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

Friday 8 November 2013

The Octave Day Of All Saints. 8 November.


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

The Saint Andrew Daily Missal is obtainable from Carmel Books, Blackford House, Andover Road, Highclere, Newbury, Berkshire, England RG20 9PF. Tel: (01635 255340).
E-Mail: enquiries.carmelbooks@gmail.com


Illustration and caption are taken from UNA VOCE OF ORANGE COUNTY
which reproduce them, with the kind permission of St. Bonaventure Press, from The Saint Andrew Daily Missal, 1952 Edition.

The Octave Day of All Saints.
8 November.

Greater-Double.
White Vestments.


The Church Triumphant.

The Church Militant.


The Church Suffering.


The custom of celebrating, during eight days, the Feast of All Saints, was established by Pope Sixtus IV in 1430 for the Universal Church.

Let us realise the part played by the Liturgy of the Church initiating us into the Liturgy of Heaven.

"As daughter of those very Choirs that are continually singing before the Throne of God and the Lamb," said Pope Saint Pius X. And Pope Urban VIII: "It is proper that Divine Psalmody, by which the Spouse consoles herself during her exile for the absence of her Divine Lord, should be without fault or stain."

Mass as on the Feast of All Saints.

Commemoration of The Holy Four Crowned Martyrs.


1914-1918. World War I. Slaughter In The Trenches. The War To End All Wars.





LEST WE FORGET.




World War I
in Colour.
Available on YouTube at
http://youtu.be/XWOrzp5KcCw.



Image: CRANMER


They shall grow not old,
as we that are left grow old:
Age shall not weary them,
nor the years condemn.
At the going down of the sun,
and in the morning,
We will remember them.

We will remember them.


Thursday 7 November 2013

1914-1918. World War I. Slaughter In The Trenches. The War To End All Wars.





LEST WE FORGET.



World War I
in Colour.
Available on YouTube at
http://youtu.be/XWOrzp5KcCw.



Image: CRANMER


They shall grow not old,
as we that are left grow old:
Age shall not weary them,
nor the years condemn.
At the going down of the sun,
and in the morning,
We will remember them.

We will remember them.


Tuesday 5 November 2013

Prayer To Saint Michael The Archangel, Written By Pope Leo XIII. Prière À Saint Michel Archange. Michael: "Who Is Like God".


Text and Illustrations from Wikipedia - the free encyclopaedia,
unless otherwise stated.


File:Guido Reni 031.jpg

Saint Michael The Archangel.
Artist: Guido Reni (1575–1642).
Date: Circa 1636.
Current location: Santa Maria della Concezione, Rome, Italy.
Note: Deutsch: Auftraggeber: Kardinal Sant'Onofrio, Bruder von Papst Urban VIII.
Source: The Yorck Project: 10.000 Meisterwerke der Malerei. DVD-ROM, 2002. 
ISBN 3936122202. Distributed by DIRECTMEDIA Publishing GmbH.
Permission: [1].
(Wikimedia Commons)


Holy Michael Archangel,
Defend us in the Day of Battle;
Be our safeguard against the wickedness
      and snares of the devil.
May God rebuke him,
We humbly Pray,
And do thou,
Prince of the Heavenly host,
By the power of God,
Thrust down to Hell,
Satan and all wicked spirits,
Who wander through the world
      for the ruin of Souls.

Most Sacred Heart of Jesus, have mercy on us.
Most Sacred Heart of Jesus, have mercy on us.
Most Sacred Heart of Jesus, have mercy on us.

Amen.


File:Guido Reni 031.jpg


Sancte Michael Archangele,
defende nos in proelio;
contra nequitiam et insidias diaboli esto praesidium.
Imperet illi Deus, supplices deprecamur:
tuque, Princeps militiae Caelestis,
satanam aliosque spiritus malignos,
qui ad perditionem animarum pervagantur in mundo,
divina virtute in infernum detrude.

Cor Jesu sacratissimum. Miserere nobis.
Cor Jesu sacratissimum. Miserere nobis.
Cor Jesu sacratissimum. Miserere nobis.

Amen.


File:Guido Reni 031.jpg

Saint Michel Archange,
Défendez-nous dans le combat;
Soyez notre secours contre la perfidie
      et les embûches du démon.
Que Dieu exerce sur lui Son empire,
      nous le demandons en suppliant;
Et vous, prince de la milice céleste,
Refoulez en enfer, par la Vertu divine,
Satan et les autres esprits malins,
Qui errent dans le monde pour la perte des âmes.

Sacré-Cœur de Jésus. Aie pitié de nous.
Sacré-Cœur de Jésus. Aie pitié de nous.
Sacré-Cœur de Jésus. Aie pitié de nous.

Amen.


The French version of the Prayer to Saint Michael (above) [with the exception of "Sacré-Cœur de Jésus. Aie pitié de nous"] is taken from the Newsletter of the Benedictine Abbey at Le Barroux, France, "Les Amis Du Monastère".

The Newsletter is available from:
Abbaye Sainte-Madeleine,
1201, Chemin des Rabassières,
84330 Le Barroux,
France.

A Shop is also available (CDs, Books, Gifts, etc) and the Web-Site is: www.barroux.org

The Abbot of Le Barroux, Abbé F. Louis-Marie, O.S.B., states in the Newsletter, reference the Prayer to Saint Michael the Archangel:

"Cet appel est toujours bien actuel, c'est pourquoi je vous propose de réciter souvent la prière à saint Michel Archange".
"This plea is always relevant, it is for that reason that I propose to you to recite often the Prayer to Saint Michael the Archangel."

The Prayer to Saint Michael The Archangel is part of The Leonine Prayers.

The Leonine Prayers are a set of Prayers, prescribed by Pope Leo XIII (hence, "Leonine Prayers"), that, from 1884 to early-1965, were recited after Low Mass. They are still sometimes used at celebrations of the Tridentine Mass, today.

The Prayers did not form part of the Mass, itself, but were prescribed for specific intentions. The original intention was the defence of the temporal sovereignty of the Holy See. After this problem was settled with the Lateran Treaty of 1929, Pope Pius XI ordered that the Prayers should be said for the restoration to the people of Russia of tranquillity and freedom to profess the Catholic Faith. This gave rise to the unofficial and inaccurate use of the name, "Prayers for the Conversion of Russia" for the Prayers, which were also known, less inaccurately, as "Prayers after Mass".

The final form of The Leonine Prayers consisted of three Ave Marias, a Salve Regina, followed by a Versicle and Response, a Prayer for the conversion of sinners and the liberty and exaltation of the Catholic Church, and a Prayer to Saint Michael the Archangel.

Pope Saint Pius X permitted the addition of the Invocation, "Most Sacred Heart of Jesus, have mercy on us", repeated three times.


Michael The Archangel: The Original Counter-Revolutionary. Michael: "Who Is Like God".


This Article is taken from the Blog, CATHOLICISM PURE & SIMPLE
unless otherwise stated.


File:Mikharkhangel.jpg

A 13th-Century Byzantine icon 
(Wikimedia Commons)


Here’s a Sermon, about Saint Michael, which comes from the Audio Sancto Collection of Sermons, given by Catholic Priests who prefer to remain anonymous.

From the appearance of the great Archangel, on Mount Gargano, to the origin of Pope Leo XIII’s famous Prayer, this Sermon is packed with information about one of our most powerful Patrons and protectors.



The Archangel Michael: 
The Original Counter-Revolutionary.
Available on YouTube at


Sunday 3 November 2013

Annual Solemn Requiem Mass. Saint Mary's, Chislehurst, Kent. Saturday, 16 November 2013, 1200 hrs.


ST MARY’S
CATHOLIC CHURCH,
28, CROWN LANE,
CHISLEHURST,
KENT BR7 5PL.




An early drawing of Saint Mary's,
Chislehurst, Kent.


A simple village Roman Catholic Church, built in 1854 on land donated by Henry Bowden, owner of Coopers. It was the focus of a funeral for the exiled Emperor Napoleon III of France in 1873, following which a large and elaborate Mortuary Chapel was built to house his tomb. Six years later his son, killed in the Zulu Wars, was also buried here. (See a report of his funeral here...)

The Chapel is still extant, though the remains of her husband and son were taken by 
Empress Eugenie to Saint Michael's Abbey, Farnborough, Hampshire, 
after she was refused permission to extend the Chapel at Chislehurst.

Photo and Text (above): CHISLEHURST SOCIETY


ANNUAL
SOLEMN 
REQUIEM MASS.
SATURDAY,
16 NOVEMBER 2013.
1200 hrs.



Annual Requiem Mass,
Saint Mary's, Chislehurst, 2009.


Mass will be offered for the Faithful Departed 
buried in the Cemetery at St Mary’s 
and in the Beaverwood Cemetery.
The Blessing of Graves will follow Mass.



Saint Mary's, Chislehurst, Kent.


Eternal rest grant unto them O Lord; and let light perpetual shine upon them.
May their Souls and the Souls of all the Faithful Departed,
through the mercy of God, rest in peace.
Amen.

Saturday 2 November 2013

The Commemoration Of All The Faithful Departed. Feast Day 2 November. All Souls.


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

The Commemoration of all the Faithful Departed.
All Souls.
Feast Day 2 November.

Double.
Black Vestments.



(Illustration taken from UNA VOCE OF ORANGE COUNTY
who reproduce Text and Illustrations from St. Andrew's Daily Missal, 1952 Edition,
with the kind permission of St. Bonaventure Press)



Gabriel Faure 
Requiem op. 48.
Available on YouTube at


The Feast of All Saints is intimately connected with the remembrance of the Holy Souls, who, detained in Purgatory to expiate their Venial Sins, or to pay the temporal pains due to sin, are nonetheless confirmed in Grace and will, one day, enter Heaven.

Therefore, after having joyfully celebrated the Glory of the Saints, who are the Church Triumphant in Heaven, the Church on Earth extends her maternal solicitude to the place of unspeakable torments, the abode of Souls who equally belong to her.



Requiem Aeternam.
The Gradual from the Mass for the Dead.
Gregorian Chant notation from 
the Liber Usualis (1961), pp. 1808-1809. 
Latin lyrics sung by the Alfred Deller Consort.
Available on YouTube at


"On this day," says the Roman Martyrology, "commemoration of all the Faithful Departed, in which our common and pious Mother the Church, immediately after having endeavoured to celebrate by worthy praise all her children who already rejoice in Heaven, strives to aid by her powerful intercession with Christ her Lord and Spouse, all those who still groan in Purgatory, so that they may join as soon as possible the inhabitants of the heavenly city."




Nowhere in the Liturgy is more vividly affirmed the mysterious unity which exists between the Church Triumphant, the Church Militant, and the Church Suffering, and never is better fulfilled the double duty of Charity and Justice incumbent on every Christian by virtue of his membership of the mystical body of Christ.

It is through the very consoling dogma of the Communion of Saints that the merits and suffrages of the Saints may benefit others. Whereby, without infringing the indefeasible rights of Divine Justice, which are exercised in their full vigour after this life, the Church can join her Prayers here on Earth, to those of the Church in Heaven, and supply what is wanting in the Souls in Purgatory, by offering to God for them, by the Holy Mass, by Indulgences, by the Alms and sacrifices of her children, the superabundant merits of Christ's Passion and of His mystical members.



Requiem Aeternum.
The Introit from the Mass for the Dead.
Gregorian chant notation from 
the Liber Usualis (1961), p. 1807. 
Latin lyrics sung by the Schola of the Vienna Hofburgkapelle.
Available on YouTube at


Wherefore, the Liturgy, the centre of which is the Sacrifice of Calvary continued on the Altar, has always used this pre-eminent means of exercising in favour of the departed the great law of Charity; for it is a precept of Charity to relieve our neighbour's wants, as if they were our own, in virtue of the supernatural bond, which unites in Jesus, those in Heaven, in Purgatory, and on the Earth.



The Liturgy of the Dead is perhaps the most beautiful and consoling of all. Every day, at the end of each Hour of the Divine Office, we recommend to the Divine Mercy the Souls of the Faithful Departed. In the Mass, at the Suscipe, the Priest offers the sacrifice for the living and the dead and, in a special Memento, he implores the Lord to remember His servants who have fallen asleep in Christ and to grant them to dwell in consolation, light and peace.

Masses for the Dead are already recorded in the 5th-Century. But, to Saint Odilo, the fourth Abbot of the famous Benedictine Monastery of Cluny, is due the Commemoration of All The Departed. He instituted it in 998 A.D. and prescribed that it should be celebrated the day following All Saints' Day.



Domine Jesu Christe.
The Offertory from the Mass for the Dead.
Gregorian Chant notation from 
the Liber Usualis (1961), pp. 1813-1814. 
Latin lyrics sung by the Alfred Deller Consort.
Available on YouTube at


Through the influence of this illustrious French Congregation, the custom was soon adopted by the whole Christian world and it even sometimes became a Day of Obligation. In Spain, Portugal and the formerly-Spanish parts of South America, Priests, in virtue of a Privilege granted by Pope Benedict XIV, celebrated three Masses on 2 November. A Decree of Pope Benedict XV, dated 10 August 1915, authorises the Priests of the whole world to do the same. [By this same institution, the Holy See granted a Plenary Indulgence toties quoties, on the same conditions as on 2 August, applicable to the Souls of the Departed on All Souls' Day, to all those who visited a Church between Noon on All Saints' Day and Midnight on the following day and prayed for the intention of the Sovereign Pontiff.]



Dies Irae.
The Sequence from The Mass for the Dead.
Gregorian Chant notation from 
the Liber Usualis (1961), p. 1810. 
Latin lyrics sung by the Alfred Deller Consort.
Available on YouTube at


The Church reminds us in an Epistle, taken from Saint Paul, that the dead will rise again, and tells us to hope, for on that day we shall all see one another in the Lord. The Sequence strikingly describes the Last Judgment, when the good will be for ever separated from the wicked.

The Offertory reminds us that it is Saint Michael who introduces Souls into Heaven, for, as the Prayers for the recommendation of the Soul say, it is he who is "the Chief of the Heavenly Host" in whose ranks men are called to fill the places of the Fallen Angels.



Libera Me.
A Responsory from the Mass for the Dead.
Gregorian Chant notation from 
the Liber Usualis (1961), p. 1767. 
Latin lyrics sung by the 
Schola of the Hofburgkapelle Vienna.
Available on YouTube at


"The Souls in Purgatory," declares the Council of Trent, "are helped by the suffrages of the Faithful, especially by the Sacrifice of the Altar." The reason is that, in Holy Mass, the Priest offers officially to God the ransom for Souls, that is the Blood of the Saviour. And Jesus, Himself, under the elements of Bread and Wine, which recall to the Father the Sacrifice of Golgotha, Prays God to apply to these Souls its atoning virtue.

Let us, on this day, be present at the Holy Sacrifice of the Mass, when the Church implores God to grant to the Faithful Departed, who can now do nothing for themselves, the remission of all their sins (Collect) and Eternal Rest (Introit, Gradual, Communion), and let us visit the Cemeteries where their bodies repose [the word "Cemetery" comes from a Greek word meaning "a place where one rests in peace".] until the day when, in the twinkling of an eye, at the sound of the last trumpet, they will rise again to be clothed in immortality and to gain through Jesus Christ the victory over death (Epistle).


The following is taken from "The Liturgical Year" by Abbot Gueranger, O.S.B.,
for All Souls' Day, 2 November.

"We will not have you ignorant, brethren, concerning them that are asleep, that you be not sorrowful, even as others who have no hope." [Saint Paul, I Thess. iv. 13.] The Church today has the same desire as the Apostle thus expressed to the first Christians.

The truth concerning the dead not only proves admirably the union between God's justice and His goodness; it also inspires a charitable pity which the hardest heart cannot resist, and at the same time offers to the mourners the sweetest consolation.



Absolve, Domine.
The Tract from the Mass for the Dead.
Gregorian chant notation from 
the Liber Usualis (1961), p. 1809. 
Latin lyrics sung by the Alfred Deller Consort.
Available on YouTube at


If Faith teaches us the existence of a Purgatory where our loved ones may be detained by unexpiated sin, it is also of Faith that we are able to assist them; and Theology assures us that their more or less speedy deliverance lies in our power.

Let us call to mind a few principles which throw light on this Doctrine. Every sin causes a twofold injury to the sinner: It stains his Soul, and renders him liable to punishment. Venial sin, which displeases God, requires a temporal expiation. Mortal sin deforms the Soul, and makes the guilty man an abomination to God: Its punishment cannot be anything less than eternal banishment, unless the sinner, in this life, prevent the final and irrevocable sentence.

But, even then, the remission of the guilt, though it revokes the sentence of damnation, does not cancel the whole debt. Although an extraordinary overflow of Grace upon the prodigal may sometimes, as is always the case with regard to Baptism and Martyrdom, bury every remnant and vestige of sin in the abyss of Divine Oblivion; yet it is the ordinary rule that, for every fault, satisfaction must be made to God's justice, either in this world or in the next.


Friday 1 November 2013

The Feast Of All Saints. Feast Day 1 November.


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

The Feast of All Saints.
Feast Day 1 November.

Double of the First-Class 
          with an Octave.
White Vestments.



The Church Triumphant.
The Church Militant.
The Church Suffering.

(Illustration taken from UNA VOCE OF ORANGE COUNTY
who reproduce Text and Illustrations from St. Andrew's Daily Missal, 1952 Edition,
with the kind permission of St. Bonaventure Press)


The temple of Agrippa was dedicated, under Augustus, to all the pagan gods, hence its name of "Pantheon". Under Emperor Phocas, between 607 A.D. and 610 A.D., Pope Boniface IV translated hither numerous remains of Martyrs taken from the Catacombs.

On 13 May 610 A.D., he dedicated this new Christian Basilica to Saint Mary and the Martyrs. The Feast of this dedication later took a more universal character, and the temple was consecrated to Saint Mary And All The Saints.


File:0 Pantheon - Piazza della Rotonda - Rome (1a).JPG

English: Saint Mary And All The Saints 
(The Pantheon (27 B.C.))
- Piazza della Rotonda, Rome, Italy.
Français: Le Panthéon (27 av. J.C.) - Piazza della Rototonda (Rome).
Deutsch: Das Pantheon (27 v.Chr.) - Piazza della Rototonda (Rom).
Español: El Panteón (27 aC.) - Piazza della Rototonda (Roma).
Italiano: Il Pantheon (27 aC.) - Piazza della Rototonda (Roma).
Photo: 3 October 2011.
Source: Own work.
(Wikimedia Commons)


File:Panteon inside IMG 4126.jpg

English: The Interior of Saint Mary And All The Saints, Rome.
Русский: Внутреннее убранство Пантеона.
Photo: 22 May 2011.
Source: Own work.
(Wikimedia Commons)


As there was already a Feast in commemoration of All The Saints, celebrated at first on various dates in various Churches, then fixed by Pope Gregory IV in 835 A.D. on 1 November, Pope Gregory VII transferred to this date the anniversary of the dedication of the Pantheon as a Church. The Feast of All Saints, therefore, recalls the triumph of Christ over the false pagan deities. In this Church is held the Station on the Friday in the Octave of Easter.

As the Saints commemorated during the first three centuries of the Church were Martyrs, and the Pantheon was at first dedicated by the Church to them, the Mass of All Saints is made up of extracts from the Liturgy of Martyrs. The Introit is that of the Mass of Saint Agatha, used later for other Feasts; the Gospel, Offertory and Communion are taken from the Common of Martyrs.

The Church gives us on this day a wonderful vision of Heaven, showing us, with Saint John, the twelve thousand signed (twelve is considered a perfect number) of each tribe of Israel, and a great multitude, which no-one can count, of every nation and tribe, of every people and tongue, standing before the throne and before The Lamb, clothed in white robes and with palms in their hands (Epistle).




Christ and Our Lady; the blessed battalions distributed in Nine Choirs; the Apostles and Prophets; the Martyrs, crimsoned in their blood; the Confessors, adorned in white garments; and the chaste Choir of Virgins, form, as the Hymn of Vespers sings, the majestic court.

It is composed of all those, who, here below, were detached from worldly riches, gentle, suffering, just, merciful, pure, peaceful, and persecuted for the name of Jesus. "Rejoice," the Master had foretold them, "for a great reward is prepared for you in Heaven" (Gospel, Communion).

Among those millions of The Just, who were faithful disciples of Jesus on Earth, are several of our own family, relations, friends, members of our parochial family, now enjoying the fruit of their piety, adoring the Lord, King of Kings, and Crown of All Saints (Invitatory at Matins) and obtaining for us the wished-for abundance of His mercies (Collect).

Every Parish Priest celebrates Mass for the people of his Parish.


Thursday 31 October 2013

Gaudete, Gaudete, Christus Est Natus, Ex Maria Virgine, Gaudete.



GAUDETE.


File:La Vierge au lys.jpg

The Virgin of the Lilies (La Vierge au lys).
Artist: William-Adolphe Bouguereau (1825 - 1905).
Date: 1899.
Author: William-Adolphe Bouguereau (1825 - 1905).
(Wikimedia Commons)


Fr Finigan has an excellent Post on his Blog, THE HERMENEUTIC OF CONTINUITY, on today's release by the Band, Erasure, of the track entitled "GAUDETE".

Having listened to the track, on Fr Finigan's Blog, Zephyrinus tends to prefer the original recording, by Steeleye Span, which included, of course, the incomparable voice of Maddy Prior.

Why not compare the two recordings, yourself, and make your own mind up ?

Listen to Maddy Prior, and Steeleye Span, here, and then pop over to THE HERMENEUTIC OF CONTINUITY and compare.



Steeleye Span, and Maddy Prior,
sing "Gaudete".
Available on YouTube
at


First Vespers For The Feast Of All Saints.


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



The Church Triumphant.
The Church Militant.
The Church Suffering.

(Illustration taken from UNA VOCE OF ORANGE COUNTY
who reproduce Text and Illustrations from St. Andrew's Daily Missal, 1952 Edition,
with the kind permission of St. Bonaventure Press)


FIRST VESPERS FOR THE FEAST OF ALL SAINTS.

The bells ring out as joyously as on the brightest days. They announce the great Solemnity of the closing Cycle: the Feast which shows us time stamped with the impress of eternity, and God taking possession of the declining year and gathering in its harvest. At the sound of their triumphant and harmonious peals, the Church, prostrate and Fasting since morning, raises her brow to the light. Guided by Saint John, she penetrates the secrets of Heaven; and the words of the Beloved Disciple, uttered by her lips, assume a tone of incomparable enthusiasm. This Feast is truly the triumph of her motherhood; for the great crowd of the blessed, before the throne of The Lamb, are the sons and daughters she alone has given to The Lord. [Editor: This paragraph is taken from The Liturgical Year, by Abbot Guéranger, O.S.B.]


Psalm CIX: Dixit Dominus.

This is one of the Messianic Psalms. The Messias sits at the right hand of the Father. He is the Son of God, the Priest of the Most High, the King triumphant.


Psalm CX: Confitebor Tibi.

The Prophet sings the wonders worked by God for His people during the exit from Egypt and at Mount Sinai. This is a figure of what God does for the Church.


Psalm CXI: Beatus Vir.

The Just Man is happy because he follows the Commandments of God; great will be his reward in Heaven.


Psalm CXII: Laudate Pueri.

This Psalm is the beginning of the Hallel, which the Jews sang especially at Easter, while eating the Paschal Lamb.


Psalm CXVI: Laudate Dominum.

The Power of God has been made manifest: Ours the duty of praising it.




Chapter: Apocalypse vii. 2-3.

Behold, I, John, saw another Angel ascending from the rising of the sun, having the sign of the living God; and he cried with a loud voice to the four Angels to whom it was given to hurt the Earth and the sea, saying: Hurt not the Earth, neither the sea, nor the trees, till we sign the servants of our God in their foreheads.


Hymn (Eighth Tone).

Rabanus Maurus, Abbot of Fulda and Archbishop of Mayence, is supposed to be the author of the following Hymn. The perfidious nation, whose expulsion from Christian lands is prayed for, was, in the 9th-Century, the race of infidel Normans, who filled the empire with slaughter and ruin under Charlemagne's weak successors. The striking conversion of these savage destroyers was the answer of the Saints. May they ever hear the Church's Prayers in a like manner, enlighten those who persecute her without knowing her, and make of them her firmest supporters. [Editor: This paragraph is taken from The Liturgical Year, by Abbot Guéranger, O.S.B.]

Placare Christe servulis, 
Quibus Patris clementiam, 
Tuae ad tribunal gratiae, 
Patrona Virgo postulat . . .

O Christ, Thy guilty people spare,
Lo, bending at Thy gracious throne,
Thy Virgin Mother pours her Prayer,
Imploring pardon for her own . . .




Antiphon at The Magnificat.

All the Choirs of Angels, all the Ranks of the Saints, receive, in the Magnificat Antiphon, the homage of the Church's Prayer; and all will join in praising The Queen of Heaven and Earth, by singing her own glorious Canticle. [Editor: This paragraph is taken from The Liturgical Year, by Abbot Guéranger, O.S.B.]

Angeli, Archangeli, Throni et Dominationes,
Principatus et Potestates, Virtutes caelorum,
Cherubim atque Seraphim, Patriarchae et Prophetae,
sancti legis Doctores, Apostoli, omnes Christi Martyres,
sancti Confessores, Virgines Domini, Anachoritae
Sanctique omnes, intercedite pro nobis.


Canticle of The Blessed Virgin Mary: Luke i. 46-53.

Mary's answer to her cousin, Elizabeth, who hails her as The Mother of God, blessed among women.

The Church sings the Canticle of Mary, The Magnificat, in which are celebrated the Divine Maternity and all its consequent Blessings. This exquisite Canticle is an essential part of the Office of Vespers. It is the Evening incense, just as the Canticle "Benedictus", at Lauds, is that of the Morning incense. [Editor: This paragraph is taken from The Liturgical Year, by Abbot Guéranger, O.S.B.]


Magnificat: Anima mea Dominum.
Et exultavit spiritus meus:
In Deo salutari meo . . .


My Soul doth magnify The Lord.
And my spirit hath rejoiced in God my Saviour . . .




The Prayer.

Omnipotens sempiterne Deus,
qui nos omnium sanctorum tuorum
merita sub una tribuisti celebritate venerari . . .


O almighty, everlasting God,
who hast granted us to venerate
in one Solemnity the merits of all Thy Saints . . .


BENEDICTION OF THE BLESSED SACRAMENT.

In his Motu Proprio of 1903, Pope Saint Pius X insists on "the importance of the Solemn Chanting of Vespers, to which may be added, with advantage, a suitable Sermon and Benediction of the Blessed Sacrament." Compline, chanted in the evening, may also be followed by Benediction, this latter Devotion is thus brought into association with the official worship of the Church.


LITURGY AT OUR LADY OF THE ROSARY, BLACKFEN, FOR ALL HALLOWS' EVE.

MULIER FORTIS has a Post on her Blog, reference tonight's Liturgy at Blackfen. Why not pop over, have a read, and turn up tonight ? Much more worth than "Trick or Treating".



Wednesday 30 October 2013

Gothic (Part Seven).


Text and Illustrations from Wikipedia - the free encyclopaedia,
unless otherwise stated.


File:Interieur cathedrale de wells.JPG

English: The longitudinal emphasis, in the Nave of Wells Cathedral, 
Somerset, England, is typically English.
Français: Intérieur de la cathédrale de Wells, Somerset, Angleterre.
Photo: 6 May 2005.
Source: Own work.
Author: Antoine.
(Wikimedia Commons)


The distinctive characteristic of Gothic Cathedrals of the Iberian Peninsula is their spatial complexity, with many areas of different shapes leading from each other. They are comparatively wide, and often have very tall Arcades surmounted by low Clerestories, giving a similar spacious appearance to the hallenkirche of Germany, as at the Church of the Batalha Monastery, in Portugal. 

Many of the Cathedrals are completely surrounded by Chapels. Like English Cathedrals, each is often stylistically diverse. This expresses itself both in the addition of Chapels and in the application of decorative details drawn from different sources. Among the influences, on both decoration and form, are Islamic architecture, and, towards the end of the period, Renaissance details combined with the Gothic in a distinctive manner. 

The West Front, as at Leon Cathedral, typically resembles a French West Front, but wider in proportion to height, and often with greater diversity of detail, and a combination of intricate ornament with broad plain surfaces. At Burgos Cathedral, there are Spires of German style. The roof-line often has pierced Parapets, with comparatively few Pinnacles. There are often Towers and Domes, of a great variety of shapes and structural invention, rising above the roof.


File:Façade du Palais des Papes.jpg

English: Front of the Pope's Palace in Avignon, France.
Français: Façade avant du Palais des Papes à Avignon.
Deutsch: Vorderansicht des Papst-Palastes in Avignon.
Photo: 3 April 2005.
Source: Own work.
Author: Chimigi.
(Wikimedia Commons)


The distinctive characteristic of Italian Gothic is the use of polychrome decoration, both externally, as marble veneer on the brick façade, and, also, internally, where the Arches are often made of alternating black and white segments, and where the Columns may be painted red, the walls decorated with frescoes and the Apse with mosaic. The Plan is usually regular and symmetrical. 

With the exception of Milan Cathedral, which is Germanic in style, Italian Cathedrals have few and widely spaced Columns. The proportions are generally mathematically equilibriated, based on the square and the concept of "armonìa", and, except in Venice, where they loved Flamboyant Arches, the Arches are almost always equilateral. Colours and mouldings define the architectural units rather than blending them. 

Italian Cathedral façades are often polychrome and may include mosaics in the Lunettes over the doors. The façades have projecting open Porches, and Occular or Wheel Windows, rather than Rose Windows, and do not usually have a Tower. 

The Crossing is usually surmounted by a Dome. There is often a free-standing Tower and Baptistry. The Eastern End usually has an Apse of comparatively low projection. The windows are not as large as in Northern Europe and, although Stained Glass Windows are often found, the favourite narrative medium for the Interior is the fresco.


File:876MilanoDuomo.JPG

English: Metropolitan Cathedral-Basilica 
of the Nativity of Saint Mary,
Milan, Italy.
Italiano: Basilica cattedrale metropolitana 
di Santa Maria Nascente,
Milano, Italia.
Photo: February 2009.
Source: Own work.
Author: MarkusMark.
(Wikimedia Commons)


Synagogues, commonly built in the prevailing architectural style of the period and country where they are constructed, were built in the Gothic style in Europe during the Mediaeval period. A surviving example is the Old New Synagogue in Prague, built in the 13th-Century. Many examples of secular, non-military, structures in Gothic style survive in fairly original condition. The Palais des Papes, in Avignon, France, is the best complete large Royal Palace, with partial survivals in the Great Hall at the Palace of Westminster, London, an 11th-Century hall, renovated in the Late-14th-Century with Gothic windows and a wooden Hammer-Beam roof, and the famous Conciergerie, former Palace of the Kings of France, in Paris. 

In addition to monumental secular architecture, examples of the Gothic style can be seen in surviving Mediaeval portions of cities across Europe, above all the distinctive Venetian Gothic, such as the Ca' d'Oro, Venice, Italy. The house of the wealthy Early-15th-Century merchant, Jacques Coeur, in Bourges, France, is the classic Gothic bourgeois mansion, full of the asymmetry and complicated detail beloved of the Gothic Revival.


File:Ca' d'Oro facciata.jpg

English: Ca' d'Oro façade overlooking the Grand Canal, Venice, Italy.
Français: Ca' d'Oro à Venise Vue de la façade.
Italiano: Ca' d'Oro Venezia Facciata.
Photo: 5 July 2011.
Source: Own work.
(Wikimedia Commons)


Other cities, with a concentration of secular Gothic, include Bruges, Belgium, and Siena, Italy. Most surviving small secular buildings are relatively plain and straightforward; most windows are flat-topped with mullions, with Pointed Arches and Vaulted Ceilings often only found at a few focal points. The country-houses of the nobility were slow to abandon the appearance of being a Castle, even in parts of Europe, like England, where defence had ceased to be a real concern. The living and working parts of many Monastic buildings survive, for example at Mont Saint-Michel, France.

There are many excellent examples of secular Brick Gothic structures scattered throughout Poland and the Baltic States, most notably Malbork Castle, the Gdańsk and Wrocław Town Halls, and Collegium Maius, in Kraków, Poland.

Exceptional works of Gothic architecture can also be found in Sicily, Cyprus, especially in the walled cities of Nicosia and Famagusta. Also, the roof of the Znojmo Town Hall Tower, in the Czech Republic, is an excellent example of Late-Gothic craftsmanship.


File:Panorama of Malbork Castle, part 4.jpg

English: Malbork Castle, Żuławy region, Poland.
Deutsch: In Malbork nach der Wikimania 2010 aufgenommenes Foto. 
Panorama der Marienburg.
Français: La Forteresse teutonique de Marienbourg
en Poméranie (Pologne).
Photo: 14 July 2010.
Source: Own work.
Author: DerHexer; derivate work: Carschten.
(Wikimedia Commons)


In 1663, at the Archbishop of Canterbury's residence, Lambeth Palace, England, a Gothic Hammer-Beam roof was built to replace that destroyed when the building was sacked during the English Civil War. Also in the Late-17th-Century, some discreet Gothic details appeared on new construction at Oxford University and Cambridge University, notably on Tom Tower at Christ Church, Oxford, by Christopher Wren. It is not easy to decide whether these instances were Gothic Survival or early appearances of Gothic Revival.

In England, in the Mid-18th-Century, the Gothic style was more widely revived, first as a decorative, whimsical, alternative to Rococo, that is still conventionally termed 'Gothick', of which Horace Walpole's Twickenham Villa, "Strawberry Hill", is the familiar example.


File:Strawberry Hill House from garden in 2012 after restoration.jpg

Horace Walpole's house, Strawberry Hill, Twickenham, England, 
gleaming white in Spring sunshine, soon after restoration.
Photo: 25 May 2012.
Source: Own work.
Author: Chiswick Chap.
(Wikimedia Commons)


File:Wroclaw-Rathaus.jpg

Polski: Ratusz we Wrocławiu.
Deutsch: Breslauer Rathaus.
Photo: 20 September 2009.
Source: Own work.
Author: User:Kolossos.
(Wikimedia Commons)


In England, partly in response to a philosophy propounded by the Oxford Movement, and others associated with the emerging revival of 'High Church' or Anglo-Catholic ideas, during the second quarter of the 19th-Century, Neo-Gothic began to become promoted by influential establishment figures as the preferred style for ecclesiastical, civic and institutional architecture. 

The appeal of this Gothic Revival (which, after 1837, in Britain, is sometimes termed "Victorian Gothic"), gradually widened to encompass "Low Church", as well as "High Church", clients. This period of more universal appeal, spanning 1855–1885, is known in Britain as "High Victorian Gothic".

The Houses of Parliament, in London, by Sir Charles Barry, with Interiors by a major exponent of the Early-Gothic Revival, Augustus Welby Pugin, is an example of the Gothic Revival style from its earlier period in the second quarter of the 19th-Century. Examples from the High Victorian Gothic period include George Gilbert Scott's design for the Albert Memorial, in London, and William Butterfield's Chapel, at Keble College, Oxford

From the second half of the 19th-Century, onwards, it became more common in Britain for Neo-Gothic to be used in the design of non-ecclesiastical and non-governmental building types. Gothic details even began to appear in working-class housing schemes subsidised by philanthropy, though, given the expense, less frequently than in the design of Upper- and Middle-Class housing.


File:Westminster Hall edited.jpg

Westminster Hall, in the Palace of Westminster, London,
with its classic Hammer-Beam roof.
Date: November 1808.
Source: Ackermann's Microcosm of London (1808-11); 
Microcosm of London at Google Books.
Author: Thomas Rowlandson (1756-1827) 
and Augustus Pugin (1768-1832).
(Wikimedia Commons)


File:George IV coronation banquet.jpg

in Westminster Hall, London, 1821.
Artist: Unknown.
Current location: Museum of London.
(Wikimedia Commons)


File:Parliament at Sunset.JPG

The Houses of Parliament, London.
Photo: July 2008.
Source: Own work.
Author: Mgimelfarb.
(Wikimedia Commons)


In France, simultaneously, the towering figure of the Gothic Revival was Eugène Viollet-le-Duc, who outdid historical Gothic constructions to create a Gothic as it ought to have been, notably at the fortified city of Carcassonne, in the South of France, and in some richly-fortified Keeps for industrial magnates. 

Viollet-le-Duc compiled and co-ordinated an Encyclopédie médiévale, that was a rich repertory that his contemporaries mined for architectural details. He effected vigorous restoration of crumbling detail of French Cathedrals, including the Abbey of Saint-Denis and, famously, at Notre Dame, Paris, where many of whose most "Gothic" gargoyles are Viollet-le-Duc's. He taught a generation of Reform-Gothic designers and showed how to apply Gothic style to modern structural materials, especially cast iron.

In Germany, the great Cathedral of Cologne and the Ulm Minster, left unfinished for 600 years, were brought to completion, while, in Italy, Florence Cathedral finally received its polychrome Gothic façade. New Churches in the Gothic style were created all over the world, including Mexico, Argentina, Japan, Thailand, India, Australia, New Zealand, Hawaii and South Africa.


Eugene viollet le duc.jpg

Eugène Emmanuel Viollet-le-Duc.
Photograph by Nadar.
Deutsch: Eugène Viollet-le-Duc (1814-1879), französischer Architekt 
und Kunsthistoriker. Porträt von Nadar.
English: Eugène Viollet-le-Duc (27 January 1814 – 17 September 1879).
Author: Nadar (1820–1910).
(Wikimedia Commons)


File:STmaximin-Solitude.jpg

Basilica of Mary Magdalene, 
Saint Maximin-la-Sainte, Baume, France.
Photo: December 2003.
Source: Übernahme aus der engl.WP.
This File: 30 August 2005.
User: Godewind.
(Wikimedia Commons)

The Basilica of Mary Magdalene
France,was begun in 1295.
Building work continued for more than 100 years, 
maintaining the 13th-Century style.


As in Europe, the United States, Canada, Australia and New Zealand utilised Neo-Gothic for the building of Universities, a fine example being Sydney University, by Edmund Blacket. In Canada, the Canadian Parliament Buildings, in Ottawa, designed by Thomas Fuller and Chilion Jones, with its huge centrally-placed Tower, draws influence from Flemish Gothic buildings.

Although falling out of favour for domestic and civic use, Gothic, for Churches and Universities, continued into the 20th-Century, with buildings such as Liverpool Cathedral, the Cathedral of Saint John the Divine, New York, and São Paulo Cathedral, Brazil. The Gothic style was also applied to iron-framed city skyscrapers, such as Cass Gilbert's Woolworth Building and Raymond Hood's Tribune Tower.

Post-Modernism, in the Late-20th- and Early-21st-Centuries, has seen some revival of Gothic forms in individual buildings, such as the Gare do Oriente, in Lisbon, Portugal, and a finishing of the Cathedral of Our Lady of Guadalupe, in Mexico.


THIS CONCLUDES THE SERIES OF ARTICLES ON "GOTHIC".


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