Tpocis:St Anthony's Saint-King Statue:The Only One In Wichita....Pope Pius XII: Canonization Catherine Labouré....Amsterdam:Apartheid at Islamic Schools....Oklahoma Bishop: Explains Return to 'Ad Orietnem' Worship...The Mass: The Introit, the Collect, the Sung Ordinary...Book Review by James Spencer: How to Pray Well
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The Necessaries
Venite Missa Est! is planning an exciting feature to the site. Starting soon we will feature Fr. Lies' homilies in mp3 and/or .wav audio formats available for download to listen and share. I am working on a section dedicated to these audio files. i am so excited about this as I personally believe that we don't have to travel or search the internet for good, meaty, solid Catholic teaching when we have Fr. Lies' homilies for our personal use and enjoyment. Coming soon!
And now the necessary housework: Please note: St. Anthony Catholic Church is the only local church celebrating the Traditional Latin Mass (EFLR) in the Wichita area. Though this blog is loosely centered around this parish and it's members, Venite Missa Est! is by no means, in any way an official voice of, or for, St. Anthony Parish or the Diocese of Wichita. Venite Missa Est is strictly a private layman's endeavor. Enjoy this weeks post. We are always looking for contributers.
Feel free to contribute thoughts, articles, poems, artwork or anything else for that matter to bumpy187@gmail.com for consideration for next weeks post.
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St Anthony's St Louis IX Statue
Only statue of a Saint-King in any of the Wichita area Churches
By Larry Bethel
when Jesus expired. Both practices were adopted by the Church. He twice led crusades to retake Jerusalem. On the first one he had successes until he was captured by the Saracens and was ransomed and then spent 5 years in the areas of the Holy land helping Christians and rebuilding shrines. During this time he received from the Emperor of Constantinople the Crown of Thorns and a particle of the Cross which he later preserved at Saint Chapelle, which he built for the purpose.
Returning to France when his mother died he, for 15 years, assured the profitability and peace of France, where he was looked upon by all of Europe, including the Pope, Gregory IX as a great ruler. Perhaps even more telling is a quote from Joinville, a chronicler of medieval France, "Often, I have seen the good king, after Mass, go to the wood at Vincennes, sit down at the foot of an oak tree and there listen to all who had to speak to him." In 1270 he underwent another crusade but this time was foiled by an epidemic decimating his army and killing him. His son, Philip the Bold, brought his remains back to Paris where they were interred at the church of St Denis. During the French religious wars his body disappeared leaving only one index finger, still at the church. This is from the Catholic Encyclopedia of 1918:
"He was renowned for his charity. The peace and blessings of the realm come to us through the poor he would say. Beggars were fed from his table, he ate their leavings, washed their feet, ministered to the wants of the lepers, and daily fed over one hundred poor. He founded many hospitals and houses: the House of the Felles-Dieu for reformed prostitutes; the Quinze-Vingt for 300 blind men (1254), hospitals at Pontoise, Vernon, Compiégne."
The only consecrated king of France, St Louis, Mo, Louisville,Ky and Louisiana are all named after our saint, along with many other cities, churches and basilicas throughout the world.
St Louis' feast day is August 25. Here is the Secret from his Feast day Mass;
Grant, we beseech thee, O almighty God, that even as blessed Louis, Thy Confessor, spurning the delights of the world,
sought to please Christ his King alone, so may his prayers render us acceptable to Thee. Through our Lord.
Evidently, we are blessed with the statue of St Louis IX for the reason he was a patron of the 3rd order of St Francis along with St Elizabeth of Hungary, the statue on the other side of the St Joseph statue. When the St Anthony parish was Franciscan, the St Louis and St Elizabeth statues were in the sanctuary above the arcs on each side of the altar. Today, next to St Joseph, St Louis is dressed in a purple cloak denoting royalty with a sword in one hand and in the other a jewel box which holds replicas of the crown of thorns and 2 nails from the true cross.
I want to thank the St Anthony Church historian, Camilla Hartman, who spent time with me telling about the statue's history as well as about the Saint himself.
The image above is St Louis IX meeting with Pope Innocent IV at Cluny.
One more personal note; while researching St Louis I found he and I have the same birthday; April 25. Ora Pro Nobis, St Louis.
Evidently, we are blessed with the statue of St Louis IX for the reason he was a patron of the 3rd order of St Francis along with St Elizabeth of Hungary, the statue on the other side of the St Joseph statue. When the St Anthony parish was Franciscan, the St Louis and St Elizabeth statues were in the sanctuary above the arcs on each side of the altar. Today, next to St Joseph, St Louis is dressed in a purple cloak denoting royalty with a sword in one hand and in the other a jewel box which holds replicas of the crown of thorns and 2 nails from the true cross.
I want to thank the St Anthony Church historian, Camilla Hartman, who spent time with me telling about the statue's history as well as about the Saint himself.
The image above is St Louis IX meeting with Pope Innocent IV at Cluny.
One more personal note; while researching St Louis I found he and I have the same birthday; April 25. Ora Pro Nobis, St Louis.
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Canonization Catherine Labouré
by Pope Pius XII in front of 10,000 Children of Mary in White (1947)
Submitted by Michael O'Neil
What is admirable about Catherine, the visionary of the Rue du Bac, the little sister of the poor, the apparitions, with their prestige and their fruit? Or is service, more important, to the poor: "our masters" as Catherine used to say after Saint Vincent de Paul? She knew how to reach out to the poor in her own poverty. She did the same quality of mending their clothes as she did on her own: always carefully patched, that went hand in hand with an impeccable cleanliness, witnesses said. ...
She had no complexes. She dared to speak about God to those she helped. Give God and give bread, give our Lord and to give our own love to those who suffered, it all went together, coming from the same heart.
Like Bernadette, she disappointed those who sought a more mystical visionary. The "mystical" Catherine was simplicity, according to the Gospel, and it was transparency. In her, at the dawn of the nineteenth century, the Holy Spirit began to train a new kind of holiness found at the source of the Gospel for a new era: holiness without success or human triumph.
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Apartheid at Islamic Schools
NIS News Bulletin
AMSTERDAM, 18/08/09 - Orthodox Islamic schools treat Dutch teachers who are not Muslims as inferior beings. They have to have their meals separately and cannot be greeted in the same way as Muslims, says a former teacher at the As Siddieq school in Amsterdam.
Hennie Metsemakers was suspended by the school a year and a half ago because she spoke of religions other than Islam in the lessons. "I had drawn a timeline and shown the most important events of a number of beliefs on it." Not only was that forbidden, but she was also ordered to teach the children that Christianity would be abolished, she told Het Parool newspaper.
A few years ago, a number of teachers had already left the As Siddieq school due to the extremely orthodox attitude of its management. According to Metsemakers, the board has meanwhile succeeded in imposing the orthodox signature on all staff members, even though half the team consists of non-Muslim teachers.
Non-Muslim teachers at As Siddieqschool and other schools are treated kindly, but not as full-value colleagues. Metsemakers had gone to work at the school full of integration ideals. "The leadership was attentive and nice, but turned out to have a hidden agenda. In the breaks, we had to eat separately. We were not allowed to be greeted in the same way as Muslim teachers, not with the word salaam, peace, because non-Muslims cannot know what peace is."
According to Metsemakers, the school wants to teach children that they are not allowed to be friends with non-believers. "Only Muslims can after all be good people."
Metsemakers has meanwhile warned the Education Inspectorate about the school. The As Siddieq is subsidised by the Dutch government.
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Oklahoma Bishop Explains Return to 'Ad Orietnem' Worship
Catholic Culture
Bishop Edward Slattery of Tulsa, Oklahoma, has returned to the practice of celebrating the Eucharistic liturgy ad orientem in his cathedral. Bishop Slattery explained in his diocesan newspaper that he recognized the advantages of the Mass celebrated with the priest facing the people, but:
Unfortunately this change had a number of unforeseen and largely negative effects. First of all, it was a serious rupture with the Church’s ancient tradition. Secondly, it can give the appearance that the priest and the people were engaged in a conversation about God, rather than the worship of God. Thirdly, it places an inordinate importance on the personality of the celebrant by placing him on a kind of liturgical stage.
Source(s): these links will take you to other sites, in a new window.
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Learning About the Mass: The Introit, the Collect, the Sung Ordinary
The Introit (Latin: introitus, "entrance") is part of the opening of the celebration of the Roman Catholic Mass . Specifically, it refers to the antiphon that is spoken or sung at the beginning of the celebration. It is part of the Proper of the Mass; that is, the part that changes over the liturgical year.
The Collect is both a short, general prayer, also part of the Proper. In the Middle Ages, the prayer was referred to in Latin as collectio, but in the more ancient sources, as oratio. In English, and in this usage, "collect" is pronounced with the stress on the first syllable.
Traditionally, the liturgical collect was a dialog between the celebrant and the people. It followed a hymn of praise (such as the "in Excelsis Deo", if used) after the opening of the service, with a greeting by the celebrant "The Lord be with you", to which the people respond "And with your spirit." The celebrant invites all to pray with "Let us pray". In the more ancient practice, an invitation to kneel was given, and the people spend some short time in silent prayer, after which they were invited to stand.
A: The Ordinary refers to the parts of the Mass that are generally repeated in each liturgy. These include the introductory and penitential rites, the Preface dialogue, the communion rite, and the concluding rites. The sung Ordinary refers to the five principal Ordinary chants, which are identified by their opening word(s): Kyrie (Lord have mercy), Gloria (Glory to God), Credo (Creed), Sanctus and Benedictus (Holy, holy), and Agnus Dei (Lamb of God). Traditional polyphonic Mass settings consist of these five movements.
The Collect is both a short, general prayer, also part of the Proper. In the Middle Ages, the prayer was referred to in Latin as collectio, but in the more ancient sources, as oratio. In English, and in this usage, "collect" is pronounced with the stress on the first syllable.
Traditionally, the liturgical collect was a dialog between the celebrant and the people. It followed a hymn of praise (such as the "in Excelsis Deo", if used) after the opening of the service, with a greeting by the celebrant "The Lord be with you", to which the people respond "And with your spirit." The celebrant invites all to pray with "Let us pray". In the more ancient practice, an invitation to kneel was given, and the people spend some short time in silent prayer, after which they were invited to stand.
The Sung Ordinary
Tip O' the Hat to the Monterey Traditional Mass Blog
http://monterey-tlm.blogspot.com/2008/11/faq-on-music-13-sung-ordinary.html
Tip O' the Hat to the Monterey Traditional Mass Blog
http://monterey-tlm.blogspot.com/2008/11/faq-on-music-13-sung-ordinary.html
Q.What is the sung Ordinary?
A: The Ordinary refers to the parts of the Mass that are generally repeated in each liturgy. These include the introductory and penitential rites, the Preface dialogue, the communion rite, and the concluding rites. The sung Ordinary refers to the five principal Ordinary chants, which are identified by their opening word(s): Kyrie (Lord have mercy), Gloria (Glory to God), Credo (Creed), Sanctus and Benedictus (Holy, holy), and Agnus Dei (Lamb of God). Traditional polyphonic Mass settings consist of these five movements.
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Book Review
How to Pray Well, by Fr. Raoul Plus, S.J.; published in 2009 by Sophia Institute Press, NH, 1-800-888-9344, www.sophiainstitute.com; first translated from French and published in English in 1929 by Burns, Oates, and Washbourne, Ltd., London; softcover, 174 pages (5”X7”); $10.95.
By James Spencer
This book is a classic – and a gem that can lavishly enrich the reader’s prayer-life. It not only explains the four hierarchical levels of prayer (adoration, thanksgiving, repentance, and petition) clearly and completely, but more important, it inspires the reader to “pray well” in all four levels.
Fr. Plus devotes the first four chapters to prayer of adoration. This positioning of adoration is appropriate, not only because it’s the highest level of prayer, but also – and sadly – because it’s the kind we beggars here on earth most often slight or even neglected. In Chapter 1 (“The Most Perfect Prayer”) he explains that, of the four kinds of prayer, adoration is the most perfect because it gives the most glory to God, and because in it we most perfectly fulfill our function as intelligent and loving creatures. In Chapter 2 (“Affective Adoration”) he relates how different saints down through the ages have offered simple but beautiful prayers in loving praise of God. In Chapter 3 (“Effective Adoration”) he stresses the importance of good works as a form of adoration, using the life of our Blessed Mother as a perfect example. In Chapter 4 (“Adoration through Christ and in Christ”) he stresses that our adoration is made truly worthy of God only because we are members of Christ’s Mystical Body, that is, because we are branches from the Vine that is Christ.
Fr. Plus devotes the next four chapters to prayer of thanksgiving. In Chapter 5 (“The Rarity of Gratitude”) he shows how ungrateful the human race has always been for God’s many blessings. This cannot but helps the reader to realize and regret his own ingratitude. In Chapter 6 (“Gratitude for the Blessings of Nature”) he describes the wonders of the created universe, for which we should, but seldom do, express our gratitude to God. In Chapter 7 (“Gratitude for the Supernatural Life”) he reminds the reader that God has, through Sanctifying Grace, made human beings sharers in His Nature, thereby in a sense deifying men. For this we should be constantly grateful. In Chapter 8 (“The Incarnation and Redemption”) he expresses both awe and gratitude that God the Son so debased Himself as to become man in order to redeem our fallen nature and then died such a horrible death to redeem us. If these last two chapters seem out of sequence, believe me, you won’t mind at all as you read and are awe-struck by Fr. Plus’ thoughts.
Fr. Plus devotes the next three chapters to prayer of repentance. In Chapter 9 (“A Sense of Sin”) he helps the reader realize that, to some degree or another, each of us is a prodigal son. Some are great sinners; others have failed in less serious ways; but all have offended the infinite Goodness of God, and therefore need to repent. In Chapter 10 (“Belief in God’s Mercy”) he uses the different reactions of Judas and St. Peter after they had fallen to lead the reader away from despair and toward hope. In Chapter 11 (“The Purpose of Amendment”) he emphasizes that repentance is not sincere, therefore not efficacious, unless it is accompanied by a firm purpose of amendment.
Fr. Plus devotes the final three chapters to prayer of petition (at last, at last, says the typical reader, for example, moi!). In Chapter 12 (“The Nature of Petition”) he stresses that, although prayer of petition is the lowest of the four hierarchical levels of prayer, it is good and pleasing to God. Requests for spiritual blessings are especially so, but so also are requests for temporal blessings that are accompanied by “but Thy will be done.” In Chapter 13 (“The Possibility of Petition”) he refutes arguments against the very possibility that God could answer such prayers. In Chapter 14 (“The Efficacy of Petition”) he encourages the reader to “ask big” in his prayers of petition. God can grant anything, so why not “shoot the moon,” so to speak, in one’s requests, especially in the spiritual area, but also in the temporal.
The book ends with a brief biography of the author, Fr. Raoul Plus, S.J. (1882-1958), a French Jesuit who led a full and active life along with a rich prayer life.
This book will be valuable to anyone who wants to improve the quality of his prayer-life. It’s a book a person can read over and over throughout his life, gaining fresh inspiration with each reading. Rereading the first two sections (adoration and thanksgiving) should especially benefit the devout soul experiencing dryness in prayer.
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