Wednesday, August 2, 2017

Domina Angelorum

Today is the feast of Santa Maria deglia Angeli, St. Mary of the Angels, which is on the site of the original motherhouse of the Order of Friars Minor, the Lesser Brothers, the Greyfriars, or simply the Franciscans.

The Porziuncola is a little church currently housed inside the basilica of Santa Maria degli Angeli. It was originally owned by the Benedictines of Monte Subiaso, whose abbot passed it to St. Francis of Assisi. He had restored the church following the Lord's call to rebuild the church, which Francis famously applied to church buildings, only in time seeing that it also applied to the life of poverty and penance in union with Christ Crucified for which the Franciscans have become so famous.

The following is lifted (gosh, the horror!) from Wikipedia, though it sems to check out. From 1277 onward, some form of indulgence can be attested to with certainty to pilgrims who passed through the Porziuncola. Blessed Benedict of Arrezo knew St. Francis, having been received into the order by him, and he claims Brother Masseo told him about the indulgence, so it certainly dates to the first group of friars who over a span of fifteen years or so were received by St. Francis into his little fraternity in Assisi. Indeed, most of the brethren and Lady Clare, as she is known to Franciscans, were received here.

It has been expanded over time to churches attached to various Franciscan communities, the churches and meeting places of the Third Order, and by the strange generosity of Pope Paul VI, all parishes and quasi-parishes, regardless of its status in relation to the Franciscans.

There is much talk nowadays about going out to the margins, reaching out to those who need Christ yet who do not have him, not only by simple lack of missionaries but those for whom it is as if people have chosen to spurn or turn away. There's some truth there, though I do not believe certain people actually say it in good faith.

Georges Jansoone, via Wikimedia Commons.
For those who do, the indulgence today is an excellent res, for the church by the treasury of the excess merits of the saints, all graces from the Lord's Passion, is able to give pardon, to restore relationships among man, and lift the punishment that is due unto us for our sins that is otherwise undergone by physical penance or in purgatory. It is appropriate that the indulgence originates in the place where St. Francis spent much time in prayer, the place to the left of which he entered eternal life. The chapel of the Transitus is seen at the far left of this photo.

St. Francis was deeply committed to penance. He did not spare any aspect of the faith. I cannot imagine that he would take care of the sick and the dying in a way which only matched Christ insofar as he took care of the sick and the dying rejected by the rest. Faith without works is dead, according to St. James, and it is also true that good works without love are worthless.

St. Francis was something of an unwilling leader. He had no intention of forming a formal religious community, only that of following the Lord, so when that meant forming a new community, so be it, so be it, Amen. That meant preaching, both by mouth and by his letters to various communities of Franciscans. In fact. St. Francis grudgingly allowed friars to learn and have limited academic resources in order to improve the quality of preaching. So much for only using words when necessary in order to justify never using words!

Mgr Wach. Herwé from Wikimedia Commons
The spirit of St. Francis resonates with me, for Mgr Wach and Canon Philippe Mora never set out to form a community. They had a clear idea of what priestly life ought to look like, and they had a deeply rooted love for the traditions of the Roman church. Seminarians, even deacons, started coming to them, asking for a community. They founded the Institute of Christ the King Sovereign Priest as a result. Women came to them, asking for traditional religious life following the Institute. They founded the Sisters Adorers of the Royal Heart of Jesus. Lay people needed something, and an established group happened to be near the Bavarian house, which became the Society of the Sacred Heart. This touches me personally, for the group originally dedicated to Benedictine spirituality was founded by Dietrich von Hildebrand, who is revered by students and professors at Steubenville; in fact, because of my professors being his students or the students of his students, I'm in his intellectual family myself. Moreover, the Institute is under the patronage of St. Francis de Sales, who certainly looked up to his own patron, even if the Salesian spirit is much more tempered than that of St. Francis himself.

Père Cestac
Indeed, the founders have decided that the Regina Angelorum ought to be invoked daily by the members of the ICRSS family. I am not 100% sure about the sisters, for their daily consecration is slightly different as it is, but the canons, seminarians, oblates, and those discerning in the houses pray this prayer each day during the prayers before the office of Lauds. It dates from 1864, with the parts referring to St. Michael and the final petitions being added in 1908.

Our Lady gave the original prayer to Venerable Father Louis Cestac, founder of the Congregation of the Servants of Mary, after he received a vision of hell; this website   contains the French text, which is the one used for the official English translation used in ICRSS houses. (Well, I suspect so, for the following reason.) It thus is not the same as English versions elsewhere on the Internet, because the translation is obviously a translation of French! There are only very slight changes.


August Queen of Heaven, sovereign mistress of the angels! Thou who from the beginning hast received from God the power and mission to crush the head of Satan, we humbly beseech thee to send thy holy legions, that, under thy command and by thy power, they may pursue the evil spirits, encounter them on every side, resist their bold attacks, and drive them hence into the abyss of woe.

 Who is like unto God? 

 O good and tender mother, thou shalt always be our love and our hope. O mother of God, send thy holy angels to defend us and drive far from us the cruel enemy. Holy Angels and archangels, defend us and keep us. 


 Auguste Reine des Cieux, Souveraine Maîtresse des Anges, Vous qui, dès le commencement, avez reçu de Dieu le pouvoir et la mission d'écraser la tête de Satan, nous Vous le demandons humblement : envoyez vos légions célestes pour que, sous vos ordres et par votre puissance, elles poursuivent les démons, les combattent partout, répriment leur audace et les refoulent dans l'abîme. 

 « Qui est comme Dieu ? »

 O bonne et tendre Mère, Vous serez toujours notre amour et notre espérance! O divine Mère, envoyez les Saints Anges pour me défendre et repousser loin de moi le cruel ennemi! Saints Anges et Archanges, défendez-nous, gardez-nous!

I might ask if this is indeed the text, with one other change: I suppose me is replaced with nous, so "me" for "us" in the second to last petition, as in English. 

This is the original imprimatur of the revised prayer in French, for those who like these things. 

Imprimatur : Cameraci (Cambrai), die 26 februarii 1912,  A. Massart, vic. gén. 

The last photo is the Keutschach Epitaph, an image of Our Lady being crowned Queen. It is at the southern outer wall of the parish and pilgrimage church of the Assumption of Mary at Maria Saal, Kärntern, Austria. It is by Hans Valkenauer, circa 1510/1515.




Monday, July 24, 2017

First Holy Mass of Rev. Jonanthan M. Erdman

the Summary of the Law
Of course, given these ecclesiastical times, and given all that goes on throughout a normal church year, I'm unexpectedly silent. I'm busy! Please forgive me for that. I take a break from my silence and slowly becoming a crotchety old man to rejoice in the ordination of Father Jonathan Mark Erdman of the Personal Ordinariate of St. Peter and the celebration of his first Holy Mass of thanksgiving. He celebrated this on the Third Sunday after Trinity, the 2nd July.

The Mass was preceded by the Veni Creator Spiritus in English to the plainsong melody, following custom for a first Mass, as well as "Thou who at thy first eucharist." The Introit, Alleluia, Offertory, and Communion were sung to the Palmer-Burgess Propers, and the psalm Misericordias Domini, Psalm 88, was sung to Anglican chant. The community usually sings a setting by Robert Knox Kennedy, born 1945. Healey Willan's Missa de Sancta Maria Magdalena was sung for the Ordinary.

Following his first Mass, Father Erdman gave the faithful his first priestly blessings and presented his hands to be kissed by the faithful.

Father Erdman comes from a family dedicated to the Anglican ministry; his brother and father remain priests in the Episcopal church. (Ut unum sint...)  His curacy was served at St. Thomas, Fifth Avenue in New York City under Rev. Andrew Mead, with the famous Canon John Andrew serving as rector emeritus; he had been responsible for making the church the Anglo-Catholic giant that it is. Following his curacy, Father Erdman came to Louisville to become the rector of Calvary Episcopal Church.

One of my favorites from the set.
To fast forward to 2015, Father Erdman refused in conscience to perform same-sex blessings. A reader of Father Hunwicke's blog might note similarities to behavior of bishops in the Church of England. At any rate, after a period of prayer and discernment, Father Erdman, who is married to his lovely wife Andrea and has four children, was received into the church by Father Paul Beach, the pastor of St. Martin of Tours, and several other members of his former parish entered the Roman communion as well.

Bishop Lopes deaconed Father Erdman on his patronal day, the feast of St. Mark, this year at St. Martin's. This allowed him to formally become administrator of the Community of Our Lady and St. John.

There is much more to say about the Community. It is a great joy to have them. There is lovely music, from Healey Willan Masses to Anglican chant to English adaptations of plainsong propers. The liturgy is celebrated in a gentle manner. Father Erdman cares deeply about giving the texts to the people in a beautiful manner, and he is a gifted orator and writer. Some examples will be shared in the future.

For now, this shall suffice, from the website of the Community of Our Lady and St. John.
Jonathan is passionate about preaching and teaching the Gospel of Jesus Christ. He is committed to pastoral ministry and worship, and in making the riches of the traditions of the Church available, especially the patrimony of the Anglican tradition.  He is dedicated to faithful liturgy, and making the love of Christ known in worship and in the outreach of the church.

For some Masses, Father has kept his hand on the altar
in a nod to the Sarum usage.
Hopefully, the fruits of the Community's presence will be made known in the wider parish community of St. Martin of Tours. Liturgically, they are sound, and even if the customs are sometimes more Anglican than Roman-the Ordinariate liturgy is sometimes confusing even to former Anglicans- the general principles of edifying serving, beautiful sung liturgy, incense, solemnity, and manifesting the communion in charity via liturgy will benefit us all.

In a nod to tradition, later in the week, Father Erdman celebrated the Requiem Mass for all souls, the Mass of the Holy Ghost, and the Mass of Our Lady on Saturday. These were traditionally promised by the ordinands to the ordaining pontiff at the end of the Roman Mass of ordination.

The celebrant and MC came from Calvary into the Roman church. 


More photos are available on Flickr. I am sorry that some of them are not quite at the right angle or that I did not crop those which I adjusted... copyright Matthew Roth, all rights reserved. If you would like to share them, the best would be to share the link, but please feel free to contact me for sharing individual photos. 


Sunday, June 11, 2017

O altitudo divitiarum...

O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways! For who hath known the mind of the Lord? Or who hath been his counsellor? Or who hath first given to him, and recompense shall be made him? For of him, and by him, and in him, are all things: to him be glory for ever. Amen.-Romans 12:32-26 


In a Derridian fashion, I find it hard to talk about the Trinity for more than about thirty seconds or so without falling into a heresy of one kind of another. Pseudo-Dionysius expresses this problem well, as he writes about the journey into the darkness. Christ is the Light that enlightens every man who comes into the world, but the more we seek to be enlightened, the more is mystery not only unknowable without grace but limited to the comprehension in our human nature. Theology for Pseudo-Dionysius is especially negative. We must state what is not the case and then we by God's grace can state what is in fact what God has revealed. 


The Epistle for this Sunday, which is a celebration of the mystery of the godhead, the Holy Trinity, is taken from the epistle of the apostle Paul to the Romans. It succinctly addresses the mystery of God. It can be summarized n simple terms: We know that we are not God in our own nature, we know that we do not understand God's nature, and we understand that we do not know what exactly God's nature is like. Nevertheless, God has revealed what is necessary for salvation regarding his inner nature, that of charity in a communion of persons, and that we are called to participate in it, first via the sacramental life, and then in the heavenly life which is to come. 

Hare window, Holy Trinity, Long Melford
 We know far more about God than we did in the Old Testament, seeing that God has graciously revealed his Son, and now the Son has made it possible for the Spirit to be revealed in the life of the church, which is celebrated at Pentecost. We know from today's Gospel, the Ascension of the Lord according to St. Matthew, that the apostles are to teach the nations and baptize in the name of the Father, the Son, and the Holy Ghost. In some versions of 1 John, chapter 5 includes a reference to the persons of the Trinity, included in the traditional epistle of the 1st Sunday after Easter: "And there are three who give testimony in heaven, the Father, the Word, and the Holy Ghost. And these three are one. This is quite limited. There are perhaps two references to the Trinity as we usually refer to it in the entire Bible.

 For the Catholic, this is no loss, since we know that Sacred Tradition is a source of divine revelation, as binding as the Scriptures, but still, one ought to reflect. God has given us what is necessary for salvation. The Athanasian Creed is prayed at Prime today, and it is prayed on all of the green Sundays which are to come, in the rubrics before 1960, that is. This exposes the relationship between Scripture and Tradition and the revelation necessary for our salvation in a meaningful way, for the Creed is not that of an ecumenical council yet is included alongside the psalms of David in the liturgy of the church. The creed is not even the work of its namesake; it probably dates to the century following the life of the great St. Athanasius of Alexandria. In fact, the text cuts straight to the heart of the matter of divine revelation, for "whosoever willeth to be saved, before all things it is necessary that he hold the Catholic faith." 

It explains the first teaching of the faith, which has come from what is heard, as St. Paul teaches, continuing "Now the Catholic faith is this, that we worship one God in Trinity, and Trinity in Unity. Neither confounding the Persons, nor dividing the substance." Thus God has revealed something of the "how" in how God is God. The Nicene-Constantipolitan Creed, familiar to most Christians from the liturgy, teaches how Christ is equal to the Father and how the Spirit is also equal. It teaches something of the work of salvation, but it does not clearly articulate that there is no aspect in which each person does not act. 

 It is true that the Father is especially known as creator, as the unbegotten one, and there is some sense in which he directs the creation of the world. Michelangelo's Creation of Man depicts the Father, not the entire Trinity. It is true that the title "redeemer" particularly applies to the Incarnate Christ. It is true that the Holy Spirit in a particular way comes to dwell in our souls at our baptism and whenever we receive the sacraments and are free from mortal sin. St. Gregory Nanzianzen is not unique in holding that the Father is especially revealed in the Old Testament, the Son in the New Testament, and the Holy Spirit in the church (in the "Fifth Theological Oration"). 


Setting aside the Incarnation, which is only of the Son, though all three persons would be in his soul full of grace, and the eucharist, which is also only of the Son, the three persons mutually indwell together, a doctrine known in Greek as perichoresis


There are two answers to the question which follows: How do they indwell? Something of this is taught in the Creed of the first two ecumenical councils, and the Athanasian Creed expands upon it. As the graphic above shows, the only thing which distinguishes the persons are the relationships, which are explained in the Nicene Creed and elaborated upon in the Athanasian Creed. The further elaboration is necessary to explain what the church believes and what is necessary for salvation and thus to avoid error in expressing those truths.

The second answer also comes from Sacred Scripture. They dwell in love, as a communion of persons. Something of this is seen in how we love, a truth most fully understood by grace and certainly hinted at by nature, though is not all truth found by grace through Jesus Christ? In the Angelus address of Trinity Sunday in 2005, Pope Benedict XVI taught, "
Today, the liturgy celebrates the Solemnity of the Most Holy Trinity almost to underline that in the light of the Pascal Mystery is fully revealed the center of the universe and of history: God himself, eternal and infinite Love. The word that summarizes all revelation is this: "God is love" (I Jn 4: 8, 16); and love is always a mystery, a reality that surpasses reason without contradicting it, and more than that, exalts its possibilities."

The conclusion of the Roman collects, "through our Lord Jesus Christ thy Son, who lives
The economy of grace. Ca. 1300. By Postdlf
and reigns with thee, in the unity of the Holy Spirit, God, world without end" drives this point home. All is done through the Son to the Father in the unity of the Holy Spirit for their mutual glory for all eternity so that "
they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us," as the Lord prayed to the Father in the high priestly prayer before his Passion. 

It is all about love. The opaque reference to love in nature is in fact a reference to the explanation of the communion of love among man and God expressed so fervently by Pope St. John Paul II in the "Theology of the Body."  Love imitates the Holy Trinity, and family love does so in a concrete way.


One can drive the point of unity home further. The Spirit does speak through the prophets, and clearly in union with the Son, who beautifully quotes the prophet Isaiah as he reads the Scriptures in the synagogue. The Father seems to principally drive the action in the Old Testament, yet if one puts on interpretative lenses, the Son is present. In my view, there is something to the view that the Son is especially present at the burning bush and is the Angel of the Lord who slays the Egyptian first-born sons. At the very least, we must hold that each person is present and is present with the other two in eternity. 


Finally, one must recall how this applies to our own lives. St. Paul writes about the nature of charity to the Corinthians. He is especially writing about the inner life of love in the Trinity, to which we are called, by which we can participate via baptism as we cry out, "Abba, Father!" Thus, we return to the words "before all things" of the Athanasian Creed. For God has demanded works of charity, but no good comes without grace. This is true whether one is baptized or not. Further, a person who does evil but does an act of goodness towards his neighbor cannot merit from it, because he lacks the Trinitarian life in his soul. Even more so, one who lacks love gains nothing from what is otherwise commanded by the Lord towards one's neighbor. And the one who does good without faith might merit, but not nearly as much as the one who loves because of his confession in the Triune God. 


Analogies ultimately fail. The useful catechetical tool of the shamrock fails once the students are old enough to understand that it has unity but not true distinction. There is nothing in nature that adequately explains the Trinity. It is what is is, but we can never understand it. 


What does not fail is love. 

Thursday, May 4, 2017

O crux splendidior cunctis astris

Today, the Invention of the Holy Cross would be today, according to the pre-1955 liturgical rubrics, as the Solemnity of St. Joseph coincided.

The cross, according to Venantius Fortunatus in the antiphon on the Magnificat from I Vespers, is "more radiant than the stars." (My translation comes from this booklet.) It is an event of human history, for the four Gospels all record the historical crucifixion of Jesus in a particular time, in a particular place. That time was around the year 33 as we now record it. It was 786 years from the founding of the city of Rome, in the time of the Emperor Tiberius, in the reign of Herod the Tetrarch of Galilee and of Pontius Pilate, prefect of Judea.

But it is also a matter of faith. The crucifixion does not stand on its own. It is what brings about the Resurrection, and in this way, dying was the means to "destroy death and rising to restore our life," as the priest sings in the Paschal Preface. Christ the true Passover was sacrificed and brought us out of the slavery from sin. Without faith, it is simply a death, although a complicated one: Pilate does not yet believe in Christ, but he recognizes the innocence of the Victim.

This is particularly shown when the priest blesses the font at the Vigil of Easter. The Red Sea is a type of baptism, for it is some sign of God's mercy and salvation which anticipates and foreshadows  the true "thing" to be revealed in the New Covenant. The prophecy of the Exodus having been sung, it is appropriate then that the lit Paschal Candle leads the procession of the ministers to the font, for the candle represents the column of fire which led the Israelites to the Red Sea. They were in slavery to Egypt, we were in slavery to sin, and we are set free by baptism just as the Israelites were freed by crossing the Red Sea miraculously.
In short, it is obvious that the church does not leave behind the cross during Paschaltide. No! This is impossible, and here I have only given one example from the traditional liturgy. Grace only comes from the Passion, per the teaching of the Council of Trent, and although it certainly does not prove the doctrine, nevertheless it is deeply consoling that St. Helena found the True Cross in Jerusalem by virtue of its healing powers.

This takes us to the heart of the question, the liturgy of today, for the discovery of the cross by this holy woman is what is remembered today. Hence its name: "invention" really means "discovery." If we can only glory in the cross of Jesus Christ, as the Apostle said to the Galatians, then I think we ought to glory in that which is our way of participating in the Passion, Resurrection, and Ascension of Christ the Lord, in the liturgical traditions as handed down from the fathers!

So why then when Bugnini eliminated the May feast is it still kept on the island of Santa Cruz, in the Pacific waters of California? Bishop Robert Barron, who of course is the auxiliary bishop of Los Angeles, posted on Facebook about his trip for the festal Mass, which he says has been celebrated for fifty years. The math does not add up: the feast was suppressed in 1962. That means, as a priest acquaintance of mine said, "people are trads at heart." What Roman bureaucrats or Protestant reformers do will not entirely wipe out their traditional religion, to borrow from Eamon Duffy, although it will tamper with it; I have a soft spot for the Eagles, but not Joe Walsh singing a Protestant, even heretical hymn, at Mass, yet because of the last fifty years, people have no idea that there is an inherent tension in this liturgical celebration.

I also wonder why Knut Nystedt set faithfully the antiphon on the Magnificat which I quoted in the title and in the post itself. His setting is beautiful, yet he,Ola Gjeilo, and Arvo Pärt hail from Norway and Estonia, countries lost to Catholicism for the most part after the Reformation. Their music thus is of the high quality that is generally lost on Catholics.
They are contemporary composers, yet their idiom features strong references to Gregorian chant. Their music might not necessarily be usable in a liturgical context, but sometimes contemporary settings can be, e.g. Robert Hugill has set the entire Introit cycle pro tempore and composed a Requiem Mass. He is English, so his country's background is also Protestant.

These show that the sensus fidelium means something more than a mere opinion of the majority of the faithful. These show that we are inclined inherently towards tradition. I am not quite sure what it says about the nature of the liturgy or of God's plan of salvation, besides what I have said above about the cross, so let me say in conclusion that there is more to liturgy than what we have been offered since 1948!

 V  Adoramus te Christe et benedicimus tibi, alleluia.
  Quia per sanctam crucem tuam, alleluia. 

Wednesday, May 3, 2017

Tristes erant apostoli

This is a few days late, but this week's liturgical switcheroos have not finished yet... 

The apostles were sad, indeed, at Christ's Passion, and while I know that the saints are perfectly happy when they receive the beatific vision, nevertheless there must be a tinge of sadness at moments when the church on earth has done something terribly bizarre. That bizarre moment in question is how the first week of May has been handled since the 1950s in the Roman liturgy.

St James and St Jude, Blutenburg Castle
from Wikimedia, Mummelgrummel
Prior to 1955, 1 May in the West was the feast of the Holy Apostles, Philip and James, and the 3rd was Crouchmas, the Invention of the Holy Cross, commemorating the discovery of the Holy Cross by St. Helena at the site of the Holy Sepulcher in Jerusalem. After 1955, however, the feast of the Apostles was translated to 13 May, with the new feast of St. Joseph the Worker on 1 May, which led to the cancellation of the beautiful though relatively recent feast of "the Solemnity of St. Joseph, Spouse of the Blessed Virgin Mary and Patron of the Universal Church." This year, that falls in the first week of May, on 3 May, as that date is the Wednesday in the Second Week of Easter. Remember that in the traditional scheme, the octave is the octave, while the first week is the first week following the First Sunday after Easter (Low Sunday, Divine Mercy Sunday, etc.).

The Invention of the Holy Cross was removed entirely; presumably, the change follows the Byzantine practice of having only one feast in September, though that feast commemorates the recovery of the Cross from the Sassanian army in the seventh century.

Here I essentially summarize the position of Fr. Hunwicke, which he posits in part by way of reference to what one can read in the Stowe Missal.  The calendar, which I take to mean its arrangement and the feasts themselves, is not directly of divine origin but nevertheless it must be respected as something handed down from the fathers, to be changed only after great discernment, for the maximum benefit of the faithful, and in a way where it is still recognizably the same, at a minimum, and better still where the previous practice is somehow grafted onto the new. If one can write something in here or there in pencil or gum in a few pages of a new feast, then it's acceptable. The missal is still usable for many generations, and it can be truly said to have been handed down continuously. (Gregory DiPippo of New Liturgical Movement will remind me that "blogging is a visual medium," for I had missals which could demonstrate this point, and I never took pictures.)

When a feast is placed on a ferial day throughout most of the year, the ferial liturgy is simply lost, at least for that day. Due to the accidents of the reforms of the Breviarium Romanum by St. Pius X, however, it is relatively easy to insert a minor feast on a ferial day. For most feasts since 1911, the psalter is still of the day, though the hymns at the major hours of the Breviarium Romanum which are proper to the day of the week are replaced on that day by the hymn from the common, that is, the set of texts for each particular kind of saint. The Mass is not lost in a typical year, since it is just the repeated Sunday Mass, except in Lent; thus in Lent the ferial liturgy ought to take priority. At the little hours, the hymn never changes, and the chapter, responsory, and verse are proper to the time of the year, so those parts will always be prayed on Sundays and ferial days of the season.

The calendar can only include something which has been revealed explicitly or has shown to be an example of Newman's development of doctrine, in the most legitimate reform. It is true that St. Philip and St. James the Lesser do not have identical feasts in the East and in the West, but what is important is that they are both there. Historically, the feasts of apostles were of double rite, meaning that the antiphons at Matins, Lauds, and Vespers were sung before and after the psalm; on lesser feasts and at the Little Hours and Compline, they are intoned only before the cantor intones the psalm, and then they are sung completely after the Gloria Patri. When the number of these feasts became so great as to divide the doubles according to their importance, the apostles were in the second class, meaning that they are only behind feasts of Our Lord, Our Lady, and the most important feasts of a given place or religious congregation.
The high altar of Ss. Philip and Jakobus in Natz, South Tyrol. The apostles are
19th century (!), but the Madonna is original; she is in the same style as the statue moved to St. Mary's, Wausau WI
(Piergiuliano Chesi)

The Gloria and Credo are sung at the Mass, and there is a proper preface of the Apostles in the Roman liturgy. That there is a preface ought to tell us something, since the prefaces of the Roman Rite are traditionally limited. Almost all saints have the "Common Preface," which is also used for ferial days of the year!

A feast of an apostle can even outrank Sundays, since Sundays are usually of semidouble rank, and if it does not, it is translated to Monday in the traditional practice, that is. In the scheme of 1962, the feast is omitted when it falls on Sunday, as even "green Sundays" are considered to be feasts of the Lord which must outrank any feast except those of the Lord and of excepted feasts of the Virgin. St. Matthew and St. Thomas in 2014 were both eliminated by falling on a Sunday, and Ss. Simon and Jude will be eliminated next year due to the coincidence of the feast of Christ the King.

There are no longer First Vespers of an apostle, unless he be a patron saint of the highest rank, as those were eliminated except for the highest feasts.

This is a shame when it comes to St. Philip and James. The chapter, hymn, and verse of Vespers and Lauds come from the Common of Apostles in Paschal Time, and the psalms are also common, but the antiphons for Vespers, Lauds, and the Hours and the collect are proper to the feast. The Matins lessons are proper. The Mass is proper; in fact, the Masses of the Apostles are the most diverse for any liturgical category of saints.

Their feast was swept aside to the first free day of May, the 11th. I shall continue with reflections on the Joseph feasts and of that of Crouchmas, which is tomorrow due to the coincidence of St. Joseph, the patron of the church.

This is a beautiful rendition of the hymn of the day, using the text of the traditional Roman hymns, which were revised in the 17th century...


.