Tuesday, June 25, 2019

Floral Carpets for Corpus Christi in Assisi

We will begin our Corpus Christi photoposts very soon; in the meantime, I wanted to share these photos as a special post, courtesy of a friend who is currently living in Assisi. In many Italian towns, the path of the Corpus Christi procession is decorated with elaborate designs made out of flower petals, the work of many patient hours, and of course, destined not to last; there is an Italian word for these, “infiorate”, which has no direct equivalent in English. Each section is done independently, mostly on religious themes, especially, but not exclusively related to the Eucharist, and often with a remarkable degree of detail, while others may be a bit more abstract.

St Clare of Assisi holding a monstrance with the Blessed Sacrament, a reference to one of her more famous miracles (among many). In the year 1234, the army of the Emperor Frederick II, which counted a great many Saracens from Sicily in its number, were plundering the part of Umbria which includes Assisi. As the invaders sought to enter the convent at San Damiano, Clare took the ciborium from one of the chapels within the complex, and brought it to a window near the place where the soldiers had set a ladder against the walls in order to scale them. When she raised the Blessed Sacrament on high, the soldiers fell off the ladder and away from the wall as if dazzled, and the whole company of them fled.

FSSP Priest’s First Solemn Mass This Thursday in Los Angeles

This Thursday, as part of the 2019 CCW Sacred Music Symposium currently going on in Los Angeles, the participants will sing at the first Solemn Mass of a newly-ordained priest of the FSSP, Fr Luc Poirier. The setting will be Palestrina’s Missa Jam Christus, which is based on a famous hymn tune; the Agnus Dei will be the exquisite Mille Regretz (6-voice) by Fr Cristóbal de Morales. The ceremony will take place at the San Fernando Mission Church, located at 15151 San Fernando Mission Boulevard, Mission Hills, California, starting at 7pm.

Monday, June 24, 2019

Who Was Captain of the Ship in the Liturgical Reform? The 50th Anniversary of an Embarrassing Letter

Bugnini tells it like it is. (Well, sometimes.)
I am surely not the only reader who has noticed that the English translation of the great big important book by Annibale Bugnini, The Reform of the Liturgy 1948-1975, has been out of print for quite a long time. This is the single most detailed record of the ins and outs of the Consilium’s work, with extensive lists of personnel, summaries of crucial conversations, reproductions of memos and letters (including not a few that were still, in fact, classified material at the time of this book’s original appearance in Italian, which did not seem to bother the author, who wrote the work to memorialize his project and defend his reputation). One might think such a book would never go out of print in one of the key languages in which liturgical studies have been conducted for decades.

But then one gets to reading the book... and one realizes just how revealing it is. Bugnini does not sanitize anything; he lets you know his principles, his strategies, and his victories over obscurantist enemies of progress. As Chiron shows in his biography, The Reform of the Liturgy is by no means a complete account, nor could it be described as unbiased. Its businesslike way of talking about the wholesale dismantling and modular reconstruction of liturgy is, however, so repugnant to younger generations that one begins to suspect that The Liturgical Press of Collegeville, Minnesota, is deliberately avoiding reprinting this volume, copies of which are selling on Amazon for between $75 and $1,999 (admittedly an outlier, listed as merely “acceptable” in condition: someone’s strange idea of humor?) Of course, the persistent scholar will find it at certain libraries or order it via interlibrary loan; it cannot be hidden altogether. Yet its Promethean spirit and embarrassing frankness can be hidden to some extent by making it hard to get.

In truth, the liturgical establishment sees that, however many particular battles it has won over the decades, it is losing the war. The old guard of Consilium defenders is a dying breed and they have few to replace them. In members of the younger generations who still believe and who care about liturgy, the momentum is with the usus antiquior and, in one packaging or another, the Reform of the Reform. (I wrote about this and related issues in my piece “The Queen of Sheba in the Court of Solomon: Liturgical Boredom and Ecstasy.”)

All this by way of introduction to a marvelous example of the sort of surprising things one finds out when perusing Bugnini’s tome. Exactly 50 years ago today, June 24, 1969, Pope Paul VI sent the following handwritten letter to Cardinal Benno Gut, prefect of the Congregation for Divine Worship. He had received in May 1969 the proofs for the new Lectionary, and was passing along his judgment:
     In the very limited time allowed me, I have not been able to get a complete and detailed grasp of this new and extensive Ordo lectionum Missae.
     But because of the confidence I have in the skilled and devout individuals who spent a long time compiling it, and because of the trust I owe to the Congregation for Divine Worship, which has examined and corrected it with such expert care, I gladly approve it in the name of the Lord.
     The feast of St. John the Baptist, June 24, 1969.
                                                                                          Paul VI, Pope
In Gut we trust. 
In other words, now that the Roman Church is about to abandon a lectionary at least 1,200 years old (and in many of its elements certainly older) and replace it with a new multi-year lectionary created from different principles, priorities, and pericopes, the Pope is telling the folks in charge, “Hey, fellows, I’m sorry I haven’t had a chance to dig into the details of these books you’ve sent me, but it’s okay -- I trust you hard-working, clever experts, and I know you’ve come up with something better than any immemorial tradition could be. I can see it’s got lots more Scripture -- good, that’s what Vatican II wanted. Looks like you more or less go through most of the books, skipping stuff here and there -- not sure what you’re skipping or why, since I didn’t look closely, but I’m sure it’s all fine. After all, we have the brightest minds working on this, under the capable direction of Msgr. Bugnini. So it’s got my approval, for what it’s worth.”

I just can’t read this letter without either wincing in embarrassment for Montini, who is too busy to read a major liturgical book he’s about to approve for over 600 million faithful, or getting steamed up in annoyance at his negligence, which overlooked so many and such great flaws in this lectionary, the unmitigated praise of which has become well-established as a sort of party orthodoxy. In any case, the letter shows the captain of the barque of Peter in about as favorable a light as Captain Joseph Hazelwood of the Exxon Valdez.

Matthew Hazell has some interesting remarks on this letter over at Lectionary Study Aids:
What else is this [letter] but an admission from Paul VI himself that he left the complete overhaul of the Roman Mass lectionary to the experts, merely rubber-stamping it at the end of the process? And why was he only “allowed” around one month to examine the OLM (he received the proofs in May 1969)?
       From Bugnini's account, it is apparent that Paul VI involved himself more in the reform of, for example, the Order of Mass than some other aspects. But even here, the Pope had to fight against the experts in order to make sure that the new offertory formulas actually had the word “offer” in them (p. 371)! Moreover, even after his decision in 1966 that the Roman Canon was to remain unchanged in the reform (p. 450), the experts tinkered with the words of institution and made parts of the Canon optional. Again, in 1967, the Pope insisted that the words of consecration in the Canon not be changed, and the experts basically ignored him (p. 462).
       With regards to vernacular translations of the Roman Canon, Bugnini also lets slip that in 1967, “The Holy Father had asked that the translations be ‘faithful and literal,’ but in fact practically no liturgical commission was observing this criterion” (p. 168).
       Yes, ultimately Paul VI was the final authority, insofar as he was required to approve and promulgate the reformed liturgical books. However, when one reads the whole of Bugnini’s memoirs [sic; rather, the source is Bugnini’s account of the reform; his actual memoirs were published only recently in Italian], in many respects Paul VI arguably comes across as negligent, naive, and often a prisoner of the liturgical establishment “experts”.
       In short, the “experts” may not have been the final de jure authority, but for large parts of the post-conciliar reform, they very much seem to have been the de facto one.
In light of these facts, we may revisit with profit the words of Benedict XVI:
In the confused times in which we are living, the whole scientific theological competence and wisdom of him who must make the final decisions seem to me of vital importance. For example, I think that things might have gone differently in the Liturgical Reform if the words of the experts had not been the last ones, but if, apart from them, a wisdom capable of recognising the limits of a “simple” scholar’s approach had passed judgement. 
This is a stinging indictment of Paul VI, who evidently lacked “a wisdom capable of recognising the limits of a ‘simple’ scholar’s approach.”

No wonder Bugnini’s Big Book has been allowed to go out of print -- and stays out of print.

A lot of compromising material between these covers.

A Relic of St John the Baptist

Oft in past ages, seers with hearts expectant / Sang the far-distant advent of the day-star; / thine was the glory, as the world’s Redeemer / First to proclaim him.

A reliquary of a finger of St John the Baptist, from the museum of the cathedral of Florence, where he is honored as Patron Saint of the city. Attributed to Matteo di Giovanni; first half of the 15th century.
The text given above is a rather free translation of the third stanza of the Matins hymn for today’s feast, the Nativity of St John the Baptist, taken from George Herbert Palmer’s translation of the hymns of the Sarum Breviary. The Latin is:

Ceteri tantum cecinere Vatum
Corde praesago iubar affuturum:
Tu quidem mundi scelus auferentem
Indice prodis.

Translated literally, “The rest of the prophets in their foreseeing heart told only that the day-star would come; but Thou with Thy finger reveal Him that taketh away the sin of the world.”

Sunday, June 23, 2019

Photopost Request: Corpus Christi 2019

Our next major photopost will be for Corpus Christi, which is celebrated either on Thursday, June 20, or 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.  

Saturday, June 22, 2019

Program for the Fota XII Liturgical Conference, July 6-8

St Colman’s Society for Catholic Liturgy is pleased to announce the program for the Fota XII International Liturgy Conference, which will be held at the Clayton Hotel in Cork City, Ireland, July 6-8. The topic of the conference this year is The Ritual: de benedictionibus and the Rite of Exorcism. For information about registration, contact the Secretary of the St Colman’s Society, Terry Pender, at colman.liturgy@yaho.co.uk. The same address may be used to order the Acta of last year’s conference, which will be formally present at this year’s conference, as noted below.

Saturday, July 6
8.15am – Registration
9.30 – Opening of the Conference
9.45-10.45 – Prof. Dieter Boehler, SJ: The Priestly Benediction in the Psalter
11.00-12.00 – Matthew Hazell: A Historical Survey of the Reform of De Benedictionibus, 1959-1984
2.30- 3.30pm – Fr. Ryan Ruiz: 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
3.45-4.45 – Daniel Van Slyke: Exorcism Rites of the Past and Present: Similarities and Differences
4.45-5.15 – Discussion

7.30pm – Pontifical Vespers at the church of Ss Peter and Paul, celebrated by His Eminence Raymond Leo Cardinal Burke. The Lassus Scholars, under the direction of Dr Ite O’Donovan, will sing the Gregorian propers, a Magnificat by Tomás Luis de Victoria (1548-1611), and the Salve Regina by Peter Philips (1560-1628).

The Benedictus from the Missa Papae Marcelli of Palestrina, sung by the Lassus Scholars during the Mass of Holy Thursday at St Kevin’s church in Dublin this year.

Sunday July 7
11.30am – Pontifical High Mass at the church of Ss Peter and Paul, celebrated by His Eminence Raymond Leo Cardinal Burke. The Lassus Scholars will sing the Mass Propers from the Choralis Constantinus of Heinrich Isaac (c. 1450-1517), the Missa Domine Dominus Noster as the Ordinary of the Mass and the Offertory Illumina oculos meos, both by Orlando de Lassus (1532-94) and the Te Deum and Ecce Sacerdos Magnus of de Victoria.
4.00-5.00pm – Fr. Anthony Ward, SM: Aspects of the Psalm Prayers in the de Exorcismis of Pope St John Paul II
5.00-6.00 – Fr. Joseph Briody: A Scriptural Reflection on the Evil Spirit and Saul in 1 Samuel
6.30-7.30 – Launch of Psallite Sapienter: The Liturgy of the Hours, edited by Fr. Joseph Briody, Proceedings of the Fota XI International Liturgy Conference (2018), with contributions by Prof. William Mahrt, Prof. Dennis McManus, Sr. Maria Kiely OSB, Prof. Joseph Briody, Gregory DiPippo, Dom Benedict Andersen OSB, Fr. Sven Conrad FSSP, Matthew Hazel, and Dr Peter Kwasniewski.
8.00: Gala Dinner

Monday, July 8
9.30-10.30 – Prof. Manfred Hauke: What is ‘exorcism’? A critical assessment of terminology
10.45-11.45 – His Eminence Raymond Leo Cardinal Burke
12.30pm – Solemn High Mass at the church of Ss Peter and Paul; the Lassus Scholars will sing the Gregorian Propers and Palestrina’s Missa brevis.
2.45-3.45pm – Fr. Dennis McManus: Three Significant Reforms in the 2004/5 Rites of Exorcism
4.00-5.00 – Fr. Sven Conrad FSSP: The Apotropaic Effect of the Sacred Liturgy

Please note that speakers and times may be subject to variations.

Friday, June 21, 2019

Fostering Young Vocations (Part 9)

Tradition will always be for the young! Props to these young men for honoring Our Lady with a nice blue chasuble – no rigid legalism here...

Courtesy of St Mary’s Oratory in Wausau, Wisconsin, via their Facebook page.

TLM Symposium in New England, Aug. 2-4

If enough interest is generated, Mr Louis Tofari of Romanitas Press is willing to offer a training workshop for priests, deacons, seminarians and altar servers who want to learn or deepen their knowledge of the older, traditional Latin Mass, otherwise known as the Extraordinary Form of the Roman Rite. It would take place August 2–4, 2019, at Holy Ghost Church in Tiverton, Rhode Island. Schedule outline:
  • Fri. Aug. 2       Priests’ workshop
  • Sat. Aug. 3       Acolytes and Thurifer at High Mass seminar
  • Sun. Aug. 4     Celebration of Solemn Mass, followed by parish brunch
On Friday, I will speak on “full, conscious and active participation” in the traditional liturgy, and Mr Tofari will give a conference at the Sunday brunch. For a detailed schedule, fees, and additional information, go to the registration page HERE. Would-be participants are urged to sign up as soon as possible.

The Feast of St Aloysius Gonzaga in Rome

Each year on June 21st, the Jesuit church of St Ignatius in Rome opens the rooms where St Aloysius Gonzaga lived and studied while he was at the Roman College up to the public. (These rooms can be visited throughout the year, and priests can say Mass in them, but an appointment must be made first.) The church of St Ignatius was the first to be named for the Jesuit founder, and begun shortly after his canonization in 1622; the project was financed by Cardinal Ludovico Ludovisi, nephew to one of the College’s more prominent alumni, Pope Gregory XV. Although he reigned for only two years and five months, Pope Gregory had the honor of canonizing, at a single ceremony, Ss Ignatius, Francis Xavier, Theresa of Avila, Philip Neri, and Isidore of Madrid, generally known as Isidore the Farmer. (The Romans joked at the time that the Pope had canonized four Spaniards and a Saint.) The church was not intended to receive the relics of its titular Saint, which still repose in the Order’s mother church, the Gesù, but rather to serve as the chapel for the 2,000 students enrolled in the Roman College by the beginning of the 17th century. Of the sixteen Popes who reigned from the accession of Gregory XV in 1622 to the suppression of the Society in 1773, half were alumni of the College.

St Aloysius died on June 21, 1591 at the age of 23, after receiving the Last Rites from his spiritual director, St Robert Bellarmine. He had come to the Roman College to begin his studies for the priesthood after completing the novitiate at the church of St Andrew on the Quirinal Hill. With the permission of his superiors, he was allowed to attend to those who had already recovered from the plague in one of the Roman hospitals, but wound up contracting it himself, and although he did not die immediately, was fatally weakened. Among the still-extant rooms of the Roman College which he knew were a common room with a chapel next to it, the very chapel in which he made his first vows in the Order after the novitiate, on November 25, 1587. Over time, the rooms have been decorated, and two more chapels built; collectively, the three are known as the “Cappellette (Little Chapels) di San Luigi.” His relics were formerly kept in one of them, but now repose in the magnificent Lancellotti chapel in the south transept of St Ignatius. Another of the cappellette formerly housed the relics of another youthful Jesuit saint, John Berchmans, but he has also been moved into the main church, opposite St Aloysius in the north transept.

The altar of the Lancellotti Chapel, which contains the relics of St Aloysius; in the reredos, St Aloysius in Glory, by Pierre le Gros.
The altar of St John Berchmans, in the transept directly opposite; he was a Jesuit seminarian from Flanders, and like Aloysius, was seen by his superiors as one of the most promising seminarians in the order, but died in Rome when he was only 22, before he could be ordained. He was canonized by Pope Leo XIII in 1888.
In 1923, the relics of St Robert Bellarmine were placed in this altar, which is dedicated to St Joachim, immediately next to St Aloysius’.
The courtyard of the Roman College, seen from the roof of the church of St Ignatius. The rooms of St Aloysius and the cappellette are within the lighter-colored part of the building in the upper right of this photograph. With the fall of the Papal State in 1870, the Roman College was seized from the Jesuits by the Italian government and transformed into a public high school.
The Jesuit Fr Angelo Secchi, one of the greatest scientists of the 19th century, and the discoverer of astronomic spectroscopy, worked in and ran this observatory tower during his long and illustrious career; craters on both the Moon and Mars are named after him.
The entrance to the Saint’s room, now transformed into a chapel. (Kudos to the celebrant for ignoring the table.)

Thursday, June 20, 2019

Poetic Translation of Elevation Prayer

I was pleased to receive this morning a poetic rendition of the Elevation Prayer that I posted yesterday for Corpus Christi; it is the work of Mr Anthony M. J. L. Delarue, who happens to be a knight in obedience of the Sovereign Military Order of Malta. 

At the elevation of the Body of Christi.

All Hail, O holy flesh of God,
Who save our souls from guilt and shame;
While hanging on the mystic Rood
Thy sinful servants did reclaim.

Thou pourest forth the cleansing wave,
From stain of sin our souls to free,
Which Adam’s sin did first enslave,
With stolen apple from the tree.

Thou cleansest me with holy flesh,
Of roseate blood a kindly wave
From all life’s filth doth me refresh,
And save my soul beyond the grave.

By Thy benign and kindly grace
Grant me a true and mystic health,
And by Thy gentle holy peace,
To soul and flesh eternal wealth.

Thrust down to earth mine enemy,
And bring to nought his worldly pride,
And let us thence companions be,
The King of Angels as our guide.

O haven of salvation, Thou,
Who as my life hands back its lease,
O Mighty God, do me release
From lion’s roar and dragon’s fire;
Grant me a seat amidst the choir
Of those who righteous paths have trod,
Through endless ages without end,
Who live and reign, forever God. Amen.

Tastes may differ, but I do believe that Mr Delarue’s choice of the ABAB rhyme scheme works better in English than the AABB scheme of the original. 

Corpus Christi 2019

Melchisedek, the king of Salem, the priest of God the Most High, bringing forth bread and wine, prefigured the holy sacrifice, the immaculate victim of the Body of Christ. V. Jesus entered (the Holy of holies) for us, according to the order of Melchisedek, offering Himself once, the holy sacrifice, the immaculate victim. (The third responsory of the Cistercian Office of Corpus Christi.)

Melchisedek and Abraham; mosaic in the Basilica of St Mary Major in Rome, 440 A.D.
R. Melchisedech, Rex Salem, sacerdos Dei altissimi, proferens panem et vinum, praefiguravit Corporis Christi * sanctum sacrificium, immaculatam hostiam. V. Introivit Jesus pro nobis secundum ordinem Melchisedech, semel offerens seipsum sanctum sacrificium, immaculatam hostiam.

The mosaic panel shown above is one of a series of 42 (of which 27 remain), which date back to the original construction of the oldest church in the world dedicated to the Mother of God, the basilica of St Mary Major in Rome. This panel is located to the right of the altar from the point of view of the priest as he stands at it facing into the nave. The first few panels in the series are slightly out of sequence with the Biblical narrative; the next two are the apparition at the oak of Mamre (Genesis 18), and the separation of Abraham and Lot (Genesis 13). The placement of Melchisedek next to the altar is clearly deliberate, and may be taken as an attestation of the words of the Roman Canon “quod tibi obtulit summus sacredos tuus Melchisedech”, also attested in St Ambrose’s De Sacramentis, 4.27.

The three figures of the Old Testament named in the Supra quae propitio of Canon are likewise depicted in the mosaics to either side of the altar in the basilica of San Vitale in Ravenna, which date to roughly a century later. (Both images from Wikimedia Commons by Roger Culos, CC BY-SA 3.0; click to enlarge)

The Apparition of the Trinity to Abraham at the Oak of Mamre (Genesis 18) and the Sacrifice of Isaac.
The Sacrifices of Abel (Genesis 4) and Melchisedek (Genesis 14) 

“In Praise of the Tridentine Mass” : Essays of Fr Spataro from Angelico Press

We are pleased to let our readers know that Angelico Press has just published Fr Roberto Spataro’s collection of essays “In Praise of the Tridentine Mass and of Latin, Language of the Church.”As described on their website, “In this new work, Roberto Spataro shows how Pope Francis’ call for ‘joyful evangelization’ finds a ready answer in an unlikely place: the august forms of the ancient Latin liturgy and the unchanging character of the Latin language. He shows how Latin, with its concise formulae and rigorous precision, has been the medium of Catholic—and indeed Western—intellectual life in the past and retains the power to bring unity and coherence to Catholicism in the future. With colorful images and copious examples, Spataro argues that the Latin Mass and its handmaid, the noble Latin language, which have served missionaries in the most varied and dire circumstances, might again be the most effective tools in the Church’s workshop for reevangelizing a fragmented world. In his foreword, Cardinal Burke notes that Latin is the key to an adequate knowledge of Roman Catholic history, liturgy, theology, and canon law. Also included is a detailed introduction by the renowned Latin educator and lexicographer Patrick Owens.”

Fr Spataro is a professor of ancient Greek Christian literature on the faculty of Christian and Classical Literature at the Pontifical Salesian University, and secretary of the Pontificia Academia Latinitatis. He has licentiate and doctoral degrees in dogmatic theology from the same university and has published in the fields of Patristics (especially Origen), Mariology, and Latin history, linguistics, pedagogy, and liturgy.

The translator of this collection is also one of NLM’s frequent guest contributors, Mr Zachary Thomas, who earlier this year shared two of the essays in this collection with us, “The Vetus Ordo Missae for a ‘Church Going Forth’” and “Liturgical Beauty and Joyful Evangelization.”

Wednesday, June 19, 2019

A Medieval Elevation Prayer for Corpus Christi

A couple of years ago, a couple who are my friends gave me a lovely gift, a page of a thirteenth-century devotional manuscript. I would paleographically date it to the late 1220s or early 1230s, and assign it to the Paris book trade. My friend’s wife, a professional art historian, agreed with the date and place, noting the “spiky ivy” on the first page, which is typically mid-thirteen-century French. It was obviously made for a very wealthy patron, as is shown by the large margins, pen-scrolls, and gold leaf. That the patron was a layman is obvious from the devotional use (at the elevation at Mass) and the easily memorized rhyming verses. Versions of this prayer appear in twelfth-century English manuscripts, so it may originally be English.

As this is an elevation prayer, and it seems very suitable to make it available on Corpus Christi, whether it be celebrated tomorrow or on Sunday, as is the case in many places.

Here is my transcription of the prayer, along with the original on the right:

In elevatione corporis Christi.


Salve, sancta caro Dei,
per quem salvi fiunt rei;
servos tuos redemísti,
dum in cruce pependísti

Unda que de te manavit,
a peccato nos mundavit,
qui patravit primus homo,
inobediens de pomo.

Sancta caro tu me munda,
sanguinis benigne unda
lava me ab omni sorde,
et ab infernali morte.

Per tuam benignitatem,
presta michi sanitatem,
et per tuam sanctam pacem,
da michi prosperitatem.

Frange meos inimicos,
et fac eos mi amicos.
et superbiam eorum
destrue rex angelorum.

Tu qui es salútis portus,
in exitu mee mortis
líbera me, Deus fortis,
a leone rugiente
et a dracone furiente;
da michi sedem justorum,
qui vivis et regnas Deus
per omnia sec’la seculorum.
    Amen.


And here is a very inelegant translation of the prayer:

 At the elevation of the Body of Christi.

Hail, holy flesh of God,
through which the guilty are saved;
you redeemed your servants
while you hung on the cross.

The wave that flowed from you
cleansed us from that sin,
which the first man finished,
disobeying with the apple.

You, Holy Flesh, cleanse me,
kindly, with a wave of blood,
wash me from all stain
and from eternal death.

Through your kindness,
grant me healing,
and through your holy peace,
grant me good fortune.

Humble my enemies
and make them my friends,
and their pride,
let the King of Angels destroy.

You, who are the harbor of salvation,
at the time of my death
free me, Mighty God,
from the roaring lion
and the furious dragon;
give me a seat among the just,
you who live and reign
through all the ages of ages.
    Amen.

I have not tried to render the English translation into rhyming “long-meter,” but I urge our readers to give it a try.

A joyful feast day to you all!

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.

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