THE TRADITIONAL MASS IS NOT A SPECTATOR SPORT

by Steve Skojec
from Crisis Magazine

“The Traditional Mass is not a spectator sport.”

The statement rings out like a shot in the quiet, muggy, non-descript church. Oscillating fans buzz from various strategic locations. Incense wafts up from the thurible tucked away to the right of the altar. The congregants sit quietly, attentive. The women’s heads are covered, and everyone is dressed modestly. Nobody throws holy water at the rather oddly-garbed priest standing at the pulpit. Nobody gets up and indignantly walks out. It’s only my third time at the Priory of the Annunciation of the Blessed Virgin Mary, but I already know that as far as Traditional Latin Mass enclaves go, this place is different.

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A New Secretary for the Congregation of the Doctrine of the Faith (CDF)

Changes in the Curia
by Andrea Tornielli
Vatican City
as found at The Vatican Insider/La Stampa

Levada is to resign from the Congregation for the Doctrine of the Faith, leaving Müller in pole position to substitute him. Meanwhile, the Vatican library is getting a new librarian and Bertone’s substitution appears imminent 

Two important (cardinal) appointments are expected in the Vatican before the beginning of the summer holidays. The most significant one is the nomination of Joseph Ratzinger’s second successor as head of the Congregation for the Doctrine of the Faith. This is a delicate and crucial role not only because faith is at the heart of Benedict XVI’s pontificate, but also because this is the dicastery that deals with scorching dossiers on cases of sex abuse against minors and it also manages the dialogue process with the Society of St. Pius X. Seventy six year old American cardinal, William Levada, intends to retire to the U.S. After months of deliberation, the Pope is likely to choose the 64 year old Bishop of Regensburg, Gerhard Ludwig Müller, for the post of Prefect of the Congregation. Unless there are any last minute surprises (other candidates considered include an American prelate and a French cardinal) he is expected to take over from Levada in the next few months.

Read the rest of the article here...

NATIVITY of the FORERUNNER, ST. JOHN the BAPTIST: 24 June

Icon of the Nativity of the Forerunner, St. John the Baptist

The Canticle of Zechariah

The "Benedictus"

(Luke 1:67-80)

Then Zechariah his father, filled with the Holy Spirit, prophesied, saying:

“Blessed be the Lord, the God of Israel,

for he has visited and brought redemption to his people.

He has raised up a horn for our salvation

within the house of David his servant,

even as he promised through the mouth of his holy prophets from of old:

salvation from our enemies and from the hand of all who hate us,

to show mercy to our fathers

and to be mindful of his holy covenant

and of the oath he swore to Abraham our father,

and to grant us that,

rescued from the hand of enemies,

without fear we might worship him

in holiness and righteousness

before him all our days.

And you, child, will be called prophet of the Most High,

for you will go before the Lord to prepare his ways,

to give his people knowledge of salvation

through the forgiveness of their sins,

because of the tender mercy of our God

by which the daybreak from on high^* will visit us

to shine on those who sit in darkness and death’s shadow,

to guide our feet into the path of peace.”

The child grew and became strong in spirit, and he was in the desert until the day of his manifestation to Israel.

CORPUS CHRISTI - Thursday after Trinity Sunday

This feast is celebrated in the Latin Church on the Thursday after Trinity Sunday to solemnly commemorate the institution of the Holy Eucharist.

Of Maundy Thursday, which commemorates this great event, mention is made as Natalis Calicis (Birth of the Chalice) in the Calendar of Polemius (448) for the 24th of March, the 25th of March being in some places considered as the day of the death of Christ. This day, however, was in Holy Week, a season of sadness, during which the minds of the faithful are expected to be occupied with thoughts of the Lord's Passion. Moreover, so many other functions took place on this day that the principal event was almost lost sight of. This is mentioned as the chief reason for the introduction of the new feast, in the Bull "Transiturus." 

Read the rest at the Catholic Encyclopedia.

From the Collect (Oration) of the Feast:

Let us pray.

O God, under a marvelous sacrament you have left us the memorial of thy Passion; grant us, we beseech thee, so to venerate the sacred mysteries of thy Body and Blood, that we may ever perceive within us the fruit of thy Redemption. Who livest and reignest with God the Father in the unity of the Holy Spirit, one God, unto the ages of ages. Amen.

LAUDA SION (Sequence composed by St. Thomas Aquinas [English translation below])

Sion, lift up thy voice and sing:

Praise thy Savior and thy King,

Praise with hymns thy shepherd true.

All thou canst, do thou endeavour:

Yet thy praise can equal never

Such as merits thy great King.

See today before us laid

The living and life-giving Bread,

Theme for praise and joy profound.

The same which at the sacred board

Was, by our incarnate Lord,

Giv'n to His Apostles round.

Let the praise be loud and high:

Sweet and tranquil be the joy

Felt today in every breast.

On this festival divine

Which records the origin

Of the glorious Eucharist.

On this table of the King,

Our new Paschal offering

Brings to end the olden rite.

Here, for empty shadows fled,

Is reality instead,

Here, instead of darkness, light.

His own act, at supper seated

Christ ordain'd to be repeated

In His memory divine;

Wherefore now, with adoration,

We, the host of our salvation,

Consecrate from bread and wine.

Hear, what holy Church maintaineth,

That the bread its substance changeth

Into Flesh, the wine to Blood.

Doth it pass thy comprehending?

Faith, the law of sight transcending

Leaps to things not understood.

Here beneath these signs are hidden

Priceless things, to sense forbidden,

Signs, not things, are all we see.

Flesh from bread, and Blood from wine,

Yet is Christ in either sign,

All entire, confessed to be.

They, who of Him here partake,

Sever not, nor rend, nor break:

But, entire, their Lord receive.

Whether one or thousands eat:

All receive the self-same meat:

Nor the less for others leave.

Both the wicked and the good

Eat of this celestial Food:

But with ends how opposite!

Here 't is life: and there 't is death:

The same, yet issuing to each

In a difference infinite.

Nor a single doubt retain,

When they break the Host in twain,

But that in each part remains

What was in the whole before.

Since the simple sign alone

Suffers change in state or form:

The signified remaining one

And the same for evermore.

Lo! bread of the Angels broken,

For us pilgrims food, and token

Of the promise by Christ spoken,

Children’s meat, to dogs denied.

Shewn in Isaac's dedication,

In the manna's preparation:

In the Paschal immolation,

In old types pre-signified.

Jesu, shepherd of the sheep:

Thou thy flock in safety keep,

Living bread, thy life supply:

Strengthen us, or else we die,

Fill us with celestial grace.

Thou, who feedest us below:

Source of all we have or know:

Grant that with Thy Saints above,

Sitting at the feast of love,

We may see Thee face to face.

Amen. Alleluia.

ST. NORBERT - Feast: 6 June

Behold an high priest, who in his days pleased God, and was found righteous, and in the time of wrath he was made a propitiation.

- Sirach 44:16-17

Lauds Chapter Hymn Verse for the Feast

"St. Norbert founder of the Order of Praemonstratensians"

Born at Xanten on the left bank of the Rhine, near Wesel, c. 1080; died at Magdeburg, 6 June, 1134. His father, Heribert, Count of Gennep, was related to the imperial house of Germany, and his house of Lorraine. A stately bearing, a penetrating intellect, a tender, earnest heart, marked the future apostle. Ordained subdeacon, Norbert was appointed to a canonry at Xanten. Soon after he was summoned to the Court of Frederick, Prince-Bishop of Cologne, and later to that of Henry V, Emperor of Germany, whose almoner he became. The Bishopric of Cambray was offered to him, but refused. Norbert allowed himself to be so carried away by pleasure that nothing short of a miracle of grace could make him lead the life of an earnest cleric. One day, while riding to Vreden, a village near Xanten, he was overtaken by a storm. A thunderbolt fell at his horse's feet; the frightened animal threw its rider, and for nearly an hour he lay like one dead. Thus humbled, Norbert became a sincere penitent. Renouncing his appointment at Court, he retired to Xanten to lead a life of penance.

Read the rest at the Catholic Encyclopedia.

From the Collect (Oration) of the Feast:

Let us pray.

O God, Who didst make thy blessed Confessor and Bishop Norbert a notable preacher of thy Word, and wast pleased to make thy Church thereby fruitful in a new family of sons, grant, we beseech thee, unto us, that we being holpen by thee for his sake, may have strength to do those worthy deeds whereunto his words and works alike do move us. Through our Lord, Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Spirit, one God unto the ages of ages. Amen.

Pope St. Martin I (12 November - Extraordinary Form)

From the Catholic Encyclopedia at New Advent

Pope St. Martin I

Martyr, born at Todi on the Tiber, son of Fabricius; elected Pope at Rome, 21 July, 649, to succeed Theodore I; died at Cherson in the present peninsulas of Krym, 16 Sept., 655, after a reign of 6 years, one month and twenty six days, having ordained eleven priests, five deacons and thirty-three bishops. 5 July is the date commonly given for his election, but 21 July (given by Lobkowitz, "Statistik der Papste" Freiburg, 1905) seems to correspond better with the date of his death and reign (Duchesne "Lib. Pont.", I, 336); his feast is on 12 November.The Greeks honor him on 13 April and 15 September, the Muscovites on 14 April. In the hymns of the Office the Greeks style him infallibilis fidei magister because he was the successor of St. Peter in the See of Rome (Nilles, "Calendarium Manuale", Innsbruck, 1896, I, 336).

Martin, one of the noblest figures in a long line of Roman pontiffs (Hodgkin, "Italy", VI, 268) was, according to his biographer Theodore (Mai, "Spicil. Rom.", IV 293) of noble birth, a great student, of commanding intelligence, of profound learning, and of great charity to the poor. Piazza, II 45 7 states that he belonged to the order of St. Basil. He governed the Church at a time when the leaders of the Monothelite heresy, supported by the emperor, were making most strenuous efforts to spread their tenets in the East and West. Pope Theodore had sent Martin as apocrysiary to Constantinople to make arrangements for canonical deposition of the heretical patriarch, Pyrrhus. After his election, Martin had himself consecrated without waiting for the imperial confirmation, and soon called a council in the Lateran at which one hundred and five bishops met. Five sessions were held on 5, 8, 17, 119 and 31 Oct., 649 (Hefele, "Conciliengeschichte", III, 190). The "Ecthesis" of Heraclius and the "Typus" of Constans II were rejected; nominal excommunication was passed against Sergius, Pyrrus, and Paul of Constantinople, Cyrus of Alexandria and Theodore of Phran in Arabia; twenty canons were enacted defining the Catholic doctrine on the two wills of Christ. The decrees signed by the pope and the assembled bishops were sent to the other bishops and the faithful of the world together with an encyclical of Martin. The Acts with a Greek translation were also sent to the Emperor Constans II.

The pope appointed John, Bishop of Philadelphia, as his vicar in the East with necessary instructions and full authority . Bishop Paul of Thessalonica refused to recall his heretical letters previously sent to Rome and added others,—he was, therefore, formally excommunicated and deposed. The Patriarch of Constantinople, Paul, had urged the emperor to use drastic means to force the pope and the Western Bishops at least to subscribe to the "Typus". The emperor sent Olympius as exarch to Italy, where he arrived while the council was still in session. Olympius tried to create a faction among the fathers to favor the views of the emperor, but without success. Then upon pretense of reconciliation he wished to receive Holy Communion from the hands of the pontiff with the intention of slaying him. But Divine Providence protected the pope, and Olympius left Rome to fight against the Saracens in Sicily and died there. Constans II thwarted in his plans, sent as exarch Theodore Calliopas with orders to bring Martin to Constantinople. Calliopas arrived in Rome, 15 June, 653, and, entering the Lateran Basilica two days later, informed the clergy that Martin had been deposed as an unworthy intruder, that he must be brought to Constantinople and that another was to be chosen in his place. The pope, wishing to avoid the shedding of human blood, forbade resistance and declared himself willing to be brought before the emperor. The saintly prisoner, accompanied by only a few attendants, and suffering much from bodily ailments and privations, arrived at Constantinople on 17 Sept., 653 or 654, having landed nowhere except the island of Naxos. The letters of the pope seem to indicate he was kept at Naxos for a year. Jaffe, n. 1608, and Ewald, n 2079, consider the annum fecimus an interpolation and would allow only a very short stop at Naxos, which granted the pope an opportunity to enjoy a bath. Duchesne, "Lib. Pont.", I, 336 can see no reason for abandoning the original account; Hefele,"Conciliengeschichte" III, 212, held the same view (see "Zeitschr. für Kath. Theol.", 1892, XVI, 375).

From Abydos messengers were sent to the imperial city to announce the arrival of the prisoner who was branded as a heretic and rebel, an enemy of God and of the State. Upon his arrival in Constantinople Martin was left for several hours on deck exposed to the jests and insults of a curious crowd of spectators. Towards evening he was brought to a prison called Prandearia and kept in close and cruel confinement for ninety-three days, suffering from hunger, cold and thirst. All this did not break his energy and on 19 December he was brought before the assembled senate where the imperial treasurer acted as judge. Various political charges were made, but the true and only charge was the pope's refusal to sign the "Typus". He was then carried to an open space in full view of the emperor and of a large crowd of people. These were asked to pass anathema upon the pope to which but few responded. Numberless indignities were heaped upon him, he was stripped of nearly all his clothing, loaded with chains, dragged through the streets of the city and then again thrown into the prison of Diomede, where he remained for eighty five days. Perhaps influenced by the death of Paul, Patriarch of Constantinople, Constans did not sentence the pope to death, but to exile. He was put on board a ship, 26 March, 654 (655) and arrived at his destination on 15 May. Cherson was at the time suffering from a great famine. The venerable pontiff here passed the remaining days of his life. He was buried in the church of Our Lady, called Blachernæ, near Cherson, and many miracles are related as wrought by St Martin in life and after death. The greater part of his relics are said to have been transferred to Rome, where they repose in the church of San Martino ai Monti. Of his letters seventeen are extant in P.L., LXXXVII, 119.

MANN, Lives of the Popes, I (London, 1902), 385; Hist. Jahrbuch, X, 424; XII, 757; LECLERCQ, Les Martyrs, IX (Paris, 1905), 234; Civila Cattolica, III(1907), 272, 656.


Mershman, Francis. "Pope St. Martin I." The Catholic Encyclopedia. Vol. 9. New York: Robert Appleton Company, 1910. 12 Nov. 2011 <http://www.newadvent.org/cathen/09723c.htm>.


Transcription. This article was transcribed for New Advent by C.A. Montgomery.
Ecclesiastical approbation. Nihil Obstat. October 1, 1910. Remy Lafort, Censor. Imprimatur. +John M. Farley, Archbishop of New York.

St. Josaphat Kuncevyc (12 November - Ordinary Form)

From the Catholic Encyclopedia at New Advent

St. Josaphat

Martyr, born in the little town of Volodymyr in Lithuania (Volyn) in 1580 or — according to some writers — 1584; died at Vitebsk, Russia, 12 November, 1623.

The saint's birth occurred in a gloomy period for the Ruthenian Church. Even as early as the beginning of the sixteenth century the Florentine Union had become a dead-letter; in the case of the Ruthenian Church, complete demoralization followed in the wake of its severance from Rome, and the whole body of its clergy became notorious alike for their gross ignorance and the viciousness of their lives. After the Union of Berest’ in 1596 the Ruthenian Church was divided into two contending parties — the Uniates and those who persevered in schism — each with its own hierarchy. Among the leaders of the schismatic party, who laboured to enkindle popular hatred against the Uniates, Meletius Smotryckyj was conspicuous, and the most celebrated of his victims was Josaphat.

Although of a noble Ruthenian stock, Josaphat's father had devoted himself to commercial pursuits, and held the office of town-councilor. Both parents contributed to implant the seeds of piety in the heart of their child. In the school at Volodymyr Josaphat — Johannes was the saint's baptismal name — gave evidence of unusual talent; he applied himself with the greatest zeal to the study of ecclesiastical Slav, and learned almost the entire casoslov (breviary), which from this period he began to read daily. From this source he drew his early religious education, for the unlettered clergy seldom preached or gave catechetical instruction. Owing to the straitened circumstances of his parents, he was apprenticed to the merchant Popovyc at Vilna. In this town, remarkable for the corruption of its morals and the contentions of the various religious sects, he seemed specially guarded by Providence, and became acquainted with certain excellent men (e.g. Benjamin Rutski), under whose direction he advanced in learning and in virtue.

At the age of twenty-four (1604) he entered the Basilian monastery of the Trinity at Vilna. The fame of his virtues rapidly spread, and distinguished people began to visit him. After a notable life as a layman, Rutski also joined the order, bringing with him a wide erudition. When Josaphat reached the diaconate, regular services and labour for the salvation of souls had been already begun; the number of novices steadily increased, and under Rutski — who had meanwhile been ordained priest — there began the regeneration of religious life among the Ruthenians. In 1609, after private study under the Jesuit Fabricius, Josaphat was ordained priest. He subsequently became superior in several monasteries, and on 12 November, 1617, was reluctantly consecrated Bishop of Vitebsk, with right of succession to the Archbishopric of Polotsk. He became archbishop in 1618.

While each succeeding year saw fresh evidence of his fruitful labours, it also witnessed the steady growth of the hatred of the schismatic party. Finally on 12 November, 1623, an axe-stroke and a bullet brought Josaphat his martyr's crown. After numerous miracles had occurred, a commission was appointed by Urban VIII in 1628 to inquire into the cause of Josaphat, and examined on oath 116 witnesses. Although five years had elapsed since Josaphat's death, his body was still incorrupt. In 1637 a second commission investigated the life of the martyr, and in 1643 — twenty years after his death — Josaphat was beatified. His canonization took place in 1867.

Great were the virtues of the saint. As a boy he shunned the usual games of childhood, prayed much, and lost no opportunity of assisting at the Divine services. Children especially regarded him with the greatest affection, and found in him a worthy model. As an apprentice, he devoted every leisure hour to prayer and study. At first Popovyc viewed this behaviour with displeasure, but Josaphat gradually won such a position in his esteem, that Popovyc offered him his entire fortune and his daughter's hand. But Josaphat's love for the religious life never wavered. At first without a human guide along the paths of virtue, he received all spiritual direction immediately from the Holy Ghost.

His favourite pious exercise was to make a poklony (i.e. a reverence, in which the head touches the ground) with the ejaculation: "Jesus Christ, Son of God, have mercy on me, a poor sinner." Never eating meat, he fasted much, wore a hair-shirt and an angular chain, slept on the bare floor, and chastised his body until the blood flowed. The Jesuits frequently urged him to set some bounds to his austerities.

From his zealous study of the liturgical books he drew many proofs of Catholic truth, using his knowledge in the composition of several works — "On the Baptism of St. Volodymyr"; "On the Falsification of the Slavic Books by the Enemies of the Metropolitan"; "On Monks and their Vows". As deacon, priest, and bishop, he was distinguished by his extraordinary zeal in the service of souls. Not alone in the church did he preach and hear confessions, but likewise in the fields, hospitals, prisons, and even on his journeys. Even where his words of instruction might by themselves have failed, his entreaties and tears ensured him success. This zeal, united with his kindness and extraordinary love for the poor, won numbers to the Catholic Faith. Among his converts were included many important personages such as Ignatius, Patriarch of Moscow, and Emmanuel Cantacuzenus, who belonged to the family of the Greek Emperor Palæologus.

As archbishop he restored the churches; issued a catechism to the clergy with instructions that it should be learned by heart; composed rules for the priestly life, entrusting to the deacons the task of superintending their observance; assembled synods in various towns in the dioceses, and firmly opposed the Imperial Chancellor Sapieha, when he wished to make many concessions in favour of the schismatics. Throughout all his strivings and all his occupations, he continued his exemplary life as a religious, and never abated his zeal for self-mortification and prayer.

He awaited death with a certain yearning, refusing to avail himself of the opportunity of flight afforded him. After his death his influence was still greater: conversions were numerous, and veneration for him continued to extend. His feast is kept on the first Sunday after 12 November, according to the Julian Calendar. Note: His feast is currently kept on November 12 on the Universal Calendar.

GUÉPIN, Un Apòtre de l'Union des Eglises en XVII^e siècle (2 vols., Paris, 1898); CONTIERI, Vita di S. Giosafat Arcivescovo e Martire Ruteno dell' Ordine di S.Basilio il Grande (Rome, 1867); SUSZA, Cursus vitæ et certamen martyrii B. Josaphat Kuncewicz (Rome, 1665), ed. MARTINOV (Paris, 1865); SUSZA, Saulus et Paulus Ruthenæ Unionis sanguine B. Josaphat transformatus (Rome, 1666); GUÉPIN AND KALINKA, Zywot S. Józafata Kuncewicza, meczennika, arcybiskupa polockiego (Lemberg, 1885); KOZANEVYC, Zytje sv. Svjašcenomucenyka Josafata Kuncevyca (Zovkva, 1902); URBAN, Swiety Józafat Kuncewicz, biskup i meczennik (Krakow, 1906) — the two last-mentioned are popular works.

Markevyc, Josaphat. "St. Josaphat Kuncevyc." The Catholic Encyclopedia. Vol. 8. New York:

Robert Appleton Company, 1910. 12 Nov. 2011

<http://www.newadvent.org/cathen/08503b.htm>.

Transcription. This article was transcribed for New Advent by WGKofron.

Ecclesiastical approbation. Nihil Obstat. October 1, 1910. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.