Category: Sacred Liturgy & Sacraments

Baptism in the Traditional Form

Baptismal and other rites.jpgIn the Latin Church there are several forms of celebrating the Sacrament of Baptism. Most Catholics today are familiar with the Rite of Baptism done according to the reforms of Pope Paul VI. Other Catholics follow the Traditional form according to the Rituale Romanum. This booklet follows this older form of the ritual.


The booklet is compiled by members of the Society of St Pius X (SSPX) who are not in full communion with the Roman Pontiff. Moreover, the booklet doesn’t carry an imprimatur of a bishop in communion with the Pope.

This is a handy booklet on Baptism is in print at Angelus Press. One booklet is $3.95, 10 for $26.00.

What is Septuagesima Sunday?

If you don’t pray the 1962 Missal at today’s Mass you would have missed the liturgical observance of Septuagesima Sunday. Those who prayed the Missal of Pope Paul VI heard the gospel of “an for an eye.” But what is Septuagesima Sunday and what would it mean to us today as Lent approaches? How does it relate to the overall liturgical life of the Church? There are several parts of the sacred Liturgy that face a startling change. There is a certain beauty and richness in the older liturgical tradition that seems to have been lost in the post Vatican II revisions…but that’s a theme for another time.

The famous Benedictine monk and writer of the 19th century, Dom Prosper Gueranger, gives perspective on the Season of Septuagesima:

The season upon which we are now entering is expressive of several profound mysteries. But these mysteries belong not only to the three weeks which are preparatory to Lent: they continue throughout the whole period of time which
separates us from the great feast of Easter.
The number seven is the basis of all these mysteries. We have already seen how the holy Church came to introduce
the season of Septuagesima into her calendar. Let us now meditate on the doctrine hidden under the symbols of her liturgy. And first, let us listen to St. Augustine, who thus gives is the clue to the whole of our season’s mysteries.
‘There are two times,’ says the holy Doctor: ‘one which is now, and is spent in the temptations and tribulations of this life; the other which shall by then, and shall be spent in eternal security and joy. In figure of these, we celebrate two periods: the time before Easter, and the time after Easter. That which is before Easter signifies the sorrow of this present life; that which is after Easter, the blessedness of our future state… Hence it is that we spend the first in fasting and prayer; and in the second we give up our fasting, and give ourselves to praise.’
The Church, the interpreter of the sacred Scriptures, often speaks to us of two places, which correspond with these two times of St. Augustine. These two places are Babylon and Jerusalem. Babylon is the image of this world of sin, in the midst whereof the Christian has to spend his years of probation; Jerusalem is the heavenly country, where he is to repose after all his trials. The people of Israel, whose whole history is but one great type of the human race, was banished from Jerusalem and kept in bondage in Babylon.
Now, this captivity, which kept the Israelites exiles from Sion, lasted seventy years; and it is to express this mystery, as Alcuin, Amalarius, Ivo of Chartres, and all the great liturgists tell us, that the Church fixed the number of seventy for the days of expiation. It is true, there are but sixty-three days between Septuagesima and Easter; but the Church, according to the style so continually used in the sacred Scriptures, uses the round number instead of the literal and precise one.
The duration of the world itself, according to the ancient Christian tradition, is divided into seven ages. The human race must pass through the seven ages before the dawning of the day of eternal life. The first age included the time from the creation of Adam to Noah; the second begins with Noah and the renovation of the earth by the deluge, and ends with this the vocation of Abraham; the third opens with this first formation of God’s chosen people, and continues as far as Moses, through whom God gave the Law; the fourth consists of the period between Moses and David, in whom the house of Judah received the kingly power; the fifth is formed of the years which passed between David’s reign and the captivity of Babylon, inclusively; the sixth dates from the return of the Jews to Jerusalem, and takes us on as far as the birth of our Saviour. Then, finally, comes the seventh age; it starts with the rising of this merciful Redeemer, the Sun of justice, and is to continue till the dread coming of the Judge of the living and the dead. These are the seven great divisions of time; after which, eternity.
In order to console us in the midst of the combats, which so thickly beset our path, the Church, like a beacon shining amidst the darkness of this our earthly abode, shows us another seven, which is to succeed the one we are now preparing to pass through. After the Septuagesima of mourning, we shall have the bright Easter with its seven weeks of gladness, foreshadowing the happiness and bliss of heaven. After having fasted with our Jesus, and suffered with Him, the day will come when we shall rise together with Him, and our hearts shall follow Him to the highest heavens; and then after a brief interval, we shall feel the Holy Ghost descending upon us, with His seven Gifts. The celebration of all these wondrous joys will take us seven weeks, as the great liturgists observe in their interpretation of the rites of the Church. The seven joyous weeks from Easter to Pentecost will not be too long for the future glad mysteries, which, after all, will be but figures of a still gladder future, the future of eternity.
Having heard these sweet whisperings of hope, let us now bravely face the realities brought before us by our dear mother the Church. We are sojourners upon this earth; we are exiles and captives in Babylon, that city which plots our ruin. If we love our country, if we long to return to it, we must be proof against the lying allurements of this strange land, and refuse the cup she proffers us, and with which she maddens so many of our fellow captives. She invites us to join in her feasts and her songs; but we must unstring our harps, and hang them on the willows that grow on her river’s bank, till the signal be given for our return to Jerusalem. She will ask us to sing to her the melodies of our dear Sion: but how shall we, who are so far from home, have heart to ‘sing the song of the Lord in a strange land’? No, there must be no sign that we are content to be in bondage, or we shall deserve to be slaves forever.
These are the sentiments wherewith the Church would inspire us during the penitential season which we are now beginning. She wishes us to reflect on the dangers that beset us; dangers which arise from ourselves and from creatures. During the rest of the year she loves to hear us chant the song of heaven, the sweet Alleluia; but now, she bids us close our lips to this word of joy, because we are in Babylon. We are pilgrims absent from our Lord, let us keep our glad hymn for the day of His return. We are sinners, and have but too often held fellowship with the world of God’s enemies; let us become purified by repentance, for it is written that ‘praise is unseemly in the mouth of a sinner.’
The leading feature, then, of Septuagesima, is the total suspension of the Alleluia, which is not to again be heard upon the earth until the arrival of that happy day, when having suffered death with our Jes
us, and having been buried together with Him, we shall rise again with Him to a new life.
The sweet hymn of the angels, Gloria in excelsis Deo, which we have sung every Sunday since the birth of our Saviour in Bethlehem, is also taken from us; it is only on the feasts of the saints which may by kept during the week that we shall be allowed to repeat it. The night Office of the Sunday is to lose also, from now till Easter, its magnificent Ambrosian hymn, the Te Deum; and at the end of the holy Sacrifice, the deacon will no longer dismiss the faithful with his solemn Ite, Missa est, but will simply invite them to continue their prayers in silence, and bless the Lord, the God of mercy, who bears with us, notwithstanding all our sins.
After the Gradual of the Mass, instead of the thrice repeated Alleluia, which prepared our hearts to listen to the voice of God in the holy Gospel, we shall hear but a mournful and protracted chant, called, on that account, the Tract.
That the eye, too, may teach us that the season we are entering on is one of mourning, the Church will vest her ministers (both on Sundays and on the days during the week which are not feasts of Saints) in the somber purple. Until Ash Wednesday, however, she permits the deacon to wear his dalmatic, and the subdeacon his tunic; but from that day forward, they must lay aside these vestments of joy, for Lent will then have begun and our holy mother will inspire us with the deep spirit of penance, but suppressing everything of that glad pomp, which she loves at other seasons, to bring into the sanctuary of her God.

St Agatha’s Mass and Anointing of the Sick for those living with breast cancer, East Haven

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We will be gathering to pray the Holy Mass for those living with breast cancer in honor of Saint Agatha, the patron saint of those living with breast cancer.

Saint Agatha’s feast day is February 5 but for pastoral reasons, the liturgical observance will be held on the day before and the after the feast.

No one is without a family member or a friend who has breast cancer.
This is an opportunity to join together in prayer and friendship with those living with ongoing trial –you could say cross– of breast
cancer.

On Friday, February 4, 2011, at the 5:30 pm Mass at Our Lady of Pompeii Church (355 Foxon Road, Route 80, East Haven, CT), Father John Lavorgna will administer the Sacrament of the Anointing of the Sick invoking the intercession of Saint Agatha.

Let your friends know of this special Mass and anointing service. All are invited and most welcome.

Saint Blase and the Blessing of Throats

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Lord, hear the prayers of Your martyr Blase. Give us the joy of Your peace in this life and help us to gain the happiness that will never end.

The Church has few exact details of the life of Saint Blase (also Blaise, Biago, Sveti Vlaho) but we have the experience of his popularity through the centuries in the churches of the East and West. What we know is that Blase was a physician, the Bishop of Sebaste, Armenia and martyr. The Roman Martyrology tells us that he was beheaded in 316.

More info on Saint Blase is found here and here.

The Blessing of Candles on the feast of St Blase can be found here.

The Blessing of Bread, Wine, Water and Fruit for the feast.

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From the Golden Legend again: 

And when this good widow, which by S. Blase had recovered her swine, heard thereof, she slew it, and the head and the feet with a little bread and a candle, she brought to S. Blase, and he thanked God and ate thereof, and he said to her that every year she should offer in his church a candle, and know thou that to thee and to all them that so shall do shall well happen to them, and so she did all her life, and she had much great prosperity.

Even after imprisonment, he refused to worship the prince’s gods, and for punishment his flesh torn by wool combs. He was finally beheaded, martyred along with seven women and two children.

Today, due to the cure of the boy’s throat when the boy was choking, Saint Blase is patron against diseases or any other trouble of the throat.

The priest will bless two candles in honor of Saint Blase.

Don’t rush the praying of the Liturgy

Mass, St Mary's Norwalk.jpgHow does one form a deacon, priest and bishop to celebrate the ars celebrandi of the sacred Liturgy? Being side-by-side these sacred ministers I am often scandalized by the lack of composure and gravitas in the praying of the Mass and other liturgical rites. Several priests and bishops I know are such poor celebrants of the Mass that I would argue that Mass celebrated so poorly does in fact lead others away from the Church’s worship. And let’s not even speak of the many deacons who have no clue and poor presence in the sanctuary! Two cardinals I’ve seen celebrate the Mass in their cathedrals have the habit of running down the isle and up the stairs into the sanctuary with evident exterior indication of what is about to happen. Another needs a seat belt in the cathedra. Is it too much to ask for beautiful gesture, beautiful music, beautiful words, beautiful art and architecture in the sacred Liturgy? Beauty and prayer also warms interpersonal relations!


Father John Zuhlsdorf (Fr. Z) over at the blog What the does the Prayer Really Say?  has it right: save the Liturgy, save the world.


I think Archbishop Joseph Raya will have the last word on this topic today: “It
is absurd to hurry: this shows a lack of understanding and respect and may be
an occasion of scandal” (Byzantine Daily Worship, Alleluia Press: 1969).
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Presentation of the Lord

Presentation of the Lord PdeChampaigne.jpgIn honor of the divine mystery that we celebrate
today, let us all hasten to meet Christ. Everyone should be eager to join the procession
and to carry a light. Our lighted candle are a sign of the divine splendor of
the One who comes to expel the dark shadows of evil and to make the whole
universe radiant with the brilliance of His eternal light. Our candles show us
how bright our souls should be when we go to meet Christ.



from a homily of Saint Sophronius, Patriarch of Jerusalem
Office of Readings

Blessing of St Jude Oil at the St Jude Shrine NYC

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For centuries the Church has blessed olive oil as a sacramental for healing. Some will have oil blessed for lighting a lamp, bodily healing, and even some will use it in cooking. As a sacramental, oil is used in the same way we’d use Holy Water, Holy Salt, and holy images. The blessing given by the priest beseeches God through the intercession of Saint Jude to heal those who use the Oil protecting them from evil and giving the gift of good health of both mind and body. The Bible also speaks of the healing power of oil and its use also reminds us of our own consecration at the time of Baptism and again at Confirmation. This oil is blessed with the relic of St. Jude but is not to be confused with the Sacrament of Anointing of the Sick.

Today, asking for Saint Jude’s intercession and using the relic of Saint Jude, Father Ken blessed Saint Jude Oil for the Dominican Shrine of Saint Jude. The Shrine is a ministry of the Church of Catherine of Siena –NYC.

If you would like to get Saint Jude Oil, write to the Shrine at 411 East 68th Street, New York, NY 10065. A $5.00 donation is requested to cover costs of mailing the Oil.

Blessing of Saint Jude Oil

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Priest: Our help is in the name of the Lord.

All: Who made heaven and earth.

God’s creature, oil, I cast out the demon from you by God the Father + almighty, who made heaven and earth and sea, and all that they contain. Let the adversary’s power, the devil’s legions, and all Satan’s attacks and machinations be dispelled and driven afar from this creature, oil. Let it bring health in body and mind to all who use it, in the name of God + the Father almighty, and of our Lord Jesus + Christ, His Son, and of the Holy Spirit, the Advocate, as well as in the love of the same Jesus Christ our Lord, who is coming to judge both the living and  the dead and the world by fire.

 

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Priest: O Lord, heed my prayer.

All: And let my cry come unto you.

Priest: The Lord be with you.

All: And with your spirit.

Let us pray. Lord God almighty, before whom the hosts of angels stand in awe, and whose heavenly service we acknowledge; may it please you to regard favorably and to bless + and hallow + this creature, oil, which by your power has been pressed from the juice of olives. You have ordained it for anointing the sick, so that, when they are made well, they may give thanks to you, the living and true God. Grant, we pray, that those who will use this oil, which we are blessing + in your name, may be delivered from all suffering, all infirmity, and all wiles of the enemy.

Let it be a means of averting any kind of adversity from man, made in your image and redeemed by the precious blood of your Son, so that he may never again suffer the sting of the ancient serpent; through Christ our Lord.

All: Amen.

It is sprinkled with holy water.

Christ our Light


Head of the Redeemer GBellini.jpg

In the days
since Christmastide mysteries of faith many theological matters come to mind in
knowing Jesus. All of the spiritual masters tell us that it’s crucially
important for us to come to personally know Jesus Christ, our Lord, in his true
light. The image of Christ as a light is reinforced in the baptismal rites
where we talk about the sacrament bringing us into inexpressible light. It is
also recalled in the Creed. Our enlightenment into the mystery of Jesus’
divinity continually needs our reflection, especially when the gospels of the
Transfiguration and the Resurrection are proclaimed. As Jesus is transfigured
and resurrected, so us: are Children of the Light. We know that Jesus really
lives in the light of the Trinity. There, the ultimate grace given by God the
Father is having Jesus revealed to us in his true Light. The recognition
(awareness) of this grace can only be given to those who are willing to ask for
it: “ask and it will be given to you,” the Lord says. 

The Maronite Church
proclaims the joy Christmas and the belief in Christ as Light of the Cosmos at
the Sedro for the Sundays of Epiphany: 

You have clothed us with your baptism:  the robe of glory and the seal of the
holy Spirit. You have called us to be spiritual children through our second
birth in baptism.

May the Light of Christ, the Risen Lord, continue to be the Light
of our lives every day;  May it
never leave any corners of darkness in us untouched; May the forgiveness and
healing his Light brings fully transform us; That we too, the children of the
Church, may truly become the Light of Christ for the world, as we pray before
the altar at the end of our Eucharistic Celebration.