As I am sure many of you have already seen, the second part of the Mass of the Ages trilogy premiered yesterday. This part talks a good deal about what the Second Vatican Council asked for, and how its Constitution on the Sacred Liturgy Sacrosanctum Concilium was betrayed by the machinations of Abp Annibale Bugnini and the other members of the Consilium ad exsequendam. Among the speakers featured are our own Dr Peter Kwasniewski and Matthew Hazell, as well as Dom Alcuin Reid, and Joseph Shaw of the Latin Mass Society. Once again, our congratulations to Cameron O’Hearn and his many collaborators on a job very well done; we are definitely looking forward to part 3. Feliciter! You can find more information about the project at the website: https://latinmass.com/
Friday, May 27, 2022
Take the ‘Mas’ Challenge
Michael P. FoleyAttention all lovers of the Roman liturgical tradition and the English language: We have a three-part challenge for you.
First, without scrolling down and seeing the answers, write down as many single-word names as you can of feast days and other liturgical occasions known by a name ending in “mas” or “mass.” The most obvious is Christ’s Mass or Christmas, but there are at least twenty one others (although one entry consists of two words).- Andrewmass
- Candlemas
- Childermas
- Christmas or Christenmas
- Crouchmas
- Ellenmas
- Georgemas
- Hallowmas
- Johnsmas
- Kermas
- Ladymas
- Lammas
- Latter Marymass
- Lukesmas
- Martinmas
- Martlemas
- Marymass
- Michaelmas or Michmas
- Petermas
- Roodmas
- Saumas
- Uphalimass
- Uphalimass, Epiphany, January 6--“up” can mean "completed, over" and “hali” is short for haliday or holiday. Epiphany is the end of the Christmas holidays
- Candlemas, The Purification of the BVM, February 2--from the blessing of candles on this day
- Ladymas, The Annunciation of the BVM, March 25 (although it can also pertain to just about any Marian feast)
- Georgemas, St. George, April 23
- Crouchmas, “Cross Mass,” the Feast of the Finding of the Holy Cross, May 3
- Johnsmas, St. John the Baptist, June 24
- Petermas, St. Peter [and St. Paul], June 29. Originally, though, it was the Feast of St. Peter in Chains, August 1
- Lammas, “Loaf Mass”, August 1. Lammas Day was never officially on the calendar, but it was still a big deal in England and Ireland, when a loaf made from the first grains of the harvest was taken to church and blessed
- Marymass, The Assumption of the BVM, August 15
- Ellenmas, St. Helen, August 18 [1]
- Latter Marymass. The Nativity of the BVM, September 8. If Assumption Day is the first Mary Mass of the season, Mary’s birthday is the occasion for the “later Mary Mass”--at least before the institution of the Feast of the Seven Sorrows of the BVM on September 15 centuries later
- Roodmas, The Exaltation of the Holy Cross, September 14. A “rood” is a crucifix placed on top of a rood screen, that is, lifted high or exalted, as in the "Dream of the Rood". It's amazing how precise our language can be about crosses
- Michaelmas, St. Michael the Archangel, September 29
- Lukesmas, St. Luke, October 18
- Hallowmas, All Saints’ Day, November 1
- Saumas, All Souls’ Day, November 2 (not to be confused with a “Soul Mass,” i.e., a Requiem Mass)
- Martinmas, St. Martin of Tours, November 11
- Martlemas, ibid.
- Andrewmass, St. Andrew, November 30
- Christmas or Christenmas, December 25
- Childermas, Holy Innocents, December 28
- Kermas or Kermis, a “church Mass,” that is, the anniversary of the dedication of a church. The term quickly migrated to an “annual fair or carnival, characterized by much noisy merry-making” or, in the U.S., a festival held for charitable purposes.
Thursday, May 26, 2022
The Ascension of the Lord 2022
Gregory DiPippoMen of Galilee, why do you wonder looking up to heaven? alleluia. As you have seen Him going into heaven, so shall He come, alleluia, alleluia, alleluia. Ps 46 All ye nations, clap your hands: shout unto God with the voice of joy. Glory be... Men of Galilee... (The Introit of the Ascension)
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The Ascension, 1495-98, by Pietro Perugino (1448-1523); public domain image from Wikimedia Commons. |
Wednesday, May 25, 2022
Durandus on the Minor Litanies
Gregory DiPippoThe following excerpts are taken from book VI, chapter 102 of William Durandus’ treatise on the Divine Offices.
Litanies are also held for many other reasons, wherefore Pope Liberius established that a litany should be held for war, famine, pestilence, and other imminent adversities of this sort, so that we may escape from them by supplications, prayers and fasts. Therefore, because in this time of the year especially wars are wont to break out, and the fruits of the earth, which are still in bud or flower, can easily be corrupted in many different ways, the litanies are held, so that we may ask God to turn these things away from us, and to defend and deliver us from bad weather, and war, and the enemies of the Christian religion, as we also implore the patronage of the Saints …
… we beseech the Saints, because of our poverty, and their glory, and reverence for God. And when we celebrate the Litany because of imminent dangers, in penitential and mournful garb, we represent that last procession of the women who wept after the Lord when He was being led to the Cross, weeping, according to the Lord’s command, for ourselves and our children.
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The imposition of ashes before the Rogation procession celebrated in 2017 in Milan; in the Ambrosian Rite, the penitential character of the Rogation days is far more marked than in the Roman Rite. |
Therefore, during the Litanies, there is a procession, and in some churches, (the antiphon) Exsurge, Domine is sung at the beginning. The Gospel canticle “Holy God, holy mighty one, holy immortal one, have mercy on us,” is also to be sung repeatedly by the boys’ choir, for John of Damascus tells the story … that in Constantinople, litanies were held because of some trouble, and a boy was taken up to heaven from the midst of the people, and there taught this chant; and returning to the people, sang it before everyone, and at once the trouble ceased. This chant was approved by the Council of Chalcedon, and therefore it is considered praiseworthy and authoritative …
… in the procession itself, the Cross goes first, and the reliquaries of the Saints, so that by the banner of the Cross, and the prayers of the Saints, demons may be repelled…
A banner is also carried to represent the victory of Christ’s Resurrection and Ascension, since He went up to heaven with great spoils … just as the multitude of the faithful follow the banner in the procession, so also a great gathering of the Saints accompanies Christ as He ascends. Banners are also carried in imitation of that which is said by Isaiah (11, 12), “And he shall set up a standard unto the nations, and shall assemble the fugitives of Israel, and shall gather together the dispersed of Juda from the four quarters of the earth.” The Church took the carrying of banners and crosses from Constantine, who, when in a dream he saw the sign of the Cross, and heard the words ‘By this sign thou shalt conquer’, ordered the Cross to be marked on his war banners. The fact that in the Litanies the cross-bearer takes his cross from the altar reminds us that Simon of Cyrene took it from Christ’s shoulders.
A Rogation procession held in the village of Balatonderics, Hungary in 2017. |
But since on the preceding days, a double Alleluia, is sung, why on these days is only one sung? And again, since Alleluia is not said on other fast days, why is it said on this one? To the first question, we answer that ... a double Alleluia is sung on the preceding days because of the double stole which will be given in the general resurrection, namely, that of the soul and of the body. But the liturgy of Easter, which this signifies, is now finished, and therefore, the cause being taken removed, the effect is also removed . To the second, we answer that on the other fast days, Alleluia is not sung because it is a song of joy, and those fasts are held because of sins, wherefore they are called fasts of mourning; but this fast, and that of Pentecost, are matters of rejoicing, because they are not held for sins, but so that the power of the devil, and the plague, may be removed; and therefore, Alleluia is sung on them.

Posted Wednesday, May 25, 2022
Labels: 1960s, Easter season, fasting, processions, Rogation Days, William Durandus
The Meaning and Customs of Ascension Thursday
Michael P. FoleyThe Feast of the Ascension of Our Lord Jesus Christ occurs forty days after Easter (which this year is May 26). According to the Bible, Jesus took His Apostles to Mount Olivet forty days after He rose from the dead where He predicted the coming of the Holy Spirit and told them that they would be His witnesses to the ends of the earth. He was then “lifted up before their eyes, and a cloud took Him out of their sight" (Acts 1:9).
Through the mystery of the Ascension we, who seemed unworthy of God's earth are taken up into Heaven .... Our very nature, against which Cherubim guarded the gates of [earthly] Paradise, is enthroned today high above all Cherubim.
Tuesday, May 24, 2022
The Feast of the Translation of Saint Dominic
Gregory DiPippoOur thanks to Mr Calder Claydon for sharing with us this article about one of the proper feasts of the Dominican Rite.
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The tomb of St Dominic in the church of his order, which is also named for him, in Bologna, Italy. Photo by Fr Lawrence Lew OP. |
A reliquary of St Dominic’s skull, made in 1338, now kept at the back of the altar shown above. It is still taken out every year for a procession on his feast day. |
Rogation Procession and Mass Tomorrow in Bridgeport, Connecticut
Gregory DiPippoTomorrow, which is both the vigil of the Ascension and the Wednesday Rogation day, the Oratory of Ss Cyril and Methodius, the Institute of Christ the King’s church in Bridgeport, Connecticut, will have an outdoor Rogation procession at 6 pm, followed by solemn Mass, and then afterwards, a light reception in the church hall. The church is located at 79 Church St.
Six Talks on the Eucharist: A Mystagogical Catechesis by Bishop Hugh Gilbert of Aberdeen, Scotland
David ClaytonI am grateful to the monks at Pluscarden Abbey, the Benedictine Monastery situated near Elgin in Scotland, for alerting me to the publication on YouTube of a series of talks by Bishop Hugh Gilbert of Aberdeen on the Eucharist.
Bishop Hugh was previously the abbot of Pluscarden Abbey, where I am an oblate (although I haven’t visited for a long time now, as I live in the United States). Anything from Bishop Hugh is worthy of note and I encourage all readers to investigate.These talks are intended as a mystagogical catechesis for the faithful of the diocese of Aberdeen, and apply equally well to all forms of the Roman Rite. I have watched the first five and they are a rare treat.
Each link below will take you to a recorded video for the dates in the past. The talk for the future dates will be broadcast live on the day, and then the recording will be uploaded immediately after that. You can access that through the link either live or when posted as a recording.
21 April: The Eucharist in the Christian Worldview
28th April: The Origins of the Eucharist in the Last Supper and Paschal Mystery
5th May: The Introductory Rites of the Mass
12th May: The Liturgy of the Word
19th May: The Eucharistic Prayer
26th May: Holy Communion
2nd June: Living the Mystery
Monday, May 23, 2022
Cathedrals of Mordor and Zen-like Meditation Rooms: Some Churches That Fail as Churches
Peter Kwasniewski![]() |
Saint Ignatius, Tokyo, Japan (Sakakura Associates, 1999) |
Since we're on the subject of architecture, which is endlessly fascinating and has not been featured as much as NLM as it used to be, I thought I would take this opportunity to share a remarkable gallery of photos by the French photograph Thibaud Poirier of ultra-modernist churches.
Most of them are impressive for their sheer size, but nearly all of them transmit either a cold, oppressive, sinister feel (as if they were chapels for the religion of Sauron in Mordor) or, on the contrary, a religiously vague, mildly comforting, functionally neutral spaciousness that is artistically far superior to “the Shed” (the name of the space in which the Mars Hill Bible Church meets, which we featured last week) yet lacking for the most part in the qualities that make for a recognizable, inhabitable, incarnational dwelling.
I was particularly struck by how many of these churches were built in the 1950s, well before Vatican II, or at any rate during Vatican II, before the Novus Ordo. It prompted me to wonder if such trends in architecture were a small part of the psychological reason behind simplifying, abbreviating, and modernizing the liturgy, for the simple reason that it's very hard to imagine a solemn Mass in such spaces. It would seem awkward to say the least, and bizarrely out of place. Of course it can be done (and surely was done for a short period of time in these buildings), but I can only think of the tensions involved in, say, a super-minimalist production of Shakespeare on a barren stage with actors all in black, where the Elizabethan language clashes with the plain constumery and the vacuous setting.
Here are a few examples of the sinister ones featured in the gallery, with location, architect, and year of completion:
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Saint Mary's Cathedral, Tokyo, Japan (Kenzo Tange, 1964) |
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Saint-Rémy de Baccarat, Baccarat, France (Nicolas Kazis, 1957) |
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Sainte-Thérèse-de-l'Enfant-Jésus, Metz, France (Roger-Henri Expert, 1959) |
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Saint Joseph, Le Havre, France (Auguste Perret, 1956) |
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Notre Dame du Royan, Royan, France (Guillaume Gillet, 1958) |
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Saint Anselm's Meguro, Tokyo, Japan (Antonin Raymond, 1954) |
Again, note the dates of these: 1964, 1957, 1959, 1956, 1958, 1954.
And now for a few examples of the more comforting but deistic-agnostic designs:
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Église du Saint Esprit, Viry-Châtillon (Anton Korady, 1964) |
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Kruiskerk, Amsterdam (Marius Duintjer, 1956) |
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Notre dame du Chêne, Viroflay, France (Louis, Luc and Thierry Sainsaulieu, 1966) |
Obviously these structures, unlike Mars Hill, have a permanence, massiveness, and artfulness (in a certain sense) that marks them as important public buildings with religious overtones, but still they seem to thwart their purpose; indeed, the very modernism draws too much attention to itself, and becomes like a Pharisee standing in front and saying: “I thank you, Lord, that I am not like other churches…” Whereas the traditional church design kneels in the back and says: “Lord, be merciful to me, a sinner like everyone else.”
The photography is brilliant. Some of the churches Poirier photographs are quite inspiring (I have not included here the semi-traditional designs); others, intriguing; still others send chills down the spine. It is clear that no cost was spared in building these edifices, and that they represent something other than mere utility. They are built on a grand scale. Unfortunately, some of them hardly transmit anything of the Christian message and could just as well be United Nations meditation rooms. At their worst, they are cold and terrifying, and would certainly not draw ordinary people in, except those who are curious about feats of modern architecture. One cannot envision Mary sitting at the feet of Jesus there; not even a cozy nook exists to escape into.
Speaking of United Nations, I shared on Facebook not too long ago the following two pictures. The first is of the main hall of the UN; the second is of the Cathedral of Light in Oakland. Family resemblance? What is the message of either building? What is the message of their analogy?
It does no good to pretend that a building is not a silent language and a philosophy embodied.
Sunday, May 22, 2022
An Ambrosian Solemn Mass on the Fifth Sunday after Easter
Gregory DiPippoThanks to Nicola for reminding me of this video of an Ambrosian Mass celebrated on the Fifth Sunday after Easter in Rome in the year 2003 by the late Monsignor Angelo Amodeo, whose memory is cherished by all those who love the venerable liturgical tradition of the See of Milan. The Mass was sung by the Schola-Sainte Cécile, led by Henri de Villiers, who with their usual diligence, not only learned the Ambrosian Ordinary, but also a polyphonic Mass written specifically for that rite, and as always, sang it very beautifully. I was the first acolyte, and my usual nervous self while serving in a rite which I had only seen a few times before, but Nicola is a very good MC, and steered us through it very well. The church is Santissima Trinità dei Pellegrini, which had not yet been given to the FSSP in those days. Unfortunately, the video camera was small, and the quality is not that great, but we are nevertheless very blessed to have this record of a very blessed time. (I think this might have been the very first time I ever met the members of the Schola in person.) Haec meminisse certissime juvat!
Saturday, May 21, 2022
The First Ukrainian Printed Book: An Epistle Lectionary of 1574
Gregory DiPippoA few days ago, the YouTube channel of the Bodleian Library at Oxford University posted this video about the oldest printed book in Ukrainian, an Epistle lectionary with the text of the Acts of the Apostles and the Pauline and Catholic letters. A friend of mine, Dr Daniel Galadza, who is an expert on the liturgical history of the Ukrainian church, informs me that the book was definitely made for liturgical use, and is not just a section of the Bible. This is why it also has an appendix which includes information about the Sunday antiphons (the chants which begin the Divine Liturgy), according to practices which are still observed to this day in the region of Galicia, which is now partly in western Ukraine, and partly in southern Poland, and at the Pecherskaja Lavra in Kyiv, also known as the Monastery of the Caves.
Friday, May 20, 2022
Pope Francis Mandates Ad Orientem Worship
Gregory DiPippoOur readers will perhaps remember that in 2016, His Eminence Cardinal Robert Sarah, then Prefect of the Congregation for Divine Worship, called upon the Church to return to its authentic custom of offering the Mass ad orientem, as a way of “putting God back at the center” of Christian worship. (Original interview in French here: https://www.famillechretienne.fr/vie-chretienne/liturgie/cardinal-sarah-comment-remettre-dieu-au-caeur-de-la-liturgie-194987.) They will also likely remember that was met with a swift Papal intervention on behalf of retaining the inauthentic custom of worshipping versus populum, which cannot perish soon or thoroughly enough.
This controversy does not impinge solely on the Roman Rite. The Syro-Malabar Church suffered a number of very unfortunate Latinizations in the 20th century, which the Congregation for the Eastern Churches has spent a good deal of time undoing, in obedience to the one decree of Vatican II that the Vatican itself seems to take seriously these days, Orientalium Ecclesiarum. In recent months, this has become such a very sharp controversy that (lamentabile sane dictu!), some members of the faithful even went so far as to publicly burn in effigy the prefect of the Oriental Congregation, H.E. Leonardo Sandri, and the Major Archbishop of the Syr-Malabar Church. H.E. Mar George Alencherry. In January, over 100 Syro-Malabar priests staged a protest and hunger-strike in front of Cardinal Alencherry’s residence in favor of the continuation of the inauthentic custom.Given the events of 2016 in regard to the Roman Rite, we are very pleased to be able to report via the German website katholisches.info (brought to my attention by Peter) that the Pope has now changed his mind, and ordered the Syro-Malabar in toto to accept the proposed return to the authentic custom of the Church. Like the recent denunciation of the Novus Ordo by Abp Roche, we can only say that this bodes well for the future!
“Pope Francis settled a dispute by ordering that all (Syro-Malabar) diocesesthroughout the Church celebrate the Holy Sacrifice of the Mass ad orientem, versus Deum. Together, Francis said, priests and people have to look to the East, from where, according to apostolic tradition, the Second Coming of the Lord is expected. No satire. You read correctly. But how can this be?” Read the full article here: (German is a language which the automatic translator of Google Chrome handles very well.)
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His Excellency Mar Joseph Pallikaparampil, bishop emeritus of the Eparchy of Palai in India, celebrates the Holy Qurbana ad orientem in the grotto of St Peter’s basilica in 2015. (Image from Wikimedia Commons by Emmanuel Parekkattu, CC BY-SA 4.0) |
Rogationtide
Michael P. FoleyImmediately before the crescendo of Ascension Thursday, before that triumphant culmination of the Pasch (a time so glorious that it was forbidden to fast), we encounter three days of violet vestments and anxious pleading. For in the traditional Roman rite, the Monday, Tuesday, and Wednesday before the Feast of the Ascension are the Lesser Rogation Days.
all businesses, theaters, stores and bars were closed. Churches were filled. Midnight approached, the sky clouded over, and a cold rain began. The wind shifted from the south to the north and the rain turned to heavy snow. The storm raged throughout the following day. The next day, farmers hurried to their fields and found that the vast majority of grasshoppers had been frozen just as they were hatching.[7]
The liturgy had given significance and dignity to all our work on the farm, and our life on the land had opened new vistas to our understanding and appreciation of the liturgy.[9]
In order to adapt the rogation and ember days to various regions and the different needs of the people, the conferences of bishops should arrange the time and plan for their celebration (46).
the celebrations may be varied, e.g., for rural or for urban settings, and may relate to different themes, like the harvest, peace, the unity of the Church, the spread of the faith, etc.[14]
People are instructed in the truths of faith and brought to appreciate the inner joys of religion far more effectually by the annual celebration of our sacred mysteries than by any official pronouncement of the teaching of the Church. Such pronouncements usually reach only a few and the more learned among the faithful; feasts reach them all. The former speak but once, the latter speak every year—in fact, forever.
Thursday, May 19, 2022
The Ambrosian Feast of Mid-Pentecost
Gregory DiPippoEven though it was called by a different name, the Ambrosian Rite originally had a feast which was the equivalent of the Byzantine Mid-Pentecost, which I wrote about yesterday, borrowed from that tradition. This article is mostly a translation of notes about it by Nicola de’ Grandi.
In the Ambrosian Rite, the Wednesday between the third and fourth weeks after Easter was a feast known as “In mediante die festo – in the middle day of the feast.” This custom is attested from the very earliest pertinent liturgical books of the rite until the Missal of 1560, the last edition before the post-Tridentine reform and the revised Missal of 1594. The name comes from its Gospel, John 7, 14-31, which begins with the words. “About the midst of the feast, Jesus went up into the temple, and taught.”
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The Mass “in mediante die festo” in an Ambrosian Missal printed in 1548 |
In the Gospel, Jesus compares Himself to Moses, reproving those who declare that they want to follow the law of Moses, while they attempt to kill Him who gives the Law. He does not cancel the Law, but fulfills it, bringing salvation to all of humanity, represented by the paralyzed man whom He heals on the Sabbath.
These words illuminate the authentic meaning of the Christian Pentecost as the replacement of the Jewish Pentecost. The latter celebrates the revelation of God on Mount Sinai, seven weeks after the Jewish Pascha, and the gift of the Law, (“was it not Moses who gave you the law?”); the Christian Pentecost, seven weeks and one day after the Christian Pascha, celebrates the gift of the Holy Spirit.
This parallelism between the Jewish and Christian Pentecosts is certainly very ancient, and is found in the West in a work entitled “Questions about the Old and New Testament” (95, 3), which can be dated to the pontificate of St Damasus (366-84), a contemporary of St Ambrose.
“Therefore, the law was given through Moses to the sons of Israel on the third day of the third month, as is written in the book of Exodus, which day, counting from the fourteenth day of the first month, on which the Pasch took place in Egypt, is the fiftieth, that is, Pentecost. And from this it happened that the Holy Spirit came down upon the Apostles on Pentecost to preach the law of Faith, so that the deeds of the elders might serve as images of those deeds that were to come, and this for the assurance of our faith, for that cannot seem false which was foretold from the beginning.”
Likewise in St Jerome, who was Damasus’ secretary (Epistle 22):
“Wherefore also the solemnity of Pentecost is celebrated, and afterwards, the mystery of the Gospel is fulfilled by the descent of the Holy Spirit; so that, just as the law was given to the former people, on the fiftieth day, in the true jubilee, and the true year of remission, and by the true fifty and five-hundred denarii, which were owed to the debtors: so also the Holy Spirit came down to the Apostles and those who were gathered together with them, unto the number of 120, (which is also the age of Moses), and the whole world was filled with the preaching of the Gospel by the sharing of the speech of those who believed.”
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St Jerome Presents His Biblical Translations to Pope St Damasus I; from the ceiling of the Gaddi Chapel of Santa Maria Novella in Florence. (Image from Wikimedia Commons by Sailko; CC BY 3.0) |
We know in fact that this feast was celebrated in the same position on the liturgical calendar by all the churches of that region, as attested by the most ancient and important manuscripts: for the Ambrosian tradition, the capitulary and Gospel book of Busto Arsizio, and the Biasca Missal; for the broader province of Milan; the Codex Mediolanensis, Vercellensis, and Vat. Reg. Lat. 9; from the province of Aquileia, Codex Rehdigeranus and Forojuliensis.
Therefore, although it looks back to a reading of the Easter season already known in the area of Rome, the solemn liturgical celebration of Mid-Pentecost is a trait strongly distinctive of the liturgical tradition of northern Italy, led by the metropolitan sees of Milan and Aquileia.
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The Ambrosian Missal of Biasca, dated between the end of the 9th century and the middle of the 10th. |
“Even though some matters seem obscure for the very depth of their mystery, nevertheless, no solemnity of the Church’s worship is without fruit: the divine feast is not to kept holy in accordance with our wills, but ought rather to kept for the sake of its own virtues. The true Christian spirit has no notion of bringing those things which come from the tradition of the Fathers, and have been strengthened by the passage of time, to oblivion, but desires rather to venerate them with all the eloquence of its devotion.
Now in the middle of the feast, the Scripture says, the Lord went up to the temple. Which temple? You are the temple of God, and the Spirit of God dwells within you. Today the Lord deigned to go up to the temple of our heart, who so mercifully came down into the form of our body.” (Serm. 85,1-2)
The Mass of this feast is the same as that of the preceding Sunday, but with its own proper prayers, Gospel and Preface. The “oratio super populum”, the Ambrosian equivalent of the Collect, is the only one of the prayers that refers specifically to the character of the feast, as it looks back to Easter and forward to Pentecost.
“Deus, per cujus providentiam nec praeteritorum momenta deficiunt, nec ulla superest expectatio futurorum: tribue permanentem peractae, quam recolimus, solemnitatis affectum; ut quod recordatione percurrimus, semper in opere teneamus. Per. – O God, through whose providence the remembrances of things past do not fail, nor does any hope of the things to come remain unfulfilled; grant us abiding affection for the solemnity which we have completed and now remember; so that what we pass through in remembrance, we may also keep hold of in deed. Through…”
The prayer “over the shroud” which closes the Mass of the Catechumens, is more oblique. “Populus tuus, quaesumus, Domine, renovata semper exultet animae juventute, ut qui antea in peccatorum veternosae mortis venerat senio, nunc laetetur in pristinam se gloriam restitutam. Per. – May Thy people, we ask, o Lord, always exult in renewed youth of the soul; so that, having formerly come to the old age of that languid death caused by sins, it may rejoice that it has been restored to its former glory. Through…”
The preface is first attested in the second half of the 9th century in sacramentaries of the Roman Rite, in which it is appointed to be said on the Tuesday of the Fourth Week of Lent, when the same Gospel is read. This is also indicated by the reference to “the devotion of the saving fast.” On the other hand, the references to Resurrection and Ascension certainly seem to fit more with its Ambrosian placement in Eastertide.
“VD: Per mediatorem Dei et hominum, Iesum Christum, Dominum nostrum: Qui mediante die festo ascendit in templum docere, qui de caelo descendit mundum ab ignorantiae tenebris liberare. Cuius descensus genus humanum doctrina salutari instruit, mors a perpetua morte redemit, ascensio ad caelestia regna perducit. Per quem te, summe Pater, poscimus, ut eius institutione edocti, salutaris parsimoniae devotione purificati, ad tua perveniamus promissa securi. Per quem maiestatem. – Truly it is worthy… through the mediator of God and men, Jesus Christ, our Lord: who when the feast was at its middle day, went up unto the temple to teach, even He who came down from heaven to free the world from the darkness of ignorance. Whose coming down instructs the human race with saving teaching, whose death redeems it from everlasting death, whose ascension bringeth it to the heavenly kingdoms. Through whom we ask Thee, Father most high, that we, being taught by his institution, and purified by the devotion of the saving fast, may safely come to Thy promises. Through whom the Angels praise Thy majesty…”