Hodie Christus Natus Est

Merry Christmas! May the Lord Jesus Christ, who was born in the manager of Bethlehem, continue to bring us closer to everlasting salvation.

Recommended Christmas Posts:

• Midnight Mass Celebrated by Fr. Daniel Couture
• Mass of Christmas Day Celebrated at St. Jude Roman Catholic Church
• Pope Pius XII Midnight Mass of 1944
• Christmas Day Music Chants
• Novena to the Magi
• Urbi et Orbi Addresses
• Holy Christmas Carols
• Christmas Proclamation
• Fr. Lawrence Novak's Christmas Mass Homily

Read more >>

New Videos of the Traditional Latin Mass

Here are three videos recently uploaded to You-Tube.  Listen to the high quality of the choir in the first video as their prayers rise up to Heaven.  Note: If you are viewing this post through a feed, please view the original post to see the quality of the videos and watch them embedded into the post.



This video is of the Papal Elevation by John XXIII. Listen to the beautiful March of Silveri, traditionally played at the Papal Elevation.



This video is of a Traditional Baptism

Read more >>

December 18, 2010, SSPX Ordinations in Argentina

On December 18, Bishop Bernard Tissier de Mallerais ordained 5 new priests for the SSPX at Seminario Nuestra Señora Corredentora in LA REJA, ARGENTINA.

Assisting at the ceremonies was seminary rector, Bishop Alfonso de Galarreta, as well as Frs. Olmedo (seminary vice-rector) as the assistant priest, Bouchacourt (South America District Superior), and Trejo (Mexico District Superior) as the assistant deacons, J. Mestre as deacon and Calderon as subdeacon.

The new alter Christi are: Frs. Fabio Calixto (from Brazil), Carlos Ramirez, (Colombia), Juan Albisu (Argentina), Carlos Caliri (Argentina), and Hector Guiscafre (Mexico).

With these 5 new priests, the Society reaches the number of 534 of whom 84 work in the United States.


Source: SSPX.ORG

Read more >>

Ten Reasons to Say Mass Ad Orientem

For readers of A Catholic Life, you will notice that I enjoy posting videos and photographs of the Holy Sacrifice of the Mass.  I am especially fond of beautiful images of the Tridentine Latin Mass.  When I first tell people of the beauty and solemnity of this worship of our Lord, one of the first things that they ask is "Is that the Mass where the priest faces away from the people?"

I always have to remind these people that the priest is not facing away from them.  He is not facing them at times when He is speaking to our Lord, truly present in the Eucharist before him!

I see a fantastic list going around the Catholic Blogosphere.  Here is that list:

Image Source: Major Seminary in Krakow

1. The Holy Sacrifice of the Mass is experienced as having a theocentric direction and focus.

2. The faithful are spared the tiresome clerocentrism that has so overtaken the celebration of Holy Mass in the past forty years.

3. It has once again become evident that the Canon of the Mass (Prex Eucharistica) is addressed to the Father, by the priest, in the name of all.

4. The sacrificial character of the Mass is wonderfully expressed and affirmed.

5. Almost imperceptibly one discovers the rightness of praying silently at certain moments, of reciting certain parts of the Mass softly, and of cantillating others.

6. It affords the priest celebrant the boon of a holy modesty.

7. I find myself more and more identified with Christ, Eternal High Priest and Hostia perpetua, in the liturgy of the heavenly sanctuary, beyond the veil, before the Face of the Father.

8. During the Canon of the Mass I am graced with a profound recollection.

9. The people have become more reverent in their demeanor.

10. The entire celebration of Holy Mass has gained reverence, attention, and devotion

Read more >>

Pray the O Antiphons

Image Source: O Antiphons via Catholic Eye Candy

The O Antiphons are a series of antiphons to the Magnificant, which are prayed as part of Vespers (evening prayer) from December 17th - 23rd inclusive. Each of the titles of the O Antiphons addresses Jesus with a special title given to the Messiah and refers to a prophecy from the Prophet Isaiah. It is unknown when the O Antiphons started. However, they are mentioned as far back as the 400s AD. They are often called the Great Antiphons too.

If one were to start with the last title and takes the first letter of each one—Emmanuel, Rex, Oriens, Clavis, Radix, Adonai, Sapientia—the Latin words ero cras are formed, meaning, "Tomorrow, I will come." Thus, the "O Antiphons" not only bring intensity to our Advent preparation but bring it to a joyful conclusion.

Dom Gueranger writes of the O Antiphons:

The Church enters today on the seven days which precede the Vigil of Christmas, and which are known in the liturgy under the name of the Greater Ferias. The ordinary of the Advent Office becomes more solemn; the antiphons of the psalms, both for Lauds and the Hours of the day, are proper, and allude expressly to the great coming. Every day, at Vespers, is sung a solemn antiphon, consisting of a fervent prayer to the Messias, whom it addresses by one of the titles given Him in the sacred Scriptures.

In the Roman Church, there are seven of these antiphons, one for each of the greater ferias. They are commonly called the O’s of Advent, because they all begin with that interjection. In other Churches, during the middle ages, two more were added to these seven; one to our blessed Lady, O Virgo virginum; and the other to the angel Gabriel, O Gabriel; or to St. Thomas the apostle, whose feast comes during the greater ferias; it began O Thoma Didyme.[1] There were even Churches where twelve great antiphons were sung; that is, besides the nine we have just mentioned, O Rex Pacifice to our Lord, O mundi Domina, to our Lady, and O Hierusalem to the city of the people of God.

The canonical Hour of Vespers has been selected as the most appropriate time for this solemn supplication to our Saviour, because, as the Church sings in one of her hymns, it was in the evening of the world (vergente mundi vespere) that the Messias came amongst us. These antiphons are sung at the Magnificat, to show us that the Saviour whom we expect is to come to us by Mary. They are sung twice, once before and once after the canticle, as on double feasts, and this to show their great solemnity. In some Churches it was formerly the practice to sing them thrice; that is, before the canticle, before the Gloria Patri, and after the Sicut erat. Lastly, these admirable antiphons, which contain the whole pith of the Advent liturgy, are accompanied by a chant replete with melodious gravity, and by ceremonies of great expressiveness, though, in these latter, there is no uniform practice followed. Let us enter into the spirit of the Church; let us reflect on the great day which is coming; that thus we may take our share in these the last and most earnest solicitations of the Church imploring her Spouse to come, to which He at length yields.

Here is a link to the chanting of the O Antiphons in Latin:

December 17: O Sapientia (O Wisdom)
December 18: O Adonai (O Adonai)
December 19: O Radix Jesse (O Root of Jesse)
December 20: O Clavis David (O Key of David)
December 21: O Oriens (O Morning Star)
December 22: O Rex Gentium (O King of the nations)
December 23: O Emmanuel (O Emmanuel)

Read more >>

Christmas Novena Prayers

The Nativity by Jacob Jordaens

Please join me in praying a Christmas Novena.

December 16: O Shepherd that rulest Israel, Thou that leadest Joseph like a sheep, come to guide and comfort us.One Our Father, one Hail Mary, and one Glory be

December 17: O Wisdom that comest out of the mouth of the Most High, that reachest from one end to another, and orderest all things mightily and sweetly, come to teach us the way of prudenceOne Our Father, one Hail Mary, and one Glory be.

December 18: O Adonai, and Ruler of the house of Israel, Who didst appear unto Moses in the burning bush, and gavest him the law in Sinai, come to redeem us with an outstretched armOne Our Father, one Hail Mary, and one Glory be

December 19: O Root of Jesse, which standest for an ensign of the people, at Whom the kings shall shut their mouths, Whom the Gentiles shall seek, come to deliver us, do not tarry.One Our Father, one Hail Mary, and one Glory be

December 20: O Key of David, and Sceptre of the house of Israel, that openeth and no man shutteth, and shutteth and no man openeth, come to liberate the prisoner from the prison, and them that sit in darkness, and in the shadow of death.One Our Father, one Hail Mary, and one Glory be

December 21: O Dayspring, Brightness of the everlasting light, Son of justice, come to give light to them that sit in darkness and in the shadow of deathOne Our Father, one Hail Mary, and one Glory be

December 22: O King of the Gentiles, yea, and desire thereof. O Corner-stone, that makest of two one, come to save man, whom Thou hast made out of the dust of the earthOne Our Father, one Hail Mary, and one Glory be

December 23: O Emmanuel, our King and our Law-giver, Longing of the Gentiles, yea, and salvation thereof, come to save us, O Lord our GodOne Our Father, one Hail Mary, and one Glory be

December 24: O Thou that sittest upon the cherubim, God of hosts, come, show Thy face, and we shall be saved.One Our Father, one Hail Mary, and one Glory be.

Image Source: Believed to be in the Public Domain

Read more >>

Advent Ember Days

Ember Days: December 15, 17, and 18

If you are in good health, please at least fast during these three days and pray additional prayers. Remember the words from the Gospel: "Unless you do penance, you shall likewise perish" (Luke 13:5).  Ember Days are days of fasting and partial abstinence. Please click here for a special PDF Ember Day Manual, including reflections for the Advent Ember Days.

From Angelus Press Daily Missal:

At the beginning of the four seasons of the Ecclesiastical Year, the Ember Days have been instituted by the Church to thank God for blessings obtained during the past year and to implore further graces for the new season. Their importance in the Church was formerly very great. They are fixed on the Wednesday, Friday, and Saturday: after the First Sunday of Lent for spring, after Pentecost Sunday for summer, after the Feast of the Exaltation of the Cross (14th September) for autumn, and after the Third Sunday of Advent for winter. They are intended, too, to consecrate to God the various seasons in nature, and to prepare by penance those who are about to be ordained. Ordinations generally take place on the Ember Days. The faithful ought to pray on these days for good priests. The Ember Days were until c. 1960 fastdays of obligation.

From Dom Gueranger's Liturgical Year:

To-day the Church begins the fast of Quatuor Tempora, or, as we call it, of Ember days: it includes also the Friday and Saturday of this same week. This observance is not peculiar to the Advent liturgy; it is one which has been fixed for each of the four seasons of the ecclesiastical year. We may consider it as one of those practices which the Church took from the Synagogue; for the prophet Zacharias speaks of the fasts of the fourth, fifth, seventh, and tenth months.[1] Its introduction into the Christian Church would seem to have been made in the apostolic times; such, at least, is the opinion of St. Leo, of St. Isidore of Seville, of Rabanus Maurus, and of several other ancient Christian writers. It is remarkable, on the other hand, that the orientals do not observe this fast.

From the first ages the Quatuor Tempora were kept, in the Roman Church, at the same time of the year as at present. As to the expression, which is not unfrequently used in the early writers, of the three times and not the four, we must remember that in the spring, these days always come in the first week of Lent, a period already consecrated to the most rigorous fasting and abstinence, and that consequently they could add nothing to the penitential exercises of that portion of the year.

The intentions, which the Church has in the fast of the Ember days, are the same as those of the Synagogue; namely, to consecrate to God by penance the four seasons of the year. The Ember days of Advent are known, in ecclesiastical antiquity, as the fast of the tenth month; and St. Leo, in one of his sermons on this fast, of which the Church has inserted a passage in the second nocturn of the third Sunday of Advent, tells us that a special fast was fixed for this time of the year, because the fruits of the earth had then all been gathered in, and that it behoved Christians to testify their gratitude to God by a sacrifice of abstinence, thus rendering themselves more worthy to approach to God, the more they were detached from the love of created things. 'For fasting,’ adds the holy doctor, 'has ever been the nourishment of virtue. Abstinence is the source of chaste thoughts, of wise resolutions, and of salutary counsel. By voluntary mortifications, the flesh dies to its concupiscences, and the spirit is renewed in virtue. But since fasting alone is not sufficient whereby to secure the soul’s salvation, let us add to it works of mercy towards the poor. Let us make that which we retrench from indulgence, serve unto the exercise of virtue. Let the abstinence of him that fasts, become the meal of the poor man.’

Let us, the children of the Church, practise what is in our power of these admonitions; and since the actual discipline of Advent is so very mild, let us be so much the more fervent in fulfilling the precept of the fast of the Ember days. By these few exercises which are now required of us, let us keep up within ourselves the zeal of our forefathers for this holy season of Advent. We must never forget that although the interior preparation is what is absolutely essential for our profiting by the coming of our Lord Jesus Christ, yet this preparation could scarcely be real unless it manifested itself by the exterior practices of religion and penance.

The fast of the Ember days has another object besides that of consecrating the four seasons of the year to God by an act of penance: it has also in view the ordination of the ministers of the Church, which takes place on the Saturday, and of which notice was formerly given to the people during the Mass of the Wednesday. In the Roman Church, the ordination held in the month of December was, for a long time, the most solemn of all; and it would appear, from the ancient chronicles of the Popes, that, excepting very extraordinary cases, the tenth month was, for several ages, the only time for conferring Holy Orders in Rome. The faithful should unite with the Church in this her intention, and offer to God their fasting and abstinence for the purpose of obtaining worthy ministers of the word and of the Sacraments, and true pastors of the people.

From New Advent:

Ember days (corruption from Lat. Quatuor Tempora, four times) are the days at the beginning of the seasons ordered by the Church as days of fast and abstinence. They were definitely arranged and prescribed for the entire Church by Pope Gregory VII (1073-1085) for the Wednesday, Friday, and Saturday after 13 December (S. Lucia), after Ash Wednesday, after Whitsunday, and after 14 September (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 immediate occasion was the practice of the heathens of Rome. The Romans were originally given to agriculture, and their native gods belonged to the same class.

At the beginning of the time for seeding and harvesting religious ceremonies were performed to implore the help of their deities: in June for a bountiful harvest, in September for a rich vintage, and in December for the seeding; hence their feriae sementivae, feriae messis, and feri vindimiales. The Church, when converting heathen nations, has always tried to sanctify any practices which could be utilized for a good purpose. At first the Church in Rome had fasts in June, September, and December; the exact days were not fixed but were announced by the priests. The "Liber Pontificalis" ascribes to Pope Callistus (217-222) a law ordering: the fast, but probably it is older. Leo the Great (440-461) considers it an Apostolic institution. When the fourth season was added cannot be ascertained, but Gelasius (492-496) 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.

Before Gelasius the ember days were known only in Rome, but after his time their observance spread. They were brought into England by St. Augustine; into Gaul and Germany by the Carlovingians. Spain adopted them with the Roman Liturgy in the eleventh century. They were introduced by St. Charles Borromeo into Milan. The Eastern Church does not know them. The present Roman Missal, in the formulary for the Ember days, retains in part the old practice of lessons from Scripture in addition to the ordinary two: for the Wednesdays three, for the Saturdays six, and seven for the Saturday in December. Some of these lessons contain promises of a bountiful harvest for those that serve God.

From Catholic Culture:

Since man is both a spiritual and physical being, the Church provides for the needs of man in his everyday life. The Church's liturgy and feasts in many areas reflect the four seasons of the year (spring, summer, fall and winter). The months of August, September, October and November are part of the harvest season, and as Christians we recall God's constant protection over his people and give thanksgiving for the year's harvest.

The September Ember Days were particularly focused on the end of the harvest season and thanksgiving to God for the season. Ember Days were three days (Wednesday, Friday and Saturday) set aside by the Church for prayer, fasting and almsgiving at the beginning of each of the four seasons of the year. The ember days fell after December 13, the feast of St. Lucy (winter), after the First Sunday of Lent (spring), after Pentecost Sunday (summer), and after September 14 , the feast of the Exaltation of the Holy Cross (fall). These weeks are known as the quattor tempora, the "four seasons."

Since the late 5th century, the Ember Days were also the preferred dates for ordination of priests. So during these times the Church had a threefold focus: (1) sanctifying each new season by turning to God through prayer, fasting and almsgiving; (2) giving thanks to God for the various harvests of each season; and (3) praying for the newly ordained and for future vocations to the priesthood and religious life.

Read more >>

Summary of "Dark Night of the Soul" by St. John of the Cross

As I have written about before, CatechismClass.com owns and sells a wide variety of Catholic book summaries to both modern written works as well as spiritual classics, like St. John of the Cross' "Dark Night of the Soul."  I wanted to share some of our summary of the "Dark Night of the Soul."

 Chapter 1 : Quotes the verse and begins to discuss the imperfections of beginners

God draws souls through three states to divine union. Beginners are those who practice spiritual meditation. Proficients are those who are already contemplatives. The Perfect are those who are in divine union of the soul with God. Beginners should understand their feebleness of state and take courage that God has placed them in the dark night to strengthen the virtue of their soul to receive the delights of love of God.

God nurtures and caresses the soul who is newly converted to his service as a mother nurtures her child at the breast. As the child grows the mother withholds her caresses and puts the child down so the child may put away childish habits and grow to greater things. At this stage the soul, through no effort of its own, receives great satisfaction in performing spiritual exercises. The soul finds great joy and consolation in the prayers, penances, fasts and sacraments. However, the motivation of the soul is the consolation and satisfaction received from these acts. They have not long practiced virtue so they still possess many faults and imperfections. Their habits are feeble like a weak child.

We will describe, using the seven capital vices, some of the many imperfections beginners commit. The dark night purifies the soul of these childish imperfections.


Chapter 2: Some of the imperfections of pride possessed by beginners.

Beginners feel a secret pride due to their fervor and diligence in their spiritual exercises, so that they become complacent with themselves. They become vain and speak of spiritual things in the presence of others, sometimes instructing, condemning, or criticizing the practice of others, like the Pharisee in Lk. 18-11-12.

The devil uses this growing pride by increasing their fervor and readiness to perform spiritual works. But he does this to negate the worth of these virtues turning them into vices. These beginners will condemn and detract others, seeing the splinter in their brother’s eye, rather than the plank in their own. (Mt. 7:3)

When confessors or spiritual directors disapprove of their spirit and methods, the beginner will say the director does not understand, or will seek a new confessor who will praise them. They will make many resolutions with little result, and will also make public displays of raptures so others will take notice.

Beginners want their confessor to think highly of them, so rather than accuse themselves of their true sins, they will excuse their behavior. Or they might seek out different confessors to confess so that their regular confessor thinks they commit no sins at all. They confess their good behavior. It would be better for them to make light of the good they do and wish no one consider it of any importance at all.

Beginners minimize their faults or become discouraged by them, since they felt they were already saints. They become impatient and angry with themselves, which is another fault. They wish that God would remove all their faults, but it is for personal peace rather than love of God. They don't realize that removal of their faults might make them more proud and presumptuous. They love praise from others, but dislike praising others, like the foolish virgins who had to borrow oil, (Mt. 25:8)

Beginners may have few or many imperfections or tendencies towards them, but all beginners will fall victim to some of these faults.

Continue Reading by ordering the PDF of the summary...

Read more >>

Mass of Saint Hubert at St-Nicolas du Chardonnet in France

The following images are of Mass of St. Hubert in the church of St. Nicolas du Chardonnet in Paris November 21, 2010.  I have posted a video previously of Mass said in St. Nicolas du Chardonnet.

Source: La Porte Latine

Read more >>

Third Sunday of Advent (Gaudete Sunday)

From Catholic Culture:

"Rejoice: the Lord is nigh." As Christmas draws near, the Church emphasizes the joy which should be in our hearts over all that the birth of our Savior means for us. The great joy of Christians is to see the day drawing nigh when the Lord will come again in His glory to lead them into His kingdom. The oft-repeated Veni ("Come") of Advent is an echo not only of the prophets but also of the conclusion of the Apocalypse of St. John: "Come, Lord Jesus," the last words of the New Testament.

Today is known as Gaudete Sunday. The term Gaudete refers to the first word of the Introit: "Rejoice." Rose vestments are worn to emphasize our joy that Christmas is near, and we also light the rose candle on our Advent wreath.

Traditional Propers:

INTROIT
Philippians 4: 4-6
Rejoice in the Lord always: again I say, rejoice. Let your modesty be known to all men: for the Lord is nigh. Be nothing solicitous: but in every thing by prayer let your petitions be made known to God. -- (Ps. 84. 2). Lord, Thou hast blessed Thy land: Thou hast turned away the captivity of Jacob. V.: Glory to the Father . . . -- Rejoice in the Lord always . . .

COLLECT - Incline Thine ear, we beseech Thee, O Lord, to our petitions: and, by the grace of Thy visitation, enlighten the darkness of our minds. Who livest and reignest, with God the Father, in the unity . . .

EPISTLE
Philippians 4:4-7
Brethren, Rejoice in the Lord always: again I say, rejoice. Let your modesty be known to all men. The Lord is nigh. Be nothing solicitous: but in every thing, by prayer and supplication, with thanksgiving, let your petitions be made known to God. And the peace of God, which surpasseth all understanding, keep your hearts and minds in Christ Jesus our Lord.

GRADUAL
Psalms. 72: 2,3,6
Thou, O Lord, that sittest upon the Cherubim, stir up Thy might and come. V.: Give ear, O Thou that rulest Israel: that leadest Joseph like a sheep. Alleluia, alleluia. V.: Stir up, O Lord, Thy might, and come to save us. Alleluia.

GOSPEL
John 1: 19-28

At that time the Jews sent from Jerusalem priests and levites to John, to ask him: Who art thou? And he confessed, and did not deny: and he confessed: I am not the Christ. And they asked him: What then? Art thou Elias? And he said: I am not. Art thou the Prophet? And he answered: No. They said therefore unto him: Who art thou, that we may give an answer to them that sent us? What sayest thou of thyself? He said: I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the Prophet Isaias. And they that were sent were of the Pharisees. And they asked him, and said to him: Why then dost thou baptize, if thou be not Christ, nor Elias, nor the Prophet? John answered them, saying: I baptize with water: but there hath stood one in the midst of you whom you know not. The same is He that shall come after me, who is preferred before me: the latchet of whose shoe I am not worthy to loose. These things were done in Bethania, beyond the Jordan, where John was baptizing.

Haydock Catholic Bible Commentary on John 1:19:

Ver. 19. The Jews sent, &c. These men, who were priests and Levites, seem to have been sent and deputed by the sanhedrim, or great council at Jerusalem, to ask of John the Baptist, who was then in great esteem and veneration, whether he was not their Messias; who, as they knew by the predictions of the prophets, was to come about that time. John declared to them he was not. To their next question, if he was not Elias? He answered: he was not: because in person he was not; though our Saviour (Matt. xi. 14.) says he was Elias: to wit, in spirit and office only. Their third question was, if he was a prophet? He answered, no. Yet Christ (Matt. xi.) tells us, he was a prophet, and more than a prophet. In the ordinary acceptation only, they were called prophets who foretold things to come: John then, with truth, as well as humility, could say he was not a prophet; not being sent to foretell the coming of the Messias, but to point him out as already come, and present with the Jews. Wi.

OFFERTORY
Psalms 84: 2,3
Lord, Thou hast blessed Thy land: Thou hast turned away the captivity of Jacob: Thou hast forgiven the iniquity of Thy people.

SECRET - May the Sacrifice of our devotion, we beseech Thee, O Lord, be continually offered up to Thee, may it both complete the institution of the holy Mysteries, and wondrously accomplish in us Thy salvation. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost . . .

PREFACE (Preface of the Most Holy Trinity) - It is truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who, together with Thine only-begotten Son, and the Holy Ghost, art one God, one Lord: not in the oneness of a single Person, but in the Trinity of one substance. For what we believe by Thy revelation of Thy glory, the same do we believe of Thy Son, the same of the Holy Ghost, without difference or separation. So that in confessing the true and everlasting Godhead, distinction in persons, unity in essence, and equality in majesty may be adored. Which the Angels and Archangels, the Cherubim also and Seraphim do praise: who cease not daily to cry out, with one voice saying:

COMMUNION
Isaias 3 5: 4
Say: Ye fainthearted, take courage and fear not: behold our God will come, and will save us.

POST COMMUNION - We implore, O Lord, Thy mercy: that these divine helps may expiate our sins, and prepare us for the approaching feast. Through our Lord . .

Read more >>