Wednesday, June 16, 2021

Virtual Sacred Music Colloquium 2021



Virtual Sacred Music Colloquium 2021 | June 21-25, 2021 | CMAA

REGISTER NOW

Make plans to join the Church Music Association of America for this summer's Virtual Sacred Music Colloquium June 21-25, 2021.

Our virtual program offers opportunities for learning, singing, listening, and interacting with some of the best minds and musicians in the Catholic world today! We will offer three tracks for the breakouts this year, with an eye toward providing a broader range of information that you can use to expand your knowledge.

Three Tracks

One track will be in Spanish. One English track will be more focused on the basics; the other will address more advanced topics and issues. 

You can choose from either English track as you wish for each breakout time. The Spanish track will be held on its own day so that more can participate in it. 

The CMAA Virtual Colloquium will be primarily focused on instruction in topics related to chant, polyphony and the Catholic sacred music tradition, lectures and daily night prayer. 

We are also pleased to include three plenary talks this year as well. During the week, you’ll be able to participate in all these sessions via your home computer using the Zoom app. At the end of each breakout session there will be a question and answer session.

Plenary Talks

June 21, 2021, Welcome and Plenary Talk, Dr. William P. Mahrt, CMAA Board President

June 22, 2021, Plenary Talk, Most Reverend Salvatore J. Cordileone, Archbishop of San Francisco

June 24, 2021, Plenary Talk, Rev. Joseph Koterski, S.J., Fordham University

For information about all the details of Schedule, Breakout Session topics, Faculty bios, and more, visit our website at:

VIRTUAL SACRED MUSIC COLLOQUIUM

 Recordings

Can't make all the sessions you wish to attend? Registrants will have access to the recordings for several days following the completion of each session. 

To register online: REGISTER NOW.

Tuesday, June 15, 2021

A Statue Commissioned by the Benedictines of Norcia

The English Catholic artist Martin Earle has just sent to me some examples of recently completed work which includes a cast statue of the Mother of God in an early Gothic style (74 x 22 x 15cm), commissioned by the Benedictines in Norcia, Italy.

It was inspired, Martin told me, by a beautiful 14th-century Umbrian work in the Metropolitan Museum of Art in New York City:
Mary’s expression [in the original] is humble and direct and yet she wears a golden robe. Christ sits like a Lord. And yet his nakedness points both to the incarnation and crucifixion. The budget would stretch to carving this in stone or wood so I modeled it in clay and then cast it into a type of resinous plaster. This made the polychroming more tricky.
I have no idea how multiple colors would be applied to the resin that was used, but I think you’ll agree that he has done well. Here is a picture of the 14th-century original.
This is from the Gothic period, usually considered to run from around 1130 until the Renaissance, but it still owes much to the iconographic Romanesque style that preceded it historically, characterized in painting by its lack of depth, which is intended to reveal the heavenly dimension (considered outside time and space). It is for this reason that statues are rare in Eastern Rite churches, which insist upon iconographic art for their liturgies. It is no mean feat, therefore, for the artists (both Martin and the sculptor of the 14th-century Umbrian statue), to communicate a strong iconographic sense in a three-dimensional art form. Having said that, things aren’t quite as they appear from the front in the original. Here is a view of the side...
and of the back.
Martin adopted the same approach: the depth of his piece is just 15cm - about six inches - which is narrow for a 30 inch high figure.
He is also a skilled relief carver, and will have drawn on his expertise in this even flatter form of sculpted art, I am thinking, in order to create the commission for Norcia. Here is a recently completed relief carving by him in polychromed oak of the Adoration of the Magi.

This was made as a large altar frontal (65cm x 55cm) completed for St John the Forerunner Orthodox Church in Austin, Texas. He also carved a crucifixion and the altar itself in stone. I will feature this in a separate posting later in the year.

Monday, June 14, 2021

The Campaign Against Musically-Shaped Memory

Research has demonstrated what everyday experience already knew: music is the most powerful of all memory aids. The reason we can so easily remembered twenty-six pieces of unrelated information when we memorize the alphabet as a small child is that we learn a song about it. Years after one has last heard a certain song, all it takes is a snatch of its melody for the whole thing to come flooding back. People in comas have reawakened when their loved ones sang or played familiar music to them. Music embeds itself deep in the psyche; its highly articulate structure secures for it a permanence that is often missing from mere text. It takes ten times longer to memorize a spoken poem than the same poem set to a melody.

We know that before the Council, there were still many places that, in spite of St. Pius X’s best intentions, did not use the full chanted propers, but substituted for them “Rossini Propers” or something similarly dreadful; we know that the majority of Masses were recited, not sung or solemn. Nevertheless, there were High Masses and fully chanted Propers; this cannot be denied, for many eyewitnesses and historical records confirm it. For many communities of religious, a fully chanted Mass was normative. Popular liturgical writers could confidently refer to and comment on the chants of Mass, expecting to be understood. “Ad te levavi,” “Puer natus est,” “Nos autem,” “Resurrexi,” “Spiritus Domini,” “Requiem aeternam,” were texts and melodies that enjoyed currency and, more importantly, embedded themselves into the collective ecclesial consciousness. They were the stuff of the Church’s long-term memory. Everyone knew what “Gaudete” and “Laetare” referred to, namely, the Introits of the particular Sundays in Advent and Lent when rose-colored vestments could be worn.

In his letter Sacrificium Laudis of 1966, Paul VI encouraged monks and nuns to retain chant (though in the eleventh hour Rembert Weakland torpedoed his efforts, which were never more than Hamletesque), but he certainly expected Mass everywhere else to be characterized by a lack of chant. In his infamous General Audience of November 26, 1969, right before the Novus Ordo Missae was to go into effect, he said:

It is here that the greatest newness is going to be noticed, the newness of language. No longer Latin, but the spoken language will be the principal language of the Mass. The introduction of the vernacular will certainly be a great sacrifice for those who know the beauty, the power and the expressive sacrality of Latin. We are parting with the speech of the Christian centuries; we are becoming like profane intruders in the literary preserve of sacred utterance. We will lose a great part of that stupendous and incomparable artistic and spiritual thing, the Gregorian chant. We have reason indeed for regret, reason almost for bewilderment. What can we put in the place of that language of the angels? We are giving up something of priceless worth. But why? What is more precious than these loftiest of our Church’s values?
He replies, not too convincingly: 

The answer will seem banal, prosaic. Yet it is a good answer, because it is human, because it is apostolic. Understanding of prayer is worth more than the silken garments in which it is royally dressed. Participation by the people is worth more—particularly participation by modern people, so fond of plain language which is easily understood and converted into everyday speech. 

It would be difficult to believe that the Supreme Pontiff, Pope of Rome, actually said these words, had they not been carefully recorded and committed to print and were they not readily available. Later in his address, the Pope cautiously suggests that Latin will not perish, but never says that chant will survive. The fact that he rushed to promulgate a missal in 1969 for which there was no corresponding chant book—a glaring defect that would be repaired only in 1974 when the monks of Solesmes published the revised Graduale Romanum, at which point the horses had not only bolted from the barn, but the barn had been razed and the ground unrecognizably planted over—points to the same conclusion: this pope had absolutely no intention of following one of the teachings of Vatican II that could not be called ambiguous or ambivalent, namely, the assignment of “chief place in liturgical services” to Gregorian chant, as signed by 2,147 council fathers and promulgated by the same pope only six years earlier (Sacrosanctum Concilium 116).

The loss of chanted propers of the Mass was therefore a deliberate strategy, not an accidental fallout. The appearance of the 1974 Graduale Romanum was a sad afterthought that made no impact on parochial life; the tradition had already been severed. Stories are rife of monks, nuns, friars, and laity chanting from the Liber Usualis one week, and the following week singing folksy English songs from binders or booklets, never to take up the chant again. What this means, if we go back to our opening remarks about music as a repository and vehicle of memory (indeed, of an ever-deepening memory that lives and grows while it endures), is that the Church was systematically deprived of her most precious liturgical memories in the form of the cantillated scripture verses with which her worship had been adorned for at least a millennium and a half.

The result? A rupture or dissolution of memory that, at least as far as individuals and communities are concerned, would be comparable to severe amnesia or to Alzheimer’s, with a superficialization of the meaning and content of worship. It is not that one treasure was substituted for another, but a treasure was lost, and in its place was put a random collection of vastly inferior items that enjoyed neither diachronic nor synchronic universality. The power of music to retain and transmit the Faith was fragmented, atomized, and fluxified.

The replacement of the annual reading cycle with two-year and three-year reading cycles; the abolition of many priestly prayers in the Mass (at the start, at the offertory, before communion), the distension of the integral one-week psalter to an expurgated four-week psalter, the optionitis and opportunities for presidential improvisation—all of these moves run strongly against the formation of memory by continual repetition. Together they guaranteed that almost no Catholics—including, tragically, the clergy—would be able to internalize the liturgy to such an extent that it became bone of one’s bone, flesh of one’s flesh. Or, at any rate, what was internalized would be inadequate compared to the inheritance of the Faith. Instead, due in part to the sheer quantity of text and in part to the assumption of recited liturgy as normative, the clergy would have to remain largely at the level of reading texts out of “official books.” This reinforced legal positivism and cut off Catholics from an ingrained, intuitive sense of what is and is not liturgy, what is and is not in keeping with tradition. If one has the liturgy within oneself because of its stability of form, relatively narrow compass, rhythm of language, and most of all its standard assigned music, then one attains much more readily that experiential knowledge called by St. Thomas Aquinas “connnatural knowledge,” that is, intimate acquaintance of something’s essence not by reasoning but by sympathy. One would therefore be in a position to tell when a note jarred against this harmony, when a word or phrase grated against the ear.

In short: the ancient liturgy is capable of planting itself within, while the reformed liturgy is spread out in so many texts and books, and multiplied by options, that it would be well-nigh impossible to “have it” within. This makes its user less offended by deviation and more pliant to officialdom, from which the books are handed down.

The Introit for Pentecost, from the Codex Gisle (ca. 1300)

Imagine Roman clergy from the Middle Ages who had somehow been transported to our time and had sat through a parish Novus Ordo Mass. Their first question would be: “Where was the Ad te levavi?” or “Where was the Puer natus? We didn’t hear it anywhere.” They knew what the Roman liturgy was not because it had been dictated to them by a pope or any conference of bishops, but because they had it in their ears, their mouths, their hearts. This was true, be it noted, well before and well after 1570, since the text, music, and ceremonial aspects of the various Latin rites and uses enjoyed considerable analogy with one another and a stability of form akin to the massive stone architecture of their churches: they were recognizably from and for the Catholic Church. Nothing substantial in the Roman rite had changed or would be changed until 1907 when Pius X laid hands on the Breviary, and after World War II, when Pius XII disfigured the Holy Week ceremonies.

The worst part about loss of memory is that, after a certain point, the one suffering from it no longer realizes that he has lost it. Traditionalists in the Church today are like nurses trying to remind a patient of who she is or where she came from or who her relatives are, showing pictures from the past, singing a bit of chant, trying in some way, in any way, to reactive the memory of a beloved mother.

Thanks be to God, not all hope of recovery is lost. For indeed the Church is not a monolithic entity with merely mortal powers but is composed of many members united in their Head. The Head of this Body has never lost His memory and never will; He sends the Spirit of truth to remind the disciples of all that He has taught, not only in His lifetime but in the lifetime of the Church that He governs from heaven, and on which He has bestowed the treasures of liturgical rites and their traditional music. The memory is present in actuality in Him, and in a mixture of act and potency among us, as in a body with some healthy limbs and some diseased or damaged limbs. With the prophet we can say: “Strengthen ye the feeble hands, and confirm the weak knees” (Is 35:3). The rigor mortis of legal positivism is giving way to the warm love of tradition for its own sake.

To change metaphors, rebuilding a bridge that has collapsed is difficult but not impossible, if there is a willingness to reconnect the two sides over the abyss. I have been singing the proper chants for the usus antiquior for thirty years now, and have reached a point where they are totally ingrained in me. Every Sunday of the year, practically every holy day, the chants are right there in my soul, brought up instantly when the singing begins. And the same is true for many of my friends around the world, a growing number that includes new recruits, new reverts and converts, cradle Catholics who have been driven by a longing for more to seek out a worship that has and is more. The memory of the Church that was thought to be obliterated has, by the grace of God, returned to the Mystical Body; a bridge, even if a narrow and rickety one, has been erected again, joining the past to the future by way of the present. What a privilege to be a part of the rebuilding—part of the reactivating and transmission of beautiful, noble, gracious memories.

Saturday, June 12, 2021

An Exhibit of Episcopal Dress in Covington, Kentucky

Our friend Fr Jordan Hainsey has just sent us the following. “The Diocese of Covington, Kentucky, blessed and dedicated 24 new statues and two tympana for the façade of the Cathedral Basilica of the Assumption on Sunday, June 6. To honor Bishop Camillus Paul Maes (1846-1915), who built the cathedral and façade, a temporary display of his clothing and personal effects is on view through the end of June the crypt chapel where his remains are entombed, visitors can see items ranging from episcopal clothing to the trowel used at the ’athedral’s cornerstone laying ceremony in 1910.” (Below, there are two historical photographs of Bishop Maes, one in the standrard cassock and rochet, and the other in the winter cappa magna. There is also a portrait Mark A Thiessen, who served as the bishop’s train bearer from 1906-09, wearing the formal costume seen in the 4th photo.) Fr Hainsey will soon be sharing photos of the new statues with us.

The formal costume of Bishop Maes’ trainbearer, very typical for its time.

Thursday, June 10, 2021

The Parisian Mass for the Octave of Corpus Christi

Some of the oldest Roman octaves, such as those of Ss Peter and Paul and St Lawrence, have a Mass on the octave day itself which is different or partly different from that of the main feast; Peter and Paul also have another Mass for the days within the octave. However, by the time the feast of Corpus Christi was promulgated in the mid-13th century, this custom was no longer being developed for new celebrations, and the Mass of the feast was simply repeated though the octave. As I noted recently, the neo-Gallican Parisian Missal of 1738 added a proper Epistle and Gospel for each day within the octave of Corpus Christi, a development which by the standards of its time was certainly an innovation, but one in keeping with tradition. This Missal also contains a special Mass for the octave day, which is for the most part quite well composed from a literary point of view.

The Mass of the Octave of Corpus Christi, from the 1738 Parisian Missal
The introit is taken from the book of the Prophet Malachi (1, 11), a text which was already understood to be a reference to the Eucharistic sacrifice by St Justin Martyr in the mid-2nd century.

Introitus Ab ortu solis usque ad occasum, magnum est nomen meum in gentibus, et in omni loco sacrificatur et offertur nomini meo oblatio munda, quia magnum est nomen meum in gentibus, dicit Dominus exercituum. Ps. 49 Deus deorum Dominus locutus est, et vocavit terram a solis ortu usque ad occasum. Gloria Patri. Ab ortu solis.

Introit From the rising of the sun even to the going down, my name is great among the gentiles, and in every place there is sacrifice, and there is offered to my name a clean oblation: for my name is great among the Gentiles, saith the Lord of hosts. Ps. 49 The God of gods, the Lord hath spoken: and he hath called the earth from the rising of the sun, to the going down thereof. Glory be. From the rising.

The Collect is taken from an ancient Sacramentary of the Gallican Rite.

Oratio Deus, qui magno misericordiae tuae munere, docuisti nos redemptionis nostrae sacrificium celebrare, sicut óbtulit Póntifex noster Jesus Chrifius in terris: da nobis, quaesumus, ut sanctifìcati per oblatiónem Córporis et Sanguinis ejus, cum ipso mereamur in sempiternum consummari; Qui tecum.

Prayer God, who by the great gift of Thy mercy, taught us to celebrate the sacrifice of our redemption, as our priest Jesus Christ offered (it) upon the earth: grant us, we ask, that sanctified by the offering of His Body and Blood, we may merit to be perfected for ever with Him who liveth and reigneth...

The neo-Gallican revisers were very fond of creating themes in the liturgy, and this Mass is no exception. The Epistle, Hebrews 7, 18-28, continues the thought of the Introit and Collect on the universal priestly offering of Christ. This passage is perhaps also chosen for Corpus Christi as a deliberate rebuke or challenge to the Calvinists, who often cited the words of verse 27, “Who needeth not daily (as the other priests) to offer sacrifices first for his own sins, and then for the people’s, for this He did once, in offering Himself”, against the Catholic doctrine of the Sacrifice of the Mass.

The Gradual joins the line of Psalm 109 quoted above by St Paul with the figure of Melchisedech, whose appearance in the book of Genesis (14, 17-20) is read as the Epistle on Friday within the Octave.

Graduale Melchisedech rex Salem, protulit panem et vinum, erat enim sacerdos Dei altissimi. V. Juravit Dominus, et non poenitebit eum: Tu es sacerdos in aeternum secundum ordinem Melchisedech.

Graduale Melchisedech, the king of Salem, brought forth bread and wine, for he was the priest of the most high God. V. The Lord hath sworn, and he will not repent: Thou art a priest for ever according to the order of Melchisedech.

The Offerings of Abel and Melchisedech, mosaic from the Church of San Vitale in Ravenna, 526-547 AD. (Image from Wikipedia by Roger Culos - CC BY-SA 3.0)
The Alleluia is also taken from the Epistle to the Hebrews (9, 26), after which St Thomas’ Sequence Lauda, Sion is said as on the feast day.

Alleluia, alleluia. Christus in consummatione saeculorum, ad destitutionem peccati, per hostiam suam apparuit, alleluia. – Alleluia, alleluia. Christ at the end of ages hath appeared for the destruction of sin, by the sacrifice of Himself, alleluia.

The Gospel, John 6, 58-70, is the fourth of a series of readings chosen to give a broader selection from the Eucharistic discourse of that chapter than the four verses (56-59) originally provided by St Thomas’ version of the Mass. (Monday, verses 27-35; Tuesday, 41-44; Wednesday, 51-55.) The neo-Gallican revisers, like most “right-thinking” liturgists, were painfully obsessed with making the liturgy more Scriptural and more didactic; the results of their tinkering are often comically inept, as for example, in the damage which they did to St Thomas’ Office of Corpus Christi. Here, however, they have shown a commendable respect for the original tradition, while at the same time building from it, an example which the modern revisers of the lectionary might profitably have heeded.

The Offertory is taken from the First Epistle of St Peter, 2, 4-5.

Offertorium Ad Christum accedentes lapidem vivum, et ipsi tamquam lapides vivi superaedificamini, domus spiritualis, sacerdotium sanctum, offerre spirituales hostias, acceptabiles Deo per Jesum Christum, alleluia.

Offertory Coming unto Christ, as to a living stone, be you also as living stones built up, a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ, alleluia.

The first part of the Secret (up to the asterisk) is taken from a very ancient prayer found in the Gelasian and Gregorian Sacramentaries; in the latter, as in the Missal of St Pius V, it is assigned to the Seventh Sunday after Pentecost. (The Latin version of this prayer, moved to the 16th Sunday of Ordinary Time, somehow managed to survive the Consilium intact; the 1973 ICEL version of it was one of the old translation’s most grotesque failures, as Fr Zuhlsdorf noted here in this very useful commentary.) The second part was composed specifically for this Mass.

Secreta Deus, qui legalium differentias hostiarum unius sacrificii perfectione sanxisti: accipe sacrificium a devotis tibi famulis; et pari benedictione, sicut munera Abel, sanctifica; ut * Christo sacerdoti et victimae per fidem adunati, nosmetipsos tibi hostiam viventem, sanctam, et beneplacentem exhibere valeamus. Per eundem...

Secret O God, who by the perfection of the one sacrifice didst ratified variety of offerings prescribed by the Law; receive (this) sacrifice from the servants devoted to Thee, and sanctify it by a blessing (as Thou did with) the gifts of Abel; so that * we, united by faith to Christ, who is priest and victim, may be able to offer to Thee ourselves, as a living, holy and well-pleasing sacrifice. Through the same...

The Secret “Deus qui legalium” in the Echternach Sacramentary, 895AD. (Bibliothèque nationale de France, Département des manuscrits, Latin 9433) In the Gelasian Sacramentary, it appears in the third of sixteen Masses under the heading “for Sundays”, without further qualification. Later sacramentaries would reorganize the material in the Gelasian in broadly similar, but not identical ways; in the Echternach, it is assigned to the Ninth Sunday after Pentecost, rather than the Seventh.
The Communion antiphon is taken from 1 Corinthians 11, 24-25, an unusual (for neo-Gallicans) example of a partial and inexact quotation.

Communio Hoc corpus quod pro vobis tradetur: hic calix novi testamenti еst in meo sanguine, dicit Dóminus: hoc facite, quotiescumque sumitis, in meam commemoratiónem.

Communion This (is the) body, which shall be delivered for you: this chalice is the new testament in my blood: do ye this, as often as you shall receive it, for the commemoration of me.

The Postcommunion is a new composition, which cites the idea of the Communion antiphon, again keeping to a theme.

Postcommunio Domine Jesu Christe, qui corpus et sanguinem tuum esse voluisti humanae salutis pretium, Ecclesiae tuae sacrificium, et nostrae infirmitatis alimentum; praesta, quaesumus, ut haec sancta, quae in tui commemorationem nos súmere praecepisti, sempiternam nobis redemptiónem operentur. Qui vivis.

Postcommunio Lord Jesus Christ, who willed that Thy Body and Blood be the price of man’s salvation, Thy Church’s sacrifice, and the nourishment of our weakness; grant, we ask, that these holy things, which Thou didst command us to receive in commemoration of Thee, may effect for us everlasting redemption. Who livest.

Wednesday, June 09, 2021

Corpus Christi 2021 Photopost (Part 1)

Of all of our regular photoposts, Corpus Christi is always the hardest for me to do, since we always get such a large number of beautiful images, far more than we can post, and this always involves making a lot of painful decision as to which ones to select. This is, of course, a great problem to have, and we will be very glad to receive more as we process them over the several days, so please feel free to send your images of Corpus Christi celebrations or other recent feasts to photopost@newliturgicalmovement.org, remembering to include the name and location of the church, and any other information you think important. This year, we images of Pentecost and a few other things will be included in this series. Evangelize through beauty!

St Barnabas – Omaha, Nebraska
Kudos to the photographer for this great shot!
Benediction at a church along the route of the procession.

Going on Pilgrimage 2021

I just wanted to let our readers know that things may be a little bit slower than usual on NLM over the next several days. Today, I am travelling to Guadalajara, Mexico, where I will be participating in the Fraternity of St Peter’s Summorum Pontificum Convention. In addition to the various liturgical events, which include a priestly ordination on Friday afternoon, to be celebrated by His Eminence Raymond Cardinal Burke, I will be delivering a paper on the history of the ordination rites in the traditional Roman liturgy; next week, we will be visiting some of the sites associated with the Cristero Martyrs. I promise that I do my best to cpntinue processing our photopost submissions for Corpus Christi and Pentecost. There is plenty of time to send more in to photopost@newliturgicalmovement.org.

The ordination will be live-streamed at the following link: https://www.youtube.com/watch?v=lLYAwtcAwaA. People can also sign up to participate in the convention virtually through the following event page: https://www.eventbrite.com.mx/e/summorum-pontificum-online-online-access-english-tickets-156537777707.

The FSSP in Mexico recently also posted some nice videos about the traditional liturgy which you may enjoy.
“The most beautiful thing this side of Paradise.”
“Are young people still interested in Faith? Why are they attracted to the traditional Latin Mass?”
“How the traditional Mass helped my conversion to Catholic Faith.”
“Our spiritual life has to be centered in Christ in the Holy Sacrifice of the traditional Latin Mass.”

Tuesday, June 08, 2021

Beautiful New Vestments for the Dominican Order

Our long-time contributor, and photographer extraordinaire, Fr Lawrence Lew OP, is currently serving as prior and parish priest of the Dominican church in London, dedicated to St Dominic and Our Lady of the Rosary. The church has recently received some very nice new vestments, beautifully decorated with symbols of the Dominican Order. Fr Lew writes: “To celebrate the 800th anniverary of the English Dominican Province, we decided to commission vestments that will be used by the brethren for concelebrated Masses. I worked with Adam Bławat (of Benedicamus.pl) on the design of the vestments, including the customised damask and orphrey we designed together that features the Holy Rosary, Dominican heraldry and other symbols. This set will be used for the first time at an ordination at St Dominic’s Church on July 4th.

With the help of benefactors, I hope in time that the Rosary Shrine will have vestments with this design in all the main liturgical colours. If any Dominican brothers, convents, provinces would like to order similar vestments, please contact me - we should club together and co-ordinate the order!” Anyone who is interested can contact Fr Lew via email at lawrence.lew@english.op.org. Our thanks to him for sharing these pictures with us.

The dalmatic.
A closer view of the orphrey, with the alternating black-and-white cross of the Dominican Order (a shape known in heraldry as a “cross fleury”), and the MR monogram of the Virgin Mary.

Heraldic symbols of the Dominican Order woven into the damask: at the upper middle, an eight pointed star with a gold-and-white alternation as on the cross fleury seen above; rosaries enclosing a floral border, within which are symbols of the three sets of mysteries of the rosary (a flower for the Joyful Mysteries, a Crown of Thorns for the Sorrowful Mysteries, and an MR with a crown over it for the Glorious Mysteries); a coat of arms of the Order; two dogs with torches in their mouths. These last refer to a pun commonly made about the Dominicans in the Middle Ages, by which they were called “Domini canes - the hounds of the Lord.” It also refers to a vision which St Dominic’s mother, Bl. Juana de Aza, had when she was pregnant with him, of a dog with a torch in its mouth, a symbol of how her son’s preaching would enflame the world. (Closer views of the details given below.)
The chasuble; this is the pose of a priest when he says “Dominus vobiscum” facing the people during the Dominican Mass.

In the Dominican Mass, as in most medieval Uses and the Ambrosian Rite, the priest extends his arms out in the form of a cross at the Unde et memores.

Turning a Protest into Pilgrimage, and a March into a Meditation

On the weekend of May 29th, within the Octave of Pentecost, I joined a small group for the 2nd annual 50-mile San Francisco Bay march, which ran from Point Reyes south and finished at the Golden Gate Bridge. In case you are wondering, I didn’t complete all 50 miles, but was with them for a 17-mile section on the first part of the first day, and for a barbecue at Stinson Beach, although several people did complete the 50-miles to mark the 50 days of Pentecost.

The organizer is my friend Charlie Deist, with whom I regularly record podcasts, and his description of why he started it is here at anaturalmethod.com/march. Charlie is interested in promoting health through physical exercise and nutrition, and as a Christian - he is a convert to Catholicism - is interested in finding a way to integrate them with the Christian life.

In our podcasts together, we have discussed how modern nutritional science seems to support a dietary regime that is a harmonized mix of the different approaches which individually might be considered just the latest fad diet. Charlie proposes a combination that is in harmony with the Church’s traditional cycles of fasting and feasting. He is also a qualified instructor in a form of exercise called MoveNat. I became interested in this because at age 58, I wanted some form of exercise that would allow me to stay healthy and flexible, and didn’t come with the distorted spiritual baggage that yoga brings with it.

As I talked to Charlie about this, it dawned on me that his approach to exercise and nurtition could be combined with the pattern of Christian living which I recently described inan article about beauty in the spiritual life. It works so well, I believe, firstly because it doesn’t come with any associated new age spirituality that has to be negated or redirected. Secondly, the emphasis on working with human nature allows, it transpires, for an easy (one hesitates to use the word “natural”) combination with Christian mysticism, which aims at the supernatural elevation of human nature. The regular singing of the psalms to mark the hours, Christian spiritual exercises and forms of mediation such as lectio divina, all work well with in combination with them.
This march began as a statement of freedom a year ago, at a time when society and churches were being fragmented by the lockdown and mask regulations imposed to stop the spread of Covid. We wanted something that we could do together, cheerfully, joyfully (and legally) as a statement of our desire for freedom, and especially religious freedom. The idea of a 50 miles hike came from an American tradition instituted by Theodore Roosevelt and encouraged by JFK to stop the slide of the US into a sedentary nation - you can read about the history of this in Charlie’s write up here. By coincidence, the first one was set for the weekend of Pentecost and so suggested that we make it a pilgrimage – a 50-mile March for Eternal Life. The hope is that we might be more open to the Holy Spirit in our quest for freedom and faith. Charlie offered tuition on a natural walking method to help us along - which he termed the “Golden Gait”!
We repeated it again this year; some joined for sections (like me) and those who are younger and more vigorous completed the whole distance over two days. We introduced the regular singing of the psalms on the walk. I was not sure how the crowd who came would take to it. The common connection was an interest in MoveNat, and certainly not all were Catholics. Some were other denominations and the majority of our group of about 12 were “spiritual but not religious.”
Charlie and I resolved to sing the psalms to “sanctify the day”, as the General Instruction for the Liturgy of the Hours puts it, and give individuals the opportunity to join us or to step away. In fact, all joined in. I led the group in the singing of a single psalm and some traditional hymns in the open air at each point, to mark the Hour, with passers-by listening. Charlie sang the drone and I sang the melody, and we told those who had never done this before to stand close to Charlie and sing the drone with him. This way everybody was able to join in instantly, and they did. It was a group of predominantly masculine voices, and we faced East and sang the psalms in the Gregorian modes out loud, many doing it for the first time in their lives. 
In addition to the psalms, I chose the traditional hymns for the Exaltation of the Holy Cross, which is in the Eastern Calendar. I wanted to connect the Christian message with the idea that the nation is a natural association of man. These are hymns that ask God to protect our country against its enemies but look for a victory whose measure is peace. 
Oh Lord save Your people and bless your inheritance. Grant victory to our country over its enemies, and preserve your community by the power of your cross.
Oh Christ our God who chose by Your free volition to be elevated upon the holy Cross, grant Your mercies to Your new people who are called by Your name; in Your power gladden the hearts of our civil authorities; strengthen them in every good deed so that Your true alliance may be for them a weapon of peace and a standard of victory.
O dread Champion who cannot be put to confusion, despise not our petitions. O Good one, all lauded Theotokos, establish the way of those who hold the orthodox faith; save those you have called to rule over us; bestow upon them victory from heaven; for You gave birth to God, O only blessed one.
Again we sang these with melody and drone, and so all were engaging with the text and not simply listening. Everyone, including a number of lapsed Catholics, commented on how much they enjoyed it and also how strong the sentiments of the psalms were. This had surprised those who had not read them before. The outdoor setting and the timing of pauses in physical activity seemed a natural association in their minds. Interestingly, one person who is a libertarian and who thought of nations and countries as artificial constructs, noticed this and asked me about it. I describe my reasons for choosing these hymns in more detail in a write-up I did prior to the march, posted here.
At the end of the day, I was asked about organizing some more pilgrimages which could be a shorter distance and on which we could do the psalms again, so we have decided to do two more in the year. We have scheduled our next pilgrimage as an 8-mile walk in which we will sing all 8 Offices for the octave of the Holy Cross, then the third will be for Epiphany. I noticed that this communal prayer did bring us together as a group. 
One of the great successes of yoga is that it at least bothers to try to make a practical connection between the physical body and the spiritual aspect of the human person by connecting physical activity and meditation. One wonders if, for all the distortion and error that is embedded into what they do, the reason that so many people are drawn to it is that the yoga studio is the only place that actually makes this connection between the physical and spiritual. Deep down, people know that there is something to it and feel better for practicing. Christians are typically happy to discuss anthropology and the unity of body and soul as an intellectual topic, but in my experience, many will compartmentalize their activity. Physical exercise and nutrition - eating for physical health - are not connected with the spiritual life in any practical way. 
What this event showed me is that all we have to do is try to make the connection as best we can using traditional Christian practices, and people respond.
As Chesterton said, if something is worth doing, it’s worth doing badly. Surely we can do it at least as badly as the yoga studios around the country? This was our attempt at doing something good, even if we did it badly!

Monday, June 07, 2021

Roundup of Reactions to the Rumored Suppression of Summorum Pontificum

As practically every Catholic with an interest in the restoration of liturgical tradition knows by now, there is a strong current of well-sourced rumors in Rome on Vatican documents that have been prepared with a view to curtailing the freedom to celebrate Mass and other sacraments in the usus antiquior or the so-called Extraordinary Form of the Roman Rite.

We must remember that such rumors have a way of multiplying and diversifying, and that the documents may not come out, or may be so modified by infighting that they no longer resemble the original rumors, and also that the rollout can be significantly delayed — as occurred with Universae Ecclesiae, which was meant to offer guidance on implementing Summorum Pontificum but appeared four years after it.

It is also worth noting — apologies if anyone finds this too cynical — that papal diplomacy is an art perfected over the course of centuries, and that some of the more extreme rumors may have been deliberately circulated with the intention of either causing traditionalists to make rash and extreme statements to their own detriment (“Look! They’re demonstrating all the problems that we are going to attribute to them!”), or of making people feel relief when the restrictions are less numerous or less onerous than feared, even though they are, in reality, still devastating. The latter strategy is a way of fostering gratitude for and dispersing opposition to an enemy action. The loss of a few fingers may seem highly positive if one had been initially threatened with death.

In any case, there has already been extensive discussion of these rumors, and it may be of service to NLM readers to list in chronological order the principal articles in English (if there are any important ones I’ve missed, please add the title and link in the comments). Nearly all of these articles make important theological, liturgical, canonical, or pastoral observations — mostly in the nature of how foolish, not to say criminal, it would be to impose restrictions on a sector of the Church that, at least in Western nations, is currently healthy and flourishing.

Tuesday, May 25
Rorate Caeli: “URGENT: Pope tells Italian Bishops he plans to abolish the motu proprio Summorum Pontificum” (following on an original report from the Italian blog Messa in Latino.)

Wednesday, May 26
Messeinlatino: “NEWS: Summorum Pontificum, Francis wants to abolish it! He said so at the CEI [Italian Episcopal Conference] Plenary Meeting

Thursday, May 27
The Remnant: Michael Matt, “Will Francis Abolish the Latin Mass? (Archbishop Lefebvre Still Resists… Even from the Grave)

Saturday, May 29
GloriaTV: Fr Glen Tattersall, “Summorum Pontificum: A Looming War?

Monday, May 31
Paix Liturgique: “The Summorum Pontificum Galaxy Prepares to Resist!

Tuesday, June 1
The Remnant: Diane Montagna, “Pope’s Plan to Restrict Traditional Latin Mass Backed by Two Curial Cardinals
Fr. Z: “ACTION ITEM: Fathers, do not wait any longer. It’s time. Get things in gear NOW.

Wednesday, June 2
Catholic Culture: Phil Lawler, “Disaster looms if Pope Francis restricts the traditional Mass

Thursday, June 3
Crux: Elise Ann Allen, “So-called ‘liturgy wars’ more about politics than faith, expert says”
Fr. Z: “A repressive document against the Traditional Latin Mass would be a disaster for those who promulgate and enforce it

Friday, June 4
Rorate Caeli: “On rumored rollback of Summorum, German website asks: ‘What’s in store for us?’
Crisis: Eric Sammons, “Pope Francis Sets His Sights on the Latin Mass
National Catholic Register, Andrea Gagliarducci, “Pope Francis Believed to be Preparing Restrictions for the Traditional Mass” (appeared also on June 3 at CNA)

Saturday, June 5
Rorate Caeli: Fr. Pio Pace, “Restricting Summorum Pontificum: What the Pope Said, the Credible Information, and the Risk of a War within the Church
The American Spectator: George Neumayr, “The Pope’s Horizontal Church

Monday, June 7
Gloria TV: Axed Motu Proprio: Fears and Hopes

As mentioned last week, there is also a Facebook public group, started by NLM founder Shawn Tribe, called “Preservation of Summorum Pontificum & Access to the Ancient Latin Rites.” Readers are encouraged to join, since the members are keeping good tabs on articles and news.

Above all, it is important to remember three things. First, write letters to the Vatican if you wish (the article by Diane Montagna includes mailing addresses), but let us keep firmly in mind that more will be accomplished by prayer and fasting than by our protests or hand-wringing. Second, even if the restrictions are as bad as we fear or worse, the traditional movement now numbers thousands of clergy and millions of faithful, and will not be so easy to shut down or tamp into confined boxes. Setbacks of this kind will be temporary, since the generation that is so eager to create “Trent-free zones” is inexorably approaching death and their day in the sun will come to an end. Finally, it is a lesson of human psychology that that which is forbidden and that which is challenging call forth the most intense desire and the greatest ingenuity. When it comes to evil objects this is obviously a bad thing, but when it comes to a good object that has been unjustly taken away, it is good — it is part of the way we deal with deprivation and injustice. If the rumors prove to be true, the new approach will precisely accelerate its own demise. God will not be mocked, nor will He allow the tradition of the Church to remain the plaything of its momentary masters.

Five men ordained for the FSSP, May 28, 2021

Sunday, June 06, 2021

The Triumph of St Norbert

Today is the feast of St Norbert, the founder of the Order of Canons Regular of Prémontré, who died on this day in the year 1134. Religious orders have traditionally kept a variety of secondary feasts of their major Saints, and the Premonstratensians were no exception. Since June 6th often occurs within the octaves of Pentecost or Corpus Christi, for a time it was relegated in their liturgical books to a “Commemoration” of their founder’s death, and a “Solemnity of St Norbert” was instituted on July 11th, so the feast could more conveniently be kept with an octave, as was customary for all major Patron Saints. (This was also done by the Benedictines on the same day.) There was also a feast on May 7th of the translation of his relics, which were taken in 1627 from the cathedral of his episcopal see of Magdeburg, which had turned Protestant quite early on, to Strahov Abbey in Prague, where they remain to this day.
The shrine of St Norbert at Strahov Abbey, from this post of 2016.
Another of these secondary feasts is called “the Triumph of St Norbert”, commemorating his defeat of a particularly bizarre heresy in the Low Countries, especially in the area of Antwerp. Norbert was a great promoter of Eucharistic devotion, one of the characteristic features of his order, well over a century before Pope Urban IV promulgated the feast of Corpus Christi. As recounted in the Premonstratensian Breviary, Tanchelm, “a most wicked man and enemy of the whole Christian faith, and of all religion”, denied any value or purpose to the Blessed Sacrament, and had somehow succeeded in convincing his fanatical followers to worship himself, and venerate his bathwater as a relic. The local clergy, unable to make any headway against the sect, consigned one of their churches to the newly founded order of canons regular; St Norbert and his brethren completely defeated the heresy solely by the force of their preaching. Faithful Catholics who had managed to hide the Sacrament and sacred vessels from profanation, keeping them hidden in some cases for several years, brought them back to St Norbert, who restored to them to the churches.

The Citizens of Antwerp Return to St Norbert the Monstrance and Sacred Vessels They Had Hidden from Tanchelm - Cornelis de Vos, 1630
In the early 17th century, the same Abbot of Prémontré who presided over the translation of St Norbert’s relics, Pierre Gosset, granted the celebration of this feast to the province of the Order which included the Low Countries. It was extended to the entire Order by Pope Leo XIII, and originally assigned to the 3rd Sunday after Pentecost, then moved back a day after St Pius X’s Breviary reform. The Office for this feast is identical to that of Corpus Christi, except for the lessons of the second nocturn, which recount the story of the heresy’s defeat. A commemoration of St Norbert is added to both Vespers and Lauds; at the latter, the antiphon is taken from his principal feast.

Aña Antverpienses, Tanchelmi haeresi sacramentaria dementatos, verbo Dei sane propinato, ad fidei Catholicae communionem reduxit. - By soundly preaching the word of God, he brought the citizens of Antwerp, who had been driven mad by Tanchelm’s heresy on the Sacrament, back to the communion of the Catholic Faith.

Saturday, June 05, 2021

St Boniface, the Apostle of Germany

On the Roman calendar, June 5th is the feast of St Boniface, Archbishop of the important German see of Mainz, who was martyred on this day in the year 754, around the age of 80, after several decades of missionary activity in western Germany and the Low Countries. The English historian Christopher Dawson once wrote of him that he “had a deeper influence on the history of Europe than any Englishman who has ever lived;” his feast, however, was not added to the general calendar until 1874. This was done in part as Bl. Pius IX’s response to Bismarck’s Kulturkampf, which sought to detach the Catholic Church in Germany from its loyalty to Rome. (je mehr es sich ändert...) Boniface’s first, unsuccessful attempt at preaching the Gospel in Frisia “convinced him that if he was to succeed he must have a direct commission from the Pope; and in 718 he presented himself before St Gregory II in Rome.” (Butler’s Lives). The whole of his subsequent career, included the establishment of the most ancient sees and abbeys of that part of the world, depended on the authority he drew from Rome.

St Boniface, by Cornelius Bloemaert, ca. 1630 (Public domain image from Wikipedia.)
The curious representation of him with a sword on which a book is spiked derives from a tradition concerning his martyrdom. At the moment when he was attacked by a group of pagans, he was reading a book, which he held above his head to keep it from being damaged by their weapons. (In the mid-8th century, any book was by definition an incredibly rare and precious thing.) His relics were taken to the abbey of Fulda, which he and a disciple, St Sturmi, had founded in 741; the abbey also had the book in question, which was venerated as a relic, its cover marked with sword-cuts, and stains believed to be his blood. The same story is represented in a Sacramentary produced at Fulda around the year 1000, now kept at the State Library of Bamberg.

Friday, June 04, 2021

A First Mass at St Vincent Archabbey

Continuing with some recent photopost submissions of first Masses: on Pentecost Sunday, the day after his priestly ordination, Fr Cassian Edwards OSB offered his first Solemn Mass at the basilica of St Vincent Archabbey in Latrobe, Pennsylvania, assisted by his confereres Br Barnabas O’Reilly as deacon, and Fr Boniface Hicks as subdeacon. The vestment set was taken out of the Abbey Art Gallery after many decades and put back to its proper use; it is part of a full abbatial solemn set made in the late 1800s. This was the first “first Mass” offered in the Traditional Rite by a newly ordained priest of the community since the liturgical changes. Our congratulations to Fr Cassian, to his religious family, and to all those who helped him with such a beautiful celebration for his first Mass – feliciter! (All photos courtesy of Mr David Sao.)

Tradition will always be for the young!

Other Readings for the Octave of Corpus Christi

The Roman Rite has various ways of arranging the Masses during an octave. That of Easter, for example, has a completely proper Mass for every day, that of Pentecost for every day but Thursday, which was originally an “aliturgical” day; when its Mass was instituted later, it was given proper readings, but everything else is repeated from Sunday. The feast of Ss Peter and Paul is continued with one Mass for the days within the octave, and another for the octave day itself, plus the special Commemoration of St Paul on June 30th. Some others, however, especially the relatively late ones like Ascension and All Saints, simply repeat the Mass of the day throughout the octave.

Folio 87r of the 9th century Lectionary of Alcuin, showing the Epistle then in use for the Octave of Ss Peter and Paul, Galatians 2, 6-10.
Corpus Christi, originally instituted in the mid-13th century, and slow to be received in many places, falls into the latter category, although the Mass of the Sunday within the octave, which is much older than the octave itself, is different. Octaves are for the contemplation of mysteries that are too great for a single day, and it is certainly true that “repetita juvant”, a proverb which the Roman Rite, with its habitual conservatism, historically took very much to heart.

In the mid-17th century, most of the churches of France began revising their liturgical books on their own initiative, and without reference to the authority of the Holy See, as part of the liturgical movement which we now often call “neo-Gallican.” Paris was, of course, one of the leaders of this trend, and the first See of importance to change the order of the Breviary Psalter, which would later become the model for the reformed Psalter of St Pius X.

When the first neo-Gallican Parisian Missal came out in 1685, the Mass of Corpus Christi remained unchanged. However, the Mass for the Sunday within the Octave was extensively revised to make it fit in more with the theme of the feast. (The neo-Gallican revisers were very fond of easily grasped themes.) The 1602 Paris Missal has the same Epistle as the Roman Rite, 1 John 3, 13-18; the 1685 Missal changes it to 1 Corinthians, 10, 16-21, principally because of the opening words, “The chalice of benediction, which we bless, is it not the communion of the blood of Christ? And the bread, which we break, is it not the partaking of the body of the Lord? For we, being many, are one bread, one body, all that partake of one bread.” This is clearly very suitable for Corpus Christi, and in fact provides the text for a responsory of the feast which was composed by St Thomas, and found in almost every liturgical Use apart from the Roman. The Gospel, Luke 14, 16-24, beginning with the words “A certain man made a great supper, and invited many,” is left unchanged for obvious reasons.

If one Archbishop of Paris could arrogate to his office the right to re-edit the liturgical books used in his See without reference to the Roman authorities, there was no particular reason why subsequent Archbishops should not avail themselves of the same right. Consequently, the liturgical books of Paris went through multiple revisions between 1680 and their definitive abolition in 1873. The most momentous of these were the editions of Abp Charles de Vintimille, the Breviary of 1736, and the Missal of 1738.

The frontispiece of the 1685 Parisian Missal; conspicuously absent are the words “ad formam sacrosancti concilii Tridentini emendatum – emended according to the form (laid down by) the sacred council of Trent.”
This newer revised Parisian Use is in many respects inspired by tradition, but did not shy away from innovations, which vary in quality; in regard to the Mass lectionary, it retained the traditional two-reading structure, while expanding the corpus of readings considerably. For the octave of Corpus Christi, a separate pair of readings is provided for each day; the Sunday readings of the 1685 Missal are retained as part of the series.

Friday: Genesis 14, 17-20 – Matthew 26, 26-29
Saturday: Exodus 12, 1-11 – Luke 22, 7-20
Sunday: 1 Corinthians 10, 12-21 – Luke 14, 16-24
Monday: Exodus 16, 13-18 – John 6, 27-35
Tuesday: Wisdom 16, 20-28 – John 6, 41-44
Wednesday: 2 Corinthians 6, 14 - 7, 1 – John 6, 51-55
Thursday: Hebrews 7, 18-28 – John 6, 58-70

The first two of the added Gospel readings are taken from Matthew’s and Luke’s accounts of the Institution of the Eucharist; a parallel passage from St Mark (14, 17-25) is added to the readings assigned for the Votive Mass of the Blessed Sacrament. The four Gospels from John 6 (Monday to Thursday) give a broader selection from the long passage known as the Eucharistic Discourse, ending with St John’s account of St Peter’s confession. “Then Jesus said to the twelve: Will you also go away? And Simon Peter answered him: Lord, to whom shall we go? thou hast the words of eternal life. And we have believed and have known, that thou art the Christ, the Son of God.”

Christ Giving the Keys to St Peter, by Perugino, 1482; Sistine Chapel, Vatican City. The background on the left represents Christ speaking to the people at Capharnaum in John 6; on the right, the figures that seem like they are dancing are actually trying to stone Him, in response to some of the sayings like “Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you.” In the foreground, St Peter is rewarded for his confession of Christ.
The passage from Genesis 14 tells of the bread and wine given to Abraham by Melchisedech, the king of Salem, after the defeat of the five kings. These have been taken from the most ancient times as a symbol of the elements of the Eucharist, as described by St Cyprian in the Matins readings of Tuesday within the octave. “In Genesis, therefore, in order that the blessing might in due order be pronounced upon Abraham through the priest Melchisedech, there was first offered the image of the sacrifice, consisting of bread and wine. And the Lord, completing this and perfecting it, offered bread and a cup of wine mingled with water; and He that is the fullness fulfilled the truth of that which was prefigured.” This is also, of course, why Melchisedech is mentioned in the Canon of the Mass.

Of the two readings from Exodus, the first is repeated from Good Friday, describing the preparation of the Paschal Lamb; the second is the instruction given to the children of Israel about collecting the manna in the desert. These were certainly inspired by the citation of the same passages in the first two Matins responsories of St Thomas’ Office for Corpus Christi.

The second half of the book of Wisdom (from verse 10, 16 to the end) is a long meditation on the events of the Exodus; the passage given above for Tuesday also refers to the manna with which God fed the children of Israel in the desert, and to which Christ and His interlocutors refer in John 6. The words of verse 20, “Thou gavest them bread from heaven ... having in it all that is delicious”, are the versicle of Vespers of the feast, and also sung at Benediction.

The Wednesday Epistle from St Paul is included here as an admonition on the proper disposition for reception of the Sacrament: “You are the temple of the living God... Having therefore these promises, dearly beloved, let us cleanse ourselves from all defilement of the flesh and of the spirit, perfecting sanctification in the fear of God.” That of the Octave day speaks of the worship of the New Covenant as “a setting aside of the former commandment.” This passage is perhaps also chosen for Corpus Christi as a deliberate rebuke or challenge to the Calvinists (by far the most prominent group of Protestants in France), who often cited the words of verse 27, “Who needeth not daily (as the other priests) to offer sacrifices first for his own sins, and then for the people’s, for this He did once, in offering Himself”, against the Catholic doctrine of the Sacrifice of the Mass.

The neo-Gallican revisions made a number of very bold changes to the Missal; it was a common preoccupation of the revisers that original liturgical compositions should be replaced with Scriptural quotes, but St Thomas’ Mass for Corpus Christi was already mostly Scriptural anyway, and was therefore left alone in 1685. (Their great enemy of the movement, Dom Prosper Guéranger, speaks of these changes, with classic French délicatesse, as “Honteuses et criminelles mutilations, témérités coupables – shameful and criminal mutilations, rash acts deserving of condemnation.”)

St. Thomas Aquinas in Glory among the Doctors of the Church, by Francisco de Zurbarán, 1631
One change was then made to it in the Missal of 1738, by replacing the original Communio, “As often as you shall eat this Bread and drink the cup, you proclaim the death of the Lord, until He comes. Therefore whoever eats this Bread or drinks the cup of the Lord unworthily, will be guilty of the Body and Blood of the Lord. Alleluia.” Anticipating one of the more inexcusable changes made by the Novus Ordo lectionary, this is replaced by an exact quote of Wisdom 16, 20, “Thou didst feed thy people with the food of angels, and gavest them bread from heaven prepared without labour; having in it all that is delicious, and the sweetness of every taste.”

The Missal of 1738 has a few other interesting things to note in regard to Corpus Christi. The first is that during the Sequence Lauda Sion, the verse “Ecce panis Angelorum” is sung three times on the feast day itself, and on the octave, but only once on the days within the octave. The celebrant and the major ministers kneel when it is sung, while the members of the choir “face the altar until the end of the Sequence.”

Abp de Ventimille also added to the Parisian Missal new prefaces for Advent, Holy Thursday (also said at votive Masses of the Sacrament), Corpus Christi, All Saints (also said on the feasts of Patron Saints), Saints Denys and Companions, and for Masses of the Dead. When the neo-Gallican Uses were gradually suppressed over the course of the 19th century, some of their features were retained by being incorporated into the French supplements “for certain places” in the Roman liturgical books, these prefaces among them. Last year’s decree Quo magis gives universal permission to use those of All Saints and Patron Saints, the Dedication of a Church, and Corpus Christi; the text of the last is as follows:
“VD: per Christum Dóminum nostrum. Qui, remótis carnalium victimárum inánibus umbris, Corpus et Sánguinem suum nobis in sacrificium commendávit: ut in omni loco offerátur nómini tuo, quae tibi sola complácuit, oblatio munda. In hoc ígitur inscrutábilis sapientiae, et immensae caritátis mysterio, idipsum quod semel in Cruce perfécit, non cessat mirabíliter operári, ipse ófferens, ipse et oblatio. Et nos, unam secum hostiam effectos, ad sacrum invítat convivium, in quo ipse cibus noster súmitur, recólitur memoria Passiónis eius, mens implétur grátia, et futúrae gloriae nobis pignus datur. Et ídeo... –
The high altar of the basilica of San Lorenzo in Lucina in Rome. In the magnificent painting over the high altar, The Crucifixion by Guido Reni (1575-1642), the body of Christ is pale and white against a much darker background, a reminder of the Elevation of the Host during the Mass. The effect can be seen evenwhen one is standing outside the church in the piazza. (Image from Wikimedia Commons by Rabax63, CC BY-SA 4.0)
Truly it is worthy... through Christ our Lord. Who, the vain shadows of carnal sacrifices being removed, entrusted to us His Body and Blood as a sacrifice; that in every place there may be offered to Thy name that pure sacrifice that alone hath pleased Thee. Therefore, in this mystery of unsearchable wisdom and boundless charity, that very thing which He completed once in the Cross ceaseth not wondrously to have effect, He himself being the one who offers and the offering. And He inviteth us, who are made one victim with Him, to the sacred banquet, in which He himself is received as our food, the memory of His passion is recalled, the mind is filled with grace, and the pledge of future glory is given to us. And therefore with the angels and archangels ...”

When the Parisian Missal of 1738 was issued, the feast of the Sacred Heart had not yet been formally approved by Rome, or accepted outside a few religious orders; however, this Missal did fulfill one aspect of the requests made by the Lord to St Margaret Mary Alacoque in His appearances to her. Among the collection of votive Masses is a special Mass “for the reparation of injuries done to Christ in the Most Holy Sacrament”, placed between the votive Mass of the Sacrament and that of the Passion. A rubric after the Octave of Corpus Christi prescribes this Mass be said on the following day, which is now kept everywhere as the feast of the Sacred Heart. The proper texts of this Mass can be read in Latin and English here.

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