THE OLD ROMAN 01/xii/19

news, views & info


ORDO w/c Sunday 1st December 2019 Vol I Issue xiV

(V) Missa “Ad te levávi” 
S.d2a)DeusQui 3a)ProEccl
Cr. Pref.Trinity 
M02.12St Bibiana V&M
Com. Feria II of Advent I
(R) Missa “Me expectaverunt” 
s.d2a)AdventI 3a)DeusQui
Gl. Pref.Common
T03.12St Francis Xavier C.
Com. Feria III of Advent I
(W) Missa “Loquebar”
d.2a) Advent I
Gl. Pref.Common
W04.12St Peter Chrysologus BDr
Com. St Barbara V&M
Com. Feria IV of Advent I
(W) Missa “In medio” 
d.2a)StBarbara 3a)AdventI
Gl. Cr. Pref.Common
T05.12Feria V of Advent I
Com. St Sabbas Abbot
(V) Missa “Ad te levavi” 
Or… in the UK
St Birinus of Dorchester BC
Com. St Sabbas, Abbot
Com. Feria V of Advent I
(W) Missa “Statuit”

2a)StSabbas 3a)DeusQui
noGl. Pref.Common

2a)StSabbas 3a)AdventI
Gl. Pref.Common
F06.12St Nicholas of Myra BC
Com. Feria VI of Advent I
(W) Missa “Statuit”
d.2a) Advent I
Gl. Pref.Common
S07.12St Ambrose of Milan BDr
Com. Feria of Advent I
(W) Missa “In medio”
d.2a) Advent I
Gl. Cr. Pref.Apostles
Com. Sunday Advent II
(V) Missa “Salve Sancta” 
d.ii2a) Advent II 
Cr. Pref.Trinity 

KEY: A=Abbot A cunctis=of the Saints B=Bishop BD=Benedicamus Domino BVM=Blessed Virgin Mary C=Confessor Com=Commemoration Cr=Creed D=Doctor d=double d.i/ii=double of the 1st/2nd Class E=Evangelist F=Feria Gl=Gloria gr.d=greater-double (G)=Green H=Holy K=King M=Martyr mpal=missae pro aliquibus locis Mm=Martyrs Pent=Pentecost P=Priest PP/PostPent=Post Pentecost PLG=Proper Last Gospel Pref=Preface ProEccl=for the Church (R)=Red s=simple s-d=semi-double Co=Companions V1=1st Vespers V=Virgin v=votive (V)=violet W=Widow (W)=white *Ob.=Obligation 2a=second oration 3a=third oration

Ritual Notes

  • The preceding Sunday of Advent is always commemorated through the week unless a feast of DII rank or higher;
  • “DeusQui” is the seasonal collect of the BVM; “ProEccl” collect “against the persecutors of the Church”
  • According to Canon 188 CIC 2017 the Mass “Gaudens gaudebo” of 1863 for the [Immaculate] Conception of the BVM is FORBIDDEN to be said. Instead the original Mass “Salve Sancta” for the Feast of the Conception should be said, downloadable file below:


… to this fourteenth edition of “The Old Roman” a weekly dissemination of news, views and information for and from around the world reflecting the experience and life of 21C “Old Romans” i.e. western Orthodox Catholics across the globe.
CONTRIBUTIONS… news items, magazine, devotional or theological articles, prayer requests, features about apostolates and parish mission life are ALL welcome and may be submitted via email. Submissions should be sent by Friday for publication the following Sunday.

The First Sunday of Advent

At Christmas Jesus will be born in our hearts, for at that time the anniversary of His birth will be celebrated. He refuses nothing, to the prayer of the Church, His spouse, and thus He will grant to our souls the same graces which He gave the shepherds and the wise Kings.
Christ will come again also, at the end of all time, to “condemn the guilty to the flames, and to call the just with a loving voice to heaven” (hymn for Mattins).
The whole of today’s Mass is a preparation for this double Advent of mercy and justice. Some parts of it can be applied equally to either (e.g. the Introit, Collect, Gradual, Alleluia), while others refer to our Divine Redeemer’s lowly birth, and others again, (e.g. the Epistle and Gospel), to His coming i the splendour of His power and majesty. The same welcome will be given to us by Our Lord when He comes to judge us, as we give to Him now when coming to redeem us.
Let us prepare for the Christmas feast by holy prayers and aspirations and by reforming our lives, that we may be ready for that last great assize upon which depends the fate of our soul for all eternity. And all this with confidence, for those “who wait upon the Lord will never be confounded” (Introit, Gradual, Offertory).
In former times, on this First Sunday of Advent, all the people of Rome made the station at the Basilica of St Mary Major, to assist at the solemn Mass which the Pope celebrated, surrounded by his clergy. This particular church was chosen because it is Mary who gave us Jesus and because relics of the crib in which the Blessed Mother placed her Divine Child are preserved in this church.
Every parish priest says Mass for the people of his parish.

The Old Roman VIEW…

This weekend contemporary Rome celebrates the 50th anniversary of Paul VI’s introduction of the Novus Ordo Missae. Many “traditional” Catholics will be decrying and bemoaning this event and quite rightly so, though in reality the introduction of the Novus Ordo was an inevitable progression after the first Pope who presumed to overreach his office and in defiance of Sacred Tradition, act unilaterally…
We are known as “Old” not because we reject the Second Vatican Council (though we do) and not because we reject the Novus Ordo (though we do), but because we have remained faithful to Sacred Tradition for almost two hundred years. Our Ultrajectine forbears were called “Old” when, despite an unresolved canonical dispute about rights and privileges previous Popes had granted in perpetuity to the Church in Holland, in 1853 Pius IX instituted a “new” Catholic hierarchy in the Netherlands!
As we’ve discussed here before, the sage maxim “lex orandi, lex credendi” is a great rule of thumb for assessing whether a doctrine has “always been believed everywhere and by all” (St Vincent of Lerins); i.e. what we pray betrays what we believe. IF what Pius IX declared as dogma in 1854 had “always been believed”, why alter the text of the Mass for the feast…? Why declare something dogmatically if it had “always been believed” surely there’s no need to?
We are called “Old” because we continue to worship and believe what the Church always has… we are “Old” because we have not adopted that which is “new”! We have not accepted the new dogmas unilaterally declared by recent Pope’s without the magisterial approbation of the universal episcopate. We have not adopted the new way of praying that betrays new beliefs and doctrines inconsistent with Sacred Tradition. It is not for us to justify the “old” faith, but for them to justify the “new”!
The problem and the difference between us Old Romans and the “traditional Catholics” is that we recognise that the “new” mindset infected Rome not fifty years ago, but over one hundred and fifty years ago! All that has led to the present deplorable situation began with the rejection of Sacred Tradition through the knee-jerk reactionism of Pius IX to “change”, largely political i.e. temporal (ref the Italian Civil War, the Papal States, and ultramontanism), in the 19C. Until so-called “traditional Catholics” recognise and accept this reality, their resistance to contemporary Rome will always be frustrating. Misdiagnosis does not usually result in restoration to health, but more often than not, death.
Old Romans, living in Sacred Tradition rather than hankering after the past, have preserved the “pearl of great price” for the present and future generations. It has not been easy, but even so, we are still here! As we enter into a new liturgical year and our thoughts continue to expectantly ponder the end times, let us “carpe diem” (seize the day) confident of what the future ultimately holds for us who have remained and continue to remain, faithful to Tradition!

Old Roman Advent customs…

Advent begins on the Sunday closest to – before or after – St. Andrew’s Day (November 30). The focus of the season is preparation for the coming of the Lord — both in commemoration of His Nativity and His coming again at the end of time. Though most Protestants — and far too many Catholics — see this time of year as a part of the “Christmas Season,” it isn’t; the Christmas season does not begin until the first Mass at Christmas Eve, and doesn’t end liturgically until the Octave of the Epiphany on January 14. It goes on in the spiritual sense until Candlemas on February 2, when all celebrations of Christ’s Childhood give way to Septuagesima and Lent.
The mood of this season is one of sombre spiritual preparation that increases in joy with each day, and the gaudy “Christmas” commercialism that surrounds it in the Western world should be overcome as much as possible. The singing of Christmas carols (which comes earlier and earlier each year), the talk of “Christmas” as a present reality, the decorated trees and the parties – these things are “out of season” for Catholics; we should strive to keep the Seasons of Advent holy and penitential, always remembering, as they say, that “He is the reason for the Season.”

Seasonal baking Advent is also season of preparation in a more mundane sense. Homes are cleaned from top to bottom, and Christmas cakes and cookies are often made by the hundreds for family and to give out to friends and acquaintances when Christmas finally arrives.
Christmas trees shouldn’t be decorated (or at least lit) until Christmas Eve because Advent itself should remain penitential, but time can be wonderfully spent making Christmas Tree ornaments throughout the Season for when Christmas finally arrives.
Seasonal greeting cards Old Romans send Christmas cards at this time of year, usually with religious themes and avoiding the secularised language and images so prevalent today (i.e., “Season’s Greetings” as opposed to “Merry Christmas”; Santa or Rudolph instead of Mother and Child, etc.) Always, the emphasis should be on Christ! Religious-themed Christmas cards are getting more and more difficult to find; buying them early from a Catholic Bookstore is a good idea.
Seasonal greetings Old Romans might avoid greeting people during this season with “Happy holidays!” and the like. “Merry Christmas” is the proper greeting — and if one wants to get technical about it, Catholics may say “Blessed Advent” up until the first Mass on Christmas Eve, and “Merry Christmas” thereafter for the twelve days of Christmas. People might not understand, but this affords Catholics an opportunity to explain (with a smile).
More customs Advent candlesJesse TreesChristmas cribs, and Advent calendars are all used during Advent and each is described on the links.
Christkindl (Christ Child) Many people are familiar with the concept, usually in the workplace, of “Secret Santa” where names on folded paper are drawn from a hat and folk buy presents for the named person they’ve drawn, but anonymously. A similar Old Roman custom in Advent is called “Christkindl” and comes from Bavaria. Maria Von Trapp describes it thus:
Once more the mother appears with the bowl, which she passes around. This time the pieces of paper contain the names of the members of the family and are neatly rolled up, because the drawing has to be done in great secrecy. The person whose name one has drawn is now in one’s special care. From this day until Christmas, one has to do as many little favours for him or her as one can. One has to provide at least one surprise every single day — but without ever being found out. This creates a wonderful atmosphere of joyful suspense, kindness, and thoughtfulness. Perhaps you will find that somebody has made your bed or shined your shoes or has informed you, in a disguised handwriting on a holy card, that “a rosary has been said for you today” or a number of sacrifices have been offered up. This new relationship is called “Christkindl” (Christ Child)…”

The “Unique” Two-fold Observance of Advent in the Philippines

The Philippines is thought to have the longest celebration of pre-advent, Advent and Christmas in Southeast Asia. As early as September, you will hear Christmas carols playing over the radio! Shopping Malls are decorated for Christmas immediately after All Saints’ Day. In fact, commercialism dictates the early celebration of Christmas while the Church seemingly tarries.
Those unfamiliar with Filipino traditions will be surprised to find that while the Church observes Advent, and the traditional Rorate Masses from December 16-24, these daily masses have the nature of festivity foreign to the more sombre mood of Advent anticipating Christmastide.
From the 16th of December, during the Rorate Masses, Christmas carols are sung, white vestments are worn by the clergy and the Gloria is sung during mass. This happens during the Missa de Gallo or “Mass of the Rooster”. But how did this came about?
According to historians, during the Spanish occupation, a papal indult was granted to the Philippines to celebrate these pre-Christmas Masses at 4 AM. The nine-day Masses are dedicated to the Blessed Virgin Mary, taking the form of novena Masses preparatory to the great festival of Christmas. And since the said Masses are offered in honour of Our Lady, white or light blue are the appropriate liturgical colours approved for the Philippine setting.
Why at 4 AM? The Philippines is primarily an agricultural country. During the Spanish era, most Filipinos earned their living through farming. These farmers spent most of their time in the fields. It was inconvenient for them to go to the fields early then attend Mass and go back to the fields later. Thus, to accommodate the farmers, the Spanish friars thought of celebrating these Masses at dawn, eventually approved by the pope. Since then, the annual celebration of dawn Masses from the 16th of December till the 24th is like a “little” Christmas within Advent. But of course, daytime Masses during the same period take the nature of Advent, thus, giving us a unique two-fold observance of the season.

An Old Roman – St Ambrose of Milan

“An Old Roman” is a weekly look at significant Old Romans in Church history…

Saint Ambrose, Latin Ambrosius (b. ad 339, Augusta Treverorum, Belgica, Gaul—d. 397, Milan; feast day December 7), bishop of Milan, biblical critic, and initiator of ideas that provided a model for medieval conceptions of church–state relations. His literary works have been acclaimed as masterpieces of Latin eloquence, and his musical accomplishments are remembered in his hymns. Ambrose is also remembered as the teacher who converted and baptized St. Augustine of Hippo, the great Christian theologian, and as a model bishop who viewed the church as rising above the ruins of the Roman Empire.
Though Ambrose, the second son of the prefect (imperial viceroy) of Gaul, was born in the official residence at Augusta Treverorum (Trier), his father died soon afterward, and Ambrose was reared in Rome, in a palace frequented by the clergy, by his widowed mother and his elder sister Marcellina, a nun. Duly promoted to the governorship of Aemilia-Liguria in c. 370, he lived at Milan and was unexpectedly acclaimed as their bishop by the people of the city in 374. Ambrose, a popular outsider, chosen as a compromise candidate to avoid a disputed election, changed from an unbaptized layman to a bishop in eight days. Coming from a well-connected but obscure senatorial family, Ambrose could be ignored as a provincial governor; as bishop of Milan he was able to dominate the cultural and political life of his age.
An imperial court frequently sat in Milan. In confrontations with this court, Ambrose showed a directness that combined the republican ideal of the prerogatives of a Roman senator with a sinister vein of demagoguery. In 384 he secured the rejection of an appeal for tolerance by pagan members of the Roman senate, whose spokesman, Quintus Aurelius Symmachus, was his relative (Letters 17, 18). In 385–386 he refused to surrender a church for the use of Arian heretics. In 388 he rebuked the emperor Theodosius for having punished a bishop who had burnt a Jewish synagogue. In 390 he imposed public penance on Theodosius for having punished a riot in Thessalonica by a massacre of its citizens. These unprecedented interventions were palliated by Ambrose’s loyalty and resourcefulness as a diplomat, notably in 383 and 386 by his official visits to the usurper Maximus at Trier. In his letters and in his funeral orations on the emperors Valentinian II and Theodosius—De obitu Valentiniani consolatio (392) and De obitu Theodosii (395)—Ambrose established the medieval concept of a Christian emperor as a dutiful son of the church “serving under orders from Christ,” and so subject to the advice and strictures of his bishop.
Ambrose’s relations with the emperors formed only part of his commanding position among the lay governing class of Italy. He rapidly absorbed the most up-to-date Greek learning, Christian and pagan alike—notably the works of Philo, Origen, and St. Basil of Caesarea and of the pagan Neoplatonist Plotinus. This learning he used in sermons expounding the Bible and, especially, in defending the “spiritual” meaning of the Old Testament by erudite philosophical allegory—notably in the Hexaëmeron (“On the Six Days of Creation”) and in sermons on the patriarchs (of which De Isaac et anima [“On Isaac and the Soul”] and De bono mortis [“On the Goodness of Death”] betray a deep acquaintance with Neoplatonic mystical language). Sermons, the dating of which unfortunately remains uncertain, were Ambrose’s main literary output. They were acclaimed as masterpieces of Latin eloquence, and they remain a quarry for students of the transmission of Greek philosophy and theology in the West. By such sermons Ambrose gained his most notable convert, Augustine, afterward bishop of Hippo in North Africa and destined, like Ambrose, to be revered as a doctor (teacher) of the church.
Augustine went to Milan as a skeptical professor of rhetoric in 384; when he left, in 388, he had been baptized by Ambrose and was indebted to Ambrose’s Catholic Neoplatonism, which provided a philosophical base that eventually transformed Christian theology. Ambrose provided educated Latins with an impeccably classical version of Christianity. His work on the moral obligations of the clergy, De officiis ministrorum (386), is skillfully modelled on Cicero’s De officiis. He sought to replace the heroes of Rome with Old Testament saints as models of behaviour for a Christianized aristocracy. By letters, visitations, and nominations he strengthened this aristocratic Christianity in the northern Italian towns that he had once ruled as a Roman governor.
In Milan, Ambrose “bewitched” the populace by introducing new Eastern melodies and by composing beautiful hymns, notably “Aeterne rerum Conditor” (“Framer of the earth and sky”) and “Deus Creator omnium” (“Maker of all things, God most high”). He spared no pains in instructing candidates for Baptism. He denounced social abuses (notably in the sermons De Nabuthe [“On Naboth”]) and frequently secured pardon for condemned men. He advocated the most austere asceticism: noble families were reluctant to let their marriageable daughters attend the sermons in which he urged upon them the crowning virtue of virginity.
Ambrose’s reputation after his death was unchallenged. For Augustine, he was the model bishop: a biography was written in 412 by Paulinus, deacon of Milan, at Augustine’s instigation. To Augustine’s opponent, Pelagius, Ambrose was “the flower of Latin eloquence.” Of his sermons, the Expositio evangelii secundum Lucam (390; “Exposition of the Gospel According to Luke”) was widely circulated. Yet, Ambrose is a Janus-like figure. He imposed his will on emperors. But he never considered himself as a precursor of a polity in which the church dominated the state: for he acted from a traditional fear that Christianity might yet be eclipsed by a pagan nobility and Catholicism uprooted in Milan by Arian courtiers. His attitude to the learning he used was similarly old-fashioned. Pagans and heretics, he said, “dyed their impieties in the vats of philosophy”; yet his sermons betray the pagan mysticism of Plotinus in its most unmuted tints.
In a near-contemporary mosaic in the chapel of S. Satiro in the church of S. Ambrogio, Milan, Ambrose appears as he wished to be seen: a simple Christian bishop clasping the book of Gospels. Yet the manner in which he set about his duties as a bishop ensured that, to use his own image, the Catholic Church would rise “like a growing moon” above the ruins of the Roman Empire.


One of the greatest impediments to evangelism in the 21C is not the ignorance of non-believers, but of believers! Catechism Classes are currently ongoing around the Communion for all levels of students, those exploring or converting to the faith, those being brought up in the faith and those preparing to be Baptised/Confirmed in the faith.

BACOOR (Philippines) the Mission Parish of Jesus the Divine Mercy offers a catechetical Mass for children on Sunday’s from 10am.

BRIGHTON (UK) the Brighton Oratory holds Catechism Conferences on Saturday mornings for those wishing to deepen and better understand their faith, from 10am following coffee and fellowship after the 0830 Mass.

CHICAGO (USA) the Mission Parish of St Anne‘s is holding classes for explorers and converts contact Fr Thomas Gierke OSF for more information [contact details below].

Of your charity…

For health & well-being…

Christopher, Lyn B, Simon G, Dagmar B, Karen, Debbie G, Fr Graham F, Fr Stephen D, Heather & Susanna L-D, Finley G, Diane C, Pat, Paul, +Rommel B, Penny E, Colin R, John, Ronald, Fr Gerard H, Lilian & family, Ruth L, David G, David P, Patrick H, Debbie G, Karen K, Fr Graham F, S&A, Dave G, +Charles of Wisconsin, +Tissier, Fr Terrence M, +Guo Xijin, +John P, Karl R-W, Fr Antonio Benedetto OSB, Fr Kristopher M & family, Mark Coggan, Ounissa, Ronald Buczek, Rik C, Adrian & Joan Kelly, Juanita Alaniz & family, Shirley V, Luke

For those vocationally discerning…

James, Breandán, Manuel, Vincent, Darren, Akos, Roger, James, Adrian, Carlos, Thomas, Yordanis, Nicholas, Tyler, Micha, Michael, Gaëtan

For the recently departed…

Lauretta (21.01.19), Clive Reed (23.01.19), Fr John Wright (24.01.19), Shelley Luben (11.12.18), Mick Howells (13.12.18), Daniel Callaghan (13.02.19), Alfie (Hub guest), Père Pierre Fournier (08.02.19), Jill Lewis (24.02.19), Cynthia Sharpe Conger (28.02.19), Richard (Ricky) Belmonte, Fr Leo Cameron OSA (29.03.19), Fr John Corbett (30.03.19), Deacon Richard Mulholland (Easter Day), Peter, Bernard Brown (27.06.19), Peter Ellis (01.08.19), Petronila Antonio (10.09.19), Fr Mark Spring (13.09.19), Jean Marchant (15.09.19), Mary Kelly (15.10.19), John Pender (23.10.19)

For those who mourn…

Barbara R & family, Brenda W & family, Joseph S, Catherine L & family, Rev George C & family, Jean C, Margaret & Bonita C, Debbie M & family, Phil E & Family, Adrian Kelly & family, Fr Nicholas Pnematicatos & family

Prayer Request Form

Daily Missal

To accompany your worship why not invest in a St Andrew’s Daily Missal that contains ALL the Propers for ALL the Masses offered throughout the year?
The St Andrew’s Daily Missal also contains historical commentary and footnotes on the Feast days, devotions, prayers of preparation for before and after Mass as well as the Ordinary of the Mass and Propers for Vespers for Sundays and major Feast days throughout the year in Latin and in English. It also contains forms for Morning and Evening Prayer, Benediction of the Blessed Sacrament and Compline. It really is a treasury of devotion!

To order directly from the publishers, visit here $68 = £52.50 approx

Mass Centre Directory

If you would like your mission’s Mass times and other activities included here just submit details via email.


PHILIPPINESBacoor Parish of Jesus the Divine Mercy, Copper St. Platinum Ville, San Nicolas III, Bacoor, Province of Cavite

1000Mass & Children’s Catechesis
1st Wed’s1900Mass & O.L. of Perpetual Succour Devotions
1st Frids’1900Mass & Sacred Heart Devotions

PHILIPPINES, Lagunas Parish of San Isidro Labrador, Dita, Sta. Rosa

1st Wed’s1900Mass & O.L. Perpetual Succour Devotions
1st Fri’s1900Mass & Sacred Heart Devotions


UK, Brighton The Brighton Oratory of SS Cuthman & Wilfrid, 1-6 Park Crescent Terrace, Brighton BN2 3HD Telephone +44 7423 074517

Sundays0830Mass & homily
& Daily1000Breaking fast
Wed’s1730Holy Hour & Benediction
Sat’s0830Mass & homily
1000Catechism Conference

UK, Bristol The Little Oratory of Our Lady of Walsingham with Saint Francis, 11 The Primroses, Hartcliffe, Bristol, BS13 0BG

Sundays1030Sermon & Holy Communion


USA, Chicago IL Parish Mission of St Anne, Church of the Atonement, 5749 North Kenmore Avenue, Chicago, IL 60660 Telephone: (773) 817 – 5818

Sundays1800Mass & homily (2nd of the month)
Wed’s1930Catechism & Reception Class

USA, Chicago IL Missionary Franciscans of Christ the King, The Friary


USA, Glendale AZ St. Joseph’s Glendale AZ. Contact address: 7800 N 55th Ave Unit 102162 Glendale AZ 85301 Telephone +1 310 995 3126


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