Propers for Mass of Mary, Mother of the Church

Here are the Propers for the Mass of Mary, Mother of the Church (in Latin).

Here is the Collect for the Mass (and hours) for Memoria Beatae Mariae Virginis Ecclesiae Matris, which is simply from the Votive Mass Mary, Mother of the Church:

Deus, misericordiarum Pater, cuius Unigenitus, cruci affixus, beatam Mariam Virginem, Genetricem suam, Matrem quoque nostram constituit, concede, quaesumus, ut, eius cooperante caritate, Ecclesia tua, in dies fecundior, prolis sanctitate exsultet et in gremium suum cunctas attrahat familias populorum.

LITERAL VERSION:

God, the Father of mercies, whose Only-Begotten affixed to the Cross established His Mother the Blessed Virgin Mary also as our Mother, grant, we beg, that as her charity is also at work, Your Church, ever more fruitful each day, may exalt in the sanctity of progeny and may draw into her bosom all the families of peoples.

(courtesy of P. JZ)

Ecclesiae Mater Liturgical texts

Mary “Mother of the Church”officially added to Roman Calendar

CONGREGATIO DE CULTO DIVINO ET DISCIPLINA SACRAMENTORUM

DECREE
on the celebration
of the Blessed Virgin Mary
Mother of the Church
in the General Roman Calendar

The joyous veneration given to the Mother of God by the contemporary Church, in light of reflection on the mystery of Christ and on his nature, cannot ignore the figure of a woman (cf. Gal 4:4), the Virgin Mary, who is both the Mother of Christ and Mother of the Church.

In some ways this was already present in the mind of the Church from the premonitory words of Saint Augustine and Saint Leo the Great. In fact the former says that Mary is the mother of the members of Christ, because with charity she cooperated in the rebirth of the faithful into the Church, while the latter says that the birth of the Head is also the birth of the body, thus indicating that Mary is at once Mother of Christ, the Son of God, and mother of the members of his Mystical Body, which is the Church. These considerations derive from the divine motherhood of Mary and from her intimate union in the work of the Redeemer, which culminated at the hour of the cross.

Indeed, the Mother standing beneath the cross (cf. Jn 19:25), accepted her Son’s testament of love and welcomed all people in the person of the beloved disciple as sons and daughters to be reborn unto life eternal. She thus became the tender Mother of the Church which Christ begot on the cross handing on the Spirit. Christ, in turn, in the beloved disciple, chose all disciples as ministers of his love towards his Mother, entrusting her to them so that they might welcome her with filial affection.

As a caring guide to the emerging Church Mary had already begun her mission in the Upper Room, praying with the Apostles while awaiting the coming of the Holy Spirit (cf. Acts 1:14). In this sense, in the course of the centuries, Christian piety has honoured Mary with various titles, in many ways equivalent, such as Mother of Disciples, of the Faithful, of Believers, of all those who are reborn in Christ; and also as “Mother of the Church” as is used in the texts of spiritual authors as well as in the Magisterium of Popes Benedict XIV and Leo XIII.

Thus the foundation is clearly established by which Blessed Paul VI, on 21 November 1964, at the conclusion of the Third Session of the Second Vatican Council, declared the Blessed Virgin Mary as “Mother of the Church, that is to say of all Christian people, the faithful as well as the pastors, who call her the most loving Mother” and established that “the Mother of God should be further honoured and invoked by the entire Christian people by this tenderest of titles”.

Therefore the Apostolic See on the occasion of the Holy Year of Reconciliation (1975), proposed a votive Mass in honour of Beata Maria Ecclesiæ Matre, which was subsequently inserted into the Roman Missal. The Holy See also granted the faculty to add the invocation of this title in the Litany of Loreto (1980) and published other formularies in the Collection of Masses of the Blessed Virgin Mary (1986). Some countries, dioceses and religious families who petitioned the Holy See were allowed to add this celebration to their particular calendars.

Having attentively considered how greatly the promotion of this devotion might encourage the growth of the maternal sense of the Church in the pastors, religious and faithful, as well as a growth of genuine Marian piety, Pope Francis has decreed that the Memorial of the Blessed Virgin Mary, Mother of the Church, should be inscribed in the Roman Calendar on the Monday after Pentecost and be now celebrated every year.

This celebration will help us to remember that growth in the Christian life must be anchored to the Mystery of the Cross, to the oblation of Christ in the Eucharistic Banquet and to the Mother of the Redeemer and Mother of the Redeemed, the Virgin who makes her offering to God.

The Memorial therefore is to appear in all Calendars and liturgical books for the celebration of Mass and of the Liturgy of the Hours. The relative liturgical texts are attached to this decree and their translations, prepared and approved by the Episcopal Conferences, will be published after confirmation by this Dicastery.

Where the celebration of the Blessed Virgin Mary, Mother of the Church, is already celebrated on a day with a higher liturgical rank, approved according to the norm of particular law, in the future it may continue to be celebrated in the same way.

Anything to the contrary notwithstanding.

From the Congregation of Divine Worship and the Discipline of the Sacraments, 11 February 2018, the memorial of the Blessed Virgin Mary of Lourdes.

Robert Card. Sarah
Prefect

+ Arthur Roche
Archbishop Secretary

+++++++

The comment on this new memorial for Mary, Mother of the Church by Robert Cardinal Sarah.

The Memorial of Mary “Mother of the Church”

With a Decree dated 11 February 2018, the 160th anniversary of the first apparition of the Virgin at Lourdes, the Congregation for Divine Worship and the Discipline of the Sacraments implements the decision of Pope Francis, requiring that the Memorial of the “Blessed Virgin Mary Mother of the Church” be inscribed in the General Roman Calendar. Attached to the Decree are the relevant liturgical texts in Latin for the Mass, the Liturgy of the Hours and the Roman Martyrology. The Episcopal Conferences will approve the translation of the texts they need and, after receiving their confirmation, will publish them in the liturgical books for their jurisdiction.

The new celebration is briefly described in the Decree itself which recalls the eventual maturation of liturgical veneration given to Mary following a better understanding of her presence “in the mystery of Christ and of the Church”, as explained in Chapter 7 of Vatican II’s Lumen gentium. Indeed, with good reason, in promulgating this Conciliar Constitution on 21 November 1964, Blessed Paul VI wished to solemnly bestow the title “Mother of the Church” upon Mary. The feeling of Christian people through two millennia of history has cultivated the filial bond which inseparably binds the disciples of Christ to his Blessed Mother in various ways. John the Evangelist gives explicit witness to such a bond when he reports the testament of Jesus dying on the Cross (cf. Jn 19:26-27). Having given his Mother to the disciples and the disciples to his Mother, “knowing that all was now finished”, the dying Jesus “gave up his spirit” for the life of the Church, his Mystical Body: indeed it was “from the side of Christ as He slept the sleep of death upon the Cross that there came forth the wondrous sacrament of the whole Church” (Sacrosanctum Concilium, n.5).

The water and blood which flowed from the heart of Christ on the Cross as a sign of the totality of his redemptive offering, continue to give life to the Church sacramentally through Baptism and the Eucharist. In this wonderful communion between the Redeemer and the redeemed, which always needs to be nourished, Blessed Mary has her maternal mission to carry out. This is recalled in the gospel passage of John 19:25-31 which is recommended for the Mass of the new Memorial, which had already been indicated, together with readings form Genesis 3 and Acts 1, in the Votive Mass “de sancta Maria Ecclesiæ Matre”, approved by the Congregation for Divine Worship in 1973 in view of the upcoming Holy Year of Reconciliation of 1975 (cf. Notitiæ 1973, pp. 382-383).

The liturgical commemoration of the ecclesial motherhood of Mary had thus already found a place among the Votive Masses of the editio altera of the Missale Romanum of 1975. Then, during the pontificate of Saint John Paul II, the possibility was granted to Episcopal Conferences of adding the title “Mother of the Church” to the Litany of Loreto (cf. Notitiae 1980, p. 159); and on the occasion of the Marian Year the Congregation for Divine Worship published other Mass formularies for Votive Masses under the title of “Mary, Mother and Image of the Church” in the Collectio missarum de Beata Maria Virgine. In the course of the years the insertion of the celebration “Mother of the Church” into the proper calendars of some countries, such as Poland and Argentina, on the Monday after Pentecost was also approved. In other cases the celebration was inscribed in particular places such as Saint Peter’s Basilica, where Blessed Paul VI proclaimed the title, as well as in the Propers of Religious Orders and Congregations.

Given the importance of the mystery of Mary’s spiritual motherhood, which from the awaiting of the Spirit at Pentecost has never ceased to take motherly care of the pilgrim Church on earth, Pope Francis has decreed that on the Monday after Pentecost the Memorial of Mary Mother of the Church should be obligatory for the whole Church of the Roman Rite. The connection between the vitality of the Church of Pentecost and the maternal care of Mary towards it is evident. In the texts of the Mass and Office the text of Acts 1:12-14 throws light on the liturgical celebration, as does Genesis 3:9-15,20, read in the light of the typology of the New Eve, who became the “Mater omnium viventium” under the Cross of her Son, the Redeemer of the world.

The hope is that the extension of this celebration to the whole Church will remind all Christ’s disciples that, if we want to grow and to be filled with the love of God, it is necessary to plant our life firmly on three great realities: the Cross, the Eucharist, and the Mother of God. These are three mysteries that God gave to the world in order to structure, fructify, and sanctify our interior life and lead us to Jesus. These three mysteries are to be contemplated in silence. (cf. R. Sarah, The Power of Silence, n.57).

Robert Card. Sarah
Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments

St Polycarp

Today we liturgically honor St Polycarp. We have a letter from St Ignatius of Antioch to Polycarp written around AD 110, when he was a young bishop in Smyrna. Ignatius himself going to Rome in chains to face martyrdom. Ignatius wrote:

Stand firm, like an anvil being struck with a hammer. It is the mark of a great athlete to be bruised, yet still conquer. But especially we must, for God’s sake, patiently bear all things, so that he may also bear with us. Be more diligent than you are. Understand the times. Wait expectantly for the one who is above time: the Eternal, the Invisible, who for our sake became visible; the Intangible, the Unsuffering, who for our sake suffered, who for our sake endured in every way. (Letter of Ignatius to Polycarp, 3)

Polycarp stood firm; he was a great athlete; he was patient; he was diligent. Are we? Do we have these traits in in following Christ, and dealing with adversity? Today, let us ask for the same grace Polycarp did so as to fight evil?

St Peter Damian

The famous Benedictine ascetic monk, bishop, cardinal, reformer and Doctor of the Church, St. Peter Damian (1007-1072), is honored today in the sacred Liturgy. He was noble-born in Ravenna, Italy, the youngest of a large family. His family was a bit dysfunctional and cruel to Peter; it is recorded that his mother refused to nurse him and a brother adopted him and neglected him treating him like a slave. One would wonder how Peter survived so well! It was a brother, a priest, who provided formation and an education. At 25 Peter was renowned for this theological reflection and ability in Canon Law. University work was not too attractive to him and he left public life to be a Benedictine monk taking up asceticism.

St. Peter Damian is known today more as a church reformer than anything else because of the controversies he was drawn into. Noteworthy are the reforms he advocated in the realm of ecclesiastical office and consecrated life.

Today, we need his strength and determination to follow Christ as closely as a possible, leaving aside ambition and power and fame. Quoting the Rule of Benedict, let us not “put nothing before Christ.” Crucially, we need St Peter Damian’s influence in the renewal of Benedictine life given that so many monasteries are dying.

In Christ we overcame the devil

In this First Week of Lent St Augustine gives us something worthy for our reflection: In Christ we suffered temptation, and in him we overcame the devil.

Hear, O God, my petition, listen to my prayer. Who is speaking? An individual, it seems. See if it is an individual: I cried to you from the ends of the earth while my heart was in anguish. Now it is no longer one person; rather, it is one in the sense that Christ is one, and we are all his members. What single individual can cry from the ends of the earth? The one who cries from the ends of the earth is none other than the Son’s inheritance. It was said to him: Ask of me, and I shall give you the nations as your inheritance, and the ends of the earth as your possession. This possession of Christ, this inheritance of Christ, this body of Christ, this one Church of Christ, this unity that we are, cries from the ends of the earth. What does it cry? What I said before: Hear, O God, my petition, listen to my prayer; I cried out to you from the ends of the earth. That is, I made this cry to you from the ends of the earth; that is, on all sides.

Why did I make this cry? While my heart was in anguish. The speaker shows that he is present among all the nations of the earth in a condition, not of exalted glory but of severe trial.

Our pilgrimage on earth cannot be exempt from trial. We progress by means of trial. No one knows himself except through trial, or receives a crown except after victory, or strives except against an enemy or temptations.

The one who cries from the ends of the earth is in anguish, but is not left on his own. Christ chose to foreshadow us, who are his body, by means of his body, in which he has died, risen and ascended into heaven, so that the members of his body may hope to follow where their head has gone before.

He made us one with him when he chose to be tempted by Satan. We have heard in the gospel how the Lord Jesus Christ was tempted by the devil in the wilderness. Certainly Christ was tempted by the devil. In Christ you were tempted, for Christ received his flesh from your nature, but by his own power gained life for you; he suffered insults in your nature, but by his own power gained glory for you; therefore, he suffered temptation in your nature, but by his own power gained victory for you.

If in Christ we have been tempted, in him we overcame the devil. Do you think only of Christ’s temptations and fail to think of his victory? See yourself as tempted in him, and see yourself as victorious in him. He could have kept the devil from himself; but if he were not tempted he could not teach you how to triumph over temptation.

From a commentary on the psalms by Saint Augustine, bishop
(Ps. 60, 2-3: CCL 39, 766)

Mortification of the flesh for the good

As the body is to be chastised at the beginning so that sin may not reign in it and we may overcome temptations, so too when the temptations have been overcome we must persevere in the same practices not only for fear of falling back but also out of desire for progress.
 
Thus through the mortification of the flesh the spirit may thrive the better and, the lighter and more slender the fetters which attach it, the more freely it may rise to spiritual things.
 
Blessed Guerric of Igny
Liturgical Sermons

Cirill Tamás Hortobágyi new archabbot of Pannonhalma

On January 6, 2018 the abbatial community of the Archabbey of Pannonhalma elected Prior Cirill Tamás Hortobágyi, O.S.B. as their new archabbot.

TODAY, February 16, the Holy Father has accepted the election and appointed Abbot Cirill as Archabbot of the Territorial Abbey of Pannonhalma, Hungary.

He succeeds Bishop Imre Asztrik Várszegi, O.S.B. as Ordinary Archabbot of Pannonhalma.

Archabbot Cirill was born on 22 February 1959. He entered the abbey taking the habit on 21 August 1977. Having made his first profession on 6 August 1981 and then ordained priest on 15 August 1985. He has served the community in a variety of positions.

The abbatial blessing will take place 21 March 2018. Archabbot Cyril also serves as the Abbot President of the Hungarian Benedictine Congregation.

Spiritual Reading for Lent 2018

We are at the beginning the season of Great Lent. May I commend to you these titles for your spiritual reading and meditation (listed in no particular order):

Alexander Schmemann, Great Lent

Richard John Neuhaus, Death on a Friday Afternoon:  Meditations on the Last Words of  Jesus from the Cross 

Flannery O’Connor, A Prayer Journal 

John Behr, Becoming Human

Brother Lawrence, The Practice of the Presence of God

Jean-Pierre de Caussade,  The Sacrament of the Present Moment

Frederica Mathewes-Green, The Illumined Heart

Frank Sheed, Theology for Beginners

Peter Kreeft, Your Questions, God’s Answers

C.S. Lewis, The Screwtape Letters

Pope Benedict XVI, Holy Days: Meditations on the Feasts, Fasts, and Other Solemnities of the Church 

Pope Benedict XVI, Jesus of Nazareth: Holy Week: From the Entrance Into Jerusalem To The Resurrection 

Which books would you recommend for Lent?

Pope meets with Melkite Synod of Bishops

Earlier this month the Patriarch and bishops of the Melkite Church met in Synod in Lebanon to deliberate on some serious matters concerning the Church, including the election of new bishops. Following the Synod, the bishops travelled to Rome to make a pilgrimage to the holy places –the shrines of Saints Peter and Paul– and then to meet with the Roman Pontiff in addition to meeting with the various heads of the Roman dicasteries. When the Synod met last year the only substantial thing done was to elect a new Patriarch. Meetings of substance now. At 11.45 this morning (Feb 12, 2018), the Holy Father Francis received in audience the members of the Melkite Synod, and addressed the following words to them:

Beatitude, dear Brothers in the Episcopate,

Thank you for your visit. The happy occasion is given by the public event of the Ecclesiastical Communion, which will take place tomorrow morning during the Eucharistic celebration and which I have already had the opportunity to grant to Your Beatitude in the Letter of 22 June, after your [Joseph Absi, MSP] election as Patriarch, Pater et Caput, on the part of the Synod of Bishops.

So, as today, dear Brother, I assure you of my constant closeness in prayer: that the Risen Lord will be near you and accompany you in the mission entrusted to you. It is a prayer that cannot be dissociated from that for the beloved Syria and for all the Middle East, a region in which your Church is deeply rooted and performs a precious service for the good of the People of God. A presence, yours, which is not limited to the Middle East, but has extended, for many years now, to those countries where many Greek-Melkite faithful have moved in search of a better life. My prayer and my affectionate remembrance goes also to those faithful in the diaspora and to their Pastors.

In this difficult historical period, many Christian communities in the Middle East are called to live their faith in the Lord Jesus in the midst of many hardships. I sincerely hope that, by their testimony of life, the Greek-Melkite bishops and priests can encourage the faithful to remain in the land where Divine Providence wished them to be born. In the aforementioned June Letter I recalled that like never before, “pastors are called upon to manifest communion, unity, closeness, solidarity and transparency before the suffering People of God”. I invite you fraternally to continue on this path. As you know, I have called a day of prayer and fasting for peace on the 23rd of this month. On that occasion I will not fail to make special mention of Syria, afflicted in recent years by unspeakable suffering.

You come to Rome as pilgrims, at the tomb of the Apostle Peter, at the conclusion of your last Synodal Assembly, which took place in Lebanon in the first days of the month. It is always a fundamental moment of common journey, during which Patriarch and bishops are called to make important decisions for the good of the faithful, including through the election of new bishops, of pastors who are witnesses to the Risen Lord. Pastors who, as the Lord did with His disciples, revive the hearts of the faithful, staying close to them, consoling them, stooping to them and to their needs; pastors who, at the same time, accompany them upwards, to “set their minds on things that are above, where Christ is, not on things that are on earth” (cf. Col 3: 1-2). We are in great need of pastors who embrace life with the breadth of God’s heart, without settling for earthly satisfactions, without contenting themselves with carrying on what is already there, but always aiming high; pastors who are bearers of the High, free from the temptation to stay “at low altitude”, freed from the restricted measures of a warm and habitual life; poor pastors, not attached to money and luxury, in the midst of a poor people who suffer; coherent announcers of Paschal hope, in perpetual journey with their brothers and sisters. While I am pleased to grant Pontifical Assent to the bishops you have chosen, I would like to experience the greatness of these horizons.

Beatitude, Excellencies, I reiterate my heartfelt gratitude for your fraternal visit. When you return to your sees and meet with the priests, men and women religious and the faithful, remind them that they are in the heart and in the prayer of the Pope. May the All Holy Mother of God, Queen of Peace, guard and protect you. And as I have the joy of giving my Blessing to you and your communities, I ask you, please, not to forget to pray for me.