May A Catholic Pray for the Soul of HM Queen Elizabeth II?

"It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins" (2 Maccabees 12:46).

There Is No Salvation Outside of the Church

The Church has always taught that there is no salvation outside of the Church (Extra Ecclesiam nulla salus). This is a dogma of the Faith and must be believed. It has been affirmed by Popes and saints. For instance, Pope Eugene IV in Cantate Domino in 1441 AD declares:

"The most Holy Roman Church firmly believes, professes, and preaches that none of those existing outside the Catholic Church, not only pagans, but also Jews and heretics and schismatics, can have a share in life eternal; but that they will go into the eternal fire which was prepared for the devil and his angels unless before death they are joined with Her; and that so important is the unity of this ecclesiastical body that only those remaining within this unity can profit by the sacraments of the Church unto salvation, and they alone can receive an eternal recompense for their fasts, their almsgivings, their other works of Christian piety and the duties of a Christian soldier. No one, let his almsgiving be as great as it may, no one, even if he pours out his blood for the Name of Christ, can be saved, unless he remains within the bosom and the unity of the Catholic Church."

And St. Augustine earlier wrote: "No one can find salvation except in the Catholic Church. Outside the Church, you can find everything except salvation. You can have dignities, you can have Sacraments, you can sing "'Alleluia,' answer 'Amen,' have the Gospels, have faith in the name of the Father, the Son, and the Holy Ghost, and preach it, too. But never can you find salvation except in the Catholic Church."

Praying for the Souls of Non-Catholics Is Not Contrary to Extra Ecclesiam Nulla Salus

The Church encourages and allows private prayer for anyone, even those who died as non-Catholics since we do not know the state of their soul at the moment of death. Miraculous conversions have been won before by people who seemed to be unconscious but who, through miracles, were given the grace to choose the Faith at the moment of death. It does happen and thus we must pray for the salvation of all souls, especially for their conversion to salvation at the moment of death. And since God sees our prayers outside of time, we can pray for anyone's last-minute conversion, even long after their death. In effect, the soul will then truly die as a Catholic even if in the eyes of the world they appeared to die separated from the Faith. This is my particular prayer for Queen Elizabeth II.

The Church Permits Prayers for the Dead for Everyone

The Catholic Encyclopedia makes this clear:

"There is no restriction by Divine or ecclesiastical law as to those of the dead for whom private prayer may be offered — except that they may not be offered formally either for the blessed in heaven or for the damned. Not only for the faithful who have died in external communion with the Church, but for deceased non-Catholics, even the unbaptized, who may have died in the state of grace, one is free to offer his personal prayers and good works; nor does the Church's prohibition of her public offices for those who have died out of external communion with her affect the strictly personal element in her minister's acts. For all such she prohibits the public offering of the Sacrifice of the Mass (and of other liturgical offices); but theologians commonly teach that a priest is not forbidden to offer the Mass in private for the repose of the soul of any one who, judging by probable evidence, may be presumed to have died in faith and grace, provided, at least, he does not say the special requiem Mass with the special prayer in which the deceased is named, since this would give the offering a public and official character."

It is true that the offering of prayers and sacrifices for the souls of those in Hell is of no use. But since we do not know the state of a soul at death, we can nevertheless in an act of charity offer prayers for all of the departed. Only God judges the heart and knows the state of the soul at death (cf. 1 Samuel 16:7).

Requiem Masses Are Not Permitted for Non-Catholics

While we may and should pray for the salvation of all mankind, we do know that the public offering of the Holy Sacrifice of the Mass for the souls of non-Catholics is not permitted. Canon 1240 in the 1917 Code explicitly forbid the privilege of ecclesiastical burial rites to anyone who died as a known member of a heretical sect. Even if this distinction is not mentioned in the modernist 1983 Code, we know the 1917 Code expressed the wisdom of centuries of Catholic dogma.

This is similarly affirmed, with the distinction of public versus private prayer, in the American Ecclesiastical Review from 1896 which answers the question of whether a priest may perform funeral rites over the dead by answering:

"No, a priest cannot lawfully perform the ceremony of burial for a deceased non-Catholic or one who, having been baptized a Catholic, has defected. The presence of a priest officiating at the burial cannot be construed as a civil function, for the act of consigning a person to his grave requires no authorized witness, like the contract of marriage. The burial service of the Catholic ritual is a religious function in which we cannot share with those who deny the truth of our faith and worship, for we should implicitly, by our service, sanction the protest of the deceased against the Catholic religion. Of course, there are cases where a priest may and should bury those who are not of his faith, just as he may pray for them privately." 

This is the distinction between public and private prayer. Hence, the words of Pope St. Gregory II in 731 AD are referring to public worship:

“You ask for advice on the lawfulness of making offerings for the dead.  The teaching of the Church is this – that every man should make offerings for those who died as true Christians [Catholics]… But he is not allowed to do so for those who die in a state of sin even if they were Christians.” 

Conclusion

May the souls of all the faithful departed rest in peace. There is no salvation outside of the Church. But God alone knows the state of a soul at death. Thus in our charity and love for all man - since we desire all to be saved - we continue to pour forth private prayers for the conversion and salvation and mitigation of Purgatory for everyone, even those who in our eyes died outside the Church but who may have made a perfect act of contrition or who became Catholic by divine intervention right before the moment of God. 

God have mercy on them all, especially on the soul of Her Majesty Queen Elizabeth II and her ancestors. And may her heirs return the British Crown to public reconciliation with the Roman Catholic Church and the See of Peter.

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6 Traditional Latin Mass Locations for Bay Area Catholics Reviewed

I've had the opportunity to explore the various Tridentine Latin Mass locations in the Bay Area this summer.  For those Catholics living in San Francisco, Oakland, the Peninsula, or even down in San Jose, there are relatively few options for Traditional Catholics to avail themselves of the Sacraments.  Thankfully, there are nevertheless still options available.  I've taken the time to attend Mass at these locations so as to provide an honest review.

Of course, the Mass is of infinite value and renders the greatest homage to God (and is the greatest act of religion).  My reviews concern the external factors of these Mass locations and include tips since not all of them were easy to find.  I would always choose one of these Masses (even if it is in a modern and uninspiring church) over a Novus Ordo.

Please join me in praying for an increase in the Faith, in the pursuit of supernatural virtues, and for the reign of Christ to come to all of those living in the Bay Area

Star of the Sea, San Francisco, CA
Mass Times: 11:30 AM on Sundays; 7:30 Daily

Star of the Sea is a parish of the Archdiocese of San Francisco.  I had written of them in the past when they made the courageous decision to rightfully only allow men to serve at the altar.  The Church is quite beautiful and, at least on the Sunday I attended Mass, they had two priests hearing Confessions.

The sermon was not the most engaging though and the music was acceptable though not extraordinary in quality.  The artwork though was beautiful.  They have a convenient parking lot as well and a large restroom at the entrance, which is quite useful for families who need a little room for the baby to have a diaper change.

All in all, it was a beautiful Mass but the location is quite far for anyone living in the suburbs or on the other side of the Bay.  For those Catholics who live in the city of San Francisco though, make the commute to this Church for their Sunday Tridentine Mass at 11:30.  Note, this is a new time and the previous schedule of 11 AM and 5:30 PM on Sundays has been replaced with only a Latin Mass at 11:30 AM.  They do though offer an early 7:30 AM Daily Mass as well for those who are local to the Richmond area of San Francisco.

St. Francis of Assisi, East Palo Alto, CA
Mass Times: 6:00 PM on Fridays only

While the parish only offers the Traditional Mass on Fridays, it is still good to see it being celebrated at all.  Part of restoring Catholic tradition and restoring Christian culture necessitates the restoration of the Mass of All Times.  So I welcome an occasional time rather than no time at all.

The parish itself is quite modern but they do have an inspiring and beautiful piece of art featuring St. Francis directly behind the altar.

However, the Mass that I attended for the Feast of Ss. Peter and Paul had its shortcomings.  The priest saying Mass was noticeably elderly and had a difficult time moving and speaking.  His Latin was read very slowly.  And most problematic of all, after about 15 minutes into the Mass, he began to repeat the readings in English and in Spanish and he gave an English and a Spanish sermon.  Now after nearly 50 minutes had passed, we were finally entering the Offertory of the Mass.

I won't be back but I pray this location helps restore some of the sacred and brings back some reverence to Catholics of the area even though this parish has some improvements to be made.

St. Athanasius Chapel, San Jose
Mass Times: 7:00 AM, 8:30 AM, 10 AM on Sundays; 7:45 AM Weekdays

While over an hour from downtown San Francisco even in non-existent Sunday traffic, the city of San Jose is easily reachable for those living in the Peninsula and those on the lower side of the East Bay.  The chapel of St. Athanasius/St. Thomas More is a beautiful chapel, though a little small like many of the other chapels on this list.  The place was filled with large families and Father gave a truly captivating sermon (the most captivating sermon that I heard of any of the parishes on the list).  They also were offering Confessions during Mass as well.  And like the other SSPX Chapels I've attended (but unlike the other places on this list), they have a large container of holy water allowing you to fill up your holy water bottles for home use.

The Chapel offers 3 convenient Mass times on Sundays and even daily Mass before work for those living in or close to San Jose.  I will definitely return and encourage those Catholics in the area looking for a beautiful liturgy but also authentic and non-watered down doctrine to attend Mass here.

Five Wounds, San Jose
Mass Times: 9 AM and 12:30 PM on Sundays; Weekdays: 12:15 PM; Sat: 7:30 AM, except 8:00 PM, 1st Sat.

Updated in October 2018 from the parish website: "Starting on Sunday, October 7, we will be having an additional Mass on Sunday morning in order to accommodate an increased number of attendees. Low Mass will be offered in the IES Chapel at 8:30 a.m. and at 9:45 a.m. on Sundays."

Also in San Jose is the beautiful Five Wounds Portuguese National Church.  The parish church is unfortunately though only used by the Institute of Christ the King priests and is not there own so, for that reason, 60% of the collection goes not to the ICKSP or the Latin Mass but to the parish's checking account.  The Mass times also change frequently in the short time I've known of the parish.  For example, the Low Mass was canceled by the parish due to events for the entire month of June.  And in May, the daily 12 Noon Mass was moved to 7:15 AM to accommodate the parish.  Consequently, the feeling exists that the Latin Mass is not an integral part of the parish but merely a "renter" and at the whim of the parish's decisions and frequent schedule demands.

I attended the Low Mass at 9 AM.  But, much to my surprise, the Low Mass is not in the actual church but located on the same block in a small building in the parking lot called the IES Chapel.  The IES Chapel (pictured below) is extremely small making it quite crowded and uncomfortable to attend Mass.  [Note: In October 2018 they changed the Mass times which likely make it less crowded as they now have 2 Low Masses in the morning]

The Mass was beautiful and said with great care for the rubrics (e.g. of all the Low Masses I attended in the Bay Area, only the Institue of Christ the King priests observe the placing of a lighted candle on the altar during the Canon). However, the majority of parents were having a very difficult time minding their children (at least on the Sunday I attended) and the sounds of screaming, crying, and shouting penetrated the chapel almost incessantly.  These piercing sounds and the difficulty of understanding Father's sermons due to his Japanese accent made it extremely difficult to enter into the mystery of the Mass.

I would not recommend attending the Low Mass.  The High Mass at 12:30 PM does use the beautiful church and offers much more space even though the sanctuary has a rather hideous table altar that isn't moved during the Holy Sacrifice.  

Please pray for the Traditional Catholics of San Jose. 

Mater Dolorosa, South San Francisco
Mass Times: 5:00 PM on Sundays; 12:00 PM on Weekdays

Image of the Chapel in the Monastery House

Mater Dolorosa is a very modern looking parish. And like some of the other locations on this list, the priests who come in and say the Latin Mass are not a part of the parish.  So while it's not possible to attend Mass at a more appropriate morning hour, it is still possible to attend Mass here almost every day of the week (except Saturday mornings).

The Friday when I attended Mass, Mass was moved at the last minute from the main church to the monastery's chapel.  While it took me at least 15 minutes to find it, it was actually on the other side of the large parking lot and in a building that looked like a house.  The Mass itself was beautiful - one of the most beautiful and spiritually enriching Masses I attended, as evident of the holiness, care, and reverence of the priest.

The priest is a member of the Contemplatives of St. Joseph (COSJ) which say the Tridentine Mass at Mater Dolorosa even though their main monastery is down in Monterey, CA (over 2 hours south in no traffic from San Francisco).  The monastic house on the Mater Dolorosa ground allows them to serve the Archdiocese of San Francisco and they do so well.  They even broadcast on Facebook Live the weekly Sermon on Sundays. They even celebrate the Byzantine Liturgy at their Monterey Monastery.

The downside is that the actual parish Church where Mass is said on Sundays, and all weekdays special exceptions aside, is very modernist.  And also problematic, the priests of the COSJ also personally do offer the Novus Ordo.  And they have no qualms about the work of Paul VI and John Paul II who in their sermons they openly praise and quote. They are what some call "conservative" priests rather than "traditionalist" priests, using those terms loosely and in the manner in which most traditionalists do.

While it was admirable to see the Sanctus candle used as that doesn't always happen like it should, the image in the above pictures that was offered in the main church was said by a priest who said the readings in English from the altar instead of in Latin. Another downside, is the Masses are rather long - most daytime low Masses here are an hour. The one I attended for All Saints Day was 1.5+ hours. For a weekday Mass and since many of the people who would likely come need to do so over a lunch break, it's highly likely that it will be a bit too long. The Masses in the five times I've attended have featured a homily too on all but one time - even for feria days.

I do think their Masses were beautiful and I know they are doing good to restore the love of the Liturgy - and I will likely attend their Masses from time to time - but for those looking to have both the Tridentine Mass and pre-Vatican II doctrine, I would recommend only the SSPX.

St. Margaret Mary, Oakland, CA
Mass Times: 7 AM and 12:30 PM on Sundays; M - F: 6:00 PM (except Thurs, 12 noon); Sat: 10:00 AM; Holy Days, usually 6:00 PM

The Institute of Christ the King borrows the parish church of St. Margaret Mary in Oakland.  The parish itself is a great community of those united in the Faith but they have a small parking lot, are located in an area that makes it difficult to reach for those in the East Bay, and the priest's French accent makes the sermons difficult to understand. The parish is also a bit dark and lacks some of the beauty of other chapels and parishes on this list in terms of its ornamentation.

The Novus Ordo priest though did kindly hear Confessions throughout the Mass (but absolution was in English and not in Latin).  The sermon too, while difficult to understand, was meaningful and helpful to hear.

Conclusion

As mentioned above, this honest recap of my experiences is in no way to diminish the value of the Traditional Latin Mass.  But for those familiar with the grandeur and splendor of St. Mary's in Kansas, or St. Josephs in Detroit, or the Institute's Shrine in St. Louis, or St. John Cantius in Chicago, the Latin Masses in the greater San Francisco Bay area leave much to be desired.  Finding a robust Catholic Mass community that actually owns a parish, makes the TLM the centerpiece of the parish and not as an aside to the Novus Ordo, preaches powerful and yet understandable sermons, and is in a parish church that is large enough to allow regular mobility and movement is difficult to find.

Let's keep praying for the Catholics in the Bay Area and for more places to offer the Latin Mass.  As for me, I will likely be attending the SSPX Masses in San Jose and occasional Masses at St. Margaret Mary in Oakland.

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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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The Traditional Ambrosian Rite of 1954: A Short History and the Rubrics

Image Source: Ambrosian Rite in St. Peter's Basilica said by then-Archbishop of Milan Cardinal Montini (who would become Paul VI), Believed to be Public Domain

The Ambrosian (Milanese) Rite is named after none other than St. Ambrose, a bishop of Milan from the fourth century Anno Domini (AD), though St. Ambrose did not compose this Rite.

Approximately five million Catholics in the greater part of the Archdiocese of Milan, Italy, in some parishes of the Diocese of Como, Bergamo, Novara, Lodi and in about fifty parishes of the Diocese of Lugano, in the Canton Ticino, Switzerland, regularly attend the Ambrosian Rite which differs from the Roman Rite.

Editions of the Ambrosian Missal were issued in 1475, 1594, 1609, 1902 and 1954 with a later post-Vatican II edition unfortunately occurring in 1966, which removed and/or altered many of the priest's inaudible prayers and genuflections. This "revision" also led to the Eucharistic Prayer being said in the vernacular and the sacred altar being orientated no longer towards the East - as a symbol of watching for the Risen Christ, as the sun also rises in the East - but rather facing the congregation. No longer facing Christ in the Blessed, August Sacrament, the priest would turn his back to the Sacrament. Therefore, for this reason, this article will focus exclusively on the Ambrosian Rite as practiced before the Second Vatican Council.

The Missale Ambrosianum of 1954 (editio quinta post typicam) is mainly used on Sundays and Holy Days of Obligation in the church of Santa Maria della Consolazione in Milan, as permitted by Cardinal Archbishop of Milan Carlo Maria Martini on July 31, 1985. Another celebration on Sundays and Holy Days of Obligation was authorized from October 18, 2008, onward in the town of Legnano. The Traditional Ambrosian Rite Mass may be said according to the Motu Proprio "Summorum Pontificum" thus any permissions allowing the above-mentioned Masses should be considered obsolete for such permissions from the bishop are no longer required.

How Does The Ambrosian Rite Differ from the Roman Rite?
Some changes from the Traditional Ambrosian Rite of 1952 and the Roman Rite include the following:

• When the deacon and sub-deacon are not occupied, they take up positions at the north and south ends of the altar facing each other.
• The Prophecy, Epistle, and Gospel are read, in Milan Cathedral, from the great ambon on the north side of the choir, and the procession thereto is accompanied with some state. Such readings in the Tridentine Latin Mass take place generally on the altar with the exceptions of an ordained lector reading the Epistle as well as the chanting of the Gospel at a Pontifical High Mass.
• The offering of bread and wine are done by the men and women of the Scuola di S. Ambrogio.
• The filing past and kissing the north corner of the altar at the Offertory.
• The silent Lavabo occurs just before the Consecration and not in the offertory, which is a clear change from the rubrics of the 1962 Roman Rite.
• The absence of bell-ringing at the Elevation.
• The name of St. Ambrose is added to the Confiteor
• The Fraction is done immediately after the Canon, accompanied by an antiphon called the Confractorium [as was the case in the Roman Rite up until St. Gregory the Great]
• There is no Agnus Dei except in Masses for the Dead

If one were to examine the typical monstrance at use in the Ambrosian Rite, one would see the following sort of monstrance:

Image: Blessed Cardinal Schuster, Believed to be Public Domain

Not typically this style of monstrance which is remarkably common in the Roman Rite and is still seen commonly today even in the post-Vatican II Liturgy.

Image Source: Unknown, Believed to be Public Domain

Ordinary of the Missale Ambrosianum of 1954:

The Ambrosian Rite Mass would begin with a procession, accompanied by special antiphons repeated from the Office with the custom to stop in the middle of the nave for the singing of twelve "Kyrie eleison", then move into the sanctuary [Source: New Liturgical Movement]. Also, from the same source: "The Ambrosian Rite has preserved the ancient custom, also once part of the Roman Rite, of having a different Preface for virtually every Mass; some Masses have prefaces that take up a full column in the Missal!"

The following text is from the website of All Merciful Savior:

At a Solemn Mass, the Celebrant and the Ministers stand at the foot of the Altar, and say the Opening Verses, Confiteor and other Prayers among themselves with a subdued voice. But at a Low Mass, the Priest and People say them.

In the name of the Father and of the Son and of the Holy Spirit.

Ministers: Amen.

Then joining his hands before his breast, he begins the Antiphon:

Priest: I will go in to the altar of God.
Ministers: To the God Who gladdens my youth.
Priest: O give thanks to the Lord, for He is good.
Ministers: For His mercy endures forever.

Then the Priest, joining his hands and bowing profoundly, says the confession:

Priest: I confess to Almighty God, to blessed Mary every Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy Apostles Peter and Paul, to the blessed Confessor Ambrose, and to you, brethren, that I have sinned in thought, word, and deed (he strikes his breast thrice, saying) through my fault, through my own fault, through my own most grievous fault. Therefore I beseech blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, the blessed Confessor Ambrose, all the saints, and you, brethren, to pray for me to the Lord our God.

Ministers: May the Almighty and merciful Lord grant you the forgiveness of all your sins, and bring you to everlasting life.
Priest: Amen.

The Ministers then repeat the Confession:

I confess to Almighty God, to blessed Mary every Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy Apostles Peter and Paul, to the blessed Confessor Ambrose, and to you, Father, that I have sinned in thought, word, and deed (they strike their breasts thrice, saying) through my fault, through my own fault, through my own most grievous fault. Therefore I beseech blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, the blessed Confessor Ambrose, all the saints, and you, Father, to pray for me to the Lord our God.

Priest: May the Almighty and merciful God grant us pardon, absolution, and forgiveness of all our sins and bring us to everlasting life.

Response: Amen.

The Celebrant stands upright, again signs himself, and says: Our help is in the Name of the Lord.

Response: Who made heaven and earth.

Priest: Blessed be the Name of the Lord.

Response: Henceforth and forever.

The Celebrant again bows and approaches the Altar saying mystically:

I beseech You, O Lord God of Hosts, Holy Father Almighty, that I may be able to intercede for my sins, and for those present to gain pardon of their sins, and to offer a peace offering for each one. Through Christ our Lord. Amen.

We beseech You, O Lord, through the prayers of Your saints [whose relics lie here] (he signs the Altar in the midst and kisses it) and all saints to pardon me all my sins.

At Solemn Mass, the Priest blesses incense, saying:

May you be blessed by Him in Whose honor you shall be burnt.

The Altar, Sanctuary, Ministers, and Choir are censed. At a Low Mass, the Celebrant goes to the Epistle side of the Altar (i.e., the south end), where he signs himself and reads the Ingressa. At the end, he joins and extends his hands and says facing East:

Priest: The Lord be with you.

Response: And with your spirit.

Then the Celebrant extends, raises, and joins his hand and bows his head saying in a clear voice or intoning (if it is to be said) Glory to God in the highest, and says the rest with joined hands. At the words We adore You, and We give thanks to You, and Jesus Christ, and receive our prayer, he bows his head to the Cross. At the final words with the Holy Spirit, he signs himself.

Priest: Glory to God in the highest.

People: And on earth peace and good will among mankind. We praise You, we bless You, we worship You, we glorify You, we give thanks to You for Your great glory. O Lord, heavenly King, God the Father Almighty: O Lord, the Only-begotten Son, Jesus Christ; and the Holy Spirit. O Lord God, Lamb of God, Son of the Father, Who take away the sin of the world, have mercy on us. You Who take away the sin of the world, receive our prayer. You Who sit at the right hand of the Father, have mercy on us. For You only are holy, You only are the Lord, O Jesus Christ, with the Holy Spirit, to the glory of God the Father. Amen.

Kyrie eleison. Kyrie eleison, Kyrie eleison.

COLLECT OR ORATIO SUPER POPULUM

Then the Priest says facing East.

Priest: The Lord be with you.

Response: And with your spirit.

According to the Ordo, the Celebrant reads one or more Prayers over the People, saying before each: The Lord be with you. There is always an odd number but never more than nine. The same applies to the prayers Super Sindonem, Super Oblatam and Post-Communionem.

THE READINGS

Before the Prophecy and the Epistle, the following dialogue is said in a subdued voice:
Reader: Master, bless.

But if a Bishop is present, he says Right (Most) reverend Master, ask a blessing.

Celebrant: May the Reading of the Prophet (or Apostle) grant us saving knowledge

The Reader turns to the People and reads the Scriptures in the hearing of all. After the
Prophecy comes the Psalmellus. After the Epistle, the Hallelujah. During the Halleluia,“the Priest places the book at the Gospel side (that is, the north) of the Altar, stands in the midst, joining his hands and bowing profoundly, says quietly:

Priest: Cleanse my heart and my lips, Almighty God, who cleansed the lips of the Prophet Isaiah with a burning coal, so make me worthy by Your grace to announce Your Holy Gospel. Through Christ our Lord.

Bowing to the Cross, and joining his hands, the Priest say quietly:

Priest: Lord, bless. The Lord be in my heart and on my lips that I may worthily announce His Holy Gospel. In the Name of the Father and of the Son and of the Holy Spirit. Amen.

If a Deacon reads the Gospel, he asks for a blessing as indicated above, and the Celebrant says in a subuded voice: The Lord be in your heart and on your lips that you may worthily announce His Holy Gospel. In the Name of the Father and of the Son and of the Holy Spirit. Amen.

Then turning toward the book, the Gospeller joins his hands and says: The Lord be with you.

Response: And with your spirit. He announces the title of the Gospel and with his thumb he signs the book, his forehead, his lips, and his breast.

The People respond:

Response: Glory be to You, O Lord.

And at the end of the Gospel:

Response: Praise be to You, O Christ.

And the Celebrant kisses the book saying quietly: By the words of the Holy Gospel may our sins be blotted out.

Standing in the midst of the Altar, the Priest extends and joins his hands, saying: The Lord be with you.

Response: And with your spirit. Kyrie, eleison. Kyrie, eleison, Kyrie, eleison.

Then joining his hands, the Priest reads the Post-Gospel Anthem, if it is to be read, then extending and joining his hands, he says:

Priest: May you ever have peace
Response: And with your spirit.

Priest: The Lord be with you.
Response: And with your spirit.

The Priest extends his hands and reads the Prayer over the Corporal (Oratio super sindonem).

OFFERTORY

The People sing the Offerenda. The Priest takes the Paten with the Bread on it and says the following prayers quietly: Accept, most clement Father, this holy Bread, that it may become for us the Body of Your Only-begotten Son, in the Name of the Father  and of the Son and of the Holy Spirit. Amen.

Placing the Paten on the Corporal, he pours wine in the Chalice, saying: From the side of Christ there came Blood

Blessing the water, he says: and water flowing, in the Name of the Father and of the Son and of the Holy Spirit. Amen.

He offers the Chalice saying: Accept, O Holy Trinity, this Chalice of wine mixed with water,
that it may become the blood of Your Only-begotten Son, in the name of the Father  and of the Son and of the Holy Spirit. Amen.

He places the Chalice on the Corporal, covering it with a Pall, joins his hands, and bowing profoundly over the Altar, says: Almighty and eternal God, may this oblation be acceptable to you, though I be unworthy because of innumerable miserable sins. But may I receive their remission, and may the sins of all be forgiven. Do not regard my sins, but by Your mercy, make up for my unworthiness. Through Christ our Lord. Amen.

He extends his hands and continues:

Receive, O holy Trinity, this oblation, which we offer to You for [our divinely protected country, her authorities, armed forces, and all her people] and all those who protect us, and also for the unity of the Orthodox Catholic Faith, for the unity of the Catholic Faith, for the veneration of the blessed Theotokos Mary, and all the saints: for my salvation, for the salvation of all Your servants, and of all who implore Your clemency, and all the Christian faithful both living and departed, who beg Your mercy.

And on Sundays and Feasts, this Prayer as well:

Receive, O Holy Trinity, this oblation, which we offer to You, in memory of the Passion, Resurrection, and Ascension of our Lord Jesus Christ, and in honor of all the saints, who make this request of You from the beginning of the world, and also they whose Festival we keep, whose names and relics we have, that it may be to their honor and our salvation;
and may they intercede for us in heaven, whose memory we keep on earth (here he joins his hands). Through Christ our Lord. Amen.

Stretching his hands over the Oblata, he says:

And receive, O holy Trinity, this oblation for our salvation, and purge me from every stain of sin, that I may be worthy to serve You, O God and most clement Lord.

Blessing the Oblata, he continues:

May the blessing of almighty God, the Father and the Son and the Holy Spirit, plentifully descend from heaven upon this oblation, that this may be acceptable to You, Holy Lord, Father Almighty and eternal God, O most merciful Creator of all things.

Then, at Solemn Mass, he blesses incense, saying:

Through the intercession of Saint Michael the Archangel standing at the right hand of the altar of incense, and of all His elect may the Lord deign to bless this incense and receive it as an odor of sweetness. Through Christ our Lord. Amen.

Taking the Thurible from the Deacon, the Priest censes the Oblata:

May this incense blessed by You arise before You, O Lord, and may Your blessing descend upon us.

He censes the Altar, saying:

Let my prayer be set forth in Your sight as incense, and let the lifting up of my hands be an evening sacrifice.

Set a watch, O Lord, before my mouth; and a protecting door about my lips. Incline not my heart to evil words to make excuses in sins. Returning the Thurible to the Deacon or Thurifer who censes the Ministers, Choir and Faithful, the Priest says: Behold, the fragrance of God’s saints is as the perfume of a fertile field which God has blessed.

He then reads the Offerenda if it has not been sung by the Choir , extending and joining his hands, saying:

Priest: The Lord be with you.
Response: And with your spirit.

THE SYMBOL OF CONSTANTINOPLE

All recite the Creed. The Priest extends, raises, and joins his hands at the words I believe in one God, he says the rest with joined hands. At the words in one God and Jesus Christ and is worshipped and glorified we bow our heads. At the words And was incarnate, we all bow profoundly toward the Crucifix, rising at the words And He was crucified. At the final words And the life in the world to come we sign ourselves.

I believe in one God, the Father, Almighty, Creator of heaven and earth and of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, the Only-begotten, begotten of the Father before all ages. Light from Light, True God from True God, begotten, not created, being of one essence with the Father, by Whom all things were created. Who for us, and for our salvation came from heaven and was incarnate by the Holy Spirit of the Virgin Mary and became human. And was crucified for us under Pontius Pilate, and suffered and was buried. And on the third day, He rose, according to the Scriptures. And ascended to heaven, and sits at the right hand of the Father. And He shall come again with glory to judge the living and the dead, and His kingdom shall have no end. And in the Holy Spirit, Lord Giver of Life, Who proceeds from the Father, Who with the Father and the Son together is worshiped and glorified, Who spoke through the Prophets. In One Holy, Catholic and Apostolic Church. I acknowledge one baptism for the remission of sins. I look for the resurrection of the dead. And the life of the world to come. Amen.

Priest: The Lord be with you.
Response: And with your spirit.

Extending his hands, the Priest reads the Prayer over the Gifts. At the end of the final
one, he says:

Priest: … unto all ages of ages.
Response: Amen

Priest: The Lord be with you.
Response: And with your spirit.

Priest: Lift up your hearts.
Response: We lift them up to the Lord.

Priest: Let us give thanks to the Lord our God.
Response: It is meet and right.

Priest: It is truly meet and right, our joy and salvation, that we should always, and in all places, give thanks unto You, O Holy Lord, Father Almighty, everlasting God: Through Jesus Christ our Lord

There may be a proper Preface.

Whose majesty is lauded by Angels, venerated by Archangels: adored by Thrones, Dominions, Virtues, Principalities, and Powers, Whom Cherubim and Seraphim join together to exalt. And with them we pray that our voices may be added, as we supplicate, confess, and say: Holy, Holy, Holy, Lord God of Sabaoth. Heaven and earth are full of Your glory. Hosanna in the highest. Blessed is He who comes in the Name of the Lord. Hosanna in the highest.

THE CANON OF THE MASS

WHEREFORE, MOST GRACIOUS FATHER, we humbly pray and beseech You (he bows
to the Cross) through Jesus Christ, Your Son our Lord, (he signs once over the Oblations) to
receive and bless these Gifts, these holy and spotless Oblations, (he extends his hands)
which we offer unto You, first for Your Holy Orthodox Catholic Church: that it may please You to preserve and govern it in peace and unity throughout the world; together with Your
servant our Chief Bishop ___, our Bishop ___; and all the Orthodox defenders of the Catholic and Apostolic Faith.

COMMEMORATION OF THE LIVING

BE MINDFUL, O Lord, of Your servants and handmaids ___, (he joins his hands and prays silently for those he intends to remember; then extends his hands) and of all round about us, whose faith and devotion are know to You: who offer to You this sacrifice of praise, for themselves and for their own, for the redemption of their souls, and for their hope of health and salvation; for which they now pay their vows unto You, O eternal God, the Living and the True.

COMMEMORATION OF THE SAINTS

UNITED IN ONE COMMUNION, we honor first, the memory of the glorious ever Virgin Mary, Mother of Jesus Christ our Lord and God; On Christmas Day and during its octave: United in one communion, we celebrate this most holy Day (or Night), in which the spotless Virginity of blessed Mary brought forth the Savior of the world; we honor moreover the memory of the save glorious ever Virgin Mary Mother of the same Jesus Christ our Lord and God;

On Epiphany and during its octave: United in one communion, we celebrate this most holy
Day (or Night), in which Your only begotten Son, co-eternal with You in your Godhead, manifestly appeared in the substance of our flesh; we honor moreover the memory of the glorious ever Virgin Mary, Mother of the same Jesus Christ our Lord and God; On Maunday Thursday only: United in one communion, we celebrate this most holy Day (or Night), in which our Lord Jesus Christ was betrayed for us; we honor moreover the memory of the glorious ever Virgin Mary, Mother of the same Jesus Christ our Lord and God; On Easter Day and through Saturday in its octave: United in one communion, we celebrate this most holy Day (or Night) of the Resurrection of our Lord Jesus Christ according to the flesh; we honor moreover the memory of the glorious ever Virgin Mary, mother of the same Jesus Christ our Lord and God; On Ascension Day and during the octave: United in one communion, we celebrate this most holy Day, in which Your only begotten Son exalted the substance of our frail humanity, united in Himself, to the right hand of Your glory; we honor moreover the memory of the glorious ever Virgin Mary, Mother of the same Jesus Christ our Lord and God; On Easter Day and through Saturday in its octave: United in one communion, we celebrate this most holy Day, in which the Holy Spirit appeared to the Apostles in tongues of fire innumerable; we honor moreover the memory of the glorious ever Virgin Mary, Mother of the same Jesus Christ our Lord and God;

On all days he continues: AS ALSO of Your holy Apostles and Martyrs, (of blessed ___, naming the Saint or Saints of the Day) and of all Your saints, through whose prayers may You grant, that in all things we may be defended by the help of Your protection.

He bows, with hands crossed upon his breast:

WE THEREFORE BESEECH YOU, O Lord, graciously to accept this oblation of our bounden service, and of your whole family, and to order all our days in Your peace; to preserve us from eternal damnation, and to count us in the number of Your chosen flock.

He stands erect, and extends his hands: WHICH OBLATION may You, O God, vouchsafe
in all things (he signs once over the Oblations) to bless, approve, ratify, and accept: that it may become unto us (he signs once over the Host, and once over the Chalice) the Body and Blood of Your most beloved Son Jesus Christ our Lord:

He uncovers the Oblations, then takes the Host:

WHO IN THE DAY before He suffered took Bread into His holy and venerable hands, (he lifts his eyes to the Cross) and lifting his eyes up to heaven, unto You Almighty God His Father, giving thanks unto You, (holding the Host is his left hand, he signs over it with his right) He blessed it, broke it, and gave it to His disciples, saying: All of you, take and eat of this: (he holds the Host with both hands) For this is My Body which is broken for you.

He replaces the Host upon the Paten. He then takes the Chalice in both hands, saying:

IN LIKE MANNER after He had supped, taking this excellent Chalice into His holy and venerable hands, and again giving thanks unto You, (he replaces the Chalice upon the Antimension, and signs over it) He blessed and gave it to His disciples, saying: All of you, take and drink of this: (he holds the Chalice with both hands) For this is the Chalice of my Blood, of the New and Eternal Testament, the Mystery of Faith, which shall be shed for you and for many, for the remission of sins. (He replaces the Chalice) Commanding them and saying to them: As often as you do these things, you shall do them in remembrance of Me.

He extends his hands:

WHEREFORE, O LORD, we Your servants, and Your holy people, calling to mind the blessed Passion of the same Christ, Your Son our Lord, His Resurrection from the dead, and His glorious Ascension into heaven, now offer unto Your most excellent Majesty, of Your own gifts and bounty, (he signs once over both Oblations) a pure  Sacrifice, a holy Sacrifice, a spotless Sacrifice; (he signs once over the Host, and once over the Chalice) the holy  Bread of eternal Life, and the  Chalice of everlasting Salvation; He extends his hands: UPON WHICH vouchsafe to look with a gracious and serene countenance, and to accept them; as You were pleased to accept the gifts of Your just servant Abel, the sacrifice of our Patriarch Abraham, and the holy sacrifice and pure oblation which your High Priest Melchizedech offered to You.

EPIKLESIS

He extends, elevates, and joins his hands, saying: AGAIN we offer to You this reasonable and bloodless worship, and ask You, and pray You, and supplicate You: send down Your Holy Spirit upon us and upon these gifts here offered.

The Deacon points to the Paten and says in a subdued voice:

Deacon: Bless the Holy Bread, Master.
Priest: And make this Bread the precious Body of Your Christ.
People: Amen.

The Deacon points to the Chalice and says in a subdued voice:

Deacon: Bless the Holy Cup, Master.
Priest: And make that which is in this Cup the precious Blood of Your Christ.
People: Amen.

The Deacon points to both and says in a subdued voice:

Deacon: Bless both, Master.
Priest: Changing them by Your Holy Spirit.
People: Amen. Amen. Amen.

He bows profoundly in worship of the sacred Body and Blood. Then rising, he covers the Oblations. He bows, with hands crossed upon his breast:

WE HUMBLY PRAY YOU, Almighty God, to command these Gifts to be borne by the hand of Your holy Angel to Your Altar on high, in the presence of Your divine majesty: (he stands erect) that whosoever shall partake, at this Altar, of the most sacred Body and Blood of Your Son (he signs himself) may be filled with all grace and heavenly benediction.

He extends his hands:

Commemoration of the departed

REMEMBER ALSO, O Lord, Your servants and handmaids ___, who have gone before us with the sign of faith, and who rest in the sleep of peace. To these, O Lord, and to all that rest in Christ, we beseech You to grant a place of refreshment, light and peace.

He strikes his breast, and extends his hands:

ALSO TO US SINNERS, Your servants, who trust in Your infinite mercy, vouchsafe to grant some part in the fellowship of Your holy Apostles and Martyrs, and of all Your Saints, into whose company we beseech You to admit us, not weighing our merits, but pardoning our offenses. Through Christ our Lord: by Whom, O Lord, You ever create, sanctify, quicken, bless, bestow all good things upon us and come to us Your servants to augment our faith, and grant remission of all our sins. And to You, God the Father Almighty,

Elevating the Host above the Chalice, or with the other Sacred Ministers assisting with Elevating the Gifts:

From Him, and through Him, and in Him, is all honor, virtue, praise, and glory, king ship, foundation unshakable, and power, in the unity of the Holy Spirit, through infinite ages of ages.

Response: Amen.

Breaking the Host into as many pieces as necessary over the Chalice, the Priest says:

Priest: Your Body is broken, O Christ; and the Chalice is blessed.

Placing a small Particle of the Host into the Chalice, the Priest says:

Priest: Your Blood is to us life everlasting, and the salvation of our souls, O God.

Placing the part in his left hand on the Paten, and holding the fragment in his right over the Chalice, he signs it, and places it into the Chalice saying: May the mixture and the consecration of the Body and the Blood of our Lord Jesus Christ be to us who eat and drink it life and eternal joy.

During the Conmixture, the People sing (or the Priest reads aloud) the Confractorium. aising his voice and joining his hands the Priest intones: Commanded by Your saving precepts, and taught by divine direction, we presume to say:

All: Our Father, Who art in heaven, hallowed be Thy Name. Thy Kingdom come, Thy will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from the evil one. Amen.

Then signing himself, in a clear voice or with chant the Priest continues:

DELIVER us, we beseech You, O Lord, from all evil, past, present, and to come; and at the intercession of the blessed and glorious ever Virgin Mary, Mother of God, our blessed father Ambrose, and of âll Your Saints, graciously give peace in our days; that by the help of Your mercy, we may ever be free from sîn, and safe from all adversity.

He joins his hands:

THROUGH THE SAME Jesus Christ Your Son our Lord, Who with You in the Unity of the Hôly Spirit, lives and reigns God unto all ages of ages.

Response: Amen.

Signing over the Corporal, the Priest says:

Priest: The peace and communion of our Lord Jesus Christ
be always with you.
Response: And with your spirit.

If the Peace is to be given (never in Masses for the Departed), the Celebrant signs in the
middle of the Altar, then kisses it, saying: Peace be with you.

Response: And with your spirit.

Then the Deacon (if there is one, otherwise the Priest) says: Offer one another your peace.
Response: Thanks be to God.

In all other Masses [than Masses for the Departed], after saying Offer one another your peace, the Priest bows, joins his hands, and in a subdued voice says the following three prayers, which the Commnicants say with him:

O Lord Jesus Christ, Who said to Your Apostles: Peace I leave with you, My peace I give unto you, regard not my sins, but the faith of Your Church, and grant to her peace, and protection according to Your will, Who live and reign God, throughout the ages of ages. Amen. O Holy Lord, Father almighty, Eternal God, grant me the Body of Your Son Jesus Christ to eat, but let it not be unto for condemnation to judgement, but for the remission of all my sins. Who live and reign in the unity of the Holy Spirit, throughout the ages of ages. Amen.

O Lord Jesus Christ, Son of the living God, Who according to the will of the Father, and the co-operation of the Holy Spirit, have by Your Death given Life unto the world: deliver me, I beseech You, by this most sacred Body and Blood, from all my iniquity, and from every evil; make me ever to obey Your commandments; and suffer me never to be separated from You. Who live and reign God, unto ages of ages. Amen.

Let not the partaking of Your Body and Blood, O Lord Jesus Christ, which I, though unworthy, presume to receive, turn to my judgment and condemnation, but through Your mercy, may it become a means of defense and healing, both of body and of soul, who with God the Father in the unity of the Holy Spirit, lives and and reigns God unto ages of ages. Amen.

Bowing and striking his breast, the Priest says three times:

Priest: Lord, I am not worthy that you should come under my roof, but only say the word and my soul shall be healed.

Taking the Host in his hand, the Priest says:

Priest: I will take the Bread of Heaven and call upon the Name of the Lord.

Then signing himself with the Host, he says:

Priest: May the Bo dy of our Lord Jesus Christ profit me who receive it, and to all for whom I have offered this sacrifice, unto life and joy everlasting.

And he receives the Host. He joins his hands and is quiet for a moment. Then uncovering
the Chalice, he empties the Paten above it, and says:

Priest: What can I give in return to the Lord for all He has lavised upon me? I will take the cup of salvation and call upon the Name of the Lord. With praise I will call upon the Lord, and so shall I be saved from my enemies.

Taking the Chalice, and signing before his face with it, the Priest says:

Priest: Be pleased, O Lord, that I may receive the Body and Blood of our Lord and Savior Jesus Christ, and bring us unto life everlasting.

He receives the Precious Blood and consumes the particle of the Host therein. Concelebrants may either commune themselves with the Holy Body simultaneously with the Priest and then in their turn the Precious Blood, or they may wait until the Celebrant has received from the Chalice, saying simply The Body (or Blood) of Christ. Amen. The Deacons and other ministers are communed in their order.

After the Communion of the Clergy and Ministers, the Celebrant, assisted by Priests and
Deacons as needed, will communicate the Faithful saying:

Priest: The Body (or Blood) of Christ. (But if both Species are given together, he says The Body and Blood of Christ.)

Response: Amen.

After the Communion of the Faithful, they say the following Prayer together:

Thanks be to God! Thanks be to God! We take the accepted gift of Christ the grace of God not for our judgement but for the salvation of our souls, O our God. O Lamb of God who take away the sins of the world, have mercy on us. Glory to the Father and to the Son and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end. O Lamb of God Who take away the sins of the world, have mercy on us, and Who sit at the right hand of the Father, receive our prayer. O Lamb of God who take away the sins of the world, grant us peace.

The People then Chant the Transitorium.

Meanwhile the Priest or Deacon purifies the vessels, saying quietly. What has passed our lips as food may we receive with pure minds, and may the Body and Blood of our Lord Jesus Christ be to us an eternal remedy.

The Priest folds the Corporal, then standing at the Epistle side of the Altar he says:

Priest: The Lord be with you.
Response: And with your spirit.

And the Priest reads the Post-Communion Prayer.

Priest: The Lord be with you.
Response: And with your spirit. Kyrie eleison, Kyrie eleison, Kyrie eleison.

Priest: May God hear us and bless us.
Response: Amen.

The Deacon (if not present, the Priest) says: Let us go forth in peace.
Response: In the name of Christ.

Deacon: Let us bless the Lord.
Response: Thanks be to God.

[Changes occur in the above in Masses for the Departed]

Bowing profoundly before the Altar, and joining his hands, the Priest says:

Priest: May the performance of my homage be pleasing to You, O Most Holy Trinity, and grant that the sacrifice which I have offered before Your eyes may be acceptable to You, and through Your mercy be a propitiation for me and for those for whom I have offered it.

Signing the midst of the Altar, and kissing it, then rising, the Priest extends, raises, and joins his hands, and inclining his head to the Cross, the Priest says: On feasts of Saints, first the Priest says, Through the prayers and intercessions of blessed Name, … May the blessing of almighty God,

Then turning to the People to bless them, he says: the Father and the Son and the Holy Spirit, be with you all.

Response: Amen.

Then standing at the Gospel side, the Priest says with joined hands

Priest: The Lord be with you.
Response: And with your spirit.

Then signing the Book or Tablet, the Altar, and then his fore head, mou th, and
bre ast, the Priest says: The beginning of the Holy Gospel according to John.

Response: Glory be to You, O Lord.

And the Priest reads with joined hands.

IN THE BEGINNING was the Word and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was John. This man came for a witness, to bear witness of the Light, that all through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light which gives light to every man who comes into the world. He was in the world, and the world was made through Him, and the world did not know Him. He came to His own, and His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. Profound bow: And the Word became flesh and dwelt among us, rise: and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.

Response: Thanks be to God.

Image Source: Via NLM, source unmentioned

Also of note, in the Missale Ambrosianum of 1954, after the Consecration at the first half of the Unde et Memores, the priest will extend his arms in the same of the Cross. This practice is common in the non-Roman Latin Rites such as the Ambrosian and the Sarum rite. As the priest, in persona Christi, consecrates the bread and wine, the priest extends his arms in the same of the Crucified Lord, who is at that moment, truly present on the altar.

For a detailed account of the Liturgy of St. Ambrose, please consult the following texts. The English version is referenced above in the post, though remember that the Liturgical texts are said in Latin while actual taking place:

• The Ordinary of the pre-conciliar Ambrosian Mass in English
• Ordinary of the pre-conciliar Ambrosian Mass in Latin

Additional Information the Ambrosian Rite:

One particularly fascinating part of the Ambrosian Liturgy is the lighting of the Faro. The following comment is from Archdale King's Liturgies of the Primatial Sees, via New Liturgical Movement:

"A curious ceremony takes place before the [Ambrosian rite] Mass on the feasts of martyrs: the celebrant sets fire to the faro (globo, cottone) of cotton, which is suspended high up at the entrance to the presbytery. This is done by means of a taper on a pole. The custom may have originated in the illumination of a martyr's tomb in the Catacombs..."

Bibliography:

1. A detailed analysis of the Ambrosian Rite is available in the Catholic Encyclopedia on-line: http://www.newadvent.org/cathen/01394a.htm)
2. The New Liturgical Movement and here [HIGH RECOMMENDED]
3. Hallowedground: Corpus Christi 2008

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