news, views & info
… to this twenty-fifth 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 Old Roman View…
As the season of Gesima and introspection gives way to the holy season of Lent, Old Romans should be entering into a time of healing, restoration and renewal. The restorative Sacraments of Penance and Eucharist should become a more regular feature in our lives as we avail ourselves of God’s grace in order to celebrate worthily our Christian hope at the great Paschal feast.
Lent was also traditionally a time for the catechumenate, for those preparing to be received into the mystical body of Christ, the fellowship and communion of the Church through baptism and chrismation (Confirmation) at the Paschal Vigil on Holy Saturday. Our traditional Missals still reflect the progress of these converts in the themes of the Sunday orations and lections. Existing Christians at the same time experienced this progression as a renewing of their own commitment and discipleship. For us Old Romans this season should likewise be a time of strengthening and deepening our commitment to Christ, that we may properly accompany Him in Holy Week as we relive the salvific events in the “week that changed the world” forever.
It is customary at this time too for churches to increase their corporate and public devotional exercises and regimen, extra services and invitations to prayer, in order for individuals to be encouraged by the fellowship in pursuit of deeper holiness. These are important opportunities for Old Romans to support one another regarding their personal Lenten disciplines, to offer words of encouragement, commiserate together ref their fasting, mortification, penances and spur each other to greater effort and commitment.
We have taken the liberty in this edition to research and advertise Ash Wednesday Masses and to provide some instructional materials to explain and refresh the Old Roman understanding of the importance and how to observe this holy season. We will continue to do so every week through Lent in order to inspire and cajole and assist Old Romans to keep a holy and ultimately fulfilling Lent!
Please feel free to send in details of any Lent Study Groups, extra devotional services and ideas and tips or reflections on observing Lent that you have found useful, encouraging or inspiring. Remember to invite others to Holy Hours, Study Groups and daily Masses and spread widely news of Confession times – this is a great opportunity to divest ourselves of guilt and shame that we may grow in love and service.
Let’s help Old Romans everywhere experience a truly awe-inspiring and life-changing Lent this year for Caritas Christi urget nos! [2Cor5:14]
ORDO w/c Sunday 23rd February 2020 Vol I issue xxv
St Peter Damian B&Dr
(V) Missa “Esto mihi”
|s.d||2a) St Peter Damian|
3a) of Saints
|M||24.02||Feria II Vigil of St Matthias|
(V) Missa “Ego autem”
|s.||2a) of Saints|
|T||25.02||St Matthias, Apostle|
(R) Missa “Mihi autem nimis”
|W||26.02||Feria IV ASH WEDNESDAY|
Station at St Sabina’s
(V) Missa “Misereris omnium”
|s.d||2a) of Saints|
|T||27.02||Feria V after Ash Wednesday|
Station at St George’s in Velabro
(V) Missa “Dum clamarem”
|s.d||2a) of Saints|
|F||28.02||Feria VI after Ash Wednesday|
Station at SS John & Paul
(V) Missa “Audivit Dominus”
|s.d||2a) of Saints|
noGl.Pref. of Lent
|S||29.02||Sabbato after Ash Wednesday|
Station at St Tryphon’s
(V) Missa “Audivit Dominus”
|s.d||2a) of Saints|
noGl.Pref. of Lent
Com. St David of Wales
Station at St John Lateran
(V) Missa “Invocabit me”
In Wales, UK
St David, Patron of Wales
Com. Sunday Lent I
(W) Missa “Statuit ei Dominus”
|2a) of St David|
3a) of Saints
2a) of Lent I
PLG of Lent I
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
From Ceremonies of the Roman Rite described by Fr Adrian Fortesque
- The time from Septuagesima Sunday to Ash Wednesday partakes in many ways, but not in all, in the character of Lent. The colour of the season is purple from Septuagesima to Easter.
- The Te Deum is not said at matins, nor the Gloria in excelsis at Mass, except on feasts.
- At the end of Mass the deacon (or celebrant) says Benedicamus Domino instead of Ite missa est.
- In no case is the word Alleluia used at all from Septuagesima till it returns at the first Easter Mass on Holy Saturday. On all days, even feasts, a tract (tractus) takes the place of the Alleluia and its verse after the gradual.
- In the office, at the end of the response to Deus in adiutorium, Laus tibi Domine, rex aeternae gloriae is said instead of Alleluia.
- But from Septuagesima to Ash Wednesday, although purple is the colour, the ministers use dalmatic and tunicle. The organ may be played then, as during the rest of the year.
- From Ash Wednesday to Easter the ministers wear folded chasubles; the organ is silent till the Mass of Holy Saturday (except on mid-Lent).
- On Ash Wednesday and the three following days the office is said as on other ferias of the year, though they have special collects, antiphons at the Magnificat and Benedictus, and ferial “preces.” The Lenten order of the office does not begin till the first Sunday of Lent.
- On mid-Lent Sunday, the fourth of Lent (Laetare) rosy-coloured vestments are used, the altar is decorated as for feasts, the organ is played.
- For a description of the ceremonies for Ash Wednesday, turn to page 268 of this pdf.
The liturgy in Lent itself reflects the season in various ways aside from the penitential colour of violet and the absence of the Gloria etc. Tradition assigns a particular Mass for every day of Lent i.e. an individually tailored Mass with its own readings and prayers. Each Mass is also assigned a “stational church” in Rome where the faithful and the Bishop of Rome gathered for the Mass – the history of these stational churches will be linked to in the Ordo above and posted every day on this website. Additionally every Mass concludes with an extra prayer of blessing for the faithful to remain constant in their observance. Most feasts of Saints become commemorated only to keep our focus on the season and even when they are celebrated, it is muted and the Lenten Feria commemorated with it’s prayers and Gospel.
Quinquagesima is the name used in the Western Church for the Sunday before Ash Wednesday. It was also called Quinquagesima Sunday, Quinquagesimae, Estomihi, or Shrove Sunday. The name Quinquagesima originates from Latin quinquagesimus (fiftieth), referring to the fifty days before Easter Day using inclusive counting which counts both Sundays (normal counting would count only one of these). Since the forty days of the Lenten fast does not include Sundays, the first day of Lent, Ash Wednesday, succeeds Quinquagesima Sunday by only three days. The name Estomihi is derived from the beginning of the Introit for the Sunday, Esto mihi in Deum protectorem, et in locum refugii, ut salvum me facias.
In today’s epistle St. Paul speaks of the necessity, the excellence and the nature of true charity. He says that all natural and supernatural gifts, all good works, even martyrdom, cannot save us if we have not charity; because love alone can render our works pleasing to God. Without charity, therefore, though ever so many prayers be recited, fasts observed , and good deeds performed, nothing will be acceptable to God, or merit eternal life. Strive then, O Christian soul, to lead a pious life in love, and to remain always in the state of grace.
By today’s Gospel, the Church wishes to remind us of the painful passion and death of Jesus, and to move us by the contemplation of those mysteries to avoid and despise the wicked, heathenish amusements of carnival, sinful pleasures which she has always condemned, because they come from dark paganism, and, to avert the people from them, commands that during the three days of carnival the Blessed Sacrament shall be exposed for public adoration, sermons given, and the faithful exhorted to have recourse at this time to the Sacraments of Penance and the Blessed Sacrament of the Altar. A true Catholic will remember the words which St. Augustine spoke, at this time, to the faithful, “The heathens (as also the worldly people of our days) shout songs of love and merriment, but you should delight in the preaching of the word of God; they rush to the dramatic plays, but you should hasten to Church; they are intoxicated, but you should fast and be sober.”
Shrove Tuesday is the day before Lent starts on Ash Wednesday. The name Shrove comes from the old middle English word ‘Shriven’ meaning to go to confession to say sorry for the wrong things you’ve done. Lent always starts on a Wednesday, so people went to confessions on the day before. This became known as Shriven Tuesday and then Shrove Tuesday.
The other name for this day, Pancake Day, comes from the old English custom of using up all the fattening ingredients in the house before Lent, so that people were ready to fast during Lent. The fattening ingredients that most people had in their houses in those days were eggs and milk. A very simple recipe to use up these ingredients was to combine them with some flour and make pancakes!
The custom of making pancakes still continues today, and in many U.K. towns and villages pancake races (where people race with a frying pan while tossing a pancake in it!) and pancake tossing competitions are held on Shrove Tuesday.
In other countries Shrove Tuesday is known as ‘Mardi Gras’. This means ‘Fat Tuesday’ in French and also comes from the idea of using up food before Lent.
Many countries round the world have Mardi Gras celebrations and carnivals. Some of the most famous are in Rio de Janeiro in Brazil, New Orleans in the U.S.A., Venice in Italy and Sydney in Australia.
In Rio, the streets are filled, over several days leading up to Shrove Tuesday, with large processions of people marching, singing and dancing. People taking part in the parade dress up in very bright exotic clothes. Sometimes the costumes are made on large wire structures so the people wearing them look very big, like butterflies or birds. There are big floats, with stands for singing and dancing on built into cars or lorries that take part in the parade, they are decorated as brightly as the people and help make the procession look amazing!
The most popular place to watch the parade is on the Marquês de Sapucaí Avenue, often called the ‘Sambódromo’ or ‘Avenida do Samba’ that mean Samba Avenue (the samba is a popular Brazilian dance). Apart from the main organised carnivals, there are small groups of people who go round the streets singing and dancing known as ‘blocos’ or ‘bandas’. People from the local streets will often join the processions until a party starts!
The Rio carnivals started over 250 years ago when the Portuguese settlers bought form of carnival called ‘entrudo’ with them. It consisted of people throwing flour and water over each other! In 1856 the police banned entrudo carnivals because they were becoming violent and lots of people were getting hurt. This is when the carnival, like it is today, started. From the turn of the 20th century, people started to write fun marching songs to be sung during the carnival processions. When cars started becoming more widely available, they were made part of the carnival as away of displaying the performers. These grew into the large carnival floats that take part today.
St Matthias, Apostle
The Holy Apostle Matthias was born at Bethlehem of the Tribe of Judah. From his early childhood he studied the Law of God under the guidance of Saint Simeon the God-Receiver (February 2, Candlemas).
When the Lord Jesus Christ revealed Himself to the world, Saint Matthias believed in Him as the Messiah, followed constantly after Him and was numbered among the Seventy Apostles, whom the Lord “sent them two by two before His face” (Luke 10:1).
After the Ascension of the Savior, Saint Matthias was chosen by lot to replace Judas Iscariot as one of the Twelve Apostles (Acts 1:15-26). After the Descent of the Holy Spirit, the Apostle Matthias preached the Gospel at Jerusalem and in Judea together with the other Apostles (Acts 6:2, 8:14). From Jerusalem he went with the Apostles Peter and Andrew to Syrian Antioch, and was in the Cappadocian city of Tianum and Sinope. Here the Apostle Matthias was locked into prison, from which he was miraculously freed by Saint Andrew the First-Called.
The Apostle Matthias journeyed after this to Amasea, a city on the shore of the sea. During a three year journey of the Apostle Andrew, Saint Matthias was with him at Edessa and Sebaste. According to Church Tradition, he was preaching at Pontine Ethiopia (presently Western Georgia) and Macedonia. He was frequently subjected to deadly peril, but the Lord preserved him to preach the Gospel.
Once, pagans forced the saint to drink a poison potion. He drank it, and not only did he himself remain unharmed, but he also healed other prisoners who had been blinded by the potion. When Saint Matthias left the prison, the pagans searched for him in vain, for he had become invisible to them. Another time, when the pagans had become enraged intending to kill the Apostle, the earth opened up and engulfed them.
The Apostle Matthias returned to Judea and did not cease to enlighten his countrymen with the light of Christ’s teachings. He worked great miracles in the Name of the Lord Jesus and he converted a great many to faith in Christ.
The Jewish High Priest Ananias hated Christ and earlier had commanded the Apostle James, Brother of the Lord, to be flung down from the heights of the Temple, and now he ordered that the Apostle Matthias be arrested and brought for judgement before the Sanhedrin at Jerusalem.
The impious Ananias uttered a speech in which he blasphemously slandered the Lord. Using the prophecies of the Old Testament, the Apostle Matthias demonstrated that Jesus Christ is the True God, the promised Messiah, the Son of God, Consubstantial and Coeternal with God the Father. After these words the Apostle Matthias was sentenced to death by the Sanhedrin and stoned.
When Saint Matthias was already dead, the Jews, to hide their malefaction, cut off his head as an enemy of Caesar. (According to several historians, the Apostle Matthias was crucified, and indicate that he instead died at Colchis.) The Apostle Matthias received the martyr’s crown of glory in the year 63.
ASH WEDNESDAY is February 26th THIS WEEK and from a liturgical point of view is one of the most important days of the year. In the first place this day opens the liturgical season of Lent, which formerly began with the First Sunday and comprised only thirty-six days. The addition of Wednesday and the three following days brought the number to forty, which is that of Our Lord’s fast in the desert.
In the Old Law ashes were generally a symbolic expression of grief, mourning, or repentance. In the Early Church the use of ashes had a like signification and with sackcloth formed part of the public penance. The blessing of the ashes is one of the great liturgical rites of the year. It was originally instituted for public penitents, but is now intended for all Christians, as Lent should be a time of penance for all. The ashes used this day are obtained by burning the palms of the previous year. Four ancient prayers are used in blessing them, and, having been sprinkled with holy water and incensed, the priest puts them on the foreheads of the faithful with the words: “Remember, man, that thou art dust, and unto dust thou shall return.”
ASH WEDNESDAY MASSES
With blessing and imposition of ashes…
|0500||CST||The Friary, Chicago, IL, USA|
|0800||PHT||San Isidro Labrador, Dita, Sta. Rosa, Laguna, Philippines|
|0830||GMT||The Brighton Oratory, East Sussex, UK|
|0900||PHT||Divine Mercy, Platinumville, Bacoor, Cavite, Philippines|
|0900||PHT||Sacred Heart Outreach, Talipapa, Novaliches, Philippines|
|1000||CST||Kindred Hospital Chapel, Chicago, IL, USA|
|1100||CST||Santa Cruz Mission, Houston TX, USA|
|1800||PHT||Divine Mercy, Platinumville, Bacoor, Cavite, Philippines|
|1800||PHT||Black Nazarene Chapel, Bagbag, Novaliches|
|1900||CST||Santa Cruz Mission, Houston TX, USA|
Full addresses and contact details below in the Mass Directory.
What is a Feria?
Originally a day on which the people, especially the slaves, were not obliged to work, and on which there were no court sessions. In ancient Roman times the feriae publicae, legal holidays, were either stativae, recurring regularly (e.g. the Saturnalia), conceptivae, i.e. movable, or imperativae, i.e. appointed for special occasions.
When Christianity spread, the feriae were ordered for religious rest, to celebrate the feasts instituted for worship by the Church. The faithful were obliged on those days to attend Mass in their parish church; such assemblies gradually led to mercantile enterprise, partly from necessity and partly for the sake of convenience. This custom in time introduced those market gatherings which the Germans call Messen, and the English call fairs. They were fixed on saints’ days (e.g. St. Barr’s fair, St. Germanus’s fair, St. Wenn’s fair, etc.)
Today the term feria is used to denote the days of the week with the exception of Sunday and Saturday. The Harvard Dictionary of Music explains the origin of the term feria as “the reverse of the original meaning of L. feria, i.e., festival day. The reversal came about by extending the use of the word from Saturday to the other days, Sunday being named feria prima, Monday feria secunda, Tuesday feria tertia, etc.”
Originally the word meant a holy day, i.e. a festival, a “free” day, and so when Pope St Sylvester wanted the clergy to consider themselves free from the business affairs of men to attend to those of God, His worship, His souls, he used the term feria “that the clergy, daily abstaining from earthly cares, would be free to serve God alone”.
The Jews frequently counted the days from their Sabbath, and so we find in the Gospels such expressions as una Sabbati and prima Sabbati, the first from the Sabbath. The early Christians reckoned the days after Easter in this fashion, but, since all the days of Easter week were holy days, they called Easter Monday, not the first day after Easter, but the second feria or feast day; and since every Sunday is the dies Dominica, (Lord’s day) a lesser Easter day, the custom prevailed to call each Monday a feria secunda, and so on for the rest of the week.
So the primitive use of the word feria, for feast day, is now lost, except in the derivative feriatio, which is equivalent to our of obligation. Today those days are called ferial upon which no feast is celebrated.
Liturgically there is a distinction made between the observance of major and minor ferias. The major ferias are those of Advent and Lent, the Ember days, and the Monday of Rogation week. These are commemorated even on the highest feasts. All others are minor ferias (liturgical weekdays). In addition, the major ferias of Ash Wednesday and the days of Holy Week are privileged: these liturgies are celebrated no matter what feast happens to occur on those days.
Why a daily Mass is preferable…
Everything we do must be founded upon and united with the sacrifice of Calvary if redemption, salvation, is to be realised. Unless we unite our efforts sacrificially with His Sacrificial Love, it’s all for nothing – as St Paul says, “without love (sacrificial love)… nothing.” [Cf 1Cor:13]
The Mass is a sacrifice because it is one and the same with that of the Cross, the Priest and Victim being the same though the mode of offering differs, being transposed as it were on to the sacramental plane. It is offered then for the same intentions as the Sacrifice of Calvary, to adore God, offer thanksgiving, make satisfaction for sin and to ask for grace. A priest is ordained primarily that he may offer this sacrifice to Almighty God, thus the priest who realises that priesthood and sacrifice are correlative terms, and that he is the mediator between God and man, will surely not wish a day to pass without uniting himself in person to Him Who offered Himself for us upon the Cross for the sake of the people entrusted to his care.
“A priest who without an urgent reason omits to say Mass robs the Trinity of glory, the angels of joy, sinners of pardon, the just of divine assistance, the souls in purgatory of refreshment, the Church of a benefit, and himself of a healing remedy.” St Bede the Venerable
The Mass is the means by which we receive our “daily – super-substantial – bread”, the “Bread of Life”, the “Word made flesh”, the Eucharist which is the “Source and Summit of the Life and Mission of the Church.” Even if the priest is alone at the altar… he offers with Him, Jesus, all the ideas, efforts, intentions, hopes, sufferings, aspirations and sacrifices of a mission or parish… all the prayers of his people to His, Our Lord’s redeeming Sacrifice! For only through such love will efforts bear fruit and endeavours be blessed.
At least if the Mass is advertised and the door open, the Lord will draw people to Himself and they will come, eventually. But its important too that priests catechise their people to love Jesus in the Sacrament of His Love. Encourage and exhort the faithful to frequent Holy Communion, so they can be fed and transformed by Christ Himself into genuine and effective servants of God. To do this he must himself lead by example, by offering Mass daily whether or not people come, he will demonstrate the importance for himself, his life and ministry that the Sacrament has and through the love and sacrifice he shows by the effort he makes to ascend the altar even alone, so they might see Christ Who ascended Calvary for their sake and desire like the priest to accompany the Lord in His Passion for our salvation.
Confession: why you should go even to a priest you know…
A common excuse given by parishioners, particularly those closely involved in the life of a mission or parish i.e. who work closely with the clergy, is… “I don’t like to confess to someone I know…” Yet the whole pastoral system enshrined in the parochial setting is designed exactly for that!
The concept of a parish priest is to enable members of the local church to have frequent recourse to the Sacraments instituted by Christ, the assured means by which God’s grace is made available to his people. The role of parish priests developed as the early Church grew.
Originally congregations were centred in major towns led by a bishop supported by deacons. As the Church grew and congregations began to form in the outlaying villages, it became impractical for all Christians to travel to town to be served by the bishop; likewise it soon became impractical for the bishop to be everywhere to offer Mass and administer the Sacraments! So bishops began sharing their priestly ministry by ordaining deacons as priests to offer Mass and those Sacraments not requiring the episcopal character (e.g. to ordain).
One of the advantages of having a parish priest is the very fact that he is known and familiar to the people and it is usually considered desirable to have a priest who is approachable, personable and amiable! But here it is important, as in professional relationships, to distinguish between the person and their role. Just as most people would prefer to have an approachable, personable and amiable employer or boss at work, even so there is an appreciation that, irrespective of those preferable character traits, a boss also has a job to do – being your boss! Likewise a priest, though he may be one of your best friends, also has a job to do… being a priest!
Priests are trained to hear Confessions and part of their training includes necessarily the ability to keep confidences, the “seal of the Confessional” i.e. no matter how bad a confessed sin may be, they can never divulge their hearing of it to anyone else. Due to the number of Confessions any given priest hears through the course of their ministry, they very quickly develop ways of coping and dissipating what they’ve heard from their minds; no-one wants to and nobody should carry that amount of baggage around!
Now the purpose of confession is for the penitent to relieve themselves from the burden of their sins, their guilt and to receive absolution and thus be reminded that “a contrite and humbled heart, O God, thou wilt not despise” [Ps.50:19]. However, many penitents often confess the same kinds of sins on a regular basis, after all, we are none of us perfect! Naturally then, hearing the same penitents on a regular basis a priest may become familiar with their habitual i.e. recurring sins, but that simply means he is best placed to advise and counsel them to address and get over those impediments to their growth in the spiritual life!
So in fact, a priest who knows you well, who understands you, who has an appreciation of your circumstances in life, is actually better placed to hear your confession and help you grow and develop spiritually! While it may appear superficially attractive to confess to someone who doesn’t know you from proverbial Adam… in reality you’re only cheating yourself from a) receiving God’s grace and b) receiving counsel from someone who actually knows and cares about you and your relationship with God…
Seriously, it means everything to a priest to feel that his ministry has helped a soul grow in faith and love with God… please don’t deny the priest who’s vocation and ministry you know and appreciate and who you care about personally from being able to serve you and fulfil his calling.
A Lenten exhortation
SUPER OMNIA CARITAS
Carissime in Christo
“Above all charity” [Cf Colossians iii.14 & 1 Corinthians xiii.13] summarises the apostolic exhortations of the New Testament epistle writers and indeed the crux of our Catholic faith. The sacrificial love of God made manifest in Christ for us is the raison d’etre of the Church, to proclaim and teach it is the Divine Commission but more than this, it is to be the very nature of our own being, individually, to live our lives sacrificially for, in and with God, now and for eternity.
Holy Mother Church through the wisdom contained in her Divine Liturgy and in expression of her own love toward us, has exhorted us throughout the Gesima season to approach holy Lent with purpose, but above all love. She has every Sunday of Gesima used the Apostle Paul’s teaching, that great evangelist and expositor of the Gospel, to encourage us [1 Cor. ix. 24 & x. 1.5], to entreat us [2 Cor. xi. 19-33] and to enlighten us [1 Cor. xiii. 1-13] to this end. In the Gospels of the same Sundays, she has sought to remind us of the worth of our salvation [St Matt. xx. 1-16], how we receive our salvation [St. Luke viii. 4-15] and how we attain our salvation [St. Luke xviii. 31-43]. Having taken these lessons to heart, taken stock of our spiritual condition, it is for us now to take the time and effort to address the spiritual and temporal remedies necessary for us to make manifest in our lives our love for God.
So it is that on Ash Wednesday itself when our Lenten season begins, we are reminded in the liturgy of the purpose of the season, a time to renew our relationship with God, “Now therefore saith the Lord: Be converted to me with all your heart, in fasting, and in weeping, and in mourning.” [Joel ii.12] We are reminded of both the invitation and the desire of God for us to demonstrate our love for Him in return for the manifestation of His love for us in Christ and for the very reason He created us. We are reminded of that first lesson we learned in our catechism, “Why did God make you? God made me to know him, to love him and to serve him in this world, and to be happy with him forever in the next.” This holy season is an opportunity not just to repair our relationship with God, but renew it anew, begin again and consolidate, strengthen and cement that relationship in the realisation of true, not sentimental, but sacrificial love.
In order to maximise the efficacy of our Lenten endeavours, it is necessary for us to avail ourselves of that ineffable and sublime grace that God provides for us in the sacraments of holy Mother Church. Mindful that Our Lord Himself admonishes us “thou shalt not know the day nor the hour” [St. Matt. xxiv.36, St.Matt. xxv.13, St. Mark xiii.32], let us avail ourselves of the opportunity to rejuvenate our faith by frequent recourse to the Sacrament of Penance, that when and however “that hour” comes to pass for us, we are found ready, made “white in the blood of the lamb” [Revelation vii.14, Isaiah i.18 & 1 John i.7] through the forgiveness of our sins and able worthily then to commune with i.e. become one with God through the Holy Communion. As a pilgrim people we are provided with the opportunity to receive “our daily bread” [St. Matt. vi. 11], that “new manna from heaven” [St. John vi.31-35] to feed us on our journey toward our heavenly home, the Sacrament of Christ’s love made available to us in the holy Eucharist.
These two restorative sacraments, after baptism, are the assured means by which we who would return our hearts to God, may do so confident of His promises to forgive and receive us into Himself. Remembering that this is a season of renewal, it is an opportunity to avail ourselves too of His revealed Word, His Divine Revelation of Himself in Scripture as well as in sacrament. We should seek to realise again our advocacy in the Holy Ghost and seek to imbue ourselves with His particular assistance in wisdom, understanding, counsel, fortitude, knowledge, piety and holy fear [Isaiah xi.2-3], strengthening and enlightening our resolve, confirming our faith, grounding our hope and manifesting charity.
Aside from the interior reflection and introspection Lent naturally requires and opportunely affords, we must remember that charity of itself requires expression, not only between ourselves and God, but between ourselves and others too. We are charged [St. Matt. xxii.37-40] to extend God’s invitation to know Him and live in love with Him to others by ourselves demonstrating in our lives His mercy, His kindness, His love. Not our own pale reflection of His nature, but striving to manifest in ourselves the reconciliation of His image within us, of that reconciliation between creature and Creator that Our Lord embodied in Himself and enables us so to be, by following His way of perfection, Who is “the way, the truth and the life,” [St. John xiv.6] our “light and salvation” [Psalm xxvii.1] in Whose light is our life [St. John i.4] Who has reconciled us to God in Himself [2 Cor. v.11-21] that we might reconcile others to Him as His ambassadors in the world. Taking up our cross and denying ourselves [St. Luke ix.23] is to become like Him, bearing through suffering and patience our own and each other’s faults, to share in that redemption He has gained for us by His Cross and Passion [Ephesians i.7] manifesting God’s love.
Taken from Metropolitan Jerome of Selsey’s pastoral epistle for Lent 2018
Bishop gives lecture on the history of Irish Christianity
On Wednesday, February 12th the Akathist [a type of hymn usually recited by Eastern Orthodox or Eastern Catholic Christians, dedicated to a saint, holy event, or one of the persons of the Holy Trinity] was solemnly offered in the Holy Virgin Protection Cathedral in Chicago of the Russian Orthodox Church Outside Russia (ROCOR)
Bishop Nioclás Kelly of the Old Roman diocese of Chicago then gave a talk on “The history of Christianity in Ireland, from beginning to the present day”. The talk, at the invitation of Father Leontiy Naidzions, was a further gesture of fraternal appreciation the ROCOR and Old Roman dioceses have shared in recent years.
Born in Belfast, (Northern) Ireland, Bishop Nioclás went to Chicago to work at the Martin D’Arcy Museum At Loyola University as a Research Scholar/Professor (2002/2003) having completed his masters at the Courtauld Institute of Art (University of London) in medieval art, architecture and iconography. From 2002 until 2003, he also became a Research Scholar in the Department of Rare Books and Manuscripts at the Newberry Library of Chicago examining, translating and cataloguing Medieval liturgical manuscripts. The bishop has a Bachelor of Philosophy in Aesthetics degree from St. Patrick Pontifical University (Maynooth) a Bachelor of Arts (Hons.) degree in Philosophy and Classical Studies from the National University of Ireland and a Diploma in Theology from the Dominican Studium ratified by the Angelicum, Rome (Pontifical University of St. Thomas).
The talk was extremely well received by clergy and faithful alike and Bishop Nioclás has been asked to give another talk about the history and development of Irish monasticism at the Cathedral. Together with a long standing invitation to accompany a ROCOR pilgrimage to the holy island of Mount Athos, Bishop Nioclás has been asked to give consideration to leading a pilgrimage to Ireland!
Ask a bishop LIVE & unrehearsed!
After a brief hiatus due to other commitments including his visitation to the Philippines, Metropolitan Jerome returned to Facebook Live to broadcast another episode of “Ask a bishop”! While His Grace invites the audience to type questions in the comments during the broadcast, he often begins the episode answering questions he’s received in advance. While primarily conceived as a vehicle for Old Roman apologetics, “Ask a bishop” is open to any and all questions about the Christian Faith from any and all who may enquire through the channel.
In this episode the Archbishop answers questions about Gesima, the seasonal vesture of bishops, the significance and nature of clerical and religious vesture, of baptism and the incarnational aspect of the Faith, the validity of civil marriages, the suitability of Columbariums and eschatalogical implications of cremated remains!
The next episode of “Ask a bishop” will be on Ash Wednesday but the week following will be replaced by a Lent Study on the Messianic prophecies of the Old Testament and how they are fulfilled by Christ in the New Testament.
Opening an Altar or Pew edition of the Roman Missal, you’ve possibly noticed at the beginning of Masses for the days in Lent a subtitle, “Station at…” and the dedication of a saint and even the location of a church in Rome. Historically, on particular days the faithful of Rome would gather (or collect together) with the pope at a designated church called the ecclesia collecta. After the recitation of a prayer there, the assembly proceeded to another church referred to as the stational church. In procession, they chanted the Litany of the Saints. At the stational church, as the pope began the celebration of Mass, he gathered the petitions of all the faithful into a unified prayer called the “collect”.
As one might expect, the practice of observing the Roman stational churches did not unfold all at once, but developed gradually over centuries. For example, in Constantinople, Milan and Rome the Church did not initially celebrate the Eucharist on the Lenten weekdays. The prayers, readings, and psalms offered on the Lenten weekdays, which eventually gave birth to the Divine Office, concluded with the Orationes Solemnes “Solemn Prayers”; Mass was not offered. By the close of the 5th century, Lenten weekdays evolved from a synaxis (Greek = “gathering”), a continuation of the Jewish synagogue service, into Eucharistic synaxis – the Sacrifice of the Mass.
Over time, the Roman Missal eventually designated 86 stational days using 45 stational churches in the course of the liturgical year, with stations assigned on solemnities such as Easter and Christmas. Most of the stational liturgies, however, occur during Lent. Pope Pius XI in 1934 made the most recent modification to the list of stational churches, adding Santa Agatha and Santa Maria Nuova. Rome’s stational liturgies slowly developed into this highly organized system, not only designating a specific church for each day of Lent, but also assigning specific liturgical propers.
History of the Roman Missal ii
From the 12th to 16th Centuries
The missal of the Roman Curia was well established in the eleventh century. Starting with the twelfth century, a spirit of “reform” was instituted to try to reduce the multiplication of compositions and to restrict certain customs, especially in the Divine Office. This movement could be seen in the religious orders – Carthusian, Citeaux, Premonstratensians – as well as with the secular. The liturgical reform of Cîteaux was the most notable. The aim of each Order was unification. This resulted in advancing the harmonisation of the liturgy throughout the Roman world.
In the thirteenth century there were still several forms of the Roman missal in Rome itself: that of the Lateran, the Liberian Basilica, St. Mary Major, and others. It must be emphasised that the differences were very small. But finally the missal of the Curia would be the one that prevailed. And around 1230 the state of the Roman missal would be at the point of no longer being modified.
The discussions around transubstantiation, including the condemnation of the errors of Peter Abelard (1079-1142), and the expansion of the Eucharistic cult led to the elevation of the host—first in Paris at the beginning of the thirteenth century—then that of the chalice. The practice became widespread by the end of the same century. It was at this time that St. Thomas Aquinas composed the Office and the Mass of the Blessed Sacrament.
Innocent III (1198-1216) published an Ordo missae, the ordinary papal Mass, incorporating a ceremonial, i.e., a description of the gestures and movements of all the ministers. From that point on the Papal Chapel became the model and reference. And the widely distributed Curia books became the norm.
The first printed Roman missal is dated December 6, 1474. It was made in Milan. It is an almost identical reproduction of the missal published under Nicholas III in 1277. The printing press would be a new, stabilising element of the Curia missal, and would allow an even wider diffusion.
However, certain liturgical abuses were due to ignorance, but were also affected by the influence of the Protestant Reformation, which introduced a spirit of free examination even into the remaining faithful clergy, would require a disciplinary clarification. This would be the role of the Council of Trent (1545-1563).
This council, which had set itself the goal of fighting against the Protestant heresy and which promulgated numerous dogmatic decrees, also issued important disciplinary decrees.
The dogmatic decrees of September 17, 1562 during the 22nd session, on the Holy Sacrifice of the Mass, to which is associated the decree On the Index of Books; on the Catechism, Breviary, and Missal, of the 25th session (December 4, 1563), are at the origin of the Tridentine codification of the liturgy.
The Council of Trent had prepared the revision of the liturgical books, but could not finish the work, not having the necessary documents on the spot. This is why it entrusted the pope with the accomplishment of this task. The solemnity of this assembly, the reaffirmation of the great dogmas on the sacrament of the Eucharist and the Holy Sacrifice of the Mass, would give a particular brilliance to this revision.
The work did not consist in composing a “new missal,” as did the authors of Paul VI’s missal, under the pretext of recovering ancient forms that had disappeared, by an “antiquarianism in liturgical matters” denounced by Pius XII in Mediator Dei ( 1947). The work of St. Pius V consisted in returning to tradition by establishing the best possible edition of the Roman missal by comparing the sources. He contented himself with suppressing some votive Masses, and restoring the Sunday celebration which was tending to be pushed aside in favor of the feast days. By the way, this restoration of the Sunday celebration would be resumed by the reform of St. Pius X.
The Dominican pope made the missal he published mandatory in all churches that could not prove a 200 year existence for their particular liturgies. Most bishops and chapters accepted the Tridentine Missal, even though they could establish the sufficient antiquity of their own texts and local liturgical usages. The “Saint Pius V” Missal thus became one of general usage. Many particular rites remained however, a source of future confusion. The missal was published in 1570.
This revision also specified the rubrics describing all the ceremonies to be performed during the Mass. This clarification was entrusted to the Congregation of Rites, who became the guardian of the missal, and gave valuable answers and many clarifications for four centuries. This codification of the rubrics, which remains the greatest contribution of the Tridentine missal, would contribute to the romanisation of the entire Latin liturgy.
Finally, the diffusion of textbooks explaining the liturgical gestures to be used, based on the practice of the Curia, spread the Roman spirit throughout the Latin world.
The work of the Council of Trent was completed with the promulgation of the revisions of all the liturgical books between 1568 and 1614 – the breviary, the missal, the Martyrology, the pontifical, the bishops’ ceremonial and ritual, all Roman – which offered an easy access to the liturgical law under all its forms.
(Source : C. Barthe )
Old Roman Culture
A new regular feature of The Old Roman will be a weekly look at the cultural heritage of Western Christendom. The destructive influence of ultramontanism ie Roman centralisation, has meant the loss in knowledge as well as experience of a host of cultural aspects to the faith that has allowed the terrible deprivation of the contemporary generation from their Catholic cultural heritage. One of the endeavours of Old Romanism must be to perpetuate the traditional customs and practices, with appropriate catechesis, to enable future generations of Orthodox Catholics to know the whole of Tradition!
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, Fr Nicholas P, Ounissa, Ronald Buczek, Rik C, Adrian & Joan Kelly, Juanita Alaniz & family, Fr A Cekada, Shirley & Selwyn V, Trayanka K, Amanda A, Evelyn B, Nicolas+ P,
For those vocationally discerning…
James, Breandán, Manuel, Vincent, Darren, Akos, Roger, Criostoir, James, Adrian, Carlos, Thomas, Yordanis, Nicholas, Tyler, Micha, Michael,
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 (10/03/19), 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), Fr David Cole (17/12/20), Fr Graham Francis (03.01.20), Pauline Sheila White (06/01/20)
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, Fr Andrew White & family, Richard Cole & family, the Francis Family, the White family,
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
OLD ROMAN MASS DIRECTORY
If you would like your mission’s Mass times and other activities included here just submit details via email.
PHILIPPINES, Bacoor Parish of Jesus the Divine Mercy, Copper St. Platinum Ville, San Nicolas III, Bacoor, Province of Cavite
|1000||Mass & Children’s Catechesis|
|1st Wed’s||1800||Mass & O.L. of Perpetual Succour Devotions|
|1st Frids’||1800||Mass & Sacred Heart Devotions|
PHILIPPINES, Lagunas Parish of San Isidro Labrador, Dita, Sta. Rosa
|1st Wed’s||1800||Mass & O.L. Perpetual Succour Devotions|
|1st Fri’s||1800||Mass & Sacred Heart Devotions|
UK, Brighton The Brighton Oratory of SS Cuthman & Wilfrid, 1-6 Park Crescent Terrace, Brighton BN2 3HD Telephone +44 7423 074517
|Sundays||0830||Mass & homily|
|& Daily||1000||Breaking fast|
|Wed’s||1730||Holy Hour & Benediction|
|Sat’s||0830||Mass & homily|
UK, Bristol The Little Oratory of Our Lady of Walsingham with Saint Francis, 11 The Primroses, Hartcliffe, Bristol, BS13 0BG
|Sundays||1030||Sermon & Holy Communion|
USA, Brooklyn, NY Blessed Sacrament Catholic Community, Mustard Residence 440 Lenox Road, Apt 3H Brooklyn, New York 11226
USA, Chicago IL Parish Mission of St Anne, Church of the Atonement, 5749 North Kenmore Avenue, Chicago, IL 60660 Telephone: (773) 817 – 5818
|Sundays||1800||Mass & homily (2nd of the month)|
|Wed’s||1930||Catechism & Reception Class|
USA, Chicago IL Missionary Franciscans of Christ the King, The Friary
USA, Glendale AZ St. Joseph’s Mission Contact address: 7800 N 55th Ave Unit 102162 Glendale AZ 85301 Telephone +1 310 995 3126
USA, Houston, TX Santa Cruz Mission address: 13747 Eastex FRWY, Houston, TX 77039
|1st Sunday, Adoration 0945-1045|
|Fridays||1200||Via Crucis devotions|
USA, Las Vegas, NV Christ the King 4775 Happy Valley Ave, Las Vegas, NV 89121 Telephone 702 379 4320 or 702-215-3930
|0945||First Communion and Confirmation Catechesis / English and Spanish|
USA, Phoenix, AZ Santo Niño Catholic Community address: 3206 W. Melvin St., Phoenix, AZ 85009 Telephone +1 623 332 3999
|1100||Escuela para Primera Comunion y Confirmaccion|
|1130||Misa en Espanol|
|1700||Misa en Espanol|
Chile, Santiago Child Jesus Chapel Tegualda #321, La Florida. Santiago de Chile