“By My Holy Face, You Will Work Wonders”. The Feast Of The Holy Face Of Jesus Christ.

Illustration: CATHOLICISM PURE AND SIMPLE

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

CATHOLICISM PURE AND SIMPLE

Votive Feast Of The Holy Face Of Our Lord Jesus Christ Deformed In The Passion.

This Feast is not found in the “Missæ Pro Aliquibus Locis” of most editions of The Roman Missal. The Devotion to The Holy Face has its origins in the 12th-Century, with the Relic of The Veil of Veronica kept at Saint Peter’s Basilica. The different Masses of The Holy Face, used today and throughout history,  honour this Relic which is guarded in The Vatican Basilica.

Illustration:

Copyright:

Christine McDonald

AD MAJOREM DEI GLORIAM

The following Bold Italic Text is taken from
NEW LITURGICAL MOVEMENT

Altar Missals usually feature a Section, towards the back of the Missal, called “Missæ Pro Aliquibus Locis (“Masses For Certain Places”). Like “Votive Masses”, these, too, may be chosen by The Celebrant under certain conditions.

My 1947 Benziger Altar Missal, with a Commendatory Letter signed by Cardinal Spellman, has quite a substantive “Missæ Pro Aliquibus Locis” Section (Pages 131- 196).

It includes such worthy Feasts as:

“The Translation Of The Holy House Of The Blessed Virgin Mary”.

10 December.

“The Translation Of The Holy House Of The Blessed Virgin Mary”.

10 December.

Taken from the Missale Romanum,

Vindobonæ (Vienna, Austria).

1861.

Illustration: ZEPHYRINUS

“The Expectation Of Our Lady”.

18 December.

“The Expectation Of Our Lady”.

18 December.

Taken from the Missale Romanum,

Tornacensis (Tournai, Belgium).

1886.

Illustration: ZEPHYRINUS

“The Espousal Of The Blessed Virgin And Saint Joseph”.

23 January.

Taken from the Missale Romanum,

Tornacensis (Tournai, Belgium).

1886.

Illustration: ZEPHYRINUS

“The Espousal Of The Blessed Virgin And Saint Joseph”.

23 January.

Taken from the Missale Romanum,

Tornacensis (Tournai, Belgium).

1886.

Illustration: ZEPHYRINUS

“The Flight Of Our Lord Jesus Christ Into Egypt”.

17 February.

“The Flight Of Our Lord Jesus Christ Into Egypt”.

17 February.

Contained within the

Missæ Propriæ Diœcesium Angliæ

cum Missis novis ex Decretis S. Rituum Congregationis

diebus 14 August 1883 et 20 November 1884 concessis.

In Diœcesi Salfordiensi

(In The Diocese of Salford, Manchester, England).

Taken from the Missale Romanum,

Vindobonæ (Vienna, Austria)

1861.

Illustration: ZEPHYRINUS

“The Prayer Of Our Lord Jesus Christ”

Tuesday after Septuagesima.

“The Prayer Of Our Lord Jesus Christ”.

Tuesday after Septuagesima.

Taken from the Missale Romanum,

Tornacensis (Tournai, Belgium).

1886.

Illustration: ZEPHYRINUS

All of these Feasts (above) share in common the trait that they are not normally prescribed, but allowed to be used when there is no other impediment. Therefore, they must be chosen; they are, in that sense, options.

The Mass for “The Feast of The Holy Face of Jesus Christ” appears in a Missal from Saint Peter’s Basilica, Rome, dating from the 1500s. There is also a Votive Mass of “The Holy Face in The Holy Land”, which formed the Sixth Mass of the “Via Crucis.” [Editor: “Way of The Cross”.]

In 1889, Pope Leo XIII approved The Confraternity Of The Holy Face. Then, in 1910, Pope Saint Pius X, through an S.R.C. [Editor: “Sacra Rituum Congregatio” “Sacred Congregation of Rites”] Decree, approved a “Mass for The Holy Face”, using The Mass “Humiliavit” (used as a Votive Mass of The Passion for Fridays and Tuesday within Sexagesima) along with three specially composed Prayers for the Collect, Secret, and Postcommunion.

As Fr. Stefano Pedica, O.S.B., writes: “The Mass of The Holy Face of Jesus” was permitted by Pope Saint Pius X, who desired that it might be the same “Mass of The Passion”, namely the “Missa Humiliavit”, with three “appropriate Prayers” (Collect, Secret, Postcommunion) shedding light upon, and determining, the Liturgical and Theological sense of what is proper and due to The Most Sacred Face of The Redeemer.

There appears clearly in the Prayers the meaning that The Holy See desires about the Devotion to The Holy Face. Saint Veronica is not mentioned in them, as in the ancient Prayers, nor is there mention of anything which could in the slightest way give cause to critics to oppose that which Holy Mother Church proposes to the Faithful, in “Lex Orandi, Lex Credendi.”

The wording taken from The Old Testament and The New Testament, confers a dogmatic, rather than historic, value to the cult of The Holy Face. The Votive Mass of “The Most Holy Face of Jesus” has been requested by very many Religious Communities (particularly The Benedictine - Silvestrines) and in various Dioceses throughout the World; showing that the Devotion to The Holy Face is always growing and more deeply felt in the Souls of the Faithful.”

This Feast, of The Holy Face of Jesus Christ, being one of Reparation, also pairs well with the age-old custom of having The Forty Hours Devotion in Reparation for Carnival, which ends Shrove Tuesday.

Sister Mary of Saint Peter (1816-1848).

Sister Mary of Saint Peter was born in Rennes, France, 4 October 1816. She was rather sickly as a child and not at all pious. In fact, she describes herself as stubborn and easily roused to anger. After making her First Confession at the age of six, she began to seriously work on overcoming herself and, about this time, her parents instilled into her a Devotion to The Most Blessed Virgin Mary.

After making her First Communion at the age of ten, she progressed rapidly in virtue to the amazement of all those who knew her. She received many Graces in Prayer and began to understand that Our Lord was calling her to Consecrate herself to him in Religion. With the direction of a wise and holy Confessor, who tried her in virtue for five years, and prepared her for the Religious Life, she finally entered The Carmelite Monastery in Tours, France.

As a Novice, she continued receiving extraordinary favours in Prayer. She submitted all of these interior communications of Our Lord to her Superiors, and waited upon their consent, before she could offer herself completely to Our Lord, as He had been asking.

Once permission was obtained, Our Lord began revealing to her this great project of establishing the Work of Reparation. There had been a Confraternity established only eighteen days prior to that of which Our Lord was revealing to Sister Mary of Saint Peter, which had been put under the patronage of Saint Louis, King of France. Our Lord told Sister Mary, however, that the Devotion that He was entrusting to her was to have as its aim, not only Reparation for Blasphemy, but also Reparation for the profanation of The Holy Day of The Lord, both enormous sins, arousing The Anger of God.

“ My name is everywhere Blasphemed !!! ” He then made me see that this frightful sin wounds His Divine Heart more grievously than all other sins, showing me how, by Blasphemy, the sinner curses Him to His Face, attacks Him publicly, nullifies His Redemption, and pronounces his own judgment and condemnation.

Our Lord then made me visualise the act of Blasphemy as a poisoned arrow continually wounding His Divine Heart. After that, He revealed to me that He wanted to give me a “Golden Arrow” which would have the power of wounding Him delightfully, and which would also heal those other wounds inflicted by the malice of sinners.” (26 August 1843).

“I give you My Name to be your light in the darkness and your strength in battle. Satan will do all in his power to crush this Work at its roots. But, I assure you, that The Holy Name of God will triumph, and it will be The Holy Angels who will gain the victory in the conflict.” (Our Lord to Sister Mary of Saint Peter, 18 November 1843).

“Oh, to whom shall I address Myself, if not to a Carmelite whose very Vocation obliges her unceasingly to Glorify My Name ? ” “ While this was taking place, I felt my Soul entirely lost in God, and, simultaneously, I was overcome by awe as Our Lord made me realise the meaning of the words spoken to Abraham, that, if there could be found at least ten Just Souls, God would spare the guilty Cities for the sake of these ten Just Souls. It also seemed to me that, for the sake of those who would practice Reparation for the sins committed against The Majesty of God, His Justice would be appeased and He would grant Mercy to the guilty.”

“Drawing me strongly to the contemplation of His Adorable Face, Our Divine Saviour made me see, through a ray of light issuing from His August Countenance, that The Holy Face, which He presented to mankind for their Adoration, was indeed the mirror of those unutterable Divine Perfections comprised and contained in The Most Holy Name of God.

“I saw that, by thus Honouring and Venerating this Sacred Countenance covered anew with outrages, we could atone for Blasphemers who attack The Divinity of which this Holy Face is The Figure, The Mirror and The Expression.”

“[Our Lord] told me that He was seeking, in our Convent, Souls who would heal The Wounds inflicted on His Face, by pouring over them The Wine of Compassion and The Oil of Love, which is Reparation.

Then Our Lord promised that, if the Community embraced this Exercise of Reparation, He would give it a Kiss of Love which would be The Pledge of The Eternal Kiss.”

“Yes, it is through this August Sacrament that Jesus, Our Saviour, desires to impart to Souls the rare virtue emanating from His Most Holy Face, for, indeed, there, in The Blessed Sacrament of The Altar, His Adorable Face is more dazzling than the Sun. He then once more promised me to imprint His Divine Likeness upon the Souls of those who honour The Features of His Face.”

Ash Wednesday. The Lenten Station Is At The Basilica Of Santa Sabina.

Illustration: UNA VOCE OF ORANGE COUNTY

Artist: René de Cramer.

"Copyright Brunelmar/Ghent/Belgium".

Used with Permission.

Basilica of Santa Sabina:

Rome's First Lenten Station Church.

Available on YouTube at

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Text from The Saint Andrew Daily Missal.

Ash Wednesday.

Station at Santa Sabina.

Indulgence of 15 years and 15 Quarantines.

Privileged Feria.

Violet Vestments.

English: Santa Sabina, Rome.

Česky: Interiér baziliky Santa Sabina, Řím.

Photo: February 2009.

Source: Own work.

Author: Rumburak

(Wikimedia Commons)

Today's Station at Rome is at Saint Sabina, on The Aventine, in a Sanctuary built on the former site of the Holy Martyr's house. Having been converted by her maid-servant, she was beheaded for The Faith and secretly buried. It is to this Church that, in former times, the Pope used to go barefoot "to begin, with Holy Fasts, the exercises of Christian warfare, that as we do battle with The Spirits of Evil, we may be protected by the help of self-denial" [The Prayer at The Blessing of The Ashes]. In the 5th-Century A.D., this Church was one of the twenty-five Parishes of Rome.

Following the example of The Ninivites, who did Penance in sackcloth and ashes, The Church today, to humble our pride and remind us of the sentence of death, which, as a consequence of our sins we are bound to undergo, sprinkles ashes on our heads with the words: "Remember, man, that thou art dust, and unto dust thou shalt return". [Ashes are a symbol of Penance and, having become a Sacramental by The Church's Blessing, help to develop within us the spirit of humility and sacrifice.] We come from dust and unto dust we shall return ! Here, indeed, is a thought that should humble our pride.

In this custom, we have the remains of an ancient ceremony referred to in The Roman Pontifical. Those Christians who were guilty of grave faults had to undergo public Penance. Accordingly, on Ash Wednesday, the Bishop used to Bless the sackcloth, which was to be worn by the penitents during The Holy Forty Days, and place upon their heads ashes made from palms used the previous year in The Palm Sunday Procession.

Then, while The Faithful were singing The Seven Penitential Psalms, "the penitents were expelled from The Holy Place on account of their sins, just as Adam was driven out of Paradise because of his disobedience". [Roman Pontifical.] They were not allowed to put off their penitential garb or to re-enter the Church before Holy Thursday, after they had gained their reconciliation by toil and Penance, and by Sacramental Confession and Absolution.

English: Santa Sabina,

Aventine, Rome.

Français: Interieur de l'église de Santa Sabina, Aventin, Rome.

Photo: 2012.

Source: Own work.

Author: Ursus

(Wikimedia Commons)

At The Council of Beneventum (1091), Pope Urban VI commanded that the ashes should be received by all The Faithful, indiscriminately. Let us receive them in a spirit of humility and Penance, that, by this powerful Sacramental, we may obtain from Almighty God the Blessings which The Church implores in the act of Blessing them.

For, truly, "God overlooks the sins of men for the sake of repentance" (Introit). He is "rich in mercy" to those who are "converted to Him with all their heart in Fasting and in weeping and in mourning" (Epistle). We must not, indeed, like the Pharisees, rend our garments as a sign of grief, but, rather, our hearts" (ibid.), for it is not men who are to testify to our Fasting, but Our Father, Who sees our innermost Souls and will repay us (Gospel), as Our Lord, Himself, tells us in The Sermon on The Mount. [According to Tradition, this Mount is Kurn Hattin.]

Let us, then, draw from The Eucharist the help which we need (Postcommunion), so that, celebrating today the institution of this Sacred Fast (Secret), we may "perform it with a devotion which nothing can disturb" (Collect).

THE BLESSING OF THE ASHES.

Before Mass, Ashes are Blessed. These Ashes are made from the Palms which were Blessed in the previous year's Palm Sunday Procession. The formula used in the Blessing dates from about the 8th-Century A.D.

After The Office of None, the Priest, Vested in Alb and Violet Stole, with or without a Violet Cope, with Deacon and Sub-Deacon in Vestments of the same colour, goes up to The Altar and The Choir begins singing.

After the appropriate Prayers have been said by the Priest, he sprinkles Holy Water on The Ashes and then Incenses them, three times. The Faithful then receive The Ashes on their foreheads.

Mass then commences.

Mass: Miseréris omnium.
Collect: Praesta Domine.
Other Collects: Until Passion Sunday: A cunctis and Omnipotens.
Preface: For Lent.
The Dismissal: Benedicamus Domino, as at any Mass without The Gloria.

“Te Lucis Ante Terminum”. The Roman Breviary Hymn Sung At Compline. Plus, The “Te Deum”. The 5th-Century A.D. Monastic Chant (Solemn).

The Hymn, “Te Lucis Ante Terminum”, as written out in a Spanish Manuscript

(circa 1625). The wording “ . . . pro tua clementia . . . ” (instead of “ . . .

solita clementia , , , ”) reflects the classicising revisions of Pope Urban VIII.

The original Latin version has been restored in the Post-Vatican II Texts. No known copyright restrictions. Please credit UBC Library as the image source.

For more information, see digitalcollections.library.ubc.ca/cdm/about

Photo: 15 April 2008.

Source: University of British Columbia Library

- Rare Books and Special Collections.

https://www.flickr.com/photos/ubclibrary_digicentre/14953086188/

Author: UBC Library Digitization Centre.

(Wikimedia Commons)

This next Text is taken from THE SAINT LAWRENCE PRESS LTD

At Compline, on The 5th Sunday after Epiphany, “Te Lucis” is sung with the Melody and Doxology of The Incarnation.

The following Text is from Wikipedia - the free encyclopædia.

“Te Lucis Ante Terminum” (English: “To Thee Before The Close Of Day”) is an old Latin Hymn in Long Metre. It is the Hymn at Compline in The Roman Breviary.

The authorship of Ambrose of Milan, for which Pimont contends, is not admitted by the Benedictine editors or by Luigi Biraghi. The Hymn is found in a Hymnary in Irish script (described by Clemens Blume in his Cursus, etc.) of the 8th-Century A.D., or Early-9th Century A.D.; but the Classical Prosody of its two Stanzas (Solita in the third line of the original Text is the only exception) suggests a much earlier origin. In this Hymnary, it is assigned, together with the Hymn “Christe Qui Splendor Et Dies” (also known as “Christe Qui Lux Es Et Dies”), to Compline.

An earlier arrangement (as shown by The Rule of Cæsarius of Arles, circa 502 A.D.), coupled with the “Christe Qui Lux” the Hymn “Christe Precamur Adnue”, and assigned both to the “Twelfth Hour” of the Day for alternate recitation throughout the Year. The later introduction of the “Te Lucis suggests a later origin.

“Te Lucis Ante Terminum”.

Composed by:Thomas Tallis.

The Hymn at Compline.

Sung by: The Gesualdo Six,

at Ely Cathedral.

Available on YouTube at

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The two Hymns “Te Lucis” and “Christe Qui Lux” did not maintain everywhere the same relative position; the latter was used in Winter, the former in Summer and on Festivals; while many Cathedrals and Monasteries replaced the “Te Lucis” by the “Christe Qui Lux” from The First Sunday of Lent to Passion Sunday or Holy Thursday, a custom followed by The Dominicans.

The old Breviary of The Carthusians used the “Christe Qui Lux” throughout the Year. The Roman Breviary assigns the “Te Lucis” daily throughout the Year, except from Holy Thursday to The Friday after Easter, inclusively. Merati, in his Notes on Galvanus's Thesaurus, says that it has always held, without variation, this place in The Roman Church. As it is sung daily, The Vatican Antiphonary gives it many Plainsong Settings for the varieties of Season and Rite.

The Text given below is the original version of the Hymn. It was altered by Pope Urban VIII (1623–1644). The 1974 Breviary of Pope Paul VI restores the earlier form of the first and last verse, but replaces the second verse with two additional verses. Pope Urban's version is still used by some, especially since the Motu Proprio “Summorum Pontificum” authorised continued use of The Roman Breviary in its 1962 form.

Most Monasteries adopted Pope Paul's form in the 1970s, meaning the original version is seldom sung in Monasteries. The following translation by J. M. Neale (1818–1866) is of the original Latin Text, rather than of Pope Urban VIII's revised version.

“Te Lucis Ante Terminum”.

Available on YouTube at

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ORIGINAL LATIN TEXT.

Te lucis ante términum,

rerum Creátor, póscimus,

ut sólita cleméntia

sis præsul ad custódiam.

Procul recédant sómnia

et nóctium phantásmata;

hostémque nostrum cómprime,

ne polluántur córpora.

Præsta, Pater omnípotens,

per Iesum Christum Dóminum,

qui tecum in perpétuum

regnat cum Sancto Spíritu.

Amen.

REVISED LATIN TEXT

OF POPE URBAN VIII.

Te lucis ante términum,

rerum Creátor, póscimus,

ut pro tua cleméntia

sis præsul et custódia.

Procul recédant sómnia

et nóctium phantásmata;

hostémque nostrum cómprime,

ne polluántur córpora.

Præsta, Pater piíssime,

Patríque compar Unice,

cum Spíritu Paráclito

regnans per omne sǽculum.

Amen.

ENGLISH TRANSLATION (NEALE).

To Thee before the close of Day,

Creator of the World, we Pray

That, with Thy wonted favour, Thou

Wouldst be our guard and keeper now.

From all ill dreams defend our sight,

From fears and terrors of the Night;

Withhold from us our ghostly foe,

That spot of sin we may not know.

Oh, Father, that we ask be done,

Through Jesus Christ, Thine only Son,

Who, with The Holy Ghost and Thee,

Doth live and reign eternally.

Amen.

The Text of “Te Lucis Ante Terminum” has frequently been set to music. The earliest is the Plainsong version found in The Liber Usualis (used as the opening of Benjamin Britten's Curlew River); another, from The Sarum Rite, is much used in England.

Thomas Tallis composed a memorable Setting of the Text, among many others. Henry Balfour Gardiner composed the Anthem “Evening Hymn” on both the Latin Text and an English translation, for mixed Choir and Organ.

The “Te Deum”.

Another beautiful Latin Gregorian Chant is The “Te Deum”.

The “Te Deum” (from its incipit, “Te Deum Laudamus”, "Thee, O God, We Praise"), is a Latin Christian Hymn composed in the 4th-Century A.D. It is one of the core Hymns of The Ambrosian Hymnal, which spread throughout The Latin Church with The Milanese Rite in the 6th-Century A.D. to the 8th -Century A.D., and is sometimes known as “The Ambrosian Hymn”, even though authorship by Saint Ambrose is unlikely.

The term “Te Deum” can also refer to a short Religious Service, held to Bless an event or give thanks, which is based upon the Hymn.

The “Te Deum”.

5th-Century A.D. Monastic Chant (Solemn).

Sung by: The Monks of Clervaux Abbey, Luxembourg.

Available on YouTube at

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The Roman Station Liturgy.

The Basilica of Santa Sabina, Rome,

where the first Lenten Station is kept on Ash Wednesday.

Illustration: THE PONTIFICAL NORTH AMERICAN COLLEGE

This Article is taken from, and can be read in full at,
THE PONTIFICAL NORTH AMERICAN COLLEGE

The Roman Station Liturgy.

This information comes largely from "The Urban Character of Christian Worship", by Rev. John Baldovin, S.J.

Each year, The North American College follows the ancient Tradition of The Roman Stational Liturgy.

All are invited to join us for the Celebration of Mass each day.

Mass will begin each day at 0700 hrs, with the exception of Mass on Ash Wednesday, which begins at 0645 hrs. Please note that we do not Celebrate either Sunday Mass or The Paschal Triduum at the Station Churches.

The Schedule of Station Churches can be seen at
THE NORTH AMERICAN PONTIFICAL COLLEGE

History.

Our modern observance of The Stational Liturgy traces its roots back to the practice of The Bishop of Rome Celebrating the Liturgies of The Church Year at various Churches throughout the City of Rome, a Tradition dating back as far as the Late-2nd-Century A.D. or Early-3rd-Century A.D.

One reason for this was practical: With The Church in Rome being composed of diverse groups from many cultures, regular visits by The Bishop of Rome (The Pope) served to unify the various groups into a more cohesive whole.

Another reason, particularly following the legalisation of Christianity in 313 A.D., which permitted public Worship, was to commemorate certain Feast Days at Churches with a special link to that Celebration. Therefore, Good Friday came to be Celebrated at the Basilica of The Holy Cross-in-Jerusalem, and Christmas, at Saint Mary Major, where a Relic of The Manger was Venerated.

In time, the original Churches in the City, known as Tituli (singular: Titulus), because they often bore the name of the donor, took on an additional significance as the places that held the Relics of The Martyrs and the memory of the early history of The Church in this City.

As time passed, the schedule of these Stational Visits, which had earlier followed an informal order, took on a more formalised structure. By the last half of the 5th-Century A.D., a fairly-fixed Calendar was developed, having the order of the places at which the Pope would say Mass with the Church Community on certain days throughout the year.

In the weeks before the beginning of Lent, the three large Basilicas outside-the-Walls were visited, forming a ring of Prayer around the City before The Season of Lent began. During Lent, the various Stations were originally organised so that the Masses were held in different areas of the City each day. During The Octave of Easter, The Stations form a Litany of The Saints, beginning with Saint Mary Major, on Easter Sunday, and continuing with Saint Peter, Saint Paul, Saint Laurence, The Apostles, and The Martyrs.

The Liturgy of these Masses had several elements, many of which developed over time. According to the structure of The Late-First-Millennium, the people would gather in mid-afternoon, with the Pope, at one Church, known as the Collectum. There, after some Prayers, the group would move in Procession to the Statio, at which Mass would be said. The use of the term Statio, for this ending point, has a connection with the practice of Fasting on these days.

The Christians of this time made a comparison of their Fasting and Prayer during Lent with the Guard Duty of Soldiers, seeing their actions as something to be approached with a similar seriousness of purpose. The term Statio came to be applied to The Eucharistic Celebrations that took place on Fasting Days. Later, the term Statio came to be used for all Churches at which the major Liturgical Celebration in the City was to be held on a certain day.

The order of The Stations, originally organised in the 5th-Century A.D., would undergo several changes over the following three Centuries. The current order was essentially fixed by the time of The Council of Trent. Over the last several Centuries, two of the original Stations have been lost, although most older Liturgical Books still list their name as the Station for their original day.

The Church of Saint Augustine has taken the place of Saint Tryphon, an older Church which once stood on a nearby site. The second lost Church is that of Saint Cyriacus, which originally stood near The Baths of Diocletian. Having fallen into ruin, its Stational Day was transferred to Santa Maria-in-Via-Lata, possibly because a Monastery, also Dedicated to Saint Cyriacus, once stood behind this Church.

The other Churches have not passed the Centuries without their difficulties, either; many have been destroyed and rebuilt; some fell into ruins, being saved only when on the verge of final collapse; all have been modified in various ways throughout the ages. Yet, what remains through all the changes is the memory of those past Christians who Worshipped at these places.

While other Cities, such as Jerusalem, Constantinople, and Milan, once had similar Stational Liturgies, Rome is the only City in which these continue in some regular form. Therefore, just like The Writings of The Fathers of The Church and The Art of The Early Christian Era, The Stational Cycle comes down to us as a Monument of The Early Church, a living connection to those days when the witness of The Martyrs was still fresh and The Echo of The Apostles’ voices could still be heard in the City’s streets.

“I Vow To Thee, My Country”.

Illustration: FLICKR

Poem: “I Vow To Thee, My Country”,

by Sir Cecil Spring Rice.

Music: “Jupiter”,

by Gustav Theodore Holst.

Event: Festival of Remembrance,

Royal Albert Hall, London.

Available on YouTube at

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