Historic St. Anthony Catholic Church
258 Ohio, Wichita, Ks
2nd St. & Ohio
Two blocks east of Old Town
Sunday Mass at 1:oo
English/Latin missals provided. Join us for coffee and donuts after mass downstairs in the St. Clair/Sunshine room, south exterior basement entrance.
Pastor of St. Anthony Parish: Fr. Ben Nguyen
EFLR Celebrants: Fr. John Jirak, Fr Nicholas Voelker
Master of Ceremonies: Tony Strunk
Choir Director: Bernie Dette

Continuing News

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Did You Know

Mass Propers, the readings that change everyday, can be found in the red missalettes at the entrance of church?

Fr. Nicholas Voelker celebrates Low Mass Saturdays at 8:00 a.m., St. Mary's Catholic Church, 106 East 8th street, Newton. There is no mass this Saturday, January 30, 2016.

Friday, December 26, 2008

Post #59

Topics: Book Review By James Spencer: The Grunt Padre, Viet Nam 1966-67: Servant of God...Blast from the Past: Holy Card of St. Francis Xavier Cabrini... The Benedictines of Mary, Queen of Apostles: A Traditional Monastic Community of Women ...Fontgombault Abbey Benedictine Monastery: Polish Website with Pics ...Can Music Really Be Sacred?:From the Winter issue of Sacred Music


Book Review By James Spencer
The Grunt Padre: Father Vincent Robert Capodanno Viet Nam 1966-67: Servant of God
by Fr. Daniel L. Mode

The Grunt Padre: Father Vincent Robert Capodanno, Viet Nam 1966-67: Servant of God, by Fr. Daniel L. Mode. Published in 2000 by CMJ Marian Publishers, P.O. Box 661, Oak Lawn, IL 60454; (888) 636-6799; http://www.cmjbooks.com/; jwby@aol.com. ISBN 1-891280-08-2 (softcover), 1-891280-17-1 (hardcover); Library of Congress Catalog Card Number #99-069490. 6”X9”, 203 pages. Price: softcover, $15.95; hardcover, $22.95.


This magnificently written biography narrates the life of Fr. Vincent Capodanno (1929 – 1967), a Maryknoll priest who first served in Far East Missions and then as a Navy Chaplain attached to a Battalion of “grunt” (infantry) Marines fighting in Viet Nam, where he died so heroically that he was awarded the Congressional Medal of Honor posthumously. He lived his entire life in such a holy way that his cause for canonization has been introduced in Rome and he has been declared a Servant of God.

The book starts long before his birth, telling about the two 19th century waves of Italian immigrations to this country. The first took place from Colonial times until the Civil War. This wave consisted mostly of middle-class Italians seeking greater freedom and opportunity. The second wave began after the 1870 unification of Italy and ran into the early twentieth century. This wave consisted mostly of poorer Italians seeking escape from the corruption and abuse of the new Italian government. Fr. Capodanno’s mother was a descendent of the first wave, while his father, who came to this country in 1901, was part of the second wave. They married in 1908 and moved to New York City, where they lived the rest of their lives.

Fr. Capodanno was their tenth and last child. He grew up in a strongly Catholic family in a strongly Catholic (and Italian) neighborhood. He went through public grade and high school and then worked two years before going into the Maryknoll seminary in 1949. Ordained in 1958, he was sent almost immediately to Formosa as a missionary, where he served until 1964, when he was sent back to the U.S.A. for some R&R. In early 1965, he was sent to Hong Kong. After a few months there, he requested and was granted permission to become an U.S. Navy chaplain. The book, in this chapter on Fr. Capodanno’s missionary service, includes a brief but fascinating history of the work of the Maryknoll priests in the Far East.

He was commissioned a Navy Lieutenant on December 8, 1965. After completing chaplaincy school, he was assigned to the Marines. During the last two years of his life (1966-67), he served the “grunt” Marines in Viet Nam’s worst (and bloodiest) areas. He died from machine-gun fire while trying to rescue an injured Marine. That Marine was severely wounded after moving forward unwittingly to within fifteen yards of a hidden enemy machine-gun nest. When he went to assist him, Fr. Capodanno knew full-well where that machine-gun was, but he went anyhow to help the shot-up Marine. Such a courageous and holy death! In this chapter about Fr. Capodanno’s life as a Navy chaplain, this book gives a short but edifying history of military chaplains.

Throughout the book, the author presents an inspiring picture of Fr. Capodanno’s personality and character. He was kind, quietly sociable, and an excellent “people-reader.” All who knew him considered him a person they could talk to, even open up with. These traits made him an excellent priest, an excellent missionary, and an especially excellent chaplain under constantly life-threatening battlefield conditions.

This book is a page-turner, a book you can hardly put down once you start reading it. Amazingly, it started out as Fr. Mode’s Master’s Thesis! It is so well-written, so captivating, that it must be considered the Master’s Thesis that every college professor dreams of getting -- but never actually gets. I mention this only because some of you readers may be college professors who struggle annually through many a theses that tests both your patience and your endurance. If you’re such a professor, don’t despair. Instead, read this book and pray that you may some day receive a thesis that is even half as enjoyable as this one must have been for some fortunate professor back before it became such a successful book.

Copyright, 2009, by James B. Spencer. First Serial Rights


Blast from the Past

Holy Card of St. Francis Xavier Cabrini

Image submitted by Stella Gruenbacher

Stella Gruenbacher, a regular reader of Venite Missa Est!, sent this image to be posted. It is a lovely holy card and third class relic of St. Francis Xavier Cabrini. Thank you so much for sharing Stella. Please send your old pictures of first communions, weddings, baptisms, holy cards etc. to share to bumpy187@gmail.com...I'll post them so that we all can share and reminisce.

Saint Frances Xavier Cabrini (July 15, 1850 – December 22, 1917) also called Mother Cabrini, was the first American citizen to be canonized by the Roman Catholic Church.

She took religious vows in 1877 and added Xavier to her name to honor the Jesuit priest, Francis Xavier. She became the mother superior of the House of Providence orphanage in Codogno, where she taught.

Mother Cabrini died of complications from malaria at age 67 in Columbus Hospital in Chicago, Illinois, on December 22, 1917. Though originally entombed in West Park, New York, her body was exhumed in 1931 and is now enshrined in the church's altar at St. Frances Cabrini Shrine, part of Mother Cabrini High School, at 701 Fort Washington Avenue, in the Washington Heights section of Manhattan. The street to the west of the shrine was renamed Cabrini Boulevard in her honor.

She was beatified on November 13, 1938, and canonized on July 7, 1946, by Pope Pius XII. St. Frances Xavier Cabrini is the patron saint of immigrants. Her beatification miracle involved the restoration of sight to a child who had been blinded by excess silver nitrate in the eyes. Her canonization miracle involved the healing of a terminally ill nun.

The date fixed at the universal level for Mother Cabrini's feast day is December 22,[2] for the novus ordo and November 13 for the traditional Latin Mass, but other dates may be assigned at a local level.

The housing project in Chicago is named after her, due to her work with Italian immigrants in the location. It has since become a haven for underprivileged and poor people and the MSC sisters still work there.

The Cabrini Mission Foundation is an organization committed to advancing St. Frances Xavier Cabrini's mission and legacy of healing, teaching, and caring around the world.


The Benedictines of Mary, Queen of Apostles

Submitted by Larry Bethel
Please help us build a monastery for the glory of God, that by our lives, we may be a sign of Christ’s love, a “light shining in the darkness”, and by our prayers draw down His blessing upon you and yours, Holy Mother the Church, the sacred priesthood and the whole world.

Our young and growing community needs your help through prayer and monetary contributions to build a permanent Priory to house 58 nuns. We are almost half that many! You can be part of this historic foundation from the ground up. Please take a look at the exciting—and quickly becoming urgent—plans.

The Benedictines of Mary, Queen of Apostles is a traditional monastic community of women who desire to imitate the Blessed Virgin Mary in the giving of herself to God to fulfill His Will, especially in her role of assistance by prayer and work to the Apostles, first priests of the Catholic Church.Society in these latter days is in obvious dire need of re-evangelization and sanctification through the ministry in particular of the sacred priesthood of the Roman Catholic Church. Although times have changed, the divine mission committed to the first Apostles, as well as the needs of those to whom they were sent, have not. It is our ideal to imitate Our Lady's retirement from the world in quiet seclusion, as well as her apostolic charity. Consecrated entirely to her and filled with her spirit, which is none other than the Holy Spirit of God, we aspire to be, to the successors of the Apostles in our times, what she was to them in the beginning: behind-the-scenesencouragement, assistance and support.



Fontgombault Abbey Benedictine Monastery

Polish Website (pdf) with Great Pics

Submitted by Larry Bethel

Fontgombault Abbey (or Abbaye Notre-Dame de Fontgombault) is a Benedictine monastery of the Solesmes Congregation located in Fontgombault in the département of Indre, in the province of Berry, France.

The founding monks at Our Lady of the Annunciation of Clear Creek Benedictine monastery, in the diocese of Tulsa, Oklahoma were all members of this monastic community at Fontgombault, France, or of her daughterhouses Randol, Triors, and Gaussan.


Can Music Really Be Sacred?


From the Winter issue of Sacred Music, volume 135, number 4

Our liturgical choices depend upon our understanding of what sacred means, particularly in music, because many contend that there is no such thing as sacred or non-sacred music. Many years ago, Msgr. Schuler contended that notes are not sacred, but it is the associations of music which bring to it the connotation of sacred. I would like to explore that notion, placing it in the context of “reception.”

We have two similar words in English, but they have important differences: “Sacred” and “holy;” Latin has similar, but not quite identical words, sacer and sanctus. “Sacred” is a participle, expressing the object of some action; something sacred has been set aside, dedicated to a particular and noble purpose. Holy, on the other hand, refers to the intrinsic aspect of the other, a quality of being whole, complete, perfect, even health-giving, saving. We call a saint holy, but a bishop sacred, the Mass holy, but the liturgy sacred. “Sacred,” then, emphasizes a substantial component of reception—things not naturally taken to be sacred can become so by usage; it concerns things that have been set aside for the service of the holy. But there is another consideration: Some things are more apt for the service of the holy than others; their characteristics are congruent with their sacred use.

The reception of sacred things can be one of two different kinds. Take, for instance, the vestment used for Mass, the chasuble. It was in Roman times a normal outer garment; presumably, it was worn by the priest when he said Mass. In the course of time, it became obsolete as a conventional garment but was retained by the priest celebrating Mass, and so ultimately it became received as an exclusively sacred garment. Thus, something originally secular can be assimilated to a sacred context by gradual reception. This is not all, however; the chasuble is apt for its purpose, because it is an encompassing garment, covering the whole body, symbolizing the transformation of the priest into an alter Christus. Moreover, in the process of sacralization of the garment, it takes on more sacred characteristics: its form becomes more ample, the materials chosen for it become more precious (traditionally silk), and it takes on sacred symbols. This is, then, a matter of the evolution of a gradual reception, a transformation of something secular into something unambiguously sacred.

The other kind of reception is of things perceived as always having been sacred, since time immemorial. Incense is an example of that. Incense was already used in the Hebrew temple, and in spite of the theories of some rationalists that its purpose was to cover the stink of animal sacrifice (which it may have done), its stated sacred purpose was to represent the ascent of prayer; see Psalm 140:2, dirigatur oratio mea sicut incensum in conspectu tuo (let my prayer be directed as incense in thy sight). It is apt for its purpose, because it visually ascends; its fragrance is unlike anything else, and so it can be easily recognized as set aside; it is a precious material, the immolation of which constitutes a worthy sacrifice, and its use is ample. There are those who would say that it came to the Western Church from the Byzantine court, which was a secular one; the Byzantine Emperor, however, was received very much as a sacred person, and the use of incense there must also have been sacred.

I draw this distinction between those things always received as sacred and those whose reception evolves gradually, because the same distinction can be drawn with music. Gregorian chant has always been received as sacred; the early fathers of the church jealously guarded the sacredness of the music of its liturgy, and though this is pure speculation, its earliest stages were probably based upon Jewish precedent, also sacred. Over its history, it has maintained the distinction of being exclusively sacred; even though it may be quoted occasionally in concert music, its presence there serves to bring an element of the sacred to the concert. Moreover, its musical style is apt for sacred use: its non-metric rhythm conveys a sense of transcending the temporal limits of the here and now; its unison singing represents a unified voice, suitable to its sacred usage; its most melismatic forms are so ample as to preclude its employment for any mundane purpose; and its intimate link with the texts and actions of the sacred liturgy identify it with the sacred purposes of the liturgy. Its unambiguous sacred reception forms, then, a bedrock of the sacred in the liturgy.

Sacred polyphony evolved out of Gregorian chant, elaborating several voice parts upon the sacred chant melodies. But it had an important interaction with the secular; once the process of elaboration upon chant was developed, whether it was in a cantus firmus style or in thorough-going imitation, it was employed in both sacred and secular contexts. The interaction of the sacred and secular in music came to an important point with the Renaissance Mass, in which a secular piece, whether monophonic or polyphonic, was the basis of a Mass. This is often cited as evidence of a lack of distinction between sacred and secular in the Renaissance, but I would contend that it is evidence of a more important process. A Mass based upon the tune, such as “L’Homme armé,” incorporates that tune in long notes—a cantus firmus, and in an intricate and learned polyphonic texture. It is no longer just the tune, but a part of a larger whole, whose sacred character is unmistakable. Thus, the secular has been sacralized, turned to a sacred purpose through an apt stylistic transformation.

This is entirely appropriate to a Christian world view. The sacred is not something simply merely separated from the world; rather the sacred transforms elements of the world to a transcendent purpose. The Eucharist is the most outstanding example: what was ordinary food for the Hebrews was transformed into the Passover meal; this, in turn was transformed into the Body and Blood of Christ. Bread and wine, elements of natural nourishment, progressively became transcendent, supernatural, saving nourishment. In my study of the Medieval Sarum Rite of England, I concluded that, contrary to the theorists of comparative religion, who looked to the opposition of sacred and profane (in the sense of secular), the medieval (and Christian) sense of the sacred was that the important differences were between the more sacred and the less sacred, and the continuity of these was more important that their opposition.

In music, the transformation of elements of our ordinary world conveys the message that our ordinary lives can also be transformed. The hitch is: what if the incorporation of music into the liturgy does not involve a discernable transformation? What if the use of styles clearly identifiable with worldly and secular purposes retain their identity in liturgical use? Is the message, then, that there is no transformation? that the secular life-styles are all that there is? I would contend that this is the danger of the present use of secular styles, since the instruments they use, their vocal styling, their simplistic musical construction all retain their secular identity. Rather, it is crucial that whatever musical styles are used in the liturgy, there be clear elements of their sacralization, that their incorporation is unambiguously for the sake of transformation into something sacred. The regular use of a few pieces of Gregorian chant and of sacred polyphony can be enough to signal that difference, to inspire a congregation to higher purposes in their participation in the liturgy.

I am reminded of the principal Sunday Mass as a certain Midwestern cathedral; I attended it some five years ago, and there was a typical repertory of music in popular styles, some of the latest compositions for the Ordinary of the Mass, all accompanied by a heterogeneous and not particularly excellent instrumental group—piano, flute, drums, string bass, guitar—that gave a rather “scrappy” tone to the whole proceeding. It was clear that the musicians were dedicated, but the total effect was ambiguous and unfocused. I returned to that Mass last year, and heard an excellent organ in the loft played by an expert organist. The priest sang most of his parts, and a choir provided some worthy attempts at sacred polyphony. Much of the music was the same as the time before, but now the priest’s singing, the organ accompaniment, and the presence of sacred polyphony gave a sense of purpose and focus that was entirely different. It was not the ideal, but in it the ideal was discernable, and in my view, that is real progress, a kind of progress we are now witnessing in many places.
Professor William Mahrt teaches musicology at Stanford University and is president of the Church Music Association of America and editor of Sacred Music. mahrt@standford.edu

Thursday, December 25, 2008

Post #58 Christmas Greeting

A Blessed and Joyous Christmas Greeting to All
from Venite Missa Est!


On this joyous and blessed day we here at Venite Missa Est! wish you a most hearty (and heartfelt) Merry Christmas greeting.

Midnight mass was celebrated at St. Anthony (Wichita) by His Excellency Bishop Emeritus Eugene Gerber and what a wonderful, humbling and exciting occasion it was. Flanked by a small army of humble servers, acolytes and torch bearers, Bishop Gerber offered the sacrifice of the mass in a steady and precise manner, born of many years of service and duty.

The church sparkled with poinsettias and candles, the air almost shimmered in joy and anticipation of the holy birth, the adults donned their finest, the children were on their best behaviour....shoes were shined and shirts were pressed, womens hair was freshly washed and combed under dainty mantillas. The choir borrowed voices directly from heaven, the servers recited prayers rehearsed a hundred times, the rubrics followed closely in military precision....all in the celebration of our Saviour's birth.

I hope that this message finds you, dear reader, well, happy and hopeful in this, a new year of our salvation. May old wounds be healed, may hate be banished by love, and may courage be found in the midst of fear. All this can be accomplished in light of our dear Lord's majestic birth.

Peace be upon you, deo gratias.

By the way, if any of you dear readers have any pictures of midnight mass please contact me so we can post them. You can reach me at bumpy187@gmail.com.

Monday, December 15, 2008

Post # 57

Topics: Saint Nicholas and the Origin of Santa Claus: Yes Virginia, There Is No Santa Claus...Canonistic Notes on Summorum Pontificumr: Gregor Kollmorgens... To Jesus Through Mary: Latin Mass Society...Receiving Holy Communion: In Praise of Tradition


Saint Nicholas and the Origin of Santa Claus
St. Nicholas Center

How did the kindly Christian saint, good Bishop Nicholas, become a roly-poly red-suited American symbol for merry holiday festivity and commercial activity? History tells the tale.

The first Europeans to arrive in the New World brought St. Nicholas. Vikings dedicated their cathedral to him in Greenland. On his first voyage, Columbus named a Haitian port for St. Nicholas on December 6, 1492. In Florida, Spaniards named an early settlement St. Nicholas Ferry, now known as Jacksonville. However, St. Nicholas had a difficult time during the 16th century Protestant Reformation which took a dim view of saints. Even though both reformers and counter-reformers tried to stamp out St. Nicholas-related customs, they had very little long-term success; only in England were the religious folk traditions of Christmas permanently altered. (It is ironic that fervent Puritan Christians began what turned into a trend to a more secular Christmas observance.) Because the common people so loved St. Nicholas, he survived on the European continent as people continued to place nuts, apples, and sweets in shoes left beside beds, on windowsills, or before the hearth....


Canonistic Notes on Summorum Pontificum
by Gregor Kollmorgen

The first 2008 issue of Liturgisches Jahrbuch ("Liturgical Yearbook") contains some very clear and sound notes from a canonist's perspective on the implications of Summorum Pontificum. This is all the more surprising and gratifying as Liturgisches Jahrbuch is a quarterly edited by the German Liturgical Institute (Deutsches Liturgisches Institut), the centre of German liturgical "officialdom" maintained by the German Bishops' Conference. The article (Liturgisches Jahrbuch 1/2008, p. 3 ff.) is written by Prof. Norbert Lüdecke who teaches Canon Law at the University of Bonn. A summary of the article is given in the current issue of Una Voce Korrespondenz, the quarterly of the German Una Voce association (4/2008, p. 371 ff.), of which a summary appeared, on December 1st, 2008, on the website kath-info.de, which we present to you here in an NLM translation:

1. The bishops may issue "annotations and instructions for the implementation" of the motu proprio Summorum Pontificum, but they may not add "new mandatory content" (cf. the analysis of the "guidelines" of the German Bishops' Conference by Prof. Georg Muschalek).

2. The "guidelines" of the German Bishops' Conference of 27 September 2007 are not binding upon the individual diocesan bishop.

3. The celebration of the Missa sine populo is, except in the case of insurmountable obstacles, to be allowed "at any legitimate place". "Restrictions of the usus antiquior to certain places or times by particular law are (...) inadmissible."

4. In a Missa sine populo (literally translated: "Mass without people") the faithful may participate sua sponte (i.e. without compulsion). They may also advert other faithful to this Holy Mass.

5. For a group, which according to the Motu proprio is a prerequisite for the celebration of a Holy Mass with the people, the number of three persons is sufficient. The diocesan bishop cannot establish a higher minimum number.

6. The parish priest must not discriminate against Masses according to the old use "by keeping them secret or scheduling them at times difficultly accessible".

7. "The Pope has not ordered that the parish priest could meet the request of interested faithful. He has mandated that the parish priest must do so"(Lüdecke).

8. Faithful whose right to Holy Mass in the older use is being denied by the parish priest do not only have the possibility, but the duty to inform the diocesan bishop about this.

9. "Applications" for the traditional liturgy are "not petitions of grace or favour." "Parish priests as well as diocesan bishops are legally held to meet this request" (Lüdecke).

10. The consent of the bishop to a Holy Mass according to the old use instituted by a parish priest according to the desire of faithful is not required.

11. Laypeople as extraordinary ministers of Holy Communion and women as altar servers are not allowed in the traditional liturgy.

Again, this is as excellent as it is unexpected, and its importance is not to be underestimated. The only caveat I would add refers to no. 5: I think it is an overly restrictive interpretation of Summorum Pontificum to say that a request by a group of faithful is "a prerequisite for the celebration of a Holy Mass with the people". It is a prerequisite for the faithful having a right to this Mass, not for a public celebration of the usus antiquior itself - or, as Fr Tim Finigan calls his apposite post on this question, If... but not "only if".


“To Jesus Through Mary”
Taken from the Latin Mass Society's May 2004 Newsletter

When offering the traditional Mass for those who may be assisting for the first time, Fr Hugh Thwaites SJ distributes a short text which explains what the old rite expects of the laity.

The text is a powerful meditation on the redemptive work of Our Lord and Our Lady and is fitting reading for all who wish to unite themselves with ‘the Passion of the Christ’. For some of you, this may be the first time you have come to a Mass in the old Latin rite, and you may be wondering what you are meant to do. You may be wishing you could at least come up to the sanctuary with the offertory procession, if not give one of the readings or even help with Holy Communion.

But you are not going to be allowed to do anything. You have just got to sit there. Or maybe kneel or stand. But you cannot do anything.

However, I will try to show you that there is indeed something you can do, something indeed you are meant to do, and something which will make you very like Our Lady on Calvary.

On Calvary she also must have felt frustrated.

She would have given anything to have been allowed to

brush the flies from her Son’s face.

Or moisten his lips with a damp sponge.

Or even kiss his feet.
But the soldiers were there on crowd control duty.

Their job was to keep people away from the men on the crosses.
And so our Blessed Lady could only stand there in silence.

And she prayed.

She and her Divine Son were the only ones

who knew what was actually happening.
She knew that He was the world’s Redeemer.

She knew that He was offering a Sacrifice,

the Sacrifice.

He was offering the Sacrifice

that would once more open to us

the gates of Heaven.

Being God as well as Man,

the price He was paying for our salvation

was of infinite worth.

Though our sins are great and innumerable,

they must always be

quite outweighed by this

ransom of infinite worth.

So she joined with Him

in offering this sacrifice to the Father.

And loving Him as she did,

she united her own suffering heart

to His divine Heart.

She offered herself in union with Him,

immolating her heart on the altar of her love.

So in this Mass, try to be like Our Lady on Calvary.

Our Lord told us that we have all to be

like little children if we wish to have

the right approach to salvation.

And little children look to their mother to learn what to do.

In this Mass, look at Our Lady,

and try to do what she did on Calvary.

Offer Jesus to the Father, as she is doing.

And offer yourself in union with Him.
Words are not needed.

You do not need to do anything, outwardly.

But inwardly you need to do much.

You need to be “actively engaged”, as Vatican II says,

trying to be like Mary on Calvary,

your heart filled with love,

offering the Divine Victim on the altar to the Father,

and offering yourself to God in union with Him.


New Vatican Prefect Praises Traditional Manner
of Receiving Holy Communion

Cardinal Antonio Canizares Llovera, whom Pope Benedict appointed last Tuesday as prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, has praised the traditional manner of receiving Holy Communion. The comments, which were made during a telephone interview, were published Sunday in a Madrid newspaper.

During the interview, in which Cardinal Canizares Llovera is characterized as a man who combines commitment to principle with “exquisite tact and gentleness,” the prefect said, “What does it mean to receive Communion in the mouth? What does it mean to kneel before the Most Holy Sacrament? What does it mean to kneel during the consecration at Mass? It means adoration, it means recognizing the real presence of Jesus Christ in the Eucharist; it means respect and an attitude of faith of a man who prostrates before God because he knows that everything comes from Him, and we feel speechless, dumbfounded, before the wondrousness, His goodness, and His mercy. That is why it is not the same to place the hand, and to receive Communion in any fashion, than doing it in a respectful way; it is not the same to receive Communion kneeling or standing up, because all these signs indicate a profound meaning. What we have to grasp is that profound attitude of the man who prostrates himself before God, and that is what the Pope wants.”


Monday, December 1, 2008

Post # 56

Topics: Random Thoughts: Me A Writer? LOL!!!...Book Review by James Spencer: The Fraternity of St. Peter (FSSP) and Angelus Press Ordines... Ad Orientem: From The New Liturgical Movement...Gaudete Sunday: From Old St. Patrick Oratory (and new blog)...Catholic Online: New Head of the Congregation for Divine Worship
Random Thoughts: Me A Writer? LOL!!!...
Merry Christmas to you all! What a wonderful and eventful time of year.

There is just so much Catholic news as of late that I thought I would leave the work to the real writers such as Wichita's own James Spencer (review of two ordos), a great piece from the granddaddy of blogs, The New Liturgical Movement, and some great news for Traditional Catholics from Catholic Online concerning the new head of the Congregation for Divine Worship.

With all that is going on I just had to step aside. I love to write (in my amateur fashion) but I have to face reality...me writing along side this talent? LOL!!!! (laugh out loud!!!) I'll save my ramblings for another day. :)

There is also a piece on Gaudete Sunday from Our Parish News Blog, the work of lay members (like us here at Venite) of Old St. Patrick Oratory, Kansas City, MO. Please visit their site and mention Venite Missa Est!.

Peace upon you.

Mark Llamas


Book Review by James Spencer


The Fraternity of St. Peter (FSSP) and Preserving Christian Publications (PCP) each publish an annual Ordo, which identifies the appropriate liturgy for each day of the year for those who use the 1962 Missal and Breviary. Together those two closely-related books (1962 Missal and Breviary) contain the Church’s entire Liturgical Prayer for the Extraordinary Form (E.F.). To use a football analogy, they constitute the Church’s E.F. liturgical “play book,” while the annual E.F. Ordo is the vehicle by which the Church (as “quarterback”) calls the specific E.F. “play” for each day. [Nota bene: Not surprisingly, in the Ordinary Form (O.F.), the 1970 Missal and the Liturgy of the Hours together constitute the Church’s O.F. “play book” and the annual O.F. Ordo calls the O.F. “play” for each day.]

Why is such a booklet called an Ordo? The Latin word, ordo, meaning order, has for centuries been the first word of this booklet’s title (see the Latin title of the PCP Ordo below), so Ordo became its “call name” among the clergy. To extend the above football analogy, the Ordo specifies the daily sequence in which the Church directs the “team” to run the liturgical “plays” through the calendar year.

Incidentally, the plural of ordo is ordines, not ordos. I misspelled it in the title above for the benefit of the one or two readers out there somewhere who aren’t yet fully fluent in Latin; from here on I’ll spell it correctly.

Clearly, every priest who uses the 1962 Liturgical Books needs an E.F. Ordo. For laymen who attend E.F. Masses, an Ordo simplifies setting up their hand-held missals. For those laymen who also say the Divine Office, an Ordo is essential. Ergo, since both of these Ordines are inexpensive, every Traddie household should have one or the other.

These two Ordines give the same liturgical information for each day of 2009, but in different formats. Believing what Emerson wrote long ago, namely, that “comparisons are odious,” I won’t compare the two, but will simply present each one separately. Whichever one you choose will do very nicely. That said, let’s take them one at a time.


2009 Liturgical Ordo and FSSP Directory, published by The Priestly Fraternity of St. Peter, North American Headquarters, St. Peter’s House, Griffin Road, P.O. Box 196, Elmhurst, PA 18416; (570) 842-4000; http://www.fssp.com/; info@fssp.com. 6”X9” spiral-bound softcover, 90 pages. $10.00 plus s&h.

This booklet’s main section, titled “The 2009 Liturgical Ordo,” contains the 2009 Ordo in a tabular or matrix form that is very easy to understand and follow. It goes from December 25, 2008 through January 13, 2010. Each liturgical season begins with a series of general instructions and comments, followed by the liturgical information for each day of that season. This section also contains several helpful explanations of related subjects, such as the 1962 Missal, a Table of Moveable Feasts, Holy Days, Days of Fast and Abstinence, Notes on the Office, Feasts Celebrated in some North American Dioceses.

This booklet’s second session, titled “The FSSP Worldwide,” gives contact information for each FSSP location throughout the world. After that section, this booklet includes the following helpful addenda: Responses for Serving Holy Mass; The Sunday Divine Office; Act of Reparation to the Sacred Heart of Jesus; Act of Consecration of the Human Race to the Sacred Heart of Jesus; Prayer before the Crucifix; Act of Consecration of the North American District of the Priestly Fraternity of St. Peter to the Blessed Mother of God; Canon Law Codes for Sundays and Holy Days; Indulgences; Benedict XVI’s motu proprio, titled “Summorum Pontificum,” and its accompanying letter to Bishops; John Paul II’s motu proprio, titled “Ecclesia Dei”; and the 1988 Decree from the Ecclesia Dei Commission giving FSSP the “Pontifical Right” to use the 1962 Missal, Breviary, and other related books and ceremonies.


Ordo Divini Officii Persolvendi Missaeque Sacrificii Peragendi Pro Anno Domini 2009, published by Preserving Christian Publications; (866) 241-2762; http://www.pcpbooks.com/. 5.5”X8.5” perfect-bound softcover, 159 pages. $15 plus s&h.

The title of this Ordo is in Latin (translation: “Order of the Divine Office Recited and of the Sacrifice of the Mass Celebrated for the Year of our Lord 2009”), but the contents are in “user-friendly” English. In this, it differs from the pre-Vatican II Ordines used throughout the Church, which were (as I recall) totally in Latin. In all else, it is just like the pre-Vatican II Ordines.

This booklet’s main section contains the 2009 Ordo in a “bulleted paragraph” form, in which each calendar date serves as the bullet for one or more paragraphs of liturgical information. It goes from January 1, 2009 through December 31, 2009.

It also contains the following four Appendices: A: Proper Feasts Kept in the Dioceses of The United States; B: Proper Feasts Kept in the Dioceses of Canada; C: Proper Feasts Kept in the Dioceses of Great Britain; and D: Proper Feasts Kept in the Dioceses of Australia and New Zealand. These Appendices give Ordo information for each listed feast.


Copyright, 2008, by James B. Spencer. First Serial Rights


Ad Orientem
From The New Liturgical Movment

Fr. Peter Stravinskas 12/05/08 Homily to the Poor Clares in Portsmouth, OH
The Season of Advent has a two-fold emphasis which many, many people do not seem to either remember or ever have known. And it’s on two comings of Christ: the first on His coming into time as the Judge of the world; His second, which most people associate with Advent exclusively, is His coming in history as the Babe of Bethlehem. But actually, until December 17, it is His final or second coming that the Church would have us focus all our attention on. And, the themes that the Church brings to our attention during this time period are those to do with light - the Light that is coming into the world. You see that in all of today’s readings as a matter of fact.

The early Christians believed that Jesus would come again during the celebration of the Sacred Liturgy, and that He would come to them out of the east. And so, whenever possible churches were constructed so that they faced east.

When you came into the Chapel this morning, if you were somewhat awake, you may have noticed that there is a slightly different arrangement of the sanctuary. The different arrangement is to suggest a different focus.

In theological or liturgical language, we call this liturgical orientation, the liturgy celebrated facing east; which cannot always be a geographical east. But it does mean that priest and people face Christ, the coming Dawn, together, who’s coming to them out of the east.

And there are some very practical implications to all of this: there is much less attention on the priest and much more attention on Christ. John the Baptist, the particular voice and figure par excellence for the Advent Season, said, “He [Christ] must increase, I must decrease.” And so, there is less of a personality cult centered on the priest, there is less distraction for the priest who ought to be looking at God not the congregation and less distraction for people - who are not diverted by some of the idiosyncrasies of priests.

And let me then offer a few clarifications." And let me then offer a few clarifications."

First, there is nothing in the Second Vatican Council that ever once called for the turning around of altars, just as nothing in Vatican II called for getting rid of Latin in the Liturgy, nor did they ever envision things like communion in the hand, or extraordinary ministers of Holy Communion or female servers. All of that is something that happened many, many years after the Council, and that the Council Fathers themselves would have been quite shocked to discover ever happened.

Secondly, the current or reformed Roman Missal, even in English as a matter of fact, presumes that the priest is not facing the congregation, and, therefore, the rubrics (the directives for the celebration of the Liturgy) consistently say things to the priest like, “The priest now turns faces the people and says, ‘The Lord be with you.

Thirdly, for the parts of the Mass that are directed to the people, the priest continues to face the people, and so, the Liturgy of the Word. It makes no sense for me to read the Gospel facing the wall or to preach in that direction. (Although, sometimes you get the impression you might get as much of a reaction.)

Fourth, for years, Cardinal Ratzinger, now Benedict XVI, wrote repeatedly about the importance of returning the former practice of facing east. Why? To restore a healthy sense of the sacred, the transcendent. So that this is not perceived as a social hour or “Entertainment Tonight”, but the Church’s worship of the triune God.

Fifthly, many priests (especially younger ones interestingly enough) are taking the former Cardinal’s, now present Pope’s, admonition to heart. Last week, I was in Greenville, South Carolina, and all the Masses in that parish have been celebrated ad orientem, as we say, facing east for a full year now. Just Wednesday, I visited Holy Family Church in Columbus, where since the beginning of Advent, three of the four Sunday Masses are now celebrated facing east.
As I indicated the other day, Advent is a time of new beginnings. And so, this is a good time for us to make this act of restoration here at the Monastery and, appropriately, also during the nuns’ annual retreat. Now, this may take a bit of readjustment for some of you, but I think you’ll find great spiritual benefit in reasonably short order.

You may not realize it, but all religions have used geography as a theological reference point. You know, I’m sure, that Muslims turn to face Mecca, no matter where they are. When they go to pray, they turn to face Mecca. Orthodox Jews, to this very day, turn to face Jerusalem. Each day in the celebration of Lauds (or Morning Prayer) the Church prays the Benedictus, the Canticle of Zechariah, which he recited as he reacted to the birth of his newborn son, John the Baptist. In that canticle Zechariah prophesies, under the inspiration of the Holy Spirit, that the Dawn from on high shall break upon us. We know that the dawn breaks in the east; that Dawn, that rising Sun shall appear on this altar in but a few minutes. And so, let us, you and I, priest and people, face east together, prepared to meet the One who is coming into the world as the Light of the world.


Gaudete Sunday

Thanks to the folks at Old St. Patrick Oratory - Kansas City, MO

The third Sunday of Advent, so called from the first word of the Introit at Mass (Gaudete, i.e. Rejoice).

The season of Advent originated as a fast of forty days in preparation for Christmas, commencing on the day after the feast of St. Martin (November 12th), when it was often called "St. Martin's Lent"-- a name by which it was known as early as the fifth century.
The introduction of the Advent fast cannot be placed much earlier, because there is no evidence of Christmas being kept on December 25th before the end of the fourth century (Duchesne, "Origines du culte chrétien", Paris, 1889), and the preparation for the feast could not have been of earlier date than the feast itself.

In the ninth century, the duration of Advent was reduced to four weeks, the first allusion to the shortened season being in a letter of St. Nicholas I (858-867) to the Bulgarians, and by the twelfth century the fast had been replaced by simple abstinence.

St. Gregory the Great was the first to draw up an Office for the Advent season, and the Gregorian Sacramentary is the earliest to provide Masses for the Sundays of Advent. Our thanks to New Advent for this information.


Venite Missa Est! thanks Our Parish News Blog, the work of lay members of Old St. Patrick Oratory - Kansas City, MO at http://ourparishtoo.blogspot.com//. Please visit their site and be sure to mention Venite Missa Est!.


New Head of the Congregation for Divine Worship
By Deacon Keith A. Fournier, Catholic Online 12/10/2008

ROME (Catholic Online) - Pope Benedict XVI accepted the retirement of Cardinal Francis Arinze from his position as Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments and appointed the Primate of Spain, Cardinal Antonio Cañizares Llovera of Toledo, to succeed him.

The Cardinal is sometimes called a “little Ratzinger” in stories and commentaries discussing his theological convictions and deep love for the Liturgy. The expression indicates the closeness of his theological and liturgical positions with those of the Holy Father, Pope Benedict XVI. In addition, the Cardinal served the Spanish Bishops conference as a protector and defender of orthodoxy. This was similar to what was done by Cardinal Joseph Ratzinger when he was head of the Congregation of the Doctrine of the Faith, prior to ascending to the Chair of Peter.

The new prefect was the youngest of those chosen in the consistory by Pope Benedict XVI to be elevated to Cardinal. He is known to be a friend of the Holy fathers as well. He comes from Valencia, Spain and has special expertise in catechetical theology.

This position is of great significance because of the centrality of the Sacred Liturgy in the life and worship of the Catholic Church. Just who would be chosen to succeed Cardinal Arinze has been watched very closely by observers. It was of particular concern to those who have an interest in the implementation of the “Motu Propio” wherein Pope Benedict authorized the expansion of the use of the extraordinary form of the Liturgy (often called the Tridentine Rite) for all the faithful who request it. The new Prefect is known to be a friend of this use of the Extraordinary form and is a man deeply committed to liturgical fidelity.

The appointment process was also watched closely by multitudes of the faithful throughout the world who are concerned with the minimalist trends in certain liturgical circles, the declining quality of liturgical music and what seems to be a growing disregard of fidelity to liturgical norms.

The appointment of Cardinal Antonio Cañizares Llovera is seen by most observers as an indication of the continued emphasis on fidelity in the application of the Holy See’s liturgical directives and the implementation of what is being called the “reform of the reform” of the Sacred Liturgy.

This appointment has been the subject of much speculation among the “Vaticanisti’s” on the World Wide Web and was accurately predicted by the chief among them, Rocco Palmo of the increasingly popular and almost always correct “Whispers in the Loggia”.

Spanish news sources report the new Prefect will have the unusual distinction of remaining the apostolic administrator of his Diocese in Toledo, Spain until his successor, the 63 year-old Archbishop Manuel Ureña Pastor arrives. However, the new Prefect will be in Rome and in his new seat of responsibility within 48 hours.