Friday, October 19, 2018

Young People™ (2018)

Whatever else may come out of the current synod, it will certainly not be as interesting as the memes which it has inspired. Well done, whoever you are!

Photopost Catch-Up: October 2018

Here are photos from a few events which have taken place over the last few weeks, with our thanks, as always, to everybody who sent them in!

Mater Ecclesiae - Berlin, New Jersey
The closing Mass of Forty Hours on Oct. 7, the feast of the Holy Rosary.
(Photos by John R. Symons)

Thursday, October 18, 2018

Symbols of the Four Evangelists

In Jewish tradition, the vision which the Prophet Ezekiel has in the first chapter of his book is called by the Hebrew word “merkabah – a chariot”, even though this word does not occur in the text itself. The ancient rabbis placed the study and interpretation of this chapter, which is difficult to understand in any language, under a special restriction; St Jerome knew of this, as he writes in the prologue of his commentary on Ezekiel:
I shall undertake (a commentary on) the prophet Ezekiel, whose difficulty the Hebrew tradition proves. For among them, unless one has completed the age of priestly ministry, that is, his thirtieth year, he is not permitted to read the beginning of Genesis, nor the Song of Songs, nor the beginning or end of this book…
The Talmud therefore mentions that when one rabbi once offered to explain the passage to another, the latter replied “I am not old enough.”

The Vision of Ezekiel, by Raphael, 1518
The Christian tradition that the four animals which Ezekiel sees in the midst of the “chariot” are prophetic symbols of the four Evangelists, is first recorded in the writings of St Irenaeus of Lyon towards the end of the second century. The order in which he explains them, however, is different from that which is now commonly received. In his treatise “Against the Heresies” (3.11.8), he is concerned to prove that there are only four Gospels which authentically witness to the life of Christ, as opposed to the many Gospels of the Gnostics whom he seeks to refute; and moreover, that these four were prophesied in the Old Testament. He therefore explains the four-faced cherubim which Ezekiel sees in his tenth chapter by the words of Psalm 79, “Thou that sittest upon the Cherubim, be made manifest.” “…the Word, the maker of all, He that sitteth upon the cherubim, and contains all things, He who was manifested to men, has given us the Gospel under four aspects, but bound together by one Spirit.”

He then takes the lion as the symbol of St John, representing the power of the Word in the creation and ruling of the world; the ox, an animal of priestly sacrifice, as the symbol of Luke, who begins his Gospel with the priest Zachariah; the man as the symbol of St Matthew, who begins with Christ’s human genealogy; and the eagle as the symbol of Mark, who begins “with the prophetical spirit coming down from on high to men, saying, ‘The beginning of the Gospel of Jesus Christ, as it is written in Esaias the prophet,’ … and on this account he made a compendious and cursory narrative, for such is the prophetical character.”

St Augustine accepted this symbolic explanation of these animals, but proposes what he calls “a more reasonable application of the figures” than that made by St Irenaeus and others, without critiquing anyone by name. In his book On the Harmony of the Gospels (1.6.9), he refers the lion, the king of the beasts, to Matthew, who speaks about Christ’s royal descent from King David, and tells us that the Magi called Him “the King of the Jews.” The man is referred to Mark, “who handles the things which the man Christ did”, and the ox to Luke for the same reason as Irenaeus. Since the first three animals “have their course upon this earth, (i.e., they walk and do not fly) … in like manner, those three evangelists occupy themselves chiefly with the things which Christ did in the flesh … Whereas John … soars like an eagle above the clouds of human infirmity, and gazes upon the light of the unchangeable truth (i.e. the divinity of Christ) with those keenest and steadiest eyes of the heart.” This last part refers to a common belief in the ancient world that eagles could look directly at the sun.

Folio 27v of the Books of Kells, ca. 800, showing the Symbols of the Four Evangelists.
It is to St Jerome that we owe the formation of this tradition as we now hold it, in which the man, lion, ox and eagle, are the symbols respectively of Matthew, Mark, Luke and John. In the prologue of his commentary on the Gospel of St Matthew, he writes that
The book of Ezekiel also proves that these four Gospels were foretold long before, in which the first vision is formed thus: “And in the midst thereof the likeness of four living creatures: and the countenance thereof, the face of a man, and the face of a lion, and the face of an ox, and the face of an eagle.” The first face of the man signifies Matthew, who began to write as of a man, “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” The second is Mark, in which the voice of a lion roaring in the desert is heard, “A voice of one crying in the desert: Prepare ye the way of the Lord, make straight his paths.” The third is that of the ox, who prefigures the Evangelist Luke, who took his beginning from the priest Zachariah. The fourth is the Evangelist John, who taking the wings of an eagle, and hastening to higher matters, treats of the Word of God.
This order is repeated exactly, and for the same reasons, by St Gregory the Great at the beginning of his fourth homily on Ezekiel. Jerome then confirms the prophetic meaning of the vision by reference to the appearance of the same four animals in the fourth chapter of the Apocalypse, that “are full of eyes, and rested not day and night, saying: ‘Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come.’ ” The animals in the chariot in Ezekiel 1, and the cherubim in chapter ten are both described as “full of eyes.” He goes to make the same point first made by Irenaeus: “By all these things, it is clearly shown that only the four Gospels ought to be received, and all the ditties of the apocrypha ought to be sung by the heretics, who are dead, rather than by the living men of the Church.”

Detail of the St John Altarpiece by Hans Memling, 1474-79, showing the vision of St John in Apocalypse 4.
Part of Ezekiel’s vision, 1, 10-14, is read as the Epistle at the Masses of Ss Matthew and Mark, but not those of Ss Luke or John. (It has been removed from the lectionary of the post-Conciliar rite.) In the Tridentine Breviary, Ezekiel, 1, 1-12 is read at Matins of Ss Matthew, Mark and Luke, and the whole of Apocalypse 4 is read on the Octave of St John. This is the limit of the liturgical use of these passages on the feasts of the Evangelists. In its habitual conservatism, the Roman Breviary has proper readings for the Evangelists at Matins, but uses the common office of Apostles for everything else; St John has a mostly proper Office, but the other three do not. None of the proper musical texts (antiphons, hymns, responsories) of St John’s office or the common of Apostles cites either of these passages.

There does exist, however, a more complete proper office of the Evangelists, which is found in the Breviaries of the Dominican, Carmelite and Premonstratensian Orders, and most medieval Uses. It has nine responsories, all of which quote the visions of Ezekiel, although these were not received by the Dominicans. It also includes these three major antiphons, for the Magnificat of both Vespers and for the Benedictus at Lauds, which refer explicitly to the tradition of the four animals as symbols of the Evangelists.

Ad Magn. Aña Ecce ego Joannes vidi ostium apertum in caelo; et ecce sedes posita erat in eo, et in medio sedis et in circuitu ejus quattuor animalia plena oculis ante et retro: et dabant gloriam et honorem et benedictionem sedenti super thronum, viventi in saecula saeculorum.
At the Magnificat of First Vespers Behold, I, John, saw a door was opened in heaven, and behold there was a throne set in heaven, and in the midst of the throne, and round about it were four living creatures, full of eyes before and behind; and they gave glory, and honor, and blessing to him that sitteth on the throne, who liveth for ever and ever.

Ad Bened. Aña In medio et in circuitu sedis Dei quattuor animalia senas alas habentia, oculis undique plena, non cessant nocte ac die dicere: Sanctus, Sanctus, Sanctus Dominus Deus omnipotens, qui erat et qui est, et qui venturus est.
At the Benedictus In the midst and round about the throne of God, four living creatures, having wings, full of eyes on all sides, rest not day and night, saying: Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come.

Ad Magn. Aña Tua sunt haec, Christe, opera, qui sanctos tuos ita glorificas, ut etiam dignitatis gratiam in eis futuram praeire miraculis facias: tu insignes Evangelii praedicatores animalium caelestium admirabili figura praesignasti: his namque caeleste munus collatum gloriosis indiciis es dignatus ostendere: hinc laus, hinc gloria tibi resonet in saecula.
At the Magnificat of Second Vespers These are Thy works, o Christ, who so glorify Thy Saints, that Thou also cause the grace of dignity that will be in them to be first preceded by miracles. Thou marked beforehand the wondrous preachers of the Gospel by the marvelous figure of the heavenly animals; for by these glorious signs, Thou deigned to show the heavenly gift given to them; hence let praise, hence glory resound to Thee forever.

30th Anniversary of the FSSP

Today marks the 30th anniversary of the canonical founding of the Priestly Fraternity of St Peter. Since their first foundation with twelve priests and twenty seminarians, the FSSP has expanded to over 300 priests in 17 countries, celebrating Mass in 239 locations around the world. We encourage all of our readers to offer thanks to God for the tremendous blessing of the Fraternity, and the many other traditional communities, and pray that they they all continue to flourish with many holy vocations. Feliciter et felicissime!

From the Facebook page of the FSSP Apostolate in Lyon, France, located at the collegiate church of St Just, here are some photos of a recent pilgrimage which the parish made to the shrine of Our Lady of Fourvière.

Milanese Requiem Set for the Holy Sepulchre

For the jubilee year of 1600, Milan sent the Holy Sepulchre a complete set for solemn Requiem masses, including two folded chasubles. Made of very deep indigo cut velvet, silk, silver-gilt thread, and gold braid, in the spaces between the acanthus pattern are the fourteen symbols of the Passion, sometimes called the Arma Christi (Christ’s arms, in the sense of weaponry). The Jerusalem Cross is featured throughout. (From the holdings of the Terra Sancta Museum:  Thanks to the Liturgical Arts Journal for permission to share these photos with our readers.)

Wednesday, October 17, 2018

Solemn Requiem for All Souls’ Day in Minneapolis

The Fraternity of St Peter’s parish in Minneapolis, the church of All Saints, will have a solemn Requiem Mass on All Souls’ Day, featuring the Requiem Mass for Six Voices by Tomás Luis de Victoria. The Mass will begin at 7:30 pm; the church is located at 435 4th St NE.

The Offertory Vir erat from the Book of Job

As noted by our good friends at Canticum Salomonis, the Offertory chant of this past Sunday is taken from the beginning of the book of Job, and presents a very unusual text, inasmuch as it recounts only the beginning of Job’s sufferings.

Off. There was a man in the land (of Hus), Job by name, simple and upright, and fearing God, whom Satan asked to tempt, and power was given to him by the Lord against his possessions and his flesh. And he wasted all his substance and his sons, and he wounded his flesh, too, with a grievous ulcer. (In the video below, the words “of Hus” are omitted, but they are in the printed text of the Tridentine Missal.)

Scenes from the life of Job, by an unknown Flemish Master, ca. 1480-90
Part of the reason for this is that originally, like many Offertories, the text was expanded by the addition of other verses, which in this case, were meant to be sung with the frequent repetition of certain words.

V. Oh that my sins were weighed! Oh that my sins were weighed! whereby I have deserved wrath! whereby I have deserved wrath! And the calamity! And the calamity which I suffer would appear heavier!
V. For what is, for what is, for what is my strength that I should hold out? Or what is mine end, that I should bear patiently?
V. Is my strength the strength of stones? Or is my flesh of bronze? Or is my flesh of bronze?
V. For, for, for mine eye shall not turn back for me to see good things, see good things, see good things, see good things, see good things, see good things, see good things, see good things, see good things.

Writing in the 9th century, the liturgical commenter Amalarius of Metz cleverly explained the significance of these repetitions as follows; later writers on the same subject such as Durandus will repeated his explanation.

“I am reminded of the repetition of words in the verses of the Offertory Vir erat, ... (which) is not in the Offertory itself but in its verses. The words of the historical writer are contained in the Offertory; the words of the ailing and suffering Job in the verses. A sick man whose breathing is weak and unhealthy often repeats broken phrases. In order to create a vivid memory of Job in his sickness, the author of the office repeated certain phrases several times in the manner of sick men. The words are not repeated, as I said, in the Offertory itself, because the historical writer was not sick as he wrote the history.”

(Translations by Notkerus Balbus from Canticum Salomonis, with our thanks.)

Tuesday, October 16, 2018

54-Day Rosary Novena for the Clergy at Holy Innocents in NYC

The church of the Holy Innocents In New York City will pray a 54-Day Rosary Novena in reparation for the sins of sex abuse committed by the clergy, and for the sanctification of all priests and religious, starting today, and ending on Saturday, December 8th, the feast of the Immaculate Conception. A Holy Hour of Reparation for the sexual sins of priests and for the sanctification of the clergy will be held on December 8th following the 1:00 p.m. Mass, during which the final Rosary of the 54-day Novena will be prayed.

Here is the series of prayers which will be added to the individual mysteries of the Rosary as part of the novena; it includes a series of petitions to be made for the first 27 days, followed by a series of thanksgivings for the last 27 days. We include these for those who may wish to to unite their prayers on behalf of the Church and the clergy to this initiative.

Paintings from the School of St Albans...on the Walls of St Albans Cathedral

An Artistic Pilgrimage

This summer, when visiting England and staying in London, I decided to take the short drive up to see St Albans Cathedral. The main structure was originally built in Norman times, and so would have been Romanesque, but the modern appearance is largely Gothic. There have been several renovations over the centuries, included a partial rebuilding after an earthquake in 1250 - not a common occurrence in England!

In some ways, one might even think of this as a sort of artistic pilgrimage. Readers will know that I have suggested that the style of a 13th-century monk based at St Albans, Matthew Paris, is one that I think could be the basis of a liturgical style for today. I have called this style The School of St Albans; the suggestion originally came from a student in a class of mine. My experience as a teacher is that Roman Catholics do seem to take to this style naturally, and make it their own even in a single class. You can see work done by my students in a week-long workshop in a past blog post here.

True to the Gothic spirit, Paris drew and painted not only sacred art for books like psalters, but also illustrations of Saints that were probably not made as a focus of prayer, and also include figures like  Plato and Socrates, with plants and animals around them.

St Amphibalus, (a convert of St Albans), baptizing converts - note full immersion!

Euclid and Herman the Dalmatian (a medieval philosopher)

This is a style which relies on the description of form with line, and which is restrained in its use of tonal and color variation. These limitations will help to eliminate the sentimentality from their naturalism that is the blight of so many modern artists.

I have only seen illuminated manuscripts by Paris, and generally, they are miniatures. Some have questioned whether or not this style would work on a large scale. I have always thought that it could be adapted to work on the walls of modern churches. So, when I had heard that there are some original medieval wall paintings that have been uncovered at St Albans Cathedral, I very much wanted to see them in order to get a sense of their scale, and to make a sort of pilgrimage to the place that nurtured such a great, and largely unsung, artist in the 13th century.

With these things in mind, I entered the cathedral. After a quick prayer for the peaceful return of stolen property to the Church, I stepped inside.

The paintings are pale, but as we can see, done on a large scale and according to this same basic style - form described by line, with simple coloration. Whether or not you are convinced that it is right to use this style today, we can certainly conclude that the artists of the period felt that it was appropriate for floor-to-ceiling frescoes, this church has a high ceiling). I would encourage patrons and artists to look at these and think about how they could reproduce this style in our churches. I think that it allows for large areas to be covered relatively easily and appropriately:

Monday, October 15, 2018


To the cult of man who has made himself God, the Church opposes the cult of God-made-man.

To the absence of God in the world, the Church opposes His Real Presence on the altar.

To the banality and sterility of evil, the Church opposes the wondrous life-giving Cross.

To the sacrificial machinery of liberalism, the Church opposes the one liberating Sacrifice of Calvary.

To the empire of the Prince of this world, the Church opposes the inbreaking of the kingdom of heaven.

To ineffectual laments and humanistic dreams, the Church opposes her potent Sacraments of life and death.

To the hollow monotony of materialism, the Church opposes the adoration and vigilance of hosts of angels, each its own species with its own voice of praise.

To navel-gazing nihilism, the Church opposes the only human beings who are fully real: the saints.

To the worship of free will, the Church opposes the service of charity.

To the obsession with activity, the Church opposes the inscrutable power of resting at the feet of Christ.

To instant communication, the Church opposes timeless communion.

To the pursuit of novelty and relevance, the Church opposes her perpetual newness and essential rightness.

To the stifling self-limitations of modern art, the Church opposes the grandeur and creativity of the arts she has nurtured in her bosom.

To the noise of the modern world, the Church opposes the still, small voice of God.

To the cacophony of amplified sound, the Church opposes the imperturbable silence of her prayer.

To the ennervating clichés of worldly music, the Church opposes the elevating freshness of her chant.

To inundation with empty words and shifting images, the Church opposes one Word of infinite density and one stable set of signs.

To suffocating pleasures of the flesh that end in worms, the Church opposes the flight of contemplation and the glory of resurrection.

To the deathly ennui of life without God, the Church opposes being lost in Christ and found by Him.

To the idolatry of Progress and mindless modernization, the Church opposes the inexhaustible fruitfulness of age-old Tradition.

*          *          *
If there were ever a body of people that called itself “the Church” but did NOT oppose the world in these ways, we would know that it is not and cannot be the immaculate Bride of Christ, permanently united to Him, imitating Him, faithful to Him; it is not and cannot be the Mystical Body founded and sustained by Jesus Christ, its Head and Master. This, in turn, may prompt the realization that the Church is smaller, more scattered, more of a remnant than perhaps we had been accustomed to thinking before.

It may also prompt the realization of the irreducible centrality of authentic religious life, in which all of these characteristics of the true Church are concentrated and crystallized, enfleshed and exalted.

Sunday, October 14, 2018

What Does the Canonization of Paul VI Mean for the Liturgy and Liturgical Reform?

This article was originally published last December, when the first reports were coming out about the possible canonization of Pope Paul VI, but had not yet been confirmed. It is here reposted with a few changes, mostly by way of elimating the theoretical “would”, “if”, etc. I do not say anything here about whether his canonization is per se appropriate or opportune, but I commend this article on the subject by Dr Kwasniewski to our readers’ attention. I ask those who wish to comment here to address only the question of what the canonization means for the future prospects of the liturgy and liturgical reform.

The short answer is: absolutely nothing.

The canonization of a Saint does not change the facts of his earthly life. It does not rectify the mistakes he made, whether knowingly or unknowingly. It does not change his failures into successes, whether they came about through his fault or that of others. When St Joseph Calasanz died in 1648, the religious order he had founded, the Piarists, was to all intents and purposes destroyed. Ten years after Calasanz was canonized, another religious founder, St Alphonse Liguori was tricked by a close friend and early collaborator into signing a document which badly compromised the Redemptorist Order, and he was openly reproved by his confreres for having destroyed it. (The life of St Joseph Calasanz was one of his favorite books for spiritual reading in his later years.) These are historical facts which were not in the least bit altered by their later canonization and the later restoration of their orders.

Likewise, there have been and still are many Catholic historians who believe that St Pius V’s excommunication of Queen Elizabeth I of England, and his decree releasing her subjects from obedience to her, was a significant error in judgment; they are not bad or disloyal Catholics for holding such an opinion. There are others who hold exactly the opposite opinion, and they are not good and loyal Catholics merely for the fact of holding such an opinion.

I mention St Pius V particularly because he also, of course, gave the Church a significant reform of the liturgy. It will surely be argued from the canonization of Paul VI that his liturgical reform must be held in the same veneration shown to that of St Pius V in the post-Tridentine period. This will be a false comparison on every level, and should be flatly rejected as such. The Pius V reform is significant precisely because it was deliberately conceived as a very conservative reform in the proper sense of the term, a reform that sought to conserve the authentic tradition of Catholic worship, and change only what it was felt to be absolutely necessary to change for the good of the Church. The Paul VI reform is significant for exactly the opposite reason, because it introduced more changes into the liturgy and more rapidly than had ever happened before in the Church’s history.

The reform of the liturgical books begun by St Pius V and continued by his successors was one of the great successes of the Counter Reformation, and one from which the Church unquestionably drew many spiritual benefits. This does not change the fact that, unwittingly, it also set in motion a process by which the other Uses of the Roman Rite were gradually Romanized, and many valuable things (such as nearly the entire corpus of Sequences) were effectively lost. Many liturgical writers have regretted such losses, and whether one agrees with them or not, they have not been bad Catholics for doing so. The same applies to the reform of the Breviary by St Pius X; and likewise, many Catholics hold Pope Pius XII in the highest regard for a variety of good reasons, while disliking the Holy Week reform which he promulgated.

All of which is to say, the intrinsic merits or demerits of the post-Conciliar reform, and its status as a success or a failure, have not been changed in any way, shape or form by the canonization of Paul VI. No one can honestly say otherwise, and no one has the right to attack, silence or call for the silencing of other Catholics if they contest that reform. If that reform went beyond the spirit and the letter of what Vatican II asked for in Sacrosanctum Concilium, as its own creators openly bragged that it did; if it was based on bad scholarship and a significant degree of basic incompetence, leading to the many changes now known to be mistakes; if it failed utterly to bring about the flourishing of liturgical piety that the Fathers of Vatican II desired, none of these things have changed today. Just as the canonizations of Pius V and X, and the future canonization of XII, did not place their liturgical reforms beyond question or debate, the canonization of Paul VI does not put anything about his reform beyond debate, and no one has any right to say otherwise.

Friday, October 12, 2018

The Cathedral of St Lawrence in Trogir, Croatia

Here is another one of the beautiful churches which Nicola visited this summer during his trip to Croatia, the cathedral of St Lawrence in Trogir, on the Dalmatian coast. The church was built to replace a very ancient one which was destroyed by the Saracens when they sacked the city in 1123, but not begun until almost a century later, in 1213, and only fully completed in 17th century. The bell-tower was constructed over the course of 200 years, from the end of the 14th century to the end of the 16th; hence the difference in style between the various stages.

The church is especially known for this Romanesque portal, made by a local master sculptor named Radovan, who completed and signed it in 1240.
The doorposts are decorated with statues of Eve on the left side, Adam on the right, the Apostles and other Saints, images of the labors of man, the months of the year, and a variety of fantastic creatures typical of Romanesque sculpture.

Books on Liturgy and the Sacraments for Sale

Fr Thomas Simons of Holy Trinity Catholic Church in Comstock Park, Michigan, has a second list of books for sale, this time books about the liturgy, for which he is hoping to find good homes where they will be used and studied. This list includes several rare and out-of-print titles and original editions. The proceeds from the sale of these titles will go to benefit his parish school; you can contact him directly for more information about the books, and arrangements for purchase, shipping and handling at the following email address: Only U.S. orders can be handled; postage will vary depending on the number of books purchased. Larger orders are sent by FedEx, smaller ones by USPS priority rate (2 days).

Josef A. Jungmann

1. The Early Liturgy, University of Notre Dame Press, Notre Dame, IN, 1959, 314 pages, $45.

2. Pastoral Liturgy, Herder & Herder, NY, 1962, 430 pages, $50.

3. Public Worship: A Survey, Liturgical Press, Collegeville, MN, 1957, 249 pages, $40.

4. The Mass of the Roman Rite: Its Origins and Development (2 volumes), Benziger Brothers, NY, 1949, 494/531 pages, $85.

5. Liturgical Worship: An Inquiry into its Fundamental Principles, Frederick Pustet Co, New York, 1941, 141 pages, $35.

Archdale A. King

6. Liturgy of the Roman Church, Bruce Publishing Company, Milwaukee, WI, 1957, 476 pages, $60.

7. Liturgies of the Past, Longmans, London, 1959, 487 pages, $60.

8. Liturgies of the Religious Orders, Longmans, London, 1955, 431 pages, $60.

9. Eucharistic Reservation in the Western Church, Sheed & Ward, NY, 1965, 258 pages, $50.

10. The Rites of Eastern Christendom (2 volumes), Catholic Book Agency, Rome, Italy, 1947/1948, 678/668 pages, $85.

11. Concelebration in the Christian Church, A.R. Mowbray & Co, London, 1966, 149 pages, $45.

Various Authors

12. The Mass: A Study of the Roman Liturgy, Adrian Fortescue, Longmans, London, 1922, 429 pages, $45.

13. Christian Worship: Its Origin and Evolution, Msgr. L. Duchesne, SPCK, London, 1931, 593 pages, $50.

14. The Roman Pontifical: A History and Commentary, Dom Pierre De Puniet, OSB, Longmans, London, 1932, 279 pages, $55.

15. The Origins of the Modern Roman Liturgy, S.J.P. Van Dijk, OFM & J. Hazelden Walker, Darton, Longman & Todd, London, 1958, 586 pages, $50.

16. Essays in Early Roman Liturgy, Alcuin Club Collections No 46, G. G. Willis, SPCK, 1964, 147 pages, $40.

17. Further Essays in Early Roman Liturgy, Alcuin Club Collections No 50, G. G. Willis, SPCK, London, 1968, 267 pages, $45.

18. The Eighth-Century Gelasian Sacramentary: A Study in Tradition, Bernard Moreton, Oxford University Press, London, 1976, 222 pages, $45.

19. The Leonine Sacramentary: A Reassessment of its Nature and Purpose, D. M. Hope, Oxford University Press, London, 1971, 164 pages, $45.

20. Comparative Liturgy, Anton Baumstark, The Newman Press, Westminster, MD, 1958, 249 pages, $45.

21. The Progress of the Liturgy, Dom Olivier Rousseau, OSB, The Newman Press, Westminster, MD, 1951, 219 pages, $30.

22. The Shape of the Liturgy, Dom Gregory Dix, The Seabury Press, NY, 1945/1982, 777 pages, $35.

23. The Use of Lights in Christian Worship, Alcuin Club Collections No 51, D. R. Dendy, SPCK, London, 1959, 197 pages, $45.

24. The Ancient Liturgies of the Gallican Church, J. M. Neale, AMS Press, NY, 1970 (reprinted from the 1855 London edition), 368 pages, $40.

25. The Early History of the Liturgy, J. H. Srawley, Cambridge University Press, London, 1949, 240 pages, $35.

26. Fundamentals of the Liturgy, Rev. John H. Miller, CSC, Fides Publishers, Inc., Notre Dame, IN, 1959, 531 pages, $40.

27. The Influence of the Synagogue upon the Divine Office, Alcuin Club Collections No 45, C. W. Dugmore, The Faith Press Ltd, Westminster, London, 1964, 151 pages, $35.

28. History of the Roman Breviary, Msgr. Pierre Batiffol, Longmans, London, 1912, 341 pages, $70.

29. A Handbook of the Liturgy, Rudolf Peil, Herder & Herder, NY, 1960, 317 pages, $40.

30. The Liturgy of the Roman Rite, Ludwig Eisenhofer & Joseph Lechner, Herder, Freiburg & Nelson, Edinburgh-London, 1961, 507 pages, $45.

31. Catholic Liturgies, translated and adapted from the German of Richard Stapper, STD, Professor of Liturgy at the University of Muenster by David Baier, OFM, STD, St. Anthony Guild Press, Patterson, NJ, 1935, 379 pages, $40.

32. Egeria: Diary of a Pilgrimage, Ancient Christian Writers, translated by George E. Gingas, Newman Press, NY, 1970, 287 pages, $40.

33. Christian Worship in East and West: A Study Guide to Liturgical History, Herman A.J. Wegman, Pueblo Publishing Company, NY, 1985, 390 pages, $35.

34. The Apostolic Tradition of Hippolytus, translated into English with Introduction and Notes by Burton Scott Easton, Archon Books (with permission of Cambridge University Press, London), 1962, 112 pages, $35.

35. Medieval Liturgy: An Introduction to the Sources, Cyrille Vogel (translated and revised by William Storey and Niels Rasmussen, OP), The Pastoral Press, Washington, DC, 1986, 443 pages, $35.

36. Theological Dimensions of the Liturgy, Dom Cyprian Vagaggini, OSB, The Liturgical Press, Collegeville, MN, 1976, 996 pages, $55.

37. The Sacrament Reserved, Alcuin Club Collections No 21, W. H. Freestone, A.R. Mowbray & Co, London & Oxford, 1917, 281 pages, $90.

38. The Theologies of the Eucharist in the Early Scholastic Period, Gary Macy, Clarendon Press, Oxford, 1984, 248 pages, $35.

39. The Liturgy and the Word of God, Martimort, Jounel, Danielou, von Balthasar, Bouyer, Roguet, Gelineau, Coudreau, Moeller, Lecuyer, Spuelbeck, The Liturgical Press, Collegeville, MN, 1959, 183 pages, $30.

40. Liturgy and Spirituality, Gabriel M. Braso, OSB, The Liturgical Press, Collegeville, MN, 1971, 297 pages, $30.

41. The Forms and Orders of Western Liturgy from the Tenth to the Eighteenth Century, John Harper, Clarendon Press, Oxford, 1991, 337 pages, $40.

42. Eucharist: Theology and Spirituality of the Eucharistic Prayer, Louis Bouyer, University of Notre Dame Press, Notre Dame, 1968, 484 pages, $45.

43. The Eucharist in the Primitive Church, Edward J. Kilmartin, SJ, Prentice-Hall, Inc., Englewood Cliffs, NJ, 1965, 181 pages, $40.

44. The Rite of Concelebration of Mass and of Communion under Both Species, Pierre Jounel, Desclee Company, New York, 1967, 197 pages, $35.

45. Concelebration: Sign of the Unity of the Church, Jean Carroll McGowan, RSCJ, Herder & Herder, New York, 1964, 128 pages, $30.

46. Proclaiming God’s Message: A Study in the Theology of Preaching, Domenico Grasso, SJ, University of Notre Dame Press, Notre Dame, 1965, 272 pages, $35.

47. Liturgical Piety, Louis Bouyer, University of Notre Dame Press, Notre Dame, 1955, 284 pages, $35.

48. Rite & Man: Natural Sacredness and Christian Liturgy, Louis Bouyer, University of Notre Dame Press, Notre Dame, 1963, 220 pages, $35.

49. The Bible and the Liturgy, Jean Danielou, SJ, University of Notre Dame Press, Notre Dame, 1956, 372 pages, $35.

50. Basic Liturgy: A Study in the Structure of the Eucharistic Prayer, Bro. George Every, SSM, The Faith Press, London, 1961, 126 pages, $35.

51. Early Christian Worship, Oscar Cullmann, The Westminster Press, Philadelphia, 1953, 126 pages, $30.

52. The Canon of the Mass and Liturgical Reform, Cipriano Vagaggini, Alba House, Staten Island, NY, 1967, 200 pages, $35.

53. A Commentary on the Prefaces and the Eucharistic Prayers of the Roman Missal, Msgr. Louis Soubigou, The Liturgical Press, Collegeville, MN, 1971, 340 pages, $40.

54. Rome and the Vernacular, Angelus A. De Marco, OFM, The Newman Press, Westminster, MD, 1961, 191 pages, $35.

55. Bread and the Liturgy: The Symbolism of Early Christian and Byzantine Bread Stamps, George Galavaris, University of Wisconsin Press, Madison, 1970, 235 pages, $40.

56. Baptism and Confirmation, Burkhard Neunheuser, OSB, Herder, Freiburg, 1964, 252 pages, $40.

57. Christian Initiation: The Reformation Period, Alcuin Club Collections no 51, J. D. C. Fisher, SPCK, London, 1970, 271 pages, $40.

58. Christian Initiation 1552-1969: Rites of Baptism and Confirmation since the Reformation Period, Alcuin Club Collections No 52, Peter J. Jagger, 1970, 321 pages, $40.

59. The Seal of the Spirit: A Study in the Doctrine of Baptism and Confirmation in the New Testament and the Fathers (2nd Edition), G. W. H. Lampe, SPCK, London, 1967, 344 pages, $45.

60. Christian Initiation in Spain: c. 300-1100, T. C. Akeley, OGS, Darton, Longman & Todd, London, 1967, 223 pages, $40.

Liturgical Books for Sale: Update

Fr Thomas Simons of Holy Trinity Catholic Church in Comstock Park, Michigan, has asked me to post this list of liturgical books which he has for sale, hoping to find them good homes where they will be used and studied. The proceeds from the sale of these titles will go to benefit the parish school; you can contact him directly for more information about the books, and arrangements for purchase, shipping and handling at the following email address: Only U.S. orders can be handled; postage will vary depending on the number of books purchased.

UPDATE ON OCTOBER 12: Of the titles listed below, only 5 and A are still available. I have removed the titles already sold. Another list of titles which Fr Simons has available will be published very shortly.

5.  Ordo Hebdomadae Sanctae Instauratus, Mame Publisher (Printed in France), 1956, 126 pages, embossed, red edges, ribbon, good condition, $175.

A. The Roman Missal in Latin and English for Masses for Holy Week and Easter, Collegeville, The Liturgical Press, 1966, 268 pages, red leatherette binding, gold stamped, 3 ribbons, excellent condition, $75.

More recent articles:

For more articles, see the NLM archives: