New Liturgical Movement

Fr. Phillips Reports on the Anglicanorum Coetibus Information Day at Our Lady of the Atonement

noreply@blogger.com (Matthew Alderman) — Mon, 14 Dec 2009 18:15:00 +0000

The venerable flagship parish of the Anglican Use of the Roman Rite, Our Lady of the Atonement in San Antonio, Texas, hosted an information day this last Saturday, the feast of Our Lady of Guadalupe, on the nature and future of the Anglican Ordinariates within the Catholic Church. Shawn has already mentioned this event before, as well as the webcasts Fr. Phillips was kind enough to post, but just in case you missed them, here they are again:

Solemn High Mass for the Feast of Our Lady of Guadalupe according to the Book of Divine Worship

Session I: Fr. Phillips, Ralph Johnston and Mike Dunnigan.
Session II: Duane Galles
Session III: Questions and Answers

Fr. Phillips has this comment:

Our meeting this past Saturday provided an opportunity for new friendships to be forged. In fact, with several Anglican clergy there, it was as though we were able to reestablish contact with our extended family. And this is important. As members of various Anglican groups move closer to being part of the future Ordinariate, we'll be living in the same house. For a whole generation it's just been the parishes and communities of the Pastoral Provision who've been holding up the flag within the Catholic Church, and it was easy to think we were on our own. But the steady progress of other groups, like the Traditional Anglican Communion, is bearing fruit.

I'm excited that we'll be moving in together, to take up residence in this wonderful new structure being given to us by our Holy Father, Pope Benedict XVI. I'm glad I had the opportunity to make new friends, and to rediscover spiritual brothers, and I'm looking forward to strengthening family ties. (Source).

It is important to recall that not only are the Anglican Ordinariates are of considerable significance both for the unity of all orthodox Christians, but it also represents the return of a valuable and significant fragment of English-speaking culture to the Church, which is certainly of interest to Catholics in the United States, Canada, Australia and other nations with a cultural link to Great Britain. Please pray for these good people.

A Great News Source for the Anglican Ordinariates

noreply@blogger.com (Matthew Alderman) — Mon, 14 Dec 2009 18:11:00 +0000

There have been numerous important items I have been wanting to write about in the past month or so, but unfortunately I have been distracted by other things--though nearly all of them have been very welcome distractions. This last weekend was the first time in around a month when I was not on the road giving lectures on things architectural and liturgical (to laity, diocesan clergy, monks, nuns, and even one bishop), or preparing myself for making such a presentation. In the last six months, I have doubled the number of ecclesiatical presentations and lectures on my curriculum vitae, which has been exiting and exhausting at the same time. Not that it hasn't been fun: I have gone off-roading with a monastic novice in an all-terrain vehicle, eaten tacos prepared by Cistercian sisters, and kept one very small monastery up chatting well past their bedtime.

During this time, when I have had a moment to spare, I have started following an excellent new weblog, The Anglo-Catholic, a group enterprise helmed by Mr. Christian Campbell, the senior warden of the Cathedral of the Incarnation in Orlando, Florida and a member of the standing committee of the Anglican Church in America (ACA), the American province of the Traditional Anglican Communion, who have been much in the news of late. Mr. Campbell's website has proven to be both a well-informed font of information about Anglicanorum Coetibus, intelligent commentary on its manifold ramifications, and also many meditations and thoughts that will be of interest to all our readers. I strongly encourage our readers to have a look round the site, and I hope in the next few weeks to digest and discuss some of the more important stories they have broken, as well as the relevance of the Anglican Ordinariates to the re-enchantment of our liturgy so desired by Pope Benedict.

Guadete Sunday and a Rorate Mass

noreply@blogger.com (Shawn Tribe) — Mon, 14 Dec 2009 17:23:00 +0000

Gaudete Sunday from the Conventual Church of St. John of Jerusalem in London.

As well, the NLM was sent photos from a Rorate Mass celebrated this past Saturday morning at St. Peter's in Merchantville, New Jersey.

More photos are available here.

Aspiciens a longe: Today's Discovery

jeffrey.a.tucker@gmail.com (Jeffrey Tucker) — Mon, 14 Dec 2009 15:38:00 +0000

A great aspect of Gregorian music is that you can't possible ever discovery it all. What this means is that there are as many treasures to explore as you have time for.

My newest discovery was sent to me by Jeffrey Morse, director at St Stephan's in Sacramento. He has been using the Responsory Aspiciens a longe for Advent during the procession before the Asperges. He sent in this stunning recording. Note the way the schola blows through the longer notes to give them energy, and settles in so nicely at the end of phrases. I just love the long lines here. This is why the chant never sounds static. It is not fast but it is still full of dynamic energy, a slow burning fire.

Here is the text:

I look from afar:
and lo, I see the pow’r of God coming,
and a cloud cov’ring the whole earth.
Go ye out to meet him and say:
Tell us, art thou he that should come
to rule over thy people Israel?
High and low, rich and poor, one with another.
Go ye out to meet him and say:
Tell us, art thou he that should come
to rule o’er thy people Israel?
O come.
Hear, O thou Shepherd of Israel,
thou that leadest Joseph like a sheep.
Tell us, art thou he that should come?
Stir up thy strength, O Lord, and come.
Come to reign o’er thy people Israel.
Glory be to the Father, and to the Son,
and lo, I see the pow’r of God coming,
and to the Holy Ghost.
and a cloud covering the whole earth.
Go ye out to meet him and say:
Tell us, art thou he that should come
to reign o’er they people Israel?

A Short Reflection on the O antiphons

jeffrey.a.tucker@gmail.com (Jeffrey Tucker) — Mon, 14 Dec 2009 02:49:00 +0000

I was very pleased to take part in the singing of five O antiphons this morning in my OF parish, so first some provisos to forestall correction (but please don't think me defensive; this is NLM and mistakes hardly ever go uncorrected). First, I'm aware that the O Antiphons are not part of Mass but rather part of Vespers. We don't have a Vespers service, so the choice is for Catholics to hear them in Mass or never. Second, I know that it makes no liturgical sense to hear them one after another when they are supposed to be sung one per day (and yet we all sing Come O Come Emmanuel as a hymn with no wild objections from people, and this follows the same structure). Third, I have a problem with idea that just any song can be sung at Mass so in principle I object to the idea of importing a snippets and compilations and sticking them in Mass, and yet: the O Antiphons have such a huge role in liturgical history that it strikes me as a tragic loss to just throw them out of Catholic experience simple because we can't make them fit perfectly within the modern stew.

All that said, I just adore the O Antiphons. They are far more difficult than I imagined. They don't sound difficult. But I pulled them out only a few days ago with the intention of singing them and I was amazed at how easy it is to make mistakes. I ended up spending far more time practicing them than I expected. The words are unfamiliar and each has the same structure but with different variations for each unmetered text. The edition I was singing from (Liber Usualis) has many subtleties with surprising expressive notes and tricks throughout. The text itself is preeminent and must be proclaimed as a real announcement, so there is no room for slurring around or being vague about what you are doing. The melody is so completely structured around the need to proclaim that precise text.

I was also struck by how this must have originated in an improvisation within a broad structure, and yet here I was being super fussy about every marking. The editions of this piece across many orders of monks are very different, and I have no idea how Solesmes came up with the edition that is printed. But what choice do we have but to sing it exactly as it is printed. Hardly anyone has time to figure out what is essential and what is just a flourish.

Here are two editions of O Radix Jesse:

Should Catholics Copy the Megachurches?

jeffrey.a.tucker@gmail.com (Jeffrey Tucker) — Mon, 14 Dec 2009 02:04:00 +0000

The pastor of this parish in Coachella, California, has an article in the new issue of America. In here he argues as follows. Forty percentage of the members of megachurches are refugees from Catholicism. We need to look to them to see what they are doing to attract and hold Catholics.

He believes it is more than just the coffee bars and health clubs. It is the sense of community and friendliness that draws them, a sense of life and fun at Mass, together with extraliturgical ministries such as mini-retreats, that sense that they are serving the whole person and a whole community rather than just individuals in their religious lives.

To deal with this problem, he instituted many changes in the parish. Here is what he reports that he does for liturgy on Sunday:

Sunday Mass is the doorway through which most Catholics pass regularly to experience God and the church. Consequently, the quality of Sunday worship is of utmost importance. The parish emphasizes hospitality: everyone receives a greeting at the door, and before Mass worshippers are invited to offer a handshake or a hug to those nearby. Members learn that their first ministry is to be friendly and welcoming. After the announcements the presider welcomes visitors, recognizes wedding anniversaries and birthdays and blesses newborn babies.

The Jesuit Refugee Service affirms to accompany, serve and defend the rights of vulnerable and often forgotten people.

To encourage congregational singing, the parish uses PowerPoint to project the words of songs onto a big screen. Songs sometimes involve clapping or movement. PowerPoint is also used to integrate photos, videos and music into the preaching. Our Mexican-American congregation responds well to visual aids, so this strategy is especially effective. Upon entering the church, the parishioners receive a homily outline, which they are encouraged to take home as a message reminder or to share with someone else.

The parish encourages inclusion and participation, especially of children and youth. At some Masses, the children’s Liturgy of the Word includes skits, games, puppets and music. At Communion time, those children who have not yet received the sacrament form a separate line and both receive and give a blessing. The priest makes a sign of the cross on the forehead of the child, and the child reciprocates by tracing a sign of the cross on the priest’s forehead. If there is a deacon, he sometimes takes on this role. Teens serve as ministers of hospitality, run the computer for the music and homily, help in the children’s program, sing in the choirs and more. The staff and parishioners also take special care to accommodate seniors and persons with disabilities.

Now, I've written widely that substituting community for Catholicism is not the way to go. As Shawn frequently reminds us, we are engaged in divine worship, not just gathering together to admire our togetherness.

But let us engage this a bit more closely. The article itself is very interesting and contains much that is true - and certainly the motivation to keep Catholics at the Catholic Church is a good one. I'm not really in a position to comment further on the sociological dimension here, and the pastor apparently has a real record of success.

My primary sense in reading this is simply that the pastor here has too quickly passed over another solution: letting the glory of the Roman Rite in its fullest and most authentic form speak for itself and draw people in through mystery and truth.

The authentic Roman Rite includes drama far more profound than a puppet show or displays of friendliness, sights and sounds far more enticing than any power point presentation, and music more emotional affecting than anything that asks for clapping hands and swaying bodies. I doubt very seriously that this pastor sees a viable path forward through tradition here, and I can understand why. It is doubtful that he has ever been presented that option in a way that he believes can be instituted in this parish.

It is true that the model of music in liturgical convention in the United States right now is causing people to leave, but this is after decades of the conventions themselves running away from the Church's own traditional treasures. There is another way to deal with the drain from parishes: provide the fullness of the Roman Rite and nothing short of that.

The Commanding Heights of Sacred Music

jeffrey.a.tucker@gmail.com (Jeffrey Tucker) — Sun, 13 Dec 2009 22:54:00 +0000

The phrase "commanding heights" was popularized some years by a PBS special on the world economy. The idea is to track the dominate ideas that foreshadow the real-world change, beginning in a small but intense way and eventually coming to rest in revolutionary centers of influence and power that shape the operations of the world. The ideas grow until there is a tipping point and deference to a once-radical idea becomes the norm.

By "commanding," we are not talking about troops or force or external dictate as such. We are talking about something more compelling: the cultural power of an idea whose time has come.

This is precisely what is happening in the world of Catholic music. Two decades ago, the notion that the music heard in Catholic liturgy should be native to that liturgy was held by only a handful of people. Most everyone else went on their merry way treating liturgy like a tree that they would adorn with their own homemade ornaments. The industry boomed, folk artists proliferated, and every hotel-bar reject found a happy home and an audience to listen at the local Catholic parish.

But the wiser ones persisted and taught others and their students continued their work. Their journals were read by few but they were influential. Steadily their influence grew as the prevailing paradigm no longer provided satisfaction for people who were serious about their liturgy and serious about music. The intellectual case has been made and largely won: as far as one looks, one no longer finds strong arguments against sacred music. What remains is the universal implementation, and this is a matter of time and hard work.

Within the last five years, the ground has shifted dramatically. A number of books and institutions provided the catalyst: the Sacred Music Colloquium (CMAA), the Parish Book of Chant (Richard Rice), Summorum Pontificum (Benedict XVI), the continuing efforts of parishes such as St. Agnes in Minnesota, St. John Cantius in Chicago, and the work of the Byrd Festival in Portland.

These outposts were once considered a kind safety valve for a dying breed. Today, their status is rising higher and higher. Only ten years ago, to favor Gregorian chant in Masses as the prevailing musical paradigm was to attach oneself to a cause that seemed to be lost. Today, it is different. Pastors are asking for chant. Singers wish to sing it and are signing up to attend seminars on learning how. Every single teaching course offered by the Church Music Association of America has sold out months in advance.

The change has been difficult to discern Sunday to Sunday but if you back up just a bit from the sequence of time, you see huge change in process. Among the most impressive pieces of evidence comes from the tremendous progress made at the Vatican (Fr. Pierre Paul), the North American seminary in Rome (Parish Book of Chant), and, in the United States, the sleeper case of the Basilica of the National Shrine of the Immaculate Conception (Peter Latona).

Earlier this year, the Basilica cooperated with the John Paul II Center and the CMAA to sponsor a teaching pilgrimage on chant. At the final Mass, in the extraordinary form, the Shrine Choir sang the most beautiful motet by William Byrd. It was remarkably well done – a choir as seasoned and effective as any in the world. This repertoire was clearly not unfamiliar to this group, not something put on for the occasion and otherwise dropped. This is a specialized choir – specialized in liturgical music.

After that event, I listened to the live recording of this choir singing Vespers during the Pope's visit. It remains of the most inspiring CDs I own. I recall that at the time, many observers pointed out that this Vespers service was the single greatest liturgy of his visit, the one in which he felt most comfortable at truly at home.

It has to make any American proud of what "we" demonstrated at this occasion. America is not only about huge stadiums and goofy attempts at "diversity in music" with competitions to see how many different styles of music we can stuff into one Mass. On that contrary, this Vespers service had a signal voice, the voice of Catholic sacred music. It was integrated, coherent, prayerful, and absolutely beautiful.

It turns out that this was not just a one-time event. The Shrine choir is working to build up an ever larger repertoire of music, and record it for distribution as a paradigm for choirs around the world. The newest effort is a gem called "Mosaic" that features polyphonic music for the entire liturgical year. This isn't a clichéd mix of "old and new." This is 100% great music, mostly from the golden age of polyphony, but also including innovative and striking improvisations by the director himself, Peter Latona.

The National Shrine, then, is now setting a national standard. If the news is not yet permeated to all parishes, it is increasingly obvious where the direction of change is taking us. The National Shrine has embraced sacred music. The Vatican's choir at St. Peter's is training in singing all the Gregorian propers for the ordinary form. More and more cathedrals are turning in the right direction. Seminaries are changing and training in chant.

I have a special interest in the professional status of Catholic musicians, of course, and here there are very good trends afoot. A friend of mine was recently enticed away from the Northeast to the Midwest to direct music at a parish. He has found a diocese desperately hungry for his singing and teaching skills. He can hardly keep up with all the requests to come and sing and teach – and these requests reach to the highest levels. There is an intense desire to upgrade and improve.

To be sure, in this same diocese, the average parish features music not much different from that which could be heard on any Sunday in the last 20 years, the same tired blend of ornamental music drawn from popular culture. What's important here is that the dissatisfaction is obvious and the desire for change is being expressed. My friend's professional fortunes are secure in ways they never would have been 15 or 20 years ago. The same story can be told of many young organists and chanters. Their skills are in demand now for the first time in many years.

I've left out of the list many hundreds of parishes where new scholas are working their way toward a Gregorian ordinary and the proper chants of the Mass, as well as many colleges with young choirs working on chant. It is an exciting time to be a Catholic music. We can all make a huge difference right where we are, helping to transition from a grim period in which secular music controlled the commanding heights to a time of restoration and true progress. These are times when to sing Gregorian chant is to be part of history in the making.

Gaudete Sunday: Rejoice!

noreply@blogger.com (Shawn Tribe) — Sun, 13 Dec 2009 15:43:00 +0000

Today, the 3rd Sunday of Advent, we observe Gaudete Sunday. Rose vestments may be worn in place of violet; the penitential flavour of the season is lessened as we rejoice in the nearness of the coming of Our Lord.

The Introit from the usus antiquior Romanus (ancient Roman use):

Rejoice in the Lord always: again I say rejoice. Let your modesty be known to all men: for the Lord is nigh. Be nothing solicitous: but in everything by prayer let your petitions be made known to God. Ps. 84:2 Lord, Thou has blessed Thy Land: Thou hast turned away the captivity of Jacob.

Gaudete in Domino semper: iterum dico, gaudete. Modestia vestra nota sit omnibus hominibus: Dominus enim prope est. Nihil solliciti sitis: sed in omni oratione petitiones vestrae innotescant apud Deum. Ps. 84:2 Benedixisti, Domini, terram tuam: avertisti captivitatem Jacob.

The Introit from the usus recentior Romanus (modern Roman use):

Rejoice in the Lord always: again I say rejoice! The Lord is near.

Gaudete in Domino semper: iterum dico, gaudete. Dominus enim prope est.

[NOTE: As one of our sharp readers noted, while the above is what is found within the modern Roman missal, the modern edition of the Graduale Romanum actually lists the chants identically.]

Gaudete Sunday 2007, Institute of Christ the King, Cathedral of Fiesole

Gaudete Sunday 2007, Institute of Christ the King, Cathedral of Fiesole

REMINDER: Send in your Gaudete Sunday photos from either form of the Roman liturgy.

Cause of Beatification of Empress Zita Opened

noreply@blogger.com (Gregor Kollmorgen) — Sun, 13 Dec 2009 06:17:00 +0000

Many readers will rejoice - fittingly on this Gaudete Sunday - to learn that last Thursday, 10 December 2009, the Cause of Beatification of the Servant of God Zita, last Empress of Austria and wife of Blessed Emperor Charles, was solemnly opened by His Excellency Msgr. Yves Le Saux, Bishop of Le Mans, France. The process was opened in Le Mans, and not in the Swiss diocese of Chur, where the Empress died 20 years ago in 1989 in Zizers, with the consent of Msgr. Huonder, the Bishop of Chur, and the permission of the Congregation for the Causes of the Saints, because within the diocese of Le Mans is situated the Abbey of Solesmes, well known to NLM readers for its leading rôle in the early liturgical movement in the 19th century, especially regarding Gregorian chant, and which was the spiritual center of the Servant of God Zita, her home among her many exiles.

The ties of the Empress with Solesmes go back to 1909 when after studying with the Visitandine Sisters at Zangberg, Bavaria, she briefly went to study with the Benedictine nuns of the abbey of St. Cecilia of Solesmes, the female sister-abbey of St. Peter of Solesmes, likewise founded by Dom Guéranger, then in exile on the Isle of Wight in England. Her sisters Princesses Maria della Neve Adelaide, Francesca, and Maria Antonia of Bourbon-Parma were all nuns of St. Cecilia abbey. Zita herself later, in 1926, became an Oblate of St. Peter's Abbey of Solesmes. She also received a papal indult allowing her to spend three months of each year within the enclosure of St. Cecilia's abbey. All counted, the Empress spent about 1400 days at Solesmes, i.e. almost 4 years. Her intense spiritual life included, after rising each day at 5:30 a.m., praying part of the Office, hearing several daily Masses (usually three), and reciting the Rosary. If she is raised to the altars, she will also especially be the model of a wife - the deep religiosity of their marriage being exemplified by the famous words of her husband, Bl. Charles, on their wedding day: "Now we must help each other into heaven!", and significantly, their wedding day, 21 October, has already been appointed as the Feast Day of Bl. Charles - and of a widow, a concept sadly very much neglected in the modern age.

This is the official prayer to implore the Beatification of the Servant of God Zita, Empress and Queen:

God our Father, you redeemed the world by the self-abasement of your Son, our Lord Jesus Christ. He who was King became the Servant of all and gave his life as a ransom for many, therefore you have exalted him.

We ask you that your servant Zita, Empress and Queen, will be raised upon the altars of your Church. In her, you have given us a great example of faith and hope in the face of trials, and of unshakeable trust in your Divine Providence.

We beseech you that alongside her husband, the Blessed Emperor Charles, Zita will become for couples a model of married love and fidelity, and for families a guide in the ways of a truly Christian upbringing. May she who in all circumstances opened her heart to the needs of others, especially the poor and needy, be for us all an example of service and love of neighbour.

Through her intercession, grant our petition (mention here the graces you are asking for). Through Christ our Lord. Amen.

1 Pater, 3 Ave, 1 Gloria Patri

Imprimatur : 09/07/2009
† Mgr. Yves Le Saux
Bishop of Le Mans (France).

Those who have received graces through the intercession of the Servant of God, Empress Zita, should contact:

Association for the Beatification of Empress Zita
Abbaye Saint-Pierre
1, place Dom Guéranger
72300 Solesmes, France

Some images, videos and links which may be of interest:

The Servant of God and Blessed Charles on their wedding day:

The Empress on the day of her coronation as Apostolic Queen of Hungary:

Her private chapel at her exile in Québec:

A video of her funeral in Vienna, including the famous dialogue at the gate of the Capuchin Crypt:

The herold taps three time on the gate with his rod.

Capuchin friar: "Who begs entrance?"

Herold: "Her Majesty Zita, by the grace of God Empress of Austria, Apostolic Queen of Hungary, Queen of Bohemia, Dalmatia, Croatia, Slavonia, Galicia, Lodomeria and Illyria, Queen of Jerusalem etc.; Archduchess of Austria, Grand Duchess of Tuscany and Cracow, Duchess of Lorraine, Salzburg, Styria, Carinthia, Carniola and Bucovina; Grand Princesse of Transylvania, Margravine of Moravia; Duchess of Upper and Lower Silesia, Modena, Piacenza and Guastalla, of Auschwitz, Zator, Teschen, Friuli, Ragusa and Zara; Princely Countess of Habsburg and Tyrol, Kyburg, Görz and Gradisca; Princess of Trent and Brixen; Margravine of Upper and Lower Lusatia and in Istria; Countess of Hohenems, Feldkirch, Bregenz and Sonnenberg, etc.; Lady of Triest, Cattaro and in the Windic march; Grand Voivode of the Voivodeship of Serbia; née Princess Royal of Bourbon, Princess of Parma, etc."

Capuchin friar: "We know her not."

The herold knocks again.

Capuchin friar: "Who begs entrance?"

Herold: "Her Majesty Zita, Empress and Queen."

Capuchin friar: "We know her not."

The herold knocks for the third time.

Capuchin friar: "Who begs entrance?"

Herold: "Zita, a mortal, sinful man."

This is the website if the Diocese of Le Mans for the cause, where you can listen, inter alia, to the Bishop and the Abbot Solesmes (in French): link.

And this is the website of the Association mentioned above, with a lot of biographical information, images, and videos; most of it is only in French so far: link.

Newman: A Meditation for the Third Sunday of Advent: Holiness in this Earth and the Next

noreply@blogger.com (Shawn Tribe) — Sat, 12 Dec 2009 23:42:00 +0000

From the site for the Cause for John Henry Cardinal Newman comes a meditation for the 3rd Sunday of Advent (Gaudete Sunday), Holiness in this earth and the next.

In the sermon ‘Holiness Necessary for Future Blessedness‘ (1826), Newman reflects on the implications of the vocation to holiness, giving his own answer to the question put to St John the Baptist, by those who seek God’s salvation: ‘What should we do?’ What is Newman’s answer? Only through Christian conversion – the search for ‘truth and purity’, and ultimately the search for God – can we prepare to enter heaven. Moreover, we learn what heaven is like from the Christian liturgy, a foretaste of the joy that we hope for in the company of the angels and saints:

Heaven then is not like this world; I will say what it is much more like,—a church. For in a place of public worship no language of this world is heard; there are no schemes brought forward for temporal objects, great or small; no information how to strengthen our worldly interests, extend our influence, or establish our credit. These things indeed may be right in their way, so that we do not set our hearts upon them; still (I repeat), it is certain that we hear nothing of them in a church. Here we hear solely and entirely of God. We praise Him, worship Him, sing to Him, thank Him, confess to Him, give ourselves up to Him, and ask His blessing. And therefore, a church is like heaven; viz. because both in the one and the other, there is one single sovereign subject—religion—brought before us. [...]

[If] we were told that no irreligious man could worship, or spiritually see Him in church; should we not at once perceive the meaning of the doctrine? viz. that, were a man to come hither, who had suffered his mind to grow up in its own way, as nature or chance determined, without any deliberate habitual effort after truth and purity, he would find no real pleasure here, but would soon get weary of the place; because, in this house of God, he would hear only of that one subject which he cared little or nothing about, and nothing at all of those things which excited his hopes and fears, his sympathies and energies.

If then a man without religion (supposing it possible) were admitted into heaven, doubtless he would sustain a great disappointment. Before, indeed, he fancied that he could be happy there; but when he arrived there, he would find no discourse but that which he had shunned on earth, no pursuits but those he had disliked or despised, nothing which bound him to aught else in the universe, and made him feel at home, nothing which he could enter into and rest upon. He would perceive himself to be an isolated being, cut away by Supreme Power from those objects which were still entwined around his heart. Nay, he would be in the presence of that Supreme Power, whom he never on earth could bring himself steadily to think upon, and whom now he regarded only as the destroyer of all that was precious and dear to him. Ah! he could not bear the face of the Living God; the Holy God would be no object of joy to him. “Let us alone! What have we to do with thee?” [Luke 4:34] is the sole thought and desire of unclean souls, even while they acknowledge His majesty. None but the holy can look upon the Holy One; without holiness no man can endure to see the Lord.

Information Day on Anglicanorum Coetibus

noreply@blogger.com (Shawn Tribe) — Sat, 12 Dec 2009 20:33:00 +0000

An information day on Anglicanorum coetibus was webcast today, Saturday, December 12th.

The event began with a Mass in the Anglican Use, celebrated by Fr. Phillips of Our Lady of the Atonement parish in San Antonio, Texas.

That Mass may be viewed here, http://www.ustream.tv/recorded/2998268, and here: http://www.ustream.tv/recorded/2741866.

Following the Mass, there was a meeting, moderated by Charles Wilson and with guest speakers. That may be viewed here: http://www.ustream.tv/recorded/3002329.

Seminarian Opportunity

noreply@blogger.com (Arlene Oost-Zinner) — Sat, 12 Dec 2009 12:03:00 +0000

Registration for the CMAA's Winter Chant Intensive, scheduled for January 4-8, 2010 at the Cathedral of St. John the Baptist in Charleston, South Carolina, has been closed for more than two weeks - it is filled to capacity. We've experienced an unprecedented (but not surprising, given the current economy) number of requests for scholarship assistance. By the grace of God and because of the generosity of of individuals around the country, we have been able to offer that assistance to almost everyone who has asked.

Why attend the Intensive? As Dr. William Mahrt, president of the CMAA, said in a recent interview, worshiping at Mass or celebrating the Mass is the highest activity a person can undertake. Nothing short of excellence is good enough.

This paradigm is at the heart of the Chant Intensive. It provides singers, music directors, seminarians and priests an opportunity to decode, through a week of systematic study and immersion,the language of Gregorian chant - the language of the Mass in both of its forms, OF and EF. Those who have no background in Latin and/or Gregorian notation will learn not only how to read it, but how to interpret, sing and direct it - beautifully - and with excellence.

After working our way through a waiting list, one spot has opened up. The spot is for a seminarian and comes with a scholarship. If you are a seminarian and interested in attending but weren't sure about being able to make the commitment, or if you know of a seminarian for whom this may be the case, please write to programs@musicasacra.com or call us at 334.444.5584

Gaudete Lessons and Carols, St. Matthew's Cathedral, Washington D.C.

jeffrey.a.tucker@gmail.com (Jeffrey Tucker) — Fri, 11 Dec 2009 17:56:00 +0000

The St. Matthew Cathedral in Washington, D.C., is holding what looks to be a fantastic Lessons and Carols service, 7:30pm, 1725 Rhode Island Ave.

The director writes:

We are singing a 10th century “Gaudete” to a renaissance carol from Piae Cantiones, (1582), the Great O Antiphons, Victoria’s Conditor Alme Siderum, Lo How a Rose e’er Blooming in English and German, a newly composed but evocative Rorate Caeli, a 14th century Angelus ad Virginem set by Andrew Carter to a 12th century tune, Britten’s Hymn to the Virgin, with readings from the prophet Isaiah and the Gospel of St Luke and a reflection by John Cardinal Newman - all topped off with two anticipatory Christmas carols for those who can’t wait. Following the service these is a reception in the Great Hall with wassail and Christmas cookies and some festive caroling.

December 8th in the Ambrosian Rite, Legnano

noreply@blogger.com (Shawn Tribe) — Fri, 11 Dec 2009 17:52:00 +0000

The blog Ambrosianeum has some photos up from their recent celebrations in the Ambrosian rite on the Feast of the Immaculate Conception.

Note how the chasuble is held during the incensations, and note as well the uncapped thurible

Visit their site to see more photos.

A Few Sights from the Installation of Bernard Longley as Archbishop of Birmingham

noreply@blogger.com (Shawn Tribe) — Fri, 11 Dec 2009 17:21:00 +0000

A few photos were sent in to the NLM from Archbishop Bernard Longley's installation as the Ordinary of the Archdiocese of Birmingham on the Feast of the Immaculate Conception, which, aside from showing his installation in that archdiocese (one due to be in the spotlight this coming year with the impending beatification of Cardinal Newman), additionally provides an opportunity to look at some of the beautiful gothic revival work found in Birmingham.

First, from the Solemn Vespers offered at St. Chad's Cathedral, Birmingham -- which was designed by A.W.N. Pugin -- on the vigil of the Feast of the Immaculate Conception.

First Vespers

As well, the photo album of the Catholic Church of England and Wales shows a number of photos from the Mass of Installation itself.

(Image credit: Mazur/catholicchurch.org.uk)

Archbishop Vincent Nichols presents the Bishop Ullathorne Crozier to Archbishop Bernard Longley
(Image credit: Mazur/catholicchurch.org.uk)

(Image credit: Mazur/catholicchurch.org.uk)

(Image credit: Mazur/catholicchurch.org.uk)

(Image credit: Mazur/catholicchurch.org.uk)

Canons of the Metropolitan Chapter
(Image credit: Mazur/catholicchurch.org.uk)

In addition, Matt Doyle, who was invited to attend the installation in his capacity as Birmingham representative for the Latin Mass Society, sent a photo which showed the back of the beautiful gothic revival chasuble worn for the occasion. I am told that the chasuble belonged to an early bishop of Birmingham.

The Gloria was taken from Franz Joseph Haydn's, Missa Sancti Nicholai. (Listen here to another recording of this), and other music included compositions by Sir Edward Elgar, including his setting of "Praise to the Holiest" from Cardinal Newman's Dream of Gerontius. I am also told that the Credo and Sanctus were done in Gregorian chant.

Few other specific liturgical details have come to the NLM at this time.

Archbishop Longley spoke of Cardinal Newman's impending canonization and of Newman himself within his homily.

Requiem Missa Solemnis for Msgr. Tullio Andreatta

noreply@blogger.com (Arlene Oost-Zinner) — Fri, 11 Dec 2009 14:13:00 +0000

On Sat, Dec 12, there will be a 9:30 AM Rosary & 10:00 AM Requiem Missa Solemnis for Msgr. Tullio Andreatta, at the Immaculata Church, on the Campus of University of San Diego (USD). Mass will be in the Extraordinary Form, Reception to follow in Madonna Hall. It will be celebrated by Fr. Carl Gismondi, FSSP. This Mass will have a deacon and sub-deacon, which will be Fr. Federico Masutti, FSSP, and either another FSSP priest or a Diocesan priest. The St. Anne Choir will be joined by guest polyphonists singing Joan Brudieu's 'Missa defunctorum'.

Ordained in 1938, Msgr. Tullio Andreatta demonstrated persistent fidelity to his bishop and his flock in his seventy plus years as a priest. He was the first priest in North America to receive permission under Pope John Paul II's indult in Quattor Abhinc Annos in 1984, and served as chaplain for the San Diego Latin Mass community, which dates from that time.

Video from the Pontifical Mass of Cardinal Rodé, Ss. Trinità

noreply@blogger.com (Shawn Tribe) — Fri, 11 Dec 2009 01:52:00 +0000

We recently reported the Pontifical Mass on the Feast of the Immaculate Conception at Rome's Ss. Trinità dei Pellegrini, celebrated by Cardinal Franc Rodé, Prefect of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life.

John Sonnen now informs us that a short 10 minute video from the beginning of this Mass is available.

Requiem for Gregory DiPippo's Father in Rome

noreply@blogger.com (Shawn Tribe) — Fri, 11 Dec 2009 01:44:00 +0000

A requiem Mass was offered at Ss. Trinita in Rome for the repose of the soul of Mr. Thomas DiPippo, father of NLM writer Gregory DiPippo. Requiescat in pace.

Credit: John Sonnen

Varia on Rorate Caeli and on the Divine Office (and a Few More Blue Vestments)

noreply@blogger.com (Shawn Tribe) — Thu, 10 Dec 2009 22:04:00 +0000

Two notes of interest related to posts by Carlos Antonio Palad on Rorate Caeli.

The first is his post on Manila's Grand Marian Procession in honor of the Immaculate Conception.

I am sure some of our readers will find that procession of interest.

The second relates to further news about the Divine Office taking its place again in parishes: Daily Lauds with the laity in Sacramento. In that story, they report "daily Lauds and the frequent chanting of other parts of the Divine Office" in an FSSP parish in Sacramento, California:

In 1997 the Priestly Fraternity of St. Peter was invited into our diocese to serve what was then known as the Ecclesia Dei Community. In 2002 a property was purchased and given by our diocese for our use; this included a church and small school. At the time, Fr. John Berg, FSSP (now the superior general of that congregation) was the priest in charge of our Latin Mass community. In the approximately five years that Fr. Berg was with us, he tried to give our parish, St. Stephen, the First Martyr (not formally a parish yet) a character and tradition which he hoped we would maintain. Among these traditions were things such as Sunday Vespers, the Rorate Mass in Advent, and Tenebrae.

Do read the entire story.

Further to that theme, I am pleased to report that following on yesterday's story about the Divine Office in parishes, I am hearing from others who are also incorporating the Divine Office into their Christmas schedule. Very encouraging news. May this continue to grow and flourish for Christmas and beyond. Indeed, if you are doing similarly, we want to hear from you.

* * *

Many expressed an interest in the use of blue vestments in some regions of the Western Catholic world. I thought you might enjoy a few more examples.

(Photo courtesy of James Bradley)

Gaudete Sunday and Liturgical Rose

noreply@blogger.com (Shawn Tribe) — Thu, 10 Dec 2009 17:16:00 +0000

Having considered the liturgical use of blue yesterday, and being as we are on the verge of Gaudete Sunday, it seemed fitting that we should today put out some of the usual considerations of liturgical rose.

We have examined this topic many times over the course of the years -- considerations which remain accessible within the archives; accordingly, for today I have determined to simply present three particular examples of rose vestments, two of which we have not shown before, and one which we have but in less detail. In each instance, I believe the photos present examples of rose vestments which are quite dignified.

Because there is always such passionate discussion around this particular liturgical colour, my intent is not only to show examples that I think are useful for imitation, but in the same vein, to also briefly identify the particular aspects that make these examples "work" in my own estimation. This might be useful for the considerations of those who are designing or commissioning such vestments in the future. (If you are not interested in that aspect, I hope you simply enjoy seeing the vestments themselves.)

We begin with a gothic revival set.

(Detail of photo by Scott Smith)

(Photo by Scott Smith)

In my own estimation, this particular set's strengths are to be found in the warmth, richness and depth of colour of the rose used -- at least as it comes across within the photos; it might be described as a pale salmon variant of rose. This is further given some interest and variation by the brocade patterns found within the textile. (Flat use of colour is often uninteresting and artificial feeling; beyond that it is also more likely to show forth every imperfection accumulated with age and wear.)

The second aspect that works very well in this set are the particular tones of green and pale gold found within the orphreys. This complements the rose colour used here rather nicely and the pattern and texture found within them adds a layer of visual interest, particularly when set against the organic shapes within the rose textile. (I would note that an equivalent tone of blue (in place of the green) and pale gold also has the potential to work very well in such an instance.)

I would make a final note here that the basic design and proportion of these vestments is very good generally.

* * *
Let us now turn to a baroque variation.

Like the former set, this too has something of a pale salmon character. In this instance, the tone is paler yet and that works particularly well in the instance of a baroque form of vestment. The coloured patterns -- in this case floral -- work particularly well within a baroque context and help to further provide that layer of visual interest through colour and form. These floral patterns could also take other organic forms as well of course.

Complementing the base rose colour, and also the white floral designs, are the trims/galloons which are either silver or very pale gold (what might be called "white gold") in colour -- either would work well in this instance at any rate. This works much better, in my estimation, that than brighter form of "yellow gold" that typically adorns like vestments of other colours, as it tends to clash with rose in a rather unpleasant way.

A rose cope also of the baroque variety shows another fine example of this more pale form of gold:

With regard to this cope generally, I would make note of all the same matters of colour and pattern here as I did for the baroque vestments above, so I won't repeat them.

Evidently all of these are merely personal observations offered as considerations and for what they are worth. Evidently, others will have alternate considerations and these matters are not absolute.

* * *

I feel compelled to make a final comment, both for the sake of those who might find themselves thinking this way, and for the sake of those who are unsure how to respond to this way of thinking.

At times, considerations such as these bring forth a certain subset of people who believe that it is objectionable to ponder these matters -- what they sometimes reduce to being mere "fashion" considerations. Here I would simply make note that vestments are another branch of the sacred arts and we should not be reductionistic and secularize our considerations of them. Their symbolism, their dignity and beauty are equally as pertinent to the matter of the sacred liturgy as the matter of sacred architecture, music, painting or sculpture; they too can be bearers of the sacred, lending to (or, indeed, taking away from) our liturgical worship. We should indeed give them thought then, considering what does and does not lend to the dignity and gravitas of the liturgical rites; the rites in which the Church offers her public worship to God, and where we give our public witness and expression to that divine worship.

REMINDER: Do send in your Gaudete photos this Sunday for a potential follow up on this topic.

Archbishop Agostino Marchetto on the Hermeneutic Applied to the Second Vatican Council: An Update on the Much Anticipated English Translation

noreply@blogger.com (Shawn Tribe) — Thu, 10 Dec 2009 11:00:00 +0000

When I think of forthcoming book releases, two in particular jump out at me, but the one which I wish to speak on today -- one which I am personally very interested in reading -- is the English translation of Archbishop Agostino Marchetto's book, The Second Vatican Ecumenical Council: A Counterpoint for the History of the Council.

In his book, Marchetto critiques the so-called "Bologna School" which he says has done well in "monopolizing and imposing one interpretation" of the Second Vatican Council, presenting it as a kind of "Copernican revolution, the passing to... another Catholicism". He further critiques their interpretation of the Council as an event or "spirit", rather than looking at the Council through the lens of its actual documents. It is within this historical context that Marchetto argues for the hermeneutic of continuity, or reform in continuity, and against the hermeneutic of rupture.

(For those who would like to read some of Archbishop Marchetto in his own words, may I point you to the following piece: A Timely Re-Read on a Critique of a Particular, and Popular, Hermeneutic of Vatican II)

I spoke with the publisher in order to get an update for our readers on the present status of this forthcoming release. It sounds as though things are moving along well at this point and they expect a general public release this February.

The book is 705 pages and will be priced at $40.00 USD.

The NLM will keep you informed.

In Utroque Usu: St. Alphonsus, Middlesbrough

noreply@blogger.com (Shawn Tribe) — Wed, 09 Dec 2009 22:40:00 +0000

News came to the NLM today of a parish priest, Fr William Charlton, who is at the parish of St. Alphonsus in Middlesbrough (UK), and who is working hard at playing his own part in the new liturgical movement within that inner-city parish.

The first point of note is that his parish schedule regularly includes Masses in accordance with both forms of the Roman liturgy -- two Masses in the modern Roman liturgy on Sunday, and on Sunday evening at 6:00pm, the usus antiquior.

The parish has no website at the moment, but they recently released their Christmas and St. Stephen's Day schedule:

Aside from being of interest for showing us yet another parish that has adopted both forms of the Roman liturgy -- and will celebrate both forms this Christmas -- I would like to point to another aspect of what this parish is doing which is significant and simply splendid:

It is both magnificent and refreshing to see the Divine Office included as part of the parish's Christmas liturgies -- which in this instance is inclusive of both Vespers and Lauds let us note. Kudos to Fr. Charlton. If you are in this region of the UK, please do show up to St. Alphonsus' to show your support for Fr. Charlton.

Both the Mass and the Divine Office are important aspects of a new liturgical movement.

Summer Sacred Music (136.2)

jeffrey.a.tucker@gmail.com (Jeffrey Tucker) — Wed, 09 Dec 2009 17:33:00 +0000

This is one of my favorite issues of Sacred Music, because it features one of the best pieces I've ever read: Toward a Definition of Liturgical Chant, by Fr. Mark Daniel Kirby. You can see the real PDF file or try to figure out how this embed works.

Sacred Music, Summer 2009, 136.2

Ordinations in Campos

noreply@blogger.com (Gregor Kollmorgen) — Wed, 09 Dec 2009 17:31:00 +0000

This Sunday, 6 December, Msgr. Fernando Arêas Rifan ordained two new priests for the Personal Apostolic Administration of Saint John Mary Vianney dedicated to the usus antiquior in Campos, Brazil. Salvem a Liturgia has some images.

The Immaculate Conception: Liturgical Blue

noreply@blogger.com (Gregor Kollmorgen) — Wed, 09 Dec 2009 13:35:00 +0000

As most of our readers know, blue is generally not one of the liturgical colours currently permitted, except for privileges granted to certain places. One such privilege is the one granted to Spain (and extended to its former colonies) of using blue on the Feast of the Immaculate Conception of the B.V.M., granted by Bl. Pius IX in recognition of Spain's leading rôle in the propagation of the recently defined dogma. Here are some images from celebrations of this year's Feast in various places in Spain.

H.E. Jesús Esteban Catalá Ibáñez, bishop of Málaga, celebrating First Vespers in his cathedral:

(Source: Diocese of Málaga)

Mass in the Extraordinary Form celebrated by the Fraternity of Christ the Priest in Toledo's church of the Saviour recently entrusted to them:

(Source: Fraternity of Christ the Priest)

Pontifical Mass in the cathedral of Valenica, celebrated by Cardinal Zenon Grocholewski, Prefect of the Roman Congregation for Catholic Education:

(Source: Archdiocese of Valencia)

Mass in the usus antiquior in Mondoy, Archdiocese of Santiago de Compostela:

(Source: Una Voce La Coruña)

Mass in the parish of Granda, Archdiocese of Oviedo:

(Source: Hoc Signo)

The image of Mary Immaculate of the Trinity (Inmaculada de la Trinidad) returns to its Basilica of Mary Help of Christians after having presided over the Vigil of the Immaculate Conception in Seville Cathedral (featuring another Spanish custom, the acolytes in tunicles):

(Source: Arte Sacro)