Posts Tagged Latin Mass

In Ascensione Domini Missa ‘Viri Galilaei’ – Ascension Thursday – EF Mass on Video

25 May 2017

Description of the Ascension of our Lord

Acts i. 9:: “And when He had said these things, while they looked on, He was raised up,
and a cloud received Him out of their sight.”

Twice twenty days have come and gone,
Since Thou didst pass the sealed stone;
O Jesus, live for ever!
Now on the brow of Olivet
With that loved band Thou lingerest yet;
Sweet Jesus, live for ever!
Bright angels throng the pomp to swell,
With souls set free from death and hell,
O Jesus, live for ever!
Earth may Thy flight no longer stay.
Man triumphs, heaven is won for aye,
Sweet Jesus, live for ever!
Soft is the summer sun, and high
Floateth a cloud in deep blue sky;
O Jesus, live for ever!
Once more Thy mother near Thee stands,
With tender gaze and folded hands;
Sweet Jesus, live for ever!
Oh, glorious train rejoicing move
On wings of gladness, wings of love;
O Jesus, live for ever!
To Thee Redeemer, Man Divine,
Praise in the highest, Lord, be Thine!
Sweet Jesus, live for ever!
Th’ Eternal gates of Heaven unbar,
They spy the victor from afar,
O Jesus, live for ever!
One blessing more–earth sinks away,
The cloud receives Him! Mother, pray!
Sweet Jesus, live for ever!

On the Joy of Ascension Day

John xiv. 28: “If you love Me, you would indeed be glad,
because I go to the Father.”

Why is thy face so lit with smiles,
O blessed Mother, why?
And wherefore is thy beaming look
So fixed upon the sky?
From out thine overflowing eyes
Bright lights of gladness part,
As though some gushing fount of joy
Had broken in thy heart.
Yes, He hath left thee, Mother dear;
His throne is far above;
How canst thou be so full of joy,
When thou hast lost thy love?
Ah, no! thy love is rightful love,
From all self-seeking free;
The change that is such gain to Him
Can be no loss to thee.
Mother, how canst thou smile today!
How can thine eyes be bright,
When He, thy Life, thy Love, thine All.
Hath vanished from thy sight?
The feet which thou hast kissed so oft,
Those living feet, are gone;
And now thou canst but stoop and kiss
Their print upon the stone.
‘Tis sweet to feel a Saviour’s love,
To feel His Presence near;
Yet loyal love His glory holds
A thousand times more dear.
Ah! never is our love so pure
As when refined by pain,
Or when God’s glory upon earth
Finds in our loss its gain.

The Ascension of Our Lord
In Ascensione Domini
Missa ‘Viri Galilaei’
1st Class

Click HERE for the Online Missal at Sancta Missae

Passion Sunday Dominica I Passionis Missa ‘Iudica Me Deus’ Link to (10:30 AM EST) LIVE Mass and Propers

2 April 2017

2 April 2017 Anno Dominik

 Image Credit: Catholic Harbor of Faith and Morals - Passion Sunday (John 8:46-59)

Image Credit: Catholic Harbor of Faith and Morals – Passion Sunday (John 8:46-59)

Passion Sunday
Dominica I Passionis
Missa ‘Iudica Me Deus’
1st Class
[Creed; Preface of the Holy Cross; 2nd Vespers of Passion Sunday]

Note: The last two weeks of Lent form the season called “Passiontide”. During this time all crucifixes and sacred images in the church are veiled in violet after Mass on the preceding Saturday. In Masses of the season, the Psalm “Judica me” is not said at the Prayers at the Foot of the Altar; and there is no “Gloria Patri” at the Asperges, Introit or Lavabo. ~ 2014 Ordo of the F.S.S.P., page 24

[Station at Saint Peter’s Basilica]


The Propers follow the link below for the Extraordinary Form Mass offered LIVE online by the Priestly Fraternity of Saint Peter.

LIVE Link to the Passion Sunday Mass at Christ the King Roman Catholic Church, Sarasota, Florida: Please click HERE

“The LIVE Mass that streams to is actively taking place in Sarasota, Florida. At all times the screen will remain blank until ten minutes before the scheduled Mass. Mass times are Sunday (Low Mass) at 8:30 a.m. EST. The High Mass is at 10:30 a.m. EST. All other times the screen will remain blank. The Daily Mass schedule is Monday through Saturday 9:00 a.m. EST and Tuesday and Friday evening an additional daily Mass at 6:30 p.m. EST. The Recollection of the Confraternity of Saint Peter takes place also on the 2nd Friday of the month at 6:30 P.M. EST.” from the website of


INTROIT ¤ Ps. 42:1-2,3

Júdica me, Deus, et discérne causam meam de gente non sancta: ab hómine iníquo et dolóso éripe me: quia tu es Deus meus et fortitúdo mea. (Psalm) Emítte lucem tuam et veritátem tuam: ipsa me deduxérunt, et adduxérunt in montem sanctum tuum, et in tabernácula tua. Júdica me, Deus

Judge me, O God, and distinguish my cause from the nation that is not holy: deliver me from the unjust and deceitful man, for Thou art my God and my strength. (Psalm) Send forth Thy light and Thy truth: they have conducted me, and brought me unto Thy holy hill, and into Thy tabernacles. Judge me…

The Gloria in Excelsis is not said.


Quæsumus, omnípotens Deus, famíliam tuam propítius réspice: † ut, te largiénte, regátur in córpore; et, te servánte, custodiátur in mente. Per Dominum nostrum.

Look down in mercy, we beseech Thee, O Lord, upon Thy family; by Thy governance may we be outwardly protected in body; by Thy favor may we be inwardly strengthened in heart and mind. Through our Lord.

EPISTLE ¤ Heb. 9:11-15

Lesson from the Epistle of Blessed Paul the Apostle to the Hebrews.

Léctio Epístolæ beáti Pauli Apóstoli ad Hebraeos..

Fratres: Christus assístens póntifex futurórum bonórum, per ámplius et perféctius tabernáculum non manufáctum, id est, non hujus creatiónis: neque per sánguinem hircórum aut vitulórum, sed per próprium sánguinem introívit semel in Sancta, ætérna redemptióne invénta. Si enim sanguis hircórum, et taurórum, et cinis vítulæ aspérsus, inquinátos sanctíficat ad emundatiónem carnis: quanto magis sanguis Christi, qui per Spíritum Sanctum semetípsum óbtulit immaculátum Deo, emundábit consciéntiam nostram ab opéribus mórtuis, ad serviéndum Deo vivénti? Et ídeo novi testaménti mediátor est: ut morte intercedénte, in redemptiónem eárum prævaricatiónum, quæ erant sub prióri testaménto, repromissiónem accípiant, qui vocáti sunt ætérnæ hæreditátis: in Christo Jesu Dómino nostro.

Brethren: Christ being come, a High Priest of the good things to come, by a greater and more perfect tabernacle, not made with hands, that is, not of this creation, neither by the blood of goats or of calves, but by His own blood, entered once into the Holies, having obtained eternal redemption. For if the blood of goats and of oxen, and the ashes of an heifer being sprinkled, sanctify such as are defiled, to the cleansing of the flesh, how much more shall the blood of Christ, who through the Holy Ghost, offered Himself without spot to God, cleanse our conscience from dead works, to serve the living God? And therefore He is the Mediator of the New Testament; that by means of His death, for the redemption of those transgressions which were under the former Testament; they that are called may receive the promise of eternal inheritance; in Christ Jesus our Lord.

GRADUAL ¤ Ps. 142:9,10;17:48,49

Eripe me, Dómine, de inimícis meis: doce me fácere voluntátem tuam. Liberátor meus, Dómine, de géntibus iracúndis: ab insurgéntibus in me exaltábis me: a viro iníquo erípies me.

Deliver me from my enemies, O Lord: teach me to do Thy will. Thou art my deliverer, O Lord, from the angry nations: Thou wilt lift me up above them that rise up against me: from the unjust man Thou wilt deliver me.

TRACT ¤ Ps. 128:1-4

Sæpe expugnavérunt me a juventúte mea. Dicat nunc Israël: sæpe expugnavérunt me a juventúte mea. Etenim non potuérunt mihi: supra dorsum meum fabricavérunt peccatóres. Prolongavérunt iniquitátes suas: Dóminus justus concídet cervíces peccatórum. .

Often have they fought against me from my youth. Let Israel now say: Often have they fought against me from my youth. But they could not prevail over me: the wicked have wrought upon my back. They have lengthened their iniquities: the Lord, Who is just, will cut the necks of sinners.

GOSPEL ¤ Jn. 8:46-56

† Continuation of the holy Gospel according to St. John.
† Sequentia sancti Evangelii secundum Ioánnem.

In illo témpore: Dicébat Jesus turbis Judæórum: “Quis ex vobis árguet me de peccáto? Si veritátem dico vobis, quare non créditis mihi? Qui ex Deo est, verba Dei audit. Proptérea vos non audítis, quia ex Deo non estis.” Respondérunt ergo Judæi, et dixérunt ei: Nonne bene dícimus nos, quia Samaritánus es tu, et dæmónium habes? Respóndit Jesus: “Ego dæmónium non hábeo: sed honorífico Patrem meum, et vos inhonorástis me. Ego autem non quæro glóriam meam: est qui quærat, et júdicet. Amen, amen dico vobis: si quis sermónem meum serváverit, mortem non vidébit in ætérnum.” Dixérunt ergo Judæi: Nunc cognóvimus quia dæmónium habes. Abraham mórtuus est, et prophétæ: et tu dicis: Si quis sermónem meum serváverit, non gustábit mortem in ætérnum. Numquid tu major es patre nostro Abraham, qui mórtuus est? et prophétæ mórtui sunt. Quem teípsum facis? Respóndit Jesus: “Si ego glorífico meípsum, glória mea nihil est: est Pater meus, qui gloríficat me, quem vos dícitis quia Deus vester est, et non cognovístis eum: ego autem novi eum: et si díxero quia non scio eum, ero símilis vobis, mendax. Sed scio eum, et sermónem ejus servo. Abraham pater vester exsultávit ut vidéret diem meum: vidit, et gavísus est.”Dixérunt ergo Judæi ad eum: Quinquagínta annos nondum habes, et Abraham vidísti? Dixit eis Jesus: “Amen, amen dico vobis, ántequam Abraham fíeret, ego sum.”Tulérunt ergo lápides, ut jácerent in eum: Jesus autem abscóndit se, et exívit de templo.

At that time, Jesus said to the multitudes of the Jews:”Which of you shall convince Me of sin? If I say the truth to you, why do you not believe Me? He that is of God, heareth the words of God. Therefore you hear them not, because you are not of God.” The Jews therefore answered, and said to Him: Do not we say well, that Thou art a Samaritan, and hast a devil? Jesus answered: “I have not a devil, but I honor My Father, and you have dishonoured Me. But I seek not My own glory; there is One that seeketh and judgeth. Amen, amen, I say to you, If any man keep My word, he shall not see death for ever.” The Jews therefore said: Now we know that Thou hast a devil. Abraham is dead, and the prophets; and Thou sayest: If any man keep My word, he shall not taste death for ever. Art Thou greater than our father Abraham, who is dead? and the prophets are dead. Whom dost Thou make Thyself? Jesus answered: “If I glorify Myself, My glory is nothing. It is My Father that glorifieth Me, of Whom you say that He is your God. And you have not known Him; but I know Him. And if I shall say that I know Him not, I shall be like to you, a liar. But I do know Him, and do keep his word. Abraham your father rejoiced that he might see My day: he saw it, and was glad.”The Jews therefore said to Him: Thou art not yet fifty years old, and hast Thou seen Abraham? Jesus said to them: “Amen, amen, I say to you, before Abraham was made, I AM.” They took up stones therefore to cast at Him; but Jesus hid Himself, and went out of the temple.

OFFERTORY ¤ Ps. 118:17,107

Confitébor tibi Dómine in toto corde meo: retríbue servo tuo, vivam et custódiam sermónes tuos: vivífica me secúndum verbum tuum, Dómine

I will confess to Thee, O Lord, with my whole heart: render to Thy servant, I shall live and keep Thy words: enliven me according to Thy word, O Lord.


Hæc múnera, quæsumus, Dómine, et víncula nostræ pravitátis absólvant, et tuæ nobis misericórdiæ dona concílient. Per Dominum nostrum. nostrum

May these gifts, we beseech Thee, O Lord, merit for us the loosening of the bonds of our sins, and draw down upon us Thy bounteous mercies. Through our Lord.

Preface for Lent

Vere dignum et iustum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus. Qui corporali ieiunio vitia comprimis, mentem elevas, virtutem largiris et praemia: per Christum Dominum nostrum. Per quem maiestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates. Coeli, coelorumque Virtutes, ac beata Seraphim, socia exsultatione concelebrant. Cum quibus et nostras voces, ut admitti iubeas deprecamur, supplici confessione dicentes:

It is truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who by this bodily fast, dost curb our vices, dost lift up our minds and bestow on us strength and rewards; through Christ our Lord. Through whom the Angels praise Thy Majesty, the Dominations worship it, the Powers stand in awe. The Heavens and the heavenly hosts together with the blessed Seraphim in triumphant chorus unite to celebrate it. Together with these we entreat Thee that Thou mayest bid our voices also to be admitted while we say with lowly praise:

COMMUNION ¤ I Cor. 11:24,25

Hoc corpus, quod pro vobis tradétur: hic calix novi Testaménti est in meo sánguine, dicit Dóminus: hoc fácite, quotiescúmque súmitis, in meam commemoratiónem.

This is My Body which shall be delivered for you: this is the chalice of the New Testament in My Blood, saith the Lord: do this, as often as you receive it, in commemoration of Me.


Adésto nobis Dómine Deus noster: et quos tuis mystériis recreásti, perpétuis defénde subsídiis. Per Dominum nostrum.

Stand by us, O Lord our God, and with everlasting succour aid those whom by Thy sacrament Thou hast called to newness of life. Through our Lord.



Thank you to Deo Volente for his hard work at his blog, Traditional Latin Mass in Maryland.

Second Sunday of #Lent: Missa ‘Reminiscere Miserationum’ Link to (10:30 AM EST) LIVE Mass and Propers

12 March 2017

Second Sunday in Lent Main Index

Second Sunday of Lent
Dominica II in Quadragesima
Missa ‘Reminiscere Miserationum’
1st Class

[STATION AT Santa Maria in Dominica,]


The Propers follow the link below for the Extraordinary Form Mass offered LIVE online by the Priestly Fraternity of Saint Peter.

LIVE Link to the Second Sunday in Lent Mass at Christ the King Roman Catholic Church, Sarasota, Florida: Please click HERE

“The LIVE Mass that streams to is actively taking place in Sarasota, Florida. At all times the screen will remain blank until ten minutes before the scheduled Mass. Mass times are Sunday (Low Mass) at 8:30 a.m. EST. The High Mass is at 10:30 a.m. EST. All other times the screen will remain blank. The Daily Mass schedule is Monday through Saturday 9:00 a.m. EST and Tuesday and Friday evening an additional daily Mass at 6:30 p.m. EST. The Recollection of the Confraternity of Saint Peter takes place also on the 2nd Friday of the month at 6:30 P.M. EST.” from the website of


INTROIT ¤ Ps. 24:6,3,22,1,2

Ps. 24:6,3,22,1,2

Reminiscere miserationum tuarum, Domine, et misericordiae tuae, quae a saeculo sunt: ne unquam dominentur nobis inimici nostri: libera nos, Deus Israel, ex omnibus augustiis nostris.(Psalm) Ad te, Domine, levavi animam meam, Deus meus, in te confido, non erubescam. Gloria Patri. Reminiscere…

Remember, O Lord, Thy bowels of compassion, and Thy mercies that are from the beginning of the world, lest at any time our enemies rule over us: deliver us, O God of Israel, from all our tribulations. (Psalm) To Thee, O Lord, have I lifted up my soul: in Thee, O my God, I put my trust; let me be not ashamed. Glory to the Father. Remember…

The Gloria in Excelsis is not said.


Deus, qui conspicis omni nos virtute destitui: interius exteriusque custodi; ut ab omnibus adversitatibus muniamur in corpore, et a pravis cogitationibus mundemur in mente. Per Dominum nostrum.

O God, who seest that we are wholly destitute of strength, keep us within and without: that we may be defended in body from all adversity: and cleansed in mind from evil thoughts. Through our Lord.

EPISTLE ¤ I Thess. 4:1-7

Lesson from the Epistle of Blessed Paul the Apostle to the Thessalonians.

Lectio Epistolae beati Pauli Apostoli ad Thessalonia.

Fratres: Rogamus vos, et obsecramus in Domino Iesu, et quemadmodum accepistis a nobis quomodo oporteat vos ambulare, et placere Deo, sic et abuletis, ut abundetis magis. Scitis enim quae praecepta dederim vobis per Dominum Iesum. Haec est enim voluntas Dei, sanctificatio vestra: ut abstineatis vos a fornicatione, ut sciat unusquisque vestrum vas suum possidere in sanctificatione, et honore: non in passione desiderii, sicut et gentes, quae ignorant Deum: et ne quis supergrediatur, neque circumveniat in negotio fratrem suum: quoniam vindex est Dominus de his omnibus, sicut praediximus vobis, et testificati sumus. Non enim vocavit nos Deus in immunditiam, sed in sanctificationem: in Christo Iesu Domino nostro.

Brethren, We pray and beseech you in the Lord Jesus that, as you have received from us how you ought to walk and to please God, so also you would walk, that you may abound the more. For you know what precepts I have given to you by the Lord Jesus. For this is the will of God, your sanctification: that you should abstain from fornication, that every one of you should know how to possess his vesel in sanctification and honor; not in the passion of lust, like the Gentiles that know not God: and that no man overreach nor circumvent his brother in business: because the Lord is the Avenger of all these things, as we have told you before and have all testified. For God hath not called us unto uncleanness, but unto sanctification: in Christ Jesus our Lord.

GRADUAL ¤ Ps. 27:17,18

Tribulationes cordis mei dilatatae sunt: de necessitatibus meis eripe me, Domine. Vide humilitatem meam, et laborem meum: et dimitte omnia peccata mea.

God has given His Angels charge over thee, to keep thee in all thy ways. V.: In their hands they shall bear thee up, lest thou dash thy foot against a stone.The troubles of my heart are multiplied: deliver me from my necessities, O Lord. See my abjection and my labor; and forgive me all my sins.

TRACT ¤ Ps. 105:1-4

Confitemini Domino, quoniam bonus: quoniam in saeculum misericordia eius. Quis loquetur potentias Domini: auditas faciet omnes laudes eius? Beati qui custodiunt iudicium, et faciunt iustitiam in omni tempore. Memento nostri, Domine: in bene placito populi tui: visita nos in salutari tuo.

Give glory to the Lord, for He is good: for his mercy endureth for ever. Who shall declare the powers of the Lord: who shall set forth all His praises? Blessed are they that keep judgment and do justice at all times. Remember us, O Lord, in the favor of Thy people: visit us with Thy salvation.

GOSPEL ¤ Mt. 17:1-9.

† Continuation of the holy Gospel according to St. Matthew.
† Sequentia sancti Evangelii secundum Matthaeum.

In illo tempore: Assumpsit Iesus Petrum, et Iacobem, et Ioannem fratrem eius, et duxit illos in montem excelsum seorsum: et transfiguratus est ante eos. Et resplenduit facies eius sicut sol: vestimenta autem eius facta sunt alba sicut nix. Et ecce apparuerunt illis Moyses et Elias cum eo loquentes. Respondens autem Petrus, dixit ad Iesum: Domine, bonum est nos hic esse: si vis, faciamus hic tria tabernacula, tibi unum, Moysi unum, et Eliae unum. Adhuc eo loquente, ecce nubes lucida obumbravit eos. Et ecce vox de nube, dicens: Hic est Filius meus dilectus, in quo mihi bene complacui: ipsum audite. Et audientes discipuli, ceciderunt in faciem suam, et timuerunt valde. Et accessit Iesus, et tetigit eos, dixitque eis: Surgite, et nolite timere. Levantes autem oculos suos, neminem viderunt, nisi solum Iesum. Et descendentibus illis de monte, praecepit eis Iesus, dicens: Nemini dixeritis visionem, donec Filius hominis a mortuis resurgat.

At that time Jesus took Peter and James, and John his brother, and bringeth them up into a high mountain apart: and He was transfigured before them. And His face did shine as the sun, and His garments became white as snow. And behold there appeared to them Moses and Elias talking with Him. Then Peter answering said to Jesus: Lord, it is good for us to be here: if Thou wilt, let us make here three tabernacles, one for Thee, and one for Moses, and one for Elias. And as he was yet speaking, behold a bright cloud overshadowed them. And lo, a voice out of the cloud, saying: This is my beloved Son, in whom I am well pleased: hear ye Him. And the disciples hearing, fell upon their face and were very much afraid. And Jesus came and touched them, and said to them: Arise, and fear not. And they, lifting up their eyes, saw no one, but only Jesus. And as they came down from the mountain, Jesus charged them, saying: Tell the vision to no man till the Son of Man be risen from the dead.

OFFERTORY ¤ Ps. 118:47,48

Meditabor in mandatis tuis, quae dilexi valde: et levabo manus meas ad mandata tua, quae dilexi.

I will meditate on Thy commandments, which I have loved exceedingly: and I will lift up my hands to Thy commandments which I have loved.


Sacrificiis praesentibus, Domine quaesumus, intende placatus: ut et devotioni nostrae proficiant, et saluti. Per Dominum nostrum.

Look favorably upon these present Sacrifices, we beseech Thee, O Lord, that they may profit us both unto devotion and salvation. Through our Lord.

Preface for Lent

Vere dignum et iustum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus. Qui corporali ieiunio vitia comprimis, mentem elevas, virtutem largiris et praemia: per Christum Dominum nostrum. Per quem maiestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates. Coeli, coelorumque Virtutes, ac beata Seraphim, socia exsultatione concelebrant. Cum quibus et nostras voces, ut admitti iubeas deprecamur, supplici confessione dicentes:

It is truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who by this bodily fast, dost curb our vices, dost lift up our minds and bestow on us strength and rewards; through Christ our Lord. Through whom the Angels praise Thy Majesty, the Dominations worship it, the Powers stand in awe. The Heavens and the heavenly hosts together with the blessed Seraphim in triumphant chorus unite to celebrate it. Together with these we entreat Thee that Thou mayest bid our voices also to be admitted while we say with lowly praise:

COMMUNION ¤ Ps. 90. 4, 5

Intellige clamorem meum: intende voci orationis meae, Rex meus, et Deus meus: quoniam ad te orabo Intellige clamorem meum: intende voci orationis meae, Rex meus, et Deus meus: quoniam ad te orabo,Domine.

Understand my cry: hearken to the voice of my prayer, O my King and my God: for to Thee will I pray, O Lord.


Supplices te rogamus, omnipotens Deus: ut, quos tuis reficis sacramentis, tibi etiam placitis moribus dignanter deservire concedas. Per Dominum nostrum.

We humbly beseech Thee, almighty God, that we whom Thou dost refresh by Thy Sacraments may worthily serve Thee by lives well pleasing to thee. Through our Lord.



Thank you to Deo Volente for his hard work at his blog, Traditional Latin Mass in Maryland.

Toronto Area Traditional Latin Masses for the Assumption

13 August 2016

Thank you to @VoxCantoris and
Assumption of the Blessed Virgin Mary 2016

Mater Ecclesiae: “The Little Church with the Heart of a Basilica…”

13 August 2016

Mater Ecclesiae’s 2016 Solemn High Choral Mass for the Feast of the Assumption Mon 8/15 7pm EST

Dear Friend of Sacred Music and Mater Ecclesiae,

Assumption1This year on the Feast of the Assumption, we will celebrate our 16th Annual Mass of Thanksgiving on Monday, August 15 at 7 p.m. at The Cathedral Basilica of Saints Peter and Paul, 18th Street and Benjamin Franklin Parkway, Philadelphia, Pennsylvania. The Reverend Robert C. Pasley, KCHS, Rector of Mater Ecclesiae, will be the Celebrant and Preacher.

The Solemn High Tridentine Mass will once again feature the Ars Laudis Festival Chorus and Orchestra. Our Cantor Mr. Nicholas Beck, a graduate of Westminster Choir College, will direct the singing of the Gregorian Propers. Dr. Timothy McDonnell will be the conductor for this Mass.

We celebrate this feast each year by the use of the great treasury of Sacred Music, especially the beautiful polyphonic Masses that are very infrequently prayed in their proper place; the Sacred Liturgy. We want to foster a greater love for the great works of our Catholic heritage. For notes on this year’s music from Dr. McDonnell, click here. For a detailed listing of the music click here.

In order to sponsor such grand music we cannot depend on our little parish of 500 families. We need the help of everyone in the Delaware Valley who wants to foster excellent sacred music as well as support professional musicians who have been blessed by God with magnificent talent. I, therefore, appeal to you for financial assistance. We need to raise at least $10,500.00. Any money that is raised over the amount needed will be put directly in the Sacred Music Fund.

If you wish to donate, please choose a category, write out a check to Mater Ecclesiae Chapel and fill in the name that you want printed on the donor list. When we receive the donation, we will send a letter acknowledging receipt that can be used for tax purposes. We will also put your name before the statue of Saint Jude, and specifically remember all the donors at our Novena to St. Jude on nine consecutive Wednesdays starting August 19th.

Parking at the Cathedral is available in the adjoining parking lot and at the underground garage at the Sheraton Hotel on 17th Street. A link to directions at the Cathedral’s website is here.
Click here for the donation form. Click here for the advertising form.

That being said, I have for a long time now wanted to tell the story of Mater Ecclesiae an all Latin Mass, all Sacraments according to the 1962 Missal Diocesan-run parish. I throw the challenge to any Catholic blogger who has a very narrow view of the Traditional Mass to make a pilgrimage to Mater Ecclesiae and then write your opinion.

From moment one when I started attending Mater Ecclesiae I was treated with such kindness, respect, friendship and charity. I continued to go to Mater Ecclesiae with gratitude and joy and became good friends with our pastor, Father Pasley and I came to know what a holy priest and good man he is. In addition, I came to know what a vibrant and loving congregation worshipped there.

Father Pasley loves his vocation. I once told him that he would have made a wonderful Catholic husband and father if he had been called to that vocation just based on how he treats his parish family and his priestly vocation. I think most people would find that strange but Father got what I meant.

ConsecrationThe thing about belonging to Mater Ecclesiae is that it becomes your family. It is not a place where people form a cult around the priest, it is a place where Father is our spiritual father and the parishioners our sisters and brothers. It reminds me of the Italian parish I grew up in on the Jersey Shore. The parish didnt have a parish council (THANK GOD) and all of us pitched in when the pastor asked us. Same at Mater Ecclesiae.

Mater Ecclesiae is a parish that remembers what was best about parish life and applies it to this century. It never gives in to the mood of the day but it services our needs as a family in these trying times. It gives us the best of the past with the best of what we NEED today! The greatest gift at Mater Ecclesiae is the vocations which keep coming forth!

Father Pasley is someone who emulates Our Lady in his Fiat, his obedience to the Lord and ultimately we, the Body of Christ benefits from his vocation and his obedience. It is just like the love of a father who would give his life for his family. This is the gift he gives us. This is the gift that given generously has caused Mater Ecclesiae to become a big family.

Mater Ecclesiae is a small place physically but like the loaves and the fishes there is enough for as many who come . The Church itself seems to hold as many she can, no matter what. The beautiful hall named after Bishop Nicholas DeMarzio is a place of beauty lined with life-sized statues and soft colors and a top notch commercial kitchen all done by the generosity of the parishioners of this little Church, always seems to be large enough to hold as many as needed. The Padre Pio Gift Shop has all one could need for sacramentals and for spiritual enrichment with such a wide variety you would think it was as big as Costco.

This little Church that could has the heart of a basilica. It is a place of pilgrimage for all. Priests and seminarians already get that about Mater Ecclesiae. On any given weekend you will find seminarians helping Father by serving at the Altar or whatever the parish needs at the time. Many priests including our famous Father Z from the Internet and Father Benedict Groeschel have come to Mater Ecclesiae with the spirit of a pilgrim.

There are many more things I could tell you about this little Church, but what I will tell you is that if you ever get to the East Coast and the Philadelphia area, PLEASE make a pilgrimage to this holy place. You will be renewed in a way that is unexplainable until you go there.

Christmas and Easter are as if you are at the Vatican or the Holy Land. The liturgies, the music and presence of the Holy Spirit are felt at every moment. In the Fall there is the older devotion, 40 Hours which in itself alone worthy of a pilgrimage. On the social end, there are dinners, n, barbeques, Craft Fairs, plays and many more events that are worthy of a visit.

Most importantly, it is worthy of a visit to see how a real parish, a loving parish lives. It is a model parish with a model pastor and nothing could describe it better, this little Church that could…

God love you, Father Pasley and my sisters and brothers at Mater Ecclesiae! I am with you in spirit and not a day goes by that I don’t think of you all fondly and pray for all of you. I miss my joyful family at Mater Ecclesiae.

I have since moved to Wisconsin but I still consider myself a parishioner at Mater Ecclesiae. I have the country’s greatest Bishop here in Madison so I have been truly blessed. To have been part of the Mater Ecclesiae family has been such a gift. To now come to Madison WI to find the love of the Latin Mass by our Bishop keeps Mater Ecclesiae alive in my heart. If I had one wish, it would to be in Philadelphia today at the Basilica of Saints Peter and Paul to be part of our thanksgiving celebration to Our Lady for Mater Ecclesiae’s very existence.

Below I have published info concerning Mater Ecclesiae’s Assumption Mass to be held tonight at 7 pm in Philadelphia. If you are in the area, please do not miss this.

It is truly a piece of Heaven on earth to be part of this Mass. If you haven’t yet experienced life at Mater Ecclesiae please try to make a pilgrimage there. It is very close to Philadelphia and one could combine it with a trip to see the historical sites in Philadelphia. Now that Pope Francis is planning to visit the City of Brotherly Love, make sure you get to Mater Ecclesiae after seeing the Holy Father.

In fact, somebody better let Pope Francis know about this little basilica in NJ, he would’t want to miss this jewel while he visits the United States.

From the Website of Mater Ecclesiae, Berlin, NJ

On October 13, 2000, Bishop Nicholas A. DiMarzio, Bishop of Camden, in the Jubilee Year, and on the anniversary of the final apparition of Our Lady of Fatima, established Mater Ecclesiæ Roman Catholic Church within the Diocese.

We were established having no regional boundaries the way normal parishes do. This is in order to serve Catholics who feel an attachment to the Traditional Latin Mass and Sacraments according to the Roman Missal of 1962.

In 1988, Pope John Paul II in the binding Moto Proprio “Ecclesia Dei” encouraged a wide and generous application of the Traditional Latin Mass.

Mater Ecclesiae is the first canonically established Church owned and staffed by a Roman Catholic Diocese, that has been granted exclusive use of the Roman Missal Typical Edition of 1962.

The “Tridentine Mass” has been called “The Most Venerable Rite of Mass in all of Christianity” as well as “The Most Beautiful Thing This Side of Heaven”.

We invite you to join us as we celebrate these Divine Mysteries at Mater Ecclesiae

Mater Ecclesiae

About the Rector

frPasleyFather Robert C. Pasley, KCHS, a native of the Diocese of Camden, was born on November 20, 1955 in Woodbury, NJ. He attended St. Charles Borromeo Seminary College from 1974 to 1978 and received a BA in Philosophy. He then attended Mount Saint Mary’s Seminary, Emmitsburg, MD from 1978 to 1982 and received an MA in Systematic Theology.

He was ordained by the Most Reverend George H. Guilfoyle in 1982. Father Pasley was stationed as a parish priest in Our Lady of Mount Carmel, Berlin, NJ, 1982-1984, Our Lady Star of the Sea, Cape May, NJ 1984-1987, Our Lady Queen of Apostles, Pennsville, NJ 1987-1990, and Sacred Heart, Mount Ephraim, NJ, 1990-1992. In 1992, he became a resident at St. John, Collingswood, NJ were he lived for the next 8 years.

In 1992, he was assigned to Paul VI High School, Haddon Township, NJ and taught all levels of Religion and reestablished a course in Latin. In 1996, he was transferred to Camden Catholic High School, Cherry Hill, NJ, were he taught Religion and French I.

In 1998 he was appointed Vice Principal of Academics and served in this post for two years. During his time at Camden Catholic, Father received an MA in Education from Seton Hall University in South Orange, NJ.

On October, 13, 2000, he was appointed Rector, by Bishop Nicholas DiMarzio, of the newly established Tridentine Parish of Mater Ecclesiae, Berlin, NJ. Mater Ecclesiae is the first, diocesan run Tridentine parish in the United States.

Father Pasley is also the Chaplain of the Church Music Association of America and attends the Sacred Music Colloquium that has been offered by the Association since 1990. He also serves on the faculty at the Colloquium. The Colloquium has been held at Christendom College, Front Royal, VA, Catholic University, Washington DC, Loyola University, Chicago, IL, Duquesne University, Pittsburgh, PA and in 2012, for the first time, at the Cathedral of the Madeleine, Salt Lake City, UT. He also served as Vice President and a member of the board of directors of Sacred Music Magazine.

Father Pasley, along with Dr Timothy McDonnell, established the annual Mass of Thanksgiving on the Feast of the Assumption. This Mass features some of the greatest orchestral Masses ever composed for the Sacred Liturgy. Some Masses that have been used for the Assumption Mass are the Lord Nelson Mass of F.J. Haydn, the Missa Septem Dolorum of Carl H. Biber, The Mass in Bb Major of Franz Schubert and the Missa Brevis in C of W.A. Mozart. The Assumption Mass will take place this year on August 14, 7:00PM, at St Peter Church, Merchantville, NJ. The Mass setting will be the Mass in E minor by Anton Bruckner.

In the Diocese of Camden, Father Pasley was a member of the Presbyteral Council. He served as a county Pro-Life Chaplain, and as Chaplain to the Camden County Presidium of the Legion of Mary. He also served as a member of the Diocesan Marian Commission, the Diocesan Liturgical Commission and an assistant vocations director for recruitment.

In September of 2004, Father was installed as a Knight of the Holy Sepulchre of Jerusalem, at Saint Patrick’s Cathedral, NY, by His Eminence Edward Cardinal Egan. In September of 2010, Father was raised to the rank of Knight Commander, by His Excellency, now Cardinal, Timothy Dolan.

Father Pasley would like to thank Almighty God for the establishment of Mater Ecclesiae. He also acknowledges the maternal love and protection of the Blessed Virgin Mary. This place is a living miracle where the Faith is vibrant and totally Catholic. It truly is a site of the New Evangelization, a place that would make Pope Benedict very proud. Father Pasley is honored and privileged to participate and serve at this wonderful parish.


Mater Ecclesiae’s 14th Annual Assumption Mass
by Fr. Robert C. Pasley, KCHS
Published at New Liturgical Movement 8.17.2014

As many of you know the 14th annual Assumption Mass was celebrated this year at the Cathedral Basilica of Saints Peter and Paul in Philadelphia. Even though Mater Ecclesiae is in the Diocese of Camden, across the Delaware river in New Jersey, we were privileged and honored to be given permission to bring this grand celebration to the historic Cathedral Basilica begun by Saint John Neumann. Special thanks are given to His Excellency, Archbishop Charles Chaput for giving permission and to Fr Dennis Gill, Rector of the Cathedral, for his support, kindness and wonderful hospitality.

Mater Ecclesiae Assumption Mass at altar

This celebration has become an anticipated spiritual event for the whole Delaware Valley and beyond. Parish groups came from Dioceses of Trenton, NJ, Allentown, PA, Wilmington, DE, Harrisburg, PA, Camden, NJ, and the Archdioceses of Philadelphia and Washington, DC. The Cathedral was full. The procession was filled with Knights of Columbus, Knights and Lady’s of the Holy Sepulchre, Members of the Sovereign order of Malta, members of the TFP, the Blessed Immelda Society, the Maidens of the Miraculous Medal, Altar servers from across the region, and seminarians and priests. The choir under the direction of Dr Timothy McDonnell, music department chair at Ave Maria University, and the Schola Cantorum, under the direction of Mr Nicholas Beck, music director at Mater Ecclesiae, prayed the music of the Mass flawlessly. A seventy two page booklet filled with descriptions, explanations, lists of donors and adds of patrons, prepared by Miss Barbara Rodio, was given out to the participants. Msgr Andrew Wadsworth, celebrant of the Mass, delivered a beautiful sermon on our Blessed Lady. It was a devout and grand celebration of Our Lady’s Assumption and a magnificent participation in the greatness of Catholic Culture.

For the rest of the post and more of the beautiful photos of this glorious Mass please click >HERE

The Truth about Millennials: Their Love of the Extraordinary Form Mass & All Things Traditional

27 July 2014

Editor’s Note:
I “met” Emmy Cecilia on Twitter several years ago as a result of a common interest in all things Jane Austen. Since then I have read her blog “Journey of a Catholic Nerdwriter” faithfully.
Her blog is well written (which in itself is a pleasure) and is an interesting look at Catholicism, the world and of course Austen, among other topics through the lens of a Millennial.

Many bloggers who are over the age of thirty-five pretty much don’t “get” the younger set. I read what others think they think, but as I read blogs like Emmy Cecilia’s and others, I KNOW they do not speak for them. In addition, younger people of Emmy’s age group seem to gravitate towards me IRL. I was puzzled by this at first because I am old enough to be their… Never mind, you get the idea.

What i have gleaned from conversations with the twenty-somethings is that they want TRUTH. They want to know about all things from the past and why we have changed certain things. I have met more young people who love the 18th and 19th century everything even though most of what they learn in school is revisionist history. They know that and research the truth on their own.

Interesting, very interesting…

As someone who is a devotee of the Extraordinary Form of the Mass, I am always moved when I see college-aged people fill the pews at an EF Mass. Once in awhile I have gone to an Ordinary Form Mass and almost always I am disappointed by the lack of reverence, the terrible music and bland homily. Interesting thing. NO PEOPLE UNDER THIRTY THERE!

Plenty of senior couples, parents over 40 with young children and some high school aged kids (all bored with the music and Mass as I am) and the majority, over 50 women, alone make up the congregation at the Ordinary Form Masses I have been to.

So where are they young people we think don’t believe in God or at the least go to Church? They are at the Extraordinary Form of the Mass. Quite a few bloggers (I’m thinking over at Patheos) rail on about “Rad Trads” and how they NEVER met a kind person at a EF Mass. Well, I don’t know where you are attending an EF Mass but that is NOT most places these days.

Yes, at the beginning of the fight, there were mostly older people who were upset over the major changes in the Mass who were not given pastoral care or love at the time of the changes. I witnessed the lack of charity towards them by many priests whose rainbow stoles blocked their vision. These days, you are more likely to find the majority of the EF Mass to be homeschooling YOUNG parents, college age and young 20 something professionals and just a quarter of the parish of the older people Pope Francis seems to think are the only ones who want this Mass.

Look at the bulletin of a parish who has the EF predominately. There are more Marriages, Baptisms, First Communions, Comfirmations and Young Adult Nights than funerals now. If you don’t believe me, email me and I will send you a list of parishes offering this Mass. If you can’t get to one of these Churches, better yet, read this young Catholic blogger, Emmy Cecilia.

I have followed her college experiences as well as her faith journey. She IS one of these young people who love the EF Mass and she will tell you why. I have read many more posts from others in this age group also who say the same thing.

Pope Francis, I know you have time for everyone now or so it seems. How about meeting with some of these young, educated men and women who are not attending the Traditional Mass because it’s a fad. How about talking with the young people themselves instead of reading the bloggers at Patheos. (Exception: Katrina Fernandez of course, who is young herself and loves Pope Emeritus Benedict and all the “bling”.)

I apologize to all the younger priests and older ones also who offer the Ordinary Form in a reverent manner. I have been to quite a few here in Madison WI which are reverent and are faithful to the sacred music of the Church. My negative experiences were ALL from the EAST Coast prior to my move to Wisconsin. (Exception: St John the Beloved in McLean, VA where both the EF and OF are offered with great reverence and an exceptional music program)

Thank you for indulging my rant and I hope Emmy Cecilia forgives me for stealing her thunder here. I so enjoyed this post from the past week that it gave me the courage to finally speak out regarding the Traditional Mass bashing of the last year. Thank you Emmy Cecilia, God love you.



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What I Learned Wednesday #34: Millennial “Trad Fad”

posted by Emmy Cecilia at her blog, “Journey of a Catholic Nerdwriter
23 July 2014 A,D,

Benedict on NerdwriterI know, I know. It’s been a couple of week since I’ve written one of these WILW posts but most of my Wednesdays have been occupied with studying for exams so I haven’t had the chance to write. Since this is my first free Wednesday in weeks (how did that happen?!), I thought I’d spent it writing about something that has irked me lately. I usually break these things up into three parts but I’m only focusing on this one topic this week.

Have you heard of the Millennial “Trad Fad”? You know, the trend in which Millennials immerse themselves in the world of Latin Masses, mantillas/chapel veils, and other pre-Vatican II things. Golly, we Millennials are such hipsters. (side note: don’t let the article title fool you; it doesn’t actually say that we’re hipsters.) I’m kind of hoping that Pope Francis’ comments were misunderstood and that he doesn’t really think that this is a fad… but I’ve heard that he’s not a big of Latin Masses so I don’t know.

I’ve never shied away from the fact that I really, really miss Pope Emeritus Benedict XVI for several reasons, including the fact that (thanks to him) we’ve had Summorum Pontificum for 7 years now. Are the alleged quotes from Pope Francis legit? I don’t know… but I would be disappointed if they were. For someone who is so welcoming of others and their differences, the quotes made me cringe a little.

I can’t speak for others on why they prefer “traditional” Catholicism but I can tell you that many of my fellow Millennials who do have a preference to Latin Masses, chapel veils, incense (aka “smells and bells”), Gregorian chant, etc. don’t do it for the fad/trend of it. I’ve never once heard “ooh, not everyone is into this? I need to do this.” A good portion of us were poorly catechized and/or we’ve reverted/converted to the faith and we’ve come to these things on our own. Nobody did the thinking for us; we learned to appreciate them on our own. Free will, y’all. I personally looked into some – not all – of the changes that came from the Second Vatican Council while I was at that awful CINO college (because they didn’t teach these things; they taught that anything pre-Vatican II was outdated and bordered on evil) so I was able to make my own informed decisions based on my preferences.

Please, please click HERE to go to Emmy’s blog to read the rest of her post. I pray the next time you read a “Catholic” blogger bash the Traditional Mass and/or the younger people who attend it, please speak up. Remember, this is the Mass that was offered by the Saints of the past, attended by Saints and LOVED by Saints. So how could this EVER be described as a fad or even worse (as I have heard) evil. Pray for those who are threatened by loving a Mass which was offered for centuries and helped to convert billions of souls from the past.

Why the Mass is in Latin by Fr. Joseph Faa Di Bruno, D.D., 1884 A.D.

22 March 2014

22 April 2014 Anno Domini
Posted by Sarah Campbell

I was reading this great blog which we find so many great things to post here. It’s called “Catholic Harbor of Faith and Morals. As Sofia says, it is a treasure trove of Catholicism. It truly is.

Here is a piece I read today and I really wanted to post. I hope those who love the Mass will appreciate this. I am sure you will.

God Bless!

by Fr. Joseph Faa Di Bruno, D.D., 1884

The Church is Apostolic. She is the Church of St. Peter and of the other apostles, and she has guarded with tenderness all the precious memories they have left.

When the apostles parted from each other for their mission to announce to all nations the gospel of salvation, two languages chiefly were spoken and understood by the two great civilized divisions of mankind–the Latin language for the most part in the West, and the Greek in the East. They preached the faith chiefly in Latin and in Greek; their teachings and their constitutions were written in these two rich languages, and the Church has preserved these monuments with a religious veneration. This is one reason why her language is for the most part Latin in the West, and Greek in the East. Yet this which, in fact, is a testimony in favor of her antiquity, is made by some a theme of reproach against her.

Providence had already disposed all in advance. Latin and Greek became dead languages and hence invariable and wonderfully adapted to formulate (or express with precision) the doctrines of the Church which changes not, because she is divine.

An interesting calculation made on the changes that have been made in the living languages shows that had the Church adopted the various living languages, instead of the Latin, she would have been obliged to modify the formula (or essential words) used in the administration of the Sacrament of Baptism a great many times; otherwise these formulas would not have expressed correctly the idea they should convey. By this we can judge of the many changes which the wording of the Creed and decrees of the early councils and those of the Popes would undergo, were they not recorded in an unalterable (or dead) language.

Protestants are perhaps right in preferring the use of modern tongues in their authorized books of religion. Living languages, continually changing, are more suited to convey doctrines which are subject to frequent alteration. But the Catholic Church prefers old unchangeable languages because she is herself unchangeable. The Church uses Latin, not only because she is unchangeable, but also because she is Catholic, or universal, and has to address herself to all people in all times.

During the first four centuries of Christianity, Latin was the language of the civilized world, and although then a living language, it had that character of universality which the Church requires. When in course of time the world was divided into many nationalities, the Church still preserved her beautiful primitive language, and thus remained unchanged in her speech as in her essence.

Thus the Church speaks Latin because she is apostolic, unchanging, and Catholic. St. Paul, it is true, in his first epistle to the Corinthians (chap. xiv.), directed the Christians to use in their assemblies a language understood by all the faithful present; but many Protestants draw from this an objection which does not apply to the present question.

The Apostle confines himself to preaching, exhorting, and instructing the assembled faithful, all which, he says, must be done in the vernacular or common language of the people. The word prophecy includes instructions– speaking on things divine. The Catholic Church follows this apostolic command to the letter. Her bishops, priests, missionaries, and catechists always employ in their teaching a language understood by all. They speak when needed in the most obscure and most barbarous dialects, in order that the Word of God may reach the understanding of all.

The Catholic Church speaks not only the particular distinctive language of each land and tribe when instructing the people, but has also a special Catholic language, that her pastors belonging to every nation may readily communicate with each other, that they may minister together at the altar, and that her laity, of whatever tongue, may not, when in a foreign land, feel strange in the house of God, but be at home in any Catholic place of worship in any part of the world.

In this way the Church unites in one universal tongue to implore the mercy and sing the praises of God. This beautiful and sublime harmony of nations in one faith, with one voice, in the one fold of the one Shepherd, is worthy of the Church of Christ and of the unity which is her grand characteristic.

The Mass is a sacrifice offered directly to God, and it is not necessary for the people to follow in Latin the words of the priest. When the Catholic priest stands at the altar, though there may be persons present from every clime, as soon as he pronounces aloud any part of the service, all understand, and take an intelligent part in his ministration, a fact which reminds one of the preaching of the apostles on the Day of Pentecost, when all from every nation heard St. Peter, each in his own tongue. (Acts ii. 6.)

The Church speaks Latin, therefore, not only because she is apostolic, unchangeable, and Catholic, but also because she is one.

Change of language in the liturgy would seem to break the link with the past, and raise some suspicion of innovation in what is expressed in the liturgy; while the having retained the same ancient language indicates that the Church which continues to use it is the very same as of old, and that she has not changed in any essential matter, having been so careful as not to change even her language, which, compared with doctrine, is of much less importance.

It is fairly presumed that the Church which possesses the language of antiquity has antiquity on her side; that, being the inheritor of the language, she is also the inheritor of the ancient faith. The fact of her still using the Latin language makes us feel the more sure that the Catholic Church is the one, old, unchangeable Church of God.

by Fr. Nikolaus Gihr, 1902

1. All the requisites for the celebration of the Eucharistic Sacrifice have been selected with especial care, and nothing has been adopted but what has been found best suited unto this end. This applies also to the language in which the Holy Sacrifice is celebrated; for the liturgical language should correspond to its liturgical object. The Mass considered in itself could assuredly be celebrated in any language, but by the Providence of God the Latin language has become, and still continues to be of all languages the most widely diffused for divine worship (1). The very ancient practice of the Church of celebrating Mass in the West, not in the living language of the country, but in a dead language, that is, in Latin, for the most part a language unintelligible to the people, has since the twelfth century to the present epoch been frequently made the subject of attack (2). Such attacks originated principally in an heretical, schismatical, proudly national spirit hostile to the Church, or in a superficial and false enlightenment, in a shallow and arid rationalism entirely destitute of the perception and understanding of the essence and object of the Catholic liturgy, especially of the profoundly mystical sacrifice. In the attempt to suppress the Latin language of the liturgy and to replace it by the vernacular, there was a more or less premeditated scheme to undermine Catholic unity, to loosen the bond of union with Rome, to weaken the Catholic spirit, to destroy the humility and simplicity of faith.

Therefore, the Apostolic See at all times most persistently and inflexibly resisted such innovations; for it is an invariable principle of the Church never to alter the ancient liturgical language, but inviolably to adhere to it, even though it be no longer the living language spoken or understood by the people. –The Church likewise, when introducing the Roman liturgy among newly converted nations, has for many centuries permitted the Latin language only (3). She excommunicates all those who presume to declare the vernacular to be the necessary or the only permissible language for the liturgy (4); she stigmatizes as impertinent effrontery for any one to censure or combat the retention of the Latin language for divine worship (5). This is just; for, as St. Augustine remarks, “to question what the united Church practices as a rule is the most daring madness (6).” In all such general decrees and usages appertaining to divine worship, the Church is directed and preserved from injurious blunders by the Holy Ghost (7).

Instead of censuring the Church on account of her practice, that has endured more than a thousand years, of conducting her liturgical worship in a dead language, we should rather acknowledge and admire her supernatural wisdom; she counts her experiences by centuries: ours we can enumerate only by days.

The Church is moved by interests most sacred to maintain and to introduce wherever she is spread in the world and receives new nations into her pale, the Latin as the common language of her liturgy. This conduct on her part does not rest on a discipline of secrecy. The Church does not wish to conceal her mysteries from the faithful. It is rather her very ardent desire that her children should understand all the wealth and beauty of her divine worship; hence she obliges and admonishes her priests to unfold (8) to the people the meaning of the celebration of the mystical Sacrifice by clearly and devoutly explaining from time to time the holy Sacrifice of the Mass with all its ceremonies and prayers in the school-room and in the church, in the catechetical instructions and in sermons (9).

After the fathers of the Council of Trent had subjected the objection raised to the Latin tongue in Church service to thorough examination, they unanimously declared that, although the Mass embodied a vast amount of religious instruction, they still deemed it inexpedient that the Holy Sacrifice should be everywhere (passim) celebrated in the vernacular; that, on the contrary, everywhere the rite (custom) authorized by the Holy Roman Church should be maintained. But in order that the sheep of Christ may not hunger and the children may not ask for bread without there being some one to break it unto them, the Council commands pastors of souls, that during the celebration of Mass they frequently explain some part of what has been read in the Mass, and that especially on Sundays and holidays they give instruction of some mystery of this most Holy Sacrifice (10). — The Church acts thus, because she is persuaded that an unchangeable and universal language for divine worship prevents, on the one hand, much harm and danger, and, on the other hand, offers numerous advantages for her liturgical object, as well as for her activity and efficiency in general. These advantages are so great, that the profit the people might in a certain respect and in some cases derive from understanding the language used in the divine service, bears no comparison thereunto, and is far surpassed thereby; besides said profit may be secured in some better and more sure way and thus be easily compensated (11).

2. Latin is the language almost universally employed in the divine service all over the Catholic world; other cult languages are comparatively but little disseminated. Only the most weighty reasons will be given here for the use of the Latin language in the liturgy of the holy Sacrifice of the Mass.

a) The Latin language is consecrated by the mystic inscription attached to the Cross, as well as sanctified by the usage of nearly two thousand years, and hence it is most closely interwoven with the primitive Roman Catholic liturgy of the holy Sacrifice. The inscription on the Cross: “Jesus of Nazareth, King of the Jews,” was written in Hebrew, Greek and Latin (John 19, 19, 20). These were the three principal languages of that epoch, and by divine dispensation they were, so to say, destined and consecrated on the Cross for the liturgical use of the Church. Through the inscription on the Cross they proclaimed to the whole world the dignity, power and glory of the Redeemer, the royalty and dominion of grace which He acquired by His bloody death; at the altar these languages continue to live throughout all ages, and serve to announce and to celebrate until the end of time the death of Christ for our redemption, whereby the reign of grace is ever more widely extended and firmly established, the kingdom of peace progresses ever more towards its happy consummation. In the first centuries these three languages were employed predominantly, if not exclusively, in the liturgical service.

Of these three languages the Latin at an early date gained the precedence; for, being the language of the Roman world, it became throughout the West with the spread of Christianity also the language of the liturgy. Divine Providence selected Rome as the centre of the Catholic Church; from Rome the messengers of the faith were sent forth in all directions to spread the light of the Gospel. Along with the grace of Christianity, together with the Catholic faith and its divine worship the western nations also received Latin as the Church-language; for in that tongue the Holy Mysteries were always celebrated, though the nations recently converted spoke a different language and did not understand Latin. Thus the language of the Mother Roman Church became the common language of worship of all her daughters, the Catholic Christian Churches established from Rome in the West. –In the beginning Latin was understood and spoken in many localities by the people, but it continued to be the liturgical language even after it had been superseded by other tongues in civil life, and had ceased to be the language of the people and of the country. — For centuries the Latin language has ceased to be spoken in the daily life and intercourse of the world, but it will continue to live immortal by ecclesiastical usage and in the sanctuary of divine worship unto the consummation of ages. The most sacred reminiscences, the history and the acts of the Catholic Church are intimately connected with it.

From the beginning of Christianity the sublime mystery of the Mass was celebrated, the sacramental means of grace were administered, God was glorified, men were sanctified and led to salvation in this language. It is without doubt elevating and inspiring to offer sacrifice and pray in the very language and in the very words, whose forcible yet sweet tones once resounded in the mouths of the primitive Christians and our forefathers in the dark depths of the Catacombs, in the golden areas of the ancient basilicas, and in the sumptuous cathedrals of the Middle Age. In the Latin language of divine worship innumerable saints, bishops and priests of all times have offered sacrifice, prayed and sung; in it the most magnificent liturgical formulas are composed– prayers of incomparable beauty and “marvelous hymns, which echo throughout the vaults of Catholic churches, now resounding in great exaltation or sung in soft strains of sweet joy, now weeping in sorrow, at another time lamenting in sympathetic grief for Christ.” Should not this ancient Latin language of divine service, so venerable and hallowed in its origin and use, be extremely dear and precious to us, so that we would not for any price give it up or be deprived of it at the celebration of Holy Mass?

(b) The Latin language is better suited than the languages of different countries to the celebration of divine worship, not only because it is very perfect, but furthermore because, as a so-called dead language, it has the incomparable merit of being at the same time unchangeable and mysterious. The genus of the Latin language possesses great perfection: it is distinguished for its dignity and gravity, clearness and precision, for its richness and euphony. It is, therefore, often difficult to render the complete sense, and still more difficult, and sometimes utterly impossible, to bring out in a translation the beauty, the strength, the dignity, the unction, the depth and the wealth of thought of the original Latin. To convince one’s self of this, one should compare, for example, the various translations of the Mass prayers and sequences with the Latin text. In addition to all this, Latin is the language Urbis et Orbis (the language of the world), the official Church language, the language of communication between the Pope and the Bishops, the language of the Councils and of theological science. Because of such advantages it is eminently fitted to be used the world over as the language of the Catholic Church in the celebration of her divine worship.

Latin survives no longer in the converse of the common people, but in the sanctuary of the Church. As a so-called dead (12) language, it is unchangeable, while the languages of the people undergo constant improvement and remodeling, and are ever liable to go on progressing and altering. What would become of liturgical books, if, with time and the changes of the vernacular, they were subjected to perpetual change and reconstruction? By such necessary, incessant remodeling and alteration of the liturgical formulas of prayer, the original text and context would lose not only much of their incomparable force and beauty, but often — notwithstanding strict surveillance on the part of the Church — would be disfigured and spoiled by circumlocutions, interpolations, omissions, incorrectness, errors and misrepresentations. Hence it would be impossible to preserve and maintain uniformity of divine worship at different times among even one and the same people, much less throughout the world.

All these inconveniences are obviated by the use of an unchangeable language for divine worship. In the unchangeableness of the Latin for divine worship the Roman Missal appears as an intangible and inviolable sanctuary, deserving of admiration and profound respect. Since the Latin language has been withdrawn from daily life, from the ordinary intercourse of mankind, since it is not heard on the street or in the market-place, it possesses in the eyes of the faithful a holy, venerable, mystic character. Under this aspect also it is eminently suited for the celebration of the Holy Sacrifice of the Mass, which in itself comprises many mysteries. The celebration of this mystic Sacrifice fittingly calls for a language elevated, majestic, dignified and consecrated; religious stentiment demands this, and the Latin tongue answers this requirement. — Just as the silent saying of the Canon, so also the use of a sanctified cult language, different from that of profane intercourse, points to the unfathomable and unspeakable depth of the mystery of the altar, and protets it against contempt and desecration. The majesty of the divine worship depends, indeed, chiefly on the devout, dignified and reverential demeanor of the celebrant; but the liturgical language contributes also its share thereunto, and a foreign language is suitable, in a measure, to veil the defects and repulsive routine of many a priest, and to prevent them from appearing so glaring. Thus the Latin language — elevated above the time and place of every day life, — is a mystic veil for the Adorable mysteries of the Holy Sacrifice, which here below we acknowledge only in the clear obscurity of faith, but whose clear vision shall be our portion in heaven as a recompense for our humble faith.

The use of the Latin language in nowise prevents the faithful from participating in the fruits of the Sacrifice, notwithstanding assertions to the contrary. The demand that the Mass should everywhere be celebrated in the vernacular, is based for the most part on ignorance, or on an entire misconception of the real nature and object of the Eucharistic Sacrifice. The liturgy of the Holy Sacrifice contains “much that is instructive” (magnam eruditionem–Trident.), but instruction is by no means its principal object. The altar is not a pulpit, the Holy Mass is not primarily a doctrinal lecture or an instruction to the people. The Sacrifice is essentially a liturgical action performed by the priest for propitiating and glorifying God, as well as for the salvation of the faithful. In this sacrifice the Christian people should take a lively part, full of profit to themselves, and they should in spiritual union with the celebrating priest — plus medullis cordis quam labiis vocis — more with the heart than with the lips — join in prayer and sacrifice. And this is not possible for them to do without some understanding of the liturgical celebration; for “although devotion consists principally in an abundance of devout sentiments and, consequently, belongs more to the heart than to the understanding, there is, however, no perfect devotion without the enlightenment of the understanding.

But in order to acquire the requisite knowledge to join in devout union with the priest celebrating the Mass, various means are at the disposal of Catholics; the celebration of the Church service in the vernacular is not at all requisite therefore, and would oftentimes prove of little or no avail. By means of oral teaching, with the aid of books of instruction and devotion, every Christian may obtain a sufficient knowledge of the liturgy of the Holy Sacrifice, of the prayers which the priest recites at the altar. For this purpose the mere recital of formulas of prayer in the vernacular by the celebrant would not suffice: for in many cases, for example, in large churches, at High Mass, or when several priests celebrate at the same time, it would be impossible, or at least disedifying, to pray so loud at the altar that all present could distinctly hear and understand the words of the officiating priest. Even if they did understand the words which the priest sings or recites at the altar, but little would be attained for the real understanding of the sense; for the formulas of the Mass, taken principally from Holy Scripture, are often mystical and difficult to comprehend; the mere rendering of them into the vernacular would not always disclose the hidden meaning, and the translation might often be the occasion of misconceptions, of misunderstandings, it might arouse the desire for disputation and dangerous hypercriticism.

When man subjects science and any perfection whatever totally to God, his devotion is thereby increased (13); therefore, a clear, profound, comprehensive knowledge of the Holy Sacrifice and its prayers is without doubt very useful and greatly to be recommended. The prayers of the Church are to be preferred to all private prayers; they are the sweetest manna, the most solid nourishment of the soul. Therefore, it is very desirable that the faithful should assiduously strive to increase more and more their knowledge of the precious treasure of the liturgical prayers, to the end that they may join their voices in prayer the more intimately and perfectly with the voice of the Church at the altar. The mere understanding of the prayers which the priest utters or sings does not assuredly suffice to enable us to share abundantly in the advantages and the fruits of the Sacrifice of the Mass. The most perfect disposition for this is a lively faith, fervent love, sincere compunction, profound reverence and devotion, humility of heart, a longing for mercy and help. Such devout sentiments may exist independently of the knowledge of the particular Mass prayers, and are produced by the worthy, holy and mysterious Sacrifice, which, having a varied symbolical character, possesses, therefore, a peculiar, significant and eloquent language of its own. This language can be perfectly understood only by him who, by previous instruction, has learned the purpose and meaning of the ceremonies of the Church. — Latin is, therefore, no hindrance to the Catholic Christian, preventing him from deriving from the source of the liturgy of the Holy Sacrifice life, light and warmth, in order to nourish his piety and devotion. It serves rather to awaken a holy awe and reverence in his heart in the presence of the obscure mysteries of the Divine Sacrifice.

(c) As a universal language of worship, Latin is an admirable means not only of presenting, but also of preserving and promoting the unity and harmony of the Church in divine worship, in divine faith, and in conduct.

(a) The unity of the liturgy for all time and place can be perfectly maintained only inasmuch as it is always and everywhere celebrated in the same language. By the introduction of the various national languages, the uniformity and harmony of Catholic worship would be imperiled and, in a measure, rendered impossible. How beautiful and sublime is that uniform celebration of the Holy Sacrifice in the Catholic Church from the rising to the setting of the sun! Thus every priest is enabled to celebrate Mass, over the whole world, no matter what country he visits. And “how consoling is it not for a devout Catholic, whilst dwelling in a foreign land in the midst of strangers, hearing no sounds but those of an unknown tongue, to be able at least when assisting at the celebration of divine service, to hear again the words of a language which, as the accents of a second mother-tongue he has listened to from childhood in his native country? He feels then as though he were in a spiritual home, in a universal fatherland of the faith, and for the moment he forgets that he is dwelling in a strange place (14).” Thus travel on our altars the same prayers in the same language all around the globe. When the sun rises and the morning flush shows itself on the mountain tops, we awaken, and the celebration of Mass begins with these same prayers and continues until noon. Then other countries have their morning, and take up the same Sacrifice with the same prayers. And when in the evening the sun sinks beneath the horizon, it rises in another part of the globe, and the same Sacrifice is there repeated with its identical prayers (15).”

(b) The unity of the liturgical language and of the divine worship in the Church is, therefore, a very efficient means for preserving the integrity of faith (16). The liturgy is, indeed, the main channel by which dogmatic tradition is transmitted (17); dogma is the root of all ecclesiastical life, of discipline and of worship. Worship is developed out of the doctrine of faith; in the liturgical prayers, in the rites and ceremonies of the Church the truths of Catholic faith find their expression, and can be established and proved therefrom (18). But the more fixed, unchangeable and inviolable the liturgical formula of prayer is, the better it is adapted to preserve intact and to transmit unimpaired the original deposit of faith. Therefore, all the primitive liturgies proclaim and prove that our faith is in perfect harmony with that of the first ages of the Church.

(c) Unity of liturgical language and the consequent uniformity of divine worship form, finally, a strong bond for uniting indissolubly the churches dispersed all over the world, among themselves and with their common centre — the Roman Church, the chief and Mother-Church of them all. The bond of a universal language of worship, which embraces the head and the members of the Church, supports and promotes everywhere the unity and the common life and operation of the Church. History confirms this; for it proves that a difference of liturgies, that is, the introduction of national languages into the liturgy, frequently gave or threatened to give rise to heresy and schism. We need only recall to mind the eastern nations, which, for the most part, have a ritual of their own and in the liturgy make use of a language different from the Latin.

While, therefore, the use of the various national languages for divine service is peculiar to the sects and to national churches, the use of the Latin as the common language for divine worship harmonizes perfectly with the essence, the object and the workings of the Catholic Church. In her bosom we behold how the Holy Ghost has “gathered all the nations from out of the babel of tongues, into the unity of faith.” Being formed of “all nations and tribes and peoples and tongues,” she constitutes but one family of God, one kingdom of Christ, a kingdom not of this world, but exalted above every nation of the earth. Therefore, it is proper that the Church, when celebrating divine worship, when offering the divine Sacrifice, should make use not of the language of some one single country or nation, but of a language that is universal, consecrated and sanctified. Thus at the altar it is a figure of the heavenly Jerusalem, where all the angels and saints in unison (una voce) sing their “Holy, holy, holy” and Alleluja.

(1) Whether the Apostles celebrated the Holy Sacrifice in the language of each individual nation or only in the Aramean (Syro-Chaldaic), Greek and Latin languages cannot be determined with certainty. In any case, from the first four centuries no liturgy can be shown composed in any other than the three languages of the inscription of the Cross. In the West, for example, in Italy, in Germany, in Spain, in France, in England, Latin was at all times the liturgical language. Toward the end of the ninth century Pope John VIII. (872—882) permitted the Moravian Slavs, converted by Sts. Cyril and Methodius, to celebrate the liturgy in their (Slavonic or Glagolitic) native language, and that probably in order to prevent their apostasy to the Greek Schism. In the East also the Church later on permitted some schismatics and heretics, who had returned to the unity of the Church (for instance, the Copts, Armenians, Ethiopians), to retain their native language in the liturgy. At present there are twelve languages used in the Catholic liturgy; namely, 1. Latin, 2. Greek, 3. Syriac, 4. Chaldaic, 5. Arabian, 6. Ethiopian, 7. Glagolitic, 8. Ruthenian, 9. Bulgarian, 10. Armenian, 11. Coptic, 12. Roumanian. With the exception of Roumanian, all these languages used in the liturgy have for a considerable time no longer been the living languages of the people, but only dead languages. The united Roumanians alone make use of the living mother-tongue in the liturgy; this is not expressly permitted by Rome, but is merely tolerated. (Cf. Bartak, Versuch, die liturgische Sprache der Kirche vom dogmatischen, historischen und pastorellen Standpunkte zu beleuchten. Koniggratz, 1875.).
(2) Opponents of the Latin language of worship were, as a rule, heretics, schismatics and rationalistic Catholics; for example, the Albigensians, the so-called Reformers, the Jansenists, the Gallicans, the Josephites, the so-called German and the Old Catholics.
(3) Concludendum, constantem firmamque disciplinam esse, ne Missae idioma mutetur, etsi mutet lingua vernacula: sed eo sermone Missa celebretur, quo celebrata est ab initio, etiamsi ea lingua exoleverit apud vulgus, ejusque peritiam viri docti dumtaxat habeant. Est autem Apostolicae Sedis in recenti populorum conversione ad fidem pro variis circumstantiis vel permittere vernaculae linguae usum in divinis officiis celebrandis, sed vere affirmari potest, S. Sedem propensiorum esse in illam partem, ut ex recens conversis ad fidem, habiliore qui sint ingenio, seligantur et latinis potius Uteris erudiantur, quam ut facultas concedatur, adhibendi in Missae celebratione vulgarem linguam. (Benedict. XIV. De Missa sacrific, 1. 2, c. 2, n. 14.)
(4) Trident- sess. 22, can. 9.
(5) Bulla “Auctorem fidei” 1794. prop. 33. 66.
(6) Quod universa frequentat Ecclesia, quin ita faciendum sit, disputare, insolentissimae insaniae est. (S. Aug. Epist. 54 ad Januar.)
(7) In things relating to divine worship St. Thomas makes use of the prescription and custom of the Church as a conclusive argument, to refute various objections. Contra est, quod ea quae per Ecclesiam statuuntur, ab ipso Christo ordinantur. In contrarium est Ecclesiae consuetudo, quae errare non potest, utpote a Spiritu sancto instructa. (3, q. 83, a. 3 et 5.)
(8) Quisque vestrum expositionem Symboli et Orationis dominicae juxta orthodoxorum Patrum traditionis penes se habeat easque atque Orationes Missarum et Epistolas, Evangelia et Canonem bene intelligat, ex quibus praedicando populum sibi commissum sedulo instruat et maxime non bene credentem. (Pontif. Roman. Ordo ad Synodum.)
(9) Vehementer cupimus, ut animarum moderatores commissos sibi greges saepe ac diligenter doceant divini hujus sacrificii dignitatem ac praestantiam uberrimosque fructus, qui in pie ac devote sacris adstantes deriventur. (Coll. Lac. Ill, 496.)
(10) Trident- sess. 22, cap. 8.
(11) Illa utilitas et incerta est et multis periculis exposita et alio securiori et sufficiente modo suppleri potest. (Suarez, disp. 83, sect. I, n. 21.)
(12) The Oriental churches also reject the principle, that the vernacular language of a country or people should be used in the celebration of Holy Mass. This is proved by the most decisive facts. The united and the schismatical Greeks celebrate the Holy Sacrifice in the ancient Greek, which the people do not understand. The Abyssinians and Armenians celebrate Holy Mass respectively in the ancient Ethiopian and the ancient Armenian, understood only by the learned. The same holds good with regard to the Syrians and Egyptians, who celebrate Holy Mass in the ancient Syrian, and also with regard to the Melchites and Georgians (Caucasian province) who at Holy Mass make use of the ancient Greek. The same is observed by the Russians, although Greek is not the language of the people, who speak only a Slovenian dialect. Here we may also refer to the practice of the Church in the Old Law. Up to the time of Christ and the Apostles, the ancient Hebrew was the language of the Patriarchs, the cult language, although no longer understood by the Jewish nation, who after the Babylonian Captivity made use of the Syro Chaldaic idiom. It was this divine worship in the ancient Hebrew that our Lord and His disciples attended, thus actually approving a language for divine worship that was not the language of the people. Neither the Lord nor His Apostles designated or censured this as an abuse. The use of a particular cult language, differing from the ordinary current and spoken language, was, therefore, practiced for a long time in the Church of the Old Testament, and was unequivocally approved of by the conduct of our Savior and of His Apostles. (Cf. Augsburg. Pastoralblatt, Jahrg. 1877, S. 166.)
(13) S. Thom. 2, 2, qu. 82, a. 3 ad .
(14) Martin, Das christliche Leben, S. 286.
(15) Eberhard, Kanzelvortrage I, 372.
(16) Cum legem credendi statuat lex supplicandi, proindeque libri liturgici non minus doctrinae fontes sint quam pietatis, summopere optandum est, ut, quemadmodum per fidei unitatem miro splendore lucet Ecclesia, ita per ritus et precum uniformitatem omnium oculis effulgeat. Ideoque eamdem ac Ecclesia Romana, omnium Ecclesiarum magistra materque, fidem habentes, eamdem disciplinam et eundem officii divini modum habeamus. (Concil. prov. Aquens. a. 1850, tit. XI, cap. 2. — Collect. Lacens. IV, p. 1004.)
(17) Cfr. Zaccaria, Bibliotheca ritualis I, diss. 2. De usu librorum liturgicorum in rebus theologicis. — Lapini, La Liturgia, p. 2, lezion. 15-18.
(18) Hence the theological axiom: Legem credendi lex statuit supplicandi, regarding which De la Hogue (Tract. de Eccles. c. 5, q. 1) writes: Merito quidem urgetur ad permulta dogmata confirmanda. Sic ex exorcismis supra baptizandos, confirmatur peccati originalis dogma; ex doxologia, qua terminantur omnes psalmi, doctrina mysterii Trinitatis; ex ritu externo adorationis Eucharistiae exhibito real is Christi praesentia; ex omnibus orationibus necessitate gratiae ad bonum operandum; ex precibus, quae ab antiquioribus saeculis pro defunctis funduntur, dogma purgatorii. In his et similibus causis, ubi ex mente Ecclesiae et publico omnium- fidelium sensu, tam notoria est arctissima, quae inter universalem praxim Ecclesiae et dogma reperitur connexio, non minus vere quam energies dicitur: Lex orandi, lex credendi.

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First Sunday of Lent: Missa ‘Invocabit Me’ Videos of Latin Mass and Propers

9 March 2014

9 March 2014 Anno Domini

Image Credit: ferrebeekeeper - “The Temptation of Christ on the Mountain” by Duccio di Buoninsegna

First Sunday of Lent
Dominica I in Quadragesima
Missa ‘Invocabit Me’
1st Class



INTROIT ¤ Ps. 90. 15, 16

Invocabit me, et ego exaudium eum eripiam eum, et glorificabo eum: longitudine dierum adimplebo eum. — Qui habitat in adiutorium Altissimi: in protectione Dei coeli commorabitur. V.: Gloria Patri . . . — Invocabit me, et . . .

He shall cry to me, and I will hear him: I will deliver him, and I will glorify him: I will fill him with length of days. — (Ps. 90. 1). He that dwelleth in the aid of the Most High: shall abide under the protection of the God of Heaven. V.: Glory to the Father . . . — He shall cry to me . . .

The Gloria in Excelsis is not said.


Deus, qui Ecclesiam tuam annua Quadragesimali observatione purificas: praesta familiae tuae; ut quod a te obtinere abstinendo nititur, hoc bonis operibus exsequatur. Per Dominum . . .

O God, who dost purify Thy Church by the yearly observance of Lent: grant to Thy household, that what we strive to obtain from Thee by abstinence, we may achieve by good works. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth . . .

EPISTLE ¤ II Cor. 6. 1-10

Lesson from the Epistle of Blessed Paul the Apostle to the Corithians.

Lectio Epistolae beati Pauli Apostoli ad Corinthios.

[Lent, with its feastdays and prayers, is the acceptable time, the time of salvation. St. Paul exhorts us that we receive not the grace of God in vain.]

Fratres: Exhortamur vos, ne in vacuum gratiam Dei recipiatis. Ait enim: Tempore accepto exaudivi te, et in die salutis adiuvi te. Ecce nunc tempus acceptablie, ecce nunc dies salutis. Nemini dantes ullam offensionem, ut non vituperetur ministerium nostrum: sed in omnibus exhibeamus nosmetipsos sicut Dei ministros, in multa patientia, in tribulationibus, in necessitatibus, in angustiis, in plagis, in carceribus, in seditionibus, in laboribus, in vigiliis, in ieiuniis, in castitate, in scientia, in longanimitate, in suavitate, in Spiritu Sancto, in caritate non ficta, in verbo veritatis, in virtute Dei, per arma iustitiae a dextris, et a sinistris: per gloriam et ignobilitatem: per infamiam, et bonam famam: ut seductores et veraces: sicut qui ignoti, et cognoti: quasi morientes, et ecce vivimus: ut castigati, et non mortificati: quasi tristes, semper autem gaudentes: sicut egentes, multos autem locupletantes: tamquam nihil habentes, et omnia possidentes.

Brethren, We exhort you that you receive not the grace of God in vain. For He saith: In an accepted time have I heard thee, and in the day of salvation have I helped thee. Behold, now is the acceptable time, behold now is the day of salvation. Giving no offense to any man, that our ministry be not blamed: but in all things let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessities, in distresses, in stripes, in prisons, in seditions, in labors, in watchings, in fastings, in chastity, in knowledge, in long-suffering, in sweetness, in the Holy Ghost, in charity unfeigned, in the word of truth, in the power of God, by the armor of justice on the right hand and on the left: by honor and dishonor, by evil report and good report: as deceivers and yet true, as unknown and yet known: as dying, and behold we live: as chastised and not killed: as sorrowful, yet always rejoicing: as needy, yet enriching many: as having nothing and possessing all things.

GRADUAL ¤ Ps. 90. 11-12

Angelis suis Deus mandavit de te, ut custodiant te in omnibus viis tuis. V.: In manibus portabunt te, ne unquam offendas ad lapidem pedem tuum.

God has given His Angels charge over thee, to keep thee in all thy ways. V.: In their hands they shall bear thee up, lest thou dash thy foot against a stone.

TRACT ¤ Ps. 90. 1-7, 11-16

Qui habitat in adiutorium Altissimi, in protectione Dei coeli commorabitur. V.: Dicet Domino: Susceptor meus es tu, et refugium meum: Deus meus, sperabo in eum. V.: Quoniam ipse liberavit me de laqueo venantium, et a verbo aspero. V.: Scapulis suis obumbrabit tibi, et sub pennis eius sperabis. V.: Scuto circumdabit te veritas eius: non timebis a timore nocturno. V.: A sagitta volante per diem, a negotio perambulante in tenebris, a ruina et daemonio meridiano. V.: Cadent a latere tuo mille, et decem millia a dextris tuis: tibi autem non appropinquabit. V.: Quoniam Angelis suis mandavit de te, ut custodiant te in omnibus viis tuis. V.: In manibus portabunt te, ne unquam offendas ad lapidem pedem tuum. V.: Super aspidem et basiliscum ambulabis, et conculcabis leonem et draconem. V.: Quoniam in me speravit, liberabo eum: protegam eum quoniam cognovit nomen meum. V.: Invocabit me, et ego exaudiam eum: cum ipso sum in tribulatione. V.: Eripiam eum, et glorificabo eum: longitudine dierum adimplebo eum, et ostendam illi salutare meum.

He that dwelleth in the aid of the Most High, shall abide under the protection of the God of heaven. V.: He shall say to the Lord: Thou art my protector and my refuge: my God, in Him will I trust. V.: For He hath delivered me from the snare of the hunters, and from the sharp word. V.: He will overshadow thee with His shoulders, and under His wings thou shalt trust. V.: His truth shall compass thee with a shield: thou shalt not be afraid of the terror of the night. V.: Of the arrow that flieth in the day, of the business that walketh about in the dark, of invasion or of the noonday devil. V.: A thousand shall fall at your side, and ten thousand at thy right hand: but it shall not come nigh thee. V.: For He hath given His Angels charge over thee, to keep thee in all thy ways. V.: In their hands they shall bear thee up, lest thou dash thy foot against a stone. V.: Thou shalt walk upon the asp and the basilisk, and thou shalt trample underfoot the lion and the dragon. V.: Because he hoped in Me I will deliver him: I will protect him, because he hath known my Name. V.: He shall cry to me, and I will hear him: I am with him in tribulation. V.: I will deliver him, and I will glorify him: I will fill him with length of days, and I will show him my salvation.

GOSPEL ¤ Matth. 4. 1-11.

† Continuation of the holy Gospel according to St. Matthew.
† Sequentia sancti Evangelii secundum Matthaeum.

[It was in the desert that Satan, wishing to know if the Son of Mary was really the Son of God, tempted our Lord. The devil seeks to tempt us by the lustful desire of the flesh, by the pride of life, and by the lustful desire of the eyes, or avarice.]

In illo tempore: Ductus est Iesus in desertum a Spiritu, ut tentaretur a diabolo. Et cum ieiunasset quadraginta diebus, et quadraginta noctibus, postea esuriit. Et accedens tentator, dixit et: Si Filius Dei es, dic ut lapides isti panes fiant. Qui respondens, dixit: Scriptum est: Non in solo pane vivit homo, sed in omni verbo, quod procedit de ore Dei. Tunc assumpsit eum diabolus in sanctam civitatem, et statuit eum super pinnaculum templi, et dixit ei: Si Filius Dei es, mitte te deorsum. Scriptum est enim: Quia Angelis suis mandavit de te, et in manibus tollent te, ne forte offendas ad lapidem pedem tuum. Aid illi Iesus: Rursum scriptum est: Non tentabis Dominum Deum tuum. Iterum assumpsit eum diabolus in montem excelsum valde: et ostendit et omnia regna mundi, et gloriam eorum, et dixit ei: Haec omnia tibi dabo, si cadens adoraveris me. Tunc dicit ei Iesus: Vade Satana: scriptum est enim: Dominum Deum tuum adorabis: et illi soli servies. Tunc reliquit eum diabolus: et ecce Angeli accesserunt, et ministrabant ei.

At that time Jesus was lead by the Spirit into the desert, to be tempted by the devil. And when He had fasted forty days and forty nights, afterwards He was hungry. And the tempter coming said to Him: If Thou be the Son of God, command that these stones be made bread. Who answered and said: It is written: Not in bread alone doth man live, but in every word that proceedeth from the mouth of God. Then the devil took Him up into the holy city and set Him upon the pinnacle of the temple, and said to Him: If Thou be the Son of God, cast Thyself down. For it is written: That He hath given His Angels charge over thee, and in their hands shall they bear Thee up, lest perhaps Thou dash Thy foot against a stone. Jesus said to him: It is written again, Thou shalt not tempt the Lord thy God. Again the devil took Him up into a very high mountain and showed Him all the kingdoms of the world and the glory of them, and said to Him: All these will I give Thee, if falling down Thou wilt adore me. Then Jesus saith to him: Begone Satan! for it is written: The Lord thy God shalt thou adore, and Him only shalt thou serve. Then the devil left Him. And behold Angels came, and ministered to Him.

OFFERTORY ¤ Ps. 90. 4, 5

Scapulis suis obumbrabit tibi Dominus, et sub pennis eius serabis: scuto circumdabit te veritas eius. The Lord will overshadow thee with His shoulders, and under His wings thou shalt trust: His truth shall compass thee with a shield.


Sacrificium quadragesimalis initii solemniter immolamus te, Domine, deprecantes: ut cum epularum restrictione carnalium, a noxiis quoque voluptatibus temperemus. Per Dominum . . . We solemnly offer to Thee, O Lord, the Sacrifice of the beginning of Lent, beseeching Thee: that while we restrain our carnal feasting, we may abstain also from harmful pleasures. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth . . .

Preface for Lent

Vere dignum et iustum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus. Qui corporali ieiunio vitia comprimis, mentem elevas, virtutem largiris et praemia: per Christum Dominum nostrum. Per quem maiestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates. Coeli, coelorumque Virtutes, ac beata Seraphim, socia exsultatione concelebrant. Cum quibus et nostras voces, ut admitti iubeas deprecamur, supplici confessione dicentes:

It is truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who by this bodily fast, dost curb our vices, dost lift up our minds and bestow on us strength and rewards; through Christ our Lord. Through whom the Angels praise Thy Majesty, the Dominations worship it, the Powers stand in awe. The Heavens and the heavenly hosts together with the blessed Seraphim in triumphant chorus unite to celebrate it. Together with these we entreat Thee that Thou mayest bid our voices also to be admitted while we say with lowly praise:

COMMUNION ¤ Ps. 90. 4, 5

Scapulis suis obumbrabit tibi Dominus, et sub pennis eius serabis: scuto circumdabit te veritas eius. The Lord will overshadow thee with His shoulders, and under His wings thou shalt trust: His truth shall compass thee with a shield.


Tui nos, Domine, sacramenti libatio sancta restauret: et a vetustate purgatos, in mysterii salutaris faciat transire consortium. Per Dominum . . .

May the holy reception of Thy Sacrament, O Lord, refresh us, that cleansing us from our old life, it may make us to pass into the fellowship of the saving Mystery. Through our Lord . . .



Thank you to Deo Volente for his hard work at his blog, Traditional Latin Mass in Maryland.

Got Holy Spirit?

20 May 2013

20 May 2013 Anno Domini
by Sofia Guerra

Posting a day late for Pentecost, for this I am sorry. I wanted to share some beautiful images, prayers and Mass videos like I normally do for such a magnificent Feast Day of the Church.

Instead I went to Saint Norbert’s Roman Catholic Church in Roxbury, WI and GOT the Holy Spirit. Spent the day after this beautiful Mass outside reveling in our glorious Faith.

The funny thing is that I feel the same way every time I go to Mass. The only difference is that on Pentecost the Scripture and prayers included in this Solemn High Mass (Extraordinary Form) were not only teaching us, but showing us a sacred path to the Holy Spirit in a particular way.

I first remember seeing the Dairy Council’s Ad for milk in print. It was simplistically brilliant. they had featured a simple professional portrait shot of a famous celebrity with a milk mustache over their lip from drinking milk. The tag line below was a simple question, ”
Got Milk?” The ad still runs today with current celebrities.

I always loved the ad because, in particular, at the time of its’ initial airing and to this day, milk was being attacked as harmful and skim milk or soy was the answer. the dairy farmers in America knew better and approached the Dairy Council to do something about it. I truly did not understand how important the diary industry was until I moved to WI. I live on the edge of the capital city of Madison but just a mile behind me and for miles from that there are small dairy farms one after another. the simplicity of the landscape and farmers working so hard on it is inspiring.

What does this have to do with the Holy Spirit and Pentecost? Well, remember what the religious significance of Pentecost is…(click HERE for @FatherZ‘s post on Pentecost)

Pentecost is about the simplicity of God, the Holy Spirit,,,that “fire” within us to know Truth. The milk ad was about the simplicity of truth that milk is good for our bodies. Pentecost teaches us about that which is good for our souls.

Jean II Restout, Pentecost, oil on canvas, 1732

Remember how the apostles huddled around our Blessed Mother in the Upper Room. The place where Our Lord instituted the Eucharist and Holy Orders. Even with those Sacraments it was not enough for them to forge the Church as Jesus wanted. He promised to send the Paraclete (the Consoler), the Third Person of the Trinity to bring them the “fire” they needed to be not afraid.

It happened. On the great Feast of the Birthday of the Church, they “GOT HOLY SPIRIT”. the rest of course is history. Got Holy Spirit? If you have had the great Sacrament of Confirmation, you do. Now use it.

Pentecost Treat for the Week: the Consecration of the Solemn High Mass of Pentecost at Christ the King Roman Catholic church, Sarasota, Florida. the parish is staffed by the Fraternity of Saint Peter and features the Extraordinary form of the Mass. the Live Stream site for thie daily, Sunday and Masses on Holy Days of Obligation can be found by clicking HERE.

Christ the King Roman Catholic Church staffed by the FSSP. Photo of the Consecration on Pentecost 2013

Happy Pentecost throughout the year!

From the Ordinary to the Extraordinary…

6 May 2013

6 May 2013 Anno Domini
Posted by Sarah Campbell

Blogger Ben Yanke “From the Extraordinary to the Ordinary-Ruminations of a Young Wisconsinite Catholic” has done a comprehensive review of the new Handmissal for the Extraordinary Form of the Mass. Ben has allowed us to publish it here at AlwaysCatholic since we are big on the Latin Mass. I am hoping to get one for my birthday, so if you will please email Sofia to tell her it’s what I would like for my birthday in July!


My Thorough Review: Saint Edmund Campion Extraordinary Form Missal and Hymnal

by Ben Yanke at his blog, “From the Extraordinary to the Ordinary-Ruminations of a Young Wisconsinite Catholic”

All photos courtesy Corpus Christi Watershed. As usual, all images can be enlarged by clicking.
For more information, or to order the missal, visit:


Simply put, the Saint Edmund Campion Missal and Hymnal from Corpus Christi Watershed is a brilliant new Sunday/Feast day hand-missal for the Extraordinary Form of the Roman Rite. It is skillfully edited, and without exaggeration, it is one of the most beautiful modern books I have seen or used. It is a full missal and hymnal, containing not only the Sunday propers and readings in both Latin and English, but also the complete Kyriale, six versions of the Credo, nearly 20 pages of congregational chants for use throughout the year, over 150 pages of orthodox, traditional congregational hymns, various prayers for private prayer before, during and after Mass, and for other sacraments and rites in the Extraordinary Form (such as marriage, confirmation, benediction and funerals). Most importantly, it starts at $23 for a single copy! Very affordable.

First Impressions

As I took it out of its shipping box, I was struck by the simple, subtly decorated, yet very dignified cover, with the slight star design in the background. With a striking image of the Agnus Dei, surrounded by ornamental borders, this cover is sure to draw your attention to the beauty of the liturgy before the Mass even begins or you open the missal. The binding and hard-cover is that of a hymnal, allowing this book to be used by both individuals and by parishes wishing to place it in the pew rack alongside or in place of their other hymnal.


The artwork scattered throughout the pages of the missal is just as beautiful. It is typeset in such a way that it does not feel at all cramped, but at the same time, much of the free space is used for art, in a very tasteful manner. All of the line art has been newly digitized, making it look crisp and clear rather than scanned or faded.

Pleaase continue to Ben’s Blog by clicking HERE for the rest of this post…It’s AWESOME!

Ben is a Catholic homeschooled senior in Highschool and loving it, loves his big family, but most of all, HE’S CATHOLIC!

From the Ordinary to the Extraordinary was started as a place to post my thoughts on things I enjoy and care about, anything from the ordinary and mundane things of everyday life to the extraordinary exciting things. Some of my passions include cross country running, sacred music, the liturgy, web design, video production and media production, particularly radio.

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