Venite, Missa Est!

Post #224

2012-01-03T13:46:00.003-06:00

Topics: Feast Day: Feast of the Holy Name

@@@@@@@@@@@@@

To post a comment, ask a question, or submit an article contact me, Mark, at bumpy187@gmail.com.

..and now for the necessaries.

Please note: St. Anthony Catholic Church is one of only two churches celebrating the Traditional Latin Mass (EFLR) in the Wichita area. Though this blog is loosely centered around this parish and it's members, Venite Missa Est! is by no means, in any way an official voice of, or for, St. Anthony Parish or the Diocese of Wichita. Venite Missa Est! is strictly a private layman's endeavor.

@@@@@@@@@@@@@@@

January 3^rd, Feast of the Holy Name of Jesus

New Theological Movement

http://newtheologicalmovement.blogspot.com/2012/01/what-does-ihs-stand-for-meaning-of-holy.html

In the Extraordinary Form, the feast of the Holy Name is of the “second class” (making it equal to Sundays throughout the year, complete with the recitation of the Gloria and the Credo), but in the Ordinary Form the memorial of the Holy Name was not even included in the calendar after 1970. Happily, the feast was re-instituted as an optional memorial by Bl. John Paul II – we should think that the Name deserves at least this much honor!

In fact, the Feast of the Holy Name of Jesus is of comparatively recent origin, not having become popular until the Franciscan St. Bernadine of Siena preached this devotion in the 15^th century. It has been celebrated in numerous ways in the Latin rite – at first the feast was kept on the Second Sunday after Epiphany, then it was moved to the Sunday after the Octave of Christmas (the Sunday between January 2^nd and 5^th). It is desirable that this feast be celebrated closer to the day in which Christ historically received his name, the day of his circumcision (eight days after his birth, January 1^st), and thus the feast is kept on January 3^rd in the Novus Ordo.

The insignia “IHS" is associated with this feast, but what does IHS mean? Why is IHS a sign for the Name of Jesus?

What IHS really means – Jesus

The name “Jesus”, in Greek, is written ιησους which is transliterated as “ihsous” and pronounced iēsous. This is the Holy Name as it was written in the Gospels.

However, in Hebrew, the name “Jesus” is written ישוע which is transliterated as “yeshu‘a” and pronounced yeshūa.

Finally, in Latin, the Holy Name is written Iesus which gives us the English “Jesus”, since the “j” often replaces the “i” at the beginning of a word (as well as between vowels).

Chi (x) and Rho (p), CHRist

The insignia “IHS” comes from the Latinized version of the Greek ιησους, [UPDATE: In Greek capitals this would be ΙΗΣΟΥΣ or IHSOUS in Latin letters] taking the first three letters in capitals IHS(ous). Much as the popular “chi-rho” symbol (pictured right, X – P) comes from the first two letters of the Greek word for Christ, χριστος (Christos) – XPistos.

This is the true meaning of IHS, it is the first three letters of the Greek spelling of the Holy Name of Jesus. The insignia is nothing more (and nothing less) than the symbol of the Holy Name.

Iesus Hominum Salvator – Jesus the Savior of men

It is popular legend that the IHS stands for the Latin phrase Iesus Hominum Salvator, “Jesus the Savior of (all) Men”. While this is a fine devotion, it is not historically accurate.

The IHS symbol was so popular that it is not uncommon to find the Latin Iesusmisspelled as IHeSus (with the “H” added, though in Greek this “h” is equivalent to the Latin “e”).

In fact, the first known use of the IHS abbreviation comes in the 8^th century: “DN IHSCHS REX REGNANTIUM”, the first three words being abbreviated from “DomiNus IHeSus CHristuS” – “The Lord Jesus Christ is the King of Kings”. For a further explanation of the history of the IHS, see the Catholic Encyclopedia article [here] and[here].

Still, although historically inaccurate, there is certainly nothing wrong with seeing in this insignia a testimony to the truth that there is no other name under heaven given to men, whereby we must be saved (Acts 4:12). Most certainly, Jesus alone is the Savior and without his grace we can neither attain nor even desire everlasting life.

In Hoc Signo vinces – In this sign, you will conquer

After three nails were added under the insignia (together with a cross above), some noticed that the inscription now contained a “V” below the IHS – so that we see IHSV. (see image on the side) In this form it was adopted by St. Ignatius as the symbol of the Jesuits.

IHSV was interpreted to mean In Hoc Signo Vinces, “In this sign, you shall conquer”. It was taken as a reference to the victory which Constantine won against Maxentius at the Milvian Bridge on 28 October 312. Before the battle, the future Emperor saw a sign in the sky (probably the Greek chi-rho X-P, the symbol of “Christ”) and heard the words εν τουτω νικα, which is Greek for “In this [sign], you shall conquer”. The phrase was translated into Latin and it was noticed that the first letters of each word added up to IHSV – thus was born the legend that IHS stood for Constantine’s vision and the Christianization of Rome.

Most certainly, in the Holy Name of Jesus we shall conquer every enemy – and the last enemy to be destroyed is death itself.

Litany of the Holy Name of Jesus

St. Bernardine of Siena
popularized devotion to the Holy Name of Jesus

Lord, have mercy, Christ, have mercy.

Lord, have mercy, Jesus, hear us. Jesus, graciously hear us.

God, the Father of Heaven, have mercy on us.

God the Son, Redeemer of the world, have mercy on us.

God, the Holy Spirit, have mercy on us.

Holy Trinity, one God, have mercy on us.

Jesus, Son of the living God, have mercy on us (etc.)

Jesus, Splendor of the Father,

Jesus, Brightness of eternal Light,

Jesus, King of Glory,

Jesus, Sun of Justice,

Jesus, Son of the Virgin Mary,

Jesus, most amiable,

Jesus, most admirable,

Jesus, the mighty God,

Jesus, Father of the world to come,

Jesus, angel of great counsel,

Jesus, most powerful,

Jesus, most patient,

Jesus, most obedient,

Jesus, meek and humble of heart,

Jesus, Lover of Chastity,

Jesus, our Lover,

Jesus, God of Peace,

Jesus, Author of Life,

Jesus, Model of Virtues,

Jesus, zealous for souls,

Jesus, our God,

Jesus, our Refuge,

Jesus, Father of the Poor,

Jesus, Treasure of the Faithful,

Jesus, good Shepherd,

Jesus, true Light,

Jesus, eternal Wisdom,

Jesus, infinite Goodness,

Jesus, our Way and our Life,

Jesus, joy of the Angels,

Jesus, King of the Patriarchs,

Jesus, Master of the Apostles,

Jesus, Teacher of the Evangelists,

Jesus, Strength of Martyrs,

Jesus, Light of Confessors,

Jesus, Purity of Virgins,

Jesus, Crown of all Saints,

Be merciful unto us, spare us, O Jesus!

Be merciful unto us, graciously hear us, O Jesus!

From all evil, deliver us, O Jesus!

From all sin, deliver us, O Jesus!

From Thy wrath, deliver us, O Jesus! (etc.)

From the snares of the devil,

From the spirit of fornication,

From everlasting death,

From the neglect of Thine inspirations,

Through the mystery of Thy holy Incarnation,

Through Thy Nativity,

Through Thine Infancy,

Through Thy most divine Life,

Through Thy Labors,

Through Thy Agony and Passion,

Through Thy Cross and Dereliction,

Through Thy Sufferings,

Through Thy Death and Burial,

Through Thy Resurrection,

Through Thine Ascension,

Through Thine Institution of the Most Holy Eucharist,

Through Thy Joys,

Through Thy Glory,

Lamb of God, who take away the sins of the world, spare us, O Jesus!

Lamb of God, who take away the sins of the world, graciously hear us, O Jesus!

Lamb of God, who take away the sins of the world, have mercy on us, O Jesus!

Jesus, hear us, Jesus, graciously hear us

Let us pray. O Lord Jesus Christ, Who has said: Ask and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you: grant, we beseech Thee, to us who ask the grace of Thy most divine love, that we may love Thee with all our hearts, words and works, and never cease to praise Thee. Make us, O Lord, to have a continual fear and love of Thy holy Name; for Thou never ceasest to rule and govern those whom Thou doest solidly establish in Thy love. Who livest and reignest for ever and ever. (Amen.)

Post #223

2011-12-28T23:03:00.002-06:00

Topics: Feast Day: St. Thomas of Canterbury...Book Reviews: by James Spencer

@@@@@@@@@@@@@

Wednesday, December 29 is the feast day of St. Thomas of Canterbury.

For a Venite "re-run", James Spencer, writer, Latinist, original writer for this blog returns with two book reviews. Thank you Jim, it is always a pleasure.

Thanks to Father Hay for the wonderful and holy celebration of the first mass of Christmas. Thanks to Tony Strunk as usual. The "new" set of servers/ torch bearers did a great job and thanks so much...we need boys on the altar not us old guys! The choir sounded like angels in heaven....jeez they did a great job....and thank YOU Father for sending us your son, Jesus.

To post a comment, ask a question, or submit an article contact me, Mark, at bumpy187@gmail.com.

..and now for the necessaries.

@@@@@@@@@@@@

St. Thomas of Canterbury/Thomas Becket

Bishop Martyr

Feastday: December 29

b.1118 d.1170

Catholic Online

http://www.catholic.org/saints/saint.php?saint_id=12

There is a romantic legend that the mother of Thomas Becket was a Saracen princess who followed his father, a pilgrim or crusader, back from the Holy Land, and wandered about Europe repeating the only English words she knew, "London" and "Becket," until she found him. There is no foundation for the story. According to a contemporary writer, Thomas Becket was the son of Gilbert Becket, sheriff of London; another relates that both parents were of Norman blood. Whatever his parentage, we know with certainty that the future chancellor and archbishop of Canterbury was born on St. Thomas day, 1118, of a good family, and that he was educated at a school of canons regular at Merton Priory in Sussex, and later at the University of Paris. When Thomas returned from France, his parents had died. Obliged to make his way unaided, he obtained an appointment as clerk to the sheriff's court, where he showed great ability. All accounts describe him as a strongly built, spirited youth, a lover of field sports, who seems to have spent his leisure time in hawking and hunting. One day when he was out hunting with his falcon, the bird swooped down at a duck, and as the duck dived, plunged after it into the river. Thomas himself leapt in to save the valuable hawk, and the rapid stream swept him along to a mill, where only the accidental stopping of the wheel saved his life. The episode serves to illustrate the impetuous daring which characterized Becket all through his life.

At the age of twenty-four Thomas was given a post in the household of Theobald, archbishop of Canterbury, and while there he apparently resolved on a career in the Church, for he took minor orders. To prepare himself further, he obtained the archbishop's permission to study canon law at the University of Bologna, continuing his studies at Auxerre, France. On coming back to England, he became provost of Beverley, and canon at Lincoln and St. Paul's cathedrals. His ordination as deacon occurred in 1154. Theobald appointed him archdeacon of Canterbury, the highest ecclesiastical office in England after a bishopric or an abbacy, and began to entrust him with the most intricate affairs; several times he was sent on important missions to Rome. It was Thomas' diplomacy that dissuaded Pope Eugenius III from sanctioning the coronation of Eustace, eldest son of Stephen, and when Henry of Anjou, great grandson of William the Conqueror, asserted his claim to the English crown and became King Henry II, it was not long before he appointed this gifted churchman as chancellor, that is, chief minister. An old chronicle describes Thomas as "slim of growth, and pale of hue, with dark hair, a long nose, and a straightly featured face.

Blithe of countenance was he, winning and lovable in conversation, frank of speech in his discourses but slightly stuttering in his talk, so keen of discernment that he could always make difficult questions plain after a wise manner." Thomas discharged his duties as chancellor conscientiously and well.

Like the later chancellor of the realm, Thomas Moore, who also became a martyr and a saint, Thomas Becket was the close personal friend as well as the loyal servant of his young sovereign. They were said to have one heart and one mind between them, and it seems possible that to Becket's influence were due, in part, those reforms for which Henry is justly praised, that is, his measures to secure equitable dealing for all his subjects by a more uniform and efficient system of law. But it was not only their common interest in matters of state that bound them together. They were also boon companions and spent merry hours together. It was almost the only relaxation Thomas allowed himself, for he was an ambitious man. He had a taste for magnificence, and his household was as fine—if not finer—than the King's. When he was sent to France to negotiate a royal marriage, he took a personal retinue of two hundred men, with a train of several hundred more, knights and squires, clerics and servants, eight fine wagons, music and singers, hawks and hounds, monkeys and mastiffs. Little wonder that the French gaped in wonder and asked, "If this is the chancellor's state, what can the Ring's be like?" His entertainments, his gifts, and his liberality to the poor were also on a very lavish scale.

In 1159 King Henry raised an army of mercenaries in France to regain the province of Toulouse, a part of the inheritance of his wife, the famous Eleanor of Aquitaine.

Thomas served Henry in this war with a company of seven hundred knights of his own. Wearing armor like any other fighting man, he led assaults and engaged in single combat. Another churchman, meeting him, exclaimed: "What do you mean by wearing such a dress? You look more like a falconer than a cleric. Yet you are a cleric in person, and many times over in office-archdeacon of Canterbury, dean of Hastings, provost of Beverley, canon of this church and that, procurator of the archbishop, and like to be archbishop, too, the rumor goes!" Thomas received the rebuke with good humor.

Although he was proud, strong-willed, and irascible, and remained so all his life, he did not neglect to make seasonal retreats at Merton and took the discipline imposed on him there. His confessor during this time testified later to the blamelessness of his private life, under conditions of extreme temptation. If he sometimes went too far in those schemes of the King which tended to infringe on the ancient prerogatives and rights of the Church, at other times he opposed Henry with vigor.

In 1161 Archbishop Theobald died. King Henry was then in Normandy with Thomas, whom he resolved to make the next primate of England. When Henry announced his intention, Thomas, demurring, told him: "Should God permit me to be the archbishop of Canterbury, I would soon lose your Majesty's favor, and the affection with which you honor me would be changed into hatred. For there are several things you do now in prejudice of the rights of the Church which make me fear you would require of me what I could not agree to; and envious persons would not fail to make it the occasion of endless strife between us." The King paid no heed to this remonstrance, and sent bishops and noblemen to the monks of Canterbury, ordering them to labor with the same zeal to set his chancellor in the see as they would to set the crown on the young prince's head. Thomas continued to refuse the promotion until the legate of the Holy See, Cardinal Henry of Pisa, overrode his scruples. The election took place in May, 1162. Young Prince Henry, then in London, gave the necessary consent in his father's name. Thomas, now forty-four years old, rode to Canterbury and was first ordained priest by Walter, bishop of Rochester, and then on the octave of Pentecost was consecrated archbishop by the bishop of Winchester. Shortly afterwards he received the pallium sent by Pope Alexander III.

From this day worldly grandeur no longer marked Thomas' way of life. Next his skin he wore a hairshirt, and his customary dress was a plain black cassock, a linen surplice, and a sacerdotal stole about his neck. He lived ascetically, spent much time in the distribution of alms, in reading and discussing the Scriptures with Herbert of Bosham, in visiting the infirmary, and supervising the monks at their work. He took special care in selecting candidates for Holy Orders. As ecclesiastical judge, he was rigorously just.

Although as archbishop Thomas had resigned the chancellorship, against the King's wish, the relations between the two men seemed to be unchanged for a time. But a host of troubles was brewing, and the crux of all of them was the relationship between Church and state. In the past the landowners, among which the Church was one of the largest, for each hide [1] of land they held, had paid annually two shillings to the King's officers, who in return undertook to protect them from the rapacity of minor tax- gatherers. This was actually a flagrant form of graft and the Ring now ordered the money paid into his own exchequer. The archbishop protested, and there were hot words between him and the Ring. Thenceforth the King's demands were directed solely against the clergy, with no mention of other landholders who were equally involved.

Then came the affair of Philip de Brois, a canon accused of murdering a soldier.

According to a long-established law, as a cleric he was tried in an ecclesiastical court, where he was acquitted by the judge, the bishop of Lincoln, but ordered to pay a fine to the deceased man's relations. A king's justice then made an effort to bring him before his civil court, but he could not be tried again upon that indictment and told the king's justice so in insulting terms. Thereat Henry ordered him tried again both for the original murder charge—and for his later misdemeanor. Thomas now pressed to have the case referred to his own archiepiscopal court; the King reluctantly agreed, and appointed both lay and clerical assessors. Philip's plea of a previous acquittal was accepted as far as the murder was concerned, but he was punished for his contempt of a royal court. The King thought the sentence too mild and remained dissatisfied. In October, 1163, the King called the bishops of his realm to a council at Westminster, at which he demanded their assent to an edict that thenceforth clergy proved guilty of crimes against the civil law should be handed over to the civil courts for punishment.

Thomas stiffened the bishops against yielding. But finally, at the council of Westminster they assented reluctantly to the instrument known as the Constitutions of Clarendon, which embodied the royal "customs" in Church matters, and including some additional points, making sixteen in all. It was a revolutionary document: it provided that no prelate should leave the kingdom without royal permission, which would serve to prevent appeals to the Pope; that no tenant-in-chief should be excommunicated against the Ring's will; that the royal court was to decide in which court clerics accused of civil offenses should be tried; that the custody of vacant Church benefices and their revenues should go to the King. Other provisions were equally damaging to the authority and prestige of the Church. The bishops gave their assent only with a reservation, "saving their order," which was tantamount to a refusal.

Thomas was now full of remorse for having weakened, thus setting a bad example to the bishops, but at the same time he did not wish to widen the breach between himself and the King. He made a futile effort to cross the Channel and put the case before the Pope. On his part, the Ring was bent on vengeance for what he considered the disloyalty and ingratitude of the archbishop. He ordered Thomas to give up certain castles and honors which he held from him, and began a campaign to persecute and discredit him. Various charges of chicanery and financial dishonesty were brought against Thomas, dating from the time he was chancellor. The bishop of Winchester pleaded the archbishop's discharge. The plea was disallowed; Thomas offered a voluntary payment of his own money, and that was refused.

The affair was building up to a crisis, when, on October 13, 1164, the King called another great council at Northampton. Thomas went, after celebrating Mass, carrying his archbishop's cross in his hand. The Earl of Leicester came out with a message from the King: "The King commands you to render your accounts. Otherwise you must hear his judgment." "Judgment?" exclaimed Thomas. "I was given the church of Canterbury free from temporal obligations. I am therefore not liable and will not plead with regard to them. Neither law nor reason allows children to judge and condemn their fathers.

Wherefore I refuse the King's judgment and yours and everyone's. Under God, I will be judged by the Pope alone."

Determined to stand out against the Ring, Thomas left Northampton that night, and soon thereafter embarked secretly for Flanders. Louis VII, Ring of France, invited Thomas into his dominions. Meanwhile King Henry forbade anyone to give him aid.

Gilbert, abbot of Sempringham, was accused of having sent him some relief. Although the abbot had done nothing, he refused to swear he had not, because, he said, it would have been a good deed and he would say nothing that might seem to brand it as a criminal act. Henry quickly dispatched several bishops and others to put his case before Pope Alexander, who was then at Sens. Thomas also presented himself to the Pope and showed him the Constitutions of Clarendon, some of which Alexander pronounced intolerable, others impossible. He rebuked Thomas for ever having considered accepting them. The next day Thomas confessed that he had, though unwillingly, received the see of Canterbury by an election somewhat irregular and uncanonical, and had acquitted himself badly in it. He resigned his office, returned the episcopal ring to the Pope, and withdrew. After deliberation, the Pope called him back and reinstated him, with orders not to abandon his office, for to do so would be to abandon the cause of God. He then recommended Thomas to the Cistercian abbot at Pontigny.

Thomas then put on a monk's habit, and submitted himself to the strict rule of the monastery. Over in England King Henry was busy confiscating the goods of all the friends, relations, and servants of the archbishop, and banishing them, first binding them by oath to go to Thomas at Pontigny, that the sight of their distress might move him. Troops of these exiles soon appeared at the abbey. Then Henry notified the Cistercians that if they continued to harbor his enemy he would sequestrate all their houses in his dominions. After this, the abbot hinted that Thomas was no longer welcome in his abbey. The archbishop found refuge as the guest of King Louis at the royal abbey of St. Columba, near Sens.

This historic quarrel dragged on for three years. Thomas was named by the Pope as his legate for all England except York, whereupon Thomas excommunicated several of his adversaries; yet at times he showed himself conciliatory towards the King. The French king was also drawn into the struggle, and the two kings had a conference in 1169 at Montmirail. King Louis was inclined to take Thomas' side. A reconciliation was finally effected between Thomas and Henry, although the lines of power were not too clearly drawn. The archbishop now made preparations to return to his see. With a premonition of his fate, he remarked to the bishop of Paris in parting, "I am going to England to die." On December 1, 1172, he disembarked at Sandwich, and on the journey to Canterbury the way was lined with cheering people, welcoming him home. As he rode into the cathedral city at the head of a triumphal procession, every bell was ringing. Yet in spite of the public demonstration, there was an atmosphere of foreboding.

At the reconciliation in France, Henry had agreed to the punishment of Roger, archbishop of York, and the bishops of London and Salisbury, who had assisted at the coronation of Henry's son, despite the long-established right of the archbishop of Canterbury to perform this ceremony and in defiance of the Pope's explicit instructions. It had been another attempt to lower the prestige of the primate's see. Thomas had sent on in advance of his return the papal letters suspending Roger and confirming the excommunication of the two bishops involved. On the eve of his arrival a deputation waited on him to ask for the withdrawal of these sentences. He agreed on condition that the three would swear thenceforth to obey the Pope. This they refused to do, and together went to rejoin King Henry, who was visiting his domains in France.

At Canterbury Thomas was subjected to insult by one Ranulf de Broc, from whom he had demanded the restoration of Saltwood Castle, a manor previously belonging to the archbishop's see. After a week's stay there he went up to London, where Henry's son, "the young King," refused to see him. He arrived back in Canterbury on or about his fifty-second birthday. Meanwhile the three bishops had laid their complaints before the King at Bur, near Bayeux, and someone had exclaimed aloud that there would be no peace for the realm while Becket lived. At this, the King, in a fit of rage, pronounced some words which several of his hearers took as a rebuke to them for allowing Becket to continue to live and thereby disturb him. Four of his knights at once set off for England and made their way to the irate family at Saltwood. Their names were Reginald Fitzurse, William de Tracy, Hugh de Morville, and Richard le Bret.

On St. John's day Thomas received a letter warning him of danger, and all southeast Kent was in a state of ferment. On the afternoon of December 29, the four knights came to see him in his episcopal palace. During the interview they made several demands, in particular that Thomas remove the censures on the three bishops. The knights withdrew, uttering threats and oaths. A few minutes later there were loud outcries, a shattering of doors and clashing of arms, and the archbishop, urged on by his attendants, began moving slowly through the cloister passage to the cathedral. It was now twilight and vespers were being sung. At the door of the north transept he was met by some terrified monks, whom he commanded to get back to the choir. They withdrew a little and he entered the church, but the knights were seen behind him in the dim light. The monks slammed the door on them and bolted it. In their confusion they shut out several of their own brethren, who began beating loudly on the door.

Becket turned and cried, "Away, you cowards ! A church is not a castle." He reopened the door himself, then went towards the choir, accompanied by Robert de Merton, his aged teacher and confessor, William Fitzstephen, a cleric in his household, and a monk, Edward Grim. The others fled to the crypt and other hiding places, and Grim alone remained. At this point the knights broke in shouting, "Where is Thomas the traitor?" "Where is the archbishop?" "Here I am," he replied, "no traitor, but archbishop and priest of God!" He came down the steps to stand between the altars of Our Lady and St. Benedict.

The knights clamored at him to absolve the bishops, and Thomas answered firmly, "I cannot do other than I have done. Reginald, you have received many favors from me.

Why do you come into my church armed?" Fitzurse made a threatening gesture with his axe. "I am ready to die," said Thomas, "but God's curse on you if you harm my people." There was some scuffling as they tried to carry Thomas outside bodily.

Fitzurse flung down his axe and drew his sword. "You pander, you owe me fealty and submission!" exclaimed the archbishop. Fitzurse shouted back, "I owe no fealty contrary to the King ! " and knocked off Thomas' cap. At this, Thomas covered his face and called aloud on God and the saints. Tracy struck a blow, which Grim intercepted with his own arm, but it grazed Thomas' skull and blood ran down into his eyes. He wiped the stain away and cried, "Into Thy hands, O Lord, I commend my spirit!" Another blow from Tracy beat him to his knees, and he pitched forward onto his face, murmuring, "For the name of Jesus and in defense of the Church I am willing to die." With a vigorous thrust Le Bret struck deep into his head, breaking his sword against the pavement, and Hugh of Horsea added a blow, although the archbishop was now dying. Hugh de Morville stood by but struck no blow. The murderers, brandishing their swords, now dashed away through the cloisters, shouting "The King's men! The King's men!" The cathedral itself was filling with people unaware of the catastrophe, and a thunderstorm was breaking overhead.[2] The archbishop's body lay in the middle of the transept, and for a time no one dared approach it. A deed of such sacrilege was bound to be regarded with horror and indignation. When the news was brought to the King, he shut himself up and fasted for forty days, for he knew that his chance remark had sped the courtiers to England bent on vengeance. He later performed public penance in Canterbury Cathedral and in 1172 received absolution from the papal delegates.

Within three years of his death the archbishop had been canonized as a martyr. Though far from a faultless character, Thomas Becket, when his time of testing came, had the courage to lay down his life to defend the ancient rights of the Church against an aggressive state. The discovery of his hairshirt and other evidences of austerity, and the many miracles which were reported at his tomb, increased the veneration in which he was held. The shrine of the "holy blessed martyr," as Chaucer called him, soon became famous, and the old Roman road running from London to Canterbury known as "Pilgrim's Way." His tomb was magnificently adorned with gold, silver, and jewels, only to be despoiled by Henry VIII; the fate of his relics is uncertain. They may have been destroyed as a part of Henry's policy to subordinate the English Church to the civil authority. Mementoes of this saint are preserved at the cathedral of Sens. The feast of St. Thomas of Canterbury is now kept throughout the Roman Catholic Church, and in England he is regarded as the protector of the secular clergy.

@@@@@@@@@@@@@@@@

Book Reviews by James Spencer

Blessed Be God

by Very Rev. Charles J. Callan, O.P., S.T.M. and Very Rev. John A.

McHugh, O.P., S.T.M.

Reprinted (from the 1960 printing by P.J. Kenedy, NY) in 2010

by Preserving Christian Publications, Inc., Booneville, NY,

www.pcpbooks.com

ISBN 978-0-9802084-8-1. Bonded Leather cover, gilt edges, with one marker ribbons. 748

pages, 4”X6.5”. $34.00.

This diminutive but truly do-all Catholic prayer book has appropriate prayers for
every occasion you can think of and for several others you probably can’t think of right
off-hand: Prayers for every Church ceremony; prayers before and after just about every
human activity, religious or secular; private prayers for every imaginable intention; and
whatever other sort of prayer there might be.

It has, in both Latin and English: the Ordinary of the Traditional Latin Mass; the
complete daily Mass for the Dead; the Proper of the Wedding Mass; Sunday Vespers; and
Benediction. In English only, it has the Propers for Sundays and Holy Days.

It has excellent sets of before-and-after prayers for Mass, Holy Communion, and
Confession. It has special devotions for various feast days and Church seasons, for Forty
Hours, for each day of the week and each month of the year. It has special devotions to
each Person of the Blessed Trinity, the Blessed Virgin, St. Joseph, and several saints. It
has litanies of all sorts. It has the St. Alphonsus Liguouri Stations of the Cross.

It has a brief summary of Catholic Doctrine, and a Church calendar of moveable
feasts that covers each year from 2010 through 2041. This calendar was updated
specifically for this reprint. The calendar in the original 1960 edition didn’t reach to
2010, much less to 2041.

Two “outdated” things have not been updated, and frankly I’m glad they haven’t
been. First, this book contains the old rules for fast and abstinence, which have been

changed frequently and substantially since 1960. However, no Catholic has any problem
learning the new rules. Besides, anyone who follows the stricter 1960 rules will also
fulfill the current, more relaxed “penitential” rules. Second, this book contains the 1960
indulgence scheme (“nnn days”). Whenever you see this, simply change it in your

mind to “partial indulgence.” Both of these “outdated” treasures take a person back (or
upward, your choice) to the most recent of the Church’s many “Golden” Ages.

This book will slip into a man’s jacket pocket or woman’s smallest purse.
Because of this portability, combined with such extensive contents, this book has been nicknamed
“the Swiss Army knife.”

On a purely personal note, I must say that reading in this tiny volume the
complete Pre-Vatican II prayers and hymns of Benediction brought back cherished
memories of the days when this was the standard and universal form for Benediction:
O Salutaris Hostia . . . Tantum Ergo . . . the Blessing . . . the Divine Praises (led by the
priest, repeated by the congregation) . . . Holy God, We Praise Thy Name. Henceforth
I will carry this little volume whenever I go to our now-rare and multi-formatted
Benedictions. That way I’ll be ready on the off-chance that I encounter Benediction in
this most beautiful format. (Such thinking reminds me of a song that was popular during
WWII: “I can dream, can’t I?”)

However, I won’t have to dream to make this book valuable to me on many
other occasions. For example, I’m sure I’ll find the prayers before and after Confession
especially helpful. Ditto for the many litanies, and on and on.

This little book can help any Catholic wishing to advance in the life of prayer and
devotion. It would also make a nice gift for such a person on any gift-giving occasion.
Since it appears to be as tough as a Marine Drill Instructor., it should last a long time,
even in the mitts of the heaviest-handed prayer.

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

My Sunday Missal and Manual

By Fr. Stedman

First published in 1938 by Confraternity of the Precious Blood, NY

Reprinted in 2010 by Preserving Christian Publications, Inc., Booneville, NY

www.pcpbooks.com. No ISBN. Imitation flex

leather cover, red edges, with two marker ribbons. 412 pages, 3.5”X5.5”. $15.00

This is the missal with which most of us old-gaffers and gafferettes learned to
follow the Traditional Latin Mass on Sunday, then called simply “Sunday Mass.” It’s
paint-by-numbers simple to use. You put one marker ribbon at #1 in the Ordinary and
the other at #2 in the Proper for the Mass of the particular Sunday. When the priest starts
the Mass with the prayers at the foot of the altar, you follow along at and beyond #1 in
the Ordinary. When he goes to the altar, and you run out of reading material, you flip to
#2 in the Proper, and so on, back and forth between the Ordinary and Proper, right up to
the last Gospel and the prayers after Mass.

Only later did we learn to follow “daily Mass” with the thicker, more imposing,
and less helpful missals of Fr, Lasance, St. Andrew, and so on.
This is also the ideal missal for those who were so unfortunate as to miss those
delightful, enriching “bad ole days” to learn to follow Sunday Mass in the Extraordinary
Form. Once they have mastered this basic skill, they too can graduate to less user-
friendly daily Missals for both Sunday and weekday E.F. Masses.

In addition to the above features, this little shirt-pocket missal has one feature our
oh-so-undisciplined modern congregations needs desperately, namely, an explanation
of the 1935 papal (Pius XI) directives for a “Dialogue Mass.” Unfortunately, it wasn’t
necessary back then to go into what such a Mass isn’t. It wasn’t necessary to tell the
folks of those bad ole days that a Mass doesn’t become a Dialogue Mass when stray folks
here and there in the congregation belt out an occasional “Et cum spiritu tuo” or “Deo
gratias” to wow those around them with their profound knowledge of Latin and the
proper (more or less) pronunciation thereof. No, according to Pope Pius XI, a Dialogue
Mass is a Mass in which the entire congregation joined the altar boys in each and every
one of their responses all through the Mass, and in which the congregation also recite the
Gloria and Credo along with the priest. Clearly, this could happen only at a low Mass,
with no choir to drown out the altar boys’ responses and the priest’s recitation of the
Gloria and Credo.

This little Missal is a treasure, from which any newbie at Sunday Traditional
Latin Masses can benefit, even without the assistance of others (although it works even
better with such help). It would also make a wonderful gift to anyone thinking about
taking the plunge into such Masses.

END

Copyright, 2010,
by James B. Spencer.
First Serial Rights

Post #222

2011-12-27T21:25:00.004-06:00

Topics: Lyrics to Hadyn's: Vesperae In F for Equal Voices, Soli and Orchestra... Feast Day December 28: The Holy Innocents...Videos: St. Anthony First Mass of Midnight...Picture: We Made it Popular Before...Brave New Schools: Catholic Student Bullied, Humiliated by Teacher

@@@@@@@@@@@@@

Wednesday, December 28 is the Feast day of the Holy Innocents.

Thanks to Father Hay for the wonderful and holy celebration of the first mass of Christmas. Thanks to Tony Strunk as usual. The "new" set of servers/ torch bearers did a great job and thanks so much...we need boys on the altar not us old guys! The choir sounded like angels in heaven....jeez they did a great job....and thank YOU Father for sending us your son, Jesus.

To post a comment, ask a question, or submit an article contact me, Mark, at bumpy187@gmail.com.

..and now for the necessaries.

@@@@@@@@@@@@

Lyrics: Vesperae In F for Equal Voices, Soli and Orchestra
by Michael Haydn
In Honor of the Holy Innocents

Salvete flores martyrum, – Hail Martyr Flowers

quos lucis ipso in limine – On the very threshold of the dawn (of life)

Christi insecutor sustulit – Christ’s persecutor destroyed (you)

ceu turbo nascentes rosas. – like the whirlwind does the budding roses.

Vos prima Christi victima, – You Christ’s first fruits

grex immolatorum tener, – A flock of tender sacrificial victims

aram sub ipsam simplices – right up by the very altar

palma et coronis luditis. – now play with your palms and crowns

Iesu, tibi sit gloria, – Jesus to you be glory

qui natus es de Virgine, – who were born of the Virgin

cum Patre et almo Spiritu, – with the Father and loving Spirit

in sempiterna saecula. Amen. – unto to eternal ages. Amen.

@@@@@@@@@@@@@

The Holy Innocents

Feast: December 28

(Matthew xi. 16)

Our Divine Redeemer was persecuted by the world as soon as he made his appearance in it. For he was no sooner born than it declared war against him. Herod, in persecuting Christ, was an emblem of Satan and of the world. That ambitious and jealous prince had already sacrificed to his fears and suspicions the most illustrious part of his council, his virtuous wife Mariamne, with her mother Alexandra, the two sons he had by her, and the heirs to his crown, and all his best friends. Hearing from the magians who were come from distant countries to find and adore Christ that the Messias, or spiritual king of the Jews, foretold by the prophets, was born among them, he trembled lest he was come to take his temporal kingdom from him. So far are the thoughts of carnal and worldly men from the ways of God, and so strangely do violent passions blind and alarm them. The tyrant was disturbed beyond measure and resolved to take away the life of this child, as if he could have defeated the decrees of heaven. He had recourse to his usual arts of policy and dissimulation, and hoped to receive intelligence of the child by feigning a desire himself to adore him. But God laughed at the folly of his short-sighted prudence, and admonished the magians not to return to him. St. Joseph was likewise ordered by an angel to take the child and his mother, and to fly into Egypt. Is our Blessed Redeemer, the Lord of the universe, to be banished as soon as born I What did not he suffer I What did not his pious parents suffer on his account in so tedious and long a journey, and during a long abode in Egypt, where they were entirely strangers and destitute of all succour under the hardships of extreme poverty I It is an ancient tradition of the Greeks, mentioned by Sozomen,[1] St. Athanasius,[2] and others, that at his entrance into Egypt all the idols of that kingdom fell to the ground, which literally verified the prediction of the prophet Isaiah.[3] Mary and Joseph were not informed by the angel how long their exile would be continued; by which we are taught to leave all to divine providence, acquiescing with confidence and simplicity in the adorable and ever holy will of Him who disposes all things in infinite goodness, sanctity; and wisdom.

Herod, finding that he had been deluded by the magians, was transported with rage and anxious fears. To execute his scheme of killing the Messias, the desired of all nations and the expectation of Israel, he formed the bloody resolution of murdering all the male children in Bethlehem and the neighbouring territory which were not above two years of age. Soldiers were forthwith sent to execute these cruel orders, who, on a sudden, surrounded the town of Bethlehem and massacred all the male children in that and the adjacent towns and villages which had been born in the last two years. This more than brutish barbarity, which would almost have surpassed belief had not Herod been the contriver and ambition the incentive, was accompanied with such shrieks of mothers and children that St. Matthew applies to it a prophecy of Jeremiah, which may be understood in part to relate more immediately to the Babylonish captivity, but which certainly received the most eminent completion at this time: "A voice in Rama was heard, lamentation and great mourning: Rachel bewailing her children, and would not be comforted, because they are not." Rama is a village not far from this town, and the sepulchre of Rachel was in a field belonging to it. The slaughter also was probably extended into the neighbouring tribe of Benjamin, which descended from Rachel. The Ethiopians in their liturgy, and the Greeks in their calendar, count fourteen thousand children massacred on this occasion; but that number exceeds all bounds, nor is it confirmed by any authority of weight. Innocent victims became the spotless Lamb of God. And how great a happiness was such a death to these glorious martyrs! They deserved to die for Christ, though they were not yet able to know or invoke his name. They were the flowers and the first fruits of his martyrs, and triumphed over the world without having ever known it or experienced its dangers. They just received the benefit of life to make a sacrifice of it to God and to purchase by it eternal life. How few perhaps of these children, if they had lived, would have escaped the dangers of the world which, by its maxims and example, bear everything down before it like an impetuous torrent! What snares, what sins, what miseries were they preserved from by this grace! With what songs of praise and love do they not to all eternity thank their Saviour, and this his infinite mercy to them! Their ignorant, foolish mothers did not know this, and therefore they wept without comfort. So we often lament as misfortunes many accidents which in the designs of heaven are the greatest mercies.

In Herod we see how blind and how cruel ambition is, which is ready to sacrifice everything, even Jesus Christ, to its views. The tyrant lived not many days longer to enjoy the kingdom which he feared so much to lose. About the time of our Lord's nativity he fell sick, and as his distemper sensibly increased, despair and remorse followed him and made him insupportable both to himself and others. The innumerable crimes which he had committed were the tortures of his mind, whilst a slow imposthume, inch by inch, gnawed and consumed his bowels, feeding principally upon one of the great guts, though it extended itself over all the rest and, corroding the flesh, made a breach in the lower belly and became a sordid ulcer, out of which worms issued in swarms, and lice were also bred in his flesh. A fever violently burnt him within, though outwardly it was scarce perceptible; and he was tormented with a canine appetite which no victuals could satisfy. Such an offensive smell exhaled from his body as shocked his best friends; and uncommon "witchings and vellications upon the fibrous and membraneous parts of his body, like sharp razors, cut and wounded him within; and the pain thence arising overpowered him at length with cold sweats, tremblings, and convulsions. Antipater, in his dungeon, hearing in what a lamentable condition Herod lay, strongly solicited his jailer to set him at liberty, hoping to obtain the crown; but the officer acquainted Herod with the whole affair. The tyrant, groaning under the complication of his own distempers, upon this information vented his spleen by raving and beating his own head, and, calling one of his own guards, commanded him to go that instant and cut off Antipater's head. Not content with causing many to be put to barbarous deaths during the course of his malady, he commanded the Jews that were of the principal rank and quality to be shut up in a circus at Jericho, and gave orders to his sister Salome and her husband Alexas to have them all massacred as soon as he should have expired, saying that as the Jews heartily hated him, they would rejoice at his departure; but he would make a general mourning of the whole nation at his death. This circumstance is at least related by the Jewish historian Josephus.[4] Herod died five days after he had put his son Antipater to death.

Parents, pastors, and tutors are bound to make it their principal care that children, in their innocent age, be by piety and charity consecrated as pure holocausts to God. This is chiefly to be done by imprinting upon their minds the strongest sentiments of devotion, and by instructing them thoroughly in their catechism. We cannot entertain too high an idea of the merit and obligation of teaching God's little ones to know him, and the great and necessary truths which he has revealed to us. Without knowing him no one can love him or acquit himself of the most indispensable duties which he owes to his Creator. Children must be instructed in prayer and the principal articles of faith as soon as they attain to the use of reason, that they may be able to give him his first fruits by faith, hope, and love, as by the law of reason and religion they are bound to do. The understanding of little children is very weak, and is able only to discover small glimpses of light. Great art, experience, and earnestness are often required to manage and gradually increase these small rays, and to place therein whatever one would have the children comprehend.

The solicitude and diligence of parents and pastors to instruct others in this sacred science ought not to lessen; neither must anyone regard the function as mean or contemptible. It is the very foundation of the Christian religion. Hence Pope Paul III, in a bull in which he recommends this employment, declares that "nothing is more fruitful or more profitable for the salvation of souls." No pastoral function is more indispensable, none more beneficial, and generally none more meritorious; we may add, or more sublime. For under a meaner exterior appearance, without pomp, ostentation, or show of learning or abilities, it joins the exercise of humility with the most zealous and most profitable function of the pastoral charge. Being painful and laborious, it is, moreover, an exercise of patience and penance. Neither can anyone think it beneath his parts or dignity. The great St. Austin, St. Chrysostom, St. Cyril, and other most learned doctors, popes, and bishops applied themselves with singular zeal and assiduity to this duty of catechizing children and all ignorant persons; this they thought a high branch of their duty, and the most useful and glorious employment of their learning and talents. What did the apostles travel over the world to do else? St. Paul said, "I am a debtor to the wise and to the unwise.[5] We became little ones in the midst of you, as if a nurse would cherish her children; so desirous of you, that we would gladly have imparted to you not only the gospel of God, but even our own souls."[6] Our Divine Lord himself made this the principal employment of his ministry. "The spirit of the Lord is upon me: he hath sent me to preach the gospel to the poor."[7] He declared the pleasure he found in assisting that innocent age when he said, "Suffer the little children to come unto me, for the kingdom of God is for such. And embracing them, and laying his hands upon them, he blessed them."[8]

@@@@@@@@@@@@@

Videos: St. Anthony First Mass of Midnight

Videos by Luke Headley

As is always the case at mass I am usually too busy to actually pay attention to St. Anthony's Choir to appreciate what they really do. I was just floored at the first mass of Christmas this past weekend when, as time seemed to slow and we were not confined by the hectic Sunday schedule, I stopped to listen to the heavenly sounds emanating from the choir loft....sounds of praise and worship, beauty and history and art and passion!!...and verified by these short video clips provided by Luke Headley.

Thank you Mr. Dette and choir for giving us all that you do. You truly are an integral part of our worship and so appreciated.

@@@@@@@@@@@@@

Tebowing: We Did It First

Submitted by Brody Flavin

@@@@@@@@@@@@@

Brave New Schools

Catholic Student 'Bullied, Humiliated' by Teacher

Instructor 'promoted' homosexuality rather than economics class material

By Bob Unruh

World Net Daily

http://www.wnd.com/index.php?fa=PAGE.view&pageId=378181

Supt. Ronald C. Wilson

A teacher's decision to promote homosexuality in class rather than teach the approved economics curriculum – and the school district's endorsement of that – soon will be hitting the court docket, as a complaint has been filed by a student subjected to the instructor's "bullying."

Officials with the Thomas More Law Center say they have filed a federal lawsuit against the Howell Public School District in Howell, Mich., and teacher Johnson "Jay" McDowell for punishing and humiliating a student after he responded to McDowell's question about homosexuality with his biblically based perspective.

"Rather than teach the required economics curriculum for which he is paid, McDowell, with the full knowledge of school officials, used his position of authority to promote his homosexual agenda at taxpayers' expense," said Richard Thompson, chief of the law center.

What's going on in America today? "CRIMINALIZING CHRISTIANITY" sheds light!

"This case points out the outrageous way in which homosexual activists have turned our public schools into indoctrination centers, and are seeking to eradicate all religious and moral opposition to their agenda," he said.

"It defies common sense for schools to ban all sorts of unhealthy foods while at the same time promoting the homosexual lifestyle, which hard statistics show increases drug abuse, suicides and reduces the life expectancies by several years. Schools that promote such lifestyles are engaging in a form of child abuse," he said.

The case developed, according to the complaint, when McDowell told a student to remove a Confederate flag belt buckle because he was offended by it. Daniel Glowacki, a junior, pointed out the obvious hypocrisy: that the teacher can promote a message that might be offensive to students, but students can't wear clothing that expresses a message that is offensive to the teacher.

The teacher, the head of the school's organized labor union for instructors, asked Glowacki specifically about his feelings on homosexuality, and the student responded that as a Catholic he was offended by the lifestyle choice.

The teacher then ordered Glowacki to leave the classroom under threat of suspension, the complaint states.

Homosexual activists jumped into the fray, hailing McDowell as a hero and blasting Glowacki and his family as "bigots," the law center explains. They called Glowacki's religious beliefs "hate."

"National lesbian TV host Ellen DeGeneres got in on the anti-Glowacki campaign. Daniel even became the subject of a school assembly," the organization reported.

It happened on Oct. 20, 2010, the day McDowell wore a purple homosexual-advocacy "Tyler's Army" T-shirt as part of a campaign promoted by homosexuals to highlight alleged "bullying" of homosexuals.

McDowell went even further to eradicate Christian beliefs from his classroom, asking the rest of the class members after Glowacki was ordered to leave whether they accepted homosexuality, the law center reported. Another student raised his hand and also was ordered out of the classroom.

"In this case, the teacher became the bully, and the students who opposed his homosexual agenda became his victims," the center reported.

Officials with the school district, run by Supt. R.C. Wilson, did not respond to WND's request for comment.

"Rather than teach academic courses that day, McDowell decided to spend the entire day promoting this national pro-homosexual agenda, which included showing his classes a video concerning such 'bullying,'" the law center said.

The lawsuit alleges violations by McDowell and the school of Glowacki's constitutional rights to freedom of speech and equal protection.

Robert Muise, the senior trial counsel handling the case, said, "Homosexual activists, with the willing and complicit support of public school districts and teachers' unions throughout the country, are using our public schools to foist their destructive agenda on our children, thereby creating a hostile learning environment for those students who oppose this agenda on religious and moral grounds. This case is just one example of the pernicious effect these activists are having on our students and in our community. We intend to stop it."

The center's report said, "The school district has promoted the concept that religious opposition to homosexuality is equivalent to bullying, hate speech, and homophobia in order to eradicate such opposition."

Read more: Catholic student 'bullied, humiliated' by teacher http://www.wnd.com/?pageId=378181#ixzz1hmNQjk36