Divine Worship: Sexagesima

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Saint Paul (Italy, ca. 1575-1600), The Walters Art Museum, Baltimore, MD

The Second Sunday before Lent is also known as Sexagesima, marking as it does the sixty days that remain before the celebration of Easter. With the pre-Lent season introduced last week, this Sunday continues our preparations for the start of Lent. In the Latin Church this follows the pattern of liturgical penitence established at Septuagesima, articulated by the suppression of the Gloria in excelsis and the Alleluia, and by the use of violet vestments. In the East, this Sunday is known as Dominica Carnisprivii, or Meat Fare Sunday, introducing as it does the first level of abstinence for the faithful (in this case, meat) in preparation for Great Lent.

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Divine Worship: Conversion of Saint Paul

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Conversion of Saint Paul, Holy Comforter, Washington, D.C.

The Feast of the Conversion of Saint Paul provides an interesting insight into the textual sources of Divine Worship: The Missal. Two options are given for the Introit. The first, given in Divine Worship as Gaudeamus, is taken from the Missale Sarisburiense, or Sarum Missal. Here it is entitled Lætemur in omnes, and the translation given in Divine Worship appears to be that of the 1906 English Hymnal. Percy Dearmer, one of the editors of the hymnal, was amongst those seeking to preserve certain Sarum customs within Anglicanism, sometimes in opposition to a perceived Romanisation.

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Homily for Sunday III of the Year

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Ten Commandments (Henry Lee Willet, 1965), Saint George, Arlington VA

Ezra read plainly from the book of the law of God, interpreting it so that all could understand what was read. (Nehemiah 8: 8)

Four hundred and fifty years before the birth of Christ, in the era of the Roman Republic, the two groups of people living in Rome were the Patricians and Plebeians. The Patricians were essentially the aristocratic families of Rome, concerned with the governance and administration of the City, whilst the Plebeians were the common folk, many of whom worked in service for the Patricians, enabling the great City to operate on a daily basis. The Patricians, as the intellectual and educated class, wrote and administered the law of the City, whilst the Plebeians were merely subject to it. It may seem peculiar to us with the benefit of hindsight, but the Plebeians, though bound by the law, were not aware of exactly what the law was or how it was to be kept, and so they  eventually demanded (and won) the chance for the law to be promulgated and explained to them, in order that being aware of it they might abide by it more fairly and conscientiously. The result of this was the publication of the first body of Roman laws, known as the Twelve Tables: great bronze tablets that were displayed in the public space of the Roman Forum, in order that the plebs, that is the people, might be able to see, read, and begin to understand the law under which they were to live their daily lives. Continue reading

Divine Worship: Septuagesima

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The Arma Christi of John de Campeden, Hospital of Saint Cross, Winchester

As we have already seen, Divine Worship: The Missal, and the calendars of the three personal ordinariates, maintains the pre-Lent season common to the Book of Common Prayer and the Anglican missals. This season is characterized by a certain liturgical penitence (as opposed to fasting and abstinence). In this first of three posts, we will examine the Sundays of the pre-Lent season, or Septuagesimatide, as they appear in Divine Worship: The Missal. 

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Divine Worship: Pre-Lent

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In keeping with the tradition of the Book of Common Prayer and the Anglican missals, Divine Worship: The Missal and the calendars of the personal ordinariates provide for the observance of the Pre-Lent season, or Septuagesimatide. In this article we will discuss the historical nature of this season, and look at how it is observed in the liturgical provision of Anglicanorum cœtibus.

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Homily for Epiphany II

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Saint Peter, Caldwell Chapel, The Catholic University of America

Given for the Week of Prayer for Christian Unity.

As we celebrated, this past week, the fifth anniversary of the canonical erection of the Personal Ordinariate of Our Lady of Walsingham, and look forward to the episcopal consecration of Monsignor Steven Lopes as the first bishop-ordinary of the Personal Ordinariate of the Chair of Saint Peter in a matter of weeks, it is fortuitous that we come this week to the annual observance of the Week of Prayer for Christian Unity. In Monsignor Lopes’s own words, the personal ordinariates are “ecumenism in the front row,” which is to say that the entire project of Anglicanorum cœtibus is one founded on the principles of ecumenism as understood and lived by the Catholic Church. At the threshold of this particular time set aside for prayer for the unity of Christians, it is worth revisiting the ecumenical mission of the ordinariates, not simply to comprehend more fully the structural and theoretical implications of that mission, but so that each of us—who make up the clergy and lay faithful of the ordinariates—might realize our own part in that work, and be better equipped to articulate that purpose to those who, in the words of Blessed John Henry Newman, are “shivering at the gates.”

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Divine Worship: Epiphanytide

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Adoration of the Magi (c. 1360), Christchurch Priory, Dorset

One of the distinctive features of Divine Worship: The Missal is the inclusion of certain titles and seasons in its liturgical calendar, that derive from the Anglican tradition as found in the various iterations of the Book of Common Prayer and the Anglican missals. An example of this is found in the fact that, after the celebration of Christmastide, Divine Worship moves into “Sundays after the Epiphany.” Here we will explore how these are found in the wider Latin tradition, and what is the character of this season in Divine Worship.

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Collects of Divine Worship: Christmas (Vigil)

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O God, who makest us glad with the yearly remembrance of the birth of thy only Son Jesus Christ: grant that as we joyfully receive him as our Redeemer, we may with sure confidence behold him when he shall come again to be our Judge; who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

 

We are left in no doubt that, though this Collect comes at the Vigil Mass for the feast of the Nativity of the Lord, Christmas now has come. The yearly remembrance of the birth of the Christ for whom we have so longed over the past days and weeks, has arrived. The one whom we joyfully receive as our Redeemer is the Word made Flesh; the Second Person of the Most Holy and Undivided Trinity, who has condescended to us, to commingle the supernatural with the natural, our humanity with his divinity. The “radiant dawn” for which we have prayed has now come to shed its light upon us, to scatter the darkness of this fallen world, and to bring his warmth and health and life.

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Divine Worship: Late Advent Ferias

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The Nativity of the Lord, Saint Mary’s, Charleston SC

As we have already mentioned, the winter Ember Days having moved from their traditional position in the third week of Advent, Divine Worship: The Missal makes available certain Mass formularies proper to the weekdays from 17 to 24 December. In this article we will consider how these days are commemorated in Divine Worship and what we might gain from their inclusion in the liturgical life of the personal ordinariates.

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Homily for Advent IV

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The Banishment from Eden, by Martin Travers in Divine Worship: The Missal

In five days’ time the Church will once again take up the joy and festivity that is characteristic of her annual celebration of the Lord’s first coming in his nativity. After four weeks of intense spiritual preparation, we will have the chance to recognize the advent of our Messiah—Christ, the true God and true Man—and to keep festival with our brothers and sisters across the world, and indeed throughout the ages, as we mark once more that birth which is at once like any other, and yet unlike any other at all. At the threshold of so great a feast, the Church pauses one last time to catch her breath that, arriving at the manger, our hearts may be truly ready to offer the worship and adoration that is due our incarnate God, who humbled himself to share in our humanity. As she comes to rest on this fourth Sunday of our Advent journey, the Church’s liturgical texts present us with the person of Our Blessed Lady, she who embodies—in a most literal way—the journey to the nativity of the Lord; she who did not simply prepare for this moment by the nine months of her pregnancy, but was prepared before time for this noble task, by God himself. As the seventeenth-century divine, Thomas Ken, put it: “The Holy Ghost His temple in her built, / Cleansed from congenial, kept from mortal guilt; /And from the moment that her blood was fired, / Into her heart Celestial Love inspired.”

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