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

Tuesday 3 February 2015

Saint Blaise. Bishop And Martyr. Died 316 A.D. Feast Day 3 February.


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


Saint Blaise Louvre OAR504.jpg

English: Saint Blaise confronting the Roman Governor.
Scene from the life of Saint Blaise, Bishop of Sebaste (Armenia).
Martyr under the Roman Emperor Licinius (4th-Century). 
Stained-Glass Window from the area of Soissons, Picardy, France.
Early-13th-Century.
Français: Saint Blaise devant le gouverneur romain : scène de la vie de saint Blaise, évêque de Sébaste en Arménie, martyr sous le règne de l'empereur Licinius (IVe siècle). Vitrail de la région de Soissons (Picardie, France), début du XIVe siècle. Versement de l'Office des biens privés, 1951.
Current location: Louvre Museum, Paris, France.
Credit line: Assigned by the Office of private goods and interests, 1951.
Source/Photographer: Jastrow (2005).
(Wikimedia Commons)


Saint Blaise (Armenian: Սուրբ Բարսեղ, Sourb Barsegh; Greek: Άγιος Βλάσιος, Agios Vlasios), also known as Saint Blase, was a physician, and Bishop of Sebastea, in historical Armenia (modern Sivas, Turkey).

According to the Acta Sanctorum, he was Martyred, by being beaten, attacked with iron carding combs, and beheaded. In the Latin Church, his Feast falls on 3 February; in the Eastern Churches, on 11 February.

The first reference we have to him is in manuscripts of the medical writings of Aëtius Amidenus, a court physician at the very end of the 5th-Century, or the beginning of the 6th-Century; there, his aid is invoked in treating objects stuck in the throat.

Marco Polo reported the place where "Meeser Saint Blaise obtained the glorious Crown of Martyrdom", Sebastea, the Shrine near the Citadel Mount, was mentioned by William of Rubruck in 1253. However, it appears to no longer exist.


File:Valff StBlaise08.JPG

English: Church of Saint Blaise, Alsace, France.
Français: Alsace, Bas-Rhin, Valff, Eglise Saint-Blaise, 
Maître-autel (XVIIIe) avec statues de Sainte-Marguerite 
et Saint-Jean de Népomucène, Tableau Saint-Blaise.
Photo: 2011.
Source: Own work.
Author: Rh-67.
(Wikimedia Commons)


From being a healer of bodily ailments, Saint Blaise became a physician of Souls, then retired for a time, by Divine Inspiration, to a cavern, where he remained in Prayer. As Bishop of Sebastea, Blaise instructed his people, as much by his example as by his words, and the great virtues and sanctity of the Servant of God were attested by many Miracles. From all parts, the people came flocking to him for the cure of bodily and spiritual ills.

In 316 A.D., the Governor of Cappadocia and Lesser Armenia, Agricolaus, began a Persecution, by order of the Emperor, Licinius. Saint Blaise was seized. After interrogation and a severe scourging, he was hurried off to prison, and subsequently beheaded. The legendary Acts of Saint Blaise were written 400 years later. The Acts of Saint Blaise, written in Greek, are Mediaeval.

The Legend, as given in the Grande Encyclopédie, is as follows:

Blaise, who had studied philosophy in his youth, was a doctor in Sebaste, in Armenia, the city of his birth, who exercised his art with miraculous ability, good-will, and piety. When the Bishop of the city died, he was chosen to succeed him, with the acclamation of all the people. His holiness was manifest through many Miracles: From all around, people came to him to find cures for their spirit and their body; even wild animals came in herds to receive his blessing. In 316 A.D., Agricola, the Governor of Cappadocia and of Lesser Armenia, having arrived in Sebastia at the order of the Emperor Licinius to kill the Christians, arrested the Bishop. As he was being led to prison, a mother set her only son, choking to death of a fish-bone, at his feet, and the child was cured straight away. Regardless, the Governor, unable to make Blaise renounce his Faith, beat him with a stick, ripped his flesh with iron combs, and beheaded him.

In many places, on the day of his Feast, the Blessing of Saint Blaise is given: Two candles are consecrated, generally by a Prayer, these are then held in a crossed position by a Priest over the heads of the Faithful or the people are touched on the throat with them. At the same time, the following Blessing is given: "May Almighty God at the intercession of Saint Blaise, Bishop and Martyr, preserve you from infections of the throat and from all other afflictions".


File:Chwała św. Błażeja i osiem epizodów z życia świętego.jpg

English: Valentino Rovisi, Saint Blaise, 1780, fresco, 
San Biagio church in Alleghe.
Polski: Chwała św. Błażeja i osiem epizodów z życia 
świętego, 1780, fresk, kościół w Alleghe.
Photo: 27 December 2012.
Source: Own work.
Author: Stanisław Gurba.
(Wikimedia Commons)


One of the Fourteen Holy Helpers [Editor: Or, The Fourteen Auxiliary Saints], Blaise became one of the most popular Saints of the Middle Ages. His cult became widespread in Europe in the 11th- and 12th-Centuries and his legend is recounted in the 14th-Century Legenda Aurea. Saint Blaise is the Saint of the Wild Beast.

He is the Patron of the Armenian Order of Saint Blaise. In Italy, he is known as San Biagio. In Spanish-speaking countries, he is known as San Blas, and has lent his name to many places (see San Blas). In Italy, Saint Blaise's Remains rest at the Basilica over the town of Maratea, shipwrecked there during Leo III the Isaurian's iconoclastic persecutions.

Many German Churches, including the former Abbey of Saint Blasius, in the Black Forest, and the Church of Balve, are dedicated to Saint Blaise/Blasius.

In Cornwall, England, the village of St Blazey derives from his name, where the Parish Church is still dedicated to Saint Blaise. Indeed, the Council of Oxford, in 1222, forbade all work on his Festival. There is a Church dedicated to Saint Blaise in the Devon, England, hamlet of Haccombe, near Newton Abbot (also one at Shanklin, on the Isle of Wight, and another at Milton, near Abingdon, in Oxfordshire), one of the country's smallest Churches. It is located next to Haccombe House, which is the family home of the Carew family, descendants of the Vice-Admiral on board the Mary Rose at the time of her sinking. One curious fact associated with this Church is that its "Vicar" goes by the title of "Arch-Priest".


File:Holy Trinity Column-Saint Blaise.jpg

English: Statue of Saint Blaise on the Holy Trinity Column 
Čeština: Socha Svatého Blažeje na sloupu 
Source: Own work.
Author: Michal Maňas.
(Wikimedia Commons)


There is a Saint Blaise's Well In Bromley, Kent, where the water was considered to have medicinal virtues. Saint Blaise is also associated with Stretford, in Lancashire. A Blessing of the Throats ceremony is held on 3 February at Saint Etheldreda's Church, in London, and in Balve, Germany.

In Bradford, West Yorkshire, a Roman Catholic Middle School, named after Saint Blaise, was operated by the Diocese of Leeds from 1961 to 1995. The name was chosen due to the connections of Bradford to the woollen industry and the method whereby Saint Blaise was Martyred (with the wool-comb).

Saint Blaise (Croatian: Sveti Vlaho or Sveti Blaž) is the Patron Saint of Dubrovnik and, formerly, the Protector of the Independent Republic of Ragusa. At Dubrovnik, Croatia, his Feast Day is celebrated on 3 February, when Relics of the Saint are paraded in Reliquaries. The festivities begin the previous day, Candlemas, when white doves are released. Chroniclers of Dubrovnik, such as Rastic and Ranjina, attribute his veneration there to a vision in 971 A.D., to warn the inhabitants of an impending attack by the Venetians.


File:898MontepulcianoSBiagio.JPG

English: Church of Saint Blaise, 
Montepulciano, Italy.
Italiano: Montepulciano - 
Chiesa di S. Biagio.
Photo: August 2010.
Source: Own work.
Author: Geobia.
(Wikimedia Commons)


Saint Blaise (Blasius) revealed the Venetians' pernicious plan to Stojko, a Canon of Saint Stephen's Cathedral. The Senate summoned Stojko, who told them in detail how Saint Blaise had appeared before him as an old man with a long beard and a Bishop's Mitre and Staff. In this form, the effigy of Blaise remained on Dubrovnik's State Seal and coinage until the Napoleonic era.

In England, in the 18th- and 19th-Centuries, Blaise was adopted as mascot of wool-workers' pageants, particularly in Essex, Yorkshire, Wiltshire and Norwich. The popular enthusiasm for the Saint is explained by the belief that Blaise had brought prosperity (as symbolised by the Woolsack) to England, by teaching the English to comb wool. According to the tradition, as recorded in printed broadsheets, Blaise came from Jersey, Channel Islands. Jersey was certainly a centre of export of woollen goods (as witnessed by the name jersey for the woollen textile). However, this legend is probably the result of confusion with a different Saint, Blasius of Caesarea (Caesarea being also the Latin name of Jersey).

In iconography, Blaise is represented holding two crossed candles in his hand (the Blessing of Saint Blaise), or in a cave surrounded by wild beasts, as he was found by the hunters of the Governor. He is often shown with the instruments of his Martyrdom, steel combs. The similarity of these instruments of torture to wool combs led to his adoption as the Patron Saint of wool combers, in particular, and the wool trade in general.




English: Saint Blaise Blessing a young child (note the crossed candles).
Altarpiece in The Church of Saint Blaise, Alsace, France.
Français: Alsace, Bas-Rhin, Valff, Eglise Saint-Blaise,
Maître-autel (XVIIIe), Tableau Saint-Blaise (XIXe).
Date: 2011.
Source: Own work.
Author: Rh-67.
(Wikimedia Commons)



The following Text is from The Saint Andrew Daily Missal.

Saint Blaise.
Bishop and Martyr.
Feast Day 3 February.

Simple.

Red Vestments.




English: Saint Stephen, Saint Blaise, Saint John the Baptist, Saint Peter, and the donor, Pierre Rup. Swiss Wooden Altarpiece, circa 1450. Museum of Fine Arts, Dijon, France.
Français: Saint Etienne Saint Blaise Saint Jean Baptiste Saint Pierre et le donateur Pierre Rup. Suisse vers 1450. Bois. Musée des beaux arts de Dijon (Côte d'Or, France).
Date: 3 July 2014.
Source: Own work.
(Wikimedia Commons)



Saint Blaise, elected Bishop of Sebastea, Armenia (Introit), had a part in the Redemption of the Saviour. "The sufferings of the Saviour abounded in him" (Epistle), and, after a life of severe penance passed among wild beasts in a cave on Mount Argeus, "he gave his life for Jesus" (Gospel). Having suffered the most atrocious torments under Licinius, he was beheaded in 316 A.D.

Like the Redeemer, Saint Blaise healed bodies while healing Souls, wherefore his intercession was often prayed for. In consequence of his having saved the life of a child, who was dying choked by a bone which had stuck in his throat, the Church recognises his "prerogative for healing all diseases of the throat". She Blesses two candles to this effect and asks God for all those, whose necks the candles shall touch, that they may be delivered from throat diseases, or from any other ill, through the merits of this holy Martyr's passion. He is one of The Fourteen "Auxiliary Saints".

Let us, with Saint Blaise, take part in the sufferings of the Redeemer, so as to be able with him to take part in His triumph (Epistle).

MassSacerdótes Dei, of a Martyr Bishop.






St Andrew Daily Missal (Traditional Mass)

Available (in U.K.) from

Available (in U.S.A.) from


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1963 Corvette Stingray Coupé.
Illustration: TOPLOWRIDERSITES.COM



"It's a Motor Car, Jim,
but not as we know it".
1963 Corvette Stingray Coupé
owned by actor, William Shatner.
Illustration: CORVETTEBLOGGER.COM



"Good, Good, Good, Good Vibrations",
by
The Beach Boys.
Available on YouTube at

Monday 2 February 2015

The Four Marian Anthems.


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



English: The Virgin In Prayer.
Español: Virgen rezando.
Artist: Giovanni Battista Salvi da Sassoferrato (1609–1685).
Date: 1640 - 1650.
Current location: National Gallery, London.
This File: 29 January 2013.
User: Slick-o-bot.
(Wikimedia Commons)


From Compline, 2 February (today),
until Maundy Thursday, exclusive,
the following Marian Anthem is sung:
Ave Regina.



"Ave Regina".
Sung from Compline, today,
until Maundy Thursday.
Available on YouTube at


The Four Marian Anthems, used during The Liturgical Year, are:

Alma Redemptorist Mater (sung from First Vespers in Advent until Second Vespers of 2 February, inclusive);

Ave Regina (sung from Compline on 2 February until Maundy Thursday, exclusive);

Regina Caeli (sung from Compline on Holy Saturday until Trinity Sunday, exclusive).

Salve Regina (sung from First Vespers of Trinity Sunday until Advent).



Saint Peter and Saint Paul Church, Reichenau Island, Lake Constance, South Germany.
Hermann Contractus was a monk in this Abbey and is accredited 
with creating The Marian Anthems of Alma Redemptoris and Ave Regina.
Photo taken by en:User:Ahoerstemeier (November 2001).
(Wikimedia Commons)


There are four main Marian Anthems (you will note that they are in alphabetical order and are used, thus, during the Liturgical Year).


Alma Redemptoris

(From First Vespers of Advent until Second Vespers of 2 February, inclusive.)
The authorship of this Anthem is attributed to Hermann Contractus, a monk of the Abbey of Reichenau (+1054);



Ave Regina

(From Compline on 2 February until Maundy Thursday, inclusive.)
The authorship of this Anthem is attributed to Hermann Contractus, a monk of the Abbey of Reichenau (+1054).
The insertion of this Anthem in the Divine Office is attributed to Pope Clement VI (1342 - 1352);



Regina Caeli

(From Compline on Holy Saturday until Trinity Sunday, inclusive.)
The authorship of this Anthem is attributed to Pope Gregory V (+998 A.D.);



Salve Regina

(From First Vespers of Trinity Sunday until Advent.)
This Marian Anthem is attributed to Adhemar de Monteil, Bishop of Le Puy, France, (+1098). The three final invocations were added by Saint Bernard of Clairvaux (1091 - 1153).





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St Andrew Daily Missal (Traditional Mass)

Available (in U.K.) from

Available (in U.S.A.) from


The Blessing Of The Candles On The Feast Of The Purification Of Mary, 2 February.


This Article was initiated by reading the excellent Blog, TRANSALPINE REDEMPTORISTS

The Italic Text is taken from The Liturgical Year by Abbot Guéranger, O.S.B.,
unless otherwise stated.

The Roman Text is taken from The Saint Andrew Daily Missal.


File:Brooklyn Museum - The Presentation of Jesus in the Temple (La présentation de Jésus au Temple) - James Tissot - overall.jpg

English: The Presentation of Jesus in the Temple.
Français: La présentation de Jésus au Temple.
Artist: James Tissot (1836–1902).
Date: Between 1886 and 1894.
Current location: Brooklyn Museum,
New York, United States of America.
Credit line: Purchased by public subscription.
Source/Photographer: Online Collection of Brooklyn Museum;
Photo: Brooklyn Museum, 2006, 00.159.27_PS1.jpg.
(Wikimedia Commons)


"We Must Hold As A Principle Of Our Spiritual Life, 
That The Mysteries Brought Before Us, Feast After Feast, 
Are Intended To Work In Us The Destruction Of The Old, 
And The Creation Of The New Man." 
Dom Guéranger — The Liturgical Year.


THE BLESSING OF THE CANDLES.




The Blessing before The Mass: “That as these candles, by their visible light, dispel the darkness of the night, so our hearts, burning with invisible fire, and enlightened by the grace of The Holy Ghost, may be delivered from all blindness of sin; that the eye of our Soul being purified, we may discern those things that are pleasing to Thee, and beneficial to our Souls.”
Illustration and Caption from TRANSALPINE REDEMPTORISTS


After Terce, follows The Blessing of the Candles, which is one of the three principal Blessings observed by the Church during the year; the other two are those of the Ashes and of the Palms. The signification of this ceremony bears so essential a connection with the Mystery of Our Lady's Purification, that, if Septuagesima, Sexagesima, or Quinquagesima Sunday fall on 2 February, the Feast is deferred to 3 February; but the Blessing of the Candles, and the Procession which follows it, always takes place on this precise day.

In order to give uniformity to the three great Blessings of the year, the Church prescribes, for that of the Candles, the same colour for the Vestments of the Sacred Ministers as is used in the two other Blessings, of the Ashes and of the Palms — namely, Purple.

Thus, this Solemn function, which is inseparable from the day on which Our Lady's Purification took place, may be gone through every year on 2 February, without changing the colour prescribed for the three Sundays just mentioned.


File:3 rote Kerzen.JPG

English: Three Red Candles at Christmas-tide.
Deutsch: Drei brennende rote Kerzen in der Weihnachtszeit
Photo: 25 December 2010.
Source: Own work.
Author: 4028mdk09.
(Wikimedia Commons)


It is exceedingly difficult to say what was the origin of this ceremony. Baronius, Thomassin, and others, are of the opinion that it was instituted towards the close of the 5th-Century, by Pope Saint Gelasius, in order to give a Christian meaning to certain vestiges still retained by the Romans of the old Lupercalia.

Saint Gelasius certainly did abolish the last vestiges of the feast of the Lupercalia, which, in earlier times, the pagans used to celebrate in the month of February. Pope Innocent III, in one of his Sermons for the Feast of the Purification, attributes the institution of this ceremony of Candlemas to the wisdom of the Roman Pontiffs, who turned, into the present religious rite, the remnants of an ancient pagan custom, which had not quite died out among the Christians.

The old pagans, he says, used to carry lighted torches in memory of those which the fable gives to Ceres, when she went to the top of Mount Etna in search of her daughter, Proserpine. But, against this, we have to object that, on the pagan Calendar of the Romans, there is no mention of any feast in honour of Ceres for the month of February.


File:3 rote Kerzen.JPG


We, therefore, prefer adopting the opinion of Dom Hugh Menard, Rocca, Henschenius, and Pope Benedict XIV: That an ancient feast, which was kept in February, and was called the Amburbalia, during which the pagans used to go through the City with lighted torches in their hands, gave occasion to the Sovereign Pontiffs to substitute, in its place, a Christian ceremony, which they attached to the Feast of that Sacred Mystery, in which Jesus, the Light of the World, was presented in the Temple by His Virgin-Mother.

The Mystery of today's ceremony has frequently been explained by Liturgists, dating from the 7th-Century. According to Saint Ivo of Chartres [in his Second Sermon on the Purification], the was, which is formed from the juice of the flowers, by the bee, always considered as the emblem of virginity, signifies the virginal flesh of the Divine Infant, who diminished not, either by His Conception or His Birth, the spotless purity of his Blessed Mother.

The same Holy Bishop would have us see, in the flame of our Candle, a symbol of Jesus, Who came to enlighten our darkness. Saint Anselm [Commentary on Saint Luke], Archbishop of Canterbury, speaking on the same Mystery, bids us consider the three things in the Blest Candle: The wax; the wick; and the flame. The was, he says, which is the production of the virginal bee, is the Flesh of Our Lord; the wick, which is within, is His Soul; the flame, which burns on the top, is His Divinity.


File:3 rote Kerzen.JPG


Formerly, The Faithful looked upon it as an honour to be permitted to bring their wax tapers to the Church, on this Feast of the Purification, that they might be Blessed, together with those which were to be borne in the Procession by the Priests and Sacred Ministers; and the same custom is still observed in some Congregations. It would be well if Pastors were to encourage this practice, retaining it where it exists, or establishing it where it is not known.

[Editor: The following paragraph, written by Abbot Guéranger in the Late-19th-Century, can readily be applied to today's situation, whereby many Catholic practices, rites and traditions are under attack from several quarters. The saliency of these attacks warrants the following paragraph to be italicised, in order to draw Readers' attention to the veracity of its contents.]

There has been such a systematic effort to destroy, or at least to impoverish, the exterior rites and practices of religion, that we find, throughout the world, thousands of Christians who have been insensibly made strangers to those admirable sentiments of Faith, which The Church alone, in her Liturgy, can give to the Body of The Faithful.


File:3 rote Kerzen.JPG


Thus, we shall be telling many what they have never heard before, when we inform them that The Church Blesses the Candles, not only to be carried in the Procession, which forms part of the ceremony on 2 February, but also for the use of The Faithful, inasmuch as they draw, upon such as use them with respect, whether on sea or on land, as the Church says in the Prayer, special Blessings from Heaven.

These Blest Candles ought also to be lit near the bed of the dying Christian, as a symbol of the immortality merited for us by Christ, and of the protection of Our Blessed Lady.

As soon as all is prepared, the Priest goes up to the Altar, and thus begins the Blessing of the Candles. The Prayers having been said, the Celebrant sprinkles the Candles with Holy Water, saying the Asperges in secret, and then incenses them; after which, he distributes them to both Clergy and Laity [in receiving the Candle, the Faithful should kiss first the Candle and then the Priest's hand].


File:3 rote Kerzen.JPG


During the distribution, The Church, filled with emotion at the sight of these Sacred Symbols, which remind her of Jesus, shares in the joyous transports of the aged Simeon, who, whilst holding The Child in his arms, confessed Him to be The Light of the Gentiles. She chants his sweet Canticle, separating each verse by an Antiphon, which is formed out of the last words of Simeon.

Antiphon.

Lumen ad revelationem gentium,
et gloriam plebis tuae Israel.

A Light to the revelation of the Gentiles,
and the glory of Thy people Israel.

Canticle of Simeon.

Nunc dimittis servum tuum, Domine: *
secundum verbum tuum in pace . . .

File:3 rote Kerzen.JPG


THE PROCESSION.

Filled with Holy Joy, radiant with the mystic light, excited, like the venerable Simeon, by the impulse of the Holy Spirit, the Church goes forth to meet her Emmanuel. It is this meeting which the Greek Church calls the Hypapante, under which name she also designates the Feast on 2 February. The Church would imitate that wondrous Procession, which was formed in the Temple of Jerusalem on the day of Mary's Purification. Let us listen to Saint Bernard of Clairvaux.

"On this day, the Virgin-Mother brings the Lord of the Temple into the Temple of the Lord; Saint Joseph presents to the Lord a Son, Who is not his own, but the Beloved Son of that Lord, Himself, and in Whom He is well pleased; Simeon, the Just Man, confesses Him for Whom he had been so long waiting; Anna, too, the widow, confesses Him.

"The Procession of this Solemnity was first made by these four, which afterwards was to be made, to the joy of the whole Earth, in every place and by every nation. Let us not be surprised at its then being so little; for He they carried was little ! Besides, all who were in it were just, and Saints, and perfect — there was not a single sinner." [First Sermon On The Purification.]


File:3 rote Kerzen.JPG


And yet let us join the Holy Procession. Let us go to meet Jesus, the Spouse of our Souls, as did the Wise Virgins, carrying in our hands lamps burning with the flame of Charity. Let us remember the command given us by Our Lord: "Let your loins be girt, and lamps burning in your hands: And you yourselves like to men who wait for their Lord [Saint Luke xii 35, 36]. Guided by Faith, and enlightened by Charity, we shall meet and know Him, and He will give Himself to us.

The Holy Church opens her Chants in this Procession with the following Antiphon, which is found, word for word, in the Greek Liturgy of this same Feast.

Antiphon.

Adorna thalamum tuum, Sion, 
et suscipe Regem Christum . . .

Adorn thy bride-chamber, O Sion,
and receive Christ, thy King . . .

After the Procession, the Celebrant and his Ministers put off their Purple Vestments, and vest in White for the Mass of the Purification. But if it be any of the three Sundays, Septuagesima, Sexagesima, or Quinquagesima, the Mass of the Feast is Deferred till the morrow, as has already been explained.


File:3 rote Kerzen.JPG


THE MASS.


In the Introit, The Church sings the glory of Jerusalem's Temple, that was this day visited by Emmanuel. Great is The Lord in The City of David, great is He on His mount of Sion. Simeon, the representative of the whole human race, receives into his arms Him that is The Mercy sent us by God.

In the Collect, the Church Prays that her children may be presented, as Jesus was, to The Eternal Father; but, in order that they may meet with a favourable reception, she asks Him to give them purity of heart.

All the Mysteries of the Man-God have for their object the purifying of our hearts. He sends his Angel, that is, His Precursor, before His Face, that he may prepare His way; and we have heard this Holy Prophet crying out to us, in the wilderness: Be humbled, O ye hills ! and ye valleys, be ye filled up ! At length, He that is the Angel of the Testament comes in person to seal the alliance with us.


File:3 rote Kerzen.JPG


He comes to His Temple, and this temple is our heart.  But He is like a refining fire, that takes away the dross of metals. He wishes to renew us, by purifying us; that thus we may be worthy to be offered to Him, and with Him, by a perfect sacrifice. We must, therefore, take care, and not be satisfied with admiring these sublime Mysteries.

WE MUST HOLD AS A PRINCIPLE OF OUR SPIRITUAL LIFE, THAT THE MYSTERIES BROUGHT BEFORE US, FEAST AFTER FEAST, ARE INTENDED TO WORK IN US THE DESTRUCTION OF THE OLD, AND THE CREATION OF THE NEW MAN.

We have been spending Christmas; we ought to have been born together with Jesus; this new Birth is now at its fortieth day. On 2 February, we must be offered by Mary, who is also our Mother, to the Divine Majesty, as Jesus was. The moment is come for our offering, for it is the hour of the Great Sacrifice; let us redouble the fervour of our preparation.


File:3 rote Kerzen.JPG



The following Text is taken from The Saint Andrew Daily Missal.

The Purification Of The Blessed Virgin Mary.
Feast Day 2 February.

Double of the Second-Class.

Violet Vestments for The Blessing of The Candles.
White Vestments for The Mass of The Purification of The Blessed Virgin Mary.



The presentation of Christ in the Temple.
Artist: Hans Holbein the Elder (1465–1524).
Date: 1500-1501.
Current location: Kunsthalle Hamburg, Germany.
Source/Photographer: The Yorck Project: 10.000 Meisterwerke der Malerei. DVD-ROM, 2002.
ISBN 3936122202. Distributed by DIRECTMEDIA Publishing GmbH.
Permission: [1]
(Wikimedia Commons)


With The Feast of The Purification, ends The Sanctoral Cycle of The Season After Epiphany. It is one of the oldest Feasts of Our Lady and, in Rome in the 7th-Century, it ranked after The Assumption.

The Feast is kept on 2 February, because Mary, wishing to obey the Mosaic Law, had to go to Jerusalem forty days after The Birth of Jesus (25 December-2 February) to offer the prescribed sacrifice [Editor: The Church has instituted for Christian Mothers the fine Ceremony of "Churching"], Mothers were to offer a lamb, or, if their means did not allow, "two doves or two young pigeons".

The Blessed Virgin took with her to Jerusalem the Infant Jesus, and The Candlemas (Candlemass) Procession recalls the journey of Mary and Joseph ascending to the Temple to present "The Angel of The Covenant" (Epistle, Introit) as Malachy had prophesied.


File:Brooklyn Museum - The Presentation of Jesus in the Temple (La présentation de Jésus au Temple) - James Tissot - overall.jpg


"The wax of the Candles signifies the Virginal Flesh of The Divine Infant," says Saint Anselm, "the wick figures His Soul and the flame His Divinity."

The Purification to which the Mother of The Saviour was not obliged to conform, as her Motherhood was beyond ordinary laws, is not placed in the foreground by The Liturgy, and The Presentation of Jesus is the principal object of this Feast.

If this Solemnity is considered as belonging to the Season of Christmas, Jesus will be seen manifested by Simeon as The God Who "shall illumine the Gentiles with His Light and shall be The Glory of the people of Israel" (Gospel); and if, as belonging to the Season of Epiphany, we shall adore Jesus in the accomplishment of this prophecy, either at the Marriage Feast at Cana, where He commences to "manifest His Glory" (Gospel of Second Sunday), or in the midst of the multitude, when He spreads the Light of His Doctrine (Gospel of the Fifth and Sixth Sundays).




We may read the Fourth Prayer of The Blessing of Candles in order to understand the symbolism of the Lamp of the Sanctuary and the Candles Blessed on this day, and to know the right use to be made of them by the bed of the dying, during storms and in the perils to which may be exposed "our bodies and Souls on land and on the waters" (First Prayer of The Blessing of Candles).

If The Feast of The Purification falls on a Privileged Sunday, it is Transferred to the following day; nevertheless, The Blessing of The Candles takes place before The Sunday Mass.

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




St Andrew Daily Missal (Traditional Mass)

Available (in U.K.) from

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Sunday 1 February 2015

"Te Lucis Ante Terminum". Sung at Compline on Septuagesima Sunday.





"Te Lucis Ante Terminum."
Sung, tonight, at Compline
on Septuagesima Sunday.
Available on YouTube at


The following Text is taken from Wikipedia - the free encyclopaedia.

Te lucis ante terminum is an old Latin Hymn in Long Metre. It is the Hymn at Compline in The Roman Breviary.

The authorship, by Saint 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- or Early-9th-Century; 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 Caesarius 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.



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 (e.g. the nine Melodies, pp. 117–121, 131, 174, 356, 366).

The Text given below is the original version of the Hymn. It was altered by Pope Urban VIII. 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 is by J. M. Neale (1818–1866).



"Te Lucis Ante Terminum",
by Thomas Tallis.
Availabe on YouTube at


Te lucis ante terminum,
rerum Creator, poscimus,
ut solita clementia,
sis praesul ad custodiam.

Procul recedant somnia,
et noctium phantasmata:
hostemque nostrum comprime,
ne polluantur corpora.

Praesta, Pater omnipotens,
per Iesum Christum Dominum,
qui tecum in perpetuum
regnat cum Sancto Spiritu.




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.

O 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 1974 Revision replaces the second Strophe with the Text, Te corda nostra somnient,/ te per soporem sentiant,/ tuamque semper gloriam/ vicina luce concinant. Vitam salubrem tribue,/ nostrum calorem refice,/ taetram noctis caliginem/ tua collustret claritas.

This Text 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 and Henry Balfour Gardiner both composed memorable settings of the Text, among many others.

Septuagesima. Sunday, 1 February 2015.


Italic Text and Illustrations taken from The Saint Andrew Daily Missal,
1952 edition, with the kind permission of ST. BONAVENTURE PRESS

Septuagesima Sunday.
Station at Saint Laurence-without-the-Walls.

Semi-Double.
Privilege of the Second-Class.

Violet Vestments.


Roman Text is taken from "The Liturgical Year"
by Abbot Guéranger, O.S.B.
Volume 4.
Septuagesima.

Published by ST. BONAVENTURE PUBLICATIONS



Go you also into My Vineyard.


In order to understand fully the meaning of the Text of today's Mass, we must study it in connection with The Lessons of The Breviary, since, in The Church's mind, The Mass and The Divine Office form one whole.

The Lessons and Responses in The Night Office are taken this week from The Book of Genesis. In them is related the story of The Creation of the World and of man, of our first parents' fall and the promise of a Redeemer, followed by the murder of Abel and a record of the generations from Adam to Noah.

"In the beginning," we read, "God created Heaven and Earth and upon the Earth He made man . . . and He placed him in a garden of paradise to be mindful of it and tend it" (Third and Fourth Responses at Matins).

All this is a figure. Here is Saint Gregory's exposition. "The Kingdom of Heaven is compared to the proprietor who hires labourers to work in his vineyard. Who can be more justly represented as Head of a household than Our Creator, Who governs all creatures by His Providence and Who, just as a Master has servants in his house, has His Elect in this world, from the Just Abel to the last of His Chosen, destined to be born at the very end of time ?





De Profundis (Septuagesima Sunday, Tract).
Gregorian Chant notation from the Liber Usualis (1961), p. 499.
Latin lyrics sung by the Benedictine Monks
of Santo Domingo de Silos, Spain.
Available on YouTube at



The vineyard which He owns is His Church, while the labourers in this vineyard are all those who, with a true Faith, have set themselves, and urged others, to the task of doing good. By those who came at the first, as well as at the third, sixth and ninth hours, are meant the ancient people of the Hebrews, who, from the beginning of the world, striving in the persons of their Saints to serve God with a right Faith, ceased not, as it were, to work in cultivation of the vineyard.

But, at the eleventh hour, the Gentiles are called and to them are spoken the words: "Why stand ye here all the day, idle ?" (Third Nocturn). Thus, all are called to work in the Lord's vineyard, by sanctifying themselves and their neighbour in glorifying God, since sanctification consists in searching for our supreme happiness in Him, alone.

Adam failed in his task and God told him: "Because thou hast eaten of the tree, whereof I commanded thee that thou shouldest not eat, cursed is the Earth in thy work; with labour and toil shalt thou eat thereof all the days of thy life. Thorns and thistles shall it bring forth to thee . . . In the sweat of thy face, shalt thou eat bread, till thou return to the Earth out of which thou was taken."




Septuagesima, 2008.

Gradual and Tract.
Edinburgh, Scotland.
Available on YouTube at



Being exiled from Eden," says Saint Augustine, "the first man involved all his descendants in the penalty of death and reprobation, being corrupted in the person of him from whom they sprung. The whole mass of condemned humanity was therefore, plunged in misery, enslaved and cast headlong from one evil to another" (Second Nocturn). "The sorrows of death surrounded me," says the Introit, and, as a matter of fact, it is in the Basilica of Saint Laurence-without-the-Walls, close to the cemetery at Rome, that the "Station" for this Sunday is made.

The Collect adds that we are "justly afflicted for our sins". In the Epistle, the Christian life is represented by Saint Paul as an arena, where a man must take pains and strive to carry off the prize, while the Gospel bears witness that the reward of eternal life is only given to those who work in God's vineyard, where work is hard and painful since the entrance of sin.

"O God", prays the Church, "grant to Thy people, who are called by the name of vines and harvests, that they may root out all thorns and briars, and bring forth good fruit in abundance" (Prayer on Holy Saturday, after the Eighth Prophecy).





The Sermon on Septuagesima Sunday
and getting ready for Lent.
Father speaks about the significance of Lent,
and the Fast, and why we Fast.
Getting ready for Lent.
Available on YouTube at



"In His wisdom", says Saint Gregory, "Almighty God preferred rather to bring good out of evil than never allow evil to occur". For God took pity on men and promised them a Second Adam, who, restoring the order disturbed by the First Adam, would allow them to regain Heaven, to which Adam had lost all right, when expelled from Eden, which was "the shadow of a better life" (Fourth Lesson). "Thou, O Lord, art our helper in time of tribulation" (Gradual); "with Thee, there is merciful forgiveness" (Tract).

"Make Thy face to shine upon Thy servant and save me in Thy mercy" (Communion). "Show Thy face, O Lord, and we shall be saved", the Church cries similarly in the Season of Advent, when calling upon her Lord. The truth is that God, "Who has wonderfully created man, has more wonderfully redeemed him" (Prayer on Holy Saturday after the First Prophecy), for "the creation of the world in the beginning was not a more excellent thing than the immolation of Christ our Passover at the end of time" (Prayer on Holy Saturday after the Ninth Prophecy).

This Mass, when studied in the light of Adam's fall, prepares our mind for beginning the Season of Septuagesima, and understanding the sublime character of the Paschal Mystery for which this Season prepares our hearts.





Español: El Monasterio de Santo Domingo de Silos es una abadía benedictina ubicada en el municipio de Santo Domingo de Silos, en la provincia de Burgos.
English: Santo Domingo de Silos Abbey is a Benedictine Monastery in the village of Santo Domingo de Silos in the Southern part of Burgos Province in Northern Spain. Its Cloister is a magnum opus of Romanesque art in Europe. [Editor: Listen to the Tract for Septuagesima Sunday, sung by the Monks of Santo Domingo de Silos Abbey. See, above.]
Deutsch: Kreuzgang - links eine der gedrehten Vierersäulen.
Photo: 25 July 2005.
Source: Own work.
Author: Juergen Kappenberg.
This File: 6 August 2007.
User: Schweigen
(Wikimedia Commons)



In response to the call of The Master, Who comes to seek us even in the depths wherein we are plunged, through our first parents' sin (Tract), let us go and work in the Lord's vineyard, or enter the arena and take-up with courage the struggle which will intensify during Lent.

The "Gloria in excelsis" is not said from this Sunday until Maundy Thursday, except when the Mass of a Feast is said.

From Septuagesima to Ash Wednesday, the Tract is said only on Sundays and Feast Days. On Ferias, when the Mass of the Sunday is said, the Gradual is said, without the Tract.

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





Cloister, with twisted Columns, Santo Domingo de Silos Abbey, Burgos, Spain.
The Cloister is a "Magnum Opus" of Romanesque art in Europe. [Editor: Listen to the Tract for Septuagesima Sunday, sung by the Monks of Santo Domingo de Silos Abbey. See, above.]
Photo: 15 January 2006.
Source: Own work.
Author: Mark Somoza.
(Wikimedia Commons)



THE HISTORY OF SEPTUAGESIMA.

The Season of Septuagesima comprises the three weeks immediately preceding Lent. It forms one of the principal divisions of The Liturgical Year, and is, itself, divided into three parts, each part corresponding to a week: The first week is called Septuagesima; the second week is called Sexagesima; the third week is called Quinquagesima.

All three are named from their numerical reference to Lent, which, in the language of the Church, is called Quadragesima, that is, "Forty", because the great Feast of Easter is prepared for by the Holy Exercises of forty days.

The words Quinquagesima, Sexagesima, and Septuagesima, tells us of the same great Solemnity as looming in the distance, and as being the great object towards which the Church would have us now begin to turn all our thoughts, and desires, and devotion.




Kyrie for Septuagesima Sunday,
Mass XI (Orbis Factor),
2010.
Saint Andrew's Roman Catholic Church,
Edinburgh, Scotland.
Celebrant: Fr. Emerson, FSSP.
Available on YouTube at



Now, The Feast of Easter must be prepared for by Forty Days of Recollectedness and Penance. Those Forty Days are one of the principal Seasons of The Liturgical Year, and one of the most powerful means employed by The Church for exciting, in the hearts of her children, the spirit of their Christian Vocation. It is of the utmost importance that such a Season of Grace should produce its work in our Souls — the Renovation of the whole Spiritual Life. The Church, therefore, has instituted a preparation for The Holy Time of Lent.

She gives us the three weeks of Septuagesima, during which she withdraws us, as much as may be, from the noisy distractions of the world, in order that our hearts may be more readily impressed by the solemn warning she is to give us at the commencement of Lent by marking our foreheads with Ashes.

This prelude to The Holy Season of Lent was not known in the early ages of Christianity: Its institution would seem to have originated in The Greek Church. Besides the Six Sundays of Lent, on which by universal custom The Faithful never Fasted, the practice of this Church prohibited Fasting on the Saturdays, likewise; consequently, their Lent was short by twelve days of the Forty Days spent by Our Saviour doing penance in the desert. To make up the deficiency, they were obliged to begin their Lent so many days earlier.






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