Wednesday, June 19, 2019

Photopost Request: Corpus Christi 2019

Our next major photopost will be for Corpus Christi, which is celebrated either tomorrow, June 20, or this coming Sunday, June 23. Please send your photos (whether of the Ordinary or Extraordinary Form) to photopost@newliturgicalmovement.org for inclusion. Of course, we are especially glad to include pictures of Eucharistic Processions, one of the major features of this feast, but also those of celebrations in other rites, as well as Vespers and other parts of the Office. Please be sure to include the name and location of the church, and always feel free to add any other information you think important.

After several years in which we received enough submissions to make three separate posts, last year we got up to four, plus two special posts – let’s keep this tradition going, as we continue the important work of evangelizing through beauty!

From our first Corpus Christi photopost of last year: the Eucharistic Procession at Bl. Charles de Foucault Monastery in La Marsa, Tunisia.
From the second post: expert young thurifers at the church of St Catherine of Siena in Columbus, Ohio.
From the third post: the canopy carried over the Blessed Sacrament at the Collegiate Church of St Just, home of the FSSP’s apostolate in Lyon, France.
From the fourth post: frequent contributor Arrys Ortañez outdoes himself with this beautiful photo of the Eucharistic Procession at Holy Innocents in New York City.
From a post on the Ambrosian Rite celebration of Corpus Christi: Benediction of the Blessed Sacrament after Mass at Santa Maria della Consolazione, with the classic Ambrosian cylindrical monstrance, and red vestments, which are used from Pentecost to the feast of the cathedral’s dedication on the third Sunday of October.
From a post on the Eucharistic Procession at Trinità dei Pellegrini, the FSSP church in Rome: the sacristan of the nearby church of Santa Maria della Quercia, following an old Italian custom, waves a thurible at the door of his church as the Blessed Sacrament passes by.  

The Eucharistic Miracle of St Juliana Falconieri

By the time the feast of Corpus Christi was instituted in the 13th century, vigils were no longer being added to the Roman Rite along with new feasts; the Visitation, which was instituted in 1389, is a rare exception, and even then, its vigil was suppressed in the Tridentine reform. Although Corpus Christi therefore does not have a vigil, it sometimes coincides with feasts that serve as prelude to it, as this year, when it is preceded by the feast of St Juliana Falconieri (1270-1341). She was the foundress of the women’s branch of the Servite Order, and the niece of St Alexius Falconieri, one of the seven Florentine noblemen who founded the older men’s branch. The collect of her feast refers to a famous Eucharistic miracle that took place to her benefit.
Deus, qui beatam Julianam Virginem tuam extremo morbo laborantem pretioso Filii tui corpore mirabiliter recreare dignatus es: concede, quaesumus; ut ejus intercedentibus meritis, nos quoque eodem in mortis agone refecti ac roborati, ad caelestem patriam perducamur.
O God, Who, when the blessed Virgin Juliana was laboring in her last illness, deigned in wondrous manner to comfort her with the Precious Body of thy Son; grant by the intercession of her merits, that we also, in the agony of death, may be refreshed and strengthened thereby, and so brought to the heavenly fatherland.
When St Juliana was dying, at the (for that era) very old age of 71, she was unable to retain any solid food, and for this reason, also unable to receive Holy Communion. She therefore asked that the Eucharist might be brought to her in her sickroom, that she might at least adore Christ in the Real Presence. As the priest brought the Host close to her, it disappeared, and Juliana peacefully died. When her body was being prepared for burial, the impression of a circle the size of a Host, with an image of the Crucifixion in it, was discovered over her heart. She is therefore represented in art with a Host over her heart.

A statue of St Juliana Falconieri in St Peter’s Basilica
She was canonized in 1737 by Pope Clement XII, a fellow Florentine, and her feast added to the universal calendar. The Office of her feast includes a proper hymn for Vespers, which also refers to the Eucharistic miracle:
Hinc morte fessam proxima / Non usitato te modo  / Solatur, et nutrit Deus, / Dapem supernam porrigens.
Hence when thou wert tired, and death close by, / God consoled and nourished thee, / Not in the usual way  / offering the heavenly banquet.
The relics of St Juliana are now in the altar of the chapel of the Blessed Sacrament within the basilica of the Annunciation in Florence, which was founded by her parents.

(Image from Wikimedia Commons by Sailko, CC BY 3.0)
St Juliana, pray for us!

EF Mass and Procession for Corpus Christi in NYC

Tomorrow, for the feast of Corpus Christi, the Pontifical Shrine of Our Lady of Mount Carmel in New York City will offer a sung Mass in the traditional rite, followed by an outdoor procession in East Harlem, Manhattan, starting at 7:00 p.m. At approximately 5:00 p.m., two outdoor altars will be set up, one in front of the rectory and another along the procession route for the triple Benediction; volunteers are invited to assist at setting up these altars. At 6:00 p.m., the Angelus and Rosary will be prayed; confessions will be heard in the hour before Mass. The crurch is located at 448 East 116th St. in Manhattan.

At the conclusion of the Mass, the Blessed Sacrament will be exposed. The procession will go outdoors; hymns and chants will be sung in Latin, Polish, Spanish and English. The procession will take the following route:
1. Exit Church on East 115th Street
2. West on 115th Street - stop at altar
3. North on 1st Avenue
4. East on 116th Street - stop at Rectory altar
5. South on Pleasant Avenue
6. West on 115th Street
7. Enter Church on 115th Street

A moment of Adoration followed by Benediction of the Blessed Sacrament will take place at the two Altars, the first on East 115th Street, and the second in front of the Rectory on East 116th Street, with a third Benediction in the church itself. All are invited to join this public profession of Faith in Christ and His Church, and the True Presence of Our Lord in the Most Blessed Sacrament.

Tuesday, June 18, 2019

20th Anniversary Celebration of the EF in the Diocese of Albany

On Trinity Sunday, the church of St Mary in Albany, New York, held a solemn Mass to commemorate the 20th anniversary of the Extraordinary Form in the diocese of Albany. The Mass was celebrated in the presence of the Ordinary, His Excellency Bishop Edward Sharfenberger, with the Bishop Emeritus, H.E. Howard Hubbard, attending in choir. Bishop Sharfenberger preached the sermon, and a Te Deum was sung in thanksgiving at the end of the Mass. Our thanks to the organizers and to the photographer, Jamie Seminara, for permission to reproduce these photographs.

At the Gloria in excelsis.
The Gospel
The incensation of the bishop after the Gospel

EF Corpus Christi in Kansas City, Missouri

Old St Patrick Oratory, the Institute of Christ the King’s apostolate in Kansas City, Missouri, will celebrate the feast of Corpus Christi with a solemn Mass, followed by a procession, and Benediction at an outdoor altar, beginning at 6:30 pm on Thursday, June 20. The church is located at 806 Cherry Street.

A Resource for Polyphonic Sacred Music in the Vernacular

Are you looking for authentic polyphony for the Mass in English? Perhaps you feel you have resorted to Tallis’ If Ye Love Me once too often? If so, then you should investigate the scores available at EnglishMotets.com.

This is a project created by Heath Morber, who has adapted music by de Victoria, di Lasso, and Palestrina to English translations of motets and liturgical texts including the Ordinary of the Mass. The complexity and difficulty of the arrangements vary, so there are some suitable for beginners and some for more experienced singers. There are arrangements are for two, three and four parts.

When he started this project, Heath had in mind Catholic musicians who wanted to expose their congregations to the beauty of Renaissance polyphony, and think that the vernacular may be a safe way to introduce this music to people in the pews who may balk at the use of Latin.

He already has already made over 200 pieces available, and is adding more month by month. At the moment he is asking for a one-time payment of just $30 in exchange for access to the full and expanding library of titles, as long the site and the internet exist.

Here are two samples from the site. First, Answer My Prayer, an STB three-part arrangement of Exaudi Me Domine by Orlando di Lasso:
The second is Whoever Follows Me, a two-part (TB or SA) arrangement of Qui Sequitur Me, also by Orlando di Lasso.
For more details, go to EnglishMotets.com.

Monday, June 17, 2019

“Eat That Which I Will Give You”: Why We Receive Communion in the Mouth

In this month of the Sacred Heart of Jesus, when we especially ponder the most wondrous gift devised by His love, the Most Blessed Sacrament of the Altar, it is appropriate to dwell for a moment on why receiving the Holy Eucharist directly into the mouth is the only right way to receive the Lord, against the backdrop of centuries of unanimous practice in East and West that must accordingly be considered a development guided by the Holy Spirit — for otherwise, we would surely have to conclude that the universal Church of Christ, in both its Eastern and Western spheres, had gone off the rails in its second millennium.

Some arguments may be said to be obvious. For example, if one really believes that a priest is set aside by a divine act of transformation to be an alter Christus who, at the altar, brings about the very same miracle that Christ the High Priest brought about at the Last Supper in anticipation of His atoning sacrifice on Calvary, one will see immediately that he is the one authorized by God to handle the most holy gifts and to distribute them to men. While there may be exceptions for emergencies, clearly the ministerial priest alone will be the fitting transmitter of the Bread of Angels into the mouths of Christians.

Again, if one believes that the entire substance of the bread is converted into the entire substance of Christ, with the accidents of bread alone remaining (as St. Thomas explains with unsurpassed rigor), one will invariably arrive at the conclusion that the distribution of Our Lord in the Holy Eucharist must be done in such a way as to minimize as radically as possible any dispersion or loss of fragments of bread, that is, crumbs or specks. Distribution of larger or crumblier altar breads, and above all distribution into the hand, is directly and obviously opposed to the infinitely higher good of honoring God in Himself and avoiding the sin of sacrilege against Him.

A Coptic Christian receives Communion
I absolutely agree with such arguments. However, what struck me in lectio divina was what the Lord Himself had to say about it. In the prophet Ezekiel, we read, “Open thy mouth, and eat that which I will give thee” (2:8). In the Psalms, we read, “Open thy mouth wide, and I will fill it” (Ps 80:11).

Who is the “I” in these statements? Clearly, it is the Lord. It is the Lord alone who may feed us.

This is the deepest reason why, in the divine liturgy, in the holy sacrifice of the Mass, it must be the ordained minister who, as acting in persona Christi, distributes the Bread of Angels to the communicants.

This mode of receiving — common to East and West — symbolizes and emphasizes several truths at once.

1. The one doing the feeding is Christ. I do not feed myself.

2. I am, in fact, incapable of nourishing myself supernaturally; I must be fed, like a little child, an elderly person, or someone handicapped. Yes, I am able to come forward to the communion rail, unlike the paralytic carried on the stretcher in the Gospel; but once I reach the threshold of divinity, it is imperative that I demonstrate — to myself and in the sight of others — that at this threshold I must kneel or take a passive stance and allow myself to be acted upon. I am not there to feed myself as an autonomous agent, or to collect something I can add to my personal life portfolio; rather, I am “imposed upon” and thus altered. The divine food is more powerful than I am, and I submit to it.

3. The food is entering immediately into my body — that is, I surrender myself to the insertion of the Word from without, and make myself passive and receptive to it. In a word, vulnerable. I am not “in control”; I am not the one who determines the conditions or the timing under which Christ will act on me. By coming forward and submitting to the hand of another, I relinquish my mastery. There is no moment between reception and eating; to receive is to eat.

A Marxist economic exchange
4. There is a clear hierarchical distinction between the one giving the divine gift and the one receiving it. For once, the traditional Western practice spells this out even more clearly than the Eastern does. In the East, the communicant usually has to bend his legs or crouch a little to bring his mouth to the right angle for the spoon to deposit its precious freight, but in the West, because the communicant kneels down at an altar rail or prie-dieu while the priest or deacon remains standing, there is a very strong differentiation of persons and actions. The relationship is reminiscent of streams flowing down from a mountaintop to the lakes below, or the descent of the dove on the baptized. The conferral of the manna “from above” imitates of the descent of the Son of God in His Incarnation, in order to lift us up to His heavenly glory.

Communion in the hand systematically undermines all of these symbolic and ascetical aspects of the act of Eucharistic communion. By getting the host in my hand, I become the one who feeds myself. I am now a “grown up” vis-à-vis God, with whom I relate on my terms: I determine when I put this host into my mouth (or, as in well-documented cases, take it away for a rainy day, or make it a souvenir, or put it in the hymnal, or give it to someone else, or use it in a Satanic ritual or an act of blasphemy). I am parleying with the Word, rather than suffering It. At the threshold of divinity, I assert my independence and control. In the modern Western context (which is decidedly not the ancient context), standing for communion means: I come to Christ and His Church on my own terms.

Sunday, June 16, 2019

Trinity Sunday 2019

At that time: Jesus said to His disciples: All power is given to me in heaven and in earth. Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world. (Matthew 28, 18-20, the Gospel of Trinity Sunday)

Pope St Clement I adoring the Trinity, by Giovanni Battista Tiepolo, 1737-38
In illo tempore: Dixit Jesus discipulis suis: Data est mihi omnis potestas in caelo et in terra: euntes ergo docete omnes gentes, baptizantes eos in nomine Patris, et Filii, et Spiritus Sancti, docentes eos servare omnia quaecumque mandavi vobis. Et ecce ego vobiscum sum omnibus diebus, usque ad consummationem saeculi.

Saturday, June 15, 2019

Please Pray for Polish Priest Attacked on Monday

Many of our readers will have seen in recent days that Fr Ireneusz Bakalarczyk, a priest of the diocese of Wrocław, Poland, was stabbed this past Monday morning while entering his church to celebrate Mass. He was wounded in the chest and abdomen, but from all reports, it appears that he is in stable condition. A reader from Poland wrote in to say the assailant, who was caught and arrested, claimed that he was seeking justice for victims of sexual abuse perpetrated by the clergy. I did not realize when I was preparing the Pentecost photopost that went up yesterday that he was the celebrant of the Mass seen in the first set of photos, at the very same church, Our Lady ‘on the Sand’ in Wrocław. Please pray for Fr Bakalarczyk’s speedy and complete recovery; and likewise, pray for all the good members of the clergy who may be made to suffer unjustly because the sins of others.

Friday, June 14, 2019

Pentecost 2019 Photopost (Part 2)

We continue with our Pentecost photopost series, showing the richness of our Catholic liturgical tradition; as always, our thanks to everyone who sent these in. The next photopost series will be for Corpus Christi; a reminder will be posted next week.

Blessed Virgin Mary ‘on the Sand’ (Beatae Mariae Virginis in Arena)
Wrocław, Poland

Corpus Christi Events in London

The church of Corpus Christi in Maiden Lane, London, is holding a special series of events for its titular feast. On Thursday, June 20th, the traditional date for the feast, His Eminence Francis Card. Arinze will celebrate a Pontifical Mass in the Extraordinary Form, opening the Forty Hours devotion, which will continue through the next day. On Saturday the 22nd, the Forty Hours will close with a Pontifical Mass in the Ordinary Form, celebrated by His Excellency Michael Campbell, Bishop Emeritus of Lancaster. On Sunday the 23rd, the date of the OF Solemnity, Mass will be celebrated in the morning, followed by the Eucharistic Procession.

Last year, after a major restoration of the church, His Eminence Vincent Card. Nichols officially established Corpus Christi as a diocesan shrine of the Blessed Sacrament; on the Sunday feast, he celebrated Mass and led the church’s Eucharistic Procession in the Covent Garden. (From our fourth Corpus Christi photopost of last year.)

Thursday, June 13, 2019

Extraordinary Youth

Our thanks to Mr Henry Walker, who has just participated in the annual Chartres pilgrimage, for sharing this reflection on youth and the traditional Mass with NLM.

I looked around the Church, a place which had happily become a second home of sorts… Over the years, many of the once unfamiliar faces had become regular features in my life; and I was grateful for them all. But this time, as I looked around the crowd, something struck me, something that has been a pleasant revelation since I had wandered into a Mass in the Extraordinary Form...

The Church was crammed full of young people like myself; it appeared vibrant, growing, new faces in the pews, young and old, each at different stages of their spiritual life, irrespective of age. The youngsters weren’t present to pay any empty lip service, or out of an inherited custom, and they weren’t young enough—or so inclined—to have been dragged along by their parents or spouses! They were present to worship God, in a form which they had taken on as their own; devotees of a tradition far too old and rare to have been embraced without a firm desire for it. They stand as a contradiction, an unpleasant disruption from the normal decline, the ones who bear witness that the Mass of Ages can be both universal and unique, simultaneously ancient and timeless!

English pilgrims on the way to Chartres.
These youthful souls are the result of a silent and under-reported evangelization, largely a fruit of Summorum Pontificum, and the relatively widespread availability of the Traditional Latin Mass which resulted from it. As well as penning the motu proprio just mentioned, the then Pope Benedict XVI spoke of a “silent apostasy”… A gradual falling away of monumental proportions. I now see evidence of a “silent evangelisation” emerging, admittedly small, but budding, with a long-overdue summer in sight!

These young people are passionate, dedicated, and inflamed with a new love for the Old Mass, a Mass which many of their forefathers had both lived and died for. They possess a certain zeal, which in this age is a phenomena that often seems unique to only “tradition-minded” parishes.

It cannot be argued—as it often is—that the usus antiquior is a relic of the past, only made available for elderly folk who can’t shake off the shackles of old. The Mass of Ages is a gem that has been seized upon by a multitude of previously lost Catholics, as well as many converts, and people from families that aren’t at all inclined towards piety. “I brought my parents along once, they didn’t understand...” Sentiments similar to this were expressed to me by a bright-eyed young man at a gathering for young Catholics, where the Latin Mass was the point of common focus. He told me of how his own conversion was encouraged by the Latin Mass, and now his heart had been swept away with it; he even unveiled that his parents did not at all consent to this change. He was a normal man, in his early twenties. There was nothing different or “extraordinary” about him, yet this version of the Mass had awakened in him a lively Faith, and a total conversion of life.

His story sounded familiar, it reminded me of my own, and many others which I have heard along the way…

The author outside Chartres cathedral during the recent pilgrimage.
“Your parents weren’t religious?” my confused friends often ask me. “No. They are now, but I was the first of the family to begin practising.” Upon hearing of this reversion, they are filled with curiosity and confusion; such a reality falls so far outside their frame of reference.

In the modern era, religion is viewed as an unfortunate custom that you carry forward like a burden, if you are unlucky enough to be brought into the world by parents not yet free from it’s shackles. This could not be further from the truth in the young hearts which make up the small yet growing movement dedicated to the Old Rite, the Mass of Ages, and, we are convinced, the most beautiful thing this side of heaven.

My own experience led me to write this article; finding the Extraordinary Form quickly changed my life and deepened the comparatively little Faith which I had already been graced with. I hope that this movement will continue to grow, and will mutually foster support and understanding within all sections of the Universal Church, which gave us this treasure, and especially in this troublesome time, to this Church we owe our deepest gratitude and singular allegiance!

Pentecost 2019 Photopost (Part 1)

For our Pentecost photoposts this year, we will once again have an interesting variety of things: the OF and EF, the Byzantine Rite, and the Ordinariate Rite, and the old vigil, which seems to be really gaining in popularity - Deo gratias! We will be happy to receive any late submissions for part 2, which you can send to photopost@newliturgicalmovement.org: be sure to include the name and location of the church. As always, we are very grateful to everyone who sent this in to share with our readers, continuing the important work of evangelizing through beauty.

Monastère Saint-Benoit - La Garde Freinet, France
Vigil of Pentecost
 

Wednesday, June 12, 2019

The Byzantine Gospel of Pentecost

After Nicodemus’ discourse with Christ in chapter 3, he will appear two other times in the Gospel of St John. At the end of chapter 19, he comes to help Joseph of Arimathea bury the Lord, bringing myrrh and aloe. Before that, he is mentioned in chapter 7, in the passage which the Byzantine Rite reads on Pentecost Sunday. (John 7, 37-53 and 8, 12)
On the last, and great day of the festivity, Jesus stood and cried, saying: If any man thirst, let him come to me, and drink. He that believeth in me, as the scripture saith, Out of his belly shall flow rivers of living water. Now this he said of the Spirit which they should receive, who believed in him: * for as yet the Spirit was not given, because Jesus was not yet glorified.
Of that multitude therefore, when they had heard these words of his, some said: This is the prophet indeed. Others said: This is the Christ. But some said: Doth the Christ come out of Galilee? Doth not the scripture say: That Christ cometh of the seed of David, and from Bethlehem the town where David was? So there arose a dissension among the people because of him. And some of them would have apprehended him: but no man laid hands on him. The ministers therefore came to the chief priests and the Pharisees. And they said to them: Why have you not brought him? The ministers answered: Never did man speak like this man. The Pharisees therefore answered them: Are you also seduced? Hath any one of the rulers believed in him, or of the Pharisees? But this multitude, that knoweth not the law, are accursed.
Nicodemus said to them, (he that came to him by night, who was one of them:) Doth our law judge any man, unless it first hear him, and know what he doth? They answered, and said to him: Art thou also a Galilean? Search the scriptures, and see, that out of Galilee a prophet riseth not. And every man returned to his own house. ** Again therefore, Jesus spoke to them, saying: I am the light of the world: he that followeth me, walketh not in darkness, but shall have the light of life.
The first part of this reading makes an obvious and appropriate choice for Pentecost, even though the festivity mentioned at the beginning is the feast of Tabernacles, which takes place in the autumn. From very ancient times, Pentecost has been celebrated alongside Easter as a great baptismal feast. In his treatise in defense of the divinity of the Holy Spirit, St Basil the Great refers the beginning of this passage to Baptism, when explaining the words of 1 Corinthians 10, “our fathers … drank of the spiritual rock that followed them, and the rock was Christ.”
The faith in the Spirit is the same as the faith in the Father and the Son; and in like manner, too, the baptism. … as a type, that rock was Christ; and the water a type of the living power of the word; as He says, “If any man thirst, let him come unto me and drink.” The manna is a type of the living bread that came down from heaven; and the serpent on the standard, of the passion of salvation accomplished by means of the cross, wherefore they who even looked thereon were preserved. So in like manner, the history of the exodus of Israel is recorded to show forth those who are being saved through baptism. (chapter 14)
The Mass of St Basil, by Pierre Subleyras, 1743.
This tradition is shared in various ways by the Roman and Ambrosian liturgies. In the former, it provides the text of the Communion antiphon on the vigil of Pentecost, although the Gospel passage itself is not read on that day. The church of Milan reads the first paragraph (up to the red asterisk) on Easter night at a special Mass said for the newly baptized catechumens, and the same passage (including the words after the asterisk) at the parallel Mass for those baptized on Pentecost.

The question arises, though, as to why the Gospel continues with the discussion of Christ’s origins, the failure of the ministers to arrest Him, and the dispute between Nicodemus and the Pharisees, which would seem at first to have nothing to do with Pentecost.

When the ministers who were supposed to arrest Christ come back without Him, the Pharisees note, as a point against Him, that His followers come not from among themselves or the rulers, but rather, from “this multitude that knoweth not the Law (and) is accursed.” The Jewish feast of Pentecost commemorates the giving of that very Law to Moses on Mt Sinai; in the Synaxarion, broadly the Byzantine equivalent of the Martyrology, the notice for Pentecost states, “This feast we also took from the Hebrew Bible; for just as they celebrate Pentecost, honoring the number seven, and that when they had passed through fifty days from Pascha they received the Law, so we too as we celebrate for fifty days after Pascha receive the all-holy Spirit, who gives laws and guides into all truth and lays down what is pleasing to God.”

The scene known as the “traditio legis - the handing down of the Law”, represented in an ancient Christian sarcophagus now in the Pio-Christian collection of the Vatican Museums. The scroll in Christ’s hands is that of the new Law which replaces the Mosaic Law, and which He consigns to the Apostles for them to teach to all nations.
When read on Pentecost, therefore, these words remind us, as St Paul says in the Epistle to the Galatians (3, 13-14), that “Christ hath redeemed us from the curse of the law … That the blessing of Abraham might come on the Gentiles through Christ Jesus: that we may receive the promise of the Spirit by faith.” This is precisely what happens in the Acts of the Apostles, as first the Jews, and then the Gentiles are baptized, receive the Holy Spirit, and begin to live under the new law given to the Church. The Byzantine tradition has a special chant from the same chapter of Galatians, “As many of you as have been baptized in Christ, have put on Christ, alleluia,” which is sung on Pentecost in place of the Trisagion (“Holy God, Holy Mighty one…”), as also on the other days originally dedicated to the celebration of Baptism, such as Easter and Epiphany.

Part of the dispute also refers to Jesus’ supposed origins in Galilee, whence no prophet comes. When Nicodemus asks for Him to be heard before judgment, in accordance with the Law, the Pharisees say to him sarcastically “Art thou also a Galilean?”, as if to say that he could have no reason to ask this, other than as an act of special pleading for a fellow countryman. Although Christ Himself was born in David’s city of Bethlehem, the Apostles were natives of Galilee; at Pentecost, the Jews from various places who hear them speaking in their local languages ask themselves, “Are not all these that speak Galileans?” (Acts 2, 6) St Peter tells them that what is happening is the fulfillment of Joel’s prophecy, “I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy.” This to the Jews; in Acts 10, 37, when he preaches to the Gentiles in the house of Cornelius, Peter notes that Christ’s ministry “began from Galilee.” St Paul will later state (Acts 13, 31) that the witnesses to the Resurrection were men who had come with Christ “from Galilee.” Therefore, the Pharisees who prided themselves on their knowledge of the Law and the Scriptures, and spoke of the ignorant as “accursed”, are shown to be wrong, as prophets have indeed arisen from Galilee.

Lastly we may note how at the end, the Gospel jumps from the final verse of chapter 7 to verse 8, 12 (at the point marked above by two asterisks.) The eleven verses not included here are the Pericope of the Adulteress, also sometimes known as the Wandering Pericope. This passage is missing entirely from several important early manuscripts of the Bible, and occasionally appears at the end of Luke 21, rather than the beginning of John 8. Among others, Ss John Chrysostom and Cyril of Alexandria both pass it over in silence in their respective commentaries on the Gospel of St John; the gap in the Byzantine lectionary therefore reproduces the Gospel text before the Pericope of the Adulteress had wandered into it.
A leaf of a ninth-century Greek lectionary. Bibliothèque nationale de France, Département des manuscrits, Grec 277
All this is summed up beautifully in the first Ode of the Byzantine Matins of Pentecost. “Indeed, as Thou once promised Thy Disciples, Thou sent forth the Paraclete, the Spirit, O Christ, and shed light on the world, O Lover of mankind. That which was proclaimed of old by the Law and the Prophets has been fulfilled; for today the grace of the divine Spirit hath been poured out on all believers.”

Irish Juventutem Chapter Celebrates FIJ Anniversary

Our thanks to Mr Peter O’Riordan for sending us this account of a Mass recently organized by the Juventutem chapter of Cork, Ireland.

On May 24th, Juventutem Corcaigh (Cork) celebrated a Missa cantata at Kilcrea Friary, Ovens, Co. Cork, Ireland, in conjunction with celebrations held by Juventutem chapters around the world to mark the 15th anniversary of the foundation of Fœderatio Internationalis Juventutem (FIJ).

Kilcrea Friary is located near Ovens, Co. Cork, in an isolated area south of the river Bride. The name Kilcrea means the Church of Cré, a woman who founded a hermitage here before the time of the Franciscians. The friary is a fine example of an Irish Franciscian monastery, and much of it survives in good condition. The church features a fine, slender tower, which was used as a belfry.

The Mass was celebrated by Fr Damien Lynch CC Inniscarra, with the permission of Fr Liam Ó hIcí, the parish priest of Ovens, and we wish to express out deepest gratitude to both. Once permission had been obtained and the celebrant secured, preparations could being in earnest. The event was weather dependent; as can be seen from photographs, it just about held for the duration of the open air Mass.

Firstly, the matter of a suitable altar had to be contended with; Juventutem Corcaigh member Peter O’Riordan set about the task of designing, constructing and dressing the altar, all of which was completed in a timely fashion without the loss of any members - Deo gratias!

Fr Patrick MacCarthy, the parish priest of Ss Peter & Paul’s in Cork, which hosts the annual Fota Liturgical Conference, very kindly supplied many of the accoutrements necessary for a Missa cantata. Joe McGinty, stalwart server at Ss Peter & Paul’s, acted as MC for the mass, carefully navigating unusual obstacles such as gravestones and kerbings.

May 24th is the feast of Our Lady Help of Christians; although this feast is not observed in Ireland, Fr Damien celebrated it as a Votive mass given the occasion. This day is the 13th anniversary of Juventutem’s foundation at Berne, Switzerland in 2006; it was also the first anniversary of a referendum which led to the deletion of the 8th amendment from the Irish constitution. As such the setting in which the Mass took place was rather fitting. Until very recently Ireland was regarded as a ‘Catholic’ country. However, the result of the aforementioned referendum has shown clearly that this is no longer the case.

However, I believe that the small group of faithful that gathered in the ruins of Kilrea Friary to celebrate mass according to the Usus Antiquior represents something significant. Matthew Lavelle, Patrick Williams and Bertrand Thiebault established Juventutem Corcaigh three years ago; since then, the chapter has grown significantly. The aim of the FIJ is to promulgate a Catholic network fostering the sanctification of youth worldwide according to the Roman traditions of the Church. As was sung in the processional hymn on the night, “Christus vincit! Christus regnat! Christus imperat!” Despite the challenges presented by contemporary Irish society, we in Juventutem Corcaigh and those who attend our events have found that “neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”

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