“The Ascension And Heavenly Liturgy”.
By: Rev. Fr. Timothy Finigan.
Available on YouTube at
Friday 22 May 2020
Compendium Of The Reforms Of The Roman Breviary, 1568 - 1961.
The Text in this Article, by Gregory DiPippo, is taken from, and can be read in full at, NEW LITURGICAL MOVEMENT
Please NOTE: The Text in this Article is Copyright (c) Gregory DiPippo, 2009.
Reproduced by permission.
By Gregory DiPippo,
The exceptions are mostly instances where the entire Office of a particularly Feast Day has been replaced with a different Office. Such is the case on The Feast of The Holy Trinity, where a 13th- Century Office, "Sedenti super solium" (named for its first Antiphon), is replaced with the much earlier Office, "Gloria tibi Trinitas".
Please NOTE: The Text in this Article is Copyright (c) Gregory DiPippo, 2009.
Reproduced by permission.
A Page from the Psalter of The Aberdeen Breviary of 1509.
From the Copy in The National Library of Scotland.
Photo: 26 February 2008.
Source: The National Library of Scotland.
Author: Andrew Myllar, Walter Chepman.
(Wikimedia Commons)
By Gregory DiPippo,
for publication on the NEW LITURGICAL MOVEMENT
Part 3.1: 1529 versus 1568.
The Breviary, reformed in the wake of The Council of Trent, was promulgated by the authority of Pope Saint Pius V in 1568, and is for this reason often referred to as The Pian Breviary. The history of how and why the Tridentine reform came about is not the subject of this particular Article; those who wish to read about such matters in greater detail should consult the interesting book of Msgr. Pierre Batiffol, The History of The Roman Breviary (Translated from the French by Atwell Baylay; Longmans, Green and Co., London, 1912).
Part 3.1: 1529 versus 1568.
The Breviary, reformed in the wake of The Council of Trent, was promulgated by the authority of Pope Saint Pius V in 1568, and is for this reason often referred to as The Pian Breviary. The history of how and why the Tridentine reform came about is not the subject of this particular Article; those who wish to read about such matters in greater detail should consult the interesting book of Msgr. Pierre Batiffol, The History of The Roman Breviary (Translated from the French by Atwell Baylay; Longmans, Green and Co., London, 1912).
My concern here is simply to compare The Breviary of 1568 with its immediate predecessor, The Breviary of The Roman Curia of 1529, and explain the changes made by The Pian reform.
The 1568 reform is, unsurprisingly, a very conservative reform, indeed, in almost every respect. In comparing the two Breviaries, one sees immediately that nearly the entire body of material which has proper musical notation, namely, the Invitatories, Hymns, Antiphons, and Responsories, has been carried over from the earlier Breviary into The Pian Breviary. The same holds true for most of the Chapters, Versicles and Prayers, parts which have no proper notation.
The 1568 reform is, unsurprisingly, a very conservative reform, indeed, in almost every respect. In comparing the two Breviaries, one sees immediately that nearly the entire body of material which has proper musical notation, namely, the Invitatories, Hymns, Antiphons, and Responsories, has been carried over from the earlier Breviary into The Pian Breviary. The same holds true for most of the Chapters, Versicles and Prayers, parts which have no proper notation.
The exceptions are mostly instances where the entire Office of a particularly Feast Day has been replaced with a different Office. Such is the case on The Feast of The Holy Trinity, where a 13th- Century Office, "Sedenti super solium" (named for its first Antiphon), is replaced with the much earlier Office, "Gloria tibi Trinitas".
In the case of The Visitation, the Proper Office, granted to the whole of The Western Church in 1389 by Pope Urban VI, was suppressed; in its place, the Office of Our Lady’s Nativity was to be said, replacing the word "Nativitas" with "Visitatio", and with Proper Readings at Matins. However, a new Office, with many new Propers, was soon granted for this Feast by Pope Clement VIII (1592-1605).
A number of minor adjustments are made, but few genuinely notable changes. The unusually lengthy Psalmody of Sunday Prime is redistributed though The Days of The Week, the first time The Distribution of The Psalms was changed since the days of Pope Saint Gregory the Great.
There are a few significant changes made to The Calendar of Saints. Perhaps most noteworthy is the suppression of The Presentation of The Virgin (Feast Day 21 November), and The Feasts of both Saint Anne and Saint Joachim; this was done because the history of The Virgin’s parents and Her early life is not recorded in The Canonical Gospels, but, rather, in the apocryphal Proto-Evangelium of Saint James (Saint Anne was a favourite target of Luther’s scorn).
Mary Stuart's (Mary, Queen of Scots) personal Breviary,
which she took with her to the scaffold, is preserved in
Inscriptions in her own hand may be seen in the margins.
This File: 16 October 2005.
User: Voyager
(Wikimedia Commons)
A number of minor adjustments are made, but few genuinely notable changes. The unusually lengthy Psalmody of Sunday Prime is redistributed though The Days of The Week, the first time The Distribution of The Psalms was changed since the days of Pope Saint Gregory the Great.
In The Preces of Lauds, Psalm 50, which is already said at the beginning of The Hour, is replaced in The Pian Breviary by Psalm 129; The Preces of Terce, Sext, and None are reduced to a new form which retains only the very end of The Preces of Lauds.
The obligation to recite The Little Office of Our Lady, The Office of The Dead, and The Gradual, and Penitential Psalms, is mitigated, although not to the prejudice of Local Customs. The rubrics throughout are made much shorter and infinitely clearer; for example, the bizarrely-complicated rubric of The 1529 Breviary, which governs the end of Advent, and which occupies three-and-a-half pages, is reduced to a mere twenty lines. A new general rubric, succinct and well-organised, is placed at the beginning of the book; in the original Edition of 1568, it occupies only seven pages.
The obligation to recite The Little Office of Our Lady, The Office of The Dead, and The Gradual, and Penitential Psalms, is mitigated, although not to the prejudice of Local Customs. The rubrics throughout are made much shorter and infinitely clearer; for example, the bizarrely-complicated rubric of The 1529 Breviary, which governs the end of Advent, and which occupies three-and-a-half pages, is reduced to a mere twenty lines. A new general rubric, succinct and well-organised, is placed at the beginning of the book; in the original Edition of 1568, it occupies only seven pages.
There are a few significant changes made to The Calendar of Saints. Perhaps most noteworthy is the suppression of The Presentation of The Virgin (Feast Day 21 November), and The Feasts of both Saint Anne and Saint Joachim; this was done because the history of The Virgin’s parents and Her early life is not recorded in The Canonical Gospels, but, rather, in the apocryphal Proto-Evangelium of Saint James (Saint Anne was a favourite target of Luther’s scorn).
However, the devotion to them was so strong among Catholics that Saint Anne’s Feast was swiftly restored by Pope Saint Pius V’s successor, Pope Gregory XIII, in 1584, The Presentation of The Virgin was restored by Pope Sixtus V, the following year, and Saint Joachim's Feast Day was restored by Pope Gregory XV in 1622.
A few other Saints whose written lives were known to be at best untrustworthy, such as Saint Juliana of Nicomedia (16 February) and Saint Leonard of Noblac (6 November), were also removed, but the great majority of the popular Saints of The Mediæval Church remain in their Traditional places. One Octave, of The Feast of The Visitation, was suppressed, although it continued to be observed on many Local Calendars.
Many Saints, however, are knocked down a grade or two in The Tridentine Breviary, greatly reducing the number of Saints’ Offices of Nine Readings; certain other Saints of the "unreliable" category, such as Saint Barbara, were reduced to mere Commemorations.
A few other Saints whose written lives were known to be at best untrustworthy, such as Saint Juliana of Nicomedia (16 February) and Saint Leonard of Noblac (6 November), were also removed, but the great majority of the popular Saints of The Mediæval Church remain in their Traditional places. One Octave, of The Feast of The Visitation, was suppressed, although it continued to be observed on many Local Calendars.
Many Saints, however, are knocked down a grade or two in The Tridentine Breviary, greatly reducing the number of Saints’ Offices of Nine Readings; certain other Saints of the "unreliable" category, such as Saint Barbara, were reduced to mere Commemorations.
One notable change is made to the Celebration of the lowest grade of Feast, the "Simplex" [Editor: "Simple"]; in The Mediæval Breviaries, the Single Nocturn of such a Feast had the Nine Psalms from the appropriate Common Office of a Saint, but, in The Pian Breviary, the Ferial Nocturn of Twelve Psalms is now said. The Psalmody of "Semi-Duplex" [Editor: "Semi-Double"] and "Duplex" [Editor: "Double"] Feasts is not changed.
A change is made to the manner of keeping Vigils in The Office, conforming The Breviary more closely to The Missal. A Vigil is the day before a Major Feast, on which a Mass of Penitential Character (in Purple Vestments, without "Gloria in excelsis" or "Alleluia") is Celebrated after None, in preparation for The Feast, itself.
To read previous instalments in this Series, see: Compendium of the Reforms of the Roman Breviary, 1568-1961.
The Text in this Article, by GREGORY DIPIPPO, is taken from, and can be read in full at, NEW LITURGICAL MOVEMENT
Please NOTE: The Text in this Article is Copyright (c) Gregory DiPippo, 2009.
Reproduced by permission.
14th-Century York Breviary.
Illustration: MEDIEVAL MANUSCRIPTS PROVENANCE
A change is made to the manner of keeping Vigils in The Office, conforming The Breviary more closely to The Missal. A Vigil is the day before a Major Feast, on which a Mass of Penitential Character (in Purple Vestments, without "Gloria in excelsis" or "Alleluia") is Celebrated after None, in preparation for The Feast, itself.
In The Roman Use before Trent , most such Vigils, e.g. that of The Assumption, consisted solely of a Mass between None and First Vespers, and had no presence in The Office. In The Pian Breviary, Vigils are given a Full Office, occupying the whole of The Liturgical Day from Matins to None. The Office is mostly that of The Feria; however, a Homily on the Gospel of The Vigil Mass is read in place of The Scripture Lessons at Matins.
The Ferial Preces are said at all Hours, and The Prayer of The Vigil Mass is said at Lauds, Terce, Sext and None. Although rare elsewhere, this was a common custom in Germany, even before Trent.
The one aspect of The Breviary, which is extensively changed in The Pian reform, is the Corpus of Readings at Matins, which is almost completely re-worked from beginning to end.
[To be continued in Part 3.2.]
The one aspect of The Breviary, which is extensively changed in The Pian reform, is the Corpus of Readings at Matins, which is almost completely re-worked from beginning to end.
[To be continued in Part 3.2.]
To read previous instalments in this Series, see: Compendium of the Reforms of the Roman Breviary, 1568-1961.
The Text in this Article, by GREGORY DIPIPPO, is taken from, and can be read in full at, NEW LITURGICAL MOVEMENT
Please NOTE: The Text in this Article is Copyright (c) Gregory DiPippo, 2009.
Reproduced by permission.
Thursday 21 May 2020
The Ascension Of Our Lord.
Text from The Saint Andrew Daily Missal,
unless otherwise stated.
The Ascension of Our Lord.
Station at Saint Peter's.
Plenary Stational Indulgence.
Double of The First-Class.
Privileged Octave of The Third Order.
White Vestments.
[Editor: The Paschal Candle is extinguished after The Gospel. It is
White Vestments.
[Editor: The Paschal Candle is extinguished after The Gospel. It is
not lighted again except on The Vigil of Pentecost for The Blessing of The Font.]
“While they looked on, He was raised up”.
Illustration: UNA VOCE OF ORANGE COUNTY
Artist: René de Cramer.
"Copyright Brunelmar/Ghent/Belgium".
Used with Permission.
It is in the Basilica of Saint Peter's, Rome, Dedicated to one of the chief witnesses of Our Lord's Ascension, that this Mystery, which marks the end of Our Lord's Earthly Life, is "this day" (Collect) kept.
In the forty days, which followed His Resurrection, Our Redeemer laid the foundations of His Church, to which He was going to send The Holy Ghost.
The Introit at The Ascension Day Latin Mass.
The Institute of Saint Philipp Neri, Berlin, Germany.
Available on YouTube at
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Christi Himmelfahrt in der außerordentlichen Form des römischen Ritus am Institut St. Philipp Neri in Berlin.
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All The Master's teachings are summed up in the Epistle and Gospel for today. Then, He left this Earth and the Introit, Collect, Epistle, Alleluia, Gospel, Offertory, Secret, Preface and Communion, celebrate His Glorious Ascension into Heaven, where the Souls He had freed from Limbo escort Him (Alleluia), and enter in His train into The Heavenly Kingdom, where they share more fully in His Divinity.
The Ascension sets before us the duty of raising our hearts to God. So, in the Collect, we are led to ask that we may dwell with Christ in Spirit in The Heavenly Realms, where we are called one day to dwell in our Risen Bodies.
During The Octave, the Credo is said: "I believe in one Lord Jesus Christ, the only-begotten Son of God . . . Who ascended into Heaven . . . He sitteth at The Right-Hand of The Father". The Gloria speaks in the same sense: "O, Lord Jesus Christ, The Only-Begotten Son . . . Who sittest at The Right-Hand of The Father, have mercy upon us."
The Gloria at The Ascension Day Latin Mass.
The Institute of Saint Philipp Neri, Berlin, Germany.
Available on YouTube at
In the Proper Preface, which is said until Pentecost, we give thanks to God because His Son, The Risen Christ, "after His Resurrection, appeared and showed Himself to all His Disciples; and, while they beheld Him, was lifted up into Heaven".
In the same way, during the whole Octave, a Proper Communicantes of The Feast is said, in which The Church reminds us that she is keeping the day on which The Only-Begotten Son of God set at The Right-Hand of His Glory the substance of our frail human nature, to which He had united Himself in The Mystery of The Incarnation.
The Collect and Epistle at The Ascension Day Latin Mass.
The Institute of Saint Philipp Neri, Berlin, Germany.
Available on YouTube at
We are reminded daily in The Liturgy, at the Offertory Suscipe Sancta Trinitas, and in the Canon Unde et memores, that, at Our Lord's command, The Holy Sacrifice is being offered in memory of "The Blessed Passion of the same Christ, Thy Son, Our Lord," and also His Resurrection from Hell and His Glorious Ascension into Heaven.
The truth is that man is saved only by The Mysteries of The Passion and Resurrection united with that of The Ascension. "Through Thy Death and Burial, through Thy Holy Resurrection, through Thy Admirable Ascension, deliver us, O Lord" (Litany of The Saints).
The Credo at The Ascension Day Latin Mass.
The Institute of Saint Philipp Neri, Berlin, Germany.
Available on YouTube at
Let us offer The Divine Sacrifice to God in memory of The Glorious Ascension of His Son (Suscipe, Unde et memores); while we nourish within our Souls an ardent desire for Heaven, that "delivered from present dangers," we may "attain to Eternal Life" (Secret).
Every Parish Priest Celebrates Mass for the people of his Parish.
Mass: Viri Galilaéi.
Creed: Is said.
Preface: For The Ascension.
Communicantes: For The Ascension.
On Weekdays throughout The Octave of The Ascension, The Mass for Ascension Day is said together with The Additional Collects from The Monday after Low Sunday to The Friday after The Octave of The Ascension (Page 1715, The Saint Andrew Daily Missal).
Preface: For The Ascension.
Communicantes: For The Ascension.
On Weekdays throughout The Octave of The Ascension, The Mass for Ascension Day is said together with The Additional Collects from The Monday after Low Sunday to The Friday after The Octave of The Ascension (Page 1715, The Saint Andrew Daily Missal).
The Novena, preparatory to Pentecost, prescribed by Pope Leo XIII, for the return of heretics and schismatics to The Roman Unity, begins on The Friday After Ascension.
Wednesday 20 May 2020
The Saint John Houghton Schola Sings At Corpus Christi Church, Maiden Lane, London.
Fr. Gabriel Diaz Patri Celebrates Mass at Maiden Lane, London.
Illustration: JOSEPH SHAW, FLICKR
The Latin Mass Society Chairman, Joseph Shaw,
speaks about the formation of a new Chant Schola for London.
The Masses, 6.30 p.m., on Monday evenings, at Corpus Christi Church, 1, Maiden Lane, London WC2E 7NB, present a problem from the musical point of view, because London-based Singers find it difficult to get there in time for an extended rehearsal before Mass starts, after their work day.
The Schola Cantorum Sancti Ioannis Hougton rehearses on the previous Friday evening, in The Latin Mass Society's Office at 11 - 13 Macklin Street, London WC2B 5NH. E-mail: info@lms.org.uk Telephone: 020 7404 7284.
I attended the first of these rehearsals, as did The Schola's Chaplain, the usual Celebrant at The Maiden Lane Masses, Fr. Gabriel Diaz Patri.
The Schola’s members turned out to have every level of experience, from “lots” to “none”, and it was very interesting to see them develop as a group. The first Mass went extremely well, thanks to the seriousness of the Singers and the preparation and leadership of Matthew Schellhorn, its Director and The Latin Mass Society's Director of Music for London.
At the start of last year (2019), The Latin Mass Society established a new Gregorian Chant initiative, designed to help a new generation of Chant enthusiasts be trained for singing in The Sacred Liturgy.
Working with Professional Singers, the new all-male Schola Cantorum began to accompany selected Traditional Catholic Liturgies (Mass and The Divine Office) in the London area, including some of the long-established regular Monday evening Masses in the beautifully-restored Corpus Christi Church, Maiden Lane, Covent Garden, London.
Members of The Schola gave Service at Holy Week in 2019 (and stood ready to do so in 2020 before the Coronavirus pandemic), at Masses for The Catholic Medical Association, and at our Annual Latin Mass Society Pilgrimage to Aylesford, Kent.
For our Patron, we chose a Saint with links to our local area. Essex-born Carthusian, Saint John Houghton, was the Proto-Martyr of The Protestant Revolt in England, being hanged, drawn and quartered at Tyburn in 1535.
As Prior of The London Charterhouse in The City of London, he had refused to take the Oath demanded by The Act of Supremacy. He was Beatified in 1886 and Canonised in 1970. The Logo of The Schola is a double reference to the Chant “neume torculus” and the infamous three-legged Tyburn Tree.
That The Church requires greater capacity to service its Sacred Music with high-quality singing is undeniable. Summorum Pontificum not only led to a widening access to The Traditional Mass, but, in doing so, has also inspired many colleagues of mine to assess their professional output in light of a sense of Vocation.
Such a re-commitment to The Church’s needs is long overdue; those involved in Music in Churches, just after the time of The Reform, including our Late-Patron, Colin Mawby, give testimony to the fact that Sacred Music was a first casualty of Modernistic Trends in the 1950s and 1960s, and, of course, the desultory state of Catholic Liturgical Music in the ensuing decades need not be spoken of.
We are inspired by the perennial Teaching of The Church in relation to the Music specifically endorsed to accompany its Ceremonies. Pope Saint Pius X wrote, in “Tra le Sollicitudine” (1903): “These qualities [holiness, artistic beauty, and universality] are to be found, in the highest degree, in Gregorian Chant, which is consequently the Chant proper to The Roman Church, the only Chant she has inherited from the Ancient Fathers, which she has jealously guarded for Centuries in her Liturgical codices, which she directly proposes to The Faithful as her own, which she prescribes exclusively for some parts of The Liturgy.”
The Schola’s regular schedule of rehearsal and performance opportunities, in Central London, makes it possible for those with no previous experience of singing Gregorian Chant to learn how to do so.
Our new Schola has seen a group of very committed gentlemen give of their time, and not inconsiderable natural abilities, towards refining their musical skills to an extent I have rarely seen in grass-roots initiatives.
And so, six singers, some of whom had never sung solo before, have been trained to “Cantor Standard” and have led the Schola on several occasions, all of which would be unthinkable without regular, gradated, training and support.
On several occasions, I have invited singers from The London Oratory and Westminster Cathedral to give Vocal Training and to lead Workshops.
From the start, I believed we should “plug in” to Spiritual Assistance, not only when “On Duty”, but also while rehearsing. I was delighted that Fr. Gabriel Díaz Patri agreed to be our Advisor, not only on account of his Priestly Ministry, but also his musical skills and insight. He regularly attends rehearsals, giving valuable input and joining us for The Divine Office – having studied the repertoire for our forthcoming duties, we often conclude with sung Compline.
The Schola Cantorum Sancti Johannis Houghton meets on Friday evenings at the start of the month. Those who feel the call to help are welcome to get in touch. There is no charge and all music is provided. An ability to follow direction, to maintain group ethos, and to be organised, is required, and we say that due respect for the Spirituality of The Sacred Chant and the culture of The Church’s Sacred Environment is expected.
Perhaps our musician readers – or indeed our newly-trained Chant Singers – will wish to begin a similar initiative elsewhere ?
Matthew Schellhorn is The Latin Mass Society’s Director of Music for London. He has had a deep love of Sacred Music since his childhood, and continues to campaign for the raising of musical standards in the life of The Catholic Church. He can be contacted at dirmusic@lms.org.uk
The Schola’s members turned out to have every level of experience, from “lots” to “none”, and it was very interesting to see them develop as a group. The first Mass went extremely well, thanks to the seriousness of the Singers and the preparation and leadership of Matthew Schellhorn, its Director and The Latin Mass Society's Director of Music for London.
A new Schola for London.
Matthew Schellhorn,
The Latin Mass Society Director of Music for London,
writes about The Schola Cantorum Sancti Johannis Houghton.
For our Patron, we chose a Saint with links to our local area. Essex-born Carthusian, Saint John Houghton, was the Proto-Martyr of The Protestant Revolt in England, being hanged, drawn and quartered at Tyburn in 1535.
That The Church requires greater capacity to service its Sacred Music with high-quality singing is undeniable. Summorum Pontificum not only led to a widening access to The Traditional Mass, but, in doing so, has also inspired many colleagues of mine to assess their professional output in light of a sense of Vocation.
We are inspired by the perennial Teaching of The Church in relation to the Music specifically endorsed to accompany its Ceremonies. Pope Saint Pius X wrote, in “Tra le Sollicitudine” (1903): “These qualities [holiness, artistic beauty, and universality] are to be found, in the highest degree, in Gregorian Chant, which is consequently the Chant proper to The Roman Church, the only Chant she has inherited from the Ancient Fathers, which she has jealously guarded for Centuries in her Liturgical codices, which she directly proposes to The Faithful as her own, which she prescribes exclusively for some parts of The Liturgy.”
The Schola’s regular schedule of rehearsal and performance opportunities, in Central London, makes it possible for those with no previous experience of singing Gregorian Chant to learn how to do so.
And so, six singers, some of whom had never sung solo before, have been trained to “Cantor Standard” and have led the Schola on several occasions, all of which would be unthinkable without regular, gradated, training and support.
From the start, I believed we should “plug in” to Spiritual Assistance, not only when “On Duty”, but also while rehearsing. I was delighted that Fr. Gabriel Díaz Patri agreed to be our Advisor, not only on account of his Priestly Ministry, but also his musical skills and insight. He regularly attends rehearsals, giving valuable input and joining us for The Divine Office – having studied the repertoire for our forthcoming duties, we often conclude with sung Compline.
The Schola Cantorum Sancti Johannis Houghton meets on Friday evenings at the start of the month. Those who feel the call to help are welcome to get in touch. There is no charge and all music is provided. An ability to follow direction, to maintain group ethos, and to be organised, is required, and we say that due respect for the Spirituality of The Sacred Chant and the culture of The Church’s Sacred Environment is expected.
Perhaps our musician readers – or indeed our newly-trained Chant Singers – will wish to begin a similar initiative elsewhere ?
Matthew Schellhorn is The Latin Mass Society’s Director of Music for London. He has had a deep love of Sacred Music since his childhood, and continues to campaign for the raising of musical standards in the life of The Catholic Church. He can be contacted at dirmusic@lms.org.uk
Rector: Fr Alan Robinson, KHS,
Corpus Christi Catholic Church,
1-5 Maiden Lane, London WC2E 7NB.
Telephone: 020 7836 4700.
Email: catholicchurchcoventgarden@gmail.com
Web-Site: CORPUS CHRISTI, MAIDEN LANE, LONDON
Support THE LATIN MASS SOCIETY
Saint Bernardine Of Siena. Confessor. Feast Day, Today, 20 May.
Text from The Saint Andrew Daily Missal,
unless otherwise stated.
Saint Bernardine of Siena.
Confessor.
Feast Day 20 May.
Semi-Double.
White Vestments.
English: Church of Saint Bernardine of Siena, Kraków, Poland.
Български: Църква „Св. Бернард от Сиена“ в Краков, Полша.
Polski: Kościół św. Bernardyna w Krakowie, Polska.
Date: 26 October 2015.
Source: Own work.
Author: Vassia Atanassova - Spiritia
(Wikimedia Commons)
At this Season of The Church's Liturgical Year, when Jesus, by His Triumph, has realised His Name of Saviour, The Liturgical Cycle Celebrates The Feast of Saint Bernardine, who was consumed "by the very ardent love of The Divine Name (Jesus)" (Collect).
Born of a noble family of Siena, Italy, Saint Bernardine renounced all his possessions. He kept his Chastity intact, in spite of the dangers to which his handsome features exposed him. The Church applies to him the words of Holy Scripture: "He had it in his power to violate The Commandment of God, and he did not violate it" (Epistle).
Statue of Saint Bernardino of Siena,
Capella del Voto; Duomo; Siena, Italy.
Photo: 2005-10-11
Source: User:JoJan
Author: Antonio Raggi
(Wikimedia Commons)
"Not placing his hope in money and treasures" (ibid), he left all, to follow Christ (Gospel), and entered The Order of Saint Francis, one of whose glories he is. Travelling through towns and villages, everywhere he Preached the name of Jesus (Collect) and thereby wrought many Miracles.
Saint Peter Celestine [Editor: See yesterday's Feast] appeared to him, to warn him of his approaching end, which came on Ascension Eve, 1444.
Let us ask God to grant us, through the intercession and merits of Saint Bernardine, a great love for the name of Jesus and, thereby, to kindle in us the flame of Divine Charity (Collect).
Mass: Os justi.
Tuesday 19 May 2020
Saint Pudentiana. Virgin. Feast Day 19 May.
Text from The Saint Andrew Daily Missal,
unless otherwise stated.
Saint Pudentiana.
Virgin.
Feast Day 19 May.
Simple.
White Vestments.
English: Saint Pudentiana.
Detail of a mosaic in the Apse of Santa Pudenziana, Rome.
Deutsch: Pudentiana, Mosaik aus Santa Pudenziana
This File: 25 October 2005.
User: Marcus Cyron
(Wikimedia Commons)
The Nave,
Basilica of Santa Pudenziana, Rome.
Photo: 13 May 2009.
Source: Own work.
Author: Welleschik
(Wikimedia Commons)
At the death of her father, she distributed all her riches to the Poor, in agreement with her sister, and she was barely sixteen years old when she died, in the Reign of Emperor Antoninus.
Her remains rest in her house, which she had converted into a Church. Her father had received Saint Peter there and she had placed it at the disposal of Pope Pius I, who Celebrated The Holy Mysteries there during “The Persecution”.
This is the “Title-Church” of Pudentiana, where The Station is held on the Tuesday in The Third Week of Lent. [“Title-Churches”, bearing as Title the name of their Founder or Foundress, were the usual Meeting Places of Christians in Rome, and became the first “Parish Churches”.]
Mass: Dilexísti.
“Saint Praxedes and Saint Pudentiana
collecting The Blood of The Martyrs”.
Artist: Giovanni Paolo Rossetti (1621).
Basilica of Santa Pudenziana, Rome.
Photo: 13 April 2010.
Source: Own work.
Author: Georges Jansoone (JoJan).
(Wikimedia Commons)
Saint Peter Celestine. Pope And Confessor. Feast Day, Today, 19 May.
Text is from The Saint Andrew Daily Missal,
unless otherwise stated.
Saint Peter Celestine.
Pope and Confessor.
Feast Day 19 May.
Double.
White Vestments.
English: Painting of Pope Celestine V.
Español: Pintura del Papa Celestino V.
Artist: Giulio Cessare Bedeschini.
Date: 1700.
Source: Museo de l'aquila, Italia.
Author: Giulio Cessare Bedeschini.
(Wikimedia Commons)
Among all the Pastors to whom Jesus lovingly committed the care of His Church, Saint Peter Celestine is the one who most particularly shows forth the virtue of humility, the foundation of all Holiness [Rule of Saint Benedict. Chapter Seven] according to Saint Benedict, his father in God.
Born in 1221, he retired into the desert when hardly adolescent (Gospel), and his virtues soon drew disciples round him. Such was the origin of The Branch of The Benedictine Order, known since under the name of "The Celestines", from the name which Saint Peter took when he became Pope in 1294.
At the age of seventy-two, he had to leave his sweet solitude, received full Sacerdotal power (Introit, Epistle) and occupied The Chair of Saint Peter (Communion), which had been vacant twenty-seven months. Raised to this eminent dignity, he thought himself incapable of bearing such a burden, and, "placing humility above that elevation" (Collect), he voluntarily resigned the highest dignity.
Saint Peter Celestine.
Pope and Confessor.
Available on YouTube at
He ended his days in contemplation, which his Soul craved for, and he died on 19 May 1296.
Following the example of Saint Peter Celestine, let us despise the honours of this World, in order to attain possession of the rewards promised to the humble (Collect).
Mass: Státuit.
Commemoration: Saint Pudentiana, by the Collects of The Mass: Dilexísti.
Gospel: Ecce nos reliquimus.
The 2020 Sacred Liturgy Conference. “Incarnation In The Eucharist”. To Be Held In Spokane, Washington. From 9 June 2020 - 12 June 2020.
This Article is taken from, and can be read in full at,
NEW LITURGICAL MOVEMENT
In this day and age, to have a successful Liturgical Conference is already a great accomplishment; but, to be announcing The Eighth Annual Liturgical Conference is something to boast about !!!
The Sacred Liturgy Conference has taken place at various locations in The Pacific North-West for the past seven Summers, under the auspices of The Schola Cantus Angelorum.
This year, it will be held 9 June 2020 -12 June 2020, in Spokane, Washington, once again on the campus of Gonzaga University, Saint Aloysius Catholic Church, and The Cathedral of Our Lady of Lourdes, where it was successfully hosted last year.
This year’s theme is: “Incarnation in The Eucharist.” His Eminence Gerhard Cardinal Müller will give the keynote address, and will Celebrate The Pontifical Mass of Corpus Christi, with Eucharistic Procession, and Benediction at The Cathedral of Our Lady of Lourdes.
This year’s theme is: “Incarnation in The Eucharist.” His Eminence Gerhard Cardinal Müller will give the keynote address, and will Celebrate The Pontifical Mass of Corpus Christi, with Eucharistic Procession, and Benediction at The Cathedral of Our Lady of Lourdes.
The 2020 Sacred Liturgy Conference Video
is available HERE
Other distinguished faculty members include:
Rev. Cassian Folsom, O.S.B.;
Dom Alcuin Reid;
Dr. John Haas;
Mother Miriam of The Lamb of God, O.S.B,;
Rev. Pius Pietrzyk, O.P.;
Rev. Gabriel Mosher, O.P.;
Dr. Anthony Clark;
Dr. Kevin Clarke;
Dr. Ed Schæfer;
Rev. Theodore Lang;
Lucas Viar;
Alex Begin;
Doug Schneider.
The Sacred Liturgy Conference is the largest Liturgical Conference in North America, with participants coming from all over the World.
Its Mission is to enrich knowledge and understanding of The Liturgy, so that Catholics may participate ever more deeply in The Sacrificial Offering of Our Lord Jesus Christ in The Holy Mass.
The 2020 faculty will illuminate the Incarnation as inseparable from the Cross, Resurrection, and the Holy Eucharist. The four Masses will be celebrated in the two forms of the Roman Rite and in the Dominican Rite, with the sacred music prescribed by the Church.
To find out more specifics about the schedule, accommodations, and how to register for the conference, go to sacredliturgyconference.org. You may also call (503) 558-5123 or email sacredliturgyconference@gmail.com. An “Early Bird Special” rate is available through March 1, 2020.
A video about this year’s conference:
Last week, Dr. Tom Curran, of My Catholic Faith Ministries, interviewed Dr. Lynne Bissonnette, Executive Director of The Sacred Liturgy Conference, to discuss the origins of the Conference, the gift of The Sacred Liturgy, and The Incarnation.
To find out more specifics about the schedule, accommodations, and how to register for the conference, go to sacredliturgyconference.org. You may also call (503) 558-5123 or email sacredliturgyconference@gmail.com. An “Early Bird Special” rate is available through March 1, 2020.
A video about this year’s conference:
Later in the programme, Tom explores the different Rites of The Mass and the stewardship of perpetual Adoration.
The audio may be accessed or downloaded HERE.
Monday 18 May 2020
The Rogation Days. The Lesser Litanies. The Greater Litanies. Chestnut Sunday. The Litany Of The Saints.
Text from The Saint Andrew Daily Missal,
unless stated otherwise.
In 2020, “The Rogation Days” are:
Rogation Sunday (“Chestnut Sunday”), 17 May 2020.
“The Lesser Litanies”.
Rogation Monday, 18 May 2020.
Station: At Saint Mary Major;
Rogation Tuesday, 19 May 2020.
Station: At Saint John Lateran;
Rogation Wednesday, 20 May 2020.
Station: At Saint Peter's.
Indulgence of 30 Years and 30 Quarantines each day.
Violet Vestments.
The Rogation Days in 2020 are followed by
Ascension Day on Thursday, 21 May 2020.
The Ancient Custom of Blessing the Fields.
“Rogation Sunday”.
Hever, Kent, England.
Photo: 9 February 1967.
Source: From geograph.org.uk
Author: Ray Trevena
(Wikimedia Commons)
The Greater Litanies.
25 April.
The Station is at Saint Peter's.
Violet Vestments.
The Church Celebrates, on 25 April, two Solemnities, which have nothing in common: “The Greater Litanies”, so called on account of their Roman origin, and “The Feast of Saint Mark”, which is of later date. The word “Litany” means “Supplication”.
In ancient Rome, on 25 April, used to be celebrated the pagan feast of “Robigalia”. It consisted, principally, of a Procession, which, leaving the City by The Flaminian Gate, went to The Milvian Bridge and ended in a suburban Sanctuary situated on The Claudian Way.
There, a ewe was sacrificed in honour of a god or goddess of the name Robigo (god or goddess of frost). “The Greater Litany” was the substitution of a Christian, for a pagan, Ceremony. Its itinerary is known to us by a convocation of Saint Gregory the Great. It is, approximately, the same as that of the pagan Procession.
“Ember Days”
and
“Rogation Days”.
Sermon By: Fr Ripperger.
Available on YouTube at
All The Faithful in Rome betook themselves to the Church of Saint Laurence-in-Lucina, the nearest to The Flaminian Gate. Leaving by this Gate, the Procession made a Station at Saint Valentine's, crossed The Milvian Bridge, and branched off to the Left towards The Vatican.
After halting at a Cross, it entered The Basilica of Saint Peter for the Celebration of The Holy Mysteries.
This Litany is recited throughout The Church to keep away calamities, and to draw down The Blessing of God on the harvest. “Vouchsafe to grant us to preserve the fruits of the Earth, we Pray Thee, hear us”, is sung by the Procession through the Countryside.
The whole Mass shows what assiduous Prayer may obtain, when in the midst of our adversities (Collects, Offertory) we have recourse with confidence to Our Father in Heaven (Epistle, Gospel, Communion).
If The Feast of Saint Mark is Transferred, The Litanies are not Transferred, unless they fall on Easter Sunday. In which case, they are Transferred to the following Tuesday.
Procession.
See “The Litany Of The Saints”, Page 1888, The Saint Andrew Daily Missal, and “The Rogation Mass”, Page 673, The Saint Andrew Daily Missal (see, below).
“Rogation Days”.
Available on YouTube at
“The Lesser Litanies”.
In consequence of the public calamities that afflicted the Diocese of Vienne, Dauphiny, France, in the 5th-Century A.D., Saint Mamertus instituted a Solemn Penitential Procession on The Monday, Tuesday, and Wednesday, before Ascension Thursday.
Under an Order of The Council of Orleans, in 511 A.D., the Devotion spread to the rest of France. In 816 A.D., Pope Leo III introduced it in Rome and, soon after, it became a general observance throughout The Church.
“The Litany of The Saints”, and The Psalms and Collects sung in Procession, on these days, are Supplications; hence, the term “Rogations” is applied to them. The object of these Devotions is to appease The Anger of God and avert the scourges of His Justice, and to draw down The Blessings of God on the fruits of the Earth.
Violet is used as a token of Penance, and The Paschal Candle is left unlighted. “The Litany of The Saints”, consisting of ejaculations in the form of a dialogue, is an admirable manner of Prayer, which it should be our purpose to cultivate.
The Celebrant wears a Violet Stole and Violet Cope. All in the Choir stand as they sing the first Antiphon “Exsurge, Domine”.
Mass Of Rogation.
Stations:
Rogation Monday. At Saint Mary Major.
Rogation Tuesday. At Saint John Lateran.
Rogation Wednesday. At Saint Peter's.
Indulgence of 30 Years and 30 Quarantines each day.
Violet Vestments.
The Mass, throughout, points to the efficacy of The Prayer of The Just Man, when humble, sure, and persistent. Elias, by Prayer, closed and opened the heavens (Epistle), and Our Lord shows us by two Parables that God gives His Holy Spirit to whomever asks Him, because He is good (Gospel, Alleluia). In our afflictions, let us place our trust in God and He will hear our Prayers (Introit, Collect).
The following Mass is said during, or after, the Procession of both “The Greater Litanies” and “The Lesser Litanies”.
Mass of Rogation: Exaudivit de templo.
Gloria: Is not said.
Preface: Of Easter.
“Litany of The Saints”.
Available on YouTube at
“Litany Of The Saints”.
The “Litany Of The Saints” is used in connection with:
Holy Mass on “The Greater Litanies” (25 April);
“The Lesser Litanies”
(“Rogation Monday”) and
(“Rogation Tuesday”) and
(“Rogation Wednesday”)
(The Rogation Days)
immediately before Ascension Thursday;
Holy Saturday;
The Vigil of Pentecost;
Masses of Ordination, before the conferring of Major Orders.
On Saint Mark’s Day (25 April) and “Rogation Days”, if the Procession is held, the Litany is preceded by the Antiphon, “Exurge, Domine”, (Psalm XLIII. 26), and all Invocations are sung by the Cantors and repeated in full by the Choir [i.e., “Doubled”].
If the Procession cannot be held, the Invocations are not repeated.
On The Vigils of Easter and Pentecost, the Invocations marked with an asterisk (*) in The Missal are omitted; all the remaining Invocations are repeated, either there be a Font and a Procession from The Baptistry, or not.
At Masses of Ordination, only The First Five Invocations are repeated.
“Litany of The Saints”
at the Funeral of Pope Saint John Paul II.
Available on YouTube at
The following Text is from Wikipedia - the free encyclopædia.
Rogation Days are, in The Calendar of The Western Church, observed on 25 April (“The Major Rogation”) and the Monday, Tuesday, and Wednesday immediately preceding Ascension Thursday (“The Minor Rogations”).
The first Rogation, “The Greater Litanies”, has been compared to the ancient Roman religious festival of The Robigalia, a ritual involving prayer and sacrifice for crops held on 25 April. The first Rogation is also observed on 25 April, and a direct connection has sometimes been asserted, with the “Christian substitute” following the same processional route in Rome. If Easter falls on 24 April or on this day (the latest possible date for Easter), “The Rogations” are transferred to the following Tuesday.
The second set of “Rogation Days”, “The Lesser Litanies”, or, “Rogations”, introduced about 470 A.D. by Bishop Mamertus of Vienne, and eventually adopted elsewhere, are the three days (Rogation Monday, Rogation Tuesday and Rogation Wednesday) immediately before Ascension Thursday in The Christian Liturgical Calendar.
The word “Rogation” comes from the Latin verb “Rogare”, meaning “to ask”, and was applied to this time of The Liturgical Year because the Gospel Reading for the previous Sunday included the passage: “Ask, and ye shall receive” (Gospel of John 16:24).
The Sunday, itself, was often called Rogation Sunday, as a result, and marked the start of a three-week period (ending on Trinity Sunday), when Roman Catholic and Anglican Clergy did not Solemnise marriages (two other such periods of marital prohibition also formerly existed, one beginning on The First Sunday in Advent and continuing through The Octave of Epiphany, or 13 January, and the other running from Septuagesima until The Octave of Easter, the Sunday after Easter). In England, Rogation Sunday is called “Chestnut Sunday”.
The Faithful typically observed The Rogation Days by Fasting in preparation to Celebrate The Ascension, and farmers often had their crops Blessed by a Priest at this time. Violet Vestments are worn at The Rogation Litany and its associated Mass, regardless of what Colour Vestments were worn at the ordinary Liturgies of The Day.
A common feature of Rogation Days, in former times, was the Ceremony of “Beating The Bounds”, in which a Procession of Parishioners, led by The Minister, Churchwarden, and Choirboys, would proceed around the boundary of their Parish and Pray for its protection in the forthcoming year. This was also known as “Gang-Day”.
The reform of The Liturgical Calendar for Latin Roman Catholics, in 1969, delegated the establishment of Rogation Days, along with Ember Days, to The Episcopal Conferences. Their observance in The Latin Church subsequently declined, but the observance has revived somewhat, since 1988, (when Pope Saint John Paul II issued his Decree Ecclesia Dei Adflicta), and especially since 2007 (when Pope Benedict XVI issued his Motu Proprio, called “Summorum Pontificum”), when the use of older Rites was encouraged.
Churches of The Anglican Communion reformed their Liturgical Calendar in 1976, but continue to recognise The Three Days before Ascension Day as an Optional Observance.
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