Traditional † Catholicism

Pictures of the Traditional Solemn Mass at St. Cecilia's Church in Brooklyn

2011-11-29T10:18:00.005-05:00

These are pictures of the Solemn Mass at the Church of St. Cecilia in Greenpoint, Brooklyn. This Mass was to celebrate the 110th Anniversary of consecration. The Te Deum was sung at the end as an act of Thanksgiving. The consecration crosses were incensed (as they were when the church was consecrated) and the candles were beautifully decorated. The singing by the Sacred Ministers was wonderful. The sermon was very moving. There were about 200 people in attendance. There were 13 servers helping.

The pictures below were taken by a faithful in the congregation.

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The outside of the church was illuminated with small (lit) candles.

Incensation at the Introit (after the Asperges ceremonies and the prayers at the foot of the Altar were over)

The recitation of the Gloria by the Sacred Ministers

The reading of the Gospel by the Celebrant

The line-up for the Solemn singing of the Gospel

The Deacon receives the blessing from the Celebrant before chanting the Gospel

The Deacon (and Homilist) reads the Epistle in English

The Deacon (and Homilist) reads the Gospel in English. He also preached on the meaning of consecrated churches and on the beauty of the architecture of the Church of St. Cecilia

Everyone listens to the Gospel reading in English

The Lavabo ceremonies after the incensation of the Altar at the Offertory

The Deacon of the Mass incenses the consecration crosses (there are 12) on the walls. These crosses are incensed immediately after the Celebrant.

The Deacon of the Mass is incensed by the Thurifer

Consecration of the Chalice

The Deacon of the Mass sings the Ite, Missa est

The Celebrant reads the Last Gospel (of. St. John)

Everyone lines up for the recessional (after the Te Deum was sung)

After the Mass, there was a reception for those who attended the Mass

The faithful socialize during the reception

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For more pictures of the same Solemn Mass, go here: http://sthughofcluny.org/2011/11/solemn-high-mass-at-st-cecilia-greenpoint-brooklyn.html. This link provides pictures taken by Stuart Chessman of the Society of St. Hugh of Cluny.

2011-10-12T14:17:00.000-04:00

THE DOLPHIN IN CHRISTIAN SYMBOLISM

Among the symbolic figures with which we frequently meet in early Christian art, among the mural and sepulchral decorations of the subterranean church as well as in other ornamental designs of that time, is the dolphin. The early Christians considered the dolphin as a fish, and, according to Aringhi, as the king of fishes. Up to the time of Constantine, i.e., for three hundred years after Our Lord's ascension, the figure of the fish was used instead of the cross.

The Greek word for fish is IchTHYS. The five letters of which this word is composed are the initials of five words (Jesous Christos Theou Yios Soter) signifying, “Jesus Christ, the Son of God, our Saviour.” Martigny connects this symbol with the disciplina arcani, and says that it also stood for the Holy Eucharist, in which Christ, the celestial food, is miraculously multiplied as were the two fishes on the desert-mount, and becomes the nourishment and substantial life of the Christian. Moreover, the fact of the first apostles having been fishermen, and actually called by Our Lord to be fishers of men, made the use of this image quite applicable to the followers of Christ, Whom, as their pattern, they sought to express in themselves. The early Fathers of the Church speak of the faithful as pisciculi (little fishes) regenerated in the life-giving waters of Baptism, who follow Christ, the ichthys.

Thus the meaning of the fish anagram, as we find it upon the walls of the catacombs, on gems, and later on in the decoration of baptisteries, is simple enough. It stands for the word Christ, which was not to be expressed. It frequently also stands for the Eucharist, as in the following epitaph found in the catacombs: “Saintly Maritima, thou hast not left the sweet light, for thou didst have with thee (here is inserted the symbol of an anchor between two dolphins) the immortal one who reigns over all, for thy love everywhere preceded thee.” It seems to say that Maritima had been fortified with the holy Viaticum, the hope of the Christian, a fact which was worthy of mention in those troubled times.

THE DOLPHIN AS THE SYMBOL OF CHRIST

The Dolphin was to be found only in the purest waters. Of incredible swiftness in its motion, it became the emblem of absolute strength, for it was supposed that it could not be controlled except by its own love for man. Its affection for man was said to be so great, that it proved not only most docile to any one kindly approaching it, but would follow the fishermen, recognize them individually, and frequently warn them against storms by changing its usually frolicsome gambols into straight motion towards port.

The Greeks called it “philanthropos,” and Gellius relates a touching story taken from the record of an Egyptian, who affirms to have been an eye-witness to the occurrence, of how a child once having made friend with a dolphin at the seashore, the latter came daily to play with the boy, and sometimes took him on his back, riding him through the water for short distances. The writer also adds that, the fact having become known, all the people of the town and neighborhood came daily to witness the sport.

The idea of the dolphin as light-bearer, representing Christ, the light of the world, has been preserved in Christian art to a late date. Constantine gave to the Basilica of John Lateran a candelabrum (pharocantharus) of purest gold, with eighty dolphins. It hung before the altar, and precious nard oil was constantly burnt therein. Jacob, from whose “Art in the Service of the Church” we take this instance, adds: “They saw in the dolphin the symbol of Christ, the Saviour friendly to man, but also of the Christians who in the midst of the storms gather confidently and joyously around the Saviour, the never extinguishing light.”

The fabled beauty of the dolphin is no doubt connected with its graceful movements. Easily attracted by the charms of music, it is said to leap high up into the air, then dart with incredible velocity into the deep, appearing again almost simultaneously in different parts, whilst with seemingly intelligent mirth it delights the beholder. The beautifully winding country between the Rhone and the Alps, west of Savoy, has, it is said, taken its name of Dauphinée from this symbol of beauty borne in the escutcheon of the royal sons of France.

Among other qualities with which the dolphin was identified were valor, whence we find it upon the shield of Ulysses, and fortitude, especially as exhibited by the Christian martyrs. It stood also for parental love. Naturalists of a later age have drawn attention to the affectionate care with which the dolphin raises her single offspring. Lying partly over to one side she draws it gently along, tempering her own motion whilst feeding her young with a milk which is said to be exceedingly sweet.

It is not surprising, therefore, that the ancients should have considered this animal as sacred, so that to injure or kill it was accounted a sacrilege. All this points to the origin of the Christian symbol, which suggested to the heart and mind of the earnest converts so much that could not have been expressed in any other way. The king of fishes was to them an image of their own king, Christ. And hence they engraved it not only upon their tombs and on their baptistery walls, but wore it upon rings and bracelets and similar ornaments as the signs by which they would know one another.

THE DOLPHIN AND THE ANCHOR

In Christian symbolism the double emblem of the dolphin winding itself around the anchor has three distinct meanings. Of these the most obvious is that of hope in Christ, or, as Wilpert expresses it: “Spes in Christo; spes in Deo; spes in Deo Christo.” Mammachi says that the anchor did not only stand for hope, but also for fortitude, and gives as an example the inscription on the tomb of St. Faustina, who is styled “Virgo fortissima.” Resting this interpretation upon the words of St. Paul to the Hebrews, where he speaks of the promise made to Abraham, and calls it “the hope set before us, which we have as an anchor of the soul, sure and firm.” and which the Fathers understand as referring to the Church, we may express by the anchor either the Church, or the graces which flow to us from it, being our hope sure and firm, and united to Christ, represented by the dolphin. Thus the meaning would evidently be “Christ and the Church.”

--THE AMERICAN ECCLESIASTICAL REVIEW (1890)

2011-09-19T10:04:00.002-04:00

TAKEN FROM:

The Blessed Sacrament

By Fr. Frederick William Faber (1855)

Converted from Anglicanism in 1845

The love of the Blessed Sacrament is the grand and royal devotion of faith; it is faith multiplied, faith intensified, faith glorified, and yet remaining faith still. And out of it there come three especial graces which are the very life and soul of an interior life, an overflowing charity to all around us, a thirst to sacrifice ourselves for God, and a generous filial love of Holy Church.

The spiritual life requires also a generous filial love of Holy Church. People in these days often try to draw a distinction between what is spiritual and what is ecclesiastical in the Christian religion; and obviously ... the two cannot be separated; they lie together practically inseparable. Hence there is no interior or mystic life, not even in the cloister, which is not distinguished by a vivid interest in the vicissitudes of the Church, an inveterate attachment to her external and ceremonial observances, and quite a supernatural sympathy with the fortunes of the Holy See.

Love of God and love of Rome are inseparable. To obey Peter is the same thing as to serve Jesus. Now the triumph of Corpus Christi is especially a triumph of our loyalty to Holy Church. Here is this poor land of heresy and schism dark and desolate to-day [The Feast of Corpus Christi]. It has no response to the mighty acclamations of the catholic millions of other lands. It sees nothing in to-day but a common unhonoured weekday. So through the fair realms desolated by the Greek Schism there is the same lifeless silence. It is a catholic feast, a monument of Rome.

It is a patriotic thing, a national exultation; and dear, most dear, as our native country is to us, the Church is a dearer and a truer country still, for it is more like that heavenly country for which we are sighing, and out of which we are exiles at the best. We of all men need triumph; for we are cowed all the year round by the dominance of heresy. It tarnishes our faith. It chills our love. It checks us, and galls us, and unmans us, at almost every turn of our spiritual life. No one comes quite unscathed out of the trial; least of all, those who think they do, and have no fear.

O we need the triumph of to-day, the feast of our loyalty and patriotism to the most ancient, the most godlike of all monarchies, the Holy Apostolic Roman Church… the universal Church, the famous Church, the martyr Church, the Church that is never old but ever has a perpetual freshness like the Holy Trinity, ever virgin as Mary herself, ever wet with blood as the martyrs were, ever teaching like the apostles and doctors, ever witnessing like the confessors, ever suffering innocently like the Holy Innocents themselves, and sending up a perpetual song of victory even out of the fires of persecution.

O how we ought to bless God, now that we know Jesus, that we were not born in the poor times of the patriarchs and prophets before the Blessed Sacrament! Ah! How they desired to see our day and saw it not! Nay, we even seem privileged in our day beyond elder Christian times; for the longer the Church battles with the world the more venerable she seems to become, and her victories of grace more brilliant, and the heavenliness of her ways more wonderful. Time “writes no wrinkles on her brow,” but adds line after line of glory and of freshness. She seems, because we know her better, to grow more beautiful, more powerful, more bright of face, more sweet of voice, more strong in arm, more mother-like in manner. Dear Church! To-day is her great day, the Feast of Holy Faith!

Traditional Services for Holy Week - Holy Innocents, NYC

2011-04-19T15:36:00.004-04:00

Below is the information for the Holy Week Services according to the traditional form of the Mass at the Church of the Holy Innocents in NYC:

On Palm Sunday, April 17
Solemn Mass at 10am & Sung Vespers at 3pm

On Holy Monday, April 18
Low Mass at 6pm

On Holy Tuesday, April 19
Low Mass at 6pm

On Holy Wednesday, April 20
Sung Mass at 6pm

On Holy Thursday, April 21
Solemn Mass at 7:30pm

On Good Friday, April 22
Solemn Service at 3pm

On Easter Vigil, April 23
Solemn Service at 9pm
Fr. John Zuhlsdorf, Celebrant
Fr. Richard Trezza, O.F.M., Deacon
Fr. Michael Barone, Subdeacon

On Easter Sunday, April 24
Sung Mass at 10am & Sung Vespers at 3 P.M.

ALL-NIGHT VIGIL - FIRST FRIDAY IN APRIL - NYC

2011-03-28T11:13:00.002-04:00

Vespers - Gaudete Sunday- NYC

2010-12-09T11:37:00.000-05:00

ALL SAINTS - SOLEMN MASS - NYC

2010-10-27T10:04:00.001-04:00

TRADITIONAL SOLEMN MASS FOR THE FEAST OF ALL SAINTS (NOVEMBER 1st, 2010) AT THE CHURCH OF THE HOLY INNOCENTS IN NYC AT 6PM

Feast of Christ the King - Holy Innocents NYC at 10 AM

2010-10-25T15:28:00.001-04:00

SOLEMN MASS FOR THE FEAST OF CHRIST THE KING AT THE CHURCH OF THE HOLY INNOCENTS (NYC) ON SUNDAY, OCTOBER 31st, 2010 AT 10 AM

Pictures of Pontifical Mass - Feast of Our Lady of the Rosary - October 7th, 2010

2010-10-12T11:30:00.001-04:00

Before Mass

Procession - Beginning of Mass

Prayers at the Foot of the Altar

Introit Incensation

The Glória

Singing of the Epistle

Preparing for the Gospel

Sermon

Offertory I

Offertory II

Consecration

Confíteor before Holy Communion

Ecce Agnus Dei

Distribution of Holy Communion

Pontifical Mass on October 7th by His Excellency Bishop Perry

2010-09-28T11:32:00.005-04:00

Solemn Mass for the Dedication of St. Michael the Archangel - September 29th

2010-09-28T11:29:00.004-04:00

Should a Surplice be Lent to a Protestant Clergyman?

2010-08-04T15:09:00.000-04:00

This is what the Irish Ecclesiastical Record (3rd series, Vol. 10, 1889) had to say about it:

MAY A SURPLICE BE LENT TO A PROTESTANT CLERGYMAN?

“As to the surplice, I would not venture to say there would be anything essentially wrong in lending it, so that the act could be justified by no possible reason, as the act is indifferent in itself, and is only materially connected with the Protestant service. Practically, however, in ordinary circumstances, I consider it wrong, as involving a kind of co-operation with the person in his clerical functions, and a degree of fraternization calculated to give scandal. The answer might be that the priest would be most willing to do the minister a merely personal favor, to oblige him or serve him in his private capacity, but that Catholics consider it objectionable to connect themselves at all with the religious services of Protestants; that this is his own (the priest’s) view, but that, even if he could justify the thing to himself, it might dis-edify the laity who would come to know of it; that he feels distressed at having to decline compliance with any request of Mr. -----, but hopes the explanation he has given will be considered a sufficient excuse."

Traditional Sung Mass - NYC

2010-07-22T09:11:00.002-04:00

On Saturday, July 31st, 2010, there will be a traditional Missa Cantáta at 1pm at the Church of the Holy Innocents (128 W. 37th Street, between Broadway & 7th Avenue, NYC).

This Mass is promoted by the Queen of All Saints Circle of the Father Solanus Guild in celebration of Fr. Solanus' 106th Anniversary of First Sung Mass (July 31st, 1904) and of his 53rd Anniversary of Death (July 31st, 1957). The Celebrant of this Mass will be the Reverent Fr. Carlos Viego.

A Reception will follow immediately after the Mass. Please, RSVP for the Reception by July 25th with your name and the number of guests by phone (212-252-2219) or by email (solanusnyc@gmail.com). Free will offering will be accepted at entrance to reception.

Summórum Pontíficum

2010-07-07T14:51:00.004-04:00

Risorgerà, vi dicevo... [la Santa Messa Tridentina] risorgerà, come rispondo ai tanti che vengono da me a sfogarsi (e lo fanno, a volte, piangendo), e a chi mi chiede com'è che io ne sono certo, rispondo (da «poeta», se volete) conducendolo sulla mia terrazza e indicandogli il sole... Sarà magari sera avanzata e là nella chiesa di San Domenico i frati, a Vespro, canteranno: Iam sol recedit igneus; ma tra qualche ora gli stessi domenicani miei amici canteranno, a Prima: Iam lucis orto sidere e così sarà tutti i giorni.

[NEL FUMO DI SATANA VERSO L'ULTIMO SCONTRO di Tito Casini]

PENANCE - Holy Week

2010-06-23T13:37:00.000-04:00

Gothic vs Roman

2010-06-18T16:06:00.008-04:00

Interesting points for and against the use of the "Gothic" and the "Mediæval" Chasubles in the late 1880's between the Bishop of Münster and Papal M.C. Msgr. Corazza. I sincerely do not see why there was a "need" to revive the older forms of the Chasubles at all, either in the 1800's or in the 1900's...

My own personal view is more along the lines of the recommendation Msgr. Corazza gave to the Sacred Congregation of Rites: “That the Sacred Congregation of Rites, by an encyclical letter, addressed to all Apostolic Nuncios, and other representatives of the Holy See, should admonish Bishops to entirely abolish, in whatever way seems to them expedient, the new and recently introduced chasubles referred to in the letters of the Most Reverent Bishop of Münster, of June 10th, 1859; and to seriously endeavour to conform to the Roman Church, the mother and mistress of all Churches; and that each of them shall take steps that neither these [Gothic vestments] nor any other shape shall be introduced under any pretext or colour whatever, into the diocese committed to his care. And that the aforesaid Apostolic Nuncios and representatives shall sedulously attend to the carrying out of this Decree, and shall report upon it.”

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Taken from the IRISH ECCLESIASTICAL RECORD, Vol. X., 1889

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THE GOTHIC [AND MEDIÆVAL] CHASUBLE[S]

Just thirty years ago, the Bishop of Münster in Germany, applied to the Holy See for the solution of an important question about which at the time widely different opinions prevailed. He wished to ascertain whether it was lawful or expedient to introduce any change with regard to the vestments worn by priests of the Roman rite in the celebration of the Holy Sacrifice. In reply to this enquiry a circular was sent by the Sacred Congregation of Rites, some three years later, to the bishop of certain dioceses of England, France, Germany and Belgium, to the following effect: “The Holy See becoming aware that, in certain dioceses of England, France, Germany, and Belgium, the form of the sacred vestments used in the Holy Sacrifice of the Mass had been changed to that which is known as the Gothic form, the Sacred Congregation of Rites has instituted an enquiry into the matter, from which it appears that whereas sacred vestments of the Gothic form were used, especially during the thirteenth, fourteenth, and fifteen[th] centuries, the Roman Church and other Churches of the Latin Rite have abandoned this usage since the sixteenth century, that is to say, from about the time of the Council of Trent to the present day, without any protest on the part of the Holy See. Hence the Sacred Congregation has come to the decision that, while the present discipline continues, and without the sanction of the Holy See, no change can be made, and that such innovations as the Sovereign Pontiffs have often wisely declared in their constitutions, being opposed to the approved custom of the Church, are not unfrequently productive of surprise and disorder. But, inasmuch as the reasons which have lead to the change in question, may be of some weight, after consultation with his Holiness Pope Pius IX. the Sacred Congregation has determined to ask your Lordship to be so good as to state them, if such changes have taken place in your diocese.”

This letter of the Sacred Congregation, issued in August, 1863, has long been familiar to liturgical students. An important document, closely related to it, has recently been given to the world, I believe, for the first time, in the Analecta Juris Pontificii for March and April 1888. It is the report of the Master of Apostolic Ceremonies, Mgr. Corazza, to whom a question was referred by the Sacred Congregation of Rites.

Mgr. Corazza begins his dissertation by telling us that a recent three month’s tour of Germany and Switzerland, as the companion of Archbishop Hohenlohe, had given him an opportunity of seeing the vestments in question, and of ascertaining the attitude of the clergy and laity towards the mediæval movement. He had also brought back with him some carefully-made patterns of mediæval vestments, such as were used in these countries, which he was able to produce for the information of the Sacred Congregation, so that he was not wholly unprepared for the task entrusted to him.

Perhaps the simplest method of dealing with the subject will be to give the first case for Gothic vestments, as stated by the Bishop of Münster in his appeal to the Holy See; and then Mgr. Corazza’s reply.

Bishop of Münster: The primitive chasuble, of almost Apostolic origin, enveloping the person of the priest on all sides, was called in Greek a Planeta, on account of its folds; in Latin, Casula because like a little hut it covered the whole body, and for the same reason it is commonly described as a Campana, or bell-shaped robe, a name by which for brevity’s sake we will refer to this primitive chasuble. This vestment was as dignified and majestic in appearance, as it was rich in symbolism. Without any authorisation by the Church, it has little by little been cut away, until at length, especially in certain churches of France and Germany, it scarcely covers the shoulders. Hanging on the back and breast, like two narrow inflexible boards, it presents the appearance of a mere scapular or rather of a fiddle. Between these two extremes there have been two means – the mediæval and Roman chasubles, the latter as prescribed by Gavantus, having connected with the Ambrosian form that of St. Charles Borromeo. The lovers of Christian antiquity are not desirous of restoring the primitive campana, but the intermediate forms. The wish to restore the chasubles of the ancient form has taken its rise from studies of the middle ages, which have been pursued in cis-alpine countries for some ten years (since 1859), not only in reference to history, the sciences and arts—in a word to the whole condition of culture during those despised ages; but also with regard to the works of religious art in all its branches, architecture, sculpture, painting, metal work, stuffs, and embroidery. Naturally the question has arisen, whether the chasuble in use three centuries ago is not preferable to that of the present day. Cis-alpine countries still possess a number of mediæval sculptures and paintings, in which the antique form of chasuble is shown. The re-introduction of this ancient form would facilitate the return of schismatical Churches to the centre of unity.

Proceeding with his case, the Bishop of Münster goes on to state that in many dioceses of England, Belgium and Germany, the ancient form of the chasuble has begun to be used again, without the sanction of the Holy See. This course was held to be not unlawful, but rather right and proper inasmuch as to reject that arbitrary curtailment of the sixteenth century, and to return to the ancient form of chasuble, ought not to be called an innovation, but rather a legitimate and praiseworthy restoration of the true ancient liturgy. The change, the bishop contends, is in harmony with the mind of the Roman Church, for in the last edition of the Ceremonial of Bishop, printed by command of Benedict XIV., the chasuble is assumed to be of the ancient ample form, as appears from the direction (lib. 2, cap. 8, num. 19.) “The bishop is vested with the chasuble, which should be carefully fitted and folded on his arms, so that it shall not impede him.” So too, the master of apostolic ceremonies, Giovanni Fornici, in his liturgical tracts for the use of the Roman Seminary writes:--
"Amongst the Latins the chasuble has degenerated in another direction. Weary of its weight upon the arms, and solicitous for convenience rather than for dignity, the sacred ministers began by degrees to cut it away at both sides, and to shorten it. It still, however, fell below the elbow, and both behind and in front ended in a point, so as in some sort to resemble the appearance which it formerly had when gathered up on the priests’ arms during the sacrifice. At the present day, however, we see chasubles, contrary to due dignity, so cut away that they hardly fall beyond the shoulders on either side and so shortened as to reach scarcely below the knees.” (Part 1, cap. ix).

In justification of the line of conduct which he himself has followed in the matter, the bishop declares that he has recognised it as an inviolable rule that sacred liturgy, and all things pertaining to it, are reserved to the Holy See; and that hence it is not lawful for any bishop to make arbitrary changes, or to depart from the prescriptions of the Holy See. In view of the variety of opinions which exists about these matters, he has sought for a rule which he might follow, so as not to be at variance, even in the least, with the Roman Church. He has found two rules in which he can confidently trust. One of these occurs in the Acts of the Church of Milan, in the instruction of St. Charles Borromeo on church furniture, and it runs thus:--
"The chasuble, which, from its ample width, is also called planeta, should be a little more than three cubits wide; so that, when thrown over the shoulders, it may have a fold of at least one palm beyond the shoulder. In length it should be an equal number of cubits; and sometimes it is made somewhat longer, so as to reach almost to the ankle."

     The other rule is from the Treasury of Sacred Rites, by Gavantus:--
     "The Roman chasuble [for the Acts of the Church of Milan describe the Ambrosian] is about two cubits wide, and about three cubits long." The bishop held himself justified in following either of these rules; that of Gavantus, because it describes the Roman usage, introduced and maintained under the eye of ecclesiastical authority; that of St. Charles, because the Acts of the Church of Milan were approved by the Holy See. Hence this form of chasuble, he contends, rests on the approbation of the Roman Church--an approbation which holds good for Germany and other western countries, because, when the approbation was given, this chasuble was used in those countries. Such is briefly the case for Gothic vestments, as stated by their ardent and able advocate, the Bishop of Münster.
     Turning to the Report of the Master of Apostolic Ceremonies to the Sacred Congregation, we may remark at once that throughout it is uncompromisingly hostile to the bishop's contention. Mgr. Corazza opens his reply with an effective argumentum ad hominem. If the cutting down of the chasuble from its primitive fulness deserves such stern reprobation, surely the censure ought not to be restricted to the least guilty of the offenders. The bishop's strokes should fall heaviest on the backs of those who began this evil course, and who pursued it most extensively. But these were precisely the mediævalists. They it was who, "weary of its weight upon their arms, began to cut away [the primitive campana] at both sides, and to shorten it." They introduced a veritable innovation. Modern imitators have done no more than push a little further along the road on which they were the first to set out. Their achievements are trivial compared with what was accomplished by their predecessors, who, in their cutting away, boldly accomplished the whole distance from the ground to the elbow. How inconsiderable, in comparison, is the further curtailment from the elbow to the shoulder!
     The bishop, Mgr. Corazza contends, is too sweeping in his charges. All modern vestments are credited with the vices of certain admittedly corrupt examples--examples which are condemned as unsparingly by the advocates of the true Roman tradition as they could be by the most ardent "lover of Christian antiquity." The mediæval chasuble is not the only alternative for the vestment which "scarcely covers the shoulders, hangs like two narrow inflexible boards, and presents the appearance of a mere scapular, or rather of a fiddle." The genuine Roman chasuble is free from all these blemishes; and hence the rejection of them does not necessarily imply a return to the mediæval form.
     Another account of the bishop's indictment--that the change from the mediæval to the modern form of vestment was effected without the sanction of the Church--is thus met: Was the change, which is said to have taken place in the sixteenth century, without legitimate ecclesiastical authority? If it was, it may be remarked, in passing, it has inherited a defect of its parent, the Gothic vestment. It has neither more nor less ecclesiastical authority for abandoning the mediæval, than the mediæval had for abandoning the primitive form. Mgr. Corazza freely admits that he has not come across any law expressly sanctioning the transition; but it does not follow that it came about without ecclesiastical authority. Even though no positive law exists, there may have been an oral permission, or at least a tacit consent, which amounted to approbation. Certainly, the Roman Pontiffs could not have been ignorant of this curtailment, when it is mentioned as a matter of course by all modern authors on liturgical matters. They do not censure it as unwarranted; but mention the reasonable grounds on which it was introduced. Cardinal Bona, for instance, after describing the primitive campana, adds:--
     "The Latins, however, to avoid the inconvenience arising from the width and fulness [of this vestment], covering, as it did, the whole body and arms, began, by degrees, to cut away the sides, until it was reduced to the form which we use at the present day. But because formerly the chasuble enveloped the priest entirely, the ministers used to lift it when he elevated the Host and chalice; a practice which, formerly necessary, has been retained, though the reason for it has ceased to exist."
     Is it conceivable that the Roman Pontiffs could have been ignorant of what was going on, or that they could not, if they had been so minded, have put a stop to the alleged abuse? At every ecclesiastical function at which they were presented, they witnessed the use of these vestments--nay, more, whenever they celebrated, either privately or publicly, they used them themselves; yet no Pontiff is alleged to have decreed that the use of the more ancient and ample chasuble was to be restored in the Latin Church. Does not all this amount to tacit approbation?
     But, even if it be granted that there was no law--no consent either explicitly or tacit-- and that the authors of the change were wholly inexcusable; yet, in course of time, custom and prescription began to have the force of law. "Prescription," jurists declare, "by continued possession for the time, and in the manner defined by law, implies not only a true acquisition of the ownership of another's property, but also the extinction of another's right." The same is true of custom, provided it be not condemned by law, and repugnant to reason and to morals. Benedict XIV. (de Syn. dioc., lib. 9, cap. 9, § 7) affirms that a long-standing custom, tolerated by the Church, acquires the force of law. Referring (lib. ii., cap. 3, § 1) to the introduction of novelties, he says:--
     "The bishop acts imprudently who attempts to introduce into his diocese practices never received, or which, for some reasonable cause, have afterwards become obsolete; especially in such matters as may undergo change without injury to the Church, or prejudice to good morals."
     The Roman chasuble, then, by a prescription of at least four centuries, by a custom uninterrupted, uncondemned, not unreasonable nor repugnant to good morals, has acquired the force of law, and, by continued possession, has dispossessed its predecessor.
     The Bishop of Münster appeals also to the words of the Ceremonial of Bishops: "The chasuble should be diligently fitted and folded on the bishop's arms, that it may not impede him," as implying the use of the ancient ample form; and hence he claims for that form the sanction of Benedict XIV., by whose orders the last edition of the Ceremonial was published. But it is quite certain that the chasuble used in the time of this illustrious pope, was not the ancient ample one. From Gavantus, who wrote at the end of the sixteenth century, we learn that the Roman chasuble was then only two cubits wide. It cannot then, during the pontificate of Benedict XIV., a century and a-half later (1740-58), have been the ancient ample one. Elsewhere the pope himself writes: 'While the chasuble retained its ancient form, the priest used to put on the maniple after the Confiteor (it was then gathered up on the arms), a practice which bishops retain even now that the form of the chasuble has been changed." And the Ceremonial itself (lib. i, cap. 8, num. 3), while directing the assistant deacons to raise the borders of the cope when the bishop uses one or both hands for any ceremony, adds: "When he is celebrating Mass, because he is using the chasuble and not the cope, it is necessary to raise the borders." It is clear, then, both from the parallel passage of the Ceremonial, and from the writings of Benedict XIV., that the chasuble recognised by these authorities was not the primitive form. Why, then, were these words retained? Probably as an allusion to ancient practices, and as a sort of connecting link between an obsolete and the existing usage. In any case they give no sanction to the Gothic vestment, which being open and cut away at the sides, hardly admits of being "diligently fitted and folded on the arms."
     As regards the argument from the Acts of the Church of Milan, it is enough to say that St. Charles was legislating and his laws were approved, simply and solely for that Church, and for those using the Ambrosian rite. Other Churches of the Latin rite are no more entitled to follow the usage of Missal, than to use the vestments and rites of the United Greeks, which have equally been approved by the Holy See for them.
     To make his meaning more intelligible to the Sacred Congregation, the Bishop of Münster appended to his dissertation four coloured sketches of the various vestments referred to during the course of it. Two of these he describes as the extremes, viz., the primitive campana, and the modern fiddle-pattern. Between these extremes he has, he states, selected two means, the chasuble as prescribed by St. Charles and Gavantus, and for some ten years (since 1859) has sanctioned the use of them indifferently in his diocese. From this statement it would naturally be supposed that the chasubles which the bishop had permitted to be used were really those of St. Charles and Gavantus. It is clear from the sketches that they are not. They are Gothic vestments pure and simple. From St. Charles he has borrowed the width of three cubits, because it happens to correspond with the mediæval type; from Gavantus he takes absolutely nothing. His sketch has nothing in common with the prescriptions of Gavantus, neither width, nor shape, nor ornament. Passing over other discrepancies, the sketch supposed to be in harmony with the directions of Gavantus, shows a large cross on the back of the chasuble it represents; whereas that author, immediately after the words cited by the bishop, says: "the lace which is sowed on the chasuble, so as to represent a pillar at the back and a cross on the breast, should be at least eight inches apart." And elsewhere he writes: "Whereas formerly there was a cross on the back, there is now a pillar, the recent usage referring to the Lord's Passion, as though the priest were between the pillar and the cross." (Part ii., tit. i., num. 4).
     It is worthy of notice that the coloured sketches, to which reference has been made, show two entirely distinct types of Gothic chasubles. One has a large cross on the back and a pillar in front; while the other, which is a much more ample one, has lines of lace embroidery extending downwards from the collar to the hem, both in front and on the back. These lines are intersected by similar diagonal lines from the shoulders, presenting somewhat the appearance of a pallium. From the fact that a figure, holding a crozier and wearing a mitre (totally unlike, our author remarks in passing, that which is recognized by the Roman Church), is clad in this vestment, Mgr. Corazza suspected that it was intended for the use of bishops in Pontifical functions: and such proved to be the case. During his tour in France and Germany he found that two distinct types of Gothic chasubles were used; one for Low Masses, the other for Pontifical or even High Masses, sung by simple priests. This usage, he contends, is entirely without warrant from any of the liturgical authorities of the Roman rite.
     Of the argument in favour of the Gothic chasuble, sought to be drawn from the writings of the Master of the Apostolic Ceremonies, Giovanni Fornici, Mgr. Corazza disposes thus. Treating of the various sacred vestments this author comes to the chasuble, and after describing the primitive campana “closed on every side, entirely round, and having no opening,” he mentions that vestments of this form are still used by the Greeks. “But,” he continues, “among the Latins the chasuble has degenerated in an opposite direction. Weary of its weight upon their arms, and concerned more for convenience than for dignity, the sacred ministers began little by little to cut it away at the sides, and to shorten it.” Fornici here censures two vices: the chasuble had degenerated from the primitive campana, and this was the work of the ministers of the altar for their own convenience. But, surely, if these things are worthy of censure, the blame should fall primarily and specially upon those who first grew weary, and began to rob the chasuble of its fulness. Benedict XIV. and Cardinal Bona affirm that this process dates as far back as the tenth century, and the Bishop of Münster himself, who seeks to attribute these defects exclusively to the modern chasuble, denies it a greater dignity than the sixteenth century. If Fornici’s further strictures on the modern chasuble are to be understood as applying to certain corrupt examples, especially of the French type, then we agree with him in visiting an abuse with well-merited condemnation. If, on the other hand, his words are intended to refer to the genuine and recognised Roman chasuble, then he is expressing a private opinion, which may be taken for what it is worth. As Master of Apostolic Ceremonies he cannot have been unaware that this vestment is used universally in the Roman Church, not only by the cardinals, but by the Sovereign Pontiff himself; and when he asserts that “it is deficient in due dignity,” we venture to reply that he is wanting in due reverence for the Sovereign Pontiff, and for the Roman Church which has admitted this form of vestment, and used it uninterruptedly for four centuries.
     The arguments on which the advocates of the mediæval form of the vestment rely are mainly these:-- Its antiquity, its symbolism, its æsthetic excellence, its “irenic” tendency. If zeal for antiquity means an anxiety for the better observance of the existing laws of the Church; for the return to customs which are falling into disuse; for the religious carrying out of sacred rites; in a word, for a restoration such as St. Charles Borromeo laboured so sedulously to effect in the Church of Milan, it is a zeal worthy of all praise. As Benedict XIV. says, “a bishop acts prudently in labouring for the restoration in his diocese of primitive discipline, which abuses have impaired.” But if it means an attempt to restore usages which for many centuries have been everywhere discontinued, and in the place of which new and legitimate customs have sprung up, the Roman Church, not merely tacitly, but by its practice actually approving—and this without any necessity, or utility, other than the gratification of the taste of certain individuals—this cannot be commended. As the same Pontiff declares:-- “He acts imprudently who attempts to introduce into his diocese practices, either never received, or which for some reasonable cause have become obsolete, especially in matters in which a change may occur without loss to the Church, or prejudice to good morals.”
     The appeal to antiquity against the prevailing usage of the Church, it cannot be too constantly borne in mind, is the heretic’s favourite device, and is fraught with danger. As Father Faber has admirably said:--
     “The very essence of heresy and schism is constantly found in the disobedient and antiquarian worship of some pet past age of the Church, in contradistinction to the present age, in which a man’s duties lies, and where in the spirit and vigour of the living Church are in active and majestic energy. The Church of a heretic is in books or on paper; it may be the Apostolic age, or the Nicene age, or the eighth century, or the thirteenth, or the fifteenth, or among the Paulicians on the banks of the Danube, or the Albigenses of fair Toulouse. A Catholic, on the contrary, belongs to the divine, living acting, speaking, controlling, Church, and recognises nothing in past ages beyond an edifying and instructive record of a dispensation very beautiful and fit for its day, but under which God has not cast His lot, and, which, therefore, he has no business to meddle with, or endeavour to recall… To enthrone a past age in our affections above the one which God has given us in His Church, is, implicitly at least, to adopt the formula of heresy and schism. To do so explicitly is incompatible with orthodox belief, as well as with true Catholic obedience… A cheerful, reverent, submissive, admiring loyalty to the present epoch of the Church, and to the Rome of to-day—this is the health, and sinew, and heart of the real Catholic.”—Spirit and Genius of St. Philip, pp. 40-42.
     From the words of the Pontifical it is clear that the chasuble is a symbol of charity. In the rite of ordination the bishop says to the candidate: “Receive the priestly garment, by which is signified charity, for God is able to increase thy charity and [to make it] a perfect work.” Pope Innocent III., in his treatise on the Mass, says: “The fullness of the chasuble signifies the fullness of charity, which is extended even to our enemies; and Durandus, explaining that the chasuble symbolizes charity, chiefly on account of the fullness and width of its ancient form, which, “cuncta planat et alia omnia indumenta intra se claudit et continet, sicut charitas operit multitudinem peccatorum, et omnia legis et prophetarum mandata continet.” Hence, it is argued, the chasuble is more in accordance with the mind and spirit of the Church, and more accurately expresses her meaning, the nearer it approaches to the primitive form in fullness and breadth.
     That the chasuble signifies charity we do not attempt to question. But this is not its only meaning. Towards the end of the ordination, after conferring on the newly-ordained priest the power of forgiving sins, the bishop lets down the chasuble, which till them has been folded upon the priest’s shoulders, saying: “May our Lord clothe thee with the robe of innocence.” And if it should ever happen that a priest has to be degraded from his sacred office, taking the chasuble off him, the bishop says: “Justly do we strip thee of thy priestly garment, signifying charity, for thou hast put off both it and all innocence.” Similarly, when putting on the chasuble for Mass, the priest says: “O Lord who hast said my yoke is sweet and my burthen light, make me this so to bear that I may obtain Thy grace.” These meanings of innocence, and the yoke of our Lord, do not seem to depend on the ancient form or amplitude of the chasuble. Durandus, moreover, attributes the symbolism of charity not only to the fullness of the chasuble, but also to the fact that it is just over all the other vestments, and covers them, and, when the arms are extended, is divided into two parts, typifying the two arms of charity, love of God and of our neighbour. That the signification of charity is not restricted to the length and breadth of the chasuble is further indicated by the right of ordination. When the bishop is investing the priest with the chasuble, and declaring it to be a symbol of charity, the vestment is, in accordance with the direction of the rubric, “gathered up upon the shoulders.” But, when on the other hand, towards the end of the ceremonies, he unfolds it and lets it down, he designates it “the robe of innocence.”
     But, even granting that the signification of charity was originally connected with the fullness of the primitive sacred vestment, what is there to prevent its having been transmitted through the less ample form of the Middle Ages to the vestment of the present day? The various rites of the Church have each their own mystical meaning. In the course of ages they undergo some variation which does not necessarily involve the loss of that meaning. Originally the biretta was not used. The priest covered his head with the amice, which he put down on his shoulders when beginning Mass, as the Mendicant orders still do. In ordaining him, the bishop puts the amice on the head of the sub-deacon, and afterwards lowers it on to his shoulders. The only vestige of the ancient practice which survives at the present day is contained in the fact that the priest “taking the amice, kisses it, and puts it on his head, and straightway lowers it on to his neck, saying, ‘Put, O Lord, upon my head the helmet of salvation, &c.” Thus, the rite has been so changed that scarcely a trace of its primitive form remains, and yet it retains its ancient signification, and the same form of words is used. Referring to some strictures of Langlet, Archbishop of Sens, upon an objection raised by a writer named de Vert, to the effect that he chasuble, which was formerly round and fell to the feet, signified charity, which, as St. Peter says, covers a multitude of sins, but now that its form has changed, can no longer be a symbol of that virtue. Benedict XIV. says:--
     “This reasoning, certainly deserving of the note of irreverence, the good Archbishop rightly protests against and disposes of, showing that the symbolism does not depend upon the shape of the vestment, and that one who knowing the Church to attribute this meaning to it, however much it may be changed, ventures to deny to it this signification, merits the censure of rashness.”
     A third consideration upon which the mediævalists insist is the superiority of the Gothic over the modern chasuble from an esthetic point of view. “All artists and sculptors,” writes the Bishop of Münster, “without exception, are unanimous in the opinion that the chasuble, as used in the cis-alpine countries for some centuries, especially since the end of the last century, has lost all artistic beauty, and that a saint represented in this modern chasuble would be an impossible subject for a painter or sculptor.” This may possible be true. But, granting that it is so, is the artist’s point of view the matter of primary importance in a question of sacred rites? The Church determines the vestments to be worn by her ministers from the point of view of their suitableness to the functions for which they are used, rather than with an eye to appearance and effect. She has allowed them to undergo modifications, but she may be safely trusted to take care that they shall not become unsuitable to the purposes for which they are intended.
     If the artistic censure is directed against “modern vestments” of the most recent French type, we have not a word of defence to offer; but if it includes the genuine Roman pattern, we must beg leave to enter into a protest. In proof, the artistic treatment of which the Roman chasuble is capable, one may safely appeal to the many masterpieces to be seen in the Eternal City alone; for example, the statue of St. Ignatius of Loyola at the Jesu, the painting of St. Philip Neri, by Guido Reni, or of St. Andrew Avellino, by Lanfranco. But this is a matter of taste, about which it is useless to dispute.
     To what is called the “irenic argument,” in favour of Gothic vestments, unquestionably great weight should be given, if it could be sustained. “The reunion of the schismatical churches,” writes the Bishop of Münster, “with the centre of religious unity, and the return of heretical sects to a knowledge of Catholic truth, is keenly interesting the minds of all enlightened men, and in all Christian countries pious societies are being formed to hasten by prayer the day of this return.”
     The use of Gothic vestments, it is contended, would go far to bring about this reunion in England, in Germany, in Sweden, and in Norway, and with the schismatics of Greece and Russia, whose chief grievance is the Church’s alleged departure from ancient usages and introduction of novelties.
     “Anglicans, for instance,” the bishop continues, “see in their once Catholic cathedrals pictures and statues representing bishops and priests vested in the ancient ample chasuble. If they saw our bishops and priests at the present day celebrating in vestments of the same kind, they would readily conclude that they are the true successors of the bishops and priests of past ages, and belong to the same Church. But, on the contrary, if they see them celebrating the holy sacrifice in the modern chasuble, so different from the ancient one, they will be more disposed to believe that they belong to that modern Catholic Church of which heretics so often speak in order to mislead the unwary.” But surely, Mgr. Corazza argues, the cause is altogether inadequate to the effect attributed to it. Is it to be disposed that what learned writers, saintly preachers, sovereign pontiffs, and œcumenical councils have laboured in vain to effect, is to be at once brought about by the magic of the Gothic vestment! Learned Protestants have done their best to persuade the unlearned that a new Catholicism was introduced by the Council of Trent, but we have never heard them allege the altered form of our vestments as a proof of this. Many heretics have at various times made their submission to the Church, and some few Catholics have fallen away. Has it ever occurred to anyone to suppose that these changes of faith and of allegiance have been brought about by the shape of our vestments?
     But assuming that heretics and schismatics regard this matter of vestments as one of great importance, and that they demand the resumption of the mediæval chasuble as a sine qua non condition of their submission to the Church; it does not follow that the Church would act wisely in yielding the point. Experience goes to show that such demands commonly cloak some much more deep-seated cause of disaffection, and that the yielding of them is productive of greater mischief. In the first ages the faithful receive Communion under both kinds. In course of time, for grave and just reasons, the practice of administering it under one kind came into use, and was everywhere adopted. At the beginning of the fifteenth century John Huss and Jerome of Prague branded this practice as contrary to the institution of Christ, and demanded the chalice as a right for the laity and non-celebrating clergy. The Council of Constance enacted that Communion under the form of bread alone, hitherto a custom, was henceforth to be the law; and it condemned all who attacked this practice. Yet even after this formal decision the Church was ready to yield the point for the sake of peace.
     “The Church has ever intended [says Benedict XIV.] (by her prohibition of Communion under both kinds) to safeguard the most precious blood of Jesus Christ from all danger of irreverence. Concessions and dispensations, which have been granted with the hope of recalling estranged nations to Catholic unity, have either remained inoperative, or have not produced the desired effect. For unhappily it has always become apparent that these nations have alleged the denial of the chalice to cover the true cause of their schism, or have demanded it because they did not believe that Christ was truly and entirely present under either kind, or that Communion under the form of bread alone was sufficient for salvation… Many at the time of the Council of Trent were persuaded that those who were separated from the Roman Church would return to unity if the use of the chalice were granted to them.”
     Accordingly, after the Council, with a hope of this reunion, Pius IV. Made this concession, at the instance of several influential ecclesiastics. What was the result? Benedict XIV. tells us:--
     “It was constantly rumoured that, in consequence of this concession, two-thirds of the Lutherans had returned to the Church from which they had gone astray; but as in course of time this was seen to be false, and the Roman Pontiffs were made aware of daily occurring scandals, the indult of Pius IV. was revoked, first by St. Pius V. and then by Gregory XIV.”
     The demand of the liturgy in the vernacular is another case in point. The Church’s law, forbidding the services to be read in the vernacular tongue, was declared to be “destructive of the unity of the Church and of the piety of the faithful;” and its abrogation was demanded in the interest of peace and union. The Council of Trent was not deceived by this pretext. It declared “that it has not seemed expedient to the Fathers that the Mass should be everywhere celebrated in the vulgar tongue.” Mgr. Corazza ends his dissertation with the following recommendation:--
     That the Sacred Congregation of Rites, by an encyclical letter, addressed to all Apostolic Nuncios, and other representatives of the Holy See, should admonish Bishops to entirely abolish, in whatever way seems to them expedient, the new and recently introduced chasubles referred to in the letters of the Most Reverent Bishop of Münster, of June 10th, 1859; and to seriously endeavour to conform to the Roman Church, the mother and mistress of all Churches; and that each of them shall take steps that neither these [Gothic vestments] nor any other shape shall be introduced under any pretext or colour whatever, into the diocese committed to his care. And that the aforesaid Apostolic Nuncios and representatives shall sedulously attend to the carrying out of this Decree, and shall report upon it.”
     The learned prelate’s arguments will be variously appreciated by different readers; but that the Sacred Congregation of Rites considered them to be of weight, may be inferred from the fact that it issued a circular substantially embodying his recommendations.

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By J. CONNELLY.

Pictures of Solemn Pontifical Mass for the Feast of the Sacred Heart

2010-06-15T10:25:00.002-04:00

ere are some pictures of the Solemn Pontifical Mass for the Feast of the Sacred Heart of Jesus on Friday, June 11th, 2010 at the Church of St. Jean Baptiste in NYC.

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For the original sources for these and more pictures, go to: http://wdtprs.com/blog/2010/06/brick-by-brick-in-nyc-pontifical-mass-at-the-throne/ and http://hughofcluny.blogspot.com/2010/06/solemn-pontifical-mass-for-feast-of.html

Pontifical Solemn Mass - NYC

2010-06-09T16:28:00.008-04:00

The Second Annual Solemn Pontifical Mass (extraordinary form) for the Feast of the Sacred Heart sponsored by the Confraternity of the Sacred Heart will be this Friday, June 11th at 7 PM, once again at the Church of St. Jean Baptiste in Manhattan (on Lexington Avenue at 76th Street). This year, His Excellency, Francois Gayot, Archbishop Emeritus of Cap-Haitien, Haiti, will celebrate the Mass.

Ordained in 1954, Archbishop Gayot was a member of the Missionaries of the Company of Mary (the Montfort Missionaries). He was ordained Bishop in 1975 and installed as Archbishop in 1988, retiring in 2003.

There will also be a Conference on Devotion to the Sacred Heart on Saturday, June 12th at 10:00 AM in the undercroft of the Church of Our Saviour.

PRESS RELEASE:

For pictures of the Pontifical Mass from last year at the same church, go here: St. Hugh of Cluny. Both the church and the Vestments are very beautiful.

Cardinal Caffarra Celebrates Traditional Mass

2010-05-07T12:24:00.005-04:00

This Mass was done following the Rubrics for a Missa Cantata

(something the Rubrics do not envision as something possible for Higher Prelates)
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Video of Mass

Saint Pius V

2010-05-05T12:33:00.000-04:00

"Pray that the blind may see and the wicked be confounded. Pray the True Faith may enlighten those numberless souls that call error truth and darkness light."

[Taken from THE LITURGICAL YEAR of Abbot Gueranger]

The whole life of Pius V was a combat. His pontificate fell during those troubled times when Protestantism was leading whole countries into apostasy... Even before he was raised to the Papal Throne he frequently exposed his life by his zeal in opposing the preaching of false doctrines. Like Peter the Martyr, he braved every danger and was the dread of the emissaries of heresy. When seated on the Chair of Peter, he kept the innovators in check by fear, roused the sovereigns of Italy to energy and by measures of moderate severity drove back beyond the Alps the torrent that would have swept Christianity from Europe had not the Southern States thus opposed it. From that time forward, Protestantism has never made any further progress: it has been wearing itself out by doctrinal anarchy. We repeat it: this heresy would have laid all Europe waste, had it not been for the vigilance of the pastor who animated the defenders of truth to resist it where it already existed, and who set himself as a wall of brass against its invasion in the country where he himself was the master.

Another enemy, taking advantage of the confusion caused in the West by Protestantism, organized an expedition against Europe. The Ottoman fleet started from the Bosphorus. This again would have meant the ruin of Christendom but for the energy of the Roman Pontiff, our Saint. He gave the alarm, and called the Christian Princes to arms. Germany and France, torn by domestic factions that had been caused by heresy, turned a deaf ear to the call. Spain alone, together with Venice and the little Papal fleet, answered the summons of the Pontiff. The Cross and Crescent were soon face to face in the Gulf of Lepanto. The prayers of Pius V decided the victory in favour of the Christians, whose forces were much inferior to those of the Turks. But we cannot omit to mention to-day the prediction uttered by the holy Pope, on the evening of the great day of October 7, 1571. The battle between the Christian and Turkish fleets lasted from six o'clock in the morning till late in the afternoon. Towards evening, the Pontiff suddenly looked up towards heaven, and gazed upon it in silence for a few seconds. Then turning to his attendants, he exclaimed: “Let us give thanks to God! The Christians have gained victory!” The news soon arrived at Rome; and thus, Europe once more owed her salvation to a Pope! The defeat at Lepanto was a blow from which the Ottoman Empire has never recovered: its fall dates from that glorious day.

The zeal of this holy Pope for the reformation of Christian morals, his establishment of the observance of the laws of discipline prescribed by the Council of Trent and his publication of the new Breviary and Missal have made his six years' pontificate to be one of the richest periods of the Church's history. Protestants themselves have frequently expressed their admiration of this vigorous opponent of the so-called Reformation. “I am surprised,” said Bacon, “that the Church of Rome has not yet canonized this great man.” Pius V did not receive this honour till about a hundred and thirty years after his death; so impartial is the Church, when she has to adjudicate this highest of earthly honours even to her most revered Pastors!

Of the many miracles which attested the merits of this holy Pontiff, even during his life, we select the two following: As he was one day crossing the Vatican piazza, which is on the site of the ancient Circus of Nero, he was overcome with a sentiment of enthusiasm for the glory and courage of the martyrs who had suffered on that very spot in the first persecution. Stooping down, he took up a handful of dust from the hallowed ground which had been trodden by so many generations of the Christian people since the peace of Constantine. He put the dust into a cloth which the Ambassador of Poland, who was with him, held out to receive it. When the Ambassador opened the cloth, after returning to his house, he found it all saturated with blood, as fresh as though it had been that moment shed: the dust had disappeared. The faith of the Pontiff had evoked the blood of the martyrs, which thus gave testimony against the heretics that the Roman Church, in the sixteenth century, was identically the same as that for which those brave heroes and heroines laid down their lives in the days of Nero.

The heretics attempted more than once to destroy a life which baffled all their hopes of perverting the faith of Italy. By a base and sacrilegious stratagem, aided by treachery, they put a deadly poison on the feet of the crucifix which the Saint kept in his Oratory, and which he was frequently seen to kiss with great devotion. In the fervour of prayer, Pius was about to give his mark of love to the image of his crucified Master, when suddenly the feet of the crucifix detached themselves from the Cross and eluded the proffered kiss of the venerable old man. The Pontiff at once saw through the plot whereby his enemies would fain have turned the life-giving Tree into an instrument of death.

In order to encourage the faithful to follow the sacred Liturgy, we will select another interesting example from the life of the great Saint. When lying on his bed of death, and just before breathing his last, he took a parting look at the Church on earth, which he was leaving for that of heaven, he wished to make a final prayer for the flock which he knew was surrounded by danger; he therefore recited, but with a voice that was scarcely audible, the following stanza of the Paschal hymn: “We beseech thee, O Creator of all things that in these days of Paschal joy, thou defend thy people from every assault of death!”

Pontiff of the living God, thou wast, whilst on earth, the pillar of iron and wall of brass, spoken of by the prophet (Jer I,18). Thine unflinching firmness preserved the flock entrusted to thee from the violence and snares of its many enemies. Far from desponding at the sight of the dangers thou didst redouble thy courage just as men raise the embankments higher when they see the torrent swell. By thee was the spread of heresy checked; by thee was the Mussulman (webmaster: that is, Muslim) invasion repelled, and the haughty Crescent humbled. God honoured thee by choosing thee as the avenger of his glory and the deliverer of Christian people: receive our thanks and the homage of our humble praise! By thee were repaired the injuries done to the Church during a period of unusual trial. The true reform - the reform that is wrought by authority - was vigorously applied by thy strong and holy hand. To thee is due the restoration of the Divine Service by the publication of the books of holy Liturgy. And all these glorious deeds were done in the six short years of thy laborious pontificate!

Hear now the prayers addressed to thee by the Church Militant, whose destinies were once in thy hands. When dying, thou didst beseech our Risen Jesus to grant her protection against the dangers which were then threatening her: Oh! See the state to which licentious error has now reduced almost the whole Christian world! The Church has nothing left to here wherewith to make head against her countless enemies, save the promises of her divine Founder; all visible support is withdrawn from her; she has been deprived of everything except the merit of suffering and the power of prayer. Unite, O holy Pontiff, thy prayers to hers, and show how unchanged is thy love for the flock of Christ. Protect in Rome the Chair of thy successor attacked by open violence and astute hypocrisy. Princes and peoples seem to have conspired against God and his Christ: disconcert the schemes of sacrilegious ambition, and the plots of impiety which would fain give the lie to the word of God. Avert, by thine intercession, the scourges which are threatening those nations that have become ungrateful to the Church and indifferent to the attempts made against her to whom they owe all they possess. Pray that the blind may see and the wicked be confounded. Pray the True Faith may enlighten those numberless souls that call error truth and darkness light.

In the midst of this dark and menacing night, thine eyes, O holy Pontiff, discern them that are the faithful sheep of Christ: bless them, aid them, increase their number. Graft them on the venerable Tree which dieth not, that they may not be carried away by the storm. Obtain for them docility to the Faith and traditions of Holy Church; it is their only stay amidst the tide of error which is now threatening to deluge the whole world. Preserve to the Church the holy Order in which thou wast trained for the high mission destined for thee; maintain within her that race of men, powerful in work and word, zealous for the faith and sanctification of souls, of which we read in her Annals, and which has yielded saints such as thyself. And lastly, O Pius, remember that thou wast once the Father of the faithful: continue to be so, by thy powerful intercession, till the number of the elect be filled up !

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Text taken from: http://www.stpiusvshrine.org/resource/stpius/liturgical_year.htm

2010-05-04T09:51:00.001-04:00

Today, blogger Carlos Palad from Rorate Caeli asked readers for an English translation of a letter by Cardinal Ottaviani (Holy Office) on July 24, 1966.

An English translation can be found here. Below is a Spanish translation that was found on En Garde (in Portuguese).

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Carta sobre algunas opiniones erróneas en la interpretación de los decretos del Concilio Vaticano II

[Epistula ad Venerabiles Praesules Conferentiarum Episcopalium et ad Superiores Religionum: De nonnullis sententiis et erroribus ex falsa interpretatione decretorum Concilii Vaticani II insurgentibus]

Habiendo promulgado el Concilio Ecuménico Vaticano II, felizmente concluido en fecha reciente, sapientísimos documentos, tanto sobre cuestiones doctrinales, como sobre cuestiones disciplinares, para promover eficazmente la vida de la Iglesia, incumbe a todo el Pueblo de Dios la grave obligación de luchar con todo empeño para que se realice todo lo que, con la inspiración del Espíritu Santo, fue solemnemente propuesto o decretado en aquel amplísimo sínodo de Obispos, presidido por el Romano Pontífice.

A la Jerarquía compete el derecho y el deber de vigilar, dirigir y promover el movimiento de renovación que el Concilio ha comenzado, de modo que los Documentos y Decretos del referido Concilio reciban una recta interpretación y se lleven a efecto con exactitud según la fuerza y el sentido de los mismos. Por tanto, esta doctrina ha de ser defendida por los Obispos, ya que, como tales, gozan de la potestad de enseñar estando unidos con la cabeza de Pedro. Es encomiable que muchos Pastores del Concilio ya hayan tornado sobre si la obligación de explicarla convenientemente. Sentimos, sin embargo, el que desde diversas partes nos hayan llegado desagradables noticias de como no solo van pululando los abusos en la interpretación de la doctrina del Concilio, sino también de como aquí y allí van surgiendo opiniones peregrinas y audaces, que perturban no poco las almas de muchos fieles. Hemos de encomiar los trabajos o intentos de penetrar más profundamente la verdad, distinguiendo rectamente entre lo que ha de ser creído y lo que es opinable; pero, por los documentos examinados en esta Sagrada Congregación, consta que existen no pocas sentencias que, pasando por alto con facilidad los limites de la simple opinión, parecen afectar un tanto al mismo dogma y a los fundamentos de la fe.

Conviene que expresemos, a modo de ejemplo, algunas de estas sentencias y errores, tal como son conocidas a través de las relaciones de los doctores y de las publicaciones escritas.

1) En primer lugar, nos referimos a la misma Sagrada Revelación: hay quienes recurren a la Sagrada Escritura, dejando a un lado intencionadamente la Tradición, pero coartan el ámbitoo y la fuerza de la inspiración y de la inerrancia, a la vez que piensan equivocadamente acerca del valor de los textos históricos.
2) En lo que se refiere a la doctrina de la Fe, se dice que las formulas dogmáticas han de estar sometidas a la evolución histórica, de tal manera que el sentido objetivo de las mismas queda expuesto a cambios.
3) Se olvida o se subestima el Magisterio ordinario de la Iglesia, principalmente del Romano Pontífice, de tal manera que se relega al plano de las cosas opinables.
4) Algunos casi no reconocen la verdad objetiva absoluta, firme e inmutable, y todo lo exponen a un cierto relativismo, aduciendo el falaz argumento de que cualquier verdad ha de seguir necesariamente el ritmo de evolución de la conciencia y de la historia.
5) Es atacada la misma adorable Persona de Nuestro Señor Jesucristo, cuando, al reflexionar sobre la cristología, se utilizan tales conceptos de naturaleza y de persona, que apenas pueden conciliarse con las definiciones dogmáticas. Se insistía un cierto humanismo por el que Cristo es reducido a la condición de simple hombre, que fue adquiriendo poco a poco conciencia de su filiación divina. Su concepción virginal, sus milagros y su misma Resurrección se conceden de palabra, pero a menudo se reducen a un mero orden natural.
6) Igualmente, al tratar de la teología de los Sacramentos, algunos elementos son ignorados o no se les presta la suficiente atención; sobre todo, en lo que se refiere a la Santísima Eucaristía. No faltan quienes discuten acerca de la presencia real de Cristo bajo las especies de pan y de vino, defendiendo un exacerbado simbolismo, como si el pan y el vino no se convirtiesen en el Cuerpo y la Sangre de Nuestro Señor Jesucristo por la transubstanciación, sino que simplemente fuesen empleados como cierta significación. Hay quien insiste más en el concepto de agape con respecto a la Misa, que en el de Sacrificio.
7) Algunos desean explicar el Sacramento de la Penitencia como un medio de reconciliación con la Iglesia, sin explicar suficientemente la reconciliación con Dios ofendido. Pretenden que, al celebrar este Sacramento, no sea necesaria la personal confesión de los pecados, sino que solo se preocupan de expresar la función social de reconciliación con la Iglesia.
8) No faltan quienes menosprecian la doctrina del Concilio de Trento acerca del pecado original o quienes la interpretan oscureciendo la culpa original de Adán, o, al menos, la transmisión del pecado.
9) No son menores los errores que se hacen circular en el ámbito de la teología moral. En efecto, no pocos se atreven a rechazar la razón objetiva de la moralidad; otros no aceptan la ley natural y defienden, en cambio, la legitimidad de la llamada moral de situación. Se propagan opiniones perniciosas acerca de la moralidad y de la responsabilidad en materia sexual y matrimonial.
10) A todos estos temas hemos de añadir una nota sobre el Ecumenismo. La Sede Apostólica, ciertamente, alaba a todos los que en el espíritu del Decreto Conciliar sobre el ecumenismo promueven iniciativas para fomentar la caridad con los hermanos separados y atraerlos a la unidad de la Iglesia; pero lamenta que no faltan quienes, interpretando a su modo el Decreto Conciliar, exigen una acción ecuménica que va contra la verdad, así como contra la unidad de la Fe y de la Iglesia, fomentando un peligroso irenismo e indiferentismo, que es totalmente ajeno a la mente del Concilio.

Esparcidos por aquí y por allá esta clase de errores y peligros, los presentamos recogidos sumariamente en esta carta a los Ordinarios de lugar, para que cada uno, según su cargo y oficio, cuide de frenarlos y prevenirlos.

Este Sagrado Dicasterio ruega encarecidamente que los Ordinarios del lugar traten de ellos en las reuniones de sus Conferencias Episcopales y envíen relaciones a la Santa Sede, aconsejando lo que crean oportuno, antes de la fiesta da la Navidad de Nuestro Señor Jesucristo del año en curso.

Esta Carta, que una obvia razón de prudencia nos impide hacer del dominio público, ha de ser guardada bajo estricto secreto por los Ordinarios y por todos aquellos a los que con justa causa la enseñen.

Roma, 24 de julio de 1966.A. Card. Ottaviani

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Note: I wonder why Cardinal Ottaviani, at the very end of the letter, requests from the Bishops that they keep this letter under strict secrecy.

The Use of the Pontifical Candle

2010-04-28T14:00:00.000-04:00

De instrumento luminis

Antiquissimus est usus liturgicus de cereo ante pontificem ferendo, ut facilius legat, frequenter enim ecclesiæ carebant luce nec sine cereo poterat episcopus orationes legere (Jus Pontificalium by Msgr. Joaquim Nabuco, 1956). [Translation: The liturgical practice of holding a candle before the Bishop so as to make it easier for him to read, since churches were frequently dark, is a very ancient practice).

The hand-candlestick, called by Rubrics and ceremonials bugia, palmatoria or scotula, is a low candlestick, with a long handle. It is held near the book by one of the attendants of the Prelate whenever the latter reads or sings something from the book (Costume of Prelates of the Catholic Church by Abel Nainfa, 1909).

Scotula confici debet ex metallo, et si fieri possit ex argento; scotula inaurata SRE cardinalibus reservatur. Instrumentum hoc fabricetur veluti sustentaculum candelæ cum pede ample et sine hasta, et cum manubrio longo cum quo facile portari possit a suo ministro (Jus Pontificalium by Msgr. Nabuco). [Trans.: The pontifical candle must be of metal, silver is possible. The golden one is reserved to the Cardinals of the Holy Roman Church. It should have a handle with a wide "foot" in order to make it easier for the candle-bearer to carry it.]

According to the Ceremonial, it should be made of gold or gilt silver for Cardinals and Patriarchs, and of silver for all other Prelates; but this distinction is ever hardly observed in practice (Costume of Prelates of the Catholic Church by Abel Nainfa).

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Candela adhibetur ad thronum sive ad faldistorium quoties prælatus aliquid e libro legere debet, nam librifer et candelifer semper pergunt bini nec ab invicem separantur (Jus Pontificalium by Msgr. Nabuco). [Trans.: The candle is used at the Throne or at the Faldstool as often as the Prelate has to read something from the book. This is why the book-bearer and the candle-bearer always walk together].

In hodierno jure liturgico instrumentum luminis in usum personalem est privilegium prælatitium, licet nonnunquam etiam canonicis concedatur (Jus Pontificalium by Msgr. Nabuco). [Trans.: According to current liturgical law, the Bugia is a personal prelatical privilege of the Bishop; sometimes it its use is granted to Canons].

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Usus instrumenti luminis toto anni tempore permittitur, etiam in officiis defunctorum, Feria Sexta Majori tantummodo exclusa, CE, II, 25, n. 13; D. 4257, 6 (Jus Pontificalium by Msgr. Nabuco). [Trans.: The use of the Bugia is allowed throughout the whole year, even for Masses of the Dead, except on Good Friday].

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The Pope does not make use of the hand-candlestick; the Bishop Assistant at the Pontifical Throne, who acts as candle-bearer to the Pope, holds instead an ordinary wax candle (Costume of Prelates of the Catholic Church by Abel Nainfa).

Random pictures

2010-03-16T11:50:00.000-04:00

St. Pius X vesting for Solemn Mass

Pius IX lying in state

St. Pius V - the immortal Dominican

Pacelli celebrates Solemn Mass

Dedication of a church in 1950

Burial

Pius IX opening the first Vatican Council

St. John Bosco at prayer

Lætare Sunday, 1957. Cardinal Ferretto visits Santa Croce

Bl. John XXIII visiting the church of Monte Cistello

Meekness

2010-03-16T11:12:00.000-04:00

Saint John Vianney, holy Curè d'Ars

MEEKNESS

Let Christ's example spur us on to acquire the virtue of meekness. Not content with staking a claim to meekness - Learn of me, for I am meek and humble of heart (Matt. xi, 29) - He proved His possession of it by countless acts of perfect Self-mastery. How obvious it is, from the Gospel, that not once did the eruptions of anger obfuscate the August Serenity of His wonderfully clear mind and powerful will! Neither the tirades bespattered with insults, nor the vile calumnies which no one could prove, nor ignominious buffetings, scourgings, blows, and spittle. At every hour, in the most trying circumstances, the words of Isaias apply to Him most aptly: "Lamb that stands dumb while it is shorn; no word from him" (Is. 53, 7).

No wonder St. Paul, in summing up the character of the Messiah, tells us: "Then the kindness of God, our Saviour, dawned on us, his great love for man." (Titus iii, 4); and the Baptist, when setting eyes on Jesus, sums up the Divine Graciousness of everything about Him in the lovely expression: Behold the Lamb of God!

The words "humanity" and "humaneness" signify meekness and mercifulness. By nature, man possesses no other weapons with which to win over the hearts of other men. If other weapons there are, to turn the world upside-down and sow the seeds of terror and death, it is men themselves who have deliberately fashioned them. Such weapons of force were given by God to animals. To me God gave for my only defence: wisdom and gentle persuasion… so often a source of strength unmatched by swords and cannons. If this does not convince me, let me convince myself that there is nothing more fruitful for good than love, nothing more sterile than hatred. What good history record ever came from hatred? Hatred is as fruitless as fire and death; hatred dissolves, sterilises, and kills every living germ of goodness.

Happy the man who, disarmed of all hatred even in persecution the most iniquitous, even when anger would seem the heart's natural flowering of strength and wounded dignity's inevitable redress, can quench the flame and say with St. Ambrose: "My prayers and my tears are the only weapons I wield" - Preces et lacrymae meae mea arma sunt. If they do not always succeed in leading souls to goodness and to God, they will never lead to evil and to Hell.

Forbearance and gentleness, you'll say perhaps, is beyond you; your temperament doesn't allow you to be meek; and, after all, who can subjugate the wild impulses of the heart? That you can't give copious alms, because you haven't the means; yes, I understand that; but meekness and kindly dealing with others is not from the pocket, it issues from the heart: "A good man utters good words from his store of goodness" (Matt. 12, 35). Or is it that you haven't got a heart? Or is there nothing in your heart but bitter gall?

The least you can do is to abide by what the Gospel commands: Do unto others as you would have them do unto you. What is it that rankles in your mind; that has been the cause of bitterness; that you find the hardest to forget and forgive? Perhaps the bad treatment or raw deal you thought you received from those in charge. How often and how bitterly you have resented it! But haven't other people, however lowly their station, feelings as well? Haven't they the same rights to consideration as you?

Continuing in self-defence, you will allege that you are harsh by nature, of an austere type of temperament. Well then, if you are not ready to soften down a little, keep on with your harshness and austerity, but turn them on yourself alone. "Be austere towards yourself," says St. Augustine, "towards others be kindly; let people hear you giving few orders and accomplishing great things."

Resolution

I shall be obliging in everything and towards everyone, great and small, so long as I can be so without infringing the demands of duty, the rights of God and my neighbour; limits which no kindness may ever transgress.

Fulton Sheen: The Sacrament of Confession

2010-02-21T22:32:00.000-05:00

The Sacrament of Confession by Bishop Fulton Sheen.

Pontifical Mass by Cardinal Egan on March 25th, 2010

2010-01-25T10:22:00.000-05:00

His Eminence Edward Card. Egan, Archbishop Emeritus of New York, accepted the invitation from the Agnus Dei Council of the Knights of Columbus in New York City to celebrate a Solemn Pontifical Mass in the Extraordinary Form of the Roman Rite – a Mass for Life – on 25 March 2010, the Feast of the Annunciation. The Council’s annual Mass for Life emphasizes the special link between the Incarnation of Jesus from the moment of conception in the womb at the Annunciation and Catholic Pro-Life Values. More information about the location and time of the Mass will be released shortly.

New Liturgical Ordo for 2010

2010-01-01T01:06:00.000-05:00

ORDO MISSÆ CELEBRANDÆ ET DIVINI OFFICII PERSOLVENDI

secundum antiquam vel extraordinariam ritus romani formam

by Daniele Di Sorco

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This year, the book comes with a letter written by Msgr. Guido Pozzo, Secretary of the Pontifical Commission Ecclesia Dei.

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This new edition is divided in two parts (volumes).

VOLUME I: PARS GENERALIS (complectens documenta, tabellas et schemata ad sacram liturgiam ordinandam, format: 14x21, 77 pages).

VOLUME II: PARS SPECIALIS (complectens directorium liturgicum pro anno Domini 2010, iuxta calendarium Ecclesiæ universæ, format: 14x21, 147 pages).

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Letter by Msgr. Guido Pozzo

This Ordo is a complete guide for the entire year to the celebration of the traditional Mass. Written by Daniele Di Sorco, the Ordo conforms fully to the regulations of Summorum Pontificum and is an indispensable addition to all churches and chapels where Holy Mass is celebrated according to the 1962 Roman Missal. It would also make a great gift for all priests, religious and faithful who, in private or in public, recite the traditional Roman Breviary.

The Ordo has been divided into two volumes in order to make it easier to consult and to make it less expensive. In fact, the first volume, which contains the general guidelines for the celebration of Mass and the recitation of the Office, can be purchased once and for all, while the second volume, which contains the liturgical outline for the year in progress, has to be republished every year. Only for this year the two volumes are sold together.

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The first volume has:

1) Excerpts from Summorum Pontificum.

2) The rules on fasting and abstinence.

3) The tables of precedence, occurrence and concurrence.

4) Ample indications on how to organize the various parts of the Divine Office and of the Mass depending on the liturgical day.

5) A very helpful and concise set of norms that regulate the tones of voice used for the different types of Mass (Low, Sung, Solemn).

6) An excerpt from the Instructio de Musica sacra et sacra Liturgia, which deals with active participation of the faithful at Holy Mass.

7) Tables and guidelines on the celebration of 4th Class Votive Masses.

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The second volume has:

1) The table of movable days.

2) The complete liturgical directory for the current year according to the universal Roman calendar with precise and detailed instructions for the recitation of the Breviary and the celebration of the Mass.

The use of the Latin language makes this Ordo accessible even for those who do not have a deep knowledge of this language and allows many other Catholics of the world to use it.

The Ordo may be obtained at any bookstore (in Italy). The ISBN number of the two indivisible volumes is 978-88-8272-514-3. It may also be purchased directly from the sito della casa editrice Cantagalli.

Starting next year, the second volume (relative to 2011) will be available separately.

Solemn Requiem at the Church of the Guardian Angel - November 6th, 2009

2009-11-17T09:09:00.000-05:00

Pictures of the Pontifical Requiem Mass in NYC on All Souls' Day

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Pictures of the Pontifical Requiem Mass on November 2nd:

For more pictures, go here.

(Traditional) Pontifical Requiem Mass

2009-10-27T14:11:00.000-04:00

For those who live in NYC, consider attending this traditional Pontifical Requiem Mass organized by the Confraternity of the Sacred Heart:

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REQUIEM ÆTERNAM DONA EIS, DOMINE...

*There will be Solemn Pontifical Requiem Mass at the faldstool for All Souls' Day in New York City at the Church of the Holy Innocents (37th St. and Broadway) on Monday, November 2nd at 6:30 PM.

*The choir will sing Victoria's Requiem for six voices.

*After Mass, there will be the Rite of Absolution at the catafalque.

*This Mass will be the first Pontifical Requiem Mass in New York City since the Council. We all thought that maybe Cardinal Spellman's funeral might have been the last. But, interestingly, Cardinal Spellman's 1967 funeral was already entirely in English, the con-celebrants wore purple and the Dies Iræ Sequence was omitted. It provoked some controversy at the time.

*Tapers will be distributed during the Mass to those in the Sanctuary as well as to the congregation. This will be done with the intention to revive the custom that Stehle-Rettger (Manual of Episcopal Ceremonies) and Jeffrey Collins (The Roman Catholic Ceremonial) mention in their books on the Rubrics of the Mass:

Lighted wax candles may be held by the clergy during the Gospel, from the Sanctus to the Communion inclusively, and at the Absolution. (Manual of Episcopal Ceremonies, Vol I).

The clergy in choir may hold lighted candles during the singing of the Gospel, from the Sanctus to the Communion (both inclusive), and during the Absolution. If this is done, the acolytes will distribute these candles during the latter part of the Dies Iræ (unless the clergy already have them, as they may for at a funeral); they should light the first few and let the clergy pass the flame among themselves. The candles are to be lighted again in a timely manner for the Sanctus and then once more at the end of Mass. (The Roman Catholic Ceremonial, Vol I).

Solemn Vespers by Bishop Rifan on June 21st, 2009

2009-07-30T09:17:00.000-04:00

Pictures taken by Stuart Chessman

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For other pictures and video clips, go to: http://www.sacredheartconfraternity.org/Photos_and_Footage.html

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More Pictures of the Pontifical Mass on June 19th, 2009 for the Feat of the Sacred Heart

2009-07-28T23:00:00.000-04:00

Pictures taken by Stuart Chessman

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For other pictures, please go to: http://www.sacredheartconfraternity.org/Photos_and_Footage.html

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Feast of Our Lady of Mount Carmel

2009-07-05T16:57:00.000-04:00

Our Lady of Mount Carmel Church, 259 Oliver Street, Newark, New Jersey, will hold a Solemn High Traditional Latin Mass in honor of its patroness, on the titular feast of the parish, July 16 at 12 noon. The Mass will be immediately followed by a procession with the Statue of Our Lady through the parish accompanied by a full symphonic Italian feast band and fireworks.

Photos of the Pontifical Mass for the Feast of the Most Sacred Heart of Jesus

2009-06-22T12:07:00.001-04:00

PHOTOS COURTESY OF ED CASEY

Monstrance at the top of the High Altar

Pontifical Canon - before the beginning of the Mass
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First and Second Masters of Ceremonies during the procession to the High Altar
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Subdeacon carrying the Book of Gospels (Maniple inside) during the procession to the High Altar

Bishop Rifan on his way to the High Altar (after leaving the Sacristy)

Procession to the High Altar - Bishop Rifan & the two Assistant Deacons
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Prayers at the Foot of the Altar
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Bishop Rifan kisses the Book of Gospels after the Prayers at the Foot of the Altar
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1st MC, Crozier-bearer & Book-bearer
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Beginning of the Gospel
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The Deacon chanting the Gospel
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Sacred Ministers listening to the Gospel being chanted
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Sermon
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Acolytes on their way to wash the Bishop's hands
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Offertory - Wine & Water
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Offering of the Chalice

Assistant Priest & Candle-bearer during Incensation of Altar during the Offertory

Incesation after the Offertory

Consecration of Host
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Consecration of Chalice
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Subdeacon with Humeral Veil and Paten
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Ecce, Agnus Dei
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Ite, Missa Est
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Final Blessing

Recession - Everyone goes back to the Sacristy

Pontifical Mass - First Annual Celebration of the Sacred Heart - June 19, 2009

2009-05-12T12:07:00.000-04:00

In order to celebrate the Feast of the Most Sacred Heart of Jesus and the Year for Priests, the Sacred Heart Confraternity and Ætérnum Donum have organized a Pontifical Mass that will be celebrated on Friday, June 19th, 2009 at 7PM by Bishop Fernando Rifan (Apostolic Administrator of the Personal Apostolic Administration of Saint John Vianney). The Mass will take place at the Church of St. Jean Baptiste (Lexington Avenue at 76th Street, New York City). This Pontifical Mass will be preceded by 8 Masses starting on June 11th (Feast of Corpus Christi). All these Masses will take place at the Church of the Holy Innocents).

In addition to the Mass, there will be Conference on June 20th, 2009 on "Renewing Devotion to the Sacred Heart" with very prominent speakers such as: Timothy O'Donnell (President, Christendom College); Fr. John Zuhlsdorf (Scholar, Journalist, Blogger); Gloria Anson (Director, Sacred Heart Apostolate, Inc.; EWTN Guest); Fr. George Rutler (Pastor, Church of Our Savior; EWTN Commentator) & Fr. Joseph Koterski, SJ (Professor, Fordham University; Board President, Apostleship of Prayer). During the lunch break, thre will be an opportunity to attend a Votive Mass of the Most Sacred Heart of Jesus according to the Rite of Braga , which will be celebrated by Fr. Joseph Santos.

Furthermore, on this same day (Saturday, June 20th at 6:30 PM), there will be a Dinner in Honor of Bishop Rifan at the Grand Hyatt New York (42nd Street and Grand Central Terminal in Manhattan). The Keynote Address will be given by Bishop Rifan.

For more information on the Masses and the tickets for the Conference and the Dinner in honor of Bishop Rifan, go to Sacred Heart Confraternity.

Religious Men and Women

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Religious habits

Perpetual Adorer of the Most Blessed Sacrament

Australian nuns of the Order of the Sacred Heart stand outside church; they refused to leave during the Japanese occupation -1944

Benedictine novices

Carmelite Friars

Cistersian nun

Canoness of the Lateran

Augustinian Romite

Dominican

Fr. Simon Byrne - Carmelite

Japanese nun in the order of the Sacred Hearts

Lectio Divína (looks like a Benedictine Monk)

Mass for the nuns

Carmelite nuns - mealtime on Good Friday

Monks praying

Norbertines

Nuns from the Order of St. Anne - 1945

Nuns praying the Office

Nuns working
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Profession Crucifix of Carmelite monk

Profession of Carmelite nun

Sisters of Charity

Trinitarians

Some things I found very recently

2009-02-17T21:19:00.000-05:00

Here are some of the many things I found a few days ago. I have included the description I found along with the pictures/illustrations/water-colors, etc.

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Cameriere particolare del papa pel servizio ecclesiastico [The real Papal Flabellum is much bigger than the one depicted here].

Cappa Magna katholieke bisschop.

Chapelain conventuel en grand habit de choeur. Mausolée du g. m. De Rohan.

Ecclesiastical costumes.

Il papa in abiti pontificali [The Pope dressed for Solemn Mass..., but where is the Falda?].

Kammerherr ; Kardinal ; Prälat (1913)

Pope and Cardinals

Schweizergardist; Papst im Ornat; Papst im Hausgewande
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Sedia Papale

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The pope in his pontifical; Latin bishop; Cardinal in full costume; Cardinal in private habito

Ordo Missæ Celebrandæ et Divini Officii Persolvendi - 2009

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It is with much pleasure that I present to the readers of this blog the following information regarding the Universal Liturgical Calendar for the year 2009.

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This (traditional) Ordo was composed by Daniele di Sorco (23 y.o., from Livorno, Italy). For as long as I have known him, he has always shown a very sincere and useful interest in the traditional Mass with all Its Rubrics. I remind the readers also that it was this Daniele di Sorco who collaborated with two other young men to write the book titled Introibo ad Altare Dei (go here). He also has a very strong interest in Catholic exegesis, in the official languge of the Church, and many other things that concern the liturgical life of the Catholic Church, particularly when they pertain to the Liturgy in Its traditional and immemorial form.

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You may obtain this 2009 Ordo as a Book download (a very clear PDF file) for $6.73 or as a hardcover book (219 pages) for $20.23 through Lulu.com.

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WHAT IS THE MISSÆ CELEBRANDÆ?

It’s the work that presents in details the calendar of the liturgical year. Perfectly in conformity with the dispositions of Summórum Pontíficum, this Ordo Missæ celebrandæ published by Rinascimento Sacro is under the care of one of the authors of Introibo ad Altare Dei and it provides an indispensable guide for all the churches and chapels where the Extraordinary Form of the Roman Rite is celebrated, as well as for all the priests and faithful who, in public or in private, intend to pray the traditional Roman Breviary.

This work contains:

1) An ample introductory section supplied with charts, sketches, rubrics, rules concerning the tones of voice and the singing for the different types of Mass [Low, sung or Solemn], pastoral indications regarding the participation of the faithful, documents from the Sacred Congregation of Rites, instructions on the celebration of Votive and Requiem Masses and much more.

2) The complete liturgical directory for the year 2009, according to the Universal Roman Calendar with precise and detailed instructions, day by day, on the recitation of the Breviary and the Martyrology and on the celebration of Holy Mass.

3) An appendix with the prayers to be recited, as prescribed by the Rubrics, on some days of the Liturgical year (Novemdiale of the Holy Ghost, Act of Consecration to the Sacred Heart of Jesus, prayer to St. Joseph, Act of reparation to Christ the King).

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This Ordo also provides:

*A chart with a list of Votive Masses (and their rank/class).

*A list of movable feasts for the year 2009.

* A useful chart for the classes of feasts of the Church.

* A clear explanation of Commemorations and when they are to be made.

* Decrees by the Sacred Congregation of Rites pertaining to the Mass and the Divine Office.

* The importance of using the Roman pronunciation of Latin during the Mass and all Liturgical functions.

*Much more.

A new group founded in NYC!!!

2008-12-07T22:22:00.000-05:00

A new group that promotes the Usus Antiquior has been founded in NYC.

For more information, please see their (new) blog: www.aeternumdonum.blogspot.com

The Papal Mantum

2008-11-25T21:47:00.001-05:00

[If you want some kind of chronological order, work your way up when looking at the pictures = start with the last picture].

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DE MANTO PAPALI

Summus Pontifex quoties ad thronum solemnibus functionibus assistit, vel Basilicam sancti Petri more nobili ingreditur ante missam pontificalem, seu in consistoriis, utitur manto papali, id est amplo pluviali caudato super albam cum cingulo et stola, necnon cum falda. Mantum papale eodem modo conficitur ac pluviale romanum, sed longe ducitur infra pedes, ita ut dum Papa ambulat sustineri debeat tum a parte anteriori tum a postica parte.

Mantum non sequitur codicem colorum liturgicorum sed vel est album vel rubrum.

In functionibus pænitentialibus seu in colore violaceo vel pro fidelibus defunctis Papa adhibet mantum rubrum cum stola violacea subtus. (Ius Pontificalium, 1956).

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...And Paul VI was the last Pope to be seen wearing a Papal Mantum...

As Vatican II was coming to a close, Paul VI decided to wear a simpler form of the Papal Mantum...

Two red ones and a white one

Pictures of the Solemn Mass in Brooklyn - Church of St. Cecilia

2008-11-23T22:31:00.001-05:00

Altar before Mass

Beginning of Mass - Prayers at the Foot of the Altar

The Subdeacon chants the Epistle
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The beginning of the Solemn Gospel

The Solemn Gospel

Offertory - Subdeacon receives the Humeral Veil from the M.C.
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Offertory - Deacon spreads the Corporal on the Altar

Offertory - Offering of the Chalice; Subdeacon has just descended from the Epistle side with the Humeral Veil on his shoulders

After the Sanctus was recited

Before the Consecration

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The Our Father

Before the Pax

Chanting of the Confiteor before Holy Communion

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Distribution of Holy Communion

Recession
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Additional information provided:

1) The Solemn red set of Vestments were handmade in Rome in 1893.

2) The Humeral Veil was made in France in 1906.

3) The Communion rail carpets/cushions were donated because they were going to be used for the traditional Mass.

4) High schoolers had the opportunity to write an essay about their experience at this Mass. The winner (the one who writes the best essay) will be awarded $1,000.

5) Some other people made other types of donations to help with the organization of this Solemn Mass.

Traditional Solemn Mass - Brooklyn, NY

2008-11-11T14:49:00.000-05:00

A traditional Solemn Mass will take place in Brooklyn (NY) at St. Cecilia's Church on Friday, November 21st, 2008 at 7:30PM. This will be the first traditional (Solemn) Mass there in 40-something years and the 120 year old High Altar will be used.

DIRECTIONS to the church:

SUBWAY:
"L" Train (at 14th Street) to Brooklyn-exit at Graham Ave (3rd stop after 1st Ave in Manhattan). Exit onto street corner of Graham Ave and Metropolitan Ave. Cross Metropolitan Ave and walk down (downhill) on Graham Ave (five short blocks) and turn right at the corner of Richardson Street (this is also the beginning of Herbert St. alongside the ramp from the BQE). Walk one block crossing Humboldt St and on the next corner is the Herbert St.

"7" Train to 46th Ave / Bliss Street in Queens. Exit and walk a short block to Greenpoint Ave. Take B-24 bus to Kingsland Ave /Herbert St. and walk one block to the church. (This bus comes every 30 minutes).

CAR: The Brooklyn Queens Expressway is one block from the Church.

FROM QUEENS: Exit on BQE is MEEKER-MORGAN-exit onto Meeker Avenue. Then follow Meeker Ave to the fourth Traffic Light and turn left onto North Henry St. Then, go one short block to Herbert St.

FROM BROOKLYN/MANHATTAN - Exit BQE onto to HUMBOLDT ST. / McGUINNESS BLVD (bell tower is visible from expressway). Follow ramp to the right and go directly onto Herbert St. and then one block to the church.

The church's phone number is: 718-389-0010

And the website is: http://www.stcecilia-bklyn.org/

IL PAPA BUONO - Giovani XXIII

2008-10-23T20:21:00.000-04:00

25th Anniversary of the apparitions at Fatima

Corpus Dómini procession

Adorótio Crucis

Good Friday

John XXIII with thre Reggie family

Clarifying the implementation of "Summórum Pontíficum"

2008-10-14T19:41:00.000-04:00

Here are the latest rumors regarding the clarification of the Motu Próprio "Summórum Pontíficum:"

L’istruzione sull’applicazione del Motu Proprio Summorum Pontificum del 7 luglio 2007 che ha liberalizzato la Santa Messa secondo il rito romano antico, è pronta da tempo e già si trova ora all’esame del Papa Benedetto XVI. Lo ha appreso, da fonti autorevoli, Pontifex. Il testo, firmato dal cardinale Dario Castrillon Hoyos, Presidente della Pontificia Commissione Ecclesia Dei, sarà firmato con tutta probabilità dal Pontefice a fine dicembre e pubblicato nei primi giorni del gennaio 2009. Nelle parti più rilevanti, il Documento, resosi indispensabile dopo i tanti problemi applicativi del Motu Proprio e forme di vera riottosità di non pochi Vescovi (per altro opportunamente denunciate a settembre dal Vice Presidente della Commissione Ecclesia Dei, Monsignor Camille Perl), affronta due temi cruciali: ovvero l’interpretazione della dizione gruppo stabile di fedeli all’interno di una parrocchia ordinaria e il problema ... delle parrocchie personali. Si era ventilata persino l’elencazione e la indicazione di un numero minimo di fedeli, ma questa soluzione viene scartata.

Secondo il documento, i fedeli tradizionalisti presenti in una parrocchia avranno la piena tutela del diritto a chiedere la messa antica e se il Vescovo si rifiuterà (ecco la novità), affermando che in luogo non ci sono sacerdoti capaci di celebrare secondo il rito antico, la Commissione Eccesia Dei invierà di imperio un sacerdote abilitato in quella diocesi. Insomma, i Vescovi non potranno più rifiutarsi a priori, di far celebrare la messa antica, perché in casi del genere, la Commissione Ecclesia Dei manderà un suo sacerdote delegato.

Nel documento si analizza poi il caso concreto delle parrocchie personali nelle quali i tradizionalisti vogliano celebrare la messa di Natale o il Triduo Pasquale secondo il rito antico sempre nei casi di assenza di sacerdoti o divieto del Vescovo. Potrebbe prospettarsi la possibilità di scarsezza di sacerdoti ed anche in questo caso, provvederà Ecclesia Dei. La Santa Sede vuole, dunque, fare chiarezza definitiva sull’applicazione del Motu Proprio e per questa ragione anche i poteri e le prerogative della Pontificia Commissione Ecclesia Dei vengono meglio specificate e rinforzate.

Intanto segnaliamo una bella iniziativa che si terrà il 27 e 28 Novembre a Guadalajara, Messico dove si svolgerà, organizzato dal Faro, con il supporto dell’Università Autonoma di Guadalajara, l’Arcivescovato locale, tutte le università cattoliche messicane, la Fondazione Vita e Valori, il Centro Studi ispanici Filippo II, un Congresso dal tema: Questioni fondamentali di diritto naturale, nell’ambito delle terze giornate ispaniche. Due i partecipanti targati Italia: il professor Danilo Castellano di Udine e l’uruguagio residente a Roma, Monsignor Barreiro Carambula Direttore di Vita Umana Internazionale, con una interessante relazione sul tema: La famiglia e il diritto naturale.

di Bruno Volpe

For an English translation, go here: Roráte Cæli.

For a Spanish translation, go here: La Buhardilla de Jerónimo.

Death - Popes

2008-10-11T22:20:00.000-04:00

Death of Benedict XV

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Death of Pius X

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Death of Leo XIII

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Death of Pius IX

Pope Pius XII - Pastor Angélicus

2008-10-08T19:48:00.000-04:00

Handwriting of Eugenio Pacelli
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Cardinal Pacelli giving Blessing

Papal Legate to Buenos Aires, 1934

Cardinal Pacelli and President Agustín Justo (Argentina) in 1934

Papal Legate to Budapest

Holy Year of 1950

Canonization of St. Gemma

Announcing the Consecration to the Immaculate Heart of Mary in 1942

Cardinal Pacelli in Budapest

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Procession during the Coronation ceremonies of Pope Pius XII
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Cardinal Pacelli preaching in France
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Spanish painting of Pius XII

Wax image of Pope Pius XII
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Pius XII being crowned

Young Eugenio Pacelli

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For more pictures of Eugenio Pacelli, go to Hallowedground.

Dura Realidad - (Hard Truth) -- Abortion

2008-09-28T14:13:00.000-04:00

Introíbo ad Altáre Dei

2008-09-25T15:36:00.000-04:00

A new Manual (Introíbo ad Altáre Dei: Il Servizio all'Altare nella Liturgia Romana Tradizionale) for those who want to learn about or deepen their knowledge of the traditional Mass will be released very soon.

This volume (in Italian) was written by three young men who have found spiritual help and guidance and liturgical treasures in the Mass as handed down in its immemorial form.

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For more information, please visit the link provided above.

Pope Saint Pius X

2008-08-11T21:33:00.000-04:00

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Coat of arms of Saint Pius X

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Given as a gift to Saint Pius X to commemorate his priestly Jubilee
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Mass of his Coronation
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Saint Pius X at the moment of his Coronation
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Saint Pius X consecrating a Bishop [future Benedict XV = the Pope of Peace]
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Tiara that Saint Pius X used for his Coronation ceremonies
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Sedia of Pope Leo XIII that Saint Pius X used on the day of his coronation. This sedia was also used by the Venerable Pius XII many times during his pontificate
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Pallium of Saint Pius X
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Saint Pius X receving the first adoration from the Cardinals
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The solemn announcement of the election of Saint Pius X in 1903 (expand picture for exact date)

Kneeler that belonged to Saint Pius X
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The ballots used to vote for a Cardinal during a Conclave
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The first public Consistory of Saint Pius X

SRE Cardinales

2008-07-21T23:25:00.000-04:00

Anniversary of Humánæ Vitæ

2008-07-15T09:19:00.000-04:00

There will be a traditional Mass to commemorate the Anniversary of Humánæ Vitæ. This event will take place on Friday, July 5, 2008 in Norwalk, Connecticut.

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The traditional Mass will begin at 6:30pm and it will be in reparation for sins committed against the Most Sacred Heart of Our Lord Jesus Christ.

For more specific information, please visit this site:

http://www.hughofcluny.blogspot.com/

Remembering Pope Pius XII

2008-07-04T11:23:00.001-04:00

Great News!

As the 50th Anniversary of the death of the Venerable Pope Pius XII approaches, a group of supporters of his beatification/canonization has formed a committee in order to commemorate his saintly life and pontificate. Prelates as well as laymen are part of this committee, including Sr. Margherita Marchione, who has written extensively to defend his life and pontificate.

Please, go to the website below for a list of the members of the committee and the mission statement.

Here is the link to the website: http://www.rememberingpopepiusxii.blogspot.com/

The Rome of the Popes - La Roma de los Papas - La Roma dei Papi

2008-06-19T20:28:00.000-04:00

O Felix Roma - O Roma Nobilis

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Were it not for the unceasing vigilance of the Bishops of Rome, the crescent instead of the Cross would have surmounted the domes and temples of Europe, Mohammedanism instead of Christianity would be the dominant religion of that continent, and our fathers who came from Europe would have brought with them their religion and their laws from the Koran instead of the Bible.

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No other institution [other than the Catholic Church] is left standing which carries the mind back to the times when the smoke of sacrifice rose from the Pantheon, and when camelopards and tigers bounded in the Flavian amphitheater. ~Life of Pope Pius X

Reminder: Solemn Mass on June 6th in NYC

2008-06-02T15:26:00.000-04:00

CLICK ON IMAGE

Pope Pius XII

2008-05-29T09:05:00.000-04:00

50th Anniversary of the Death of Pius XII (OrbisCatholicus)

Catholics throughout the world will commemorate the 50th anniversary of Pope Pius XII’s death at Castel Gandolfo, on October 9, 1958. Carlo Tei, who now resides in Hong Kong, wrote (March 12, 2008): “As a young student in Rome, I joined the procession of the people accompanying the body of the Pontiff, from Castel Gandolfo to the Vatican . We all felt we were accompanying a ‘Saint’ to the Holy city, the new and eternal Jerusalem.” Fifty years later, in spite of five decades of misinformation and calumny, Catholics thoughout the world continue to venerate Pius XII whose efforts during World War II saved thousands of Jews from the Holocaust.Pius XII was not a “silent Pope.” He explicitly condemned the “wickedness of Hitler” citing Hitler by name, and spoke out about the “fundamental rights of Jews.” The wisdom of his words and actions is supported by the evidence. In his testimony at the Adolf Eichmann Nazi War Crime Trials, Jewish scholar Jenö Levai stated: “Pius XII—the one person who did more than anyone else to halt the dreadful crime and alleviate its consequences—is today made the scapegoat for the failures of others.”

Pope Pius XII’s peace efforts, his denunciation of Nazism, his defense of the Jewish people, have been clearly documented. Albert Einstein concluded in Time Magazine (December 23, 1940): “Only the Church stood squarely across the path of Hitler’s campaign for suppressing the truth.” Countless expressions of gratitude, on the part of Jewish chaplains and Holocaust survivors, give witness to the assistance and compassion of the Pope for the Jews before, during and after the Holocaust. Rabbi David Dalin states that “to deny the legitimacy of their collective gratitude to Pius XII is tantamount to denying their memory and experience of the Holocaust itself, as well as to denying the credibility of their personal testimony and judgment about the Pope’s role in rescuing hundreds of thousands of Jews from certain death at the hands of the Nazis.”

Personally and through his representatives, Pius XII employed all the means at his disposal to save Jews and other refugees during World War II. As a moral leader and a diplomat forced to limit his words, he privately took action and, despite insurmountable obstacles, saved hundreds of thousands of Jews from the gas chambers. Broadcasting in German in April 1943, Vatican Radio protested a long list of Nazi horrors, including “an unprecedented enslavement of human freedom, the deportation of thousands for forced labor, and the killing of innocent and guilty alike.”

Throughout World War II, Pius XII so provoked the Nazis that they called him “a mouthpiece of the Jewish war criminals.” Jewish historian and Holocaust survivor, Michael Tagliacozzo, wrote a letter to the daily newspaper “Davàr” (Tel Aviv, April 23, 1985) which states: “Little known is the precious help of the Holy See. On the recommendation of Pius XII the religious of every order did their best to save Jews.”

All experts who witnessed that era, agree that, if Pius XII had stridently attacked the Nazi leaders, more lives would have been lost. Fifty years later, I interviewed Carlo Sestieri, a Jewish survivor, who was hidden in the Vatican. In a letter to me he suggested that “only the Jews who were persecuted understand why the Holy Father could not publicly denounce the Nazi-Fascist government. Without doubt—he stated—it helped avoid worse disasters.”

The world looked with pride and admiration at the many-sided career of Pope Pius XII who, in his own agonized generation, was already recognized as a “Great Pope.” Everyone appealed to him for help to locate missing relatives. Requests for information came from all over the world. Pius XII’s virtuous life speaks for itself. On December 13, 1954, a picture story entitled “Years of a Great Pope,” appeared in Life magazine. The author states that Pius XII was deserving of the title “Great Pope” because he sought “peace for the world and the spirit” during World War II. For almost two decades, he was “unbending, working with devotion and all the skills of diplomacy to mitigate the burdens of a beleaguered world.

When he passed away on October 9, 1958, an editorial, “Fighter for Peace,” in the Los Angeles Examiner, expressed the sentiments of Catholics and non-Catholics: “Pius XII was known as ‘the Pope of Peace’ … Never, during these troubled years, did Pius XII lose his gift of gracious beneficence. No other Pope received so many people. They numbered many millions. Whether the audiences were large or small, he conveyed a sense of intimacy and understanding. His gifts to them were hope and courage. This fighter for peace is now in peace with God.”

A new book, The Truth Will Set You Free (Paulist Press, 2008), by Margherita Marchione issues a challenge to all Catholics to learn the truth and speak out courageously. The Foreword by Cardinal Secretary of State, Tarcisio Bertone, casts a great deal of light on the present pontificate’s thinking about the campaign against Pius XII: "How profoundly unjust it is to draw a veil of prejudice over the work of Pius XII during the war….directives given on the radio, in the press, and through diplomatic channels were clear. In that tragic year of 1942 he told everyone: ‘Action, not lamentation, is the precept of the hour.’"

Margherita Marchione, PhD, author of: Yours Is a Precious Witness: Memoirs of Jews and Catholics in Wartime Italy (1997); Pius XII: Architect for Peace (2000); Consensus and Controversy: Defending Pius XII (2002); Shepherd of Souls: A Pictorial Life of Pius XII (2002); Man of Peace (2003); Crusade of Charity: Pius XII and POWs (2006); Did Pope Pius XII Help the Jews? (2007) Paulist Press. [E-mail: Sr.Margherita.Marchione@ATT.NET / Tel. 973-538-2886, Ext. 116 / FAX 973-539-9327].

2008-05-27T09:12:00.000-04:00

First Friday Traditional Solemn Mass
Votive Mass of the Most Sacred Heart of Jesus
With Solemn Benediction after Mass

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“Praise be to the Divine Heart that wrought our salvation; to It be glory and honor forever.”

June 6th, 2008 at 6:30PM

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Presented by
The Oratory of the Sacred Heart
at
The Church of the Guardian Angel
193 Tenth Avenue at 21st Street,
New York City

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Celebrant: The Very Reverend Gilles Wach,

Superior General of the Institute of Christ the King, Sovereign Priest
Deacon: Father Andreas Hellmann
Subdeacon: Father Cyprian La Pastina
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Please join us at a convivium in the church hall immediately following Solemn Benediction

1, V, F, C, E trains to 23rd Street Station
M23 Bus to 10th Avenue
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For information: (917) 535-2054

When Prelates looked like Prelates II

2008-05-12T18:56:00.001-04:00