Final Book Sale [UPDATED with a few new books added]

[There were a few books I didn't intend to sell, but I have decided to do so after all. So take another look at this listing. I've also reduced the price on one of these offerings. If you're interested in purchasing anything, please contact me at stribe@newliturgicalmovement.org]

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Liturgical History, Commentary, Texts

The Roman Pontifical: A History and Commentary, Dom P. de Puniet, $50.00 - a classic commentary on the Pontificale Romanum.

The Liturgical Altar, Geoffrey Webb, $40.00 - this is the original hardcover edition of this book and one which I consider one of the most important treatments of this subject. I have used it countless times in reference to the altar, antependia, the ciborium magnum, etc. A classic.



Ceremonial

The Ceremonies of the Roman Rite Described, Fortescue/O'Connell/Reid (15th edition), $40.00 USD -- this is the newest and most recent edition of Fortescue's Ceremonies, updated in accordance with Summorum Pontificum.




Liturgical Books

The English Missal (Knott's English Missal, 3rd ed., 1934), $375.00 USD -- Everyone knows about it; the beautiful translation of the ancient Roman rite (usus antiquior) into the beautiful, sacral English in the style of the Book of Common Prayer. This missal is rare in general and even more rarely is this missal seen with such an ornate binding. There is some wear to the interior binding, including some notation discreetly done within, but it is still a gem. Someone might want to grab this one before I change my mind about selling it!







The Roman Martyrology (1961), $65.00 USD - a very nice edition of this important volume. Has more of a "liturgical" look to its hardcover binding and includes a sewn ribbon. (Ex-lib)





REDUCED PRICE: Missale Ambrosianum (Ambrosian Rite), 1831, $500.00 USD -- a glorious over-sized leather binding of the venerable Ambrosian rite. Here's your final opportunity to get this particular gem!






Henry Bradshaw Society titles:


The Royal Patronage of Liturgy in Frankish Gaul (Henry Bradshaw Society) - $50.00

The Liturgy of the Late Anglo-Saxon Church (Henry Bradshaw Society) - $50.00

Pentecost at the Ordinariate, Mount Calvary, Baltimore

Compendium of the 1961 Revision of the Pontificale Romanum - Part 10: The Blessing of a Pectoral Cross (1595 & 1961)

In the Pontifical of Pope Clement VIII, the blessing of a new cross is followed by a rubric that for the blessing of a pectoral cross, the bishop may use the same blessing that is used when a cross given “to those who go forth for the help and defense of the Christian Faith, or for the recovery of the Holy Land.” This blessing is placed at the end of the second part of the Pontifical, grouped with the blessings of weapons, swords and military banners. The latter three are all suppressed in the revision of 1961; they will be described in a later article. The rubrics contain no reference to any modification of the blessing if the person receiving the cross is another bishop, or other prelate entitled to wear a pectoral cross. (It must be born in mind that a pectoral cross is a required part of a bishop’s dress, but is not a part of his liturgical regalia in the way the miter, crook and ring are.)

The person receiving the cross kneels before the bishop, who begins the blessing as usual with “Adjutorium nostrum” and “Dominus vobiscum”, followed by this prayer. At the places marked, he makes the Sign of the Cross with his hand over the pectoral cross.

Almighty God, who didst dedicate the sign of the Cross by the precious blood of Thy Son, and who through the same Cross of Thy Son our Lord Jesus Christ, didst will to redeem the world, and through the power of the same venerable Cross delivered the human race from the decree of the ancient enemy (Colossians 2, 14); we humbly beseech Thee, that Thou deign with Thy paternal goodness to bless + this cross and impart to it the power and grace of heaven; so that whoever shall bear it upon himself as the sign of the Passion and Cross of Thy Only-Begotten Son, for the protection of his body and soul, may also be able to receive the protection of Thy blessing. * Just as Thou didst bless the rod of Aaron to drive away the faithlessness of the rebels (Numbers 17), so also bless + Thou this sign with Thy right hand; and against all the wiles of the devil, lay upon it the power of Thy defense, that it may confer upon those who bear it prosperity of salvation in both soul and body, and multiply in them the gifts of the Spirit.

The bishop sprinkles the pectoral cross with holy water, and then says the following prayer over the one who will receive it.

Lord Jesus Christ, son of the living God, who art the true and almighty God, splendor and image of the Father, and life eternal; who proclaimed to Thy disciples, that whoever would come after Thee must deny himself, and taking up his cross, follow Thee; we ask Thy boundless clemency, that Thou protect always and everywhere this Thy servant, who according to Thy word, desireth to deny himself, and take up his cross, and follow Thee, and for the salvation of Thy chosen people hasten to fight against our enemies; deliver him from all dangers, and release him from the bond of sin, receive his vow and bring it to the desired effect. Do Thou, o Lord, who art the way, the truth and the life, and the strength of them that hope in Thee, guide well his way, and grant him all success; so that amid the difficulties of this present age, he may be ever directed by Thy aid. Send to him, o Lord, Thy angel Raphael, who was the companion of Tobias on his journey, and delivered his father from bodily blindness; as he cometh and goeth, may he be his defender against all the snares of the enemy, visible and invisible, and drive from him all blindness of both mind and body.

He then sits, and lays the cross upon him, saying:

Receive the sign of the Cross, in the name of the Fa+ther and of the + Son, and of the Holy + Spirit, as a figure of the Cross, the Passion and the death of Christ, for the defense of thy body and soul, that by the grace of the divine goodness, thou may return to thine own safe and reformed when thy journey is completed.

(The word “reformed” in this prayer refers to the fact that people were often sent to fight for the defense of Christian lands as an act of penance for serious sins.) Finally, the one who has received the cross kneels before the bishop, is sprinkled by him with holy water, and then kisses the bishop’s hand and departs.

In the revision of 1961, the blessing is retitled “The Blessing of a Pectoral Cross”. No reference is made to the person who will receive the pectoral cross, or to the imposition of it upon him by the bishop. It begins with “Adjutorium nostrum” and “Dominus vobiscum”, followed by the prayer “Almighty God, who didst dedicate the sign of the Cross…” noted above. The second part of the prayer noted above after the red star, (“Just as Thou didst bless the rod of Aaron…”), is suppressed. The bishop then sprinkles the cross with holy water; the second and third prayer, and all the rites accompanying them, are suppressed.

A pectoral cross made in Italy ca. 600 A.D., now in the Musée national du Moyen Âge in Paris.

Gregorian Chant Network Residential Weekend

Around Easter each year, the Gregorian Chant Network organises a residential weekend course for singers of all all levels of experience. Gregorian Chant requires specialised training and this is provided by tutors with a wealth of teaching experience in this most beautiful of musical forms.

Students on the course mainly sing with, or are planning to sing with, parish choirs and scholas who use Gregorian Chant on a regular basis, most commonly with the Traditional Latin Mass.

The Chant course runs side-by-side with the St Catherine's Trust Family Retreat (see part one of this film) and singers provide the music for the liturgy on the retreat.

The film features interviews with Dr Joseph Shaw of the Latin Mass Society, who is the main organiser, and with one of the course tutors.

One Weekend in April, Part Two: The Gregorian Chant Network Weekend Course from LMS on Vimeo.

Pentecost in the Parishes

A couple of bit of Pentecost coverage, the first from St. Martin of Tours in Louisville:

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Our second bit of coverage comes from a reader from St. John Francis Regis Parish, in Hollywood, Maryland (Archdiocese of Washington):

More from Chartres

The official photos of the Chartres pilgrimage have now been made available. Here are a few more from the final Solemn Pontifical Mass in Chartres.

In addition (and not from the official coverage), one of our readers sends in the following video they took at this same Mass:

Pentecost Vestments

The red solemn Pentecost vestment set we showed you yesterday in our coverage of the Chartres Pilgrimage has always been a favourite set of mine and I wanted to draw specific attention to it one final time before my retirement:

While we are at it, I also wished to share this beautiful vestment work which I came across yesterday on Messainlatino.it which is preserved in the treasury of the Cathedral of Saint-Julien in Mans.

Compendium of the 1961 Revision of the Pontificale Romanum - Part 9: The Blessing of a New Cross (1595 & 1961)

After the blessings of objects used at the altar, such as chalices and altar linens, the Pontifical of Clement VIII places the blessing of various furnishings of a church, the first being that of a cross, or picture of the Crucifixion. The bishop wears a red stole and cope, and the simple miter; the blessing begins with “Adjutorium nostrum” and “Dominus vobiscum”, followed by two prayers. At the crosses marked in red, the bishop makes the Sign of the Cross over the cross or picture.

Let us pray. Bless +, Lord Jesus Christ, this Thy Cross, through which Thou didst deliver the world from the power of demons, and by Thy passion overcame him that tempteth unto sin, even him who rejoiced in the first man’s transgression by taking from the forbidden tree. Who with God the Father and the Holy Spirit livest and reignest for ever and ever. R. Amen.

Let us pray. We ask Thee, Lord, holy Father, almighty and eternal God, that Thou may deign to bless + this wood of Thy Cross, that it may be a saving remedy for the human race; let it be the firmness of faith, the increase of good works, the redemption of souls; let it be consolation, protection and defense against the savage darts of our enemies. (long conclusion)

The conclusion segues into the following preface.

Truly it is fitting and just … * whose holy and terrible name among the other visible creatures, the fruit-bearing trees also do not cease to praise and bless. Who as a figure of Thy only-begotten wisdom, in the beginning didst adorn the garden of earthly delight with the tree of life, that by the sacred mystery of its fruit, Thou might admonish the first parents of our race to guard against death, and obtain everlasting life: and by the guiltless death of that same Wisdom, co-eternal with Thee, our God and Lord, Jesus Christ, didst deign to call us back to Thy gentle mercy, that were given over to a just death by the touch of the forbidden tree. * Humbly we pray Thee, that Thou may deign to sanctify with a heavenly bless+ing this great standard, which hath been framed and raised up by the devotion of Thy faithful unto the likeness of that most sacred banner, on which Thou didst triumph by the precious blood of Thy Son; so that a more abundant compunction of heart and forgiveness of offenses done may be granted to all that here bend the knee, and humbly pray Thy majesty; and at the intercession of that same most victorious Passion of Thy Son, they may be able to ask for what pleaseth Thee, and all the more swiftly receive what they have asked. Grant, we beseech, most clement Father, in whom we live, and move, and have our being, that whenever we look upon the triumph of that divine humility, that cast down the pride of our enemy, whenever we call it to mind, we may obtain the confidence of strength against that same enemy, and greater grace of humble devotion to Thee. And likewise, in the terrible judgment of Thy majesty, when as the elements tremble, and the powers of the heavens are shaken, this glorious sign of our Redemption shall appear in heaven, may we ourselves merit to pass from death to life, and see the perpetual joys of the blessed resurrection.

The long conclusion is said in a low voice. There follow two more prayers.

Let us pray. O God, who hast turned the gibbet of the blessed Cross, which once served as a punishment of the wicked, into life for the redeemed; grant to thy people to be secured by its defense, as they are armed by its banner. Be the Cross to them the foundation of their faith, the suffrage of their hope, their defense in adversity, their help in prosperity ; be it to them victory over their enemies, their safeguard in the city, their protection in the fields, their support at home; that henceforth the pastor may preserve his flock secure by that, which, the Lamb + conquering thereon, has been turned to our salvation. Through the same our Lord. (long conclusion)

Let us pray. Sancti+fy, o Lord Jesus Christ, this sign of Thy Passion, that it may be a hindrance to Thine enemies, and become a perpetual banner of victory to them that believe in Thee. Who with the Father. (long conclusion)

The bishop now blesses incense with a special prayer.

Let us pray. Lord God Almighty, before whom stands the army of Angels in trembling, whose service in known in spirit and in fire, deign to look upon, bless + and sancti+fy this creature of incense; that every illness and infirmity, and the snares of the enemy may flee at its scent of its perfume, and be separated from Thy creation, that what Thou didst redeem by the precious blood of Thy Son may never be harmed by the bite of the ancient serpent. Through the same Christ, our Lord. R. Amen.

The bishop places the incense in the thurible, sprinkles the cross with holy water, and then incenses it. He then says the following prayer.

Let this wood (lignum) be sanctified, in the name of the Fa+ther, and of the + Son, and of the Holy + Spirit: and may the blessing of that wood, on which the holy members of the Savior hung, be upon this wood: that those who pray and bow before this cross for God’s sake may find health of body and soul. Through the same our Lord Jesus Christ. R. Amen.

He then kneels before the cross in adoration, and kisses it; all present do the same if they wish to. If the cross is made of some material other then wood, however, the following prayer is said in place of the prayer “Let this wood be sanctified”.

O God of glory, most high God of hosts, most mighty Emmanuel, God the Father of truth, the Father of wisdom, the Father of beatitude, the Father of our enlightenment and watchfulness, who rulest the world, who dispose of all kingdoms, who art the bestower of good gifts, and the giver of all good things, whom all nations, peoples, tribes and tongues do serve, before whom stands every host of the Angles, who grantest to Thy servants faith, and the praise of Thy name, that they may make the offerings that are Thy due: whom first pleaseth the faith of those that offer, and then their offering is sacrificed: we beseech the goodness of Thy mercy, that willingly receives our prayers, that Thou sancti+fy and conse+crate to Thyself this image of the Cross, which the religious faith of Thy servants, with all devotion of mind, has framed to Thee, the trophy of Thy victory and of our redemption; and which triumphal glory has consecrated unto the love of Christ. Look upon this unconquerable image of the cross, by which the power of the devil is emptied away, and the freedom of mortal men restored; which though it once served as a punishment, yet is now turned to honor through grace; and which, though it once punished the criminal with death, yet now absolves the guilty from their debt. And what could please Thee by this, but the very thing by which it hath pleased Thee to redeem us? And no offering is more due to Thee than that which the nailing of Thy body then dedicated to Thee; nor is any oblation more fitting to Thee than that which has been hallowed by the outstretching of Thy hands as a servant. * Therefore, accept this cross with those hands, with which Thou didst embrace that other, and from its holiness, make + holy this. And as by that the world has been expiated from guilt; so by the merit of this cross may the most devout souls of Thy servants that offer It be set free from all sin committed by them: and, let them shine forth under the shelter of thy true cross, triumphing in continual successes. May the splendor of the divinity of Thy only begotten Son our Lord radiate here in gold; may the glory of His passion shine forth in its wood; our redemption from death on its cross; and the purification of our life in the splendor of its crystal. May it be the protection of its own, the sure confidence of their hope; may it confirm them in faith with their race and people; unite them in hope and peace; increase them in triumphs; amplify them in prosperity, and for ever after profit them unto the life of eternity. Grant that it defend them flourishing in temporal glory; and by its power and might bring unto the heavenly kingdom them that are redeemed to an everlasting crown. Grant this through the propitiation of His blood, through the very Giver of it, who gave Himself a redemption for many; who deigned to offer himself a victim for sins; who exalted on the wood of His Cross, laid low principalities and powers; who sits together with Thee on a starry throne, in the indissoluble union of the Holy Spirit, during infinite ages of ages. R. Amen.

* The prayer here contains a pun which cannot be translated into English; the word “fitting” represents the Latin word “familiaris”, while the words “as a servant” come from the same word in the ablative case “familiari”.

In the revision of 1961, the bishop uses the miter called “auryphrigiata” in Latin, the less ornate kind used in Advent and Lent,rather than the simple miter. The first prayer is retained, without the word “Thy”, and segues immediately into the preface; the second prayer of the 1595 version (“We ask Thee...that Thou may deign to bless this wood...” is suppressed.

The preface itself is shortened by the omission of all of the words marked above between the two red stars; the beginning is slightly rewritten: “Truly it is fitting and just...humbly to pray Thee, Thou may deign to sanctify etc. ...” The bishop does not make the sign of the cross at the word “blessing”; the conclusion is sung aloud as part of the preface.

The two prayers after the preface are suppressed; the special prayer for the blessing of the incense is suppressed. After the preface, the bishop sprinkles the cross with holy water immediately. (Traditionally, when an object is blessed with both incense and holy water, the incense is imposed before the water is sprinkled to give the incense time to start burning properly.) He then says:

Let this sign (signum) be sanctified, in the name of the Father, and of the + Son, and of the Holy Spirit: and may the blessing of that wood, on which the holy members of the Savior hung, be upon this wood: that those who pray and bow before this cross for God’s sake may find health of body and soul. Through the same Christ our Lord. R. Amen.

This is a slighlty modified form of the concluding prayer from the Pontifical of Clement VIII, with the word “lignum - wood” changed to “signum - sign”, and only one sign of the cross. The bishop then imposes incense, blesses it (presumably with the words “Ab illo benedicaris” as at Mass, although the rubric does not say this explicity), incenses the cross, kneels before it, and kisses it. All present also kneel and kiss it if they wish to. The long prayer which is used in the 1595 version when the cross is not made of wood is suppressed.

The blessing of a cross; illustration from a 1595 edition of the Pontifical. (Permission to use this image has been very kindly granted by the Pitts Theological Library, Candler School of Theology at Emory University.)

The Third and Final Day of the Chartres Pilgrimage

Continuing on with our coverage of the Chartres pilgrimage, we turn to the third and final day of the pilgrimage.

After a long journey, the pilgrims finally arrive at Chartres.








The Solemn Mass which closes the pilgrimage was then celebrated by Mgr. Eric Aumonier, the bishop of Versailles.










Photo Source: Notre Dame de Chrétienté

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Some video coverage is coming out from the pilgrimage. Here are some video highlights from day one of the pilgrimage, back at Notre Dame in Paris:

Colloquium Deadline Upon Us

If you're coming to the Sacred Music Colloquium and you've been putting off booking your room, don't wait.  Today (Friday, May 17) is the last day you will be able to receive the guaranteed low, CMAA rates.  If you stayed at the Little America Hotel last year, you'll know that it is a spectacular place. Incredible quality and service. At $72, $97, or $117 a night, these rooms are a steal.  Reserve your room directly with this link.  Register for the Colloquium here.