In my previous post, I discussed the commemoration of the martyr St. Anastasia at the Mass at dawn on Christmas Day. I focused on St. Anastasia’s name, which recalls the Resurrection of Our Lord. In this post, I will discuss the location of the station church for the Christmas Mass at dawn, namely the Basilica of Sant’Anastasia al Palatino. This basilica is located on the Palatine Hill in Rome. I will argue that this location is especially fitting for a celebration of Christ’s Birth in the Grotto of Bethlehem.
Circumstances of Our Lord’s Birth
To begin with, let’s consider some circumstances of Our Lord’s Birth. Our Lord was born in a cave or grotto in the countryside outside of Bethlehem. Despite the humble trappings of His Birth, Our Lord was the King of Israel and the Son of God. He was miraculously conceived of the Virgin Mary, and was born without damage to Her virginity. Our Lady laid the Infant in a manger; the cave was used as a sheepfold, and shepherds came to pay Him homage. Fearing that Our Lord would seize his throne, Herod the Great sought to kill Him, and did in fact massacre the other male infants of Bethlehem. As a result, the Holy Family fled into exile.
Romulus, Remus, and the Palatine
Many of the circumstances of Our Lord’s Birth find a parallel, or a pointed contrast, in the legend of the birth of Romulus and Remus, the twin founders of Rome.* Continue reading
(This is the first of two posts about the Solemnity of Christmas. While I had intended to post these on Christmas Day, at least I am doing so within the Octave.)
If you pay attention to the liturgy, then you might be aware that we honor a string of martyrs immediately after Christmas: St. Stephen the Protomartyr on Dec. 26, the Holy Innocents on Dec. 28, and St. Thomas Becket on Dec. 30. The joy of Christmas is tied to the witness of the martyrs; the Incarnation of Our Lord calls forth this witness on our part. That is the Providence of celebrating these martyrs within the Octave of Christmas.
In this post, I’ll focus on a martyr of the Christmas Octave who is often overlooked: St. Anastasia. I’ll also explore the significance of her name, which means “Resurrection.” Continue reading
This Sunday (Sept. 2), I was blessed with the opportunity to attend Mass twice. The first was a Traditional Latin Mass (TLM) at a nearby parish, the second a Novus Ordo at my own parish. It was a study in contrasts.
Normally, a traditionalist-leaning person such as myself would provide a quite predictable contrast between the TLM and the Novus Ordo. The emphasis would be on how becoming and wonderful and great and holy and awe-inspiring (and masculine!) the TLM was, versus how low-brow, saccharine, maudlin, mawkish, and irreverent (and effeminate!) the Novus Ordo was.
This will not be my approach here; I am far too contrarian to offer you the same old color-by-numbers trad whining that you can find elsewhere. I’m not denying the obvious contrasts between the two rites, nor my preference for the TLM. Rather, I will focus on the two homilies. On the whole, I found the homily delivered at the Novus Ordo more challenging and fulfilling. Let us begin: Continue reading
The Easter Vigil, celebrated at the proper time since 1955 (i.e. in the evening, not the morning, of Holy Saturday), seems to cause otherwise astute people to say nonsensical things. These folks seem to think that all liturgical reforms during the 20th century were wrong, therefore the Easter Vigil Mass should be offered in the morning. Here’s an example of their reasoning:
“Evelyn Waugh had some pungent complaints about this, noting, quite reasonably, that the evening service is not really compatible with the orientation toward the dawn of Easter.”*
Think about that. An “orientation toward the dawn of Easter” better suits a Mass said on the morning *of Holy Saturday* instead of a Mass said during the night that ends *with the dawn of Easter.* Why didn’t the Church just abolish Holy Saturday altogether and up and anticipate Easter Sunday on Holy Saturday and have done with it?
Lately, I’ve written twice* about the Finding of Jesus in the Temple. I’ve approached this event as the fifth Joyful Mystery of the Rosary. It also provides the Gospel (St. Luke 2:42-52) read on the Feast of the Holy Family, which we celebrated at the beginning of this month. I noticed something striking about the Offertory and Communion readings for the Mass, at least in the Traditional Latin Mass (English translation from the Baronius Press Missal):
Offertory: The parents of Jesus carried Him to Jerusalem, to present Him to the Lord. (St. Luke 2:22) Continue reading
A joke: What do lay people who pray the Divine Office do when they aren’t praying the Divine Office? They’re mentioning to others that they pray the Divine Office.
Why did I post this? I saw a comment on another blog where someone was complaining about the Divine Mercy devotion. Apparently some pushy “church lady” type came through the pews of the church and forced a Divine Mercy pamphlet upon the commenter while he (or she) was trying to pray the Divine Office. Continue reading
Seems like I haven’t been able to get in any decent writing recently, not even on this, my summer vacation. Lest I forget, here are some jottings that I hope to develop into posts later:
–the meaning of perfidis in the traditional Good Friday Prayer for the Jews; how this term relates to 1.) a covenantal understanding of Christ’s Passion, 2.) the spiritual blindness mentioned in the same prayer, and 3.) our own identity as the Chosen People of the New Testament
–how to integrate our understanding of Christ’s Passion as both a martyrdom undertaken in defense of truth and as a propitiatory sacrifice; “the medium is the message”
–Fr. Samuel Mazzuchelli as apostle of the Driftless Area; missions to the Indians, Frenchmen, Irish immigrants, and Anglo-American converts; temperance movement
–God’s “inscrutable will” (per Fr. Mazzuchelli), Pope Francis on the “God of Surprises,” and Fr. Feeney on divine surprises
–thoughts on the so-called debitum peccati, which is the speculative account of how exactly Our Lady’s Immaculate Conception relates to the Adam’s sin, if at all; the role of Christ’s Cross and the Immaculate Conception as the ultimate victory of the Cross; debitum Redemptoris or debitum Crucis as an alternative explanation; we inherit Original Sin for lack of the application of redemptive grace Continue reading
In his poem “Reflections on a Flea,” Fr. Leonard Feeney wrote:
“And by the way,
Speaking of how to pray,
Dogmas come first, not liturgies.”
This claim encapsulates one side in a contemporary debate concerning the best method of evangelization. Some prefer the so-called “path of beauty.” Some prefer the “path of truth.” Without denigrating the role of beautiful liturgy, I prefer the “path of truth.”
Consider that in the Early Church catechumens attended only the so-called Missa Catechumenorum, which is the overtly catechetical first part of the Mass. Only the baptized — the fully catechized and initiated — attended the Missa Fidelium, which is the overtly sacrificial part of the Mass beginning with the Offertory. In other words, it is catechesis that makes sense of the liturgy. Many who argue for the “path of beauty” seem to want the liturgical experience to substitute for or drive catechesis. This is the opposite extreme from the post-Vatican II over-emphasis on the “Liturgy of the Word.” I would say, it is doctrinal Faith that makes sense of the liturgy, not the other way around, even though the liturgy itself has an eschatological and sacrificial reality that transcends catechesis. Participation in the Mass is more the end than the means of evangelization; as Fr. Feeney said, dogmas still come first.
I’ve seen some Modernist-sounding* texts that use the word “assembly” to avoid the word Church. Instead of addressing the congregation, the priest (er, “presider”) addresses the “assembly of the People of God.” Etc. In Hebrew and Greek, the word we translate as Church does in fact mean “assembly.” I surmise that the people who prefer “assembly” do so because they think the word has a more democratic connotation than the hierarchical “Church.” One thinks of the expression “popular assembly.” Implicit in such a usage is a critique of “liturgy as court ritual,” a critique that has been debunked elsewhere.**
Now, one of a Traditionalist or even just plain orthodox-with-a-small-o persuasion might object to this usage of “assembly.” He might advance any number of arguments, the premises of which we don’t share with the people who push for the “assembly” understanding of the Church, and he might cite a bunch of Church documents, originally written in Latin, that no one who has a job has time to read. In these scenarios, I look to my mentor in evangelism and apologetics, Vin Lewis of All Roads Ministry (https://www.allroadsministry.com/). Vin would say to use the simplest, most direct, most memorable argument that requires the least specialist knowledge (such as Latin, Greek, and Hebrew). So, with that in mind, here is how I would respond: Continue reading
The traditional version is cooler than the “modern” Novus Ordo version they now read at Christmas Mass, which doesn’t specify the number of years since the creation of the world and Noah’s Flood. I guess that would sound too “fundamentalist,” so down the memory hole. Boo!
ANNO a creatióne mundi,
quando in princípio Deus creávit cœlum et terram, quínquies millésimo centésimo nonagésimo nono:
A dilúvio autem, anno bis millésimo nongentésimo quinquagésimo séptimo:
A nativitáte Abrahæ, anno bis millésimo quintodécimo:
A Moyse et egréssu pópuli Israel de Ægypto, anno millésimo quingentésimo décimo:
Ab unctióne David in Regem, anno millésimo trigésimo secúndo;
Hebdómada sexagésima quinta, juxta Daniélis prophetíam:
Olympíade centésima nonagésima quarta:
Ab urbe Roma cóndita, anno septingentésimo quinquagésimo secúndo:
Anno Impérii Octaviáni Augústi quadragésimo secúndo,
toto Orbe in pace compósito, sexta mundi ætáte, –
Jesus Christus ætérnus Deus, æterníque Patris Fílius, mundum volens advéntu suo piíssimo consecráre,
de Spíritu Sancto concéptus, novémque post conceptiónem decúrsis ménsibus,
[HERE ALL KNEEL]
in Béthlehem Judæ náscitur ex María Vírgine factus Homo.
Natívitas Dómini nostri Jesu Christi secúndum carnem.