrus: I have girded thee (with The Sword) (Isaiah xiv 1, 5); and The Psalmist thus speaks to The Christ of God: Gird Thy Sword upon Thy thigh, O Thou Most Mighty ! (Ps. xliv, 4).

And because the Sword should not be drawn in the cause of justice, it is for that reason that it is Blessed on this night, in the midst of which rises, born unto us, The Divine Sun of Justice. On the Helmet, which is both the ornament and protection of the head, there is worked, in Pearls, the Dove, which is the Emblem of The Holy Ghost; It is not a question of love or ambition, but it is not only of The Spirit of The Spirit, but of the motive of spreading The Kingdom of Christ.

[ . . . .During The Second Night, after The Psalms have been sung] The Book of The Sermons of The Holy Fathers is opened, and one of the most beautiful speeches of Pope Saint Leo the Great, which enraptured the people of Rome in the 5th-Century A.D., is sung.

At Rome, if there be in The Holy City, the Knight, who has received The Helmet and Sword, Blessed, we have described, by The Sovereign Pontiff, The Fifth Lesson is given to him to sing, because it speaks of The Great Battle between Christ and Satan in The Glorious Mystery of The Incarnation.


Whilst the Choir is singing “The Great O Response” “Magnum Mysterium”, the Knight is taken by the Master of Ceremonies to the Pope. Standing before the Holy Father, he draws his Sword, thrice sets its point on the ground, thrice brandishes it in the air, and then wipes the blade on his Left-Arm.

He is then taken to the Ambo, or Reading-Desk, takes off his Helmet, and, having Vested the Cope over his armour, he sings The Lesson. These Ceremonies, of Our Holy Mother, The Church of Rome, were drawn up in days when Might was not Right , and brute force was made subservient to moral power and principle. The Christian Warrior, cased in his steel armour, was resolved, as indeed he was bound, never to draw his Sword save in The Cause of Christ, The Conqueror of Satan: Was there anything strange in his expressing this by a Sacred Ceremony ?

[ . . . After The Third Nocturn] are read the beginnings of the three Gospels which are said in The Three Masses of Christmas Day. To each portion of these Gospels is appended a passage from a Sermon by one of The Holy Fathers.

The first of the three is that of Saint Luke, and the Sermon given is that of Saint Gregory the Great. It relates to the publishing of The Emperor Augustus's Edict, commanding a census of the whole World. This Seventh Lesson, according to The Ceremonial of The Roman Church, is to be sung by The Holy Roman Emperor, if he happen to be in Rome at the time; and this is done in order to honour The Imperial Power, whose decrees were the occasion of Mary and Joseph going to Bethlehem, and so fulfilling the designs of God, which He had revealed to the ancient Prophets.


The Holy Roman Emperor is led to the Pope, in the same manner as the Knight, who had to sing The Fifth Lesson; he puts on the Cope; two Cardinal-Deacons gird him with the Sword, and go with him to the Ambo. The Lesson being concluded, The Holy Roman Emperor again goes before the Pope, and kisses his foot, as being The Vicar of The Christ Whom he has just announced. This Ceremony was observed in 1468 by The Holy Roman Emperor Frederic III, before the then Pope, Paul II.

(Translation from the original French, of Abbot Guéranger, by Dom Laurence Shepherd, O.S.B.).


[Note; This Text refers to The Hour Before The Midnight Service on Christmas Eve, just prior to The First Mass of Christmas. Please also Note that this Text was written Circa 1875.]


The following Text is taken from “The Liturgical Year”,
by Abbot Guéranger, O.S.B.
Volume 2.
Christmas - Book 1.


And now we will leave The House of God, and attend to the duties of our state of life at home, until the hour of Matins summons us to return and Celebrate The Midnight Birth of Our Saviour.

In order to prepare ourselves for that most imposing Service, we shall do well to resume the reflections upon The Liturgy of our Feast, which we interrupted in order to assist at Vespers.

How few would keep from The Service of Christmas Night, and how still fewer would complain that they never seem to derive that benefit from it, which they are told is so great, if they would but take the pains to ask themselves why is it that The Church attaches such importance to her children's joining her in The Celebration of this gay Winter Midnight !

To assist the Devotion of The Faithful, we offer them these simple instructions for

THE HOUR BEFORE
THE MIDNIGHT SERVICE.


We will begin by telling them that, in the early ages of The Church, every great Feast was prepared for by long Vigils; during which, the people deprived themselves of their usual rest, and spent the hours in the Church, fervently joining in The Psalms and Lessons which made up The Office, which we now call “Matins”

The Night was divided into three parts called “Nocturns”.

At Dawn of Day, they resumed their Chants in an Office which was even more Solemn than Matins: It was one of Praise, and, from this characteristic, was called by the name of "Lauds". This Service, which occupied a very considerable portion of the Night, is still kept up, though at a time less trying to nature; Matins and Lauds are publicly recited every day in Cathedrals and Monastic Churches, and privately by everyone in Holy Orders. They are by far the longest portion of The Divine Office.

The want of the old spirit of devoted appreciation of The Liturgy has made the Laity indifferent to being present at The Celebration of Matins, and this even in Countries where Protestantism has not rendered their presence almost an impossibility.


Thus, there are very few places where the people assist at Matins, excepting four times in the Year; namely, on the three last Days of Holy Week, and on Christmas Night. It is only on the last named that The Office is said at the same hour as anciently; for, with regard to Tenebræ, they are recited on the afternoons respectively preceding each of the three days.


The Office of Christmas Night has always been Said or Sung with extraordinary Solemnity. Firstly, it was so Just, that the moments immediately preceding The Hour when The Holy Mother gave birth to her Jesus, should be spent in the most fervent Prayers and Watchings before The Altar !

But, Secondly, The Church is not satisfied tonight with saying her Matins - she does so every night, and The Faithful may come and assist at them as often as they wish; she follows them by the Celebration of The Holy Sacrifice of The Mass, that so she may the better Solemnise The Divine Birth; and she begins her Mass at Midnight, for it was at that silent hour that The Virgin Mother gave us The Blessed Fruit of her Womb. We cannot be surprised that The Faithful, in many parts of Christendom, used to spend the whole Night in the Church.

In Rome, for many Centuries - at least from the 7th-Century A.D. to the 11th-Century, two Matins were sung, the first in the Basilica of Saint Mary Major (Santa Maria Maggiore). They commenced immediately after Sunset. There was no Invitatory. As soon as they were ended, the Pope Celebrated The First, or Midnight, Mass. No sooner was it finished, than the people accompanied him to The Church of Saint Anastasia, and there he sung The Second Mass of Christmas, or, as it was called, The Aurora Mass.


Again, the Pontiff and people formed a Procession - this time it was to Saint Peter's Basilica - and, having entered the Basilica, The Second Matins were begun. They had an Invitatory, and were followed by Lauds. The other Hours having been sung, the Pope said The Third Mass of Christmas, (and the last Mass of Christmas) at the hour of Terce, which is our 0900 hrs.

We are indebted for these details to Amalarius and to the ancient Liturgist of the 13th-Century, published under the name of Alcuin.

[Editor: Amalarius (Circa 775 A.D. – Circa.850 A.D.) was a Frankish Prelate and Courtier, temporary Bishop of Trier (811 A.D. – 813 A.D.) and Bishop of Lyon (865 A.D. – 868 A.D.) and an accomplished Liturgist. He was close to Charlemagne and a partisan of his successor, Louis the Pious, throughout the latter's tumultuous reign.

He was appointed The Third Archbishop of Trier in 811 A.D. by Charlemagne. In 813 A.D., he was sent as the chief Frankish Ambassador to The Court of Michael I Rhangabes at Constantinople. On Charlemagne's death in 814 A.D., Amalarius resigned his See.


In 831 A.D., Amalarius travelled to Rome to meet Pope Gregory IV and arrange a new Frankish Liturgy. In 835 A.D., he replaced Agobard at The Synod of Diedenhofen. During Agobard's exile (Circa 834 A.D.), he was responsible for administering The Diocese of Lyon. He implemented Liturgical Reforms.

He wrote extensively on The Mass, including The Liber Officialis, and was involved in the great Mediæval debates regarding “Predestination”.

We must rely on his enemy, Florus of Lyon, for an account of Amalarius' condemnation on the accusation of heresy, at Quierzy, 838 A.D., which banned some of his Works. Nevertheless, his writings form a good portion of our current documentation of the 9th-Century A.D. Liturgies of The Western Church.


While the exact date of his death is not known, it is believed that it happened around 850 A.D. in Metz, France.]

We also find the details, of these Early-Church Celebrations of The Hour Before The Midnight Service of Christmas, clearly indicated by the Text of the old Antiphonaries of The Roman Church, which were published by The Blessed Joseph Maria Tommasi, and by Gallicioli.

How lively was The Faith of those olden times ! To people who lived unceasingly amidst The Mysteries of Religion, Prayer was a tie which knit them closely together, and made them pass hours in the Church without weariness.

They understood the value of The Prayers of The Church; and The Ceremonies of The Liturgy, which complete the tribute of man's inward Worship of his Creator, were not looked upon as, unfortunately, they now so often are, as a dumb show, or, at best, an unmeaning poetry introduced for effect.. What, in our days, are found only in individuals, were then in the mass of the people - Faith, and a keen sense of the Supernatural.

“THE LITURGICAL YEAR”, by Abbot Guéranger, O.S.B., is available from
LORETO PUBLICATIONS

The Seventh Day Within The Octave Of The Immaculate Conception. 14 December.


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

The Seventh Day Within The Octave Of The Immaculate Conception.
   14 December.

Semi-Double.

White Vestments.


The Immaculate Conception.
Artist: Anonymous.
Date: 17th-Century.
Current location: Museo Carmen Thyssen, Malaga, Spain.
Source: http://www.carmenthyssenmalaga.org/
Author: Anonymous.
(Wikimedia Commons)


The Church prolongs within eight days The Feast of Mary's Victory over the devil and repeats The Mass Celebrated on The Feast, itself.

The most important Feasts of The Virgin are The Assumption and The Immaculate Conception, both of The First Class and both with an Octave.

That is why each day The Creed is said, that Profession of Faith fixed at The Council of Constantinople, which was only Chanted when the attendance in Church was very large.

Let us prepare for The Birth of Christ, in our hearts, by adorning them with a little of His Mother's Purity.


The Ancients said that White was a Divine Colour. Daniel (Chapter vii, Verse 9) depicts God as appearing clothed in White. The Evangelists tell us that, at The Transfiguration, the garments of Jesus were of "dazzling Whiteness" (Mark, Chapter ix, Verse 2).

The Liturgy of The Feast of The Immaculate Conception applies this Text to The Virgin, saying that: "The Garment of Salvation" (Introit), with which God has clothed her, is a "Vesture as White as Snow" (Second Antiphon at Vespers).

Let us, with The Church, ask The Blessed Virgin on her Feast, that we may "by her intercession, be purified from all our sins" (Collect), and let us be in readiness to receive Jesus.

Mass: As on The Feast of The Immaculate Conception.
Second Collect: Of The Feria.
Third Collect: Of The Holy Ghost.
Creed: Is Said or Sung.
Preface: Of The Blessed Virgin Mary.

Sunday, 13 December 2020

From The Immaculate Conception To The Blessed Sacrament.



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

St John the Baptist clearly states he is not the one who is to come, but that there is indeed one who is to come, the Christ, or Messiah, who had been expected through long ages. St John the Baptist’s exalted vocation was to be the last and greatest of the prophets, the one privileged finally to prepare the way for Him.

St Paul says that Our Lord is “before all, and by him all things consist.” (Col 1:17) In another place, he says that God “chose us in [Christ] before the foundation of the world.” (Eph 1:4) If we follow many theologians, especially those of the Franciscan school, we can read St Paul as indicating that the very incarnation of Christ was in the mind, or the wisdom, of the Blessed Trinity from before all creation, to bring us to the fullness of life in Him.

The means by which we are given the fullness of life here on earth is the Blessed Sacrament, our Holy Communion with God, through the body and blood of Christ. The sacred flesh and blood of Our Lord is united to His divinity because the human nature of Jesus is united to His divine nature in one person, in the hypostatic union.


As Tertullian put it, Caro salutis est cardo, the flesh is the hinge of salvation. The divine Word became flesh to share our flesh, so that we, by sharing His flesh, should also share in His divinity. Thus we are reminded in the prayer that the priest says silently when he mingles water and wine at the offertory.

The flesh of Our Blessed Lord is essential to our salvation. Therefore it is of great importance how He took on flesh.

God prepared for the incarnation by choosing one woman to be, as Wordsworth put it, “our tainted nature’s solitary boast.” Since the sin of our first parents, no woman, no human person, has been conceived without original sin. Our Lady was, so that the flesh and blood of Christ would not be tainted, but would be as all flesh should have been from the beginning.


Our Lady gave her flesh to Christ. His precious body and blood were formed in the womb from her flesh and blood which itself began its existence at The Immaculate Conception. As Father Faber put it: “… for each one of us that marvellous avenue of graces, which began in The Immaculate Conception, runs without a fault or break straight to The Blessed Sacrament. […] So at every Mass, and in each Communion we look up to The Immaculate Conception.”
(Faber. The Blessed Sacrament. p.179, 180)

In God, there is no parcelling out of one mystery and another, nor is there a set of compartments to close off doctrine, liturgy and devotion. To take as an example, the writer I have quoted, Fr Faber, in his hymns and devotions, cannot be reduced to Victorian indulgence in sentimental imaginings cut off from the supposedly stern and desiccated business of dogmatic theology.

It was because of his lively faith in the Immaculate Conception and the Incarnation, the Redemption and sacramental theology, that he was led, like St Bernard and many others before him, to fill out the picture described in the magisterium of Popes and Councils in a way that would draw people to follow Christ, to love Our Lady, to learn their catechism, to attend Mass and receive Holy Communion devoutly, to pray the Rosary, to sing hymns, to rejoice at Christmas, and to weep at the Cross.


In my favourite hymn of his, Faber speaks of the expectation of Our Lady, dawning at the Annunciation, bringing rapture to her ear, with overflowing grace. He speaks of the angels falling before her to adore Jesus in her womb. He tells of how Our Lady was thrilled with joy when she heard in the Jewish liturgy the words of the psalms and the prophets telling of Him, the One Who is to come, the One who is now the sacred burden within her. That burden, he says, became newer and newer over those nine months, pressing on her with new grace every moment.

Then finally, in the last verse, he makes the prayer that we may make our own as we approach the glorious feast of our salvation:

Thou hast waited, Child of David !
And thy waiting now is o’er !
Thou hast seen Him, Blessed Mother
And wilt see Him evermore !
O, His Human Face and Features !
They were passing sweet to see;
Thou beholdest them this moment;
Mother, show them now to me.
(Faber. Hymns p.174)

PICTURE CREDIT: Oil on canvas "Immaculate Conception" produced in 1830 by Philipp Veit, - Orsini Chapel - Church of the Trinity of the Mountains in Rome (Italy). Wikimedia Commons. Author: Jean-Pol GRANDMONT

The Manchester Oratory.


This Article, dated November 2019, is taken from, and can be read in full at,
THE LATIN MASS SOCIETY RC DIOCESE OF MIDDLESBROUGH


Church of Saint Chad,
Cheetham Hill Road, Manchester.

The Manchester Oratory

It has been announced that The Oratory-in-Formation, in Manchester, located at the Church of Saint Chad, Cheetham Hill Road, is now a Fully-Erected Independent Oratory.

The Community consists of Fr Raymond Matus, Fr Christopher Hilton, Fr Richard Bailey, Br Gerard Connett and Br Fabian Trevithick.

The Church, which dates from 1847, was designed by Matthew Ellison Hadfield and is a Grade II* Listed Building. The Roof is supported by Hammer Beams, which seem unnecessary for the modest width of The Nave.

Mass is offered in The Extraordinary Form every Sunday at 4.45 p.m. We wish The Manchester Oratory every success.

Saint Lucy (Santa Lucia). Virgin And Martyr. Feast Day, Today, 13 December. And Sixth Day Within The Octave Of The Immaculate Conception.


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

Saint Lucy (Santa Lucia).
   Virgin.
   Martyr.
   Feast Day 13 December.

Double.

Red Vestments.


Saint Lucy Before The Judge.
Artist: Lorenzo Lotto (1523–1532).
Source: Scanned from book.
This File: 26 February 2011.
User: Sailko
(Wikimedia Commons)


English: Procession of Light.
The Feast Day of Saint Lucy
(Santa Lucia) in Sweden.
Deutsch: Luciafeier in einer schwedischen Kirche.
Photo: 13 December 2006.
Source: Own work.
Author: Claudia Gründer.
(Wikimedia Commons)

Born in Sicily towards the end of the 3rd-Century A.D., of noble origin, Saint Lucy, as the Gospel twice reminds us, gave away all her riches to the Poor and, when she had nothing more, she gave herself to Jesus (Epistle).

Whilst The Foolish Virgins neglected to fill their lamps with the "Oil of Gladness", of which the Introit speaks, Lucy, whose name signifies "Light", waited with her lighted lamp in hand, that is, with her Soul filled with Grace, the coming of her Spouse.


Feast Day of Saint Lucy
(Santa Lucia).
Available on YouTube at


Saint Lucy.
Available on YouTube at

“Pure hearts are the Temples of The Holy Ghost,” she declared to her judge. It is this Spirit, also symbolised by the “Oil of Gladness”, as we are told in The Ceremonies of Maundy Thursday, an Oil that gave suppleness and strength to her Soul in such a miraculous way, that Saint Lucy resisted her executioners unto death, rather than lose the treasure of her Virginity.

Wherefore, her name occurs in The Canon of The Mass (Second List), and is repeated every day by thousands of Priests, who glorify God in her. She died in 303 A.D.

The lighted lamp in hand is the Soul in a state of Grace; let us, in this Season of Advent, wait for The Spouse who will soon come.

Mass: Dilexísti.
Commemoration: Of The Octave of The Immaculate Conception.
Commemoration: Of The Feria.
Gospel: Simile Est.
Creed: Is Said or Sung, because of The Octave of The Immaculate Conception.
Preface: Of The Blessed Virgin Mary.


Saint Lucy
(Santa Lucia).
Artist: Francesco del Cossa (1436–1487).
Date: After 1470.
Current location; National Gallery of Art
Washington D.C., United States of America.
Source/Photographer: Digital photo by User:Postdlf
(Wikimedia Commons)


Saint Lucy.
Available on YouTube at
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