Solemn High Mass: Solemnity Of Corpus Christi. Thursday, 15 June 2017. 1900 hrs. Our Lady Of Peace Church, Fords, New Jersey.

Illustration: NEW LITURGICAL MOVEMENT

"The Lord Of Misrule".

"Lord of Misrule" Shower Gel.

Illustration: LUSH

The following Text is from Wikipedia - the free encyclopaedia,

unless stated otherwise.

In England, "The Lord of Misrule"  –  known in Scotland as "The Abbot of Unreason", and, in France , as "The Prince des Sots"  –  was an officer appointed by lot, during Christmastide, to preside over The Feast of Fools.

"The Lord of Misrule" was generally a peasant or Sub-Deacon appointed to be in charge of Christmas revelries, which often included drunkenness and wild partying.

The Church held a similar Festival involving a Boy Bishop. This custom was abolished by King Henry VIII in 1541, restored by the Catholic Queen Mary I and again abolished by Protestant Elizabeth I, though here and there it lingered on for some time longer.

On The Continent, it was suppressed by The Council of Basle in 1431, but was revived in some places, from time to time, even as late as the 18th-Century. In The Tudor Period, "The Lord of Misrule" (sometimes called "The Abbot of Misrule", or, "The King of Misrule") is mentioned a number of times by contemporary documents referring to revels both at Court and among the ordinary people.

In "The Spirit of Misrule", identified by the grinning masks in the corners.

Mediaeval floor tiles, 

from the Derby Black Friary,

show a triumphant Hunting Hare mounted on a Dog.

Date: Circa 13th-Century.

Source: http://books.google.de/books?id=n6Q1AAAAMAAJ&pg=PA92-IA3

(Wikimedia Commons)

While mostly known as a British holiday custom, some folk-lorists, such as James Frazer and Mikhail Bakhtin (who is said to have plagiarised the novel idea from Frazer), have claimed that the appointment of a "Lord of Misrule" comes from a similar custom practiced during the Roman celebration of Saturnalia.

In ancient Rome, from the 17th to the 23rd of December (in The Julian Calendar), a man, chosen to be a mock king, was appointed for the feast of Saturnalia, in the guise of the Roman deity Saturn; at the end of the festival, the man was sacrificed.

This hypothesis has been heavily criticised by William Warde Fowler and, as such, the Christmas custom of "The Lord of Misrule" during the Christian era and the Saturnalian custom of antiquity, may have completely separate origins; the two separate customs, however, can be compared and contrasted.

With the rise of The Puritan Party in the 17th-Century Church of England, the custom of "The Lord of Misrule" was outlawed, as it was deemed "disruptive"; even after The Restoration, the custom remained banned and soon became forgotten.

In the Early-19th-Century, The Oxford Movement in The Anglican Church ushered in "the development of richer and more symbolic forms of Worship, the building of Neo-Gothic Churches, and the revival and increasing centrality of the keeping of Christmas itself as a Christian Festival", as well as "special Charities for The Poor", in addition to "special Services and musical events".

Charles Dickens, and other writers, helped in this revival of the Holiday, by "changing consciousness of Christmas and the way in which it was celebrated", as they emphasised Family, Religion, Gift-Giving, and Social Reconciliation, as opposed to the historic revelry common in some places.

The following Text is from PYRRHIC VICTORIES

"The Lord of Misrule", in "Twelfth Night", by William Shakespeare.

Many aspects of this Play are associated with the concept of "The Lord of Misrule". The Title refers to the closing night of The Christmas Season, when the Celebration would be at its most riotous. The dislocation of the setting, a far-off land called Illyria, gives the Play a tone of a "topsy-turvy world"; the kind that "The Lord of Misrule" sends everyone to, on celebrations like the one the Play is named after. Illyria is the perfect place for "Misrule" to take over: Women become men; Servants trick Nobles; and logic becomes madness, et cetera.

Solemn Mass Of Corpus Christi. At The Cathedral-Basilica Of Saints Peter And Paul, Philadelphia.

Illustration: MODERN MEDIEVALISM

Illustration: CATHEDRAL-BASILICA OF SAINTS PETER AND PAUL, PHILADELPHIA

18th Street and Benjamin Franklin Parkway,

Philadelphia, PA 19103.

Mailing address:

1723 Race Street, Philadelphia, PA 19103.

Telephone: 215-561-1313.

Mass For The First Sunday After Pentecost.

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

Mass For The First Sunday After Pentecost.

Semi-Double.

Green Vestments.

Illustration: PINTEREST

Formerly, this Sunday was a Vacant Sunday because the Liturgy, of the Ordinations on The Ember Saturday of Pentecost, went on through the night and served as The Mass for Sunday. The Epistle reminds us that The Love of God, which is The Holy Ghost, was given to us on Pentecost. God has loved us, sending us His Son, when we were His enemies through sin, and His love is in us if, like Him, we love those who hate us.

The Gospel tells us that we must be merciful, as Our Father also has been merciful, Who has pardoned us and given us His Son and The Holy Ghost.

Standing at the gate of this great and powerful Father of His household, Who is God Himself, we groan in our supplications," says Saint Augustine, "and wish to receive  a gift, and this gift is God Himself" (Matins).

"O, Lord," says the Introit, "I have hoped in Thy mercy," and the Alleluia adds: "Give ear, O, Lord, to my words." "Hearken to the voice of my Prayer," continues the Offertory and the Gradual concludes: "I said, O. Lord . . . heal my Soul, for I have sinned against Thee. Blessed is He that understandeth concerning the Needy and the Poor; The Lord will deliver Him in the evil day."

The truth is, if we would receive God, we must be prepared to give. "A beggar asks alms of you," says Saint Augustine, "and you are yourself a beggar from God. For we are all beggars from God when we Pray. What does the beggar ask ? Bread. And you ? What do you ask of God, if not Christ, Who said: "I am The Bread of Life" (Matins). If God loves us enough to give us His Son, and, through Him, His Holy Spirit, Who is the gift of The Most High", we also ought to love one another unsparingly.

Since The Mass for The First Sunday After Pentecost has been displaced everywhere by that of The Most Holy Trinity, it is only said, without Gloria or Creed, on the free Week-days preceding Corpus Christi. On those days, we can take it together with The Breviary Lessons. In The Office of The Monday of The First Week After The Octave of Pentecost, The Reading of The First Book of Kings is begun with the history of Anna, the wife of Elcana.

Stricken with childlessness, she sought out Heli, The High Priest, and made a Vow to Jehovah, in The Temple, promising that, if, regarding the affliction of His servant, He did not forget her, but gave her a son, she would Consecrate him to The Lord, forever. God, "Who is love" (Epistle), and Who has said "give and you shall receive" (Gospel), looked on Anna's gift and gave her a son, whom she called Samuel, because she had asked Him of The Lord.

And Anna, full of joy and gratitude (Introit, Communion) offered her son in The Temple to serve The Lord, forever.

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

Mass: Domine, in tua.

Preface: Of The Holy Trinity.

Common Preface: During the Week.

Trinity Sunday.

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

Trinity Sunday.

Double of The First-Class.

White Vestments.

The Most Holy Trinity supported by The Thrones.

Illustration: UNA VOCE OF ORANGE COUNTY

Artist: Rene de Cramer.

"Copyright Brunelmar/Ghent/Belgium".

Used with Permission.

In the second part of the year, the six months from Trinity to Advent, The Holy Ghost, Whose Reign begins at Pentecost, comes to repeat to us what Our Lord, Himself, has taught us in the first part, the six months from Advent to Trinity Sunday.

The fundamental Truth, on which everything in The Christian Religion rests, is The Dogma of The Holy Trinity, from Whom all comes (Epistle), and to Whom, all Baptised in His Name must return (Gospel). In the course of The Cycle, having called to our minds, in order, God The Father, Author of Creation, God The Son, Author of Redemption, and God The Holy Ghost, Author of our Sanctification, The Church, today, before all else, recapitulates The Great Mystery by which we acknowledge and adore The Unity of Nature and Trinity of Persons in Almighty God (Collect).

"As soon as we have Celebrated The Coming of The Holy Ghost," says Abbot Rupert, in the 12th-Century, "we hail in song The Feast of The Holy Trinity, the following Sunday, a place in The Calendar well chosen, for immediately after The Descent of The Holy Ghost, Preaching and Conversion began, and Faith through Baptism and Confession, in the Name of The Father and of The Son and of The Holy Ghost."

The Dogma of The Holy Trinity is affirmed, in The Liturgy, on every hand. It is in The Name of The Father and of The Son and of The Holy Ghost that we begin and end The Mass and The Divine Office, and that we confer The Sacraments. All The Psalms end with the Gloria, the Hymns with The Doxology, and the Prayers by a Conclusion, in honour of The Three Divine Persons. Twice during The Mass, we are reminded that it is to The Holy Trinity that The Mass is being offered.

The Dogma of The Trinity is expressed in the very fabric of our Churches. Our fathers delighted to find a symbol of it in the admirably-proportioned height, breadth, and length of these buildings, in their primary and secondary divisions; the Sanctuary, the Choir and the Nave; the Ground-Floor, the Triforium and the Clerestory; the three Entrances, three Doors, three Bays, three Gables, and, often, three Towers.

On every hand, even to the smallest detail of decoration, the number three, repeated frequently, denotes a well-conceived Plan and a profound Faith in The Blessed Trinity.

The same thought is expressed in Christian iconography, in various ways. Up to the 12th-Century, God The Father is represented by a hand, emerging from the clouds, in Blessing, and often surrounded by a Nimbus [Editor: Halo] containing a Cross. By this hand, is symbolised Divine Omnipotence. In 13th- and 14th-Century work, one sees The Face and, then, The Figure of The Father. From the 15th-Century, The Father is represented as an old man in the garb of a Pontiff.

Up to the 12th-Century, God The Son was at first represented by a Cross, by a Lamb, or, again, by a gracious youth, in the same way that Apollo was represented in the pagan world. From the 11th- to the 16th-Century, Christ appears bearded and in the prime of life. From the 13th-Century, He is seen carrying The Cross and often He is depicted as The Lamb.

The Holy Ghost was, at first, represented under the form of a dove, whose outspread wings often touched the mouths of both Father and Son to show that He proceeds from both. For the same reason, from the 11th-Century He is depicted as a little child. In the 13th-Century, He is a youth, in the 15th-Century,  He is a man of ripe age, like The Father and The Son, but with a dove above His head, or in His hand, to distinguish Him from the other Two Persons.

Since the 16th-Century, the dove and the fiery tongues are the only representations of The Holy Ghost. Quite recently, it was expressly forbidden to represent Him under a human form. Since 1628, was also forbidden the monstrous picture of three faces on one body.

As a symbol of The Trinity, the triangle has been borrowed from geometry, depicting by its form The Divine Unity in which are inscribed three angles, expressing The Three Persons in God. Trefoil plants, as Shamrock and Clover, serve to represent this Great Mystery, as also do three circles interwoven, with the word "Unity" inscribed in the central space belonging to all three.

A Miniature of the 16th-Century represents The Father and Son as like each other, with the same Nimbus, the same Triple Crown, the hair worn in the same way and a single cloak drawing them close together. Further, they are united by the same Book of Divine Wisdom as well as by The Holy Ghost, Who joins one to the other by the ends of His wings. But The Father is older than The Son, and the beard of the one is pointed, while that of the other is round.

The Father wears a Robe, without a Girdle, and carries the globe of the Earth in His hand, while The Son, as a Priest, wears an Alb, with Cincture and Stole.

The Feast of The Holy Trinity owes its origin to the fact that the Ordinations of The Ember Saturday, which took place in the evening, were prolonged to the next day, which was Sunday, and which had no Proper Liturgy.

As this day is Consecrated throughout the year to The Most Holy Trinity, The Votive Mass, composed in the 7th-Century A.D., to Celebrate this Mystery, was said on The First Sunday after Pentecost; and, since it occupied a fixed place in The Liturgical Calendar, this Mass was considered as establishing this Sunday as a special Feast of The Blessed Trinity.

Stephen, Bishop of Liége, who was born about 850 A.D., composed, in the 10th-Century, its Office, which was revised later on by The Franciscans.

The Feast was, in 1334, extended to The Universal Church by Pope John XXII and made a Double of The First-Class by Pope Saint Pius X.

That we may ever be armed against all adversity, let us, today, with The Liturgy, make our Solemn Profession of Faith in The Holy and Eternal Trinity and His indivisible Unity.

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

Mass: Trinity Sunday. Benedicta sit sancta.
Commemoration: The First Sunday After Pentecost.
Preface: Of The Holy Trinity.
Last Gospel: The Gospel of The Sunday After Pentecost.

Ember Saturday After Pentecost.

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

Ember Saturday After Pentecost.

Station at Saint Peter's.

Indulgence of 30 Years and 30 Quarantines

Semi-Double.

Red Vestments.

.

Saint Peter's Basilica, Rome.

Photo: 19 September 2015.

Source: Own work.

Author: Alvesgaspar.

(Wikimedia Commons)

"The gift of Holy Fear, or The Fear of God, is actually the foundation of all other gifts. It drives sin from the heart, because it fills us with reverence, either for The Justice of God, of, for The Divine Mercy."

After swelling the ranks of her children during the night of Pentecost, The Holy Ghost today is about to supply The Church with the Priests who are to be her Ministers of Grace all over the World, for He will pour out His Spirit upon her servants, as Joel prophesied He would upon The Apostles (First Lesson). Very appropriately, therefore, The Church appointed for The Station this day is the Basilica of Saint Peter, The Pastor of The Fold, and the Gospel tells us of a cure worked by Jesus in the house of Simon.

The Priest, as the Minister of Christ, devotes himself to the healing of Souls consumed by the fever of sinful passions.

As it has already been pointed out, The Mass on The Saturday in Ember Weeks has Five Lessons, with Collect and Tract between the Introit and the Epistle. The Fifth Lesson never varies: It is the record of the miraculous preservation of the three young Hebrew men in the furnace, followed by an extract from their Canticle of Praise and Thanksgiving.

The Collect of The Mass is based upon this Lesson, and beseeches The Divine Goodness that we may not be consumed by The Flame of Vice.

In The Sacrament of Holy Orders, the Priest receives a large outpouring of The Divine Spirit (Epistle) that will enable him to Preach The Kingdom of God (Gospel).

The Second, Third, and Fourth, Lessons, refer to The Harvest, and to the offerings of The First-Fruits of the Earth, for Ember Weeks were instituted with the object of obtaining The Divine Blessing on each of the several Seasons, as they came in.

Having entered The Promised Land, the Israelites offered its First-Fruits to God.

Let us, having entered The Church by Baptism, offer to Almighty God The First-Fruits of all that we do, through the supernatural influx of The Holy Ghost into our Souls. Let us Pray to God that He may increase our Faith in Christ (Epistle and Gospel), and fill our hearts with His Holy Love (Epistle).

Mass: Cáritas Dei.

Sequence: Veni Sancte Spiritus (without the Alleluia at the end).

Creed.

Preface: For Pentecost.

Communicantes: For Pentecost.

Hanc igitur: For Pentecost.

With the end of The Mass, Paschaltide comes to an end.

Oh, Be Still My Heart . . . I Mean The Car !!!

The San Clementes pose with their Best in Show

American-winning 

1935 Packard Twelve Dual-Cowl Phaeton.

Photos by Bryan McCarthy and Bearded Mug Media, courtesy Greenwich Concours d’Elegance.

Text and Illustration: HEMMINGS DAILY

1935 Packard Twelve

Dual-Cowl Phaeton

takes Best-in-Show

at Greenwich Concours d’Elegance.