Thursday, May 23, 2019

Live Broadcast of FSSP Priestly Ordinations Tomorrow

Tomorrow, May 24th, four deacons of the Priestly Fraternity of St. Peter will be ordained to the priesthood by His Excellency Bishop Fabian Bruskewitz, at St Thomas Aquinas Church in Lincoln, Nebraska. For those who cannot be present personally, the ceremony will be broadcast on LiveMass, the Fraternity’s online apostolate, beginning at 10 a.m. Central Time, (11 a.m. Eastern, 8 a.m. Pacific.) You can watch on the LiveMass site (http://livemass.net/) or download the iMass app. (https://play.google.com/store/apps/details?id=fssp.livemass.iMass&hl=en_US); once the ceremonies are finished, they are also available to watch on the LiveMass YouTube channel. The ordinandi are Deacons John Killackey, Ralph Oballo, Daniel Powers, and Jesus Valenzuela; please pray for them and all those who be receiving the Sacraments of Holy Order in the coming days and weeks.



A Pilgrimage to Elgin Cathedral in Scotland

Thanks to our friends of the Confraternity of St Ninian, which organizes celebrations of the traditional Mass in Scotland, for this account of their recent pilgrimage to Elgin Cathedral, and the celebration of the traditional Mass within its ruins. (Photos by Maciej Zurawski.)

Last weekend, the Holy Sacrifice of the Mass returned to one of Scotland’s most impressive ruined cathedrals for the first time in over four centuries. The Mass, celebrated in the Extraordinary Form of the Roman Rite by Fr Ross Crichton on Saturday, May 18, was sung in the cathedral’s Huntly Aisle and heard by around thirty people, many of whom were participating in the Confraternity of St Ninian’s weekend retreat to nearby Pluscarden Abbey. It is locally understood that no previous celebration of Mass had taken place within the ruin since it was abandoned by the Church during the Reformation c.1560. The cathedral, which was founded in 1224, was one of the most prominent centres of the mediaeval Church in Scotland and its impressive structure was widely famed as the “Lantern of the North.”

Dr. Kwasniewski’s Upcoming Lecture in Chicago: “Of What Use Is a Changing Catechism?”

At the monthly Forum Luncheon of the Catholic Citizens of Illinois on June 14, 2019, I will be giving a talk entitled “Of What Use Is a Changing Catechism?”

After the 16th-century Council of Trent, Pope St. Pius V promulgated the first official catechism of the Roman Catholic Church. In 1992, Pope John Paul II promulgated a new Catechism of the Catholic Church, a courageous move in the midst of postconciliar chaos. Yet time has exposed how this Catechism, like the new Missal and the new Lectionary, suffers from notable omissions and anomalies, which might prompt one to ask whether it can serve as a complete guide to what Catholics believe or ought to believe. The question becomes all the more urgent as Pope Francis makes changes to the Catechism that are difficult if not impossible to reconcile with Catholic tradition. Can a catechism serve its function if it is subject to perpetual revision according to the reigning pontiff's personal opinions? If a catechism isolates itself in contradiction to hundreds of earlier catechisms, has it any value?

The event is held at the Union League Club of Chicago, 65 W. Jackson Blvd., Chicago, and begins at 11:45 am. Tickets are $40; the Club requires business attire. To register, call Maureen at 708-352-5834 or use this link.

Visit www.peterkwasniewski.com for events, articles, sacred music, and classics reprinted by Os Justi Press (e.g., Benson, Scheeben, Parsch, Guardini, Chaignon, Leen).

Wednesday, May 22, 2019

A Pilgrimage to Our Lady of Sheshan in China

This past Saturday, Mass was celebrated in the Extraordinary Form for the first time in 30 years at the shrine of Our Lady of Sheshan in Shanghai, one of the oldest and most important pilgrimage shrines in China. The Virgin Mary is also venerated there with the title Our Lady, Help of Christians; Her feast day under that title is this Friday, May 24th, and this seems to be the principal “local” Marian feast in China, analogous to Our Lady of Guadalupe in Mexico, Our Lady of Loreto in Italy, etc. After suffering great damage during the Cultural Revolution, the church has slowly been restored; in 2000, a new statue of the Virgin and Child was installed over the main altar to replace one destroyed in 1976. On May 24th of 2008, which is also kept as the World Day of Prayer for the Church in China, Pope Benedict XVI published a special prayer to Our Lady of Sheshan, which concludes as follows. “In the statue overlooking the Shrine you lift your Son on high, offering him to the world with open arms in a gesture of love. Help Catholics always to be credible witnesses to this love, ever clinging to the rock of Peter on which the Church is built. Mother of China and all Asia, pray for us, now and for ever. Amen.” (Note the Marian blue vestments!)

Fota XII Speakers and Papers Announced

St Colman’s Society for Catholic Liturgy is pleased to announce the preliminary programme of speakers and topics for the twelfth Fota International Liturgy Conference, to be held in Cork, Ireland, July 6-8, on The Ritual: de benedictionibus and the Rite of Exorcism.
  • Prof. Dieter Boehler (Germany): The Priestly Benediction in the Psalter
  • Fr. Joseph Briody (Boston): A Scriptural Reflection on the Evil Spirit and Saul in 1 Samuel
  • Fr. Sven Conrad (Germany): The Apotropaic Effect of the Sacred Liturgy
  • Matthew Hazell (England): A Historical Survey of the Reform of De Benedictionibus, 1959-1984 
  • Prof. Manfred Hauke (Switzerland): What is ‘exorcism’? A critical assessment of terminology
  • Fr. Dennis McManus (Georgtown): Three Significant Reforms in the 2004/5 Rites of Exorcism
  • Fr. Ryan Ruiz (Cincinnati): Mutual Enrichment and the De Benedictionibus: Revisiting the Scriptural Euchologies of the Usus Antiquor and Their Possible Application in the Ordinary Form Rites of Blessing
  • Daniel Van Slyke (Dallas): Exorcism Rites of the Past and Present: Similarities and Differences
  • Fr. Anthony Ward (Rome): Aspects of the Psalm Prayers in the de Exorcismis of Pope St. John Paul II
In the video below, the Lassus Scholars, who come to Cork each year to sing the liturgies during the Fota conference, sing the Kyrie and Gloria of Mozart’s Missa brevis in C (K259) at the church of St Kevin in Dublin on Christmas Day of last year.

Tuesday, May 21, 2019

Holy Week and Easter at St John Cantius in Chicago

As a special follow up to this year’s Holy Week and Easter photopost series, here are photos of all five parts from St John Cantius in Chicago. As our readers know well, the Canons Regular of this church celebrate the Ordinary Form in a truly examplary manner, with beautiful sacred music and an ars celebrandi truly worthy of the sacred rites. On Easter Sunday morning, the community welcomed His Excellency Joseph Perry, Auxiliary Bishop of Chicago, for the celebration of a Pontifical High Mass. We always receive more photos than we have space for, and the selection of images for these posts involves making a lot of painful choices, but it was especially difficult to narrow these down to just 50 - our thanks to the Canons Regular for sharing them with us!
Holy Thursday
The Mandatum
Tradition is for the young!

Change the Governance of the Church! Responding to the Sex Abuse Crisis in the Church

Book Review: Everything Hidden Shall Be Revealed, Ridding the Church of Abuses of Sex and Power by Adam DeVille, published by Angelico Press.

Until recently, I had always thought that the problems with the Church’s liturgy and proliferation of unorthodox teaching were largely due to a combination of benign neglect of bishops and those in charge of our seminaries, and one or two highly placed mavericks who agitated for changes that undermined Tradition. The recent and scandalous re-emergence of tales of sexual abuse and the continued refusal, it appears, of so many people at the highest levels to deal with what has happened right up to present day have changed my mind. I no longer believe the neglect is benign or that there are just one or two mavericks. There are more. Many more.

I have had no crisis of faith as a result of this, however. When I converted in the early 1990s and became Catholic, it was despite the hierarchy, not because of it (by way of explanation, I am British). As the story goes, no institution this bad could last 2000 years if it wasn’t divinely instituted. I knew it was bad, just not this bad.

Given the situation, what can we do about it? Adam DeVille’s book is a response to the crisis which looks to the traditional governance of the Church for inspiration. I came across it by way of a friend who handed me a copy because he had read my article on how parishes might be organized so as to flourish and evangelize - The Apostolic Blueprint for a Parish, the Model of Christian Community for the Modern Age. He thought I might be interested because what I was describing at the parish level corresponds in some ways to what Adam DeVille is suggesting. DeVille extends his analysis further, examining dioceses and the Church as a whole. His perspective is that of a former Anglican who is now a member of the Ukranian Catholic Church, although he is quick to point out that he is not starry-eyed about the state of the Eastern Churches either.

What he proposes is likely to challenge both traditionalists and liberals in the Church, but I think that it is worthy of consideration and discussion, at least.

He describes the problem as one of clericalism in which power is too centralized and is steadily pushed upwards from the laity onto the priests, and from there onto the hierarchy and popes. This, he says, attracts people who have a particular psychological profile characterized by a desire to exercise power over and dominate others, and are skilled political players. (He draws on his academic background in psychology for this.) So many of the problems we see today are interconnected, and in response, the Church must be reformed so that there can be new structures of local accountability. This, he says, is deeply traditional, and a return to root practices that structured much of Catholic life for centuries.

His argument is for a three-fold ordering of the Catholic Church: the laity, the clerics, and the hierarchs, all existing together, each with voice and vote in the councils of governance of the Church – from the lowly parish council through to diocesan, regional, and international synods. All three orders are necessary, he says, for the Church to flourish; each of the three acts as a check on the others, ensuring that none can run totally roughshod over the others.

He begins in the first chapter with a call to dismantle what he sees as a Papal cult of personality and Papal monopoly on power. Then, chapter by chapter, he addresses changes that introduce greater subsidiarity, so that we might invigorate parish councils, return to regular diocesan synods, and reform episcopal conferences. Finally, as an additional but not unconnected discussion, he discusses the ideas of reintroduing married priests and even bishops in the West. These changes, he suggests, will increase lay accountability in a good way, and in turn, attract better and more principled people into the Church, to whom we will more inclined to accord trust.

It was one thing to describe how it ought to be, it is another to see how it might happen. Given that we can’t rely on those in power to release it, the answer lies with each of us to do what we can in our own situations, and get involved constructively in any way that we can. As a lay person, my main interest was on his discussion of parish organization. He described a structure in which there is greater involvement in decision making in parish councils. I could hear the counter-arguments as I read. Isn’t this going to create a situation where we have the lunatics running the asylum? Surely it is better to have stronger priests and bishops who are just better formed? We have all seen or heard of the situation where the priest comes into a parish and tries to introduce Gregorian chant, only to have the parish council insisting on the missalette music. If the priest does make changes, the redundant and disgruntled guitar strummers write to the bishop, the bishop runs scared at the complaints - or perhaps capitalizes on them in order to impose what he wants while appearing pastoral - and tells the priest to reverse all the changes.

A number of points occurred to me in response to this.

First, if greater autonomy is given to priests, and the congregation has a hand in choosing their priest, then conflict won’t occur so often, and the bishop will be less inclined to interfere. Second, and again, if the congregation has a hand in choosing the priest, there is more likely to be a spirit of cooperation between priest and congregation. If roles are clearly understood, then it is natural for the priest to be involved in decisions regarding the liturgy, but he would be happy to delegate decisions regarding property management to the experts in the congregation. This is more along the lines of the model that I was describing in my original article.

A third point is one of the general benefits of greater local autonomy at every level. It is likely that some parishes will go horribly wrong in just the way that we all fear. However, it is likely too that there will be more orthodox parishes which are stable, and these will become the beacons of the Faith. It is what one might call Jesuit vs Oratorian styles of organization. When you have a very strong central organization, as the Jesuits have, then if the center goes bad, the whole organization suffers. If you have more distributed authority, so that separate houses are more autonomous, as Oratorian churches are, then some will flourish and persist and create mission churches. Those that go bad will decline, but not bring all the others down with them.

Buy the book, here.

ADAM A.J. DEVILLE is an associate professor in the theology department and director of humanities at the University of Saint Francis in Ft. Wayne, IN; and editor-in-chief of Logos: A Journal of Eastern Christian Studies.

Monday, May 20, 2019

The Dire Need for a “New Habit of Mind”: MIT Argues for the TLM

Yes, you read that correctly: MIT, as in Massachusetts Institute of Technology. However, my title is a bit deceptive. MIT isn’t arguing explicitly for the traditional Latin Mass; they are not quite so avant-garde. Rather, a recent podcast by an MIT professor, Alan Lightman, in discussing how technology and society have affected the way humans spend time and how society itself is ordered, touches on several dire needs of modern men that find a powerful remedy in the traditional worship of Catholics.

Prof. Lightman’s talk begins and ends with an anecdote about a trip to Cambodia, when he asked a village woman how long it took her to ride every morning ten miles on a dirt road to get stuff for the kitchen. He was surprised when she responded that she hadn’t thought about how long it took. Compared to how closely he, as a modern Westerner, monitored “time cost,” he was taken aback that someone could live with a calm indifference to the passage of time. She just took the time that was needed for the task.

How long does Mass take? This is a question that seems to be of great importance in the mainstream Catholic world, where people want to “get in and get out” in as “timely” a manner as possible. There is brunch to be made, or a sporting event to get to, or yardwork to be done, or some shopping delayed all week; in any case, who wants to be in church for very long? When I attended Georgetown University for a year (1989–1990), I learned about a Jesuit priest there who was famous for an 11-minute Sunday Mass at 11pm. It was very popular with students who wanted to “fulfill their obligation.”

We know that Catholics who attend the traditional Latin Mass are a self-selecting group (this already tells us something significant, namely, that those who love the liturgy are drawn to its traditional forms!). It is nevertheless worth pointing out that, on the whole, they are much less concerned about “how long Mass is going to take,” and are willing to attend, or even gladly look forward to, lengthy solemn liturgies. Like the Cambodian woman, they are willing to take time to travel the long road to the town and back. Apprehending that the liturgy is the best and most important thing we do as Catholics, they want to spend time with it.

The example of walking on a road is a humdrum one, but more generally we can say that we spend time on the things and people we love. The saying “time is money” is familiar, but a more correct version of it would be “time is life.” Our life is measured out in time. What we spend time on is what we spend life on. It does not seem too likely that the Lord will ask us on judgment day whether we spent enough time on sports, shopping, work, or sleep. It seems more likely He will ask us why we didn’t pray more when we could and should have done so.

Returning now to Prof. Lightman, I was particularly struck by these remarks of his, which begin 25 minutes into the podcast:
I think that we are destroying our inner world now via the wired world [after having destroyed the natural world]. It’s more subtle, it’s not as obvious, but we’re beginning to document the bad effects of our frenzied, hyperconnected lifestyle.... I think that the situation is dire. I think in some ways it’s just as serious as the destruction of our environment, even though it’s partly invisible. And we may already be at the point of no return.... We’re losing our ability to know who we are and what’s important to us. So is there anything that we can do? Somehow we need to create a new habit of mind, both as individuals and as a society. We need a new mental attitude that values our inner reflection, values stillness, values privacy, values personal reflection, that honors the inner self.
He then makes a number of suggestions: for K-12 students, a ten minute period of silence daily. For all students, more time to reflect on academic work, rather than pumping out assignments. He suggests quiet rooms in offices where people can go to read a book, close their eyes, or pray. For families, the evening meal should be entirely “unplugged.” Everyone should take walks. At the societal level, there should be “screen-free zones.” (This last suggestion was music to my ears. I have noticed over the years that almost every public space—in hotels, restaurants, airports, wherever people gather—is dominated by a giant TV screen. This makes it practically impossible for the center of gravity, the weight of attention, to reside in a single person reading a book, or in a conversation among friends.) A last point made by Prof. Lightman is our need for what he calls “unstructured time,” that is, time when we are not being made to do anything in particular, but are free to be alone with our thoughts.

This podcast is especially interesting because it shows a prominent secular thinker noticing a deep crisis and searching for a way out. I think that implicit in his searching is a sense that the foundation of the society is deeply flawed. Prof. Lightman gives us a glimpse at modern society stumbling around trying to find a way out of the mess it has made in all its novel cleverness. He gets the correct diagnosis, but are his proposals likely to be effective—or even taken seriously? One could say they are good but not radical enough. Will a quiet room in an office make a big difference? Doubtful. Not without some other change in mental disposition.

The fundamental decision is how we order our lives. Are we ordering our lives as the world directs, or should we try something else? It is not easy to get out of the wiring of modern society. Lightman says we need to find “a new habit of mind.” I don’t know if he knows about the ancient Latin Mass and the other rituals of traditional Catholicism, but it cannot fail to strike us how well these things, which were once widespread and are returning again in our day, embody the slow, reflective, low-tech, hands-on approach Lightman recommends as necessary for sanity and survival. As someone once pointed out, the gimmicky work by John Cage, 4’33, which consists of four minutes and thirty-three seconds of non-performance and the ambient sounds of the concert venue, was “written” at a time (1952) when millions of Catholics every week experienced about this much silence every week during the silent Roman Canon. Cage was hailed as a path-breaking genius, but he was an infantile dilettante compared to Holy Mother Church.

One of the great virtues of the traditional liturgy is that it enables the practice of a new habit of mind that can free humans from their enslavement to superficial things; it reflects the fundamental choice of Christianity to order all things to God, to make time for Him, to make room for Him. The traditional liturgy proved itself able to be the axis of Christendom, the burning heart of religious life, the source of strength for marriage and family, the glue of a Catholic society. Can we say this about the New Order liturgy, as it is practiced almost everywhere — and due to its own systemic features, as understood by its promulgator?

The radical theocentricity of the classical Roman Rite, which has as its counterpart the primacy of the interior life over external activity and phenomena, paradoxically leads to the fullest possible development of the external physiognomy of the rite and the aesthetic phenomena associated with it. This is not a contradiction but a necessary consequence of taking first things first. The Tridentine liturgy makes possible an unstructured interior freedom precisely by its dependable discipline of ritual form and its continual orientation to God. Never does a priest pray as intensely as he does when facing ad orientem and whispering the sacred words; never do laity pray as intensely as when they are kneeling at Mass, letting it envelop their senses and prompt their hearts.

In contrast, under the reign of liturgy designed as a social workshop or “school of Christian sociology” (Paul VI’s description), it will be a perpetual struggle for worshipers to recover the theocentricity and interiority that have been lost, and, ironically, a further struggle to acquire for it the splendor of external features as well. They will always seem like “glued on” accretions rather than emergent properties.

Other architecture at MIT is rather more like the reformed liturgy

Prof. Lightman’s observations, which are echoed by many commentators on modern society and technology (e.g., Marshall McLuhan, Augusto Del Noce, Ivan Illich, Neil Postman, Mark Bauerlein) fly in the face of the basic assumptions of the liturgical New Order, namely, that modernity is, or contains, a movement of the Holy Spirit that we should embrace. Instead of offering a truthful counterpoint to the worldly spirit, the New Order regurgitates that worldly spirit under quasi-liturgical trappings. The lost modern man will not find his way back to that which is perennial and, in that sense, unmodern in the one place he should be able to find it: the liturgy of the Mass.

Hence the vital spiritual, psychological, and sociological need in our time for the usus antiquior. The traditional Mass is not merely a question of aesthetics; rather it concerns all of the crises that we face as a society, as a race, as a planet. The only way forward is a reordering to God. This begins with traditional liturgical rites, Eastern and Western, which instill in man the practice of this ordering, without openly or subtly contradicting it. A key idea here, understood well by the wisdom of Catholic tradition, is that this reordering takes daily effort and work. We must apply ourselves carefully to this work. It goes against the grain of fallen nature. It’s not a whimsical word or profession now and then that makes the practice effective. This is one of the great virtues of the traditional liturgy. It helps us in this work when we need help the most. It is folly to set aside that help.

One last thought. It is sad that the most common reflex for people who become aware of the inner crisis of modern Western society is to turn to Far Eastern or New Age spiritual practices rather than to the beautiful Christian tradition. A friend of mine once met a nice young woman from the American South. She was reading a book on Buddhism. The friend mentioned in passing that Christianity, too, had a rich spiritual and mystical tradition, and gave her some titles to look up. Many years later, she wrote to him out of the blue to say “Thank you for helping me find my way back to the Catholic faith.”

In spite of decades of churchmen doing their best to obscure, deform, abandon, or proscribe the rich spiritual and mystical tradition of Catholicism, Our Lord will not allow it to be taken away from His Church. Most Catholics do not know it yet, but this tradition is still alive, as health-giving as it ever was and ever will be. We must do our part to make it known and loved.

Visit www.peterkwasniewski.com for events, articles, sacred music, and classics reprinted by Os Justi Press (e.g., Benson, Scheeben, Parsch, Guardini, Chaignon, Leen).

Sunday, May 19, 2019

The Dominican Rite Collectarium

Dominican Liturgy Publications is happy to announce a reprinting of the Collectarium Sacri Ordinis Fratrum. Praedicatorum. Before describing this new edition, readers may be interested in knowing what this volume actually is.  When Humbert of Romans promulgated the prototype of the Dominican liturgy in 1256, his exemplar contained fourteen distinct liturgical books; among them was the Collectarium, the book contained all the texts and music needed by the friar leading the Divine Office for the week, that is, the “hebdomadarian.”

As such, along with the hebdomadarian’s parts that remain constant (such as Deus in adiutorium meum intende, the Preces, the blessings at Matins, etc.), it provided, for the ferial, the propers, and the commons, the Little Chapters of Lauds, Vespers, and all the Minor Hours (then sung by the hebdomadarian in his stall, turned toward the high altar), the verse between Matins and Lauds, and all the collects of the year. It also included the music for the incipit of those antiphons intoned by the hedomadarian rather than the cantors: those of the Benedictus, Magnificat, and the Vespers Psalmody when the Psalms were sung under a single antiphon. The volume was prefaced by extended rubrics for the calendar, Solemn Lauds and Vespers, and the manner of incensing the altar and the choir.

The last edition of the  Collectarium was printed in 1846, and two supplements were issued in 1880 and 1934 to bring it up to date. Both are included in this reprint. In addition, this printing includes a further supplement with all the changes and additions made from 1934 to the present. The printed Collectarium also included many items not found in Humbert’s exemplar; for example, grace at table with music, various blessings (including some that are hard to find, e.g.. of a pilgrim’s staff and bag), Communion of the Sick, the rites of Extreme Unction, the Commendation of the Dying, funeral services, and the Office of the Dead. Dominican Liturgy Publications has already published a modern version of this book in English for use with the modern Liturgy of the Hours in choir. Even those who need this book for the Dominican Rite choir office will find it an excellent addition to their liturgical collection and useful for all the other material included.

Those interested in this publication can read about it and order it here. Although care was taken in scanning this book, which is printed with rubrics in red, and in a casewrap hard cover, the original was not always very clear. Before purchasing those interested should check the preview to determine if the reproduction is suitable to their needs.

The Offertory Jubilate Deo, Universa Terra

Shout with joy to God, all the earth, sing ye a psalm to his name; come and hear, and I will tell you, all ye that fear God, what great things the Lord hath done for my soul. allelúja. V. My mouth hath spoken, when I was in trouble; I will offer up to thee holocausts full of marrow.

This recording of the Offertory of the Fourth Sunday after Easter, the text is which is taken from Psalm 65, includes one of the extra verses with which the Offertories were generally sung in the Middle Ages (in this case, the second of two), with a long melisma on the word “offeram - I will offer.” It is also used on the Second Sunday after Epiphany, on which the Gospel of the Wedding of Cana is read; in his commentary on that day, Durandus explains the repetition of certain words within it. “We sing out for joy, doubling the words both in the Offertory and its verses, an effect of spiritual inebriation.” The text and music can be seen in this pdf, starting on page 69: https://media.musicasacra.com/books/offertoriale1935.pdf


Jubiláte Deo, universa terra, psalmum dícite nómini ejus: veníte et audíte, et narrábo vobis, omnes qui timétis Deum, quanta fecit Dóminus ánimae meae, allelúja. V. Locútum est os meum in tribulatióne mea, holocausta medulláta ófferam tibi.

Saturday, May 18, 2019

Card. Burke Celebrates Pontifical Mass with First Communions in Minneapolis

This past Sunday, the FSSP church in Minneapolis, All Saints, welcomed His Eminence Raymond Cardinal Burke for the celebration of a Pontifical High Mass, at which 17 young people made their First Holy Communion. Our thanks to photographer Tracey Dunne for sharing these photos with us; another occasion on which it is very encouraging to see how young most of the servers at the Mass are!

  

“The Angel Cried Out” - The Byzantine Easter Hymn to the Virgin Mary

In the Byzantine Divine Liturgy, there are several places where the priest sings a part of the anaphora out loud, and the choir makes a response, while he continues the anaphora silently. In the liturgy of St John Chrysostom, which is by far the most commonly used anaphora, the priest commemorates the Saints after the consecration and epiclesis, praying in silence “Again we offer unto Thee this rational service for them that in faith have gone to their rest before us: the Forefathers, Fathers, Patriarchs, Prophets, Apostles, Preachers, Evangelists, Martyrs, Confessors, Ascetics, and for every righteous spirit in faith made perfect.” He then sings out loud, “Especially for our most holy, immaculate, blessed-above-all and glorious Lady, the Mother of God, and ever-Virgin Mary:” The choir then sings a hymn to the Virgin, which in the Easter season reads as follows.

The Angel cried out to Her that is full of grace: ‘Hail, o holy Virgin, and again will I say “Hail!” Thy Son is risen from the tomb on the third day. Be enlightened, be enlightened, o new Jerusalem, for the glory of the Lord is risen upon thee. Rejoice and be glad, o Sion; and Thou, o Holy Mother of God, exult in the resurrection of Thy Son!’

Not surprisingly, this beautiful text has inspired some of the best efforts of composers who have written for the Byzantine Rite, such as this version by Modest Mussorgsky (1839-81).


Ангел вопияше благодатней: чистая Дево, радуйся! и паки реку: радуйся! Твой Сын воскресе тридневен от гроба, и мертвыѧ воздвигнувый: людие веселитеся! Светися, светися, новый Иерусалиме! слава бо Господня на тебе возсия: ликуй ныне и веселися, Сионе! Ты же чистая, красуйся, Богородице, о востании рождества Твоего.

Here is another very commonly used version in Church Slavonic (starts at 0:15):


The same setting in English, a perfect example of how to use the vernacular without destroying the musical patrimony of a rite.


And one in Greek (even though the title is given in Slavonic):

Ὁ Ἄγγελος ἐβόα τῇ Κεχαριτωμένῃ· Ἁγνὴ Παρθένε, χαῖρε, καί πάλιν ἐρῶ, χαῖρε· ὁ σὸς Υἱὸς ἀνέστη τριήμερος ἐκ τάφου. Φωτίζου, φωτίζου, ἡ νέα Ἱερουσαλήμ, ἡ γὰρ δόξα Κυρίου ἐπὶ σὲ ἀνέτειλε· χόρευε νῦν, καὶ ἀγάλλου Σιών. Σὺ δὲ ἁγνή, τέρπου, Θεοτόκε, ἐν τῇ ἐγέρσει τοῦ τόκου σου.

(You can discover many more versions yourself by putting the words “The Angel Cried”, “ Ὁ ῎Αγγελος ἐβόα ” or “Ангел вопияше” as the search criterion on YouTube.)

EF Mass for the Queenship of Mary in Brooklyn

The church of the Holy Name of Jesus in Brooklyn, New York, will have a Mass in the Extraordinary Form for the feast of the Queenship of the Blessed Virgin Mary on May 31st, beginning at 7 pm; the church is located at 245 Prospect Park West.


Friday, May 17, 2019

Easter Sunday 2019 Photopost (Part 2)

And so we finally come to the second Easter photopost, and the last of this year’s series. (Well, almost; there will be one more on a special topic.) The total number of photographs published, including everything from Palm Sunday to this one, is over 670, spread out over 17 posts! Once again, we extend our heartfelt thanks to all those who sent these in, participating in the work of evangelizing though beauty, and celebrating the richness of our Catholic liturgical tradition. Our next photopost will be for Pentecost; a reminder will be posted shortly before the day, which is June 9th this year. In the meantime, we are always glad to share photos of special events such as the upcoming Rogation processions. May the Easter season continue to bring you every blessing in the Risen Lord!

St John the Baptist Byzantine Catholic Church - Minneapolis, Minnesota

A New Liturgical Calendar Website

I recently learned of the existence of a new website, Catholic Liturgical Calendars, which I believe our readers will find very useful. The site hosts a program which generates liturgical calendars for the various forms of the Roman rite; one can also choose to add to the General Calendar the feasts of a huge number of local calendars, and those proper to a wide variety of religious orders. Thanks to the creator of the site, Mr Peter Day-Milne, for bringing it to my attention.
  • The calendar of the Ordinary Form of the Roman rite is available in English for the years 1970 to 4099, with the propers of 75 countries and 25 religious orders. The program accounts for the particular rules of the proper calendars of England, Wales and the United States, and includes details of the holy days of obligation celebrated in these countries, and also in Spain, Ireland and Scotland. 
  • The calendar of the Extraordinary Form is also available; outputs generated according to its rubrics are available from 1583, although only from 1960 will results accord precisely with the true calendar used that year. The Extraordinary Form Calendar, like the Ordinary Form one, is also available for years up to and including 4099. Regional feasts are available on the EF calendar for England, Wales, Scotland, Australia, Canada, New Zealand, Spain and the United States.
  • The calendars of all three Personal Ordinariates can be accessed through the province-selecting box that appears when England, Wales, Scotland, Australia or the United States is selected as the “region”.
  • The creator of the site is also working on a version for the Byzantine Rite, although this is still in the development phase.
Here are some screen shots of what the results look like, starting with the standard view. On small screens, the list on the left will appear at the bottom of the screen instead. The box on the lower right gives the name of the current day’s celebration.

On handheld devices, it appears like this.
 A more detailed view is also available, which looks like this on larger screens.
 And finally, there is also a printable view.

Solemn Mass for Our Lady of Sacro Monte in Clifton, NJ, May 19

On Sunday, May 19th, Our Lady of Sacro Monte Society will host a Solemn High Mass with Gregorian chant, along with an Italian cultural festival, in honor of Our Lady of Sacro Monte of Novi Velia, Salerno. The Mass will begin at 11:30 a.m. at her shrine at Holy Face Monastery, 1697 Route 3 East, Clifton, New Jersey. Following Mass there will be a procession on the monastery grounds with the statue of Our Lady, her canopy and authentic Italian candle-houses. Food will be sold and games will held throughout the day. For more information, contact info@madonnadelsacromonteusa.com, visit www.madonnadelsacromonteusa.com, or call Pat at 201-658-0775.

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