Monday, December 31, 2012

Bishop Athanasius Schneider in New York, Connecticut in Coming Week

Those of you in the Brooklyn, New York and Norwalk, CT. area might be interested to know about these events involving Bishop Athanasius Schneider in the coming days:

We at the Society of St. Hugh of Cluny are honored to sponsor the visit to Brooklyn, Norwalk and New York of his Excellency Athanasius Schneider ORC, auxiliary bishop of Astana, Kazakhstan and titular of Celerina. Bishop Schneider is a noted author and speaker. His best known work is Dominus Est – It is the Lord! – a defense of the Traditional discipline of receiving communion.

On Saturday, January 5, at 2 PM, Bishop Schneider will celebrate a pontifical liturgy at the Cathedral of St. James in Brooklyn. Afterwards, Bishop Schneider will give a lecture on “Holy Communion and the Renewal of the Church.”

On the Feast of the Epiphany, Sunday, January 6, at 9:30 AM, Bishop Schneider will celebrate a pontifical liturgy from the throne at the parish of St. Mary in Norwalk, Connecticut. Music of Morales, Bruckner, Victoria and Byrd will be sung. A light reception in the parish hall will follow.

On Sunday, January 6 at 5 PM, Bishop Schneider will preside at solemn vespers at the church of the Most Holy Redeemer, 173 East 3rd Street New York.

Source: Society of St. Hugh of Cluny

Christmas Varia

Barring anything really spectacular, this will round up some of the Christmas photos we've shown you from various locales.

Oratory of Old St Patrick's, Kansas City

St. Agnes, St. Paul, Minnesota

Ss. Trinita, Rome

San Giovanni Battista in Molini di Prelà, Albenga-Imperia

Friday, December 28, 2012

The Usus Antiquior in North Florida

I am pleased to see the diocese where I was born and raised, Pensacola-Tallahassee, is now beginning a semi-regular celebration of Mass in the Extraordinary Form. This is a bit old news, as the violet chasuble will show, but better late than never. Details follow below, courtesy Mr. Stephen Mozier:

Our second Traditional Latin Mass went very well! An official count was made of 55 in attendance, ranging in all ages from young to mature. We even had in worship and fellowship three very welcomed gentlemen from the FSU Anglican Student’s Union/St. Peter’s Anglican parish! [The Traditional Mass is at times capable of being an ecumenical bridge. --MGA]

Father Schumm offered an excellent liturgy, with his confidence and greater assurance definitely showing. His insightful homily was on Advent and the preparation that we need to make in our lives for Christ’s inevitable coming. [...]

Our next Masses are on Sunday, January 13th and February 10th, both at 9 AM Eastern Time, of course always at St. Thomas Parish in Quincy. This will mark a move to the 2nd Sunday of the month, with further plans for 2013 continuing to be formed and revealed as we move forward throughout the New Year. [...]

Christmas at the London Oratory


Thursday, December 27, 2012

Christmas is Des Moines, Iowa

The following were sent in from St. Anthony Catholic Church in Des Moines, Iowa. The celebrant was Msgr. Frank Chiodo (a very pleasant priest who I had the pleasure of meeting in 2006 at the CIEL conference in Oxford).

Christmas in Nantes, France

Source: FSSP Nantes

Mutual Enrichment, Anglican Patrimony, and the Ordinariate

Fr. Bartus, an avid reader of The New Liturgical Movement, sends along this item:

Fr. Andrew Bartus, ordained in July as a priest of the Personal Ordinariate of the Chair of St. Peter, has received an ordination gift of a set of exquisite white-and-gold Spanish-style vestments. Designed and gifted by Garry South, of Los Angeles, whose hobby for more than 25 years has been designing traditional vestments, the chasuble is modeled on the shape and ornamentation of a 19th century Spanish set.

The set will be inaugurated at the Christmas Mass at Blessed John Henry Newman Catholic Church in Santa Ana, California, Fr. Bartus’s Ordinariate congregation that worships using the Anglican Use texts approved by the Vatican for former Anglicans that are received into the Catholic Church.

South’s interest in vestment design was sparked when he converted from the Evangelical and Pentecostal tradition of his youth to the Episcopal Church, and lived for several years in Washington, DC, just two blocks from the Georgetown University campus. He availed himself of every book in the university’s library on the history of liturgical vestments and vestment design. Since then, he has designed custom traditional vestments, in both Roman and Gothic styles, worn by deacons, priests, bishops and archbishops in the U.S., Canada and Australia. South intends to be received into the Ordinariate himself sometime next year.

The set he designed for Fr. Bartus utilizes a white-and-gold brocade with a wheat-and-grapes motif, as well as fleur-de-lis decoration on the orphreys, stole, maniple, burse and veil made of gold bullion. On the back of the chasuble is a silver bullion Agnus Dei, resting on the Book of Seven Seals as revealed to St. John the Apostle, surrounded by silver rays. Liberal use of both gold and silver thread throughout, and gold bullion galloon, make the vestments a dazzling sight. The vestments are dedicated via inscription to the late Fr. Eugene Beau Davis, SSC, an Anglican priest at St. Mary of the Angels Church in Hollywood, California, who had longed to see St. Mary’s become part of the Ordinariate and worked tirelessly to accomplish that dream until his death of congestive heart failure in 2010.

The set was manufactured by well-known vestment maker C.M. Almy, whose workshops are in Maine. Almy made several trial shapes of the chasuble out of cotton duck material to ensure that the shape and drape was correct, since they had no remaining patterns in the Spanish style. South then made a paper mock-up of the front and back of the chasuble to ensure proper placement of the decoration. The set took about one year from conception to completion.
More photos follow below.

Tuesday, December 25, 2012

The Nativity, Our Lord, Our Lady and St Joseph

Happy Feast of Christmas. Here is a beautiful modern icon of the Nativity. This is an Eastern image and so I thought I would point out one figure who is portrayed somewhat differently here than in the West, St Joseph.

As I understand it, the standard interpretation is that by tradition in the East, St Joseph was a widower before he married Our Lady and so is always portrayed as an older man. He is hunched not just because of age, but also to reveal an inner turmoil. He is in doubt about whether or not he is witnessing a Virgin birth. The figure beside St Joseph, also as a hunched old man but in ragged clothing is the devil tempting him. All is resolved in the end for St Joseph loves his wife and through her prayers resolves this doubt. The distance between St Joseph and Our Lady emphasises also the fact the St Joseph had no part in the conception of Our Lord.

My personal reaction to this is that this does not diminish the stature of St Joseph at all, rather it serves to elevate that of Our Lady. St Joseph is a great saint. He is the protector of the Holy Family, foster father and guardian of Our Lord. This demonstrates by contrast with the figure of Our Lady how she is even greater. In this sense St Joseph might be seen as an examplar of all other saints and so Our Lady is greater than all the other saints and angels.

Merry Christmas

From all of us here at NLM to each of you and your families, we wish you a very Merry Christmas. We will return to our normal posting schedule on Thursday.

Monday, December 24, 2012

Latin Propers for Christmas Eve

English Propers Midnight Mass


Plus this special piece that is unspeakably beautiful.

One Final Rorate Mass

Well we are now on the cusp of the feast of the Nativity, but before we move into that, here is one final Rorate Mass which was sent to us from St. Stephen the First Martyr, the FSSP parish in Sacramento, CA.

The Mass was celebrated on Saturday, December 15th.

Friday, December 21, 2012

English Propers, 4th Sunday in Advent

Dom Alcuin Reid on the SSPX Situation

The following article was published today in the print edition of The Catholic Herald and is reprinted here on NLM with permission of the same.

Let these sheep return freely to the sheepfold

Dom Alcuin Reid

When family members are estranged hardly a day goes by without those separated feeling pain. Pope Benedict XVI feels the rift with the Society of Saint Pius X deeply, and has done since the break of 1988. “Let the Society know that resolving the problem of the Society is at the heart of the priorities of my pontificate,” he is reported as saying. Yet in spite of years of effort they remain in a canonically irregular position.

He has been criticised for wasting time on this small ultra-conservative group. Critics imply that this is a ‘conservative’ pope with a political motivation in a transitional pontificate that is lasting too long. They misunderstand him. Can the Chief Shepherd ignore straying sheep? He asked in 2009: “Can we simply exclude them, as representatives of a radical fringe, from our pursuit of reconciliation and unity? What would then become of them?” No, this is not Church politics―it is the Gospel.

Everything seemed to climax this past summer―then suddenly fail. When the SSPX Superior, Bishop Bernard Fellay, met with Cardinal Levada of the Congregation of the Doctrine of the Faith it was expected that an agreement would be signed, but points to which the SSPX objected remained in the text despite expectations to the contrary. Fellay wrote to the Pope who responded with a handwritten letter which clarified that “in order to be truly reintegrated into the Church,” the SSPX must “truly accept the Second Vatican Council and the post-conciliar Magisterium,” and must accept the validity and liceity of the Mass promulgated by Pope Paul VI. In a surprising move Archbishop Augustine DiNoia OP was appointed Vice-President of the Ecclesia Dei Commission. Levada retired and was succeeded by Archbishop Gerhard Müller, between whom and the SSPX, apparently, there existed little empathy. The SSPX emerged from its General Chapter united amongst itself―prepared even to expel dissenting senior members.

What must the SSPX accept? That it was a valid Council? Their founder, Archbishop Lefebvre, contributed to it. Its authority? That Lefebvre’s signature is found on almost all the Council’s documents belies this: they were promulgated with due authority. The SSPX are not “Vatican II-deniers.”

Opening the Year of Faith, the Pope observed: “The Council did not formulate anything new in matters of faith, nor did it wish to replace what was ancient. Rather, it concerned itself with seeing that the same faith might continue to be lived in the present day, that it might remain a living faith in a world of change.” This is Blessed John XXIII’s “aggiornamento.” That is it why Vatican II is described as a “pastoral Council”―it was not about doctrine, but policy.

If there was no doctrinal innovation, the theology and practical measures adopted cannot be held to be infallible. They may be judged on their merits, then as today. What is helpful in bringing people to the Christ and His Church may be different now from what was thought useful in the 1960’s.

The documents were the product of lengthy preparation, debate and refinement and of organised politicking by bishops and experts, and reflect those realities. They are authoritative, certainly, enjoying the unparalleled approval of the Pope and the bishops solemnly gathered in Ecumenical Council, and must be taken seriously by any Catholic. But they are not articles of faith. God the Holy Spirit does not protect Councils from possible error in matters of policy or theological style, and about these we may hold differing opinions in good conscience―with the respect that is due to authority in the Church.

This becomes clear when we recall that those to be received into full communion with the Church must affirm: “I believe and profess all that the holy Catholic Church believes, teaches and proclaims to be revealed by God.” Important as Vatican II was and is, its policies and reforms are not believed, taught and proclaimed “to be revealed by God.” To disagree with them is to deny no article of the Catholic faith.

Ecumenical Councils are protected from teaching heresy. Some claim that the documents on Religious Liberty, Ecumenism or Non-Christians move perilously close to this. Whilst it is clear that these propose new policies, it is by no means demonstrated―or demonstrable―that the Council denies Catholic dogma. Similarly with the Mass promulgated by Paul VI and some other acts of the post-conciliar Magisterium: much is very new, even a dramatic change to the tradition, yet it is not heresy: not a knowing, willing, obstinate denial of Catholic doctrine.

After the Council some did cross the line. Appeals to “the spirit of Vatican II” covered much which the Council never intended. This is clear in the liturgical reform and its implementation. In missionary and ecumenical endeavours also, the respect and dialogue desired by the Council often became ends in themselves rather than means serving the “need to bring all men to full union with Christ” (Lumen Gentium, § 1).

In October the Pope recalled: “I have often insisted on the need to the ‘letter’ of the Council―that is to its texts―also to draw from them its authentic spirit, and...I have repeated that the true legacy of Vatican II is to be found in them. Reference to the documents saves us from extremes of anachronistic nostalgia and running too far ahead, and allows what is new to be welcomed in a context of continuity.” Perhaps there is a basis for reconciliation here, for an understanding of what must be accepted?

Recently I asked Bishop Fellay about the impasse. “There is a twofold problem which needs to be overcome,” he said. “First, a correct historical appraisal of the situation of the Church and of the cause of the problem causing this horrible crisis in the Church” is needed. “Secondly,” we need to “overcome the overwhelming ‘not welcome’ [we experience] from a great majority (still) in the Church against us, despite the efforts of the Holy Father. This element cannot be forgotten and we experience it every day.”

The latter requires more Christian charity: it is to our shame that this is lacking. The former is complex and will take time, but if we study Vatican II in its texts and history, we do not find a “super-dogma” or a “defining event” before which everything is bad and after which all is good, the “spirit” of which all must worship. It is one of the Councils of the Church’s tradition with its particular historical contingencies. Statistics alone make it clear that it has been followed by a multifaceted crisis. In evaluating this and in discerning the right measures for today and for the future the SSPX, as Catholics, are entitled to their voice.

Neither ‘side’ has finally slammed the door in the other’s face. That Archbishop DiNoia is on the case is a cause for hope. And in his new role Archbishop Müller shares Pope Benedict’s burden of paternal solicitude for the SSPX, whatever of past skirmishes.

The passing of time does not ease the pain of estrangement―for either party. In this Year of Faith, all concerned might do well to contemplate the Holy Father’s call in 2007: “Let us generously open our hearts and make room for everything that the faith itself allows.”

Dom Alcuin Reid is a monk of the Monastère Saint-Benoît at La Garde-Freinet in the Diocese of Fréjus-Toulon, France.

Three Traditional Quincunx Patterns in England

Continuing a theme of traditional floor patterns from a few weeks ago, here are three variations on the quincunx. The quincunx is the name given to an arrangement of five shapes, (usually the same, for example five circles, but not necessarily so) in which four sit around one centrally placed.

The first is Roman and is at an ancient site at Hurcott in Somerset. The second and third were both created under the patronage of Henry III during the 13th century. The second is the Westminster Pavement, which is reasonably well known. The third is at Canterbury Cathedral and until I read about it in an article in the Glastonbury Review, here, I was not aware that it existed.

Those who wish to know more about the quincunx and its place in the Christian tradition of geometric art can read about it here.

Pavement at Hurcott

Thursday, December 20, 2012

The Russian Old Believers

While not in alignment with the present time of the liturgical year, one of our readers sent in the following video which apparently shows the Russian Old Believers in their Cathedral in Moscow on Myrrhbearers Sunday (near Easter). The Old Believers recently came up in the comments, and are also a group one hears a bit about, though I have never seen much in the way of media related to them.

Perhaps some of our Eastern Christian brethren who are here might provide a bit of comment?

Work of Daniel Mitsui Auctioned to Support St. John Cantius Music Programme

Some of our readers may be interested to know that, as a benefit intended to go toward the sacred music program at St. John Cantius parish in Chicago, an original Daniel Mitsui work of the Nativity is being auctioned off on eBay.

The drawing is an original, colored ink on calfskin vellum.

If the original work is out of your price range, but you'd still like to support the cause to which the proceeds are going, you might wish to purchase a print instead.

Here is a description of the work:

This original ink drawing of Christ's Nativity was created by artist Daniel Mitsui. It will be auctioned to raise funds for the sacred music program at St. John Cantius Church.

It measures 8" x 10" and was made with colored inks on calfskin vellum. It is formatted as a page from a Biblia Pauperum.

The Biblia Pauperum (Bible of the Poor) is collection of illustrated typologies that circulated both in illuminated manuscripts and in blockbooks during the late Middle Ages. Each page of the book shows a particular event from the life of Christ, juxtaposed with two events from the Old Testament prefiguring it. The pictures are paired with rhymed Latin versicles and short expalnations. Four prophets are also included, each holding a banderole with his prophecy of the event.

For the Nativity of Our Lard, the two prefigurements are Moses before the Burning Bush, and the Flowering of Aaron's Rod. The text, translated, reads:

Without pain thou givest birth, Virgin Mary (Star) of the Sea.

It glows and kindles, but the bush is not burned by fire.

We read in the Book of Exodus, chapter 3, that Moses saw a bush burning, and it did not burn up, and he heard the Lord speaking to him from the bush. The burning bush which is not consumed figures the Blessed Virgin Mary giving birth without corruption of her bodily integrity, because a virgin she gave birth and remained uncorrupted.

This is contrary to custom: a little rod bears a flower.

We read in the Book of Numbers, chapter 17, that the rod of Aaron one night leafed and bore blossoms, which rod figured the pure Virgin Mary who was to give birth without male seed to a Son, that is, Jesus Christ ever Blessed.

The prophecies are as follow:

Daniel: A cornerstone was cut out of a mountain without hands.

Isaiah: A child is born unto us, and a son is given to us.

Habacuc: O Lord, I have heard Thy hearing and was afraid.

Micah: Thou Bethlehem the land of Juda shall not be the least among the princes of Juda.

The artwork was inspired by various illuminated manuscripts, blockbooks, tapestries and panel paintings of the late Middle Ages, most obviously the Nativity panel from the 14th century Vyššì Brod altarpiece. The background ornament is composed of tiny plants and animals, and was inspired by 15th century millefleur tapestries.

Open-edition giclée prints of this drawing are also available for $80 each. Each print is signed in pencil by the artist. Giclée prints are made on a spray-jet printer from a high-resolution digital scan or photograph. Hahnemühle German Etching paper is the substrate.

Daniel Mitsui is an artist specializing in meticulously detailed ink drawings, done entirely by hand on paper or parchment. His work is especially inspired by the religious art of the Middle Ages. He lives in Chicago with his wife and two sons, and is a parishioner at St. John Cantius Church. More of his work can be seen at

Wednesday, December 19, 2012

2013 Fota Liturgical Conference Announced: Sacrosanctum Concilium, 1963-2013

St Colman’s Society for Catholic Liturgy is pleased to announce that the sixth Fota International Liturgy Conference will be held in Cork (Ireland) 6-8 July 2013.

The theme of Fota VI is: Sacrosanctum Concilium 1963-2013.

To commemorate the fiftieth anniversary of the publication of the Second Vatican Council’s Constitution on the Sacred Liturgy, Sacrosanctum Concuilium, Fota VI, drawing on a panel of international experts, will examine the historical and theological background to the Constitution, re-present its vision of the liturgy, and assess the application of that vision over the past fifty years.

Further details will be released at a later date.

On Sacred Vestments - Part II

We pointed our readers to part one of this video series on vestments in late November. Here, now, is part 2:

Advent Ember Days

It is the Wednesday following Gaudete Sunday and, traditionally at least, that means one thing: the beginning of the Ember Days of Advent. I say traditionally because of course, since the post-conciliar liturgical reforms, these have essentially disappeared for all intents and purposes (at least in their universal, traditional sense) having now been left to the discretion of the respective national conferences of bishops.

In his work, The Restoration and Organic Development of the Roman Rite, the late Professor Laszlo Dobszay had this to say about the Ember Days and about this effective loss:

The abolition of the Ember Days was the destruction of a very early tradition. We learn from the sermons of Leo the Great how devotedly the Roman Church kept this observance in the fifth century. 'Et traditio decrevit, et consuetudo formavit' - 'inasmuch as tradition has decreed, so custom shaped it' - said this most liturgical pope. And the same sermon proceeds so: 'ideo ipsa continentiae observantia quattuor est assignata temporibus, ut in idipsum totius anni redeunte decursu, cognosceremus nos indesinenter purifactionibus indigere...' - 'therefore four times are assigned for the observance of temperance, so that when the course of the year brings it back, we should understand, that we are in need of ceaseless purification'.

The roots of the Ember Days stretch back to the Old Testament.

We have covered the matter of Ember Days much over the years, so here is some suggested reading, or re-reading as the case may be, which speaks to the matter. I would encourage you to read these and other such pieces from other sources; the Ember Days are one of the great treasures of our Roman patrimony.

Ember Days: Explanation and Two Proposals (Sept. 23, 2008)
Quatuor Tempora: Advent Embertide this Wednesday, Friday and Saturday (Dec. 15, 2009)
Ember Wednesday in Advent (Feria Quarta Quatuor Temporum Adventus) (Dec. 16, 2009)
The Golden Mass of Ember Wednesday (Dec. 16, 2009)

The scriptural readings for the Advent Ember Days see the lessons being particularly drawn from the book of the prophet Isaiah; on Ember Saturday, also Daniel. The Gospel readings are respectively focused on the Annunciation (Luke 1:26-28), the Visitation (Luke 1:37-47), and the exhortation of St. John the Baptist to "prepare ye the way of the Lord" (Luke 3:1-6).

Tuesday, December 18, 2012

A New Rose Vestment

One of our readers sends in photos of a new rose vestment he has made.

Feast of Our Lady of Gaudalupe, Lady Chapel of St. Patrick's Cathedral, Melbourne, Australia

The following photos were sent in of Mass offered in the Lady Chapel of St Patrick's Cathedral in Melbourne by Fr. Glen Tattersall for the feast of Our Lady of Gaudalupe.

You can see their full photo album here.

Fr. Joseph Fessio on Gregorian Chant

Monday, December 17, 2012

A New Altar Rail in Connecticut

In a few of our recent postings, some readers have been discussing the absence or presence of altar rails in some newly renovated chapels. In that regard, I thought some of our readers would be interested to see the following photo of the newly installed altar rail at St. Gabriel's in Stamford, Connecticut.

Book Notice: The Church Building as a Sacred Place

Beauty, Transcendence, and the Eternal

By Duncan G. Stroik

How can we recover a sense of the sacred in liturgy and architecture? Why was it lost in the twentieth century? What signs of hope exist for the future? In his new book The Church Building as a Sacred Place: Beauty, Transcendence, and the Eternal, Duncan Stroik answers these questions with wisdom gained from two decades of teaching, writing, and practicing architecture in service to the Church.

Writing to architects, artists, priests, and all who see the urgent need for renewal, Stroik begins this compilation of essays by reemphasizing the nature and purpose of the church building. He then considers how the Classical Tradition can inform contemporary churches, analyzes the impact Modernist philosophy has had on architecture, and concludes by looking forward to renaissance and renewal. Along the way he gives principles of design, myths of contemporary sacred architecture, advice for priests, and analysis of the architectural ramifications of the theology of Pope John Paul II and Pope Benedict XVI. Over 170 photographs and drawings of exemplary historic and contemporary churches fill the pages of this instructive and inspiring work. When asked about Stroik’s impact on catholic church architecture, noted architectural historian and professor Denis R. McNamara commented, “The Church Building as a Sacred Place not only highlights the ideas and motivations behind today’s flowering of classical architecture, but also gives hope and inspiration for those ready to see new churches that can be handed on proudly to future generations who will thank us for giving them a place to worship which lifts up their hearts to God and teaches that it is right to give Him thanks and praise.”

Product Link

ISBN: 978-1-59525-037-7
DETAILS: 192 pages, Hardcover
PUBLICATION DATE: December, 2012

ABOUT THE AUTHOR: Duncan G. Stroik is a practicing architect, author, and Professor of Architecture at the University of Notre Dame. His built work includes the Our Lady of the Most Holy Trinity Chapel in Santa Paula, California and the Shrine Church of Our Lady of Guadalupe in LaCrosse, Wisconsin. Prof. Stroik is also the editor of Sacred Architecture Journal.

The Other Major Antiphons for the End of Advent

The best known feature of the Office of the Advent season is of course the O antiphons, which are now upon us, said each day at Vespers with the Magnificat. Their prominence has perhaps overshadowed some of the other riches of the Advent Office, which has an unusually large number of musical propers. In addition to the proper daily antiphons of the Benedictus and Magnificat, the psalms at Sunday Matins also have their own antiphons, which is not true of either Lent or Passiontide, and each individual Sunday has another set of five antiphons for the psalms of Lauds and Vespers.

The last six ferias of the season before the vigil of Christmas also each have a proper set of antiphons to be sung with the psalms of Lauds, (but not with those of Vespers,) one of the most beautiful parts of the Gregorian repertoire. If December 17 is a Sunday, these begin on Monday the 18th; otherwise, on the 17th itself, along with the Os. I have here set them out in a table with the Latin on one side and an English translation on the other. Between the Latin and the English, I have indicated the psalms and canticles with which they are currently sung according to the Breviary of St. Pius X. Prior to his reform in 1911, the third psalm of Lauds each day was Psalms 62 and 66 said together as a single psalm, and the fifth was Psalms 148, 149 and 150, also said together as a single psalm. On the English side, I have noted the Biblical citations in the text; the reader will note that many of them are not Scriptural at all, and some of the them, such as the very first one (Ecce veniet Dominus), are quite vague or contain only a few words directly from the Bible. The traditional corpus of Breviary antiphons is very ancient, and some of the Biblical citations come from the Old Latin version of the Bible used before St Jerome’s Vulgate translation, such as the antiphon Deus a Libano which is said with the canticle of Habacuc.

Aña 1 Ecce veniet Dominus, princeps regum terræ: beati, qui parati sunt occurrere illi.
Psalm 50
Behold the Lord shall come, the Prince of the kings of the earth: blessed are they that are prepared to meet him. (Apocalypse 1, 5)
2 Cum venerit Filius hominis, putas inveniet fidem super terram?
Psalm 5
When the Son of Man shall come, thinkest thou that He shall find faith upon the earth? (Luke 18, 8)
3 Ecce jam venit plenitudo temporis, in quo misit Deus Filium suum in terras.
Psalm 28
Behold, the fullness of time hath already come, in which God hath sent His Son upon the lands. (Galatians 4, 4)
4 Haurietis aquas in gaudio de fontibus Salvatoris
The Canticle of Isaiah, chap. 12, 1-6
Ye shall draw waters in joy from the fountains of the Savior. (Isa. 12, 3)
5 Egredietur Dominus de loco sancto suo: veniet ut salvet populum suum.
Psalm 116
The Lord will go forth from His holy place, He will come to save his people.
Aña 1 Rorate, cæli, desuper, et nubes pluant justum: aperiatur terra, et germinet Salvatorem.
Psalm 50
Drop down dew, ye heavens, from above, and let the clouds rain the Just One; let the earth be opened, and bud forth a Savior. (Isa. 45, 8)
2 Emitte Agnum, Domine, Dominatorem terræ, de Petra deserti, ad montem filiæ Sion?
Psalm 42
Send forth, O Lord, the lamb, the ruler of the earth, from Petra of the desert, to the mount of the daughter of Sion. (Isaiah 16, 1)
3 Ut cognoscamus, Domine, in terra viam tuam, in omnibus gentibus salutare tuum.
Psalm 66
That we may know, o Lord, thy way upon earth: thy salvation in all nations. (Psalm 66, 3)
4 Da mercedem, Domine, sustinentibus te, ut prophetæ tui fideles inveniantur.
The Canticle of Ezechiah, Isaiah 38, 10-20
Reward them, o Lord, that patiently wait for Thee, that thy prophets may be found faithful. (Ecclesiasticus 36, 18)
5 Lex per Moysen data est, gratia et veritas per Jesum Christum facta est.
Psalm 134
The law was given by Moses; grace and truth came by Jesus Christ. (John 1, 17)
Aña 1 Prophetæ prædicaverunt nasci Salvatorem de Virgine Maria.
Psalm 50
The prophets foretold that the Savior would be born of the Virgin Mary.
2 Spiritus Domini super me, evangelizare pauperibus misit me.
Psalm 64
The spirit of the Lord is upon me: He hath sent me to preach good tidings to the poor. (Isaiah 61, 1 as quoted in Luke 4, 18)
3 Propter Sion non tacebo, donec egrediatur ut splendor justus ejus.
Psalm 100
For Sion's sake I will not hold my peace, till her just one come forth as brightness. (Isaiah 62, 1)
4 Ecce veniet Dominus, ut sedeat cum principibus, et solium gloriæ teneat.
The Canticle of Anna, I Kings 2, 1-10
Behold, the Lord shall come to sit with princes, and hold the throne of glory. (I Kings 2, 8)
5 Annuntiate populis, et dicite: Ecce Deus Salvator noster veniet.
Psalm 145
Proclaim ye to the peoples, and say: Behold, God our Saviour cometh.
Aña 1 De Sion veniet Dominus omnipotens, ut salvum faciat populum suum.
Psalm 50
From Sion shall come the Lord almighty, to save His people.
2 Convertere, Domine, aliquantulum, et ne tardes venire ad servos tuos.
Psalm 89
Return, o Lord, a little while, and delay not to come to Thy servants.
3 De Sion veniet, qui regnaturus est Dominus, Emmanuel magnum nomen ejus.
Psalm 35
From Sion shall come the Lord, who is to rule, Emmanuel, great is His name.
4 Ecce Deus meus, et honorabo eum: Deus patris mei, et exaltabo eum.
The Canticle of Moses in Exodus, 15, 1-19
Behold my God, and I will honor Him, the God of my father, and I will exalt Him. (Exodus 15, 2)
5 Dominus legifer noster, Dominus Rex noster, ipse veniet, et salvabit nos.
Psalm 146
The Lord is our law-giver, the Lord is our king, He will come and save us.(Isaiah 33, 22)
Aña 1 Constantes estote, videbitis auxilium Domini super vos.
Psalm 50
Be ye steady, you shall see the help of the Lord over you. (II Chronicles 20, 17)
2 Ad te, Domine, levavi animam meam: veni, et eripe me, Domine, ad te confugi.
Psalm 142
To Thee, o Lord, I have lifted up my soul: come and deliver me, o Lord; to thee have I fled. (Psalm 142, 8-9)
3 Veni, Domine, et noli tardare: relaxa facinora plebi tuæ Israël.
Psalm 84
Come, o Lord, delay Thou not; forgive the crimes of Thy people Israel.
4 Deus a Libano veniet, et splendor ejus sicut lumen erit.
The Canticle of Habacuc, 3, 1-19
God will come from the Lebanon, and His brightness shall be as the light. (Habacuc 3, 3 and 4)
5 Ego autem ad Dominum aspiciam, et exspectabo Deum Salvatorem meum.
Psalm 146
But I will look towards the Lord, I will wait for God my Saviour. (Micheas 7, 7)

In the Breviary of St Pius V, there is no special set of antiphons for Saturday; since one of these sets will always be impeded by the feast of St Thomas the Apostle on December 21st, the impeded set is said on Saturday. (Obviously, the problem is avoided if Saturday itself is the 21st.)  The Canticle of Moses in Deuteronomy did however, have its own antiphon, which is given below. This custom was changed in the Breviary reform of St Pius X, in which Saturday was given a full set, and the antiphons impeded on St. Thomas’ day are simply omitted. Of the four new antiphons, the first and fifth (Intuemini and Paratus esto) are found in several very old chant manuscripts, and were widely used in the Middle Ages; the second and third (Multiplicabitur and Ego Dominus) appear to be new compositions made specifically for this reform.

Aña 1 Intuemini, quantus sit gloriosus iste, qui ingreditur ad salvandos populos.
Psalm 50
Behold ye, how glorious is this one, that cometh in to save the peoples
2 Multiplicabitur ejus imperium, et pacis non erit finis.
Psalm 91
His empire shall be multiplied, and there shall be no end of peace. (Isaiah 9, 7)
3 Ego Dominus prope feci justitiam meam, non elongabitur, et salus mea non morabitur.
Psalm 63
I the Lord have brought my justice near, it shall not be afar off: and my salvation shall not tarry. (Isaiah 46, 12)
4 Exspectetur, sicut pluvia, eloquium Domini: et descendat, sicut ros, super nos Deus noster.
The Canticle of Moses in Deuteronomy 32, 1-43
Let the word of the Lord be awaited, like the rain, and let our God descend upon us like the dew. (Deuteronomy 32, 2)
5 Paratus esto, Israel, in occursum Domini, quoniam venit.
Psalm 150
But I will look towards the Lord, I will wait for God my Saviour. (Amos 4, 12)
Finally, on the 21st and 23rd, there are special antiphons to be said with the Benedictus, the last of these an especially fitting final word of the season, before the special office of the vigil of the Nativity.

Aña Nolite timere: quinta enim die veniet ad vos Dominus noster.
December 21
Fear ye not, for on the fifth day our God will come to you.
Aña Ecce completa sunt omnia, quae dicta sunt per Angelum de Virgine Maria.

December 23
Behold, all things are fulfilled which were said by the Angel about the Virgin Mary.

More recent articles:

For more articles, see the NLM archives: