Rites of the Ordinariates

Some observations about the liturgical question associated with the upcoming Ordinariates from a traditionalist RC perspective.

AngloCatholic High Mass



Correct me if I am wrong, but from what I can see there seem to be a number of different rites, uses and practices which will contend for a place under the banner of the much discussed Anglican Patrimony.

The issue of the liturgical use of the Ordinariates will, no doubt, very soon be the subject of heated debate among our Ordinariate bound brethren.

For those traditional Catholics who welcome and embrace the traditional liturgical heritage of the Church there is a hope that the dominant variation of the Roman Rite known in England before the Reformation the "Use of Sarum" or the Sarum Rite will be restored as the Extraordinary Form of the Ordinariate.

Anglo Papalists who prefer the Counter Reformation Rites of the Latin Church require no legislation or special permission to use either the Usus Antiquior or the Usus Recentior what remains to be done:

1. Approved English Translation of the Usus Antiquior for liturgical use- The English Missal seems to be the obvious choice.

2.  An Ordinariate Calendar with local variations.

Dearmerites will be aware that the Pre-Reformation Rites however require some positive work to permit their resusitation - Cramner Godly Order alone will not do; rather the Usus Salisburiensis whole and entire -what needed:

1. A Latin typical Edition

2. Current liturgical Calendar

3. A Sarum Ritus Servandus

4. An approved English translation of the Sarum Rite.

5. The restoration of the Sarum Divine Office at very least for religious and collegiat churches

Fr Christopher Phillips in the USA, developed the Anglican Use - Which is a hybrid Anglican/Cramnarian version of the current Roman Rite.  From what I gather it is not a work that he regards as complete or rather finalised indeed Anglorum Ceotibus opens the door for its further development and adaptation.

Traditional Anglican Primate expects 1,000 Australians to join Ordinariate

Sydney, Australia, December 22 (CNA/EWTN News) .- Archbishop John Hepworth of the Traditional Anglican Communion has said that about 1,000 Australians are expected to join the Catholic Church through a special jurisdiction created by Pope Benedict XVI.


Catholics, mainstream Anglicans and members of the breakaway Traditional Anglican Communion established a nine-member committee last week to oversee the transition by June 12, 2011.

The Anglicans believe they will be able to retain their church properties, which removes one obstacle to their entry into the Catholic Church, the Australian newspaper The Age reports.

Archbishop Hepworth said that if Anglican priests and congregations do not resign, they might be able to show "beneficial ownership" and keep their properties. He noted that in England the Archbishop of

Canterbury has allowed departing Anglicans to keep using their properties. The Australian archbishop said he hoped the Australian church would do the same.

"It would be the tolerant and godly thing to do," he said.

The Anglicans seeking entry into the Catholic Church have objected to theological changes in the Anglican Communion such as the ordination of women. Under the Anglican ordinariate which Pope Benedict established in his 2009 apostolic constitution "Anglicanorum Coetibus," they will keep their clergy, liturgy and church structures.

Archbishop Hepworth reported that an Australian ordinariate would have churches in all capital cities of the country and in many regional and rural places.

The Traditional Anglican Communion claims 400,000 members worldwide but only 700 in Australia.

Sarum - Salisbury

These photos (was it from the Parsons Handbook by Percy Dearmer) have always captured my liturgical imagination - such style, such order, such symitary - Is this what pre-reformation liturgy looked like in England?

I was dissappointed to learn that the Cramnerian/Protestant text was ornamented and (if you like Catholisiced by super imposition of Sarum Coreography (a bit like theHigh Mass at the Brompton Oratory - Novus Ordo Libretto with Tridentine Coreography).

Do we have an historic opportunity to restore this order and beauty as part of the Anglican Ordinariates - I think so.  It strikes me that if there was a contribution that Traditionalist Catholics could make is to promote the Idea of an Extraordinary Form for the Ordinarate being the the full Sarum Rite (typical edition in Latin of course) the hermaneutic of continuity in action.

Music in Parochial Churches

MUSICAL RESPONSIBLITIES IN A PARISH CHURCH
1. Pre-eminence of Liturgical Prayer

In more recent years, various popular devotions and Para liturgical celebrations have come to greater prominence and popularity. In many cases this has occurred as a direct result of the decline of liturgical prayer, but perhaps more directly as a result of the loss of the sense of sacred in liturgical celebrations generally. In some cases Para liturgical celebrations have been used to continue practices once associated with the liturgy itself[1] and sadly in some countries there is greater attendance at devotions than for the Sunday Mass[2].

Clearly the public celebration of the official prayer of the Church must take precedence over other more popular devotions, where it is offered. And whilst it is the proper place of the clergy to promote these celebrations, it is also incumbent upon musicians to promote and support their pastors by giving priority to these celebrations in their planning and by their attendance. Popular devotions will always have a place but they are by their very nature additional to the public worship of the church - and should be represented as such in the Parish programme.

2. Selection of music for different parts of the liturgy.

In many respects the selection of music is much easier for the usus antiquior, since the vast bulk of the music (i.e. the proper) is set down and may not be deviated from. It is in the selection of the Ordinaries, motets and the use of the Organ that more scope is given to musicians.

The chants of the ordinary of the Mass, as opposed to the proper and motets, have a special place in that their texts do not vary, making them imminently accessible to the congregation. Indeed it is envisaged by all the church's documents[3] on sacred music that the ordinary of the Mass is the principle means by which the faithful can and should participate at Mass. Bearing this in mind, the selection of Ordinaries should be made with a view to allowing the faithful access to this participation through the use of Chant ordinaries. That is not say that exceptionally other ordinaries which form part of the treasury of sacred music should not be used on greater days to add solemnity. After Gregorian chant Sacred polyphony occupies the highest place by reason of it's close relationship with the Chant. However the Church's' treasury of sacred music contains music from every period of history including most notably, chant, organum, early polyphony, renaissance polyphony, baroque, classical, romantic and modern forms. Whilst chant and polyphony are most suited to the liturgy, these other styles should never be excluded out of hand.

Unlike the ordinaries, Motets are essentially choir pieces employed at the offertory and communion. They are pieces which are not integral to any given liturgy[4] and as such may always be left out. Where they are employed, they should be an opportunity for the choir to lift the hearts and minds of the people and should enhance the feast or season with their sentiments, without ever holding up the liturgy. Excessive use of motets (i.e. several in one liturgy) is counter productive, since their purpose is to enhance not dominate the liturgy, like icing on a cake they can be overwhelming. By contrast the restrained use of motets combined with organ interludes has proved the most successful combination.

Apart from choral music, the organ whose venerable history in connection with the liturgy, makes it, after the human voice, the instrument most eminently suited to the Roman Liturgy. Countless church documents refer to the suitability of the organ indeed it's inclusion and exclusion from the liturgy is a matter which the liturgical books take up during Advent, Lent, Holy week, Eastertide, and not least the Requiem Mass. Cleary the church envisages that the use of the organ during the liturgy has an impact on the character of the ceremonies themselves.

Ordinarily where the organ is utilised it can be used in a variety of different ways; it can played to accompany processions (this includes usually includes the Gospel procession where the alleluia has finished provided that their is reasonable time, the procession of departure from the church by the sacred ministers, and the entrance procession where the asperges is sung on Sundays.), it may be used to accompany the chants of the ordinary or even proper where necessary (i.e. if cannot be sustained by the singers.), it can be employed after the offertorium and communio, and may be played instead of or in conjunction with motets, and where it is required it may be used in settings of the ordinary and motets.

15th Century Organ at Kiedrich

Certainly in greater churches it is important that the organ play from the great ecclesiastical repertoire and nowhere more prominently than for the postlude, and it is for this reason that the abuse of singing hymns at the end of Mass should be abandoned (The custom of singing hymns at the end of a Solemn Mass is an accretion which has transferred from the now common practice in the new liturgy, it is not advised nor sanctioned in either liturgy, it is often claimed that with the final hymn people have an opportunity to sing with gusto, however if properly trained, it is the ordinary that should be sung with gusto by the people, rather than usurping the place of the postlude from the organist.).

2. Practical Measures

Every church where the liturgy is sung, should have a musical plan. This plan needs to include not only musicians, but also the congregation and the clergy. As a logical consequence there should be a "musical programme" which might be organised on a quarterly, half yearly or annual basis which includes the music which is reasonably intended to be sung at the liturgy. Separately, there should be a plan for teaching the congregation and the clergy the necessary chants/music in order to achieve the aims of the projected "musical programme".

The music should be planned on the basis of the capability of the choir, the size of the congregation and the scale of the liturgical programme, bearing in mind the musical resources of the Church itself. (i.e. Organ, size of church, acoustic etc.)

______________________________

[1] It is interesting to note that the development of the "Carol Service" (9 Lessons and Carols) in the Church of England, like a Para liturgy (i.e. It adopts the tone and character of a liturgical celebration) has copied the structure and appearance of the Office of Matins. The service retains the 9 Lessons of the Office of Matins, and replaces the Responsories and psalms of it's nocturns with hymns, carols and anthems. Indeed for many years the custom has developed of having a solitary boy chorister chant the first verse of the Hymn/Carol (often "Once in Royal David's city) this is a direct reference to the recorded pre-reformation English practice of having a solitary boy chorister chanting the first verse of the invitatory ”Aspicens alonge" (I looked from afar) at Matins.

[2] In Northern Germany, May devotions to the Blessed Virgin are extremely well attended, even where Mass attendance is extremely low.

[3] Tra le solicitudine (Pius X), Mediator Dei (Pius XII), Sacro Sanctum Concilium (Vat II)

[4] except where the parts of the proper are sung polyphonically - this mitigates the need for a repetition of the chant.

Organa nostra!

St Aloysisus Caulfield has a new (olde) Organ - Deo Gratias!
Installed by the Latin Mass Melbourne Community which has curiously changed it's name to the Blessed John Henry Newman community just to confuse matters.  No they are not set up to convert Anglicans to the Traditional Latin Rite, nor are they a community of intellectuals/scholars (perhaps the rector is???) - just very fashionable and perhaps a few years down the track they might have to change name again after the cannonisation!   This will surely call for the installation of a larger and more magnificent organ!

Three Anglican Sisters of St Margaret consider Ordinariate

The sister in 1938 - Walsingham

Ask Aunty Joanna

Joanna Bogle - British Catholic Journalist

http://www.wf-f.org/bd-jbogle.html

WHY CAN'T WOMEN BE PRIESTS?

By Br. Tom Forde OFM Cap from his blog - Breathing with both lungs

Actually that's the wrong question. One should ask: why is ordination into the Catholic Sacrament of Holy Orders restricted to men? The answer requires first answering some other questions such as what is the Sacrament of Holy Orders and what is its relation to the Church?, what is a priest?, who is Christ? and what is the significance of gender to the human person?

Let us take the last one first. To be human is to be gendered. We never meet just a human being but a man or a woman, boy or girl. That we are male or female shapes our relationship to ourelves, our community, the cosmos and God. For a believer this differentiation of the human race into two complementary genders is no accident. It is a dimension of the Divine plan and a reflection of the Divine Mind. You can see this in ancient myths and pagan spiritualities: Earth Mother and Sky Father, and Ying, Yang etc.

I would propose to you that the fact that Christ was a man was no accident nor was it incidental to His mission. The Son was sent to reveal the Father and only a son can reveal his father. In choosing masculinity Christ the Word was fulfilling His plan, making a statement about the Father, revealing something of the heart of God. He it is who establishes His Kingdom on earth and incorporates us into His Body, the Church. In case you didn't know ancient kingdoms weren't democracies. He has chosen us, called us, saved us. We depend upon Him, for everything.

Those in Holy Orders (Deacons, Priests and Bishops) are further called to be incorporated into Christ as head of the Body, a role that not only involves offering and celebrating the Sacraments but governing the Church. In a sense it is like a 'second baptism' for it confers a 'character' on the one ordained that sets him in a new relationship vis-a-vis the Body. As only the Son could reveal the Father so only a son can become an icon of the Son and stand in His place. Gender is not incidental but part of our fundamental make-up. It is so for us and was so for Christ, so it must be a condition for ordination.

Nowhere does the Church deny ordination to women on the basis of lack of intelligence or moral weakness. On the contrary the Church has repeated praised and supported women for both their contribution to the Church and Society and for the example of their lives and the depths of their spirituality.

We must also reject attempts to us the idea of equality. Equality is a legal fiction, useful but a fiction nontheless. It is easily put to the test and found wanting. Besides since membership of the Church is by invitation who can demand 'rights' to anything not given by Christ? In addition we must object to interpreting through the lens of 'power'. What actual power do clergy have? Besides our Lord teaches us that service is how He sees the Church's mission.

If not on the thin grounds of 'equality' and 'power-sharing' what basis is there for arguing for women's ordination? Scripture only opens the door to men. Tradition is clearly against it and the Magisterium has consistently ruled it out. The Church cannot and will not ordain women.

That in a nutshell is that argument against the ordination of women.

Further I went and had a look at the arguments given at the womenpriests site. I was not surprised.

Argument one confuses the priesthood of the faithful in which all the baptised share and the sacramental, ordained priesthood which is open only to men, because only they can bear the image of Christ as Son offering Himself to the Father.

Argument two, that women must have been present at the Last Supper, fails to take into account that Jesus looked for a room and according to Luke He sent Peter and John (His closest men) to find it by following a 'man carrying a jar of water'. Water fetching was women's work and that's why such a sight would stand out. A man fetching water implies a male-only house (perhaps Essene?). There is no mention of women present in any of the accounts of the Last Supper most notably Luke and John that are so sensitive to women especially His mother.

Argument three depends on cultural bias. That bias existed is not denied but that does not necessarily mean the decision is wrong. A racist judge may condemn a black man found guilty of murder and still be just in his condemnation. This argument also means an implicit denial of the influence and guidance of the Holy Spirit.

Argument four raises the issue of women deacons. If only the early Church had used a consistent and clear terminology from the begining but even now we talk of 'permanent deacons' as if diaconal ordination were not of itself permanent. That aside research shows that although women were called deacons this service did not include service at the altar but in assisting with the formation and baptism of women and children not unlike the work done by generations of nuns since.

Argument five is another example of confusing the priesthood of the faithful and that of the ordained. Mary's vocation is unique but remains firmly within that of the laity.

Argument six confuses ecclessial communions with Churches. There is actually only one Church from which some parts are in schism but yet retain all that is necessary to be the local manifestation of the true Church. these have the threefold order of Bishop, Priest and Deacon, valid Sacraments and maintain Tradition. Other communities have, while believing in Christ, abandoned these elements and are not local 'Churches', they have no valid Priesthood. It is these bodies that have 'ordained' women.

Argument seven relies on personal experience. Women feel called so the Spirit must be calling them. Christ has given His Spirit to all who receive baptism but the discernment of spirits He has reserved to the Bishops. Rome has discerned and identified this 'spirit' speaking in the women's ordination movement as not being from God. Draw your own conclusion.

At heart these arguments attack the very nature of the Church, denying the Spirit's action on and in the Church, denying Tradition, denying even reason itself. In over twenty-five years of listening to arguments for the ordination of women I have seen no deepening, no movement. The same old arguments are proferred while the orthodox side makes progress in its undestanding. At heart we have to rediscover the mutually enriching but distinct roles of lay and clergy, the differences between the priesthood of the laity and that of the ordained. We have to rediscover our living Tradition for the Church is her Tradition.

Priestly Fraternity of St Peter - Seminarians receive the tonsure

Southern German Baroque splendor...

Pontifical Mass Lindauer Dom



Outside the Magic Circle - link to an article in "The Catholic World Report"

Tension builds between the Bishops’ Conference of England and Wales and orthodox Catholics.
By Dominic Scarborough

Missa Cantata at Grosevale

A chorister following the Gospel in the vernacular

Summorum Pontificum Clarification due before Christmas



The Classical Latin Mass celebrated in Germany in the ruins



As indicated on this blog earlier there now seems to be further confirmation of the great "Clarrification Document" according to German Catholic website Kathnews.de, the famous clarification document on Summorum Pontificum, which has been promised almost since the publication of the memorable Motu Proprio, is ready and should be published shortly, perhaps even before Christmas.

Putting the Pope in cheap vestments - Marini champion of Italian bad taste???

What is going on at the Vatican?  The much hailed Papal Master of Ceremonies, Mgr Guido Marini seems to have made some changes that can range from the sublime to the ridiculous! 

Certainly, he has made the so called "Paul VI Surplices" optional, with a distinct return to lace - which is obviously the Monsignor's preference since he is never seen in anything else - we have not seen the re-emergence of the "Classical Roman Surplice" as depicted in well thumbed editions of the (Usus Antiquior) Roman Pontifical (Pontificale Romanum).  We continue to await it's coming...

But the chasubles, the chasubles!  What has happened?  Are we seeing off the rack commercial Italian vestments?  De Ritis et alia?  Now that would be disgraceful considering the attention which has always been given to Papal vestments, their quality and (not always pleasing) design.

Recent reports indicate that the good Mons has also favoured the recent new appointment of musical director, an appointment vehemently opposed by the eminent Mgr Miserachs Grau formerly of the Pontifical Academy of Sacred Music - could we be in for more Italian schmalz.

 THE GOOD...


The Pope in  a well made cope

"This beautiful cope is made from dupion silk.  Its imaginative ornament in black and gold silk damask has all been applied by hand, as has the braid placed around as an edging.  This cope is part of a larger set of matching dalmatics, chasuble and mitre which was made for Pope John Paul.  Upon becoming Master of Ceremonies in 2007, Monsignor Guido Marini, set aside this set and a red set like it.  They have not been seen since."

A exquisite chasuble in the Borromean Style by Tridentinum

 THE BAD....

THE UGLY

As Bishops convert, Vatican moving on plan to welcome Anglican

From Zenit - Today 12th November 2010
Vatican City, November 10 (CNA/EWTN News) .- Just weeks after a papal pilgrimage to England, the announcement that five Anglican bishops plan to resign by year's end and join the Catholic Church is setting wheels in motion at the Vatican.

Anglo Catholic - High Mass

The Nov. 8 announcement seems to have caught Vatican officials by surprise. And the question of just how these bishops and other former members of the Church of England will enter the Catholic Church has quickly become an important topic of discussion inside the Vatican.
The bishops — Andrew Burnham of Ebbsfleet, Keith Newton of Richborough, and John Broadhurst of Fulham, along with retired bishops Edwin Barnes and David Silk — cited Pope Benedict XVI's "generous" invitation last year to Anglicans who are seeking "full communion" with the Catholic Church.

In Nov. 2009, the Pope issued the invitation in an apostolic constitution, "Anglicanorum Coetibus." The document proposed that former Anglicans could enter into "full communion" with the Church as members of specially-tailored jurisdictions, or "personal ordinariates."

According to the Pope's plan, these jurisdictions would be under the authority of local Catholic bishops, but members could maintain their "liturgical, spiritual and pastoral traditions," including the traditional permission for priests to be married.

With the five bishops' announcement, eyes are now on the Vatican's Congregation for the Doctrine of the Faith, which has yet to provide details on the final shape these ordinariates, might take.

But a timetable does seem to be on the horizon. The doctrine office's head, Cardinal William Levada, will be leading a special closed-door discussion of the matter with the College of Cardinals on Nov. 19.

One of the resigning bishops, Bishop John Broadhurst, told CNA that his decision to leave the Church of England came after many years of hoping that the Anglicans would move closer to Rome.

Instead, he said, Anglicans have distanced themselves further by embracing such radical departures from Christian tradition as permitting women bishops and blessing homosexual unions.

But Bishop Broadhurst, who has been a priest for 40 years and heads the traditionalist group, Forward in Faith, said disaffection with Anglicanism did not lead to his decision.

As one who "believed in unity with the Catholic Church for a very long time," he said, "I don't think I can say no to it. It's as straight forward as that. You can't become a Catholic because you don't like being something else. That's not where we are, any of us."

The difficulties facing Anglicanism, he said, have less to do with issues such as gay clergy or women bishops.

"The problem with Anglicanism is the nature of authority — we have no proper concept of authority so decisions are made that tear us apart," he said.

In their joint letter of resignation, the five bishops said they were "distressed by developments … in Anglicanism which we believe to be incompatible with the historic vocation of Anglicanism and the tradition of the Church for nearly two thousand years."

They said Pope Benedict's invitation was "a generous response" to distressed Anglicans and "a bold, new ecumenical instrument in the search for the unity of Christians. … It is a unity, we believe, which is possible only in eucharistic communion with the successor of St Peter."

Bishop Broadhurst said there remains a debate in more traditional Anglican parishes in England. Priests and lay people alike are contemplating their next steps. "Lots of people are interested" in pursuing the Pope's invitation, he said.

Auxiliary Bishop Alan Hopes of Westminster is the point man on the Anglican issue for the Catholic Bishops Conference of England and Wales. He said the bishops will be considering the new "personal ordinariates" in their countries during their annual meeting next week.

Vatican Radio reported Nov. 10 that the head of the English Anglicans, Archbishop of Canterbury Rowan Williams, will travel to the Vatican next week. He is to take part in celebrations of the 50th anniversary of the Pontifical Council for Promoting Christian Unity, Nov. 17.

Archbishop Williams is not scheduled to meet with the Pope. However, last year, when tensions arose after the Pope's invitation to Anglicans, Archbishop Williams did travel to Rome for a private meeting with the Pontiff.

Archbishop Williams greeted news of the five bishops' resignation with "regret." In a statement, he said: "We wish them well in this next stage of their service to the Church." he said.

Whatever shape the ordinariate takes, for now, they are interested in having a good relationship with English Catholic hierarchy and maintaining their friendship with the Anglican Church, Bishop Broadhurst said.

He compared it to a failed marriage in which the spouses "break up." Some "are nasty," while in others "people manage to be decent to each other. Well, I hope as Christians that we can be respectful."

"I really do think that it's got to work, but it's a sensitive situation both within the Church of England and in the Catholic Church," he concluded.

Msgr. Marc Langham of the Vatican's Pontifical Council for Promoting Christian Unity, told CNA that the new Anglican jurisdictions may produce some unexpected fallout in Catholic-Anglican relations.

"It perhaps will mean that there will no longer be a voice within Anglicanism ... speaking in defense of that relationship with the Roman Catholic Church," he said.

Pope Benedict has repeatedly said that he has no interest in encouraging the further splintering of the Anglican communion, Msgr. Langham said.

As for the unprecedented question of ordinariates, Msgr. Langham said that the interested Anglicans he has spoken with "really want to wait and see what the ordinariate looks like."

Questions such as "how it will work, how it will run, how it will be financed, what it's relationship will be to the local Catholic community" are on the top of their minds.

"Anglican ministers are going to give up a great deal before moving to this, and so I think are waiting really for a bit more information about it," he said.

The "short answer," Msgr. Langham said, is that no one knows how many people might eventually join the U.K. ordinariate.

An interesting ecumenical point for him so far in the dialogue about the creation of ordinariates is that Catholic authorities are receiving advice from their Anglican counterparts on how best to do so. This, he said, "is a great thing."

"It means that the ordinariate is helping to bridge the ecumenical divide rather than to exaggerate it."

Retables - simple and beautiful - some designs

Cardinals meet in Rome to discuss various issues including the Ordinariate

Latest News - drawn from the Catholic Herald

Cardinals to discuss the Ordinariate

A day of reflection and prayer ahead of the consistory of cardinals will focus the Ordinariates amongst it principle themes.
Cardinals from around the world have been invited to take part in a day of reflection and prayer before the consistory on November 20.

In the evening, after vespers, the cardinals will discuss Apostolic Constitution Anglicanorum coetibus, led by Cardinal William Levada, Prefect for the Congregation for the Doctrine of the Faith.

Pilgrimage - Christus Rex - some images



Sacred Heart Cathedral




Bishop Peter Elliott




Final Mass at Sacred Heart Cathedral

 The Christus Rex Pilgrimage is now over - Congratulations Pilgrims!  It attracted over 400 pilgrims and the Cathedral was full for the final Mass celebrated by Bishop Peter Ellliot.  Let us hope that it continues to grow.

Albendorf - Schlesischer Jerusalem

A village of pilgrimage the "Silesian Jerusalem" (Church is based on the design of the Temple in Jerusalem)- with over 90 Chapels on the surrounding hills



The wooden statue of Our Lady, dating from the thirteenth century, was originally placed in a mighty linden tree located at this site. According to the legend a blind man regained his eyesight after praying before the statue. After that miracle a stone altar was erected in front of the tree. The first wooden chapel was built in 1263. A larger church was built in 1512 but was destroyed during the Thirty Years' War. The present pilgrimage church 'Visitation of Our Lady' goes back to a church built in 1695–1710 following a design thought to resemble the Temple in Jerusalem. However, all but the mighty Renaissance façade had to be torn down already three years later because the structure had become unsafe. The fourth and present church in Baroque style was then built 1715–1723, and financed by the local nobleman and owner Count Franz Anton von Götzen. In 1936 the church received the status of a 'Basilica minor' from Pope Pius XI. Pope John Paul II awarded the Madonna of Wambierzyce the title of "Queen of Families" in 1980.





5 Anglican bishops resign to enter Catholic Church

From Zenit Today
Rome, Italy, November 8 (CNA/EWTN News) .- Five Anglican bishops announced their resignations from the Church of England today so that they can enter into full communion with the Catholic Church.


The decision to resign made by Bishops Andrew Burnham, Keith Newton, John Broadhurst, Edwin Barnes and David Silk was welcomed by Catholic Auxiliary Bishop Alan Hopes of Westminster in a message on Nov. 8.

Anglican Archbishop Rowan Williams said that he accepted the resignations of Bishops Burnham and Newton with regret. Bishop Broadhurst had been serving as the head of Forward in Faith, a traditional coalition of Anglicans, while Bishops Barnes and Silk are retired bishops.

Bishop Hopes, the point man for the Catholic Bishops' Conference of England and Wales on forming an Anglican jurisdiction, said that under the guidelines set forth by the Pope in "Anglicanorum Coetibus," the Church will establish an "Ordinariate for England and Wales" for those wishing to enter the Catholic Church.

Benedict XVI released the guidelines for the creation of ordinariates in Nov. 2009, after receiving inquiries from groups of Anglicans who were dismayed at the ordination of women and practicing homosexuals as bishops.

Vatican spokesman, Fr. Federico Lombardi said on Nov. 8, 2010 that the Vatican "can confirm that the constitution of a first Ordinariate is under study, according to the norms established by the Apostolic Constitution 'Anglicanorum coetibus,' and that any further decisions regarding this will be communicated at the proper moment."

He explained that because of their desire to become part of the Catholic Church, the bishops were "obliged by conscience" to step down from their posts within the Church of England.

The bishops themselves released a joint communique noting their discontent at a growing divide between Catholics and Anglicans and their distress at developments in the Anglican Church, which they find "incompatible" with its historic vocation and tradition.

The issue pushing the bishops to make the decision to "cross over" to Rome was the result of a vote during the Anglican General Synod last July. The majority of bishops voted to pass legislation allowing for the ordination of women. This was the breaking point for some of those who held closer to a traditional form of Anglicanism.

The five bishops, who are to step down entirely from their pastoral responsibilities on Dec. 31, 2010, called the Pope's ordinariate measure "both a generous response to various approaches to the Holy See for help and a bold, new ecumenical instrument in the search for the unity of Christians, the unity for which Christ himself prayed before his Passion and Death."

"It is a unity, we believe, which is possible only in Eucharistic communion with the successor of St Peter."

The five prelates invited those who share their perspective to follow them.

Bishop Hopes said the Catholic bishops of England and Wales will be exploring the creation of the first ordinariate during their plenary meetings next week. More information will follow their discussions, he said.

ORA PRO NOBIS

Pray to the Holy Martyrs of Bahgdad that their blood may not have been spilled in vane.
Pray for the peace of Jerusalem.

Fr Nicola Bux and Abbot Zielinski OSB Appointed as Consultors to the Congretation for Divine Worship and the Sacraments

Good news indeed for the Reform of the Reform!  Abbot Zeilinski's and indeed Fr Bux's views and comments on the state of church music and the sacred liturgy are not only erudite but among the best and boldest in the attempts to undo the agenda driven reforms of the Concilium in order to properly implement those willed by the Council Fathers.
NOMINA DI CONSULTORI DELLA CONGREGAZIONE PER IL CULTO DIVINO E LA DISCIPLINA DEI SACRAMENTI

Il Santo Padre Benedetto XVI ha nominato Consultori della Congregazione per il Culto Divino e la Disciplina dei Sacramenti i Reverendi: Mons. José Aparecido Gonçalves de ALMEIDA, Sotto-Segretario del Pontificio Consiglio per i Testi Legislativi; P. Dieter BÖHLER, S.I., docente presso la Facoltà Teologica Sankt-Georgen, Frankfurt (Germania); Sac. Nicola BUX, del clero dell'Arcidiocesi di Bari-Bitonto, docente presso l'Istituto di Teologia Ecumenico-Patristica Greco-Bizantina San Nicola, Bari (Italia); P. Joseph CAROLA, S.I., docente presso la Pontificia Università Gregoriana, Roma; Sac. José Manuel Garcia CORDEIRO, Rettore del Pontificio Collegio Portoghese e docente presso il Pontificio Istituto Liturgico, Pontificio Ateneo Sant'Anselmo, Roma; Sac. Renato DE ZAN, docente presso il Pontificio Istituto Liturgico, Pontificio Ateneo Sant'Anselmo, Roma; P. Cassian FOLSOM, O.S.B., Priore di Norcia (Italia), Professore Consociato del Pontificio Istituto Liturgico, Pontificio Ateneo Sant'Anselmo, Roma; Sac. Mauro GAGLIARDI, docente presso il Pontificio Ateneo "Regina Apostolorum", Roma; Sac. Aurelio GARCÍA MACÍAS, del clero dell'Arcidiocesi di Valladolid, Presidente dell'Associazione Spagnola dei Professori di Liturgia (Spagna); Mons. Angelo LAMERI, del clero della Diocesi di Crema (Italia), docente presso la Pontificia Università Lateranense, Roma; Sac. Dennis McMANUS, del clero dell'Arcidiocesi di Mobile, docente presso l'Università Cattolica d'America, Washington (Stati Uniti d'America); Sac. Juan José SILVESTRE, del clero della Prelatura personale dell'Opus Dei, docente presso la Pontificia Università della Santa Croce, Roma; P. Ab. Michael John ZIELINSKI, O.S.B. Oliv., Vice Presidente della Pontificia Commissione per i Beni Culturali della Chiesa e della Pontificia Commissione di Archeologia Sacra; Mons. Markus WALSER, Vicario Generale

St Mary of the Cross - Diocesan "Mass" Tomorrow

ANOTHER WIN STADIUM EXTRAVAGANZA

Whilst I have enormous sympathy for the life and work of St Mary of the Cross, I have little or none for the current incarnation of her spiritual daughters the "Brown Joeys".  Sr Carmel Piltcher one of the liturgical luminaries subjected us to an excrusiating performance (liturgy) including, a pagan (aboriginal) rite of cleansing (evoking, God knows, what demons from the nether world) - then liturgical dance (of the seven veils) at the beatification and something along the same lines on the night before the canonisation in Rome - Not one drop of which is in any authentic sense liturgy but theatre.  It was perhaps scenes like this in recent years that lead one parishioner to comment after Mass the other day that he would be attending the Wollongong St Mary of the Cross Mass at Win Stadium for the spectacle or show which he said "afterall the Catholic Church does best".  No doubt.

Undoubtley, theatre is what will be happing at Win Stadium at strategic intervals during a Mass.  The populus will know doubt be moved by the popular tributes to St Mary and leave the event with a warm glow not dissimilar to that which one experiences after an excellent performance at the theatre or opera.  This "feeling" is as ephemeral as it deep - leaving no profound or lasting impression.  "Mary our ozzie saint walked our soil, knows our land and our ways" - so what!

The real St Mary of the Cross may well be kept hidden from the vast bulk of Australians - her writtings upon any close inspection are more like the views of Traditionalist Roman Catholics than sisters of the congregation she founded - perhaps we will see a Josephite reform group - I hope so.  I wait to hear news of the Win Stadium Makillop Extravaganza (or Josephites on Parade) - perhaps everyone will get a little blue scarf to take home with them to be united with the sisters in their new habit!

Wollongong Diocese Pastoral Plan

Third Plenary Session Cancelled! Because the Second one was so sucessful.  Well if I was synical I might have dismissed this as a cost cutting measure - On the optimistic side perhaps it will have the same kind of lasting success that the Renew Programme had!  There they go again mistaking the Church for a corporate business - plans, steering committees - statistics - where did the religion go?

I suppose by implicating the laity in the plan, it will be even harder to point the finger when the whole thing fails, as it will.  The question is how can we get them to do something really novel like just teaching the Catholic faith for a change - You know the hard stuff; Fasting, Penance, Mortal Sins, Purgatory, Contraception, Abortion, Hell to name but a few - remember those?

Unity and diversity and the Synod of the Eastern Churches

Suggestions that Easter should be celebrated on the same day across rites seems, in my humble opinion, to show a distinct lack of respect for tradition.  As to updating outmoded liturgical forms - such notions are really so passé - a transcendant liturgy stands outside of time and must be perennial not updated at a whim.

It seems the East has been busy looking at the lassitude of the West - We Latins however are not unaware of the corruptions which have already seriously erroded the traditions of the East - particularly the Maronites.

Prayer Intentions

Of your charity please pray for the Synod of Eastern Rite Catholics and those Anglicans who embark on the path to Rome through the Ordinariat it must be a difficult and heart renching time.

Cardinals Nominated

Congratulations to Archbishop Burke, Archbishop Ranjith and Mgr. Bartolucci.

Models of Church and the Church of Christ

With the recent state visit by the Holy Father, Pope Benedict XVI, what media had threatened would be a great roar from secularists, atheists and forces generally opposed to the Catholic Church turned out to be a squeak. The anti-catholic BBC and media in general, got it seriously wrong - and support for the Pope was overwhelming.

The British Hierarchy notorious for it kowtowing to the extreme liberal agenda of the Tablet, was a given clear and emphatic lead as to the direction the church should be taking in the U.K. It is time that the Tablet was either shut down or reconstituted and brought into line with the teachings and thought of Catholic Church - and prised out of the hands of the liberal elite.

But the Tablet is a respectable journal I hear you say! It, like so many other things that where once good, is living on the capital of it's past. During the 1980s the Tablet increasingly became the darling of Roman Catholic liberal elite, it's position became firmer in this role in the 1990s. It's current incarnation sees it occupy not only the position of the leading voice of catholic liberal (heterodox) thought in Britain but arguably in the English speaking world.

The Tablet and the liberal elite in general seem to be having great difficulty coming to terms with the fact that their time is at an end. The projects, experiments and changes for which they fought and on which they laboured for half a century have been a colossal failure - one which they refuse to recognise or own, prefering to justify all with the mantra of possessing "a different models of church" to you.

Sadly the end game is at play and we are fast approaching a sink or swim situation. Ageing liberals often local curial officials with the diocesan ordinary under their spell, continue to squander diocesan funds on projects which have already failed elsewhere. The saddest if not ironic thing of all is their complete failure to read the signs of the times, which have now clearly turned against them both in secular and religious terms.

The term "different models of church" is code for what is inexplicable... Whilst hailing the most abohorent liturgical practices and robbing the liturgy of it's sacral character, if confronted or challenged the all encompassing response was "it's obvious that you have different model of church" - meaning that you are:

1. Ignorant of their model of church and therefore out of touch.
2. Not going in the same direction as the church.
3. Entitled to your view - but keep it to youself.
4. An obstruction - just go away and let us get on with it
5. an individual with a vision of church different to ours - so lets just agree to differ.

The failure of Religious life - Ageing religious in institutions which have embraced the liberal agenda have utterly failed to attract vocations. Their religious observance and dress, when compared with those in late 1960s is unrecognisable. "A different model of church" gives a vision of hope, to those who might otherwise have despaired at least on a human level, that this is all part of the divine plan - and that their order has run the course of it's natural life, but that's it's contribution will never be forgotten - and indeed in these latter days of the order it is their mission to make sure that no one does. But seriously how can a house that in 1964 boasted 140 religious and is now closed, not have requested or desired some internal review or honest self appraisal, things essential to good management let alone common sense.

As regards the priesthood - the story is similar. Candidates suspected of being "conservative" or orthodox are treated with suspicion even turned a way for spurious reasons (and by reason of lack of transparency can never be questioned), whilst others who are clearly unsuitable are favoured because their lack of conservatism/orthodoxy makes them desirable. Needless to say few candidates if any are sustained. An immediate solution recently come upon by failing dioceses who refuse to give up the liberal agenda is to import seminarians from poorer countries, educate them badly, and after a few years of service, send them back to where they came from, in the hope that their liberal formation will prosper else where. The funds, particularly the capital of the past, has however almost dried up - conveniently ways are being found to introduce the laity to a "different models of church" emphasising the role of the laity in every aspect of parish life to an extent where a priest is supernumerary in everything but the administration of the sacraments.

Again, it is an ageing congregation mostly, who are expected to answer the call, this because of the complete failure of the liberal agenda to inspire, challenge or even capture the imagination of youth with the the truths of the Catholic religion, but rather prefering watering it down where ever possible, removing from it it's supernatural and transcendant truths in favour of a social gospel.

Like the chosen people who would not recognise the Messiah in Christs coming, so too have these liberals hardened their hearts against Christ in his church. This blindness seems almost incurable, and it is perhaps understandable, when to many despair is the only other option. I am minded of the dwarves in the "Last Battle" of C.S. Lewis, who refused to see the truth, goodness and beauty placed before them.

Ever mindful of the guarantees which Christ gave to his Church, an important fact which itself undermines all "different models of church" is the action of Christ himself in his Church re-iterating his own model. The Tablet and the liberal elite are well aware that the phoenix of Traditional Catholicism is rising... and rapidly. Logic dictates their position must be one (we can but judge their actions) of obstruction where ever possible.

This however will fail as it must. The Church "soul by soul and silently" by the power Christ drawing all to him, cannot fail. Even as we speak the new renaissance is underway - even against the odds, can we doubt that this is of divine origin.

Laudetur Jesus Christus!

Footnote: WHAT TO LOOK FOR NEXT;


1. Clarifications regarding aspects of Summorum Pontificum - is due very soon. I am informed by a reliable source that these will be quite extensive and put many current injustices to rest.


2. The commencement of the Ordinariate: for Anglicans coming into communion with Rome - I have on a reliable source that it will be up and running by Pentecost next year.

SUMMUM SILENTIUM

I have not blogged in recent weeks prefering rather to observe a self imposed silence at a time when so many voices where raised for and against the Holy Father.  His words and actions in England are a sufficient response to his detractors and a consolation to me.

I have followed keenly, events on the blog "theanglocatholic.blogspot.com" - my heart goes out to all those who have been cast out to sea - talk about a "tempest tossed church"!  Waiting on the shore to welcome the weiry pilgrims, it is as disheartening as it is anticipated that further fracturing and splintering of this kind continues.

Time for more silent prayer...

Eminent Sense and sensibility

Well, as you are no doubt aware all the Latin Rite Bishops of the world have by now sent off their Summorum Pontificum Reports to Rome (along with a great many regional reports by laypeople) as required by the Holy Father. 

It cannot have escaped the attention of the authorities to whom these documents have been sent that these reports are from the same people who systemically failed to implement the Ecclesia Dei Decree of John Paul II, with some noteable exceptions.  Yet despite it's failure at one level, the decree did make it clear that to desire the Classical Roman Rite was a "rightful aspiration"  The use of the term "rightful" was a significant turning point for those who had fought so hard for this rite.  The erection of religious institutes devoted to the use the "liturgical books of 1962" gave traditional catholics the opportunity to prove what they had for so long proclaimed; that young people where not only attracted to the traditional liturgy but that they where also attracted to the challenges of the traditional religious life both male and female.

The release of Summorum Pontificum took the rightful aspiration even further.  It recognised the attempt to suppress the Usus Antiquior as an injustice, by affirming that the rite hand never been legally forbidden whilst proclaiming it "rightful" to desire the traditional liturgy, which must be perceived "as a treasure for the whole church".  In other words you would have to question the thinking of any priest who would deny that the "extraordinary form" or "Usus Antiquior" was anything but a treasure of the church.  Puting aside the reality that few clergy perceive, let alone think about the "Usus Antiquior" in these terms, they are nevertheless aware that whilst they may not have met any "traditional catholics" lattely they very well might in the near future.  They are also vaguely aware that these people are on the increase and that their attitude is supposed to be a welcoming one, despite their best instincts. Of course the fact is that no authority is required beyond that required for the celebration of the new rite.  Neither Bishop nor Prior nor Parish Priest need approve, nor necessarily be informed other than for the reason of common courtesy.

So where to from here? What will come in response to the reports? Let us take a Sybilic glance into the future.

 Summorum Pontificum asks for nothing less than equity, and it accords at least a status of legal parity to the Usus Antiquior.

Could this sense of equality be taken to one place that will ensure the survival of the Classical Roman Rite and even ensure its restoration to the altars of our own diocese?

The answer in short is yes.

How eminently sensible it would be to cause every (latin rite) seminary in the world to instruct it's seminarists in how to celebrate both rites.  How wonderful if our seminaries where caused to add to their curriculae instruction in who to celebrate the Usus Antiquior.  This would of course have to be done in conjunction with enforcement of the requirement that all Latin Rite seminarians be taught latin.

Missa Cantata - Wallsend, Newcastle NSW AUSTRALIA

SUNG MASS CELEBRATED AT THE CHURCH OF ST PATRICK, WALLS END - a simple and dignified celebration of Holy Mass preceeded by the Asperges.

A little break but the injustice just never stops

I have had a little break from blogging to recharge the batteries.

So much seems to be happening around the world but so little here.  Indeed, as with so many country dioceses, the drawbridge remains firmly and permanently up.

A certain dispair, at least regarding the situation in the Wollongong Diocese has set in, this was primarily due to the annual cycle of diocesan spending on useless, fruitless and pointless projects.  It doesn't get easier to take as the years go on - less people in the pews, less religious, critical shortage of priests, what's the solution throw a couple of hundred thousand at the same kind of programme that we have been pursuing for the last 40 odd years, no matter that nothing really substantial ever results.

Let us spend the capital of the past and throw caution to the wind...it never occurs to the authorities to be self reflective, perhaps these things have not really worked - could we, should we go back, NO! Never! that would be regression.  What you call regression was once known as humility, when you look for something you have lost, most people retrace their steps.  Who will be accountable for these failures for this expense - not our good bishop surelly?

Yet since the release of Summorum Pontificum a group of more than 60 people in the Macarthur (western) region of the diocese attempted to organise the celebration of the Classical Latin rite (Usus antiquior).

The Macarthur Community had a priest lined up servers sacred vessels and vestments all they needed was a key with access to a Church.  Their request to use the Parish Church at Picton/Tahmoor was refused by the Parish Priest the Rev. Fr. John Ho*.

Not surprisingly these people now largely travel an hour on Sundays to attend the Extraordinary form of the Mass (UA) outside the Diocese (mosty in the Parramatta and Sydney Dioceses).  They have given up on this diocese for now, at least until the next bishop. Does anyone really care?  What ever your view it remains a grave injustice.

One often hears it said "But there is already a Mass in diocese celebrated every second Sunday at 3pm in the afternoon why can't they attend that?"  -

• How many people do you know, that go to Mass at 3pm in the afternoon on Sundays?
• How many Catholic Priests do you know who regularly attend and assist inappropriately at noncatholic liturgies  - and are surprised that Catholic families will not attend their's or have doubts about their doctrinal orthodoxy.
• How many communities do you know where a cup of tea or (fellowship) is forbidden for fear that people might begin to organise or associate with each other.
• How many catholics do you know who are forced to attend a rite they do not like every second week. (It would not be so bad if it went both ways).
• Charity does not permit all the aspects of this situation to be raised here.

This is just the tip of the Iceberg in terms of the issues and the complexities surrounding this matter, suffice it to say that travelling out of the diocese on sundays ensures both a higher level orthodoxy and orthopraxis.

Summorum Pontificum was meant to remedy this situation;

• For pities sake let them have the Mass in their region -
• Let the doors of the Church of St Anthony in Picton, be opened to them.

If Fr Ho will not them, then let Bishop Ingham  intervene and do what is required. Is there really no room at the Inn?  No was never an option here - must the matter go to Rome?

___________________________

*Reverend Fr John Ho, Parish Priest of St Anthony's Parish, TAHMOOR has 3 Churches Mass times follow;( No question of a shortage of Churches or time slots so Fr Ho what is the problem?)

TAHMOOR
Sat Vigil 6.00pm
Sun 7.30am, 9.30am


MENAGLE
St Patrick's Church
(119 Menangle Road, Menangle)
Sun 6.00pm


PICTON
Sheil Memorial Church
(Menangle Street, Picton)
6.00pm


WEEKDAY MASSES

Tuesday: 7pm (Tahmoor)
Wednesday: 8am (Tahmoor)
Thursday: 8am (Tahmoor)
Friday: 9.30am (Picton)

Public Penance and the Orders of the Penitents

Some images of public penitents and cultural spin off's...

 

Why the Biretta will never die....

Baby biretta for Corpus Christi

CORPUS CHRISTI

Here is reprinted a charming article by James Chegwidden written in 1998 a luminary of the Thomistic Studies Centre

CORPUS CHRISTI AND ST THOMAS

The feast of Corpus Christi is cause for major celebration in the Church on the Thursday following Trinity Sunday. For Thomists it should be highly regarded, for the author of the Mass and Office of Corpus Christi was St Thomas Aquinas himself.


Corpus Christi is a late feast, being only introduced in the 13th century, by which time most of the other feasts in the classical Roman Missal had been established for almost a millennium. In 1264, Pope Urban IV issued a papal bull, Transiturus, promulgating Corpus Christi as a feast for the Universal Church. He was acting after years of petitions from several sources, most notably from St Juliana de Cornillon, who had received visions from the Saviour requesting such a feast. Urban cast his eyes around the known world for candidates to compose a Mass and Office for the Feast. His search ended with Thomas Aquinas, the friar whose fame was fast spreading through out Europe.

What a glorious choice! The commission came from the Pope, but the call was from Christ – "Write, Sing of This, for This is My Body that was delivered for you, and My Blood that was shed for you". And sitting in his quiet cell, Thomas began to write, and to sing. His song would soon resound on every hill and echo in every valley of Christendom.

The Mass and Office he wrote can still be seen and heard in the classical rite of the Roman Church. It is work of genius, which the famous Abbot Cabrol described as "one of the most beautiful canticles in the Catholic liturgy", and Pius Parsch as "unquestionably a classic piece of liturgical work". The poet Santolius avowed that he would have given his whole life’s work to become the author of just one verse of the Hymn for Lauds, Verbum Supernum. Testimony to the greatness of work comes also from other great saints, such as St Bonaventure. Having also been commissioned by the Holy See to write an office for Corpus Christi, upon reading just one page of Thomas’ efforts, he immediately took his work – almost certainly a great masterpiece as well – and burned it in front of St Thomas. When the shocked St Thomas asked "But why?" he replied, "Because I would not have it on my conscience, Thomas, that I had attempted to stand between the world and this."

Thomas had begun with words that have been compared to the clash of cymbals – "Pange Lingua":

Pange lingua, gloriosi,
Corporis mysterium,
Sanguinisque pretiosi,
Quem in mundi pretium,
Fructus ventris generosi
Rex effudit gentium.


Sing, my tongue, the Saviours glory,
of his flesh the mystery sing:
of the blood all price exceeding
shed by our immortal King,
destined for the world’s redemption
from a noble womb to spring.


For St Thomas the mystery of Christ's Body and Blood is the mystery of the Incarnate God, the Word made Flesh, and his work does not merely cover the main themes of the doctrine of the Blessed Sacrament. The Mass text is richly theological in content, as is the Office, combining in exquisite poetry the precise teaching of the Church on the Real Presence, the nature of Christ's sacrificial offering in the Mass, and Holy Communion. The Lauda Sion, the sequence of the Mass, reveals much of this fine teaching:


What He did at supper seated,
Christ ordained to be repeated,
In his memory divine;
Wherefore we, with adoration,
Thus the Host of our salvation
Consecrate from bread and wine.


Taught by Christ the Church maintaineth,
That the bread its substance changeth,
Into Flesh, the wine to Blood.
Doth it pass thy comprehending?
Faith, the law of sight transcending,
Leaps to things not understood.


Here, beneath these signs are hidden
Priceless things, to sense forbidden;
Signs, not things are all we see –
Flesh from Bread, and Blood from wine,
Yet is Christ in either sign,
All entire confess’d to be.


They, too, who of Him partake,
sever not, nor rend nor break,
But entire their Lord receive.
Whether one or thousands eat,
All receive the self-same meat,
Nor the less for others leave.


Lo the wicked with the good
Eat of this celestial food:
Yet with ends how opposite!
Life to these, ‘tis death to those:
See how from life taking flows
Diff’rence truly infinite!


Nor do thou doubts entertain,
When the Host is broke in twain;
But be sure, each part contains
What was in the whole before.


'Tis the simple sign alone.
Which hath changed its sign and form,
While the signified is one
And the same for evermore


What joy for Thomists to read the doctrine expressed by Christ rendered into pristine exactitude by St Thomas, and sung in the liturgy annually! Take the antiphon for Vespers:


O Sacrum convivium,
in quo Christus sumitur,
memoria recolitur Passionis
Ejus, mens impletur gratia
Et futurae gloriae pignus
nobis datur.


Oh blessed banquet,
Wherein Christ is received.
His Passion is again with
us, the soul o'erflows
with grace: a pledge
of future glory is given to us.


This great summary of the effects of Holy Communion was so appreciated that it became part of the rubrics for every distribution of Holy Communion outside Mass.


St Thomas was a master in choosing psalms and other biblical texts for the feast, particularly for his skill in isolating many texts of the Old Testament prefiguring the Eucharist. His Office is far more biblical than most of the compositions of the time. We see Christ, the priest forever according to the order of Melchisedech offering bread and wine (Ps 109); we see Christ, the divine Moses, on the desert journey of life, giving food to them that fear Him (110). We remember the Church’s hymn of thanks in Psalm 115: What shall I render unto the Lord for all He has granted me? I will take the chalice of salvation. Psalm 127 shows the Church as a mother, a fruitful vine, Christ the Father of His family, winning His Bread by great toil. Ps 147 shows Jerusalem at peace, where her Lord nourishes her guests with the fat of wheat. The Magnificat recalls of course that He fills the hungry with good things, and sends the haughty rich empty away.


The second nocturn of Matins contains St Thomas’s own writings, the very ones for which Christ spoke to him from a crucifix and said Thou hast written well of me, Thomas. They are sermons written by the saint, from which I take here a brief extract:


O banquet most precious! … Can anything be more excellent than this repast, in which not the flesh of goats and heifers, as of old, but Christ the true God is given us for nourishment? What more wondrous than this Holy Sacrament! In it bread and wine are changed substantially, and under the appearance of a little bread and wine is had Christ Jesus, God and perfect man. In this sacrament sins are purged away, virtues are increased, the soul is saturated with an abundance of spiritual gifts. No other sacrament is so beneficial. Since it was instituted unto the salvation of all, it is offered by the Church for the living and the dead, that all may share in its treasures.


When St Thomas first heard his brethren singing the Office he had composed and arranged, he started to cry, weeping tears of love and gratitude to the Eucharistic Lord who had inspired such a thing of splendour. Did God, I wonder, give Thomas a glimpse, perhaps, of the mighty future his Feast was to have? Did He show him the panorama of millions of processions, winding through street, town, hill, valley, countryside and cloister, involving billions of Christian faithful in the one great cry – Pange lingua gloriosi Corporis Mysterium! Did he see the flowers strewn on the streets of Spain for the enthroned Body of Christ to see or the hushed English recusants adoring the Real Presence in a small cellar or the vast square of St Peter’s Rome with hundreds of thousands of the faithful being blessed with the Host in the monstrance by the Vicar of Christ himself, after singing that canticle – Pange Lingua? Whether he knew it or not, St Thomas had written the hymn by which Christ’s bride the Church would forevermore praise her divine Spouse.


May we always sing with St Thomas the closing words of the Lauda Sion:


Jesu, Shepherd, Bread indeed,

Thou take pity on our need!

Thou Thy flock in safety feed,

Thou protect us, Thou us lead,

To the Lord of Heavenly Life.

Amen.

--------------------------------------------------------------------------------

James Chegwidden is a student at the Centre for Thomistic Studies, in Sydney, Australia.

This article posted May 2000. It was published in Universitas, Vol 2 (1998), No. 2.

Permission is granted to copy or quote from this article, provided that full credit is given to the author and to the

Centre for Thomistic Studies, Sydney, Australia.

The potrait is not a likeness

This rather lovely depiction of a euchatistic procession at a glance looks like the work of Pustet, the (accesively floriated backgroud gives it away) but perhaps more interesting are the various forms of apparel and the great number of deacons and subdeacons - who seem to be destingished by the degree of ornamentation between their clavi.  Dom Roulin would not approve of the canopy though - too rigid a construction.