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Huwebes, Nobyembre 3, 2022
Pray the Office of the Dead for the Poor Souls

Vespers of the Dead

The Office of the Dead is prayed by all on All Souls Day. However, you may also pray the Office of the Dead any other day of the year. The Office of the Dead on other days would be prayed in addition to the day's office. After Matins and Lauds for the day, you would pray the Office of the Dead's Matins and Lauds.  After Vespers for the day, you would pray Vespers from the Office of the Dead.  So, please feel free to pray this Office often for the Poor Souls, especially in November, with the intention of applying any merits and indulgences to them.

You may pray the Office of the Dead online at Divinum Officium for free now by clicking here and selecting "Defunctorum" in the bottom right.

Here follows Vespers from the Office of Dead:

Ant. I will walk before the Lord * in the land of the living.

Psalm 114

I am well pleased, because the Lord hath heard * the voice of my prayer; Because he hath inclined his ear unto me; * therefore will I call upon him all my days. The sorrows of death compassed me round about, * and the perils of hell gat hold upon me. Sorrow and trouble did I find; * then called I upon the Name of the Lord. O Lord, deliver my soul : * gracious is the Lord, and righteous; yea, our God is merciful. The Lord preserveth the simple: * I was brought low, and he delivered me. Return unto thy rest, O my soul; * for the Lord hath dealt bountifully with thee. For he hath delivered my soul from death, * mine eyes from tears, and my feet from falling.

I will walk before the Lord * in the land of the living. 

Eternal rest * grant unto them, O Lord. And let perpetual light * shine upon them.

Ant. I will walk before the Lord * in the land of the living.

Ant 2. Woe is me, O Lord, * that I am constrained to dwell among them that are enemies unto peace.

When I was in trouble, I called upon the Lord, * and he heard me. Deliver my soul, O Lord, from lying lips, * and from a deceitful tongue.What reward shall be given or done unto thee, thou false tongue? * even mighty and sharp arrows, with hot burning coals.Woe is me, that I am constrained to dwell with Meshech, * and to have my habitation among the tents of Kedar! My soul hath long dwelt among them * that are enemies unto peace. I labour for peace; but when I speak unto them thereof, * they make them ready to battle. Eternal rest * grant unto them, O Lord. And let perpetual light * shine upon them.

Ant 2. Woe is me, O Lord, * that I am constrained to dwell among them that are enemies unto peace.

Ant 3. The Lord shall preserve thee * from all evil ; yea, it is even he that shall keep thy soul.

I have lifted up mine eyes unto the hills; * from whence cometh my help. My help cometh even from the Lord, * who hath made heaven and earth. May he not suffer thy foot to be moved; * neither let him slumber that keepeth thee. Behold, he that keepeth Israel * shall neither slumber nor sleep. The Lord is thy keeper, the Lord is thy defence * upon thy right hand. The sun shall not burn thee by day, * neither the moon by night. The Lord shall preserve thee from all evil; * yea, it is even he that shall keep thy soul. The Lord shall preserve thy going out, and thy coming in, * from this time forth for evermore. Eternal rest * grant unto them, O Lord. And let perpetual light * shine upon them.

Ant 3. The Lord shall preserve thee * from all evil ; yea, it is even he that shall keep thy soul.

Ant 4. If thou, Lord, wilt be extreme * to mark what is done amiss, O Lord, who may abide it?

Out of the depths I have cried unto thee, O Lord; * Lord, hear my voice. O let thine ears be attentive * to the voice of my supplication. If thou, O Lord, shalt observe our iniquities, * Lord, who may endure it? For with thee there is merciful forgiveness : * and by reason of thy law, I have waited for thee, O Lord. My soul hath relied on his word * my soul hath hoped in the Lord. From the morning watch even until night : * let Israel hope in the Lord. Because with the Lord there is mercy, * and with him plentiful redemption. And he shall redeem Israel * from all his iniquities. Eternal rest * grant unto them, O Lord. And let perpetual light * shine upon them.

Ant 4. If thou, Lord, wilt be extreme * to mark what is done amiss, O Lord, who may abide it?

Ant 5. Despise not, O Lord, * the works of thine own hands.

I will give thanks unto thee, O Lord, with my whole heart; * for thou hast heard the words of my mouth. Even before the Angels will I sing praise unto thee, * I will worship toward thy holy temple, and I will give glory unto thy Name. Because of thy loving-kindness and truth; * for thou hast magnified thy holy Name above all things. In what day soever I shall call upon thee, hear thou me; * thou shalt endue my soul with much strength. May all the kings of the earth give glory unto thee, O Lord; * for they have heard all the words of thy mouth. Yea, they shall sing in the ways of the Lord, * for great is the glory of the Lord. For the Lord is high, yet looketh he upon the lowly; * and the high he knoweth them afar off. Though I walk in the midst of tribulation, yet shalt thou quicken me; * and thou hast stretched forth thy hand upon the furiousness of mine enemies, and thy right hand hath saved me. The Lord shall render for me; * yea, thy mercy, O Lord, endureth for ever; despise not then the works of thine own hands. Eternal rest * grant unto them, O Lord. And let perpetual light * shine upon them.

Ant 5. Despise not, O Lord, * the works of thine own hands.

V. I heard a voice from heaven, saying unto me.
R. Blessed are the dead, which die in the Lord.

Magnificat Ant: All * that the Father hath given unto me shall come unto me, and him that cometh unto me I will in no wise cast out.

My soul doth magnify the Lord, † * and my spirit hath rejoiced in God my Saviour. For he hath regarded * the lowliness of his handmaiden. For behold, from henceforth * all generations shall call me blessed. For he that is mighty hath magnified me; * and holy is his Name. And his mercy is on them that fear him * throughout all generations. He hath shewed strength with his arm; * he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seat, * and hath exalted the humble and meek. He hath filled the hungry with good things; * and the rich he hath sent empty away. He remembering his mercy hath holpen his servant Israel; * as he promised to our forefathers, Abraham and his seed for ever. 

Eternal rest * grant unto them, O Lord. And let perpetual light * shine upon them.

Magnificat Ant: All * that the Father hath given unto me shall come unto me, and him that cometh unto me I will in no wise cast out.

Our Father ...

V. From the gates of hell.
R. Deliver his soul, O Lord.

V. May he rest in peace.
R. Amen.

V. O Lord, hear my prayer.
R. And let my cry come unto thee.

V. The Lord be with you.
R. And with thy spirit.

Let us pray.

O God, who art thyself at once the Maker and the Redeemer of all thy faithful ones, grant unto the souls of thy servants and handmaids remission of all their sins, making of our entreaties unto our great Father a mean whereby they may have that forgiveness which they have ever hoped for. Who livest and reignest with God the Father in the unity of the Holy Spirit, one God, world without end. R. Amen

V. Eternal rest grant unto them, O Lord.
R. And let perpetual light shine upon them.

V. May they rest in peace.
R. Amen.

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Sabado, Pebrero 5, 2022
List of Diocesan Patron Saints for Every Diocese in the United States

Who are the patron saints for your Diocese? Do you know if your Diocese has secondary patrons in addition to your primary patron? Did you know that your Diocese's patron saint might not be the same as the Cathedral's titular patron? I was disappointed to find no list online of the various patron saints for each of the Roman Catholic Dioceses in the United States. Since the feastdays of these patrons should be kept as first-class feasts in each diocese, they are important to honor in our prayers at Mass and in the Divine Office in the local churches. In fact, the primary patron saint for each diocese would have been a Holy Day of Obligation up until the time of St. Pius X's changes in 1911. As a result, I sought to create such a list.

The following list details the principal patrons, secondary patrons, and titular patrons for each Diocese. Unfortunately, not all dioceses listed a patron. Some records on sites like GCatholic.org were inaccurate. I have attempted to list patrons in the respective categories only if the Diocese's website or historical records mentioned the patron. Unfortunately, there is certainly the possibility of some error, so if you see anything questionable, please contact me to research. I thank those who offered assistance during this research.

It is my hope that through this project Catholics will better honor their diocesan patron(s) by praying the Divine Office in a festive manner on their feastday(s) and hearing Holy Mass on these days. For those who travel often, this list can be a helpful reference for the feastdays of other American Dioceses.

May Our Lord, Our Lady, and all of these holy patrons bring about a resurgence of Christendom and Tradition which always included the proper honoring of Diocesan patrons as well as the honoring of the anniversary of the Diocesan Cathedral.

Download the List by Clicking Here

What is the Difference Between a Patronal Feastday and a Titular Feast?

At other times, in order to show special devotion to some mystery, or to some manifestation of God's love, the church receives a name that will keep that mystery or mark of love always before the people of the parish. Thus churches are sometimes called after the Holy Trinity, the Precious Blood, the Assumption, or, as in our own case here, the church of the Sacred Heart. 

The intention in so naming churches is, in the case of a saint, that the people should have special love for that saint; that they should place themselves under his protection, and, by the study and imitation of his life, make themselves worthy of his intercession before God. That saint, in whose honor the church is named, becomes the patron saint of the place, and his feast is called the patronal feast. But when a church is named in honor of some mystery or mark of divine love or divine object, the people are supposed to have great veneration and love for the mystery, mark or object commemorated by the church's name: and the name of the mystery, mark, or object is called the title of the church, and when the anniversary of the feast comes around, it is called the titular feast.

Source: The Sacred Heart Review published on June 29, 1889

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Lunes, Enero 18, 2021
Solemn Mass & the Divine Office: Tools for Evangelization

“Let nothing be preferred to the Work of God” (Rule of St. Benedict 43:3)

It is no surprise that I have for many years now strongly asserted the need to restore the Church to Her traditional Liturgy, Her soundness of doctrine without ambiguity, and Her devotions and cultural traditions that incorporate Faith in all the rudimentary ways of life. As the years have passed, I have also understood more now than before that to restore the Catholic Faith and all things in Christ - to use the words of St. Pius X - does not mean returning to the year 1962 or even the 1950s. 

The 1962 Liturgical Calendar, while vastly preferable to the 1969 Calendar used in the Novus Ordo, was transitional in nature and reflects a number of modernist elements that aided in the expunging of Catholicism from daily life. Likewise, the reduction in fasting and Holy Days of Obligation, which began several centuries ago, left the Church in the early 1900s with a mere shell of these former glorious customs. The words of Pope Benedict XIV remarking that the weakening of the Lenten fast from its form in the mid-1700s would be to the Church's utter detriment have come true.

For those Catholics who understand that we have lost a pearl of great price, restoring the Church and the work of God to the center of a Catholic's life is of primary importance. While I have strongly advocated for the observance of fasting as practiced even before the weakening changes in the 18th and 19th centuries, I have only recently understood the importance of restoring the public worship of God in grandeur and splendor (i.e. the Sunday Solemn High Mass) to every parish.

It should come as no surprise that the first and foremost way to restore the Catholic Faith is to abolish the Novus Ordo. The Novus Ordo is deficient in its Theology, reflecting a fundamental error that can not be rectified by merely turning the priest ad orientem, adding incense, incorporating Latin chants, and rearranging externals. At its core, the Novus Ordo prayers were written by a committee and they are a rupture from Tradition. The Novus Ordo and the purity of the Catholic Faith are irreconcilable.

But, simply returning to the mentality in America in the mid-1900s to offer only Low Masses is also not the answer. 

But why? As the Baltimore Catechism reminds us: "All Masses are equal in value in themselves and do not differ in worth, but only in the solemnity with which they are celebrated or in the end for which they are offered." While all valid Masses are truly Catholic and pleasing to God (i.e. efficacious since Christ the Lord is truly offered on the altar and the Sacrifice of the Cross is made present again), the varying degrees in solemnity are for our benefit. However, even a Low Mass is preferable to the Novus Ordo since the Mass said according to the older liturgical books is at its core Catholic, it is valid, and it is pleasing to God assuming the priest offers it with reverence and with due care.

The solemnity in which the Mass is offered distinguishes Masses into four categories as the Baltimore Catechism reminds us:

  1. When the Mass is sung by a bishop, assisted by a deacon and sub-deacon, it is called a Pontifical Mass; 
  2. When it is sung by a priest, assisted by a deacon and sub-deacon, it is called a Solemn Mass; 
  3. When sung by a priest without deacon and sub-deacon, it is called a Missa Cantata or High Mass;
  4. When the Mass is only read in a low tone it is called a low or private Mass.
In the decades before Vatican II, the trend intensified for parishes to merely offer Low Masses - even on Sundays and Holy Days of Obligation. The chants that were to accompany such sacred days were lost. The Faithful in the pews were also often robbed of the Divine Office which had ceased to be offered regularly even in cathedrals. Nowadays even in parishes that only offer the Tridentine Mass, it is exceedingly rare to find one that publicly offers the Divine Office in Latin using the traditional Divino Afflatu (pre-1955) liturgical books. Even the updated 1960 Divine Office is rarely ever publicly offered except in a few monasteries.


Solemn High Mass at St James London

Why has the Church ceased to offer Solemn Masses on Sundays and on Holy Days of Obligation? Why have parishes ceased to chant Vespers on such days? In fact, the Second Plenary Council of Baltimore in 1866 in Chapter Three of Title VI "De cultu divino" mandated the singing of vespers on all Sundays and Holy Days of Obligation, a law that had been on the books since 1791. 

As an article from America Press Volume 27 written 1922 remarks, the Divine Office, especially Vespers and Compline, along with the Solemn High Mass are powerful not only for the Faithful but for missionary work among Protestants:

"But the most amazing thing of all is to see the way the most valuable instruments that the clergy have are left unused. The evening service, which could be made so attractive, is now usually a hit-or-miss compilation of private devotions made to serve a public need. The rosary, so strange to Protestants in any case, is recited in so rapid a manner that hardly a word is understood by the Protestant who is present. Even Benediction is often given in a slap-dash manner. From all this the Protestant forms the opinion that the great thing about Catholic prayer is to have it over as soon as possible. Can we blame him so much?

"In the average parish High Mass is very seldom sung except at a funeral. Yet many a soul has been converted by a High Mass. Even where High Mass or the Missa Cantata is the Sunday custom, the Proper of the Mass is left unsung and so the real teaching part of the service is not known by the poeple, and never is put before the truth-seeker at all. Yet the Missal is a storehouse of missionary material. What a splendid thing it would be if in every parish church it were possible to take one's Protestant friends to Solemn Mass or Vespers! What could be better adapted to attract Protestants than Compline properly changed? Why is it that with all the wealth of the liturgy at her disposal the Church in this country makes no effort to use it? Even in our cathedrals the Divine Office is not performed, nor a daily High Mass sung. Is it any wonder if the Protestant comes to think that the Catholic is weary of the worship of God? Music, art, the dramatic instinct, all these things could be used to advantage in this country."

There is much value in the Low Mass. I do not intend to dissuade priests from offering the Low Mass early on Sundays and throughout the week. Aside from Sundays and Holy Days of Obligation, I prefer the quiet and the stillness of an early morning Low Mass said quietly by a priest as the sun is rising. Years ago I read an article on this very topic by Dr. Peter Kwasniewski where he recounted a trip to a monastery where he experienced the beauty of monks offering private Low Masse in silence at the same time. This is a beautiful thing and this should not cease. In fact, silence is the language of God, as Dr. Kwaniewski has well remarked. However, despite this, he also wrote a fitting piece reflecting on the Problem of the Dominant Low Mass and the Rare High Mass. I would add to his work to also reflect that the rushed prayers of Rosary and Benediction in the evening, the absence of the Divine Office publicly chanted, and the lack of any regular Pontifical High Masses have hurt the missionary efforts of the Church and the ability to strengthen the devotion of lay Catholics.

Priests, please help us restore the sacred. Please offer Solemn High Masses and the Missa Cantata on Sundays and all Holy Days of Obligation (including the many former Holy Days like the feasts of the Apostles). Help us to experience Matins, Lauds, Prime, Vespers, or Compline. Help us hear the chants of the liturgical year, experience the many blessings throughout the year from wine to herbs to throats to candles and cars, and help us observe strict fasting. May all of this help restore in our own homes a Catholic ethos and may we slowly but surely restore our own families, homes, towns, governments, and nations as faithful servants of Christ the King.

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Linggo, Hunyo 7, 2020
The Athanasian Creed

Today on the Feast of the Most Holy Trinity, the Athanasian Creed is prayed in the 1961 Divine Office during Prime.

Before the changes to the Office in 1955/1956, the rubrics in place under Divinu Afflatu promulgated by St. Pius X were in force. And per those rubrics, the Athanasian Creed was said on all Sundays after Epiphany and Sundays after Pentecost which did not fall within Octaves or on which a feast of a rank of Double or higher was celebrated or commemorated, in addition to being prayed on Trinity Sunday.

Thus even Traditional priests who say the 1961 Breviary, will only pray this Creed once a year, on this Sunday. It is as follows:

Camedule Monks in prayer

WHOSOEVER WILL BE SAVED, before all things it is necessary that he hold the Catholic Faith. Which Faith except everyone do keep whole and undefiled, without doubt he shall perish everlastingly.

And the Catholic Faith is this: That we worship one God in Trinity, and Trinity in Unity, neither confounding the Persons, nor dividing the Substance. For there is one Person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one, the Glory equal, the Majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Ghost.

The Father uncreate, the Son uncreate, and the Holy Ghost uncreate. The Father incomprehensible,  the Son incomprehensible, and the Holy Ghost incomprehensible. The Father eternal, the Son eternal, and the Holy Ghost eternal.

And yet they are not three eternals, but one eternal. As also there are not three incomprehensibles, nor three uncreated, but one uncreated, and one incomprehensible.

So likewise the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty. And yet they are not three Almighties, but one Almighty.

So the Father is God, the Son is God, and the Holy Ghost is God. And yet they are not three Gods, but one God. So likewise the Father is Lord, the Son Lord, and the Holy Ghost Lord. And yet not three Lords, but one Lord.

For like as we are compelled by the Christian verity to acknowledge every Person by himself to be both God and Lord, So are we forbidden by the Catholic Religion to say, There be three Gods, or three Lords. The Father is made of none, neither created, nor begotten. The Son is of the Father alone, not made, nor created, but begotten. The Holy Ghost is of the Father and of the Son, neither made, nor created, nor begotten, but proceeding.

So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts. And in this Trinity none is afore, or after other; none is greater, or less than another; But the whole three Persons are co-eternal together and co-equal. So that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped. He therefore that will be saved is must think thus of the Trinity.

Furthermore, it is necessary to everlasting salvation that he also believe rightly the Incarnation of our Lord Jesus Christ. For the right Faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and Man; God, of the substance of the Father, begotten before the worlds; and Man of the substance of his Mother, born in the world; Perfect God and perfect Man, of a reasonable soul and human flesh subsisting.

Equal to the Father, as touching his Godhead; and inferior to the Father, as touching his manhood; Who, although he be God and Man, yet he is not two, but one Christ; One, not by conversion of the Godhead into flesh but by taking of the Manhood into God; One altogether; not by confusion of Substance, but by unity of Person. For as the reasonable soul and flesh is one man, so God and Man is one Christ; Who suffered for our salvation, descended into hell, rose again the third day from the dead. He ascended into heaven, he sitteth at the right hand of the Father, God Almighty, from whence he will come to judge the quick and the dead. At whose coming all men will rise again with their bodies and shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil into everlasting fire.

This is the Catholic Faith, which except a man believe faithfully, he cannot be saved.
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Linggo, Abril 5, 2020
Dominican Responses & Antiphons for St. Vincent Ferrer

The following is taken in part from the Dominican Breviary for the Feast of St. Vincent Ferrer:

R. The heavenly Father, the Ruler of all nations, sent, when the evening of the world came on, a new prophet, Vincent, the teacher of Christian people. He announces to men the approach of God’s judgment, * Which all men shall see with their eyes. V. Fear God: this is his favourite exclamation: the time is at hand for his judgment, * Which all men shall see with their eyes.

R. Treading in the arduous path of Christ, and shunning earthly pleasures, he convinced men of the truth, and put to flight the darkness of error. * He gave light to the countries of the west, and his name was proclaimed throughout the whole world. V. His doctrines were more welcome than sunlight, his word was more ardent than fire. * He gave light to the countries of the west, and his name was proclaimed throughout the whole world.

R. He spent the night over the sacred Scriptures, wakeful to contemplation and study: in the mom, like to a fair star, he shines with a wondrous ray of wisdom: * At evening he has a saving remedy for every kind of disease. V. There passes not an hour of his day, wherein he does not some good deed.
* At evening he has a saving remedy for every kind of disease.

R. He inflames the minds of his hearers by his words of eternal life: he inspires the hearts of men with a love of heavenly gifts: sublimely does he treat of virtues. * Teaching men how to bridle every vice. V. Eager crowds follow him, when he preaches his divine doctrines. * Teaching men how to bridle every vice.

ANT. Vincent, blessed with light prophetic, spoke admirably of the end of the world: he set, as the sun, in the western world, and surrounded by a troop of angels, he ascended to the bright mansions of heaven.
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Sabado, Marso 28, 2020
Why Pray the Divine Office?

The introduction given below was written by Fr. Pius Parch, and it is included in the beginning of several breviaries as a means to introduce a person to the spirituality of the Divine Office.

If you are new to the Breviary and want to have a guided approach to praying the Office, use Divinum Officium. I recommend either Divinu Afflato, Reduce 1955, or Rubrics 1960. The 1960 rubrics here are the ones that are used in connection with the Tridentine Mass said according to the 1962 Missal.

If you are looking to upgrade to having the books yourself, I recommend the best English/Latin books out there which use the 1960 Rubrics: The Baronius Press Edition.


The following is taken from the excellent work of Fr. Pius Parch:

The breviary is the official prayerbook of the Catholic Church, the prayer said in the name of the Church. It could be said that the Holy Ghost and the Church have been working on it for more than 3,000 years, and it has become the basic book of prayer. It contains the Divine Office, or the formal prayers which the Church puts into the mouths of her priests and religious.

The two chief objectives which the breviary fulfills are:

1. It is the prayer of the Church as a body

1. The breviary is above all the prayer of the Church. It is helpful to understand the difference between private prayer and liturgical prayer. In private prayer I pray, mostly for myself and my own affairs. It is I who stand in the center of action. But in liturgical prayer, that is, in the breviary, it is not primarily I who am praying, but the Church, the Bride of Christ. The object of Her prayer is broader: all the needs of God’s kingdom here on earth. In liturgical prayer, I am like a leaf on the great living tree of the Catholic Church. I share Her life and Her problems. The Church is praying through my mouth; I offer Her my tongue to pray with Her for all the great objectives of redemption, and for God’s honor and glory.

The Church weeps through our tears with those who weep, rejoices through our joys with those who rejoice, does penance through our penances with those who are repentant. All the sentiments of Holy Mother Church find their echo in us. This gives a deeper content to our prayer; we spread out far beyond our own selves. It is through the breviary that we participate objectively in the official ministry and care of souls. The objectives of the Church, the objectives of Christ’s redemption, become ours. We should approach our prayer of the breviary saying: Now the Church is praising God through my mouth; now the Church is struggling after souls with my hands!

2. It is a guide to genuine spiritual growth for the individual soul, religious or lay

The breviary fulfills a second purpose. In the universal spirit of prayer as described above, the individual soul is not to lose sight of itself. The individual, too, must grow; that is the subjective side of liturgical prayer. The breviary is a staff and guide to heaven. For us,it can be compared to the Angel Raphael who led the young Tobias successfully through all the dangers of his journey. It leads us through the Church year. As our Catholic churches sanctify space, so the breviary sanctifies time. By the arrangement of prayers in the sequence of canonical hours, we are made to progress in building up the temple of grace within our soul. By means of the “hours” of the Divine Office the Church puts sword and trowel into our hands for every time-segment of the day. The breviary, as the prayer of the canonical hours and as the prayer of the Church year, is in the highest sense the guide for souls.

St. Benedict said, “Let nothing be preferred to the work of God.” Is this the case nowadays? Are we not a race of action, of restless, unwearying activity, and not of quiet, contemplative prayer? We say, of course, that prayer is good, but wonder sometimes what we get by it. We tend to want to work and labor to “make ourselves useful.” Has God changed, or have we, nowadays, less need of Him? Can human activity supply the place of divine grace, and is it not solely by prayer that divine grace is called down upon us?

When Israel fought against Amalec, Moses on the mountain was raising his hands in prayer. It was not the fighting warriors that vanquished the enemy, for as often as Moses let fall his hands it was Amalec that got the upper hand. This Old Testament story has often been used in favor of the Church praying as compared with the Church militant. At the present time, more than ever, we stand in need of prayer, and of the solemn prayer in common (if and where possible) of the Divine Office.

The worship of God is the first and most important duty of the human race. Man is a rational being created to praise God, says St. John Chrysostom, to offer to God the worship of all creation. It is not sufficient that each individual should comply with this duty by only his own prayers. The relation of God to man, of the Creator to the creature, of the King of kings to His subjects, demands a solemn common worship, sacrifice, and prayer, such service as Holy Church offers to God.

The human race must offer to God, socially, either as a united body or by due representation, its tribute of adoration, praise; and thanksgiving. If each individual member of a congress were to offer its respects to the Head of State in private, this would by no means have the same significance as if all did so in common, or by special and solemn deputation. That’s what God requires, for He has written: “All the nations that Thou hast made shall come and adore before Thee, O Lord”; “Praise the Lord, all ye nations, praise Him, all ye peoples.” Next to the Holy Sacrifice of the Mass, in which the work and fruit of our Redemption is continually re-presenced and perpetuated, the Divine Office gives the greatest glory to God, and is most closely united and intimately connected with that Sacrifice.

The Holy Mass is the sun and the canonical hours the rays which surround it. Without Christ Himself, there would be no rays, but on the other hand the rays announce and spread far and wide the glory of the sun, and it is by their means that we receive the sun’s light and heat. The Divine Office is divine in its origin and source, divine in the Object of its praise, and divine in form, which is of no human invention. The Holy Ghost lives, works and speaks in the Church, and we-have to thank Him for its contents, its arrangement, and its words, which He has inspired. It is the official prayer of the Church, and as She is the Mystical Body of Christ, every breath in Her Body belongs to Him. He is Her Head, and Her prayer, Her language, Her voice are His, and therefore divine. “He Himself praises Himself,” says St. Augustine.

The sublimity of this solemn praise of God implies also its efficacy. Our divine Lord Himself has said: “Wheresoever two or three are united in My name, there am I in the midst of them,” and again, “Whatsoever you shall ask in My name, I will give it to you.” “Thy prayer,” says St. John Chrysostom, “is not of such efficacy when thou prayest alone as when thou prayest with thy brethren,” for, as St. Ambrose observes, “If many souls unite they become powerful, and God cannot despise the prayers of a multitude.”

They who sing psalms together as a well-ordered army in battle array do violence to heaven most pleasing to God. Individuals are like drops carried on by the force of the stream. Devotion in common arouses, vivifies, enkindles. It overcomes, to a certain extent, the lukewarm distractions of the individual and unites him in the harmony of the choir, and thus the common prayer and praise resound like one voice rich and full-toned, well pleasing to God. It is the one voice of the Catholic Church, of His Son, to which He must listen.

List of the hours:  Matutinum (Matins), Laudes (Lauds), Prima (Prime), Tertia (Terce), Sexta (Sext), Nona (None), Vesperae (Vespers), and Completorium (Compline).
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Martes, Pebrero 11, 2020
Sarum Use Vespers Chanted in Philadelphia


This is the official video of the Vespers according to the Use of Sarum, celebrated at St Patrick's Catholic Church in Philadelphia, Pennsylvania on Candlemas Eve: February 1, 2020. Over 700 came to attend this unique celebration of Evening Prayer according to the Use of Salisbury: the local adaptation of the Roman Rite used throughout most of England from the Norman Conquest until the Reformation introduced the first Book of Common Prayer in 1549. Relics of St Thomas Becket and St Edward the Confessor were set upon the high altar for this liturgy, organized by the Durandus Institute for Sacred Liturgy & Music.
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Huwebes, Pebrero 6, 2020
Traditional Dominican Little Office in Latin and English

If anyone is interested in the traditional Dominican Little Office in Latin and English, I ordered a copy for only $18 of it in spiral bound form. The SSPX-SO (Resistance) Traditional Dominican Tertiaries affiliated with the Domincans in Arville France have it for sale. The text for this Office was published in 1940 by the Sisters of St. Dominic in Racine, Wisconsin.

If anyone would like to order it, I'll share with you the email address. I don't know if they want their email posted publicly so please just message me for it by commenting below with your email address.





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Lunes, Pebrero 3, 2020
Review of the Baronius Press 3 Volume Breviary Set

In November 2018 I ordered the rather expensive but only real option for a complete Latin and English Breviary set after Baronius Press restocked their inventory. After using this Breviary on a daily basis for over a year, I feel comfortable writing a review of it.

As I mentioned before in my posts How to Live A Liturgical Life and On The Inseparability of the Mass and the Divine Office, it is necessary for lay Catholics to rediscover the Divine Office. And it's equally, if not even more important, for priests to begin laying aside the modern Liturgy of the Hours (LOTH) and replace it with a Breviary that conforms to Catholic Tradition. Though of course the same can be said for them ceasing attending/celebrating the Novus Ordo and returning to the Tridentine Mass.

The Hymn Translations 

I previously used a 1962 Breviary for Lauds, Vespers, and Compline only in English from Collegeville that I picked up second-hand at Loomes Books in Minnesota. It was a nice book but it did not have the other hours and it had no Latin in it. The hymn translation in English in that one volume was, however, much better than the one in Baronius. Those hymns sounded like hymns. The Baronius Breviary offers more of a literal translation of the hymn so it does not sound like a hymn. Sometimes I still pick up the Collegeville English Breviary off the bookshelf to read the hymn translations in there instead.

The translations in the Baronius Breviary are taken from Fr. Joseph Connelly's "Hymns of the Roman Liturgy". They are literal and not intended for recitation. The online site Divinum Officium by contrast borrows from the Marques of Bute's English translation of the Breviary, which incorporated a lot of earlier translations made in the 19th century by some John Mason Neale and Father Edward Caswall.

The Rubrics of 1962 vs. Divino Afflatu

I prefer the 1954 Office with its multiple commemorations, additional readings, and preservation of Octaves. Sadly, Baronius does not make Latin/English breviaries using the Divino Afflatu rubrics. So sometimes I still use Divinum Officium's website when I want to see the full readings for Matins under DA. The 1962 Breviary chopped a lot of those down. And some of the previous feasts ranked as "simple" feasts were downgraded to only commemorations in 1962 so there is no reading at all at Matins. One such instance is St. Blase. We honor him by the Blessing of Throats which is an important custom but there is no reading for him in this Breviary. Or take for instance the obliteration to nearly all of the Octave that used to be in place. These are not found in the rubrics in the Baronius Press Breviary. And as occurred with the calendar, the breviary lost the Vigil of the Immaculate Conception, the Vigil of All Saint (Halloween), and the Vigils of the Apostles which are sorely needed today to help us re-ignite our connection to the Liturgical Year.

Book Binding / Quality

Overall, the quality of the book and binding is great. The Latin and English is side and side making it easy to read in either language. I have found very few typos or issues. There is nothing distracting in the text. While some do not like the short sentences on the theme of each Psalm, I like them as they aid in my prayers. The paper feels good - not too thin or too thick. The ribbons work nicely too.

Conclusion / Recommendation


While not the pre-1955 calendar that I prefer to keep, it is still a good Breviary with excellent production. I don't mind carrying a bigger book rather than having to carry a smaller book during the day for the Little Hours and a separate one for other hours at home at night. I prefer one volume with everything so the only other book I need is the Martyrology, which I read during Prime. As someone without appropriate Latin training, I need the English for the psalms

Is this Breviary perfect? No.  Is the 1962 Calendar perfect? No. But is it a great Breviary that is well worth the $400 investment? Absolutely.
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Sabado, Setyembre 21, 2019
How to Live a Liturgical Life

Part 1: The Sacredness of Time

Under the Old Law that we study in the Old Testament, God’s people observed annual ceremonies commemorating important events in salvation history which prefigured the completion of the Old Law through Christ. Similarly, Holy Church commemorates important mysteries, events, and persons, using an annual cycle of prayers, scriptures, hymns, and various spiritual disciplines. In the same way, each of the 12 months has a unique focus and each day of the week has a unique focus as well. Even in the day, the hours of the day are divided up into the canonical hours. In so doing, all time is devoted to God since He alone created all time and redeemed all of time.

Unlike the pagan religions which often view time as an endless cycle of death and rebirth, the Christian view of time is linear. While God alone has always existed and has no beginning, time had a beginning. There was a first day on earth. And there will be a last day. There will be a day ultimately when the sun will rise for the last time and when it will set for the last time. Time will end. And God Himself will end it as time belongs to Him. It is our duty to honor God in time.

The Catholic Day

Each day is comprised of the Canonical Hours during which priests, religious sisters and brothers, and any laypeople who want to pray the set prayers for those hours. Called the Divine Office, or the Breviary, these 7 prayers throughout the day are a primary means by which we sanctify time. We will discuss the breviary at a much greater extent later in this talk.

Furthermore, the day is further consecrated to God by the Angelus Prayers. Traditionally said at 6AM, Noon, and 6PM the Angelus is a means by which we consecrate time to God, invoke the Blessed Mother, and honor the Incarnation. For this reason, church bells will often ring at noon and at 6 PM as a call to prayer for the Angelus. 6am is usually too early for bells to ring so most parishes don’t ring them then, nevertheless 6 am is the first time for the Angelus each day.

In fact, Mother Teresa and other missionary nuns have remarked that the sight of seeing Catholics fall to their knees to pray the Angelus when the Angelus bell sounded brought about many conversions. One former Hindu who converted and became a nun remarked that the sight of seeing Catholics instantly fall to their knees to offer those prayers even in the market at noon left such an impact on her that it brought about her conversion. We can have a similar impact by keeping the sacredness of the Catholic Liturgical Day.

The Angelus is traditionally prayed kneeling on everyday of the week except Sundays and except during Pascaltide (that is the 50 days of the Easter Season). On Sundays and during Easter time, you instead make a genuflection on your right knee at the mention of the Incarnation. If you are not familiar with the Angelus prayers, I would direct you to go online and find those prayers, save them, and start saying them daily. Even if you are not up at 6 AM or you are busy at precisely noon, you may still say them. In that case, you can pray the Angelus Prayers before your breakfast and likewise offer the next two prayers before lunch and before dinner respectively.

Some Catholics might also pray a Morning Offering Prayer upon awaking and make a Nightly Examination of Conscience just before bed. If you are not familiar with these practices look them up as well. In such a way, we can consecrate the day and time to God, the author of time.

The Catholic Week

All time belongs to God Himself as He has redeemed all time, and we see the sacredness of time chiefly on Sunday.  Just as we are to pay a tithe, a share of our earnings, for the poor and for the Church’s needs, so too we are required to pay a tithe of our time to God in the form of Sunday Mass.

We read in the Baltimore Catechism the clear teaching of the Church on the sacredness of Sunday time:
“By the third Commandment we are commanded to keep holy the Lord's day and the holy days of obligation, on which we are to give our time to the service and worship of God. Holy days of obligation are special feasts of the Church on which we are bound, under pain of mortal sin, to hear Mass and to keep from servile or bodily labors when it can be done without great loss or inconvenience. Whoever, on account of their circumstances, cannot give up work on holydays of obligation should make every effort to hear Mass and should also explain in confession the necessity of working on holy days.”
The Third Commandment explicitly forbids servile work on Sundays. We cannot mow the lawn, we cannot move to a new apartment on Sunday, we cannot paint, we cannot perform physical work that is servile – that is work that would have been done by a servant in past eras. Yet, the Church further commands that all Sundays — and all other Holy Days of Obligation — are mandatory days of Mass attendance. The Sacredness of Sunday requires not only abstaining from certain actions but also the doing of other ones. Missing Mass on one of these days without a grave reason — such as grave illness or the inability to reasonably obtain transportation— is a mortal sin. If you were not able to attend the Holy Sacrifice of the Mass for a good reason, you should still read the Missal for that day and pray the prayers from the Missal or watch an online broadcast of the Mass. There are several sites which broadcast daily the Traditional Mass. These activities though do not fulfill your obligation. If you are not able to make it to Mass for a legitimate reason, the obligation to attend Mass is lifted for you that day. But these pious activities can still help our own spiritual edification.

Sunday is also a day in which to participate in communal Rosary, Vespers, and Benediction services. Sunday is the day on which the Faithful should be most willing to read Catholic newspapers, books, and magazines. Listen to Catholic podcasts or You-Tube videos. Study catechism and supplemental religious education lessons. It is a day of rest from physical work so that we can give this tithe of our time to God.

And it should also be underscored that only attendance at the Catholic Mass fulfills our Sunday obligation. Attending a protestant service does not. In fact, attending a non-Catholic form of worship is sinful. If you were to go with a friend to say a Lutheran service on Sunday instead of Mass, you would have two mortal condemning your soul – first the missing of Sunday Mass and second, the taking part in false worship of other religions. The Church’s teachings on this are clear.

Likewise, only the Catholic religion rightfully understands that not only Sunday but the entire week is devoted to God.

Let’s take for instance Fridays. Fridays are penitential days in remembrance of our Lord’s brutal torture, crucifixion, and death on Friday. And we are required to perform penance on all Fridays of the year.

One of the most common caricatures of Catholics is our frequent eating of fish on Fridays. Yet, few non-Catholics understand this practice at all. And the sad truth is that many Catholics nowadays fails to properly observe these practices since abstinence from meat is actually required all year long - NOT just during Lent.

Let's take a few minutes to understand this practice.

Let me summarize these requirements. Catholics are required without exception to abstain from meat on Fridays in Lent. And Catholics are also required to abstain from meat on all Fridays of the year unless the Bishops Conference of that area allows an alternative penance to be performed. This is a novelty though. Many faithful Catholics however choose just to honor the tradition of abstaining from all meat on Fridays year-round instead of substituting an alternative. That is what I do and what I encourage you to do as well. Due note, in Lent there is no substituting allowed.

Back when I was in college, I had a roommate who one Friday in Lent said he was going to a party that Friday so he would just abstain from meat on Thursday instead.  You can’t do that. It’s Friday. Christ died on Friday. And having to eat a salad and not a burger is a small sacrifice. If you can’t do that, how can you resist the tempting sins of the flesh? The same is true for Sundays. You can’t say, I’m really busy on Sunday so I’ll just go to Mass before class on Monday morning to fulfill my obligation. It doesn’t work that way.

The Church had over the past several hundred years lessened the discipline of Lent significantly little by little over the centuries. We would do well to return to forty days of abstinence from meat and animal products while also observing them as days of fast. Returning simply to the fast as practiced in 1917 is still a shadow of the fast as formerly practiced by our ancestors and forefathers in the Faith.

So, we can live a Catholic liturgical life in part by 1. Going to Mass on Sundays and Holy Days, 2. Refraining from all servile work (manual work, cleaning, physical labor) on Sundays and Holy Days, and 3. Abstaining from meat on all Fridays of the year unless a dispensation is offered.

But these are the minimums. These are the requirements. To truly live a liturgical life, we cannot be satisfied with only not sinning against these laws. We have to want to enter deeper into the liturgical life. And we can do that by honoring each day of the week. Sunday is devoted to the Resurrection and Friday is dedicated to the Passion of Christ, but there are still 5 other days in the week.

Mondays are devoted to the Holy Ghost and the Souls in Purgatory. Do you pray to the Holy Ghost for guidance especially on Mondays? Do you pray for the souls in purgatory on Mondays? Have you made it a custom to visit a nearby cemetery on Mondays to pray for the dead there?

Tuesdays are devoted to the Holy Angels. Do you make sure you pray to your guardian angel on Tuesdays? We can also pray the Chapel of St. Michael the Archangel on Tuesdays. If you not familiar with that, look it up online. The Chapel of St. Michael is a devotion that few Catholics are aware of anymore. Tuesdays are also dedicated to the Holy Face and also to St. Anthony of Padua and St. Dominic.

Wednesdays are devoted to St. Joseph. What devotions can you do on Wednesday to honor St. Joseph? After all, after the Blessed Virgin Mary, he is given the highest veneration among all the saints.

Thursdays are devoted to the Blessed Sacrament. Can you visit your local church, chapel, or Shrine for Adoration? Even if the Sacred Host is in the Tabernacle, God is still there, and we can and should make an effort to honor Him on Thursdays in the Adorable Sacrament of the Altar. This of course is on Thursday since our Lord instituted the Sacrament on Thursday. And what’s interesting, is that traditionally seminaries were closed not only on Sundays but also on Thursdays. Thursdays in honor of the institution of the Blessed Sacrament and of the priesthood. That is a custom that has also fallen by the wayside.

And lastly Saturdays are devoted to the Blessed Virgin Mary. Do we invoke her in a special way on Saturdays? Do we especially make sure we pray the Rosary then? Do we honor the First Saturday devotion?

These are real questions that I ask you to consider. How can you better live out the Catholic Liturgical Week?

The Catholic Month

And just as we considered the Catholic Day and the Catholic Week, each month of the year has a specific focus as well:

January is devoted to the Holy Name and the Childhood of our Lord
February is devoted to the Holy Family
March is devoted to St. Joseph
April is dedicated to the Blessed Sacrament
May is in honor of the Blessed Virgin Mary
June is devoted to the Sacred Heart of our Lord
July is dedicated to His Precious Blood
August is in honor of the Immaculate Heart
September is dedicated to the Seven Sorrows of Mary
October is in honor of both the Holy Rosary and the Holy Angels
November is dedicated to praying for the Poor Souls in Purgatory
And December is dedicated to the Immaculate Conception

In regard to these months, how often do we give these any thought? Do you pray the Litany of Loreto in May or the Litany of the Sacred Heart in June? Do we make special devotions to the Precious Blood in July? Do we honor the dead and make special satisfaction for souls in November? If you are truly serious about living a Catholic liturgical life, I ask you to look up these monthly devotions and live them out.


Part 2: An Overview of the Catholic Liturgical Year

After considering the liturgical day, week, and month, we come now to the second part of this talk: The Catholic Liturgical Year. Running concurrently with the weekly and monthly devotions is the annual liturgical calendar.

Through the liturgical year, we re-live the life of Christ each year starting with His coming and ending with the end of time. The Church runs on a special schedule all year long, with special days focused on different events in the life of Christ. In fact, many protestants are shocked to learn that Catholics have Mass daily – not just on Sundays. And they are even more shocked when they learn about the hundreds of feast days we have throughout the year. Whereas many of them will celebrate Christmas and Easter, a Catholic sees nearly every day of the year dedicated in some way to a unique saint or mystery of the Faith.

Every year the Catholic Church remembers certain key events — the birth of Christ, the death of Christ, His Resurrection and Ascension. The birth and death of Christ are preceded by a time of preparation — Advent and Lent respectively.

Advent is the beginning of the liturgical year and is an approximate four week long time of preparation for the birth of Christ. It begins around the end of November. Advent ends with Christmas.

Christmas is always celebrated on December 25th. The Reverend Dom Prosper Gueranger, an abbot who lived until 1875, wrote a long series of reflections on the different seasons of the year in fifteen volumes (although he did not live to complete his monumental work). Father Gueranger’s Liturgical Year volumes are the gold-standard in knowledge on the liturgical year. If you could buy just one set of books on the Liturgical Year, save up and buy his volumes. They are incredible.  For instance, Father Gueranger wrote about the characteristics of Christmas when he wrote:
“It is twofold: it is joy, which the whole Church feels at the coming of the divine Word in the Flesh; and it is admiration of that glorious Virgin, who was made the Mother of God. There is scarcely a prayer, or a rite, in the Liturgy of this glad Season, which does not imply these two grand Mysteries: - an Infant-God, and a Virgin-Mother” (Gueranger, 4)
And Father Gueranger has lengthy reflections for every single traditional feast day in the year. Now, Christmas itself is not only a single day but an entire season. And after it we have, the third season: time after epiphany.

After the Christmas and Epiphany seasons, the Church enters Lent, a time of repentance. Lent is actually preceded by a period of pre-Lent called Septuagesima and then Lent officially begins on Ash Wednesday. This observance is on the Wednesday forty-six days before Easter and features the imposition of blessed ashes. The priest traces the sign of the cross on each person’s forehead (though he does so on the head at the place of tonsure for clerics not their foreheads) while saying “Remember man that you are dust, and unto dust you shall return”. It is a day of mandatory fasting and abstinence. This sets the tone for the entire Lenten season. As the Saint Joseph Sunday Missal urges us:
“The ashes on your forehead have only as much meaning as you are giving them. Make this symbolism a meaningful beginning of a time of penance, preparing to celebrate the paschal mystery of our Lord’s death and resurrection” (Saint Joseph Sunday Missal, 233).
The Lenten season is penitential, so we are asked to devote time to spiritual and corporal acts of mercy as well as prayer, fasting, and the giving of alms. In all of these ways, we can make satisfaction for sins if we are in the state of grace. Catholics often give up something for Lent such as candy or watching television although, as we will discuss later, much greater sacrifices are needed and asked for. The notion that Catholics are only asked to give up chocolate for Lent is scandalous. The sacrifices of our forefathers in the Faith puts the modern Catholic to shame.

Catholics should also participate in additional prayers such as attending extra Masses during the week or making the Stations of the Cross on Fridays. This is also a particularly important time to confess our sins to a priest and receive God’s mercy in the Sacrament of Confession. Lent is traditionally forty days of fasting and forty days without meat.

The final two weeks of Lent are traditionally called Passiontide, and Lent culminates in the second week of Passiontide, called Holy Week, which commemorates the final days of our Lord’s life on earth before His Crucifixion. Palm Sunday starts Holy Week and on that day, we commemorate Christ’s triumphant entry into Jerusalem. Many of the crowd who shouted “Hosanna” and placed palms before His path only a few days later demanded His death. The Liturgy for Palm Sunday shows us the great immutability of human beings. How fast we are to forget.

On Holy Thursday we remember the Institution of the Holy Eucharist and on Good Friday, God Himself is crucified. Good Friday is also a day of required fasting and abstinence and is the most somber day in the entire year. The day after, Holy Saturday, is a day of mourning and quiet. God has died and sleeps in the tomb. We then arrive at the most joyous celebration of the entire year, the crowning joy of the liturgical life: Easter Sunday!

Easter bursts forth as we hear of the Lord’s rising from the dead, the greatest proof of His own divinity. Astonished, His Apostles and disciples first hear of His resurrection and then see His risen body. The Easter Season is a period of joy for us as well and lasts for fifty days, eclipsing the long forty days of fasting and penance during Lent.

Jesus would not stay with His Apostles for long but ascended to heaven. We celebrate this forty day after Easter Sunday on Ascension Thursday. However, our Lord promised not to leave us as orphans but to send the Holy Ghost. The Apostles gathered in Jerusalem, waiting for the Holy Ghost. And we celebrate the coming of the Holy Ghost on Pentecost Sunday, 50 days after Easter Sunday. Trinity Sunday occurs the Sunday after Pentecost to honor the Blessed Trinity and begins the period called Time after Pentecost. And that season will run until we begin it all over again with Advent.

Thus, to summarize, there are traditionally 2 Liturgical Cycles and 7 Liturgical Seasons: The first cycle is the Christmas Cycle and includes Advent, Christmastide, and the time after the Epiphany.  The second cycle is the Easter Cycle and includes Septuagesima, Lent, Pascaltide (also called Eastertide), and the Time after Pentecost.

It’s also important to realize that each rite in the Church (Roman, Maronite, Chaldean, etc.) has its own calendar, and some have multiple uses or forms (e.g. within the Roman rite are the Traditional Roman Calendar of 1962, the Traditional Catholic Calendar in place in 1954, the modern Roman Calendar of 1969 that your typical parish down the road would use, and the Anglican Use Calendar). Even within the same use or form, there are variations according to local customs. For instance, the patron saint of a church or of the cathedral would be ranked higher in that calendar for that local jurisdiction.

It’s also important to define some important aspects of the liturgical year before we can do more a deep dive into it. And for those definitions, I’m relying on a good summary presented by TraditionalMass.info, a website that I’d encourage all of you to get to know well.

The Liturgical Year

Whereas civil calendars presently start on January 1st (even though that was not always the case), Church calendars begin four Sundays before Christmas (not counting Christmas itself), so that the date of the Church’s “new year” varies from late November to early December. There is also a lunar element to how celebrations in our liturgical year are determined. The lunar element is in the method of calculating the date of Easter, from which the other variable feastdays follow. Easter Sunday is calculated as the first Sunday after the First Full Moon after the Vernal Equinox.

Holy Days and Feasts

It’s a very common term when we are discussing the liturgical life. But what exactly do they mean? Although the terms “holy day” and “feast” are sometimes used interchangeably, they have distinct meanings.

In fact, our English word “holiday” is based on the concept of a “holy day”. A holy day in the general sense, is any day the Church has set apart for a regularly recurring public ceremonial observance. It finds expression primarily in the Mass and Divine Office, which have special prayers, and sometimes special ceremonies (such the distribution of candles on February 2nd) or special disciplines (such as fasting in Lent), for each holy day. In this sense, every feast day is a holy day.

Sunday is the primary holy day; its weekly ceremonial observance replaces that of the Jewish Sabbath.

However, sometimes “holy day” is short for “holy day of obligation,” as in the expression “Sundays and holy days.”

A feast, in the general sense, can also mean a holy day or set of holy days commemorating a particular person, event, or mystery of the Catholic Religion. Feast, when we are discussing the liturgical year, does not mean a large dinner gathering.

A feast may fall on a Sunday, either regularly (e.g. Easter Sunday) or coincidentally (in which case either the Sunday or the feast takes precedence depending on their liturgical ranks). For example, what happens when St. James’ feastday falls on a Sunday? Which takes precedence? Does that change if your parish is the Church of St. James or if the Cathedral in our Diocese is the Cathedral of St. James? These are questions that someone who wants to live a liturgical life should keep in mind.

On the modern (1969) calendar in the Novus Ordo, a “feast” in a narrower sense is a holy day of lesser rank than a “solemnity” and greater than a “memorial.”

Ranks have changed over the past several decades. In the modern Church, they will use the terms solemnity, feast, memorial, or optional memorial. In the 1962 Missal, we have First, Second, Third, or Fourth Class feastdays. But before the 1962 Missal up until the changes made by Pope Pius XII in 1955, there were from least to most important: Simples, Semidoubles, Lesser Doubles or also known as Doubles, Greater Doubles, Doubles of the second class, and lastly Doubles of the first class.

Temporal and Sanctoral Cycles

Feasts are listed in liturgical books according to two different, concurrent annual cycles.

The Proper of Seasons, or Temporal Cycle traces the earthly life of Our Lord Jesus Christ. It consists mainly of Sundays related to the various liturgical seasons. This maps onto the 7 liturgical seasons contained in the two cycles we previously discussed: the Christmas Cycle and the Easter Cycle. It starts with Advent then goes through Christmas, Epiphany, Septuagesima, Lent, Easter, and Time after Pentecost.

There is also the Proper of Saints, called the Sanctoral Cycle, which is the annual cycle of feasts not necessarily connected with the seasons. We commemorate and ask the intercession of those holy men and women who set a marvelous example that we should all strive to imitate. We also commemorate various events and mysteries of the faith in the Sanctoral Cycle.

Fixed and Moveable Feasts

Besides Sundays, holy days are generally associated with a liturgical calendar in one of two ways:
  • We have Fixed Feasts which generally fall on the same date each year, e.g. Christmas on Dec 25th. (Though as an exception in some cases, a fixed feast, in spite of its name, can be moved if it coincides with a moveable feast of greater rank.)
  • Moveable Feasts may shift a few days forward or backward from year to year, mainly depending on the date of Easter for that year. (Pentecost, for example, is 49 days after Easter.)
Easter Sunday is “moveable” only insofar as its date varies somewhat depending on the lunar cycle; otherwise it cannot be moved, as it is the highest feast and the basis for many others.

Vigils 

We also have vigils. The term “vigil” is used in several ways. It may refer to an entire day before a major feast day (e.g. the Vigil of Christmas is all day on Dec 24th). This kind of vigil is a feast day in itself. Before the changes to the Roman calendar in 1955, nearly all feasts of the apostles were preceded by a Vigil Day (some of which were days of required fasting but those requirements generally disappeared in the 1700s).

Finally, a Sunday Mass anticipated on a Saturday evening is sometimes, though incorrectly, called a vigil. This practice though is a novelty and not part of Catholic Tradition, so I always encourage Catholics to never attend such “vigil masses” on Saturday evenings.

Ferias

Lastly, we have ferias. A weekday with no feast associated with it is called a feria or ferial day (from the Latin feria meaning “free day”). On such a day, in the traditional rite, the priest generally offers the Mass of the previous Sunday or a Votive Mass of his choice. He may choose to honor the mystery of that day (for instance, on a ferial Wednesday he may be offering a Votive Mass of St. Joseph) but he may offer a Votive Mass for any saint. He may also generally, exceptions aside, offer a Requiem Mass.

So now that we have some essential definitions down, I’d like to walk through a guided meditation on the Liturgical Year in our time left. Again, this material will come from the Liturgical Year Course offered on CatechismClass.com and is just the tip of the iceberg. There are so many insightful meditations in the liturgical year for us to consider that this is just a small piece of that.


Part 3: Details of the Catholic Liturgical Year 

Note: Much of this section is taken from the affordable and extensive online course on the Liturgical Year offered by CatechismClass.com.

Advent

To many in our world today, Advent is extinct. Christmas starts around Thanksgiving with in-store sales and Christmas carols and ends on December 26th. To a Catholic, this borders on blasphemy.

With the First Sunday of Advent, the Church now begins anew the liturgical year.  In the words of Archbishop Fulton J. Sheen, it is in one liturgical year that the Church re-lives the 33 years of Christ’s life – thirty years obeying, three years teaching, and three hours redeeming.  Advent is a unique season of its own, not an extension of Christmas. It is neither an appropriate time to sing Christmas carols, nor is it a time for Christmas parties.

Advent is a time of penance in anticipation for the Nativity of Our Blessed Lord.  But it is also a time to help us remember that we must always be prepared for the Final Judgment and the Second Coming of Christ.

Advent as a season is quite ancient. The season itself went through slow development, taking form back in the 4th century and reaching a definite form in Rome by 6th century. Advent starts on the Sunday nearest Nov 30th (Saint Andrew’s feastday) and formed the beginning of the liturgical year by the 10th century. It started earlier at one time (as early as Nov 11th) because it was fashioned after Lent, so it had forty days originally in some areas, and even earlier in other areas (starting in September) which forms the basis of the monastic fast. However, by the 6th to 7th centuries the number is set as a span of four Sundays. And the 1962 Missal preserves most of the ancient Masses of this season even though they are not in the Novus Ordo.

And while the modern Catholic will be generally familiar with Advent, the main part of Advent that they will be largely ignorant of is the Advent Embertide Fast. Ember days (in Latin the Quatuor Tempora, meaning four times) are the days at the beginning of the seasons ordered by the Church as days of fast and abstinence.

Although Ember Days are no longer considered required in mainstream Catholicism following Vatican II, they can - and should - still be observed by the Faithful. In fact, many Traditional priests encourage the Faithful to observe the days. Ember Days are set aside to pray and offer thanksgiving for a good harvest and God's blessings. If you are in good health, fast during these three days and pray the additional prayers prescribed in the Breviary. Remember the words from the Gospel: "Unless you do penance, you shall likewise perish" (Luke 13:5). We are called to do penance throughout the year, and we can do that by uniting to the traditional times of penance which have nearly all been forgotten.

I now with some slight modifications quote from the New Advent encyclopedia:
“They were definitely arranged and prescribed for the entire Church by Pope Gregory VII (who reigned from 1073-1085) for the Wednesday, Friday, and Saturday after December 13th (St Lucia), after Ash Wednesday, after Whitsunday (another name for Pentecost Sunday), and after September 14th (The Exaltation of the Cross).  
“The purpose of their introduction, besides the general one intended by all prayer and fasting, was to thank God for the gifts of nature, to teach men to make use of them in moderation, and to assist the needy.  The "Liber Pontificalis" ascribes to Pope Callistus (who reigned from 217-222) a law ordering the fast, but probably it is older. Pope Leo the Great considers it an Apostolic institution. When the fourth season was added cannot be ascertained, but Gelasius (around 495) speaks of all four. This pope also permitted the conferring of priesthood and deaconship on the Saturdays of ember week--these were formerly given only at Easter.” 
By observing these Ember Days in Advent, we truly live a more liturgical life. Not a single day of the year should pass when we do not feel a connection with the Liturgical Calendar. To do so, to neglect the feast days and fast days before us, is to live as orphans. Just as we keep these holy days, so too in Heaven there are holy days. It is our purpose in life to make it to Heaven, and Heaven will have feast days. If we do not feel within ourselves a desire to unite with the Church and honor and praise Almighty God through the Liturgical Year, we are not living truly Catholic lives.

Lent

Lent is a period of 40 days of penance (excluding the Sundays of Lent in the number) in preparation for the solemn celebration of the Lord's Resurrection on Easter Sunday. Our Lord, before beginning His earthly public ministry, fasted and prayed for 40 days and 40 nights. As the Gospel continually reaffirms, penance is an important part of repentance. And the Lord gave us the example of fasting for 40 days and nights. The concept of 40 days existing as preparation was seen by the Prophet Elijah, who fasted and journeyed to Horeb for 40 days (1 Kings 19:8). There are dozens of other references to the number 40 in the Old Testament.

For those Catholics who wish to more closely follow the ancient customs of the Church, Lent is a time of austere penance undertaken to make reparation to God for sin (our own sins and those of others), to grow in virtue and good works, and to comfort the heart of our Savior much offended by the proliferation of sin and filth increasing by the day.

Yet, there are very few Catholics who undertake the true discipline of prayer, fasting, and almsgiving. You, the remnant of the Catholic Faith, must observe the strictest of Lents. If you don’t, who will?

How many of us observe all 40 days as true fast days and not just Ash Wednesday and Good Friday?  Yet our ancestors did.  In fact, it was forbidden to eat meat or any animal products (e.g., eggs, dairy, cheese, butter, olive oil, or even fish) through all of Lent, even on Sundays!  How many of us are making this kind of intense sacrifice?  How many of us are finding the time during Lent to pray the Rosary every day or go to Daily Mass more often or at least pray the Stations of the Cross each Friday?

We live in sad, pitiful times when few souls even care to observe Lent.  The prophetic words of Pope Benedict XIV are coming true when he said:
“The observance of Lent is the very badge of Christian warfare. By it we prove ourselves not to be enemies of Christ. By it we avert the scourges of divine justice. By it we gain strength against the princes of darkness, for it shields us with heavenly help. Should men grow remiss in their observance of Lent, it would be a detriment to God’s glory, a disgrace to the Catholic religion, and a danger to Christian souls. Neither can it be doubted that such negligence would become the source of misery to the world, of public calamity, and of private woe.” 
And yet, how many people indulge in public sin, lust, and gluttony on Fat Tuesday in a mockery of our ancestors?  Nowadays, few Catholics fast for all forty days.  Yet, people are engaging in eating on Shrove Tuesday like they were.  It is a mockery of the Faith!  How many people are fasting by "light eating" on Ash Wednesday and then indulging on cheeseburgers on the Thursday after Ash Wednesday on a Lenten feria day!

Even the great liturgist Father Dom Guaranger wrote of the excesses and sinfulness of Mardi Gras in his own time.  And how much worse it is in our own times than his back in the 1800s! He said in part:
“How far from being true children of Abraham are those so-called Christians who spend Quinquagesima (The Sunday before Ash Wednesday) and the two following days in intemperance and dissipation, because Lent is soon to be upon us!...”
It is a shame.   It is a public scandal.  And our Lord Himself has asked for reparation. In an approved apparition of our Blessed Lord to Mother Pierina in 1938, the Lord said:
“See how I suffer. Nevertheless, I am understood by so few. What gratitude on the part of those who say they love Me. I have given My Heart as a sensible object of My great love for man and I give My Face as a sensible object of My Sorrow for the sins of man. I desire that it be honoured by a special feast on Tuesday in Quinquagesima (Shrove Tuesday – the Tuesday before Ash Wednesday). The feast will be preceded by novena in which the faithful make reparation with Me uniting themselves with my sorrow.”
Thus, our Lord wished for us to make amends on the Tuesday before Ash Wednesday, the last day of the period of Septuagesima, and yet so few people know of this. Living a liturgical life necessitates that we live true Lents. 40 Days of Fasting and abstinence from meat. And that we care enough to learn of these traditions. So when next Lent comes, I ask you – how can you observe a truly Catholic Lent? And what will you be able to do on the Tuesday before Ash Wednesday in reparation for the sins of those who give in to carnal lusts on Mardi Gras?

The great Fr. Gueranger provides hundreds of meditations for Lent. Regarding the true uniqueness of the Lenten season, Fr. Gueranger writes:
“Each feria of Lent has a proper Mass; whereas, in Advent, the Mass of the preceding Sunday is repeated during the week. This richness of the lenten liturgy is a powerful means for our entering into the Church's spirit, since she hereby brings before us, under so many forms, the sentiments suited to this holy time... All this will provide us with most solid instruction; and as the selections from the Bible, which are each day brought before us, are not only some of the finest of the sacred volume, but are, moreover, singularly appropriate to Lent, their attentive perusal will be productive of a twofold advantage.”
After having given consideration to Advent, Lent, and Ember Days, I wish to share a final reflection on Rogation Days, another element of our liturgical life that has fallen by the wayside.

Rogation Days are the four days set apart to bless the fields and to invoke God's mercy on all of creation. The 4 days are April 25th, which is called the Major Rogation (and is only coincidentally the same day as the Feast of St. Mark); and the three days preceding Ascension Thursday, which are called the Minor Rogations days (i.e., the Lesser Litanies). Traditionally, on these days, the congregation marches the boundaries of a parish, blessing every tree and stone, while chanting or reciting a Litany of Mercy, usually the Litany of the Saints.

These were long before the 1962 Missal, days of fasting and abstinence from meat. The requirement for abstinence was universally kept for some time but the fasting was kept only in some locations (e.g. the Churches in Gaul where the Rogations days originated from as well as by St. Charles Borromeo in Milan). The Church Universal did not mandate days of fasting in the Easter Season so these days were often observed by abstinence from meat. Of course, keeping them as fast days is certainly in the proper spirit of penance, as St. Charles Borromeo's example shows us.

Besides keeping these days of penance, we can join in these processions. We can also pray special Rogation Days prayers. I personally try to go to a field of crops on April 25th where I pray the Litany of Saints in keeping with the liturgical spirit for the Major Rogation and say some additional prayers appropriate for the day.

Father Christopher Smith, a priest of the Diocese of Charleston, South Carolina has put together a beautifully illustrated guide explaining both the Rogations and Ember Days, with a number of very useful quotes from various liturgical sources.


Part 4: Living a Liturgical Life through the Mass & the Office

The entire year helps us to commemorate Jesus’ life and the work of the Holy Trinity. Through the Mass, meditation, prayers, acts of mercy, and devotions, we become closer to God. The Mass and all prayers are ultimately for the sole purpose of the worship of the Trinity. Our purpose in life is ultimately orientated to the worship of the Holy Trinity. The Mass, the greatest act of Catholic worship, at its core is the greatest worship that can be given to the Trinity because the Mass is the re-presentation of Jesus Christ on the Cross to God the Father. And we know from our attendance at Mass that the Mass is the chief way we come into contact with the liturgical life.

Mass is not a mere obligation. It is a privilege. It is the ability to worship God in the manner He wishes to be worshiped. It is the most perfect prayer and we have the unique privilege if we are in the state of grace to unite our prayers and sacrifices with the One Sacrifice of Christ on the Cross at the altar during Mass. There is no prayer more in line with a Catholic liturgical life.

But I am also a strong proponent of the Divine Office. Through the Divine Office we can sanctify our day and live in uniformity with the liturgical year. Now, I’m not suggesting that all of you are called to the priesthood and religious life, but I suspect that among us here are souls that God has called to this life. And to you, those chosen by God to consecrate your entire lives to His service, you will have the awesome privilege to pray the Divine Office 7 times a day. Traditional Orders will start the divine office in the night – I’ve seen schedules for it to begin at 3 AM.

Why do we pray the Divine Office 7 times a day? This is in part from the words of King David in the Psalms: “Seven times a day I rose to sing thy praises.” And we can do so likewise.

But for those of you called to married life or single life, you too can and should, according to your abilities, pray the Divine Office. Now, there are several versions of the Divine Office. We have the modern Liturgy of the Hours used by the Novus Ordo and which uses the new calendar. That is one that I do not recommend. There is also the 1962 Breviary. Or there is the Office as said in 1955, when Pope Pius XII made a number of changes to the rankings of the feastdays and changed the number of octaves drastically. There is also the version that I pray, the pre-1955 version that is the version promulgated by Pope St. Pius X in Divino Afflatu in 1911.

In the modern Liturgy of the Hours, they removed some of the hours and changed some of the naming. Traditionally, the hours were:
  • Matins and Lauds: Technically they can be said at different times but are usually said together very early in the morning (even before sunrise)
  • Prime: This office is said usually around sunrise
  • Then we have the daytime hours of Terce, Sext, and None
  • Then we come to evening and have Vespers
  • Then we conclude the day with Compline at night before bed
Nowadays, Matins has been replaced by the Office of Readings which is said at anytime of the day. Lauds is usually just known as morning prayer. Vespers is called evening prayer. Compline is known as night prayer. But the actual prayers in these hours has been changed significantly, in addition to using the New Calendar.

So what I encourage all of you – even those who are not called to the consecrated religious life – is to pray a few of those offices a day. Start the day with the readings from Matins. That will only take a few minutes if you read the last nocturn’s readings on the saint whose feastday is that day. Then pray Lauds or Prime. That can take around 10 – 15 minutes.  If you can, take time in your day to pray the Angelus and/or the Sext prayer at Noon.  Before dinner, say the Angelus again and spend 10 – 15 minutes praying Vespers and thanking God for the great blessings of the day. And finally, end your day before bed by praying Compline, which includes in it a short examination of conscience.

What I really recommend to those starting out with incorporating the Divine Office into their life is to use the online website: divinum officium.  In that site you can choose for instance Divino Afflatu or the 1960 rubrics and then click on the hour you want to pray. All of the prayers will be on that page and there is no guesswork. The site is well-formatted for using it on a desktop, laptop, tablet, or even a mobile phone. They even have an app. I would recommend this as an easy way to start living a liturgical life.

And lastly, familiarize yourself with the liturgical year. If you go to Google and search: a catholic life feastdays. The top listing should be a listing that I have put together and updated throughout the years. It is the traditional pre-1955 Catholic calendar with various meditations for the sanctoral cycle and some days in the temporal cycle. Study. Learn.  Care about our Catholic heritage.  Learn about the devotions to St. Nicholas on December 6th, learn about the feast of St. Martin on November 11th which is known as Martinmas. What’s interesting is that Martinmas used to be one of the last times in the year we would have outdoor processions before winter.  And that is one reason the anti-Catholic President Woodrow Wilson put Armistice Day (Veterans Day) there so that it could help block out that Catholic feastday.

I’m shocked when I learn of Catholics who are not aware that February 2nd is the feast of Candlemas and the last day of the Christmas season, or that on February 3rd we get our throats blessed in honor of St. Blasé, or that wine is traditionally blessed by our priests for us on December 27th, the feast of St. John. These are just a few of the hundreds of ways we can live out the liturgical year. So spend time and immerse yourself into the Traditional Catholic liturgical year’s customs.  Learn about the unique indulged prayers that occur on select days throughout the liturgical year.

It is no coincidence that the Feast of the Immaculate Heart of Mary is on the Octave Day of the Assumption. It is no coincidence that the Transfiguration celebrated on August 6th is 40 days before the Feast of the Exaltation of the Holy Cross. And it is no coincidence that there are 40 days between the Assumption and St. Michael’s feastday – a time known as St. Michael's Lent. It was during this time that St. Francis of Assisi observed a second Lenten fast of 40 days in honor of St. Michael and for his protection. Part of this ancient tradition even remains today in the form of the monastic fast.

I would also direct you to fisheaters.com and click on “Being Catholic” at the top. And from there, you will find dozens of articles on practical tips of living out the liturgical life.

A truly Catholic life is a liturgical life.  Make time now to help the Church uncover what so few Catholics keep anymore. And through our collective keeping of the Catholic liturgical life (the Angelus, feastdays, the divine Office, Ember Days, Rogation Days, Sunday rest, Friday penance, and more) we truly give honor to Almighty God who is worthy of all liturgical worship and honor per omni secula seculorum.


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