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Tuesday, September 28, 2010
Feast of Archangles of Michael, Gabriel, and Raphael.
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Saint Michael, ora pro nobis!

Feast (1969 Calendar): September 29

Angels are an essential part of the Christian faith. They are a "truth of the faith" and are mentioned over a hundred times in the Bible. We must believe in angels and fallen angels, devils, to be Christian. In honor of today's feast of the archangels, please say the full-length St. Michael prayer.

The information below is from Catholic Culture:
The liturgy celebrates the feast of these three archangels who are venerated in the tradition of the Church. Michael (Who is like God?) was the archangel who fought against Satan and all his evil angels, defending all the friends of God. He is the protector of all humanity from the snares of the devil. Gabriel (Strength of God) announced to Zachariah the forthcoming birth of John the Baptist, and to Mary, the birth of Jesus. His greeting to the Virgin, "Hail, full of grace," is one of the most familiar and frequent prayers of the Christian people. Raphael (Medicine of God) is the archangel who took care of Tobias on his journey. 
Before the reform of the General Roman Calendar today was only the feast of St. Michael. St. Gabriel was observed on March 24 and St. Raphael on October 24.
The Catechism of the Catholic Church teaches us that "[T]he existence of the spiritual, non-corporeal beings that Sacred Scripture usually calls 'angels' is a truth of faith. The witness of Scripture is as clear as the unanimity of Tradition." 
Angels are pure, created spirits. The name angel means servant or messenger of God. They are celestial or heavenly beings, on a higher order than human beings. An angel has no body and does not depend on matter for his existence or activity. They are distinct from saints, which men can become. Angels have intellect and will, and are immortal. They are a vast mulitude, but each is an individual person. Archangels are one of the nine choirs of angels listed in the Bible. In ascending order, the choirs or classes are 1) Angels, 2) Archangels, 3) Principalities, 4) Powers, 5) Virtues, 6) Dominations, 7) Thrones, 8) Cherubim and 9) Seraphim.

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Sunday, September 26, 2010
300th Anniversary of the Canonization of St. Bernard of Calvo
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Today is the 300th Anniversary of the Canonization of St. Bernard of Calvo, who was a a Cistercian Bishop of Vich educated in Spain. St. Bernard of Calvo is remembered as the first abbot of the Santes Creus monastery. In 1223 he was made Bishop of Vich and remained in that position until his death 20 years later.
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Friday, September 24, 2010
Brief History of the Gloria in Excelsis Deo
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The hymn – Great Doxology – begins with the words that the angels sang when the birth of Christ was announced to shepherds in Luke 2:14. Other verses were added very early, forming a doxology, which in the fourth century became part of morning prayer, and is still recited in the Byzantine Rite Orthros service.

The Latin translation is traditionally attributed to St. Hilary of Poitiers (c. 300-368), who may have learned it while in the East (359-360). The Vulgate Latin translation of the Bible was commissioned only in 382. The Latin hymn thus uses the word excelsis to translate the Greek word ὑψίστοις (the highest) in Luke 2:14, not the word altissimis, which St. Jerome preferred for his translation. In the Roman Rite, it is recited during Mass. 

In the Tridentine Mass, the priest is instructed, when saying the opening phrase "Gloria in excelsis Deo", to extend his hands and raise them to shoulder height and, at the word "Deo", to join them and bow his head. He is then to continue the recitation standing erect with hands joined and bowing his head to the cross at the words "Adoramus te", "Gratias agimus tibi", "Iesu Christe" (twice), and "Suscipe deprecationem nostram", and at the concluding phrase (as also at the concluding phrase of the Nicene Creed and the Sanctus), to make a large sign of the cross on himself. At High Mass  the priest intones the opening phrase, while the deacon and subdeacon stand behind him; then they join him at the altar and together with him quietly recite the rest of the hymn, after which they sit down and wait for the choir to finish its singing of the same text.

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Thursday, September 23, 2010
Feast of St. Padre Pio
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Wednesday, September 22, 2010
THE GENERAL PRINCIPLES OF CEREMONIES OF THE ROMAN RITE
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Romanitas Press has another great item in its inventory, this one concerning the General Principles of Ceremonies of the Roman Rite for inferior ministers.
This 92-page softcover book covers the general principles of the Roman Rite, the foundation of all rubrics. This abridged edition treats specifically of the principles that affect the inferior ministers (altar servers) when fulfilled by laymen. Though the serving of the ceremonies by laymen is done virtually the same as by clerics, there are some minor exceptions (e.g., wearing the biretta or receiving and giving the Pax) which were omitted from this edition.

To facilitate the explanations on the general principles, 18 pictures, 2 expository tables and 11 diagrams have been included, while 183 footnotes provide valuable sources of authority, further explanations and various tips. Other features include a table of contents and two glossaries of terms (sanctuary-related and rubrically-related) used within the book.
Printed in easy-to-read text, this 5½" x 8½" booklet is packed with essential knowledge for any Catholic interested in better understanding the ceremonial intricacies of the ancient Roman Rite, but especially for master of ceremonies, adult servers (ages 12 and up) and clerics (even priests).

This booklet is a prelude to an upcoming comprehensive edition that will include even more information regarding incensations, matters that affect clerics who fulfill the various offices of inferior ministers, general principles for sacred ministers and some general items about pontifical ceremonies.
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Tuesday, September 21, 2010
Ember Days
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Although Ember Days are no longer considered required in mainstream Roman 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/or offer thanksgiving for a good harvest and God's blessings. If you are in good health, please at least fast during these three days and pray the additional prayers. Remember the words from the Gospel: "Unless you do penance, you shall likewise perish" (Luke 13:5)

Ember Days: September 22, 24, and 25

From New Advent:

Ember days (corruption from Lat. Quatuor Tempora, four times) are the days at the beginning of the seasons ordered by the Church as days of fast and abstinence. They were definitely arranged and prescribed for the entire Church by Pope Gregory VII (1073-1085) for the Wednesday, Friday, and Saturday after 13 December (S. Lucia), after Ash Wednesday, after Whitsunday, and after 14 September (Exaltation of the Cross). The purpose of their introduction, besides the general one intended by all prayer and fasting, was to thank God for the gifts of nature, to teach men to make use of them in moderation, and to assist the needy. The immediate occasion was the practice of the heathens of Rome. The Romans were originally given to agriculture, and their native gods belonged to the same class.

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

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

From Catholic Culture:

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

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

Since the late 5th century, the Ember Days were also the preferred dates for ordination of priests. So during these times the Church had a threefold focus: (1) sanctifying each new season by turning to God through prayer, fasting and almsgiving; (2) giving thanks to God for the various harvests of each season; and (3) praying for the newly ordained and for future vocations to the priesthood and religious life.
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Sunday, September 19, 2010
Three Days that Changed the World by Fr. Hector R. G. Perez
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At this time I wanted to make readers aware that I have a CD of "Three Days that Changed the World" by Fr. Hector R. G. Perez for sale. Fr. Perez brings us alongside Jesus in the final hours of His public ministry as He brings to fulfillment the very purpose His Incarnation, the salvation of all mankind. Fr. Perez's detailed insights of those last three days offer a moving look into the loving heart of the Messiah and detailed descriptions of his intense emotional and physical sufferings as they really were. With this knowledge, our hearts can only love him more.

The CD is in new, unopened packaging. The cost is $3.00 for the CD as well as a $2.50 charge per order for shipping and handling. Payment will be accepted through Paypal (using a credit, debit, et cetera) below. Upon payment, I will gladly send you this CD.






As long as this post is still up, there are copies remaining for sale.

No future obligations are required.

Please direct all questions and inquiries to my email, which is available via my blogger profile.
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17th Sunday After Pentecost Propers
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INTROIT
Psalms 118: 137, 124
Thou art just, O Lord, and Thy judgment is right; deal with Thy servant according to Thy mercy. -- (Ps. 118. 1). Blessed are the undefiled in the way: who walk in the law of the Lord. V.: Glory be to the Father . . .

COLLECT - Grant, we beseech Thee, O Lord, that Thy people may shun all the wiles of the devil: and with pure mind follow Thee, the only God. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth . . .

EPISTLE
Ephesians 4: 1-6
Brethren: I, a prisoner of the Lord, beseech you that you walk worthy of the vocation in which you are called. With all humility and mildness, with patience, supporting one another in charity, careful to keep the unity of the Spirit in the bond of peace. One body and one spirit, as you are called in one hope of your calling. One Lord, one faith, one baptism. One God and Father of all, who is above all, and through all, and in us all, who is blessed for ever and ever. Amen.

GRADUAL
Psalms 32: 12, 6
Blessed is the nation whose God is the Lord: the people whom He hath chosen for His inheritance. V.: By the word of the Lord the heavens were established; and all the power of them by the spirit of His mouth.

Alleluia, alleluia. V.(Ps. 101. 2). O Lord, hear my prayer; and let my cry come to Thee. Alleluia.

Missa Cantata: Gospel

Source: Flickr

GOSPEL
Matthew 22: 34 - 46
At that time the Pharisees came to Jesus, and one of them, a doctor of the law, asked Him, tempting Him: Master, which is the great commandment of the law? Jesus said to him: Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul and with thy whole mind. This is the greatest and the first commandment. And the second is like to this: Thou shalt love Thy neighbor as thyself. One these two commandments dependeth the whole law and the prophets. And the Pharisees being gathered together, Jesus asked them, saying: What think you of Christ, whose son is He? They say to Him: David's. He saith to them: How then doth David , in spirit, call Him Lord, saying: The Lord saith to My Lord: Sit on my right hand until I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word; neither durst any man, from that day forth, ask Him any more questions.

OFFERTORY
Daniel 9: 9, 17, 18, 19
I, Daniel, prayed to my God, saying: Hear, O Lord, the prayers of Thy servant; show Thy face upon Thy sanctuary, and favorably look down upon this people upon whom Thy Name is invoked, O God.

SECRET - We humbly entreat Thy Majesty, O Lord; that these holy Mysteries which we celebrate may set us free both from past and future sins. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost . . .

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

COMMUNION
Psalm 75: 12, 13
Vow ye, and pray to the Lord your God, all you that round about Him bring presents: to Him that is terrible, even to Him ho taketh away the spirit of princes: to the terrible with all the kings of the earth.


POST COMMUNION -By Thy sanctifying gifts, O almighty God, may our vices be healed, and may eternal remedies be available unto us. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost . . .
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Saturday, September 18, 2010
Feast of St. Joseph of Cupertino
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Today is the Feastday of St. Joseph of Cupertino.  I have written a highly-visited post on him previously regarding his Prayer for Success in Final Exams.  Please see that post and pray for his intercession, especially if you are taking any upcoming examinations or classwork this year.
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Thursday, September 16, 2010
Birthday
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http://www.galescreekcamp.org/Assets/birthday+cake.png
Today I am celebrating my birthday so additional postings today and in the next few days will not be very likely.

However, at this time, I do wish to thank everyone who regularly reads this blog. I am thankful for the 5.5 years of blogging on A Catholic Life, and I hope for many additional years!
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Wednesday, September 15, 2010
Server's Mass Response Card: A Guide for the Proper Pronunciation of the Latin Responses
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In the past I have mentioned Romanitas Press, and I wish to again mention their products.  The company offers a highly practical SERVERS' MASS RESPONSE CARD which is explained below 

AN EASY-TO-USE training guide for teaching the proper liturgical pronunciation of the Latin responses made by the altar server at Mass.

The card's exterior partitions contain the Latin responses with their corresponding English phonetic renderings per the more romano (like the Romans) liturgical pronunciation as endorsed by Popes St. Pius X, Benedict XV, and Pius XI.

Also included are expanded rubrical instructions for the liturgical gestures and reverences made in connection with the responses, and the responses made when serving for a bishop. The layout of the exterior partitions was carefully arranged to allow card’s use at the altar if necessary.

The card’s inside partitions contain helpful explanations and basic rules about making the responses, more romano pronunciation, a list of common pronunciation mistakes made by English-speakers, and even several informative and authoritative footnotes.
Red and black text was printed on heavy matte paper stock (to keep the card stiff when being held), then coated with a matte varnish to increase the anti-glare property and protect the card from moisture and frequent use.

Measures folded at 11 14/16" x 4¼" (folds out completely to 17” wide).
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Tuesday, September 14, 2010
Exaltation of the Holy Cross; Anniversary of Summorum Pontificum
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Today we commemorate the great Feast of the Exaltation of the Holy Cross.  Today is also the 3rd Anniversary of the implementation of Pope Benedict XVI's Summorum Pontificum.  For this day I wish to highlight some of my past posts.

Exaltation of the Holy Cross


Today is the Feast of the Exaltation of the Holy Cross, where we recall the triumph of the Cross against sin, satan, and death as well as fact that when we are baptised each one of us becomes part of Christ on His Cross so that through our daily crosses we may be brought to the Resurrection (Luke 9:23, 24).

"The Cross is more than something to be looked at. It’s something to join. The Cross is an invitation to the Christian to join Jesus on the Cross. Oftentimes, this is a part of the mystery of the cross we just don’t understand. There are many references in Sacred Scripture that tell us that we are invited to participate in the cross. Jesus said, "What I have done, so must you do also." He said that on Holy Thursday after He washed feet, but what He meant was, "If I have been a servant, then you too must be a servant. If I have washed feet, you must wash feet. And if I have suffered, so you must suffer." It says elsewhere in the scriptures, "Where I have gone, you must follow." In 1st Peter it is so clear – "Christ suffered for you, and left you an example to have you follow in His footsteps."

Continue Reading...

The Anniversary of Summorum Pontificum




It is at this time that I wish to especially remember Archbishop Marcel Lefebvre, who resisted the Second Vatican Council's false propositions of ecumenism, religious liberty, and the altering of the Mass of All Times. It is through his witness and the formation of the Priestly Fraternity of St. Pius X (SSPX) that the Mass of All Times has spread. And, I will venture to say that without Archbishop Marcel Lefebvre's role, the Traditional Latin Mass would have been at last forgotten and no organized resistance to the change would have existed.It is Archbishop Lefebvre who has been slandered in recent years. The cause of canonization of his saintly mother has long been forgotten. Instead, in the words of Bishop Bernard Fellay during a sermon in Paris following Archbishop Lefebvre's death said, "Archbishop Lefebvre has gone, but the Mass is saved, the Catholic priesthood is saved..." Because of his resistance to all of changes affecting all of the Sacraments, the Society of St. Pius X is largely responsible for Pope Benedict XVI's issuance of the motu proprio and then the clear declaration that the Bishops of the Society of St. Pius X consecrated by Archbishop Marcel Lefebvre are not excommunicated.

In the words of Father Franz Schmidberger at the Requiem Mass of Archbishop Lefebvre, "The work of the Archbishop on this earth is accomplished. Now begins his ministry as intercessor in eternity. He has given everything he could give...the miracle of a new generation of priests."

...

Our Holy Father has shown us that through his pontificate, the Sacred Traditions of our Holy Faith are being rightfully restored to their former glory. Let's look at some example of restoration by Pope Benedict XVI.

In August 2006, Pope Benedict XVI abolished the Christmas concert featuring "pop" music established by Pope John Paul II. In January 2007, he called on the Vatican Courts to tighten up the annulment criteria, as annulments have exponentially increased following Vatican II.Pope Benedict XVI has further restored the use of the Pascal Mozetta in the Octave of Easter 2008.


Continue Reading...
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Monday, September 13, 2010
High Mass at Queen of Peace, Patton, PA on September 14, 2010
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On Tuesday (Sept 14), a HIGH Mass will be celebrated at Queen of Peace at 7 PM in honor of the 3-year anniversary of the institution of Summorum Pontificum, the Apostolic Letter of Pope Benedict XVI granting greater freedom to priests who wish to celebrate the Traditional Latin Mass and the Faithful who wish access to it. Let us remember to thank Our Blessed Lord on this anniversary for the tremendous gift of the ancient Mass and ask him to bless Our Holy Father Benedict XVI with holiness and good health for many years to come.

Queen of Peace is located in Patton, PA. The full address is 907 Sixth Ave, Patton, PA 16668

Celebrated in accordance with the expressed wishes of Pope Benedict XVI, with the official support of Bishop Joseph Adamec and Archabbot Douglas Nowicki, OSB.


"What earlier generations held as sacred remains sacred and great for us, too.... It behooves all of us to preserve the riches which have developed in the Church's faith and prayer and to give them their proper place.” -- Pope Benedict XVI, Summorum Pontificum
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Sunday, September 12, 2010
Cardinal Newman: Recommended Texts
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With the upcoming beatification of John Henry Cardinal Newman, I wish to highlight some of his best works that I would recommend to those seeking to learn from this holy man. Formerly a priest in the Church of England, Newman was received into the Roman Catholic Church on 9 October 1845.

In his early life, he was a major figure in the Oxford Movement to bring the Church of England back to its Catholic roots. Eventually his studies in history persuaded him to become a Catholic. Both before and after becoming a Catholic, he wrote influential books, including Via Media, Essay on the Development of Christian Doctrine (1845), Apologia Pro Vita Sua (1865–66) and the Grammar of Assent (1870).

One of his most powerful statements which I have mentioned in prior posts is his words: "To know history is to cease to be protestant."

1. An Essay on the Development of Christian Doctrine (A classic and a must read for anyone that reads Newman)

2. The Apologia Pro Vita Sua (Now a Classic in Western literature)

3. 3ed of the preface of the Via Media (very good also, talks about the roles of the Church as priest, prophet and king)

4. An Essay in Aid of a Grammar of Assent (A more philosophical work; very good also)

5. Many of the sermons (very powerful and critical of 19th century culture and reflections on the human condition. Furthermore it concerns itself with hell and the afterlife)
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Itinerary: September 16-19, 2010, Papal Visit to United Kingdom
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Below is the itinerary for Pope Benedict XVI's visit to the United Kingdom, scheduled to take place over the course of September 16 - 19, 2010. Stay tuned to this blog as we will blog throughout the course of the Pope's visit to the United Kingdom.

To begin, see my recommended works/texts by Cardinal Newman.

September 16
  • Depart Rome at 8:10 a.m. 
  • Arrival at the international airport of Edinburgh, Scotland at 10:30. 
  • Welcome Ceremony at the Royal Palace of Holyroodhouse in Edinburgh, where he will make a courtesy visit to Queen Elizabeth II.
  • At 11:40, the Holy Father will address the authorities in the park of the palace
  • Lunch in the archbishop's residence in that same city.
  • Mass at 5:15 p.m. in Bellahouston Park in Glasgow, Scotland. 
  • After the Mass, he will depart by plane from Glasgow to London.

September 17
  • He will begin the morning by saying a private Mass at the apostolic nunciature in Wimbledon.
  • At 10:00 a.m. he will give an address to leaders from the world of Catholic education at an event in the sports field of St. Mary's University College in Twickenham.
  • Pontiff will meet with leaders of other religions in the Waldegrave Drawing Room of that same college.
  • He will pay a special courtesy visit to the Anglican archbishop of Canterbury, Rowan Williams, in Lambeth Palace. The Holy Father will give an address in the presence of the other Anglican "bishops" as well as the Catholic prelates of England and Wales.
  • 5:10 P.M.: Benedict XVI is scheduled to go to Westminster Hall to address representatives of the civil society, as part of his State visit. He will meet with civil leaders from the worlds of academics, culture and business, with the diplomatic corps, and with other religious leaders.
  • Pope will conclude that day by participating in an ecumenical celebration in Westminster Abbey along with the archbishop of Canterbury and other Christian leaders.

September 18
  • Morning meeting with Prime Minister David Cameron and other government leaders in the archbishop's palace.
  • At 10:00 a.m., the Holy Father will celebrate Mass in the Cathedral of the Most Precious Blood of Our Lord Jesus Christ, also known as Westminster Cathedral, where he will greet the people of Wales.
  • Young people will gather in the plaza outside the cathedral to greet Benedict XVI after the Mass.
  • The Pope will visit St. Peter's residential home for the elderly in the evening to greet those who are unable to travel to see him, and will then participate in a prayer vigil in Hyde Park.

September 19
  • Pontiff will leave Wimbledon by helicopter for Birmingham, where he will arrive at 9:30 a.m.
  • At 10:00, he will celebrate Mass and the beatification of Cardinal John Henry Newman in Cofton Park of Rednal in Birmingham. The Holy Father will give the homily and, after Mass, will recite the Angelus with the pilgrims gathered there.
  • He will make a private visit to the oratory of St. Philip Neri, where he will be the first person to pray at the new shrine for Cardinal Newman, who will at that time be beatified.
  • Benedict XVI will conclude his visit with a meeting with the bishops of Scotland, England and Wales,
  • Ddepart Birmingham by plane for Rome at 6:45 p.m.
  • Arrival in Rome at 10:30.
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Saturday, September 11, 2010
Never Forget - September 11, 2001
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Let us never forget September 11th, 2001, and the great people who died on that day. May God Bless America and may America praise and glorify God.

Image Source: Associated Press
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Friday, September 10, 2010
Why are Many Individuals (Especially Clerics) Opposed to the Tridentine Latin Mass?
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I feel that the overall resistance to the Traditional Latin Mass and many of its traditional teachings (e.g. no salvation outside of the Church, necessity of Baptism for salvation, the existence of an eternal hell, et cetera) is attributable to a pervasive lack of faith and spiritual laxity that have penetrated our culture. Our culture has not only neglected the Faith of our Fathers but has repudiated traditional and time-tested philosophies, governments, ways of public conduct, attire, etc. Some would say that the cause of discord in the Church originated at the 2nd Vatican Council. While I do feel that the Council was one of the most debilitating assaults to the traditional faith, our world has been suffering from a pernicious cancer induced during the Enlightenment. The philosophers of the enlightened led to the French Revolution and the essential collapse of Catholicism in what was once regarded the most Catholic nation in the world. Since that time we have seen mankind exalted and the faith and piety of many vanish.


Our Blessed Lady’s appearance in Fatima (1917) illustrates the revolution in the hearts of mankind long before the Council. And, recall Our Lady’s similar appearance in La Salette (1846). Our world has been rebelling against authority, against traditional manners of dress and practices of sexuality, etc, etc for generations. And it was this modernism that was so forcefully condemned by His Holiness Pope St. Pius X. Unfortunately, modernism – the true cause of our problems – has been misunderstood. We are certainly – and should not be – opposed to advances in technologies and ways of life that improve our living. However, modernism the heresy is the movement in Roman Catholic thought that sought to interpret the teachings of the Church in the light of philosophic and scientific conceptions prevalent in the late 19th and early 20th centuries.

Unfortunately, modernism entered the ranks of some prominent members of the clergy in the 1950s and 1960s leading to the collapse of interior piety and reverence as well as the exterior visibility of our internal faith (e.g. genuflections, public processions, etc). It was precisely this school of thought of modernism that individuals present at the Council sought to fight – people like Archbishop Marcel Lefebvre. Unfortunately, the members of the clergy who consented to the enlightenment philosophies have worked exceedingly hard to tarnish the name and reputation of His Grace Marcel Lefebvre and any Catholics who wish to attend the Mass of the Saints. Have you noticed that of all priests canonized as of this point, none of them said the Novus Ordo Mass.

I would highly recommend that you read “Apologia Pro Marcel Lefebvre” by Michael Davies. There are also other sophisticated accounts behind your question on why the clergy can seem so opposed to the Traditional Mass. One such account which details the modernistic influence at the Council is “Rhine Flows Into the Tiber”
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Thursday, September 9, 2010
'Vital Immanence': Modernism and its Phenomenological Explanation of Religion
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Ite Ad Thomam has a good article on 'Vital Immanence': Modernism and its Phenomenological Explanation of Religion. Definitely an appropriate read at this time of year since we just celebrated the Feast of St. Pius X (September 3) and the 100th Anniversary of the Oath Against Modernism (September 1).
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Wednesday, September 8, 2010
October 2, 2010, Mass of Reparation in Illinois
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Nativity of the Blessed Virgin Mary
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Today is the Nativity of the Blessed Virgin Mary.  Please see my prior post for sermons and prayers for this day.

Prayer:

Bestow upon Thy servants, we beseech Thee, O Lord, the gift of Thy heavenly grace: that as the childbearing of the Blessed Virgin was the beginning of our salvation, so the solemn feast of her Nativity may bring us an increase of peace. Through our Lord.
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Tuesday, September 7, 2010
Ss. Peter and Paul in Wisconsin Rapids Begins Traditional Latin Mass
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Note: Image of a Traditional Mass celebrated elsewhere


Through the providential gift of the Holy Father's Motu Proprio Summorum Pontificum, Ss. Peter and Paul in Wisconsin Rapids will begin to offer the Extraordinary Form of the Roman Rite on the First Sunday of the month at 4 PM. This will begin the 3rd of October of this year. The Institute of Christ King will be offering the Holy Mass.

A Facebook group promoting the occasion has been created.
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Photographs of the first Mass celebrated in the church of the Salesian Sisters of Seville
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Monday, September 6, 2010
Catechismclass.com
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www.catechismclass.com
Over the past few months I have been extremely busy with a new project - namely, managing and leading CatechismClass.com as its new President and CEO.  I quote from the press release below:
CatechismClass.com and the Goldhead Group Ltd are pleased to announce that its board of directors has named Matthew as president and chief executive officer of the CatechismClass.com online education program.

Matthew has served since July of 2007 as a research and development writer and curriculum designer for the Adult Education Program. Matthew has spent much of his career involved with online education through blogs, social networking and catechesis. Matthew brings with him a past of successful internet endeavors, including an extremely popular, highly acclaimed, and award winning blog, A Catholic Life. Matthew’s attention to orthodoxy and his clarity of presentation of Church teachings make him an outstanding resource for curriculum development. Matthew’s programming capabilities and his knowledge of hi-tech internet and social marketing will help propel CatechismClass.com into greater popularity as a recognizably Catholic educational provider.

Shannon Jones, CatechismClass.com’s current CEO and president, said the Goldhead Group Ltd. Board unanimously selected Matthew based on his outstanding success with his blog, his commitment to orthodoxy, and his enthusiasm for revolutionizing catechesis for the Church. His ability to run the complex daily operations of his blog, as well as his strength of character serve as essential qualities for leading the company.

Matthew will take up his new duties on June 1. He succeeds Shannon Jones, a company veteran who has been chief executive officer since 2004. Jones will remain as the chair of CatechismClass.com's board focusing on future curriculum development.


As stated in the Enchiridion of Indulgences, there is a partial indulgence for those who take part in teaching or learning christian doctrine.  I ask for you to please spread news of our products to anyone seeking informative and faithfully-Catholic material.  The company is supported by several faithful Catholic bishops and has even appeared on EWTN.

Our lessons follow a 7-step format with a final test at the end of each lesson.  Each lesson will guide you through the following:
  1. Introduction, Saint for the Day based on Liturgical Calendar, Description of the Lesson Topic
  2. Opening Prayer (For adults a decade of the Rosary; For children it is another prayer).  Typically it is learned in both Latin and English
  3. Lectionary (Link to Daily Readings and mention of Scripture that concern the lesson topic)
  4. Catechism References (as they relate to the lesson's topic) from the CCC 2nd Edition and the Baltimore Catechism (in addition to the Catechism of the Council of Trent and Pius X Catechism)
  5. Lesson (Personally written section that explains and expands upon the Lectionary and Catechism in light of the Church teaching, beliefs, writing of the saints, etc)
  6. Activity
  7. Closing Prayer (For adults the Divine Office; For children it is a decade of the Rosary)


I entrust the success of this project and the salvation of the souls of our customers through the intercession of our patron, St. Charles Borromeo. 

Prayer to St. Charles: 

O Saintly reformer, animator of spiritual renewal of priests and religious, you organized true seminaries and wrote a standard catechism. Inspire all religious teachers and authors of catechetical books. Move them to love and transmit only that which can form true followers of the Teacher who was divine. Amen.
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Sunday, September 5, 2010
Mass on the Way to Walsingham
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LMS Chairman has shared some very beautiful images of the Liturgy celebrated as part of a pilgrimage. You can see two very different sanctuaries in these photos yet both successfully convey the holiness of that which belongs to God alone.

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Latin Mass on the Altar of St. Joseph of St. Peter's Basilica
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The blog Salvem to Liturgy, features these photos from today of a priest celebrating the traditional Mass at the altar of St. Joseph of St. Peter's Basilica in Rome.

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Saturday, September 4, 2010
Candles in the Roman Rite by Rev. Edwin Ryan, D.D., Reprinted by Romanitas Press
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Romanitas Press has successfully republished this classic text of Reverend Edwin Ryan on Candles in the Roman Rite. Description and Photos of this product follow.
CANDLES IN THE ROMAN RITE
Rev. Edwin Ryan, D.D.
3rd edition; 1937

IN the Catholic Faith, candles not only represent “the True Light Which enlightens every man who comes into the world” but much more besides! Discover the rich symbolism and ancient history surrounding the use of church candles in this fascinating, illustrated book. Educate yourself about the rules and practices concerning candles in the Roman Rite through chapters that cover Masses offered by a priest or bishop, a sick call, the Divine Office and even when administering the other Sacraments or for other solemn occasions.

Last published in 1937 and simply written by noted American professor of liturgy, Fr. Edwin Ryan, this large format 36-page book (originally intended as an advertising medium for the now defunct Gross Candle Co.) is also unique and interesting for its wonderful illustrations.

Created especially for this book by artists, Terence J. Hughes and James R. Howard, the illustrations are a combination of vivid watercolors and striking black and white line drawings of altars decorated with candles according to rules of the Roman Church. The illustrations are even more interesting for showing properly constructed altars decorated with a full array of flowers (in the Roman fashion), antependiums, conopaeums, pavement candles, candelabra, and even riddel post curtains and candles.

Perfect for any Catholic (cleric or laic) who wishes to learn more about the traditional Latin Mass. Especially appropriate for sacristans, altar servers, church artisans, ladies’ altar guilds and parish florists. Also a great reference for seminaries, catechism classes, and Catholic libraries.

BOOK REVIEW

Yet another fine reprint from Romanitas Press, this book does not fail either in quality of content or quality of stock. It was originally published by the advertising department of the A. Gross Candle Co., Inc. of Baltimore, Maryland. Romanitas Press has done it again by finding this rare but important work and making it available.

Upon reading the book, one finds out how much they do not know about the use of candles in the Roman Rite. So many of us have been to Mass how many thousands times, always noticing the lit candles on the altar but never putting much thought into why the candles are there and what they symbolize.

Candles gives you the "how" (the rubrics) and the "why" (this history and symbolism) of the use of candles. A nugget of teaching from the book: "The custom of making church candles from beeswax was suggested from the then supposed virginity of bees, their wax being taken as a symbol of the Body of the Redeemer derived from His Virgin Mother, an interpretation which retains its beauty even though the biological concept underlying it has been long since rejected."
Anyone with an interest in the rituals of the Catholic Church will find Candles in the Roman Rite to be a fine addition to their liturgical library. Review by www.churchlatin.com
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Friday, September 3, 2010
Feast of St. Pius X
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Today is the Feast of His Holiness Pope St. Pius X. Just two days ago we recalled the 100th Anniversary of his promulgation of the Oath Against Modernism.

Visit my prior post dedicated to this champion defender against modernism and pray in a special way this day, the First Friday of September, for his intercession.  Also read my post on his funeral.
O God, Who to safeguard Catholic faith and to restore all things in Christ, didst fill the Supreme Pontiff, Saint Pius, with heavenly wisdom and apostolic fortitude: grant in Thy mercy: that by striving to fulfill his ordinances and to follow his example, we may reap eternal rewards. Through the same our Lord.

Prayer Source: 1962 Roman Catholic Daily Missal


Some Photos of St. Pius X


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Old Roman Chant
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While many are aware that Gregorian Chant remains the official music of the Catholic Church, considerable attention should also be focused on Old Roman Chant.   To illustrate the style of Old Roman Chant, we begin with the following video of the Graduale of Midnight Mass.



The encyclopedia Britannica describes Old Roman as "[a] repertory of liturgical melodies written in Rome between the 11th and the 13th century and discovered about 1890".  Staying true to its name, the chant originated and largely remained in use in Rome although there is some indication that it spread to central Italy and possibly the areas of present-day Great Britain and Ireland.  


Notably, Gregorian Chant and Old Roman Chant not only share similar melodic qualities but also the same liturgical texts.  For example, the video above of the Gradual chanted in Old Roman Chant uses the Gradual text which is commonly chanted using Gregorian Chant.  In fact, Gregorian Chant is closest to Old Roman Chant than to Ambrosian chant, Mozarabic chant, and Gallican chant.  It is believed that Gregorian Chant and Old Roman Chant split into different styles after 800 AD since the feast of All Saints, a later addition to the liturgical calendar, has markedly different chants in the two traditions.

Liturgica.com offers good overview of Old Roman Chant:
The two principal positions regarding Old Roman Chant result from the fact that there are no manuscripts from before the 13th century that accurately and indisputeably represent the form, and thus (at best) accurately documenting the chant form would be a function of "oral tradition." What comprised Old Roman Chant tends to be seen two ways. What might be described as the “academic liturgical” view essentially begins with the thesis that the Roman chant that was completed by about 750 is inaccessible to us in its original form. Further, it is only the Roman chant that was transmitted to the Franks after 754 AD and was modified in significant ways by them (giving us what we know as Gregorian chant), that is accessible to us via extant manuscripts. In the Roman Catholic chant manuscript corpus, it is known that the five manuscripts labeled as “Old Roman Chant” are dated from the late 11th to the mid-12th centuries. Thus, by general agreement, the Old Roman and Gregorian sources each represent a development or modification of the same original, the Roman chant of around 750. Little, if anything, however, is said by proponents of this view about the nature of the liturgical chant sung in the Church of Rome up to that time and it is no surprise that their interpretation of Old Roman Chant sounds like a simplified Gregorian chant. Examples are recordings by Schola Hungarica.

In contrast, what might be described as the “historical reconstructionist” view begins with the common sense assumption that the early church exemplified a high degree of homogeneity, and therefore since early Christian music forms were based on older Greek music forms, it can be safely assumed that Old Roman Chant had its roots in, and probably sounded very similar to pre-Byzantine chant in the early church period. Most of the proponents of this understanding of Old Roman Chant have begun with the oldest manuscripts they have available, and informed by a variety of "extra-musical" datum, set out to try and recreate Old Roman chant--this is an undertaking akin to playing classical compositions on original instruments with the goal or recreating the original sound intended by the composer. In addition, this approach considers manuscripts outside the traditional Roman Catholic corpus to be valid, and since the earliest have notation akin to Byzantine notation, are not afraid to involve Byzantine musicologists to try to understand and recreate the sound. Thus it is no surprise that their interpretation of Old Roman Chant sound somewhat like early Byzantine chant. Examples are recordings by Marcel Peres and Ensemble Organum.

There are a couple major purveyors of reconstructed Old Roman Chant these days, notably Marcel Peres and Schola Hungarica. I would say that Marcel Peres is better because he uses exclusively male voices, which is more historically accurate. Here's some samples of Marcel Peres' and his Ensemble Organum. 

More Information
We conclude with a final video of "Qui habitat in adiutorio altissimi" chanted in Old Roman style. This prayer is taken from the Adoration of the Cross on Good Friday.

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Wednesday, September 1, 2010
Upcoming Interview with Fr. Frank Pavone
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On Saturday, September 25th, I will be conducting an interview with Fr. Frank Pavone, internationally recognized for his work with Priests for Life.  I am turning to the readers of this blog and encouraging you to post your questions to Fr. Pavone in the comments section and/or email them to me.  I will choose from among the questions to determine the topics in the interview.

If you ever had a question to ask Fr. Frank Pavone and Priests for Life now is your chance.
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Oath Against Modernism
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Today, September 1, 2010, is the 100th Anniversary of the Oath Against Modernism issued from the Motu Proprio of Pope St. Pius X "Sacrorum Antistitum" on 1 September 1910.

We post the Oath Against Modernism here asking all clerics, teachers, catechists, etc to renew their commitment to the immutable teachings of Catholic Tradition...

To be sworn to by all clergy, pastors, confessors, preachers, religious superiors, and professors in philosophical-theological seminaries.

I _____________________________firmly embrace and accept each and every definition that has been set forth and declared by the unerring teaching authority of the Church, especially those principal truths which are directly opposed to the errors of this day. And first of all, I profess that God, the origin and end of all things, can be known with certainty by the natural light of reason from the created world (see Rom. 1:90), that is, from the visible works of creation, as a cause from its effects, and that, therefore, his existence can also be demonstrated: Secondly, I accept and acknowledge the external proofs of revelation, that is, divine acts and especially miracles and prophecies as the surest signs of the divine origin of the Christian religion and I hold that these same proofs are well adapted to the understanding of all eras and all men, even of this time. Thirdly, I believe with equally firm faith that the Church, the guardian and teacher of the revealed word, was personally instituted by the real and historical Christ when he lived among us, and that the Church was built upon Peter, the prince of the apostolic hierarchy, and his successors for the duration of time. Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical' misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely. Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to truth received by hearing from an external source. By this assent, because of the authority of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our creator and lord.

Furthermore, with due reverence, I submit and adhere with my whole heart to the condemnations, declarations, and all the prescripts contained in the encyclical Pascendi and in the decree Lamentabili, especially those concerning what is known as the history of dogmas. I also reject the error of those who say that the faith held by the Church can contradict history, and that Catholic dogmas, in the sense in which they are now understood, are irreconcilable with a more realistic view of the origins of the Christian religion. I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality-that of a believer and at the same time of a historian, as if it were permissible for a historian to hold things that contradict the faith of the believer, or to establish premises which, provided there be no direct denial of dogmas, would lead to the conclusion that dogmas are either false or doubtful. Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogy of faith, and the norms of the Apostolic See, embraces the misrepresentations of the rationalists and with no prudence or restraint adopts textual criticism as the one and supreme norm. Furthermore, I reject the opinion of those who hold that a professor lecturing or writing on a historico-theological subject should first put aside any preconceived opinion about the supernatural origin of Catholic tradition or about the divine promise of help to preserve all revealed truth forever; and that they should then interpret the writings of each of the Fathers solely by scientific principles, excluding all sacred authority, and with the same liberty of judgment that is common in the investigation of all ordinary historical documents.

Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.

I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God. . .
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Catholic Devotions for the Dead
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It has and always will be a pious and holy practice to pray for the repose of the souls who have passed on to the next life.  However, in the past few decades the occurrence of prayers said for the souls in purgatory and their blessed repose have fallen into such disuse that such a lack of charity for their souls is an atrocity.  For generations, Catholics would pray for the souls of the faithful who have gone before them in the sleep of death and hope in the future resurrection.

In this lesson we outline the various Catholic Devotions for the Dead.  You as a member of the Catholic Church on earth (i.e. The Church Militant) have a solemn duty to pray for souls in purgatory (i.e. The Church Suffering).  As this month slowly draws to a close we shall in the not too distant future arrive at the month of November, traditionally devoted to praying for the dead.  However, these prayers and devotions should not only be prayed in November.

It is a traditional and pious practice with references not only in the Magesterium of the Church but also through the Holy Scriptures.  As stated in the holy book of Maccabees: "It is a holy and a wholesome thought to pray for the dead, that they may be loosed from sins." (2 Maccabees 12:46).  In 230 A.D., Tertullian writes, "The widow who does not pray for her dead husband has as good as divorced him."

Topics:

1. Requiescat in Pace (RIP)
2. Judgment (Particular and Final)
3. All Souls Day
4. Funeral Masses (all types)
5. Funeral Mass of the Supreme Pontiffs
6. Prayers for souls in Purgatory

Requiescat in Pace (RIP)

Unfortunately, the sacred in many ways has become too common and ordinary so that we fail - when encountering holy things - to stand in the awe appropriate for the situation.  In much the same manner, we have become accustomed to the three letters R.I.P on the headstones of those who have died; yet, few of us adequately understand the liturgical connection of these three simple letters to the Mass said for the repose of their souls.

The expression R.I.P, despite modern understandings, does not stand for "rest in peace" but instead represents the Latin phrase "requiescat in pace", who English equivalent is coincidentally "rest in peace".  These three holy letters were not formerly placed on the tombstones of all of the departed or even all "Christians" but only on the tombstones of Catholics who have departed.  The phrase "requiescat in pace" is taken from the final prayers of the priest at the place of burial: Anima eius et animae omnium fidelium defunctorum per Dei misericordiam requiescant in pace whose English equivalent is May his soul and the souls of all the departed faithful by God's mercy rest in peace

The letters RIP first appeared in the 8th century although it did not become common on the tombstones of Catholics until the 18th century.  The Roman catacombs bear witness to prayers for the dead since many prayers for the dead are preserved on the tombs of the departed (e.g. Mayst thou live among the saints, 3rd century).  The phrase refers not to our wish for their bodies to live peacefully in the ground but our prayer that their souls may be forgiven by Christ the Judge and found worthy - after the necessary purification - to enter into Heavenly beatitude.  Namely, we pray that the souls of the departed shall one day be worthy for beatitude - to behold the face of God in Heaven.

Consequently, it should be viewed as a pious and humble practice to frequently visit the cemeteries and pray for the dead.  And surely, when you see the letters R.I.P you should pray for the salvation of the departed.  Recall that our prayers are outside of time so do not fail in praying for the dead because you assume that you are "too late".  Rather, your prayers offered in a humble and contrite spirit pay the price of the departed's sins and free their souls from purgatory (c.f. Mt. 5:48, Mt. 5:26, Mt. 12:32, 1 Cor. 15:29, 1 Tim. 1:16).  It is in this instance that your prayers have truly saved a soul.

Judgment


Memling's Day of Judgement, 1467-1471

The holy Church solemnly teaches that there shall be two Judgments: the Private Judgment and the Final Judgment, which will occur at the End of Time. 

The Last Judgment is also called General Judgment.  This occurs at the very end of the world, when our Blessed Lord comes again to Judge the living and dead (i.e. inde venturus est iudicare vivos et mortuos) as we profess in the Creed of our Faith.  At that time, our Saviour will appear in the Heavens and He will judge everyone, both the living and dead.  Now you may wonder, would He change His mind about whether we go to Heaven or Hell if He already passed Judgment on us at our Particular Judgment?  No, He’ll say again where everyone is going, but this time it will be public.  All of the good and bad that we did in our lives will be made clear to everyone.
And I saw the dead, great and small, standing in the presence of the throne, and the books were opened; and another book was opened, which is the book of life; and the dead were judged by those things which were written in the books, according to their works. And the sea gave up the dead that were in it, and death and hell gave up their dead that were in them; and they were judged every one according to their works. And hell and death were cast into the pool of fire. This is the second death. And whosoever was not found written in the book of life, was cast into the pool of fire.

Book of Apocalypse (i.e. Revelations) 20:12-15

The Catholic Church teaches that at the time of the last judgment Christ will come in his glory, and all  the angels with him, and in his presence the truth of each man's relationship with God will be laid bare, and each person who has ever lived will be judged with perfect justice. Those already in heaven will remain in heaven; those already in hell will remain in hell; and those in purgatory will be released into heaven.  After the last judgment the universe itself will be renewed with a new heaven and a new earth.

Catholics have always believed that Jesus Christ would come back to close the current period of human history in earth. This event is not to be confused with the Particular Judgment.  The time when Jesus will return is given many names: the Day of the Lord, the Parousia, the end time, and the Second Coming of Christ. The Bible describes the events of Jesus' return in apocalyptic images.

The parousia will be unmistakable because it will be accompanied by unprecedented signs: "For just as lightning comes from the east and is seen as far as the west, so will the coming of the Son of Man be" (Matthew 24:27).  Some signs are general events concerning the evangelization of the world: "And this gospel of the kingdom will be preached throughout the world as a witness to all nations, and then the end will come" (Matthew 24:14).

Other signs are more proximate. Mark (Chapter 13), Matthew (Chapter 24), and Luke (Chapter 21) all describe the unmistakable signs with apocalyptic images.
But understand this: there will be terrifying times in the last days. People will be self-centered and lovers of money, proud, haughty, abusive, disobedient to their parents, ungrateful, irreligious, callous, implacable, slanderous, licentious, brutal, hating what is good, traitors, reckless, conceited, lovers of pleasure rather than lovers of God, as they make a pretense of religion but deny its power. Reject them. (2 Timothy 3:1-5)

(Jesus began his discourse ...) "But of that day or hour, no one knows, neither the angels in heaven, nor the Son, but only the Father" (Mark 13:32)

"For you yourselves know very well that the day of the Lord will come like a thief at night" (1 Thessalonians 5:2)

"But the day of the Lord will come like a thief, and then the heavens will pass away with a mighty roar and the elements will be dissolved by fire, and the earth and everything done on it will be found out" (2 Peter 3:10)

The Catholic Church teaches that we should avoid pointless speculations about the time, the details of the signs, the nature of the difficulties, etc. The Church focuses instead on the need for living the Gospel so as to be prepared for the parousia whenever it happens.
Therefore, gird up the loins of your mind, live soberly, and set your hopes completely on the grace to be brought to you at the revelation of Jesus Christ. Like obedient children, do not act in compliance with the desires of your former ignorance but, as he who called you is holy, be holy yourselves in every aspect of your conduct, for it is written, "Be holy because I (am) holy" (Peter 1:13-16).
There exists among many Evangelical Protestants a popular but false dogma based on some passages in the Bible called millennialism which means a "thousand year reign." The basis for millennialism is found in the Book of Revelation.

All Souls Day




Source: New Liturgical Movement


This feast, dating back to the 11th Century, is a time to remember all of the faithfully depart and pray that they are now in the grace of God. God certainly is Love and He is mercy. The only thing we can do is trust in Him and pray for our loved ones.

In the middle of the 11th century, St. Odilo, the abbot of Cluny (France), said that all Cluniac monasteries were to offer special prayers and sing the Office for the Dead on November 2, the day after the feast of All Saints. The custom spread from Cluny and was was adopted throughout the entire Roman Catholic Church. Now we the entire Church celebrates November 2nd as All Soul's Day.

During the First World War, Pope Benedict XV on August 10, 1915, allowed all priests everywhere to say three Masses on All Souls' Day. The two extra Masses were in no way to benefit the priest himself: one was to be offered for all the faithful departed, the other for the Pope's intentions, which at that time were presumed to be for all the victims of that war. The permission remains.



FIRST MASS




1st Class

INTROIT

REquiem aeternam dona eis, Domine: et lux perpetua luceat eis. (Psalm) Te decet hymnus, Deus, in Sion et tibi reddetur votum in Jerusalem: exaudi orationem mean, ad te omnis caro veniet. Requiem aeternam... Eternal rest give unto them, O Lord, and let perpetual light shine upon them. (Psalm) A hymn, O God, becometh Thee in Sion; and a vow shall be paid to Thee in Jerusalem: hear my prayer; all flesh shall come to Thee. Eternal rest give unto them...

COLLECT(S)

Fidelium, Deus, omnium conditor et redemptor: animabus famulorum famularumque tuarum remissionem cunctorum remissionem cunctorum tribue peccatorum; ut indulgentiam, quam semper optaaverunt, piis supplicationibus consequantur: Qui vivis et regnas. O God, the Creator and Redeemer fo all the faithful: grant to the souls of Thy servants and handmaidens the remission of all their sins: that through pious supplications, they may obtain pardon which they always desired.

EPISTLE
I Cor. 15:51-57
Fratres: Ecce mysterium vobis dico: Omnes quidem resurgemus, se non omnes immutabimur. In momento, in ictu oculi, in novissima tuba: canet enim tuba, et mortui resurgent incorruupti et nos immutabimur. Oportet enim corruptibile hoc induere incorrunptionem: et mortale hoc induere immortalitatem. Cum atuem mortale hoc induerit immortalitatem, tunc fiet sermo, qui scriptus ets: Absorpta est mros in victoria. Ebi est mors, victoria. Ubi est, mors, victoria tua? Ubi est. mors, stimulus tuss? Simulus autem mortis peccatum est: virtus vero peccati lex. Deo autem mortis peccatum est: virtus vero peccati lex. Deo autem gratias, qui dedit nobis victoriam per Dominum nostrum Jesum Christum. Brethern: Behold, I tell you a mystery. We shall all indeed rise again: but we shall not all be changed. In a moment, in the twinkling of an eye, at the last trumpet: for the trumpet shall sound, and the dead shall rise again incorruptible: and we shall be changed. For this corruptible must put on incorruption; and this mortal must put on immortality. And when this mortal hath put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting? Now the sting of death is sin: and the power of sin is the law. But thanks be to God, who hath given us the victory through our Lord Jesus Christ.

GRADUAL
IV Esdr. 2:34:35
Rquieme aeternam dona eis, Domine: et lux perpetua luceat eis. In meoria aeterna erit justus: ab auditione mala non timebit. Eternal rest give unto them, O Lord, and let perpetual light shine upon them. The just be in everlasting remembrance; he shall not fear the evil hearing.

TRACT

Absolve, Domine, animas omnium fidelium defunctorum ab omni vinculo delictorum. Et gratia tua illis succentre, mereantur ecadere judicium ultionis. Et lucis aeternae beatitudine perfrui. Absolve, O Lord, the souls of all the faithful departed from every bond od sin. And by the help of Thy grace my they be enabled to escape the avenging judgment. And enjoy the bliss of everlasting light.

SEQUENCE

1. Dies irae, die illa, * Solvet saeclum in favilla: * Teste David cum Sibylla. 1. Day of Wrath and dome impeding, * David's word with Sibyl's blending. * Heaven and earth in ashes ending.
2. Quantus termore st futurus, * Quando Judex est venturus, * Cuncta stricte discussurus. 2. O what fear man's bosom rendeth * When from heaven the Judge descendeth, * On Whose sentence all dependeth.
3. Tuba, mirum spargens sonum, * Pe sepulchra regionum, * Coget omnes ante thronum. 3. Wondrous sound the trumpet flingeth, * Through earth's sepulchers it ringeth, * All before the throne it bringeth.
4. Mors stupebit, et natura, * Cum resurget creatura, * Judicanti responsura. 4. Death is struck, and nature quaking, * All creation is awaking, * To it's Judge an answer making.
5. Liber sciptus proferetur, * In quo totum continetur, * Unde mundus judicetur. 5. Lo, the book exactly worded, * Wherein all hath been recorded, * Thence shall judgment be awarded.
6. Judex ergo cum sedebit, * Quidquid latet, apparebit: * Nil inultum remanebit: * Nil inumltum remanebit 6. When the Judge His seat attaineth, * And each hidden deed arraigneth, * Nothing unavenged remaineth.
7. Quid sum miser tunc dicturus? * Quem patronum rogaturus, * Cumvix justus sit securus? 7.What shall I, frail man, be pleading? * Who for me be interceding, * When the just are mercy needing?
8. Rex temendae majestatis, * Qui salvandos salvas gratis, * Salva me, fons pietatis. 8. King of majesty tremendous, * Who dost free salvation send us, * Fount of pity, then befriend us.
9. Recordare, Jesu pie, * Quod sum causa tuae viae: * Ne me perdas illa die. 9. Think, kind Jesus, my salvation * Caused Thy wondrous  Incarnation, * Leave me not to reprobation.
10. Quaerens me, sedisti lassus: * Redemisti, crucem passus: * Tantus labor non sit cassus. 10. Faith and weary Thou hast sought me, * On the cross of suffering bought me, * Shall such grace be vainly brought to me?
11. Juste Judex ultionis, * Donum fac remissionis, * Ante diem rationis. 11. Righteous Judge, fo sin's pollution * Grant Thy gift of absolution, * Ere that day of retribution.
12. Ingemisco tamquam reus: * Culpa rubet vultus meus: * Supplicanti parce Deus. 12. Guilty now I pour my moaning, * All my shame with anguish owning, * Spare, O God, Thy suppliant groaning.
13. Qui Mariam absolvisti, * Et latronem exaudisti, * Mihi quoque spem dedisti. 13. Through the sinful woman shriven, * Through the dying their forgiven, * Thou to me a hope hast given.
14. Preces meae non sunt dignae; * Sed tu bonus fac benigne, * Ne perenni cremer igne. 14. Worthless are my prayers and sighing, * Yet, good Lord, in grace complying, * Rescue me from fires undying.
15. Inter oves locum praesta. * Et ab haedis me sequestra, * Statuen in parte dextra. 15. With Thy sheep a place provide me, * From the goats afar divide me, * To Thy right had do Thou guide me.
16. Confutatis maledictis, * Flammis acribus addictis, * Voca me cum benedictis. 16. When the wicked are confounded, * Doomed to flames of woe unbounded, * Call me with Thy Saints surrounded.
17. Oro supplex et accinis, * Corcontritum quassi cinis Gere curam mei finis. 17. Low I kneel with heart's submission, * See, like ashes, my contrition, * Help me in my last condition.
18. Lacrimosa dies illa, * Qua resurget ex favilla. 18. Ah! that day of tears and morning, * From the dust fo earth returning.
19. Judicandus homo reus. * Huic ergo, parce Deus: 19. Man for judgment must prepare him, * Spare, O God, in mercy spare him.
20. Pie Jesu Domine, * Dona eis requiem. Amen 20. Lord all pitying, Jesus blest, * Grant them Thine eternal rest. Amen.


GOSPEL
Jn 5:25-29
In illo tempore: Dixit Jesus turbis Judaeorum: Amen, amen dico vobis, quia venit hora, et nunc est, quando mortui audient vocem Filii Dei: et qui audierint, vinit hora, et nunc est, quando mortui audient vocem Filii Dei: et qui audierint, vivent. Sicut enim Pater, havet vitar habet vitam in semetipso, sic dedit et Filio havere vitam in semetipso: et potestatem dedit ei judicium facere, qui Filius homins est. Nolite mirari hoc, qui in monumentis sutn, audient vocem Filii Dei: et procedent, qui bona fecerunt, in resurretionem vitae: qui vero mala egerunt in resurrectionem judicii. At that time, Jesus said to the multitudes of the Jews: Amen, amen I say unto you, that the hour cometh, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. For as the Father hath life in himself, so he hath given the Son also to have life in himself: And he hath given him power to do judgment, because he is the Son of man. Wonder not at this; for the hour cometh, wherein all that are in the graves shall hear the voice of the Son of God. And they that have done good things, shall come forth unto the resurrection of life; but they that have done evil, unto the resurrection of judgment.


OFFERTORY
Ps. 18:5
Domine Jesu Christe, Rex gloriae, libera animas omnium fidelium defunctorum de poenis inferni et de profundo lacu: libera eas de ore leonis ne absorbeat eas tartarus, ne cadant in ovscurum: sed signifer sanctus Michael repaesent eas in lucem sanctam: * Quam olim abrahae promisisti, et semini ejus. Hostias etr preces tibi, Domine, laudis offerimus: tuo suscipe pro animabus illis, quarum hodie memoriam facimus fac eas, Domine, de morte transire ad vitam. * Quam olim Abrahae promisisti et semini ejus. O Lord Jesus Christ, King of glory, deliver to souls fo all the faithful departed from the pains of hell and from the bottomless pit: deliver them from the lion's mouth, that hell swallow them not up, that they fall no into darkness, but let the standard bearer holy Michael lead them into that light: * Which Thou didst promise of old Abraham and to his seed. We offer to Thee, O Lord, sacrifices and prayers: do Thou receive them in behalf of those souls f who we make memorial this day. Grant them , O Lord, to pass from death to that life, * Which Thou didst promise to old to Abraham and his seed.

SECRET(S)

Hostias, quaesumus, Domine, quas tibi proanimabus famulorum famularunque tuarum offerimus propitiatus intende: ut, quibus fidei christianae meritum contulisti, dones et pramium. Per Dominum nostrum. Mercifully regard, we beseech Thee, O Lord, the Sacrifice which we offer Thee for the souls of Thy servants and handmaidens: that to those to whom Thou didst grant the favor of the Christian Faith Thou wouldst also grant due reward. Through our Lord.

PREFACE
Preface of the Dead
Vere dignum et justum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus: per Christum Dominum nostrum. In quo nobis spes beatae resurrectionis effulsit: ut quos contristat certa moriendi conditio eosdem consoletur futurae immortalitatis promissio. Tuis enim fidelibus, Domine, vita mutatur, non tollitur: et dissoluta terrestris hujus incolatus domo, aeterna in coelis habitatio comparatur. Et ideo Angelis et Archangelis, cum Thronis et Dominationibus, comque omni militia coelestis exeritus, hymnum gloriae tuae canimus, sine fine dicentes. It it truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks to Thee, holy Lord, Father almighty, eternal God, through Christ our Lord: in Whom the hope of a blessed resurrections heath beamed upon us: so that those who are saddened by the certainty of dying to Thy faithful people, Lord, life is changed, not taken away; and when the home of this earthly sojorn is dissolved, an enternal dwelling is made ready in heaven. And therefore with Angels and Archangels, with Thrones and Dominations, and with all the hosts of the heavenly army, we sing a hymn to Thy praise, evermore saying.

COMMUNION

Lux aeterna luceat eis, Domine * Cum Sanctis tuis in aeternum: quia pius es. Requiem aeternam dona eis Domine: et lux perpetua luceat eis: * Cum Sanctis tuis in aeternum: quia pius es. May light enteranla shine upon them, O Lord, * with Thy Saints for evermore; for Thou art gracious. Eternal rest give to them, O Lord, and let perpetual light shine upon them: * With Thy Saitns for evermore, for Thou art gracious.

POSTCOMMUNION(S)

Animabus, quaesumus, Domine, famulorum, famularumque tuaerum oratio proficiat supplicantium: ut eas et a peccatis omnibus exuas, et tuae redemptionis facias esse participes: Quivivis et regnas. May the prayer for Thy suppliant people, we beseech Thee, O Lord, avail the souls of Thy servants and handmaidens: that Thou mayest deliver them from all their sins and make them sharers in Thy Redemptions: Who livest and reignest.





Posted by Fr. Ray Blake


SECOND MASS


INTROIT

REquiem aeternam dona eis, Domine: et lux perpetua luceat eis. (Psalm) Te decet hymnus, Deus, in Sion et tibi reddetur votum in Jerusalem: exaudi orationem mean, ad te omnis caro veniet. Requiem aeternam... Eternal rest give unto them, O Lord, and let perpetual light shine upon them. (Psalm) A hymn, O God, becometh Thee in Sion; and a vow shall be paid to Thee in Jerusalem: hear my prayer; all flesh shall come to Thee. Eternal rest give unto them...

COLLECT(S)

Deus, indulgentiarum Domine: da animabus famulorum famularumque tuarum refrigerii sedem, quietis beatiudinem, et luminus claritatem. Per Dominum nostrum. O God, the Creator and Redeemer of all the faithful: grant to the souls of Thy servants and handmaidens the remission of all their sins: that through pious supplications, they may obtain pardon which they always desired.

EPISTLE
II Mac. 12:43-46
In diebus illis: Virfortissimus Judas, facta collatione, duodecim millia drachams argen ti misit Jerosolymas argenti misit Jerosolymam, offerri pro peccatis mortuorum sacrificium, bene et religionse de resurrectione cogitans (nisi enim eos, qui ceciderant, resurrectuors speraret, superfluum videretur et vanum orare pro mortuis): et quia considerabat quod hi, qui cum pietate dormitionem acceperant, optimam haverent repositam gratiam. Sancta ergo, et alubris est cogitatio pro defunctis exorare, ut a peccatis solvantur. In those days: The most valiant man Judas, making a gathering, he sent twelve thousand drachms of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well and religiously concerning the resurrection, (For if he had not hoped that they that were slain should rise again, it would have seemed superfluous and vain to pray for the dead); And because he considered that they who had fallen asleep with godliness, had great grace laid up for them. It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins. 

GRADUAL
IV Esdr. 2:34:35
Rquieme aeternam dona eis, Domine: et lux perpetua luceat eis. In meoria aeterna erit justus: ab auditione mala non timebit. Eternal rest give unto them, O Lord, and let perpetual light shine upon them. The just be in everlasting remembrance; he shall not fear the evil hearing.

TRACT

Absolve, Domine, animas omnium fidelium defunctorum ab omni vinculo delictorum. Et gratia tua illis succentre, mereantur ecadere judicium ultionis. Et lucis aeternae beatitudine perfrui. Absolve, O Lord, the souls of all the faithful departed from every bond od sin. And by the help of Thy grace my they be enabled to escape the avenging judgment. And enjoy the bliss of everlasting light.

GOSPEL
Jn 6:37-40
In illo tempore: Dixit Jesus turbis Judaeorum: Omne, quod dat mihi Patar, ad me veniet: et eum, qui venit ad me, non ejuciam foras: quia descendi de coelo, non ut faciam voluntaem meam, sed voluntatem ejus, qui misit me, Haec est autem voluntas ejus, qui misit me, Patris ut omne, quod dedit mihi non perdam ex eo, sed resuscitem illud in novissimo die. Haec est autem voluntas Patris mei, qui misit me: ut omnis, qui videt Filium, et credit in eum, haveat vitam aeternam, et ego resuscitabo eum in novissimo die. At that time, Jesus said to the multitudes of the Jews: All that the Father giveth to me shall come to me; and him that cometh to me, I will not cast out. Because I came down from heaven, not to do my own will, but the will of him that sent me. Now this is the will of the Father who sent me: that of all that he hath given me, I should lose nothing; but should raise it up again in the last day. And this is the will of my Father that sent me: that every one who seeth the Son, and believeth in him, may have life everlasting, and I will raise him up in the last day.


OFFERTORY
Ps. 18:5
Domine Jesu Christe, Rex gloriae, libera animas omnium fidelium defunctorum de poenis inferni et de profundo lacu: libera eas de ore leonis ne absorbeat eas tartarus, ne cadant in ovscurum: sed signifer sanctus Michael repaesent eas in lucem sanctam: * Quam olim abrahae promisisti, et semini ejus. Hostias etr preces tibi, Domine, laudis offerimus: tuo suscipe pro animabus illis, quarum hodie memoriam facimus fac eas, Domine, de morte transire ad vitam. * Quam olim Abrahae promisisti et semini ejus. O Lord Jesus Christ, King of glory, deliver to souls fo all the faithful departed from the pains of hell and from the bottomless pit: deliver them from the lion's mouth, that hell swallow them not up, that they fall no into darkness, but let the standard bearer holy Michael lead them into that light: * Which Thou didst promise of old Abraham and to his seed. We offer to Thee, O Lord, sacrifices and prayers: do Thou receive them in behalf of those souls f who we make memorial this day. Grant them , O Lord, to pass from death to that life, * Which Thou didst promise to old to Abraham and his seed.

SECRET(S)

Propitiare Domine, supplicationibus nostris, pro animabus famulorum famulariumque fuarum, proquibus tibi offerimus sacrificium laudis ut eas Sanctorum tuorum consoritio sociare digneris. Per Dominum nostrum. Be favorable, O Lord, to our sipplication for the souls of Thy servants and handmaidens, for whom we offer to Thee the Sacrifece of praise to grant them fellowship with Thy Saints. Through our Lord.

PREFACE
Preface of the Dead
Vere dignum et justum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus: per Christum Dominum nostrum. In quo nobis spes beatae resurrectionis effulsit: ut quos contristat certa moriendi conditio eosdem consoletur futurae immortalitatis promissio. Tuis enim fidelibus, Domine, vita mutatur, non tollitur: et dissoluta terrestris hujus incolatus domo, aeterna in coelis habitatio comparatur. Et ideo Angelis et Archangelis, cum Thronis et Dominationibus, comque omni militia coelestis exeritus, hymnum gloriae tuae canimus, sine fine dicentes. It it truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks to Thee, holy Lord, Father almighty, eternal God, through Christ our Lord: in Whom the hope of a blessed resurrections heath beamed upon us: so that those who are saddened by the certainty of dying to Thy faithful people, Lord, life is changed, not taken away; and when the home of this earthly sojorn is dissolved, an enternal dwelling is made ready in heaven. And therefore with Angels and Archangels, with Thrones and Dominations, and with all the hosts of the heavenly army, we sing a hymn to Thy praise, evermore saying.

COMMUNION

Lux aeterna luceat eis, Domine * Cum Sanctis tuis in aeternum: quia pius es. Requiem aeternam dona eis Domine: et lux perpetua luceat eis: * Cum Sanctis tuis in aeternum: quia pius es. May light enteranla shine upon them, O Lord, * with Thy Saints for evermore; for Thou art gracious. Eternal rest give to them, O Lord, and let perpetual light shine upon them: * With Thy Saitns for evermore, for Thou art gracious.

POSTCOMMUNION(S)

Preasta, quaesumus, Domine: ut animae famulorum famularumque tuarum, his purgate sacrificiis, indulgentiam pariter et requiem capiant sempiternam. Per Dominum nostrum. Grant, we beseech Thee, O Lord, that the souls of Thy servants and handmaidens may be cleansed by this sacrifice, and may obtain both pardon and eternal rest. Through our Lord.




THIRD MASS


INTROIT

REquiem aeternam dona eis, Domine: et lux perpetua luceat eis. (Psalm) Te decet hymnus, Deus, in Sion et tibi reddetur votum in Jerusalem: exaudi orationem mean, ad te omnis caro veniet. Requiem aeternam... Eternal rest give unto them, O Lord, and let perpetual light shine upon them. (Psalm) A hymn, O God, becometh Thee in Sion; and a vow shall be paid to Thee in Jerusalem: hear my prayer; all flesh shall come to Thee. Eternal rest give unto them...

COLLECT(S)

Deus, veniae largtor, et humanae salutis amator: quaesumus clementiam tuam; ut animas famulorum famularumque tuarum, quae ex hoc saceulo transierunt, beata Maria semper Virgine intercedente cum omnibus Sanctis tuis, ad perpetuae beatitudinis consortium pervenire concedas. Per Dominum nostrum. O God, Giver of pardon, and Lover of the salvation of mankind, we beseech Thy mercy, that through the intercession of blessed Mary ever Virgin and of all the Saints, Thou wouldst grant to the souls of Thy servants and handmaidens, who have passed out of this life, the fellowship of everlasting bliss. Through our Lord.

EPISTLE
Apoc 14:13
In diebus illis: Audivi vocem de coelo, dicentem mihi: Scribe: Beati mortui, qui in Domino moriuntur. Amodo jam dicit Spiritus, ut requiescant a laboribus suis: opera enim illorum sequuntur illos. In those days: I heard a voice from heaven, saying to me: Write: Blessed are the dead, who die in the Lord. From henceforth now, saith the Spirit, that they may rest from their labours; for their works follow them.

GRADUAL
IV Esdr. 2:34:35
Rquieme aeternam dona eis, Domine: et lux perpetua luceat eis. In meoria aeterna erit justus: ab auditione mala non timebit. Eternal rest give unto them, O Lord, and let perpetual light shine upon them. The just be in everlasting remembrance; he shall not fear the evil hearing.

TRACT

Absolve, Domine, animas omnium fidelium defunctorum ab omni vinculo delictorum. Et gratia tua illis succentre, mereantur ecadere judicium ultionis. Et lucis aeternae beatitudine perfrui. Absolve, O Lord, the souls of all the faithful departed from every bond od sin. And by the help of Thy grace my they be enabled to escape the avenging judgment. And enjoy the bliss of everlasting light.

GOSPEL
Jn 6:51-55
In illo tempore: Dixit Jesus turbis Judaeorum: Ego sum panis vivus, qui de caelo descendi. Si quis manducaverit ex hoc pane, vivet in aeternum: et panis, quem ego dabo, caro mea est pro mundi vita. Litigabant ergo Judaei ad invicem, dicentes: Quomodo potest hic nobis carnem suam dare ad manducandum? Dixit ergo eis Jesus: Amen, amen dico vobis: nisi manducaveritis carnem Filii hominis, et biberitis eius sanguinem, non habetis vitam in vobis. Qui manducat meam carnem et bibit meum sanguinem habet vitam aeternam: et ego resuscitabo eum in novissimo die At that time, Jesus said to the multitudes of the Jews: I am the living bread which came down from heaven. If any man eat of this bread, he shall live for ever; and the bread that I will give, is my flesh, for the life of the world. The Jews therefore strove among themselves, saying: How can this man give us his flesh to eat? Then Jesus said to them: Amen, amen I say unto you: Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. He that eateth my flesh, and drinketh my blood, hath everlasting life: and I will raise him up in the last day.


OFFERTORY
Ps. 18:5
Domine Jesu Christe, Rex gloriae, libera animas omnium fidelium defunctorum de poenis inferni et de profundo lacu: libera eas de ore leonis ne absorbeat eas tartarus, ne cadant in ovscurum: sed signifer sanctus Michael repaesent eas in lucem sanctam: * Quam olim abrahae promisisti, et semini ejus. Hostias etr preces tibi, Domine, laudis offerimus: tuo suscipe pro animabus illis, quarum hodie memoriam facimus fac eas, Domine, de morte transire ad vitam. * Quam olim Abrahae promisisti et semini ejus. O Lord Jesus Christ, King of glory, deliver to souls fo all the faithful departed from the pains of hell and from the bottomless pit: deliver them from the lion's mouth, that hell swallow them not up, that they fall no into darkness, but let the standard bearer holy Michael lead them into that light: * Which Thou didst promise of old Abraham and to his seed. We offer to Thee, O Lord, sacrifices and prayers: do Thou receive them in behalf of those souls f who we make memorial this day. Grant them , O Lord, to pass from death to that life, * Which Thou didst promise to old to Abraham and his seed.

SECRET(S)

Deus, cujus misericordiae non est numerus, suscipe propitis preces humilitateis nostrae: et animabus omnium fidelium defunctorum, quibus tui nominis dedisti confessionem, per haec sacramenta salutis nostrae, cuncotum remissionum tribue peccatorum. Per Dominum nostrum. O God, Whose mercies are without number, graciously receive our humbly prayers, and through these Sacraments of our salvation, grant to the souls so all the faithful departed, to whom Thou gavest grace to acknowledge Thee, the remission of all their sins. Through our Lord.

PREFACE
Preface of the Dead
Vere dignum et justum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus: per Christum Dominum nostrum. In quo nobis spes beatae resurrectionis effulsit: ut quos contristat certa moriendi conditio eosdem consoletur futurae immortalitatis promissio. Tuis enim fidelibus, Domine, vita mutatur, non tollitur: et dissoluta terrestris hujus incolatus domo, aeterna in coelis habitatio comparatur. Et ideo Angelis et Archangelis, cum Thronis et Dominationibus, comque omni militia coelestis exeritus, hymnum gloriae tuae canimus, sine fine dicentes. It it truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks to Thee, holy Lord, Father almighty, eternal God, through Christ our Lord: in Whom the hope of a blessed resurrections heath beamed upon us: so that those who are saddened by the certainty of dying to Thy faithful people, Lord, life is changed, not taken away; and when the home of this earthly sojorn is dissolved, an enternal dwelling is made ready in heaven. And therefore with Angels and Archangels, with Thrones and Dominations, and with all the hosts of the heavenly army, we sing a hymn to Thy praise, evermore saying.

COMMUNION

Lux aeterna luceat eis, Domine * Cum Sanctis tuis in aeternum: quia pius es. Requiem aeternam dona eis Domine: et lux perpetua luceat eis: * Cum Sanctis tuis in aeternum: quia pius es. May light enteranla shine upon them, O Lord, * with Thy Saints for evermore; for Thou art gracious. Eternal rest give to them, O Lord, and let perpetual light shine upon them: * With Thy Saitns for evermore, for Thou art gracious.

POSTCOMMUNION(S)

Preasta, quaesumus, omnipotens et misericors Deus: ut animae famulorum famularum famularunque tuarum, pro quibus hoic sacrificium laudis tuae obtutem sacramenti a peccatis omnibus expiateae lucis perpeua, te miserante, recipiant beatitudinem. Per Dominum nostrum. Grant, we beseech Thee, almighty and merciful God: that the souls of Thy servants and handmaidens, for whom we have offered to Thy Majesty this Sacrifice of praise, may be freed by the power of this Sacrament from all their sins, and through Thy mercy receive the bliss of eternal light. Through our Lord.

I would like to draw particular attention to the catafalque as many readers are most likely unfamiliar with this item.  A catafalque is a raised bier or platform that is used to support the casket, coffin, or body of the deceased during a funeral or memorial service. Following the Requiem Mass, a catafalque may be used to stand in place of the body at the Absolution of the dead.  For this reason, it is often used on All Souls Day.  It is also used in Requiem Masses and always includes the black pall and six tall candles.



Catafalque of Archbishop Marcel Lefebvre


For more information on the construction of the catafalque, the New Liturgical Movement provides useful information on the topic.

Funeral Mass



Photo taken by Bro. Lawrence Lew, O.P. on the occasion of the Requiem Mass of Dr. Mary Berry via NLM


When we think of praying for the dead many of us think of a funeral Mass.  For this lesson, we focus in a particular way on the Traditional Rite of the Roman Liturgy and the Funeral Mass in the context of the 1962 Missal.  We begin though with an important distinct.  All Catholics should have a Catholic funeral and should be buried in a Catholic cemetery; however, there are some further clarifications from Canon Law worthy of iterating. 

Limits are placed on public offering of Mass for the unbaptised and notorious sinners although prayers and even Mass in private can be said for them. The present Code of Canon Law states that, unless the person concerned gave some signs of repentance before death, no form of funeral Mass may be offered for notorious apostates, heretics and schismatics; those who for anti-Christian motives chose that their bodies be cremated; and other manifest sinners to whom a Church funeral could not be granted without public scandal to the faithful (c.f. Canon 1184)

Sancta Missa offers the rubrics and prayers of the Traditional Latin Mass that includes the Low Mass, Requiem Mass, Ceremonies to be said in the Cemetery, and the Burial of Infants.  We provide information below to serve both an informational purpose and a meditative purpose.  We shall not only provide the text of the burial service but also that for the special Masses that are traditionally said on the 3rd, 7th, and 30th days after the burial. We also provide the prayers for the Mass to be said on the Anniversary of the Death/Burial as well as the Daily Mass for the dead.

We also highly encourage you to pray for the repose of the souls of your friends and relatives on the day of death, day of burial, 3rd day after burial, 7th day after burial, 30th day after burial, and on the anniversary of death/burial.  Please pray the Office of the Dead (which is available online) in the 1955 Breviary for that purpose.




 
Rome, February 23, 2009: Solemn Requiem Mass celebrated for the soul of Fr. Adrian Cjuj at the FSSP Rome parish of Santissima Trinita dei Pellegrini.

Mass on the Day of Death or on the Day of Burial

Black

A Mass for the Dead has many features which distinguish it from others. These are in part reminiscences of otherwise obsolete liturgical customs, and are in part suggested by the mournful character of the rite. Thus, incense is not burned at the Introit and at the Gospel; the psalm Judica me Deus... is omitted; the kiss of peace is omitted; the deacon chanting the Gospel is not accompanied by the usual acolytes bearing candles, and no blessing is given.






On entering the church, the following responsory is said:

R.: Subvenite Sancti Dei, occurrite Angeli Domini: Suscipientes animam ejus, offerentes eam in conspectu Altissimi.
R.: Come to his assistance, ye Saints of God, come forth to meet him, ye Angels of the Lord: receiving his soul, offer it in the sight of the Most High.

V.: Suscipiat te Christus qui vocavit te, et in sinum Abrahae Angeli deducant te.
V.: May Christ receive thee who has called thee, and may the Angels lead thee into Abraham's bosom.

R.: Suscipientes animam ejus, offerentes eam in conspectu Altissimi.
R.: Receiving his soul, offer it in the sight of the Most High.

V.: Requiem aeternam dona ei, Domine: et lux perpetua luceat ei.
V.: Eternal rest grant unto him, O Lord, and let perpetual light shine upon him.
The bier is set in the middle of the church with the feet of the body to the altar (with the head to the altar if a priest). The Office of the Dead is then recited in whole or in part, and after that the Requiem Mass is said.

Mass





The Iudica Me, Deus is omitted.
INTROIT
The priest makes the Sign of the Cross on the Missal, rather than crossing himself.

   Requiem aeternam dona eis, Domine: et lux perpetua luceat eis. -- Te decet hymnus Deus, in Sion, et tibi reddetur votum in Jerusalem: exaudi orationem meam, ad te omnis caro veniet. V.: Requiem aeternam . . .
   Eternal rest give to them, O Lord; and let perpetual light shine upon them. -- (Ps. 64. 2-3). A hymn, O God, becometh Thee in Sion; and a vow shall be paid to Thee in Jerusalem: hear my prayer; all flesh shall come to Thee. V.: Eternal rest give unto them . . .
The Gloria is omitted.
COLLECT

   Deus, qui proprium est misereri semper et parcere, te supplices exoramus pro anima famuli tui N., (famulae tuae N.) quam hodie de hoc saeculo migrare iussisti: ut non tradas eam in manus inimici, neque obliviscaris in finem, sed iubeas eam a sanctis Angelis suscipi, et ad patriam paradisi derduci; ut, quia in te speravit et credidit, non poenas inferni sustineat, sed gaudia aeterna possideat. Per Dominum . . .
   O God, whose property is ever to have mercy and to spare, we humbly entreat Thee on behalf of the soul of Thy servant (or handmaid) N., whom Thou hast bidden this day to pass out of this world: that Thou wouldst not deliver him (or her) into the hands of the enemy nor forget him (or her) for ever, but command him (or her) to be taken up by the holy Angels, and to be borne to our home in paradise, that as he (or she) had put his (or her) faith and hope in Thee he (or she) may not undergo the pains of hell but may possess everlasting joys. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee, in the unity . . .
EPISTLE ¤ Thes. 4. 13-18
Lesson from the Epistle of Blessed Paul the Apostle to the Thessalonians.
Lecio Epistolae beati Pauli Apostoli ad Thessalonicenses.
[St. Paul treats of the resurrection of the world.]

   Fratres: Nolumus vos ignorare de dormientibus, ut non contristemini, sicut et ceteri, qui spem non habent. Si enim credimus quo Iesus mortuus est et resurrexit; ita et Deus eos qui dormierunt per Iesum, adducet cum eo. Hoc enim vobis dicimus in verbo Domini, quia nos, qui vivimus, qui residui sumus in adventum Domini, non praeveniemus eos qui dormierunt. Quoniam ipse Dominus in iussu, et in voce Archangeli, et in tuba Dei descendet de caelo: et mortui qui in Christo sunt, resurgent primi. Deinde nos, qui vivimus, qui relinquimur, simul rapiemur cum illis in nubibus obviam Christo in aera, et sic semper cum Domino erimus. Itaque consolamini invicem in verbis istis.
   Brethren: We will not have you ignorant concerning them that are asleep, that you be not sorrowful, even as others who have no hope; for if we believe that Jesus died and rose again, even so them who have slept through Jesus, will God bring with Him. For this we say unto you in the word of the Lord, that we who are alive, who remain unto the coming of the Lord, shall not prevent them who have slept. For the Lord Himself shall come down from heaven, with commandment, and with the voice of an Archangel, and with the trumpet of God; and the dead who are in Christ shall rise first. Then we who are alive, who are left, shall be taken up together with them in the clouds to meet Christ, into the air, and so shall we be always with the Lord. Wherefore comfort ye one another with these words.
GRADUAL ¤ Ps. 127. 3

   Requiem aeternam dona eis, Domine, et lux perpetua luceat eis. V.: In memoria aeterna erit justus: ab auditione mala non timebit.
   Eternal rest give to them, O Lord; and let perpetual light shine upon them. V.(Ps. 111. 7): The just shall be in everlasting remembrance; he shall not fear the evil hearing.
TRACT

   Absolve, Domine, animas omnium fidelium defunctorum ab omni vinculo delictorum. V.: Et gratia tua illis succurrente, mereantur evadere judicium ultionis. V.: Et lucis aeternae beatitudine perfrui.
   Absolve, O Lord, the souls of the faithful departed from every bond of sins. V.: And by the help of Thy grace may they be enabled to escape the avenging judgment. V.: And enjoy the bliss of everlasting light.
SEQUENCE

   Dies irae, dies illa,
Solvet saeclum in favilla:
Teste David cum Sybilla.

   Day of wrath and doom impending,
David's word with Sibyl's blending,
Heaven and earth in ashes ending.


   Quantus tremor est futurus,
Quando Judex est venturus,
Cuncta stricte discussurus!

   O what fear man's bosom rendeth,
When from heaven the Judge descendeth,
On whose sentence all dependeth.

   Tuba, mirum spargens sonum,
Per sepulcra regionum.
Coget omnes ante thronum,

   Wondrous sound the trumpet flingeth,
Through earth's sepulchres it ringeth,
All before the throne it bringeth.


   Mors stupebit, et natura,
Cum resurget creatura.
Judicanti responsura.

   Death is struck, and nature quaking,
All creation is awaking,
To its Judge an answer making.


   Liber scriptus proferetur.
In quo totum continetur,
Unde mundus judicetur.

   Lo, the book exactly worded,
Wherein all hath been recorded,
Thence shall judgment be awarded.


   Judex ergo cum sedebit.
Quidquid latet, apparebit:
Nil inultum remanebit.

   When the Judge His seat attaineth,
And each hidden deed arraigneth,
Nothing unavenged remaineth.


   Quid sum miser tune dicturus?
Quem patronem rogaturus,
Cum vix justus sit securus?

   What shall I, frail man, be pleading?
Who for me be interceding
When the just are mercy needing?


   Rex tremendae majestatis,
Qui salvandos salvas gratis,
Salva me, fons pietatis,

   King of majesty tremendous,
Who dost free salvation send us,
Fount of pity, then befriend us.


   Recordare, Jesu pie.
Quod sum causa tuae viae:
Ne me perdas illa die.

   Think, kind Jesus, my salvation
Caused Thy wondrous Incarnation,
Leave me not to reprobation.


   Quaerens me, sedisti lassus:
Redemisti, crucem passus:
Tantus labor non sit cassus.

   Faint and weary Thou hast sought me,
On the Cross of suffering bought me,
Shall such grace be vainly brought me?


   Juste Judex ultionis.
Donum fac remissionis,
Ante diem rationis.

   Righteous Judge, for sin's pollution
Grant Thy gift of absolution,
Ere that day of retribution.


   Ingemisco tamquam reus:
Culpa rubet vultus meus:
Supplicanti parce, Deus.

   Guilty now I pour my moaning,
All my shame with anguish owning.
Spare, O God, Thy suppliant groaning.


   Qui Mariam absolvisti.
Et latronem exaudisti,
Mihi quoque spem dedisti,

   Through the sinful woman shriven,
Through the dying thief forgiven,
Thou to me a hope hast given.


   Preces meae non sunt dignae;
Sed tu bonus fac benigne,
Ne perenni cremer igne

   Worthless are my prayers and sighings,
Yet, good Lord, in grace complying,
Rescue me from fires undying.


   Inter oves locum praesta,
Et ab haedis me sequestra.
Statuens in parte dextra.

   With Thy sheep a place provide me,
From the goats afar divide me,
To Thy right hand do Thou guide me.


   Confutatis maledictis,
Flammis acribus addictis,
Voca me cum benedictis.

   When the wicked are confounded,
Doomed to flames of woe unbounded,
Call me with Thy Saints surrounded.


   Oro supplex et acclinis.
Cor contitum quasi cinis,
Gere curam mei finis.

   Low I kneel with heart's submission,
See, like ashes, my contrition,
Help me in my last condition.


   Lacrymosa dies illa,
Qua resurget ex favilla.
Judicandus homo reus.

   Ah! that day of tears and mourning,
From the dust of earth returning,
Man for judgment must prepare him,


   Huic ergo, parce Deus:
Pie Jesu Domine,
Dona eis requiem.

   Spare, O God, in mercy spare him.
Lord, all-pitying, Jesus blest,
Grant them Thine eternal rest.


   Amen.
   Amen.
The Munda Cor is said, but the blessing is not asked.
GOSPEL ¤ John 11. 21-27
† Continuation of the holy Gospel according to St. John.
† Sequentia sancti Evangelii secundum Ioannem.
[Christ proclaims the resurrection.]

   In illo tempore: Dixit Martha ad Iesum: Domine, si fuisses hic, frater meus non fuisset mortuus: sed et nunc scio, quia quaecumque poposceris a Deo, dabit tibi Deus. Dicit illi Iesus: Resurget frater tuus. Dicit ei Martha: Scio quia resurget in resurrectione in novissimo die. Dixit ei Iesus: Ego sum resurrectio et vita: qui credit in me, etiam si mortuus fuerit, vivit: et omnis, qui vivit et credit in me, non morietur in aeternum. Credis hoc? Ait illi: Utique, Domine, ego credidi, quia tu es Christus Filius Dei vivi, qui in hunc mundum venisti.
   At that time: Martha said to Jesus, Lord, if Thou hadst been here, my brother had not died: but now also I know that whatsoever Thou wilt ask of God, God will give Thee. Jesus saith to her, Thy brother shall rise again. Martha saith to Him, I know that he shall rise again in the resurrection at the last day. Jesus saith to her, I am the resurrection and the life: he that believeth in Me, although he be dead, shall live; and every one that liveth, and believeth in Me, shall not die for ever. Believest thou this? She saith to Him, Yea, Lord, I have believed that Thou art Christ, the Son of the Living God, who art come into this world.
The priest does not kiss the Gospel at the end of the reading.
OFFERTORY

   Domine Iesu Christe, Rex gloriae, libera animas omnium fidelium defunctorum de poenis inferni et de profundi lacu: libera eas de ore leonis, ne absorbeat eas tartarus, ne cadant in obscurum: sed signifer sanctus Michael repraesentet eas in lucem sanctam: * Quam olim Abrahae promisisti, et semini ejus. V.: Hostias et preces tibi, Domine, laudis offerimus: tu suscipe pro animabus illis, quarum hodie memoriam facimus: fac eas, Domine, de morte transire ad vitam. * Quam olim Abrahae promisisti et semini ejus.
   O Lord Jesus Christ, King of glory, deliver the souls of all the faithful departed from the pains of hell and from the bottomless pit: deliver them from the lion's mouth, that hell swallow them not up, that they fall not into darkness, but let the standard-bearer, holy Michael, lead them into that holy light; which Thou didst promise of old to Abraham and to his seed. V.: We offer to Thee, O Lord, sacrifices and prayers: do Thou receive them in behalf of those souls of whom we make memorial this day. Grant them, O Lord, to pass from death to that life which Thou didst promise of old to Abraham and to his seed.
During the offering of bread and wine, the prayer Deus, qui humanae is said, but the water is not blessed.
The Gloria Patri at the end of the Levabo is not said.
SECRET

   Propitiare, quaesumus Domine, animae famuli tui N. (famulae tuae N.), pro qua hostiam laudis tibi immolamus, maiestatem tuam suppliciter deprecantes: ut per haec piae placationis officia, pervenire mereatur ad requiem sempiternam. Per Dominum . . .
   Be merciful, we beseech Thee, O Lord, to the soul of Thy servant (or of Thy handmaid) N., for whom we offer to Thee the sacrifice of praise, humbly entreating Thy Majesty: that by this service of pious atonement, he (or she) may deserve to attain to eternal rest. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost . . .
PREFACE
Preface for the Dead

   Vere dignum et justum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus: per Christum Dominum nostrum. In quo nobis spes beatae resurrectionis effulsit, ut quos contristat certa moriendi conditio, eosdem consoletur futurae immortalitatis promissio. Tuis enim fidelibus, Domine, vita mutatur, non tollitur, et dissoluta terrestris hujus incolatus domo, aeterna in coelis habitatio comparatur. Et ideo, cum Angelis et Archangelis, cum Thronis et Dominationibus, cumque omni militia coelestis exercitus, hymnum gloriae tuae canimus, sine fine dicentes:
   It it truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God, through Christ our Lord. In whom the hope of a blessed resurrection hath shone forth unto us; so that those who are saddened by the certain lot of dying, may be consoled by the promise of a future deathless life. For to Thy faithful people, O Lord, life is changed, not taken away: and when the home of this earthly sojourn is dissolved, an eternal dwelling place is being prepared in the heavens. And therefore with Angels and Archangels, with Thrones and Dominations, and with all the hosts of the heavenly army, we sing the hymn of Thy glory, evermore saying:
At the Agnus Dei, 'Miserere nobis' and 'Dona nobis pacem' are replaced by 'Dona eis requiem' and 'Dona eis requiem sempiternam', respectively.
The Prayer for Peace, the Kiss of Peace, the Prayer for Sanctification, and the Prayer for Grace are omitted.
COMMUNION

   Lux aeterna luceat eis, Domine: * Cum Sanctis tuis in aeternum: quia pius es. V.: Requiem aeternal dona eis: * Cum Sancis tuis in aeternum: quia pius es.
   May light eternal shine upon them, O Lord, * With Thy Saints for evermore, for Thou art gracious. V.: Eternal rest give to them, O Lord; and let perpetual light shine upon them * with Thy Saints . . .
POSTCOMMUNION

   Praesta, quaesumus omnipotens Deus: ut anima famuli tui N. (famulae tuae N.), quae hodie de hoc saeculo migravit, his sacrificiis purgata, et a peccatis expedita, indulgentiam pariter et requiem capiat sempiternam. Per Dominum nostrum . . .
   Grant, we beseech Thee, almighty God; that the soul of Thy servant (or handmaid) N., who this day has departed out of this world, being purified by this sacrifice, and delivered from his (or her) sins, may receive both pardon and everlasting rest. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth . . .
   At the dismissal, 'Requiescant in pace. Amen.' is said instead of 'Ite, Missa est. or 'Benedicamus Domino.'

The Absolution and Burial

After the Last Gospel the priest arrives at the bier and says:

Enter not into judgment with Thy servant, O Lord; for, save Thou grant him forgiveness of all his sins, no man shall be justified in Thy sight. Wherefore suffer not, we beseech Thee, the sentence Thou pronouncest in judgment upon one whom the faithful prayer of Christian people commends to Thee, to be a doom which shall crush him utterly. Rather succor him by Thy gracious favor, that he may escape Thine avenging justice who, in his lifetime, was signed with the seal of the holy Trinity. Who livest and reignest world without end. R.: Amen.
   
Then is sung the following responsory:
   R.: Libera nos, Domine, de morte aeterna, in die illa tremenda: * Quando coeli movendi sunt et terra: * Dum veneris judicare saeculum per ignem.
   V.:Tremens factus sum ego, et timeo, dum discussio venerit, atque ventura ira.
   R.: Quando coeli . . .
   V.: Dies illa, dies irae calamitatis et miseriae: dies magna et amara valde.
   R.: Dum veneris . . .
   V.: Requiem aeternam dona eis, Domine, et lux perpetua luceat eis.
   R.: Libera me . . .
   Kyrie, eleison . . .
   Christe, eleison . . .
   Kyrie, eleison . . .
   Pater noster . . . (secreto)

   R.: Deliver me, O Lord, from death eternal in that awful day. * When the heavens and the earth shall be moved: * When Thou shalt come to judge the world by fire.
   V.: Dread and trembling have laid hold on me, and I fear exceedingly because of the judgment and of the wrath to come.
   R.: When the heavens . . .
   V.: O that day, that day of wrath, of sore distress and of all wretchedness, that great day and exceeding bitter.
   R.: When Thou shalt . . .
   V.: Eternal rest grant unto him (her or them), O Lord, and let perpetual light shine upon him (her or them).
   R.: Deliver me . . .
   Lord, have mercy.
   Christ, have mercy.
   Lord, have mercy.
   Our Father . . . (silently)
  The priest then walks twice round the bier, first sprinkling it with holy water and then incensing it. He proceeds:
   V.: Et ne nos inducas in tentationem.
   R.: Sed libera nos a malo.
   V.: A porta inferi.
   R.: Erue, Domine, animam ejus.
   V.: Requiescat in pace.
   R.: Amen.
   V.: Domine, exaudi orationem meam.
   R.: Et clamor meus ad te veniat.
   V.: Dominus vobiscum.
   R.: Et cum spiritu tuo.

   V.: And lead us not into temptation.
   R.: But deliver us from evil.
   V.: From the gate of hell.
   R.: Deliver his soul, O Lord.
   V.: May he rest in peace.
   R.: Amen.
   V.: O Lord, hear my prayer.
   R.: And let my cry come before Thee.
   V.: The Lord be with you.
   R.: And with thy spirit.
  Prayer.
When the body is not present, the following Prayer is said:


Absolve, we beseech Thee, O Lord, the soul of Thy servant N., that he (or she) who is dead to the world, may live unto Thee: and wipe away by Thy most merciful forgiveness whatever sins he (or she) may have committed in life through human frailty. Through Christ our Lord. R.: Amen.
   V.: Requiem † aeternam dona ei (eis), Domine.
   R.: Et lux perpetua luceat ei (eis).
   V.: Requiescat (requiescant) in pace.
   R.: Amen.
   V.: Anima ejus (animae eorum) et animae omnium fidelium defunctorum per misericordiam Dei requiescant in pace.
   R.: Amen.

   V.: Eternal rest grant † unto him (her or them), O Lord.
   R.: And let perpetual light shine upon him (her or them).
   V.: May he (she or they) rest in peace.
   R.: Amen.
   V.: May his (her or their) soul and the souls of all the faithful departed through the mercy of God rest in peace.
   R.: Amen.
  While the body is being carried to the grave, the following anthem is sung:

In paradisium * deducant te Angeli: in tuo adventu suscipiant te Martyres et perducant te in civitatem sanctam Jerusalem. Chorus Angelorum te suscipiat, et cum Lazaro quondem paupere aeternam habeas requiem.
May the Angels lead thee into paradise: may the Martyrs receive thee at thy coming, and lead thee unto the holy city of Jerusalem. May the choir of Angels receive thee, and mayest thou have eternal rest with Lazarus, who once was poor.
In the cemetary the priest blesses the grave if it has not already been blessed, saying the following:

Prayer. -- O God, by whose mercy the souls of the faithful find rest, vouchsafe to bless this grave, and appoint it; and release the souls of all these whose bodies are buried here from every bond of sin, that they may always rejoice in Thee with Thy Saints for ever. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth . . .

The priest sprinkles with holy water and incenses both the body and the grave. Then he says:
Ant. I am . . .
Antiphona. Ego sum . . .
CANTICLE ¤ Luke 1. 68-79
   Benedictus Dominus Deus Israel, * quia visitavit et fecit redemptionem plebis suae:
   Et erexit cornu salutis nobis * in domo David pueri sui.
   Sicut locutus est per os sanctorum, * qui a saeculo sunt, Prophetarum ejus.
   Salutem ex inimicis nostris, * et de manu omnium qui oderunt nos.
   Ad faciendam misericordiam cum patribus nostris, * et memorari testamenti sui sancti.
   Jusjurandum quod juravit ad Abraham patrm nostrum, * daturum se nobis.
   Ut sine timore, de manu iminicorum nostrorum liberati, * serviamus illi:
   In sanctitate et justitia coram ipso, * omnibus diebus nostris.
   Et tu puer Propheta Altissimi vocaberis: * praeibis enim ante faciem Domini parare vias ejus.
   Ad dandam scientiam salutis plebi ejus, * in remissionem peccatorum eorum;
   Per viscera misericordiae Dei nostri: * in quibus visitavit nos oriens ex alto.
   Illuminare his, qui in tenebris et in umbra mortis sedent: * ad dirigendos pedes nostros in viam pacis.
   Requiem aeternam * dona eis Domine.
   Et lux perpetua * luceat eis.
   Antiphona. Ego sum * resurrectio et vita: qui credit in me, etiam si mortuus fuerit, vivet: et omnis qui vivit et credit in Me, non morietur in aeternum.
   Kyrie, eleison.
   Christe, eleison.
   Kyrie, eleison.
   Pater noster . . . (secreto).

   Blessed be the Lord God of Israel; because He hath visited and wrought the redemption of His people.
   And He hath raised up the horn of salvation to us, in the house of David His servant.
   As He spoke by the mouth of His holy Prophets, who are from the beginning.
   Salvation from our enemies, and from the hand of all that hate us.
   To work mercy with our fathers: and remember His holy testament.
   The oath which He swore to Abraham our father, that He would grant us.
   That being delivered from the hand of our enemies, we may serve Him without fear.
   In holiness and justice before Him, all our days.
   And thou, child, shalt be called the Prophet of the Highest; for thou shalt go before the face of the Lord to prepare His ways.
   To give the knowledge of salvation to His people, unto the remission of their sins.
   Through the bowels of mercy of our God, in which the Orient from on high hath visited us.
   To enlighten them that sit in darkness and in the shadow of death: to direct our feet in the way of peace.
   Eternal rest grant unto them, O Lord.
   And let perpetual light shine upon them.
   Ant. I am the resurrection and the life: he that believeth in Me, although he be dead, shall live; and every one that liveth, and believeth in Me, shall not die for ever.
   Lord, have mercy.
   Christ, have mercy.
   Lord, have mercy.
   Our Father . . .(silently)
     The priest here sprinkles the body with holy water.
   V.: Et ne nos inducas in tentationem.
   R.: Sed libera nos a malo.
   V.: A porta inferi.
   R.: Erue, Domine, animam ejus.
   V.: Requiescat in pace.
   R.: Amen.
   V.: Domine, exaudi orationem meam.
   R.: Et clamor meus ad te veniat.
   V.: Dominus vobiscum.
   R.: Et cum spiritu tuo.
   Oremus.

   V.: And lead us not into temptation.
   R.: But deliver us from evil.
   V.: From the gate of hell.
   R.: Deliver his soul, O Lord.
   V.: May he rest in peace.
   R.: Amen.
   V.: O Lord, hear my prayer.
   R.: And let my cry come before Thee.
   V.: The Lord be with you.
   R.: And with thy spirit.
   Let us pray.

Prayer. -- Grant to Thy servant (or handmaid) departed, O Lord, we beseech Thee, this favor, that he (or she) who desired to do Thy will may not receive punishment for his (or her) deeds; and that even as here on earth the true faith joined him (or her) to the ranks of the faithful, so in heaven by Thy mercy he (or she) may have fellowship with the choirs of Angels. Through Christ our Lord. R.: Amen.
   V.: Requiem aeternam dona ei, Domine.
   R.: Et lux perpetua luceat ei.
   V.: Requiescat in pace.
   R.: Amen.
   V.: Anima ejus, et animae omnium fidelium defunctorum, per misericordiam Dei requiescant in pace.
   R.: Amen.

   V.: Eternal rest grant unto him (or her), O Lord.
   R.: And let perpetual light shine upon him (or her).
   V.: May he (or she) rest in peace.
   R.: Amen.
   V.: May his (or her) soul, and the souls of all the faithful departed, through the mercy of God, rest in peace.
   R.: Amen.
Returning to the place where the priest is to lay aside his vestments, he recites the following psalm:

Ant. If Thou, O Lord . . .
   De profundis clamavi ad te, Domine: Domine, exaudi vocem meam.
   Fiant aures tuae intendentes: in covem deprecationis meae.
   Si iniquitates observaveris, Domine: Domine, quis sustinebit.
   Quia apud te propitiatio est: et propter legem tuam sustinui te, Domine.
   Sustinuit anima mea in verbo ejus: speravit anima mea in Domino.
   A custodia matutina usque ad noctem: speret Israel in Domino.
   Quia apud Dominum misericordia: et copiosa apud eum redemptio.
   Et ipse redimet Israel, ex omnibus iniquitatibus ejus.
   V.: Requiem aeternam doma eis, Domine.
   R.: Et lux perpetua luceat eis.
   Antiphona. Si iniquitates * observaveris, Domine: Domine, quis sustinebit?

   Out of the depths have I cried unto Thee, O Lord: Lord, hear my voice.
   Let Thine ears be attentive to the voice of my supplication.
   If Thou, Lord, shoulst mark iniquities, O Lord, who shall stand?
   But there is forgiveness with Thee: because of Thy law I wait for Thee, O Lord.
   My soul waiteth on His word: my soul hopeth in the Lord.
   From the morning watch even until night let Israel hope in the Lord:
   For with the Lord is mercy, and with Him is plentiful redemption.
   And He shall redeem Israel, from all his iniquities.
   V.: Eternal rest give to them, O Lord.
   R.: And let perpetual light shine upon them.
   Ant. If Thou, O Lord, wilt mark iniquities, Lord, who shall stand it?
   
Let us pray. -- O God, the Creator and Redeemer of all the faithful: grant unto the souls of Thy Servants and handmaidens the remission of all their sins: that through devout supplications, they may obtain the pardon which they have ever desired. Who livest and reignest . . .

Funeral Mass of the Supreme Pontiffs

Throughout the 20th century up until the Second Vatican Council, the Funeral Rite for a Deceased Pope was virtually identical. As succinctly stated, the Funeral Rite of Pope Leo XIII would have looked nearly identical to the Funeral Rite of Pope John XXIII. According to a Fish eaters poster, "Rubrical changes in 1955 had no affect on the text or rubrics of the Requiem itself. The rubrical changes of 1960 had no affect on the actual Mass itself, only when certain Masses could be said and which and how many collects would be said at these." The poster from Angelqueen - The Saint Lawrence Press - goes further by stating that each Funeral Mass would have slight alternations (e.g. prelatial mourning dress, simplification of pontifical ceremonies, and changes to the Ordo Missae such as tones of voice). However, these minimal changes are nothing in comparison to the shattering changes caused by the Funeral Liturgy created by Pope Paul VI.

To read my in depth analysis and article on the Funeral Rites of the Supreme Pontiffs, please visit that post directly.

Prayers for Souls in Purgatory

At last we arrive to the section pertaining most closely with the laity, namely praying for the souls in Purgatory.  We should pray fervently and frequently for the souls in Purgatory.  Start by adding the St. Gertrude Prayer to your daily prayers

"ETERNAL FATHER, I OFFER THEE THE MOST PRECIOUS BLOOD OF THY DIVINE SON, JESUS, IN UNION WITH THE MASSES SAID THROUGHOUT THE WORLD TODAY, FOR ALL THE HOLY SOULS IN PURGATORY, for sinners everywhere, for sinners in the universal Church, those in my own home and within my family. Amen." 

Our Lord told St. Gertrude the Great that 1,000 souls would be released from Purgatory every time this is said! This prayer has now even been "extended to living sinners which would alleviate the indebtedness accrued to them during their lives."

Additionally, it should be widely promoted for the Faithful to ask the clergy to offer the Holy Sacrifice of the Mass with the intention of freeing the souls in Purgatory.  Many souls are released from Purgatory by the graces from the Mass.  Furthermore, we should seek to gain Indulgences for the souls in Purgatory.  The easiest way to do this is by obtaining a Raccolta which lists the indulgenced prayers and the conditions for obtaining the indulgence.

Furthermore, the souls in Purgatory are greatly aided when we offer our Holy Communions for them.  Make it a practice to offer your Holy Communion at least once weekly for the souls in Purgatory.

In the past I have reflected on Praying the Stations of the Cross - which also happen to have indulgences attached to them - and at this time I would also encourage you to pray the Stations for the souls in Purgatory.  Similarly, through almsgiving, penance, and fasting done with the intention of freeing souls in Purgatory, we can directly help the suffering souls in the Church Suffering.  And these souls, when freed from their purgation, shall certainly pray without ceasing for our salvation.

For resources on devotions for the souls in Purgatory, please see my former post on Purgatory.

Conclusion:

Solemn Requiem Mass for Cardinal Mayer


The words of the eternal and immutable Scriptures should be frequently on our mind as well as our lips.  And it is these Holy Scriptures that declare, "It is a holy and a wholesome thought to pray for the dead, that they may be loosed from sins" (2 Maccabees 12:46).  Praying for the dead should not only be done in the month of November or on the day of our loved one's burial.  We should stop thinking "They are in Heaven" - what a dangerous lack of charity to your relatives, friends, and ancestors departed!  The souls in Purgatory need our prayers as they are unable to pray for themselves.  Stop believing that all people are immediately saved since many do go to Hell and a great majority of the remaining first go to Purgatory (c.f. Hell: The Dogma of Hell, Illustrated by Facts Taken from Profane and Sacred History by F. X. Schouppe, SJ).  Few - very few - souls go straight to Heaven. 

Spread this post as far as possible encouraging the laity to pray for the souls in Purgatory and priests to offer prayers and the Holy Sacrifice of the Mass in its traditional Form for the faithful departed.
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