Wednesday, May 22, 2019

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.

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.

Thursday, May 16, 2019

Photos of the Holy Land from Fr Lew

Our long-time contributor Fr Lawrence Lew, who is an extremely talented photographer, was on pilgrimage in the Holy Land recently, and has very kindly shared with us some of his pictures.

A view of the Christian Quarter of Jerusalem, with the church of the Holy Sepulchre at its heart. The tower on the right is one of the newest churches in the Old City, that of the Lutherans.
The icon of Christ Crucified on Calvary
The Aedicule of the Tomb and the rotunda.
The votive lamp directly in front of the icon of the Resurrection that surmounts the entrance to the Aedicule.
Enamelled icons of the Resurrection of Christ and of the Apostles above the entrance into the Aedicule.

Video of Medieval Vespers of Easter in Paris (2019)

As I described in an article last month, Vespers of Easter Sunday and the days within the octave was celebrated in the Middle Ages according to a special form used only in that period. There were many variations to the ceremony; my article was based on the Use of Sarum, simply because the rubrics of Sarum liturgical books are more thorough than those of most other medieval Uses. When the See of Paris passed over from its Neo-Gallican Use to the Roman books in 1871, a special indult was granted to continue the celebration of Vespers in this form, and this is still done at the church of St Eugène. As part of our Holy Week and Easter photopost series, here is the video of the full ceremony, from the YouTube channel of our dear friends of the Schola Sainte-Cécile, followed by some pictures; you can follow the ceremony in this pdf booklet in Latin and French: https://schola-sainte-cecile.com/programmes/Vepres-stationnales.pdf.


The entrance procssion; the cantors wear apparelled amices, as was commonly done on the more solemn feasts in the Middle Ages.
The cantors stand before the altar for the singing of the Gradual, Alleluia and Sequence.
The procession to the baptismal font with the Paschal candle.

A First Mass in the Traditional Rite in San Francisco This Sunday

This coming Sunday, a newly ordained priest of the Archdiocese of San Francisco, Rev. Michael Rocha, will celebrate the traditional rite for his very first Mass, at Star of the Sea parish, located at 4420 Geary Blvd in San Francisco. The Mass will begin at 11:30 a.m., and feature William Byrd’s Mass for Five Voices, and Josquin des Prez’s Ave Maria, Virgo Serena as a Communion motet. Fr Rocha will be ordained the day before, Saturday, May 18th, by H.E. Salvatore Cordileone, Archbishop of San Francisco, at the cathedral of St Mary of the Assumption, located at 1111 Gough St; the ceremony begins at 10 a.m. See the website of Traditional Latin Mass Society of San Francisco for further details. Congratulations to Dcn. Rocha!

A solemn Mass in the Dominican Rite at Star of the Sea in 2013.

Wednesday, May 15, 2019

Procession of the Relics of St Stanislaus in Krakow

On May 8th, the church in Poland keeps the feast of one of the nation’s Patron Saints, Stanislaus, bishop of Krakow and martyr (1030-79; made bishop in 1072). There is a great deal of uncertainty about the details of his life, but the broad outline is that he reproved and excommunicated King Bolesław II for his great cruelty and immoral life, and was for this reason murdered while celebrating Mass by the king in person. Devotion to him as a Saint began immediately after his death, and was confirmed when Pope Innocent IV formally canonized him in 1253. The presence of his relics in the church of the Wawel Castle made it a shrine of great importance and a place of pilgrimage; the Polish kings were traditionally crowned while kneeling before the silver sarcophagus which contains them.

Each year on the Sunday after his feast, the bishop of Krakow leads a procession from the Wawel to “the Church on the Rock”, a shrine built on the site of the martyrdom about a kilometer away. Relics of Stanislaus and many other Saints, pictures and statues are carried in the procession, which is attended by all ranks of clergy and religious, lay confraternities and pious associations; many people wear historical costumes as well. In recent times, this procession has become a national event of some importance. Pope St John Paul II, who was elected in October of 1978, wanted his first trip back to Poland to coincide with the feast, which that year would have been the ninth centenary of the Saint’s death. However, the Communist government, fearful of what it meant for the Pope to personally celebrate a bishop martyred for resisting an immoral goverment in this fasion, refused permission, and the trip was delayed until June.

By the kind permission of Mr Adam Wojnar, and of Dom Jakobus, a canon of Herzogenburg Abbey in Austria, who administers a Facebook page dedicated to the variosu orders and congregations of Augustinian Canons Regular, here are some photographs of the procession from this past Sunday. (©Adam Wojnar)

A Medieval Hymn for Eastertide

Many medieval breviaries, including those of the Sarum Use, the Cistercians, Carmelites and Premonstratensians, have a hymn for the Easter season which is not found in the Roman Breviary, Chorus novae Jerusalem by St Fulbert, bishop of Chartres, who died in 1029. The original version of the Latin text, and the English translation of John Mason Neale (1867), are given below. In the recording, the monks of the French abbey of Ligugé sing the revsied version which Dom Anselmo Lentini made for the Liturgy of Hours; the differences are explained in the notes below the table.


Chorus novae Jerusalem,
Novam meli dulcedinem,
Promat, colens cum sobriis
Paschale festum gaudiis.
Ye Choirs of New Jerusalem!
To sweet new strains attune your theme;
The while we keep, from care releas’d,
With sober joy our Paschal Feast:
Quo Christus, invictus leo

Dracone surgens obruto
Dum voce viva personat
A morte functos excitat.
When Christ, Who spake the Dragon’s
      doom,
Rose, Victor-Lion, from the tomb,
That while with living voice He cries,
The dead of other years might rise.
Quam devorarat improbus
Praedam refudit tartarus
Captivitate libera
Jesum sequuntur agmina
Engorg’d in former years, their prey
Must Death and Hell restore to-day:
And many a captive soul, set free,
With Jesus leaves captivity.
Triumphat ille splendide
Et dignus amplitudine
Soli polique patriam
Unam facit rempublicam
Right gloriously He triumphs now,
Worthy to Whom should all things bow;
And, joining heaven and earth again,
Links in one commonweal the twain.
Ipsum canendo supplices
Regem precemur milites
Ut in suo clarissimo
Nos ordinet palatio
And we, as these His deeds we sing,
His suppliant soldiers, pray our King,
That in His Palace, bright and vast,
We may keep watch and ward at last.
Esto perenne mentibus
Paschale, Jesu, gaudium,
Et nos renatos gratiae
Tuis triumphis aggrega.

(in the recording, but not in the
original text) 
Per saecla metae nescia
Patri supremo gloria,
Honorque sit cum Filio
Et Spiritu Paraclito. Amen.
Long as unending ages run,
To God the Father laud be done;
To God the Son our equal praise,
And God the Holy Ghost, we raise.

A literal transation of the hymn’s beginning would read “Let the choir of the new Jerusalem bring forth the new sweetness of a song.” The word “meli – song” is the genitive singular form of the Greek word “melos” (as in “melody”); this is unusual in Latin, and the line was emended in various ways. The Premonstratensians, e.g., changed it to “nova melos dulcedine – Let the choir of the new Jerusalem being forth a song with new sweetness.” Dom Lentini disturbed the original text less by changing it to “Hymni novam dulcedinem – the new sweetness of a hymn.”

This manuscript of the mid-11th century (British Library, Cotton Vesp. d. xii; folio 74v, image cropped), is one of the two oldest with the text of this hymn.
Unfortunately, he then decided to remove altogether the original doxology, which is unique to this hymn, in favor of his re-written version of the double doxology used at most hymns of the Easter season.

Esto perenne mentibus
Paschale, Jesu, gaudium,
Et nos renatos gratiae
Tuis triumphis aggrega.

Jesu, tibi sit gloria
Qui morte victa praenites
Cum Patre et almo Spiritu
In sempiterna saecula.

“Be to our minds the endless joy of Easter, o Jesus, and join us, reborn of grace to Thy triumphs. – Jesus, to Thee be glory, who shinest forth, death being conquered, with the Father and the Holy Spirit, unto eternal ages.”

It is not difficult to figure out the rationale behind this change, since it appears in other features of the reform as well. As Fr Hunwicke wrote four years ago, “The post-Conciliar reforms made much of Easter being 50 days long and being one single Great Day of Feast. They renamed the Sundays as  ‘of Easter’ rather than ‘after Easter’, and chucked out the old collects for the Sundays after Easter ...  because they didn’t consider them ‘Paschal’ enough.” (The “old” collects to which he refers are all found in the Gelasian Sacramentary in the same places they have in the Missal of St Pius V.) Likewise, St Fulbert’s original conclusion makes no direct reference to Easter.

CMAA Chant Intensive with Jeffrey Morse, June 24-28

Once again, the CMAA will be offering the Summer Chant Intensive at Duquesne University in Pittsburgh, Pennsylvania, this year from June 24-28. This course has been a valuable springboard for Catholic musicians who wanted to learn more about Gregorian chant, many of whom got their start in directing scholas and choirs because of this course, which was offered for the first time in 2008. The instructor this year will be Jeffrey Morse, who has provided us with this letter that includes more detail about the scope of the program.


“Over the years teaching chant to various groups at the Colloquium, many students had expressed their desire for more Chant instruction, particularly in subjects like the modes, but due to the time limitation of the Colloquium, it was impossible to cover these topics.

If you were one of these students wanting more, the Chant Intensive is for you! The topics of the Chant Intensive are provided on the CMAA website, but I thought that perhaps it might prove helpful to expand a bit on the course description and syllabus, which can be a bit off putting and vague as they are necessarily short and succinct.

The Chant Intensive is offered for everyone, with little or no chant experience, but particularly for those with an intermediate level of knowledge of plainchant and even for the advanced. I think all levels will find something useful in this Intensive. While no chant knowledge, or little is required for the class, some will be helpful as the basics of Chant, the reading of the square notes, the staff, etc. will be done at a fairly good pace, serving as a review for the others in the first sessions. In my experience in teaching over the years, this is fine for beginners, but if you would like to go at a much slower pace, perhaps ‘Laus in Ecclesia Level I’, offered at the same time, might be a better fit.

In the course of the week, we will explore the 8 modes in which Chant is written. Their individual qualities and sounds, using solfège (do, re, mi) to learn the modes and be able to sing them. Modal studies will also focus on examples of Chant representing every mode, the important notes in each, and how over centuries these notes have sometimes changed, as well as the psalm-tone for each mode. In the learning of the psalm-tones, or the little melodies to which the psalms are sung, we will learn how exactly the psalms are sung to each of these melodies and the rules of ‘Pointing’ accents and preparatory syllables that make it possible. Emphasis too, will be placed on how a good unified, choral tone is cultivated, as well as good basic vocal techniques helpful for those students with choirs or even for themselves! The simple and natural rhythm of Chant, from the simple syllabic chants of the Ordinary of the Mass and Gregorian hymns, to the melismatic glories of the alleluias and Graduals and everything in between will be explored thoroughly in singing through as much of the Gregorian repertoire as possible, with time spent on teaching the direction of Chant (chironomy), with students able to practice the direction techniques learned with the group.

Lastly, we will be returning to the very sources of the Chant in a basic introduction to the reading of the notation of the St Gall school (9th century) which is the earliest notation in the Western world. We will talk about how these manuscripts helped in the melodic restoration of the Chant in the late 19th and early 20th century by the monks of Solesmes, and we will discover how their amazing subtleties, not carried through in the square note notation of later centuries, can inform and finesse our interpretation of the Chant breathing freshness, light, and life into the sacred texts it serves.

A folio of the Antiphonary of Hartker, San Gallen Codex 390, with the beginning of the first repsonsory of the ecclesiastical year, Aspiciens a longe. (Click here to listen to a recording of this beautiful piece, conducted by Dr Morse.)
For those wanting a more thorough grounding and exposure to Gregorian Chant than what is possible at the Colloquium, this class is for you. I am grateful to the CMAA for offering the Chant Intensive each year, for I can think of nowhere else where such a complete education in the Chant is offered in such a concentrated fashion. With this class, it is hoped that the students will gain the confidence and skills to form and direct their own scholas or choirs, or become better directors of already existing ones, to bring this unparalleled music of the Church forward to our parishes and future generations, this music with its unique and singular ability to lift minds and hearts to God.

Looking forward to seeing old friends at the Chant Intensive and making new ones, singing with you all and passing it on! See you in Pittsburgh!”

Tuesday, May 14, 2019

Easter Sunday 2019 Photopost (Part 1)

Our Easter Sunday photopost is usually the shortest of the series which begins on Palm Sunday; I suppose by that point, the photographers are just as tired as the clergy. Nevertheless, we have enough submissions to make two this year, for the first time since I took over as editor. Many thanks once again to everyone who sent these in!

Mater Ecclesiae - Berlin, New Jersey
San Simon Piccolo - Venice, Italy (FSSP)
Ukrainian Greek Catholic National Shrine of the Holy Family - Washington, D.C.

Monastic Experience Weekend at St Mary’s in Petersham, Mass., May 31 - June 2

Live a Life in L - Liturgy, Lectio, Labor!

The next monastic experience weekend for men at St Mary’s Benedictine Monastery in Petersham, Massachusetts, will take place at the end of the month, May 31 - June 2. It is open to men aged 18-40 years of age. This is now the third year that they have put this on, and each time the response has been positive. The hope is to attract vocations, which has happened in the past, but there are great benefits to both attendees and the community alike, regardless if any ever come back again. There is a poster with contact details below, and as before, Fr Dunstan has recorded one of his slightly off-the-monastic-perimeter-wall videos.


Their rule for discerning vocation is interesting: listen twice, act once. This is very similar to what my icon painting teacher Aidan Hart always says in regard to artistic inspiration: think twice, paint once. The discernment of vocation is, in one sense, looking for inspiration on how to paint the picture of our life for which each of us the artist, so it is not surprising that the two contemplatives, artist and monk might adopt a similar approach.

In his video and in the poster, there is a request for prayers for the community, as they say, people often forget to pray for the pray-ers!

Fr Gregory and the Vocations Team, St Mary’s Monastery:
http://www.stmarysmonastery.org/
https://www.facebook.com/stmarysmonastery/

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