Ad Te Levávi Ánimam Meam

To Thee have I lifted up my soul (Introit – 1st Sunday of Advent)

Posts Tagged ‘roman rite’

Leap Day

Posted by james0235 on February 29, 2012

In the Byzantine Catholic Church, as well as the Orthodox Churches, February 29th, leap day, is the Feast of St. John Cassian. As this only occurs every four years the Feast is often moved in other years, typically to February 28th. And in the Ordinary Form of the Roman Rite we celebrate this Feast on July 23rd.

And for reasons still not quite clear to me in the Extraordinary Form of the Roman Rite whenever February has 29 days the Feast of St. Matthias the Apostle is moved from the 24th to the 25th and the Feast of St. Gabriel of the Most Sorrowful Virgin is moved from the 27th to the 28th.

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Octave of Pentecost

Posted by james0235 on May 24, 2010

“After Easter, the Solemnity of Pentecost is the second most important day in the Church year.”

Bishop Peter J. Elliott, Ceremonies of the Liturgical Year 325

If Pentecost outranks Christmas on the Liturgical Calendar (or,  I know it might be argued, is equal to it) then why is it that Christmas has an Octave but Pentecost does not? It appears that even the pope who approved the elimination of the Octave of Pentecost had no idea what was going on. Fr. Z explains what a Liturgical Octave is and tells the story of the Octave of Pentecost in a podcast found here.

On the older Liturgical Calendar the Octave Day of Pentecost is Trinity Sunday. This is always a great time of year to re-familiarize yourself with what the Catholic faith teaches us about the Holy Trinity:

The mystery of the Most Holy Trinity is the central mystery of Christian faith and life. It is the mystery of God in himself. It is therefore the source of all the other mysteries of faith, the light that enlightens them. It is the most fundamental and essential teaching in the “hierarchy of the truths of faith”. The whole history of salvation is identical with the history of the way and the means by which the one true God, Father, Son and Holy Spirit, reveals himself to men “and reconciles and unites with himself those who turn away from sin”.

Catechism of the Catholic Church 234


The Trinity is a mystery of faith in the strict sense, one of the “mysteries that are hidden in God, which can never be known unless they are revealed by God”. To be sure, God has left traces of his Trinitarian being in his work of creation and in his Revelation throughout the Old Testament. But his inmost Being as Holy Trinity is a mystery that is inaccessible to reason alone or even to Israel’s faith before the Incarnation of God’s Son and the sending of the Holy Spirit.

Catechism of the Catholic Church 237


and it is a great time to recite the Athanasian Creed.

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Asperges Me

Posted by james0235 on May 23, 2010

In the Extraordinary Form of the Roman Rite the priest sprinkles holy water on the people before the principal Mass on Sundays. Beginning on Pentecost the Antiphon that is sung at this time changes from the Vidi Aquam to the Asperges Me.  These Antiphons can be used as part of the Rite of Sprinkling before Mass in the Ordinary Form of the Roman Rite. When the Rite of Sprinkling is used it replaces the Penitential Rite in that Mass.

On Sundays, especially in the Season of Easter, in place of the customary Act of Penitence, from time to time the blessing and sprinkling of water to recall Baptism may take place.

General Instruction of the Roman Missal 51

Asperges me, Domine, hyssopo et mundabor,
Lavabis me, et super nivem dealbabor.
Miserere mei, Deus, secundum magnam misericordiam tuam.

Gloria Patri et Filio et Spiritui Sancto
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.

You will sprinkle me, O Lord, with hyssop and I shall be cleansed
You will wash me, and I shall be whitewashed more than snow is.
Pity me, O God, according to Your great mercy.

Glory to the Father, and to the Son, and to the Holy Spirit
As it was in the beginning, is now, and always shall be in ages of ages. Amen.


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Ascension Thursday Sunday

Posted by james0235 on May 13, 2010

Once again Ascension Thursday Sunday is upon us. Despite the Ascension of the Lord occurring exactly 40 days after the Resurrection many U.S. bishops insist on transferring it to the 7th Sunday of Easter, the Sunday before Pentecost – 43 days after we celebrate the Resurrection. In the U.S. only those dioceses located within the ecclesiastical provinces of Boston, Hartford, New York, Newark, Omaha, and Philadelphia celebrate the Ascension Thursday instead of Ascension Sunday.

It is not a question of if it is permissible to transfer the Ascension to the following Sunday – the Code of Canon Law gives this authority to the Episcopal Conference with the approval of the Holy See (Code of Canon Law 1246) – rather the question is why would the bishops wish to do this? Does anyone truly benefit spiritually from having one less Mass to attend on a weekday once a year?

But, even though most U.S. dioceses will not be celebrating the Ascension today those parishes offering the Holy Mass according to the Extraordinary Form of the Roman Rite, permission for which was affirmed for all priests of the Roman Rite in Pope Benedicts XVI’s Apostolic Letter Motu Proprio Summorum Pontificum, will be celebrating the Ascension today, regardless of what the rest of the diocese is doing. The Pontifical Commission Ecclesia Dei has confirmed that this is permitted.

So ends my annual rant on Ascension Thursday Sunday.

There is a rubric after the Gospel in the 1962 Roman Missal, the Extraordinary Form of the Roman Rite, that reads as follows:

After the Gospel of the High Mass, the Paschal Candle, figure of the risen Christ, is extinguished; it is removed after Mass.

So, immediately after we hear of Christ’s Ascension into heaven:

“…And the Lord Jesus, after He had spoken to them, was taken up into Heaven and sitteth on the right hand of God…” (Mark 16:14-20)

the Easter Candle, the symbol of Christ’s presence which has been in the Sanctuary since he arose from the dead at the Easter Vigil, is extinguished. This beautiful little ceremony is, of course,  used in those parishes using the 1962 Roman Missal. But, it works a bit differently with the 1970 Roman Missal, the Ordinary Form of the Roman Rite, in use in most parishes:

The paschal candle has its proper place either by the ambo or by the altar and should be lit at least in all the more solemn liturgical celebrations of the season until Pentecost Sunday, whether at Mass, or at Morning and Evening Prayer. After the Easter season the candle should be kept with honor in the baptistry, so that in the celebration of Baptism the candles of the baptized may be lit from them. In the celebration of funerals, the paschal candle should be placed near the coffin to indicate that the death of a Christian is his own passover. The paschal candle should not otherwise be lit nor placed in the sanctuary outside the Easter season.

Congregation for Divine Worship, Pascahele Solemnitatis 99

The Easter Candle remains in use until Pentecost, the end of the Season of Easter rather than the Ascension when Christ is no longer with us.  Unfortunately, I think that we really lost some amazing symbolism with the loss of that rubric.


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Purification, Presentation, and the Churching of Women

Posted by james0235 on February 2, 2010

Today, the 40th day after Christmas, is the Feast of the Presentation of the Lord. This Feast has a very solid biblical foundation:

When the days were completed for their purification according to the law of Moses, Mary and Joseph took Jesus up to Jerusalem to present him to the Lord, just as it is written in the law of the Lord, Every male that opens the womb shall be consecrated to the Lord, and to offer the sacrifice of a pair of turtledoves or two young pigeons, in accordance with the dictate in the law of the Lord.

(Luke 2:22-24)

On the 40th day after giving birth the Blessed Virgin Mary visited the temple to offer a sacrifice in accordance with the Law of Moses (Leviticus 12:1-8). She didn’t offer this sacrifice because she was actually made unclean by the birth of Christ but rather it was in order to fulfill “the prescriptions of the law of the Lord” (Luke 2:39). In imitation of this event in the 4th century the Church instituted the Feast of the Purification of the Blessed Virgin Mary to be celebrated on the 40th day after Christamas, February 2nd, every year.

This Feast had 3 emphases:

The Purification of the Blessed Virgin (Leviticus 12:7),

The Presentation of the child Jesus in the Temple (Luke 2:22),

and the recognition of Christ as the light to the Gentiles by the prophet Simeon (Luke 2:29-32)

In the revisions to the liturgy following the 2nd Vatican Council this feast was renamed the Feast of the Presentation of the Lord. The Purification of the Blessed Virgin and the recognition of Christ as the light to the Gentiles (represented by the  blessing of candles which are then carried in procession before the Mass) seem to have been de-emphasized slighltly while the Presentation of Christ in the Temple has been emphasized. But, all of these aspects of the Feast are still quite evident in both the Ordinary and Extraordinary Forms of the Roman Rite.

In addition to the Mass we see these aspects of the Feast also displayed in the devotions of the Church. The Presentation of Jesus in the Temple is the 4th Joyful Mystery of the Rosary. Simeon’s proclamation of Christ as the light to the Gentiles (Luke 2:29-32), known as the Nunc Dimittis or the Canticle of Simeon, – is prayed every night in the Liturgy of the Hours in the Office of Compline (Night Prayer). And the idea of a ritual purification after childbirth can still be seen, albeit quite rarely, in a very beautiful ceremony known as the Churching of Women.

The Churching of Women is performed soon after childbirth. Ideally it was given as soon as a woman was able to return to Church for the first time – which does not necessarily mean the following Sunday. Remember that the care of infants does excuse one from the obligation to attend Mass (CCC 2181). The Churching, also called the Blessing of a Mother after Childbirth in the Roman Ritualone of the Liturgical books of the Roman Rite, was both a blessing given to a new mother and it was an opportunity for the new mother to give thanks to God for the birth of her child. While it is not actually a ritual purification – the Church does not teach that childbirth makes a woman ritually unclean – it is inspired by the purification rituals that the Feast of the Presentation of the Lord commemorates.

The beautiful prayers of the Churching of Women can be found here.

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The Use of Scripture in the Mass

Posted by james0235 on August 7, 2008

Have you ever wondered when a particular passage of the Bible is read at Mass?

Well, wonder no longer. I have compiled all of the Scripture verses used in the Propers of the Mass – the Entrance Antiphon, 1st Reading, Responsorial Psalm, 2nd Reading (if any), Alleluia Verse (called the Verse before the Gospel during Lent), the Gospel, and the the Communion Antiphon – for the Ordinary Form of the Roman Rite.

The Use of Scripture in the Ordinary Form of the Roman Rite

Scripture used in the Ordinary (unchanging parts) of the Mass is already available on a number of sites including this one. I will most likely add something similar eventually.

It is still not quite complete (I still have to add the Votive Masses) but it is almost done.

Coming Soon: The Use of Scripture in the Extraordinary Form of the Roman Rite.

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Videos of the Anglican Use Mass

Posted by james0235 on August 4, 2008

Over the past couple of weeks Fr. Christopher Phillips has posted some videos of the Roman Rite Anglican Use Masses that were celebrated at his parish during the recent Anglican Use Conference. Visit his blog for pictures.

Here are the videos:

Anglican Use Mass concelebrated by 3 bishops

Opening Procession

Requiem Mass

Introductory Rite

Gospel

Offertory

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The Feast of the Most Precious Blood

Posted by james0235 on July 1, 2008

Sanguis Christi, inebria me! Blood of Christ, inebriate me!
(from the Anima Christi)

In the Liturgical Calendar of the Extraordinary Form of the Roman Rite July 1st is the Feast of the the Most Precious Blood of Our Lord Jesus Christ. (This Feast exists in the Ordinary Form of the Roman Rite in the form of a Votive Mass.) It commemorates all of the times Our Lord shed his most precious blood: the Circumcision, the Agony in the garden, the Scourging at the pillar, the Crowning with thorns, and in the Crucifixion.

You may recall that the Circumcision is specifically commemorated in the Mass on the Octave Day of Christmas. But, today’s Feast calls to mind all of the occasions Our Lord shed his Blood. And this same Blood is offered daily in the Holy Sacrifice of the Mass on altars the world over.

I read something interesting today online in the June 29th bulletin of Assumption Grotto in Detroit. The pastor writes:


I have often noted the practice of wine connoisseurs–those more adept than myself (if it were possible) in the art of drinking wine–who studiously oscillate their glass and ceremoniously sniff their beverage before consigning it to the quaff. Real wine lovers, you see, must first inform their olfactories before their tongues concerning the quality of the wine. Smell is among the senses that both informs and gives pleasure or displeasure, as the case may be.

Now, what in heavens has this to do with the Mass? Well, in the celebrating of the Tridentine Mass, there is a coincidence of word and gesture in the priest’s offering of the wine during the Offertory rite. He, while moving the chalice over the altar in the form of the cross says, “may this chalice ascend in the sight of Your divine majesty with a sweet odor…

That God should take delight in smells may be a surprising idea, but it does have biblical precedent. After the flood, Noah offered a sacrifice of thanksgiving to the Lord for his delivery and God who “smelled the pleasing odor” then promised never again to destroy all living creatures. In other places of the Old Testament there is ample reference to the fragrant incense offered to God.

At Mass, when I make that sign of the cross with the chalice, I too get a brief sniff of odoriferous wine and think that this is symbolic of the agreeableness of the sacrifice that is soon to be offered to God, namely, the sacrifice of Christ. You will note, by contrast, that this Offertory prayer is not said in the ‘ordinary form’ (new rite) of the Mass and that there is no gesture made with the chalice except for its slight elevation during the priest’s words of ‘blessing.’ I know that this is only a little thing, but it is one of those many subtle and meaningful touches that arrest my attention in the Tridentine Mass and which help to raise the mind to God.

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Book of Divine Worship now online

Posted by james0235 on June 28, 2008

The Book of Divine Worship, used by the Roman Catholic Anglican Use parishes in the United States, is now available in pdf format.

The Book of Divine Worship (BDW) is a kind of combination Sacramentary and Liturgy of the Hours in one volume. The Lectionary used in these parishes is that of the Ordinary Form of the Roman Rite.

I am happy to see this book online. I got my copy a few years ago and it is an impressive (and very big) book. It is now out of print in anticipation of possibly incorporating the material from the upcoming new translation of the Roman Missal into the 2nd edition.

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Quicumque Vult

Posted by james0235 on May 17, 2008

“Quicumque vult salvus esse, ante omnia opus est, ut teneat catholicam fidem”

The Athanasian Creed, attributed to but most likely not composed by St. Athanasius, is one of the most profound statements on the Holy Trinity that the Church has ever produced.

Liturgically it is used in the Divine Office of the Extraordinary Form of the Roman Rite where it is said during the office of Prime on Trinity Sunday. I do not believe that the Athanasian Creed is currently used at all in the Ordinary Form of the Roman Rite. And it is not used by the Eastern Catholic Churches.

Unfortunately its extremely limited use means that very few Catholics ever hear it. I’m trying to get in the habit of reciting it at least once a year on Trinity Sunday.

Whosoever will be saved, before all things it is necessary that he hold the Catholic faith. Which faith except everyone do keep whole and undefiled, without doubt he shall perish everlastingly. And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity, neither confounding the persons, nor dividing the substance.

For there is one Person of the Father, another of the Son, and another of the Holy Spirit. But the godhead of the Father, of the Son, and of the Holy Spirit, is all one, the glory equal, the majesty co-eternal.

Such as the Father is, such is the Son, and such is the Holy Spirit. The Father uncreated, the Son uncreated, and the Holy Spirit uncreated. The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible.

The Father eternal, the Son eternal, and the Holy Spirit eternal. And yet they are not three eternals, but one Eternal.

As also there are not three incomprehensibles, nor three uncreated, but one Uncreated, and one Incomprehensible. So likewise the Father is Almighty, the Son Almighty, and the Holy Spirit Almighty. And yet they are not three almighties, but one Almighty.

So the Father is God, the Son is God, and the Holy Spirit is God. And yet they are not three gods, but one God.

So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord. And yet not three lords, but one Lord.

For as we are compelled by the Christian verity to acknowledge each Person by Himself to be both God and Lord, so we are also forbidden by the catholic religion to say that there are three gods or three lords.

The Father is made of none, neither created, nor begotten. The Son is of the Father alone, not made, nor created, but begotten. The Holy Spirit is of the Father, neither made, nor created, nor begotten, but proceeding.

So there is one Father, not three fathers; one Son, not three sons; one Holy Spirit, not three holy spirits.

And in the Trinity none is before or after another; none is greater or less than another, but all three Persons are co-eternal together and co-equal. So that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped.

He therefore that will be saved is must think thus of the Trinity.

Furthermore, it is necessary to everlasting salvation that he also believe rightly the Incarnation of our Lord Jesus Christ. For the right faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and man; God, of the substance of the Father, begotten before the worlds; and man of the substance of his mother, born in the world; perfect God and perfect man, of a rational soul and human flesh subsisting. Equal to the Father, as touching His godhead; and inferior to the Father, as touching His manhood; who, although He is God and man, yet he is not two, but one Christ; one, not by conversion of the godhead into flesh but by taking of the manhood into God; one altogether; not by confusion of substance, but by unity of person. For as the rational soul and flesh is one man, so God and man is one Christ; who suffered for our salvation, descended into hell, rose again the third day from the dead. He ascended into heaven, He sits at the right hand of the Father, God Almighty, from whence He will come to judge the quick and the dead. At His coming all men will rise again with their bodies and shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil into everlasting fire.

This is the Catholic faith, which except a man believe faithfully, he cannot be saved.

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