Thursday, 14 September 2017

Ten years of Summorum Pontificum II

Read the first part here.

Today, we celebrate the 10th anniversary of Summorum Pontificum’s entry into force.

La misa
Salvador Tuset Tuset, s.f.
Colección privada

At the end of the first part, we said that “Filipino Catholics—priests, religious, and lay—dedicated to Tradition oftentimes willingly cross four civil jurisdictions and five ecclesiastical circumscriptions every Sunday to celebrate or attend Mass in the Old Rite.” If we let the thought settle, we might feel that warm sensation descending upon us when we realise that our adherence to the Extraordinary Form is in some way a heroic deed. Disappointments and discouragements bombard us from all sides. And yet, that “raw longing for that ‘encounter with the Mystery of the Most Holy Eucharist’, for that communion with the Lord in the Mass, according to the Old Rite” continues to sustain us.

If this dedication is so riven with strife, what makes us labour in this journey? What impels us to walk this pilgrimage? More prosaically, what motivates us Filipinos to attend the TLM? Somehow, this is a rather broad question, so let us split it into two. First: What motivates Filipinos to attend the TLM for the first time? Second: What motivates them to stay? Let us briefly answer the first half. Some attend their first TLM as children of parents who already attend the EF. Quinquagenarians and above attended their first TLM prior to the Council, so they are excused here. We direct our concern to those who attend for the first time out of their own volition, assisted or otherwise. Most of them attend for the first time out of pure curiosity. For the sake of discussion, let us sweepingly reduce this curiosity into three: academic (Why is it different?); aesthetic (Is it really beautiful?); and recreational (How should I spend my Sunday afternoon?).

The outcome of that first experience with the TLM usually motivates people to stay. Which answers the second question. Let us then agree to construe stay not in terms of the number of subsequent attendances in the EF, but in terms of the conviction to attend the EF under normal circumstances. This way, we can envision the mechanisms by which the decision works. Normal circumstances refer to a situation without any meteorological anomaly or intervening emergency or conflicting commitment. Now, let us imagine how our personalities would react. All three of them are most likely to find the Latin jarring, unless they have had prior encounter with the language. The inability to immediately recognise the cues when to stand, kneel, or sit might be somewhat confusing to them; and the expectation from the part of the congregants that they behave in a certain way might be mildly disconcerting to them.

Friday, 7 July 2017

Ten years of Summorum Pontificum

Decimo recurrente anniversario fautissimae evulgationis litterarum apostolicarum, quas Summorum Pontificum incipiunt, foris a Benedicto XVI suo motu proprio datarum, cogitationes nostras de eodem successu hic proferamus.

Happy 10th anniversary!

La misa
Salvador Tuset Tuset, s.f.
Colección privada

Summorum Pontificum was written to address the status quo and make everyone’s lives easier: priests would no longer need to apply for an indult; bishops would no longer need to decide whether to grant or deny such application; and the faithful would now have easier access to the Traditional Latin Mass. Overhead, what the motu proprio envisioned looked tantalisingly easy, but human behaviour, and the purpose of the document itself, is much, much more complicated.

Many clung to the hope that Summorum Pontificum, by lifting the traditional strictures that hampered access to the Old Rite, would little by little gain for this Old Rite wider and wider acceptance to such a point where, in every parish throughout the world, it would coexist with the New Rite, even surpass it, or dare we say supplant it. Ten years is quite a time, but not sufficient to scale the mountain this goal represented. The problem with this vision is the absence of a failsafe mechanism for spreading the Old Rite. The truth is, the motu proprio does not provide any instruction or encouragement whatsoever on propagating the usus antiquior. It is an edict of universal toleration and permission, not a blueprint for the restoration of Tradition.

The motu proprio puts most of the burden on the faithful who wish to attend the Traditional Mass. The faithful are its principal preoccupation. In one homily by a priest regularly offering the Traditional Latin Mass, he observes how today’s Catholics automatically construe faithful as only comprising of the lay, as though priests, bishops, nuns, among others, were a different species altogether. This indeed is a tragedy of modern Catholic thought. Putting so great an emphasis on pastoral care, pastoral reason, and whatever other pastoral affairs there be, has so compartmentalised our thinking to the point of appropriating said term solely for the non-ordained and the non-consecrated amongst us. Be that is it may, however saddening it is, we shall employ this impaired distinction, given that Summorum Pontificum more than once uses it as well.

In many places, Summorum Pontificum charges bishops and priests to accede to the requests of the faithful who would petition for the Old Rite, but it never instructs pastors to spread the word about it. The possibility of opening a personal parish for the Traditional Latin Mass is juxtaposed against the existence of a coetus fidelium. Priests can freely admit the faithful into the Masses they would celebrate privately according to the Old Rite, which they can offer anytime they want; yet their admission is predicated on the condition that they asked to attend so of their own free will, which would at least require prior knowledge of and immediate desire for the Traditional Latin Mass.

Friday, 9 June 2017

Of feasts, and modernists with veils

There is a new moniker flying about criticising Catholics who, while self-identifying as Traditionalists, submit to the transferred feast days as determined by local Episcopal Conferences. They are called “modernists with veils”, a sort of modern-day spin to what Holy Writ eloquently calls “wolf in sheep’s clothing”.

Certain transferred feasts do trigger universal pain amongst Traditionalists. Take, for example, Epiphany and the Ascension. The PCED, affirming that the EF calendar is intrinsic to the celebration of the Traditional Mass, has already clarified that Traditional communities cannot transfer the feasts but, rather, at best, can observe an external solemnity on the Sundays on which the feasts are transferred. These communities are bound to keep the feast on its proper day.

El Corpus Christi
Arcadio Mas y Fondevila, hacia 1887
Museo del Prado

We are again nearing a feast day that has been transferred to the Sunday in many national calendars. For the Philippines, Corpus Christi is fixed on the Sunday after Trinitytide. Corpus Christi Thursday, de facto, is a feastless day in the ordinary Filipino parish. Of course, for Traditionalists, Thursday remains as the proper feast day, while the Sunday afterwards is an external solemnity. But some people like to think that the reality wherein Traditionalists forego the fanfares of Thursday (a working day in the archipelago) and move all gaieties to the Sunday after it is tantamount to an irrevocable admission of modernism.

We sense two platitudes here: on one hand, we have the restorationists; on the other, the revivalists. The first aim to reinstate Tradition as they think it ought to have been lived; the latter, to relive Tradition as they think it had been lived. Since we are on the subject of Corpus Christi, let us examine what Tradition in the Philippines has for us. For good measure, let us limit ourselves to the Archdiocese of Manila, in whose ecclesiastical province we are now circumscribed.

Sunday, 4 June 2017

Pentecost Sunday A.D. 2017

On 04 June 2017, Pentecost Sunday, Mass was celebrated at the new chapel of the Parish of the Most Holy Redeemer in the Diocese of Cubao. Assisting were members of the Societas Ecclesia Dei Sancti Ioseph – Una Voce Philippines. In choir was the Cappella Gregoriana S. Cæciliæ olim Xicatunensis.


At the procession; during the prayers at the foot of the altar; at the chanting of the Gospel.




Ut in omnibus laudetur Dominus.

Saturday, 3 June 2017

Vigil of Pentecost A.D. 2017

On 03 June 2017, Whitsun Eve, the Vigil and the Mass afterwards were celebrated at the new chapel of the Parish of the Most Holy Redeemer in the Diocese of Cubao. Assisting were members of the Societas Ecclesia Dei Sancti Ioseph – Una Voce Philippines. In choir was the Cappella Gregoriana S. Cæciliæ olim Xicatunensis.


At the chanting of the prophecies and collects during the Vigil; at the chanting of the Gospel during Mass.




Ut in omnibus laudetur Dominus.

Sunday, 23 April 2017

Our Fatima connection

We are now less than a month shy of the centenary of the first apparition of Our Lady of Fatima. To say that the Filipino devotion to Our Lady of Fatima is great is an oversimplification. While describing it in detail would be too monumental a task for us, we offer a simple expression of our devotion to Our Lady that is not so often highlighted.

Our Lady of Fatima
(source)

Sunday, 16 April 2017

Easter Sunday A.D. 2017

On 16 April 2017Easter Sunday, Mass was celebrated at the new chapel of the Parish of the Most Holy Redeemer in the Diocese of Cubao. Assisting were members of the Societas Ecclesia Dei Sancti Ioseph – Una Voce Philippines. In choir was the Cappella Gregoriana S. Cæciliæ olim Xicatunensis.


At the procession; during the prayers at the foot of the altar; at the chanting of the Gospel.




Saturday, 15 April 2017

Holy Saturday A.D. 2017

Holy Saturday is the last day of the Sacred Triduum, the final day the Church observes in silence and recollection as a prelude to the great joy and exultation in the Resurrection of the Lord. On Holy Saturday, we spend our hours by the tomb of the Lord, Who died for us. On Holy Saturday, the Vigil of Easter was celebrated in new chapel of the Parish of the Most Holy Redeemer in the Diocese of Cubao. Assisting were members of the Societas Ecclesia Dei Sancti Ioseph – Una Voce Philippines. In choir was the Cappella Gregoriana S. Cæciliæ olim Xicatunensis.


The ceremonies began with the blessing of the new fire.
Deus, qui per Fílium tuum, angulárem scílicet lápidem, claritátis tuae ignem fidélibus contulísti : prodúctum e sílice, nostris profutúrum úsibus, novum hunc ignem sanctífica : et concéde nobis, ita per haec festa paschália a coeléstibus desidérii inflammári ; ut ad perpétua claritátis, puris méntibus, valéamus festa pertíngere. Per eúmdem Christum Dóminum nostrum.
Véniat, quaésumus, omnípotens Deus, super hoc incénsum larga tuæ benedictiónis infúsio : et hunc noctúrnum splendórem invisíbilis regenerátor accénde ; ut non solum sacrifícium, quod hac nocte litátum est, arcána lúminis tui admixtióne refúlgeat ; sed in quocúmque loco ex hujus sanctificatiónis mystério aliquid fúerit deportátum, expúlsa diabólicae fraudis nequítia, virtus tuae maiestátis assístat. Per Christum, Dóminum nostrum. Amen.

Friday, 14 April 2017

Good Friday A.D. 2017

Good Friday is the second day of the Sacred Triduum, when we celebrate the Passion and Death of our Lord on the Cross, by which He reconciled the world unto Himself, having washed its sin in the waves of His Most Precious Blood. It falls on 14 April this year, the date traditionally held to be the actual date of death of the Lord, also coinciding with His Conception (the Annunciation of the Blessed Virgin. The ceremonies of Good Friday were celebrated in the Parish of the Most Holy Redeemer in the Diocese of Cubao. Assisting were members of the Societas Ecclesia Dei Sancti Ioseph – Una Voce Philippines. In choir was the Cappella Gregoriana S. Cæciliæ olim Xicatunensis.


At the chanting and reading of the Passion narrative.
Cum vidísset ergo Iesus Matrem et discípulum stantem, quem diligébat, dicit Matri suae : Múlier, ecce fílius tuus. Deinde dicit discípulo : Ecce mater tua. Et ex illa hora accépit eam discípulus in sua. 

After the Passion of our Lord Jesus Christ according to Saint John, the great orations followed.
Orémus et pro ómnibus epíscopis, presbýteris, diacónibus, subdiacónibus, acólythis, exorcístis, lectóribus, ostiáriis, confessóribus, virgínibus, víduis : et pro omni pópulo sancto Dei.
Orémus. Flectámus génua. Leváte.
Omnípotens sempitérne Deus, cuius spíritu totum corpus Ecclésiae sanctificátur et régitur : exáudi nos pro univérsis ordínibus supplicántes ; ut grátiae tuae múnere, ab ómnibus tibi grádibus fidéliter serviátur. Per Dóminum nostrum Iesum Christum Fílium tuum : qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus : per ómnia saécula saeculórum.

Thursday, 13 April 2017

Maundy Thursday A.D. 2017

Maundy Thursday falls on 13 April this year. On the first day of the Sacred Triduum, we celebrate the institution of the Most Holy Eucharist by our Lord Jesus Christ, and the mandatummaundy or mandy in English—wherein the Lord and Master humbled Himself into washing the feet of His Apostles that they may also wash each other’s feet. On this day, Mass was sung in the Parish of the Most Holy Redeemer in the Diocese of Cubao. Assisting were members of the Societas Ecclesia Dei Sancti Ioseph – Una Voce Philippines. In choir was the Cappella Gregoriana S. Cæciliæ olim Xicatunensis.


At the Consecration.
Hoc est enim Corpus meum.
Hic est enim Calix Sánguinis mei, novi et aetérni testaménti : mystérium fídei : qui pro vobis et pro multis effundétur in remissiónem peccatórum.

At the distribution of Holy Communion.
Corpus Dómini nostri Iesu Christi custódiet ánimam tuam in vitam aetérnam.

Tuesday, 11 April 2017

Holy Tuesday A.D. 2017

On 11 April 2017, Holy Tuesday, Sung Mass was celebrated in the Parish of the Most Holy Redeemer in the Diocese of Cubao.


At the prayers at the foot of the altar; during the chanting and reading of the Passion narrative; and during the collect super populum.




Ut in omnibus laudetur Dominus.

Sunday, 9 April 2017

Palm Sunday A.D. 2017

Palm Sunday falls this year on 9 April 2017, ushering in Holy Week, days which Holy Mother Church, in union with Christendom, specially devotes to the commemoration of the perfect Sacrifice on Calvary offered by our Lord Jesus Christ, True God and True Man, with Himself as the Victim, our Paschal Lamb. This is the sacrifice by which the Lord reconciled the world unto Himself, the very same sacrifice bloodlessly re-enacted on our altars. On this day, Mass was sung in new chapel of the Parish of the Most Holy Redeemer in the Diocese of Cubao. Assisting were members of the Societas Ecclesia Dei Sancti Ioseph – Una Voce Philippines. In choir was the Cappella Gregoriana S. Cæciliæ olim Xicatunensis.


After Terce, palm branches were blessed and distributed to the faithful.

Aspérges me, Dómine, et mundábor : lavábis me, et super nivem dealbábor.
Bénedic, quaésumus, Dómine, hos palmárum seu olivárum ramos : et praesta ; ut, quod pópulus tuus in tui veneratiónem hodiérna die corporáliter agit, hoc spirituáliter summa devotióne perfíciat, de hoste victóriam reportándo, et opus misericórdiae summópere diligéndo. Per Dóminum nostrum Iesum Christum Fílium tuum : qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus : per ómnia saécula saeculórum.


Púeri Hebraeórum, portántes ramos olivárum, obviavérunt Dómino, clamántes, et dicéntes : Hosánna in excélsis.

The curious case of the missing ‘O’

Holy Week is now upon us. Today is Palm Sunday already. For those who consider themselves immersed in the bibliography of Holy Week, as one way of putting it, having elected which side of 1955 to hold dear to their hearts, it is a time to ponder again about the missing ‘O’ in the antiphon Hosánna fílio David.

The Missale Romanum, up until the 1962 edition by Saint John XXIII, printed the antiphon as follows:
Hosánna fílio David: benedíctus qui venit in nómine Dómini. O Rex Israël: Hosánna in excélsis.
Let us look at the 2004 re-typesetting of the 1920 edition:


Here we have the 1862 Pustet edition:


The interjection ‘O’ disappears in the books from 1962 onward.


Now, we are talking about the text of the Liturgy, the published text. Let us now examine the music printed for this text. Understandably, the 1962 edition of the Liber usualis (which received a thick wad of signatures inserted in the place of the Old Holy Week) did not have the interjection. Interestingly, however, we discover that in the edition of the Liber usualis prior to 1962, we likewise do not see the interjection!

Sunday, 2 April 2017

Passion Sunday A.D. 2017

On 2 April 2017, Passion Sunday, also known as domingo de Lázaro in Hispanophone countries (from the gospel of the Mass in the Mozarabic Rite, which is the same as the gospel in the Ambrosian Rite), Mass was celebrated at the Parish of the Most Holy Redeemer in the Diocese of Cubao. Assisting were members of the Societas Ecclesia Dei Sancti Ioseph – Una Voce Philippines. In choir was the Cappella Gregoriana S. Cæciliæ olim Xicatunensis.


At the aspersion, at the chanting of the Epistle, and at the distribution of Holy Communion. Note the altarpiece and statues veiled in purple. The practice of veiling the altar and the statues after the first vespers of Passion Sunday strongly evokes the gospel of the Sunday (“But Jesus hid Himself, and went out from the temple”). The veils will only be taken down at the singing of the Gloria in the Mass of the Easter Vigil.




Ut in omnibus laudetur Dominus.

Saturday, 1 April 2017

New approved tone for the Traditional Latin Mass

Today, we received news that the Pontifical Commission Ecclesia Dei released on 12 March 2017, the traditional feast of Pope Saint Gregory the Great (for those places where the feast is a first class, it was transferred to the next day), a decree, hitherto unannounced, about some additions to the tones used in the Mass, on account of new developments in the praxis of certain of communities. Based on how the chant setting looks, the decision appears to have taken into account the difficulties of the current approved tones in the Missal, the musical training of the celebrant, and the closeness of the ancient solemn tone to the hearts and ears of the faithful. One can argue that it is an application of the dictum that we can never change the way a monastery chants.

Below, we reproduce the text of the decree.

CONGREGATIO PRO DOCTRINA FIDEI
PONTIFICIA COMMISSIO « ECCLESIA DEI »
Prot. No.: 04/2017/L
DECRETUM
Recentioribus musicae sacrae disciplinarum progressibus intervenientibus, quos provisiones tum in Litteris Apostolicis a Summo Pontifice emerito Benedicto XVI Motu proprio « Summorum Pontificum » diei VII mensis iulii MMVII datis constabilitae, cum in Instructione ad easdem Litteras Apostolicas praedictas exsequendas a Pontificia Commissione Ecclesia Dei « Universae Ecclesiae » die XXX mensis aprilis MMXI edita enodatae, non praevidebant, attenta, cuius in Epistola ad Episcopos ad producendas Litteras Apostolicas supra memoratas ab ipso Benedicto XVI exarata mentio fit, actuanda « locupletatione mutua », quae inter extraordinariam Ritus Romani et ordinariam formas exstare debet, quaeque novos per novam praxin modos cantandi tam excogitatos quam excogitandos haudquaquam excludat,
haec Pontificia Commissio Ecclesia Dei,
modulationem tonum sollemnem prolixiorem facientem,
quae exstat in exemplari ad calcem huius Decreti exarato,
uti tonum specialem ad versicula responsaque elata voce enuntianda ab omnibus forma extraordinaria Ritus Romani utentibus habendum esse declarat, ac in omnibus Missis in cantu litandis adhibendum esse praecipit, atque decernit ut in posterum praedictus tonus sub titulo « tonus boplex » in futuris editionibus sit continendus, et in praesentibus sit inserendus.
Contrariis non obstantibus quibuscumque.
Ex aedibus Pontificiae Commissionis Ecclesia Dei
in festo S. Gregorii I Papae et Confessoris
die XXII martii anno Domini MMXVII

Gerhardus Card. Müller
Praeses
L + S

+ Vido Pozzo
a Secretis

The new approved boplex tone is below:


We expect to hear this tone more often in Masses, especially in the Philippines.

Ut in omnibus laudetur Dominus.

Sunday, 12 March 2017

II Sunday in Lent A.D. 2017

On 12 March 2017, Second Sunday in LentMass was celebrated at the Parish of the Most Holy Redeemer in the Diocese of Cubao. Assisting were members of the Societas Ecclesia Dei Sancti Ioseph – Una Voce Philippines. In choir was the Cappella Gregoriana S. Cæciliæ olim Xicatunensis.


At the Consecration and at the distribution of Holy Communion.




Ut in omnibus laudetur Dominus.

Wednesday, 1 March 2017

Ash Wednesday A.D. 2017

On 1 March 2017, Ash Wednesday, Mass was sung in the Parish of the Most Holy Redeemer in the Diocese of Cubao. Assisting were members of the Societas Ecclesia Dei Sancti Ioseph – Una Voce Philippines. In choir was the Cappella Gregoriana S. Cæciliæ olim Xicatunensis.


Before Mass, the ashes were blessed and imposed upon the faithful.




Saturday, 25 February 2017

Ashes and Ash Wednesday

Tomorrow is Quinquagesima Sunday. March will be arriving with Ash Wednesday, the start of Lent. On that day, fasting and abstinence (without substitution) will be mandatory. Most Filipino Catholics, however, try to avoid this obligation by receiving ashes very late or in the evening, as if the obligation itself depended on the ashes.


Whether we receive ashes or not, we are bound to fast and abstain from fleshmeat from 12:00 midnight to 11:59 pm of Ash Wednesday. Whether we receive ashes in the morning, at noon, or in the evening, we are bound to eat only one full meal and two small collations, all of which contain no meat, for the entire day. Otherwise, if we disfigure our faces first and then fast and abstain, the words of the Gospel would be upon us: “When you fast, do not look gloomy like the hypocrites, who disfigure their face in order to appear to men as fasting” (Mt. 6, 16–17).

Here in this archipelago we call our homeland, on Ash Wednesday, we will be receiving ashes of varying degrees of moistness. Why are our ashes moist? Why do we tolerate moist ashes? Why do we even have moist ashes, in the first place?

Sunday, 12 February 2017

Septuagesima A.D. 2017

On 12 February 2017, Sunday in Septuagesima, Mass was celebrated at the Parish of the Most Holy Redeemer in the Diocese of Cubao. Assisting were members of the Societas Ecclesia Dei Sancti Ioseph – Una Voce Philippines.


At the prayers at the foot of the altar; and at the Consecration.




Ut in omnibus laudetur Dominus.

Friday, 10 February 2017

Solemn Votive Mass of Our Lord Jesus Christ Supreme and Sovereign Priest on the occasion of a Sacerdotal Anniversary

On 10 February 2017, on the occasion of the 33rd Sacerdotal Anniversary of Right Reverend Monsignor Eugenio G. Reyes, J.C.D., Spiritual Director of the Latin Mass Society of Saint Ferdinand, the Solemn Votive Mass of Our Lord Jesus Christ Supreme and Sovereign Priest was celebrated coram Episcopo at the Metropolitan Cathedral of San Fernando. Assisting were members of the same Latin Mass Society of Saint Ferdinand and of the Societas Ecclesia Dei Sancti Ioseph – Una Voce Philippines.



Ad multos annos, Domne Eugeni !

At the procession, and at the prayers at the foot of the altar. In attendance were the Metropolitan Archbishop of San Fernando, Most Rev. Florentino G. Lavarias, D.D., and the Archbishop-Emeritus, Most Rev. Paciano B. Aniceto D.D.




Sunday, 22 January 2017

Preces pro errantium et infidelium unione cum Sancta Romana Ecclesia

The First Plenary Council of the Philippines decreed that from 18 to 25 January each year, the octave leading to the feast of the Conversion of Saint Paul, at least in parish churches, prayers should be said for the return of all those who have strayed away, and for the conversion of all unbelievers.

Thusly we prayed before Mass today.


Ut in omnibus laudetur Dominus.

Sunday, 1 January 2017

Traditional Ordo 2017

[UPDATE (20.03.2017): Section from January to mid-March closed; section from mid-March to mid-May opened.]
[UPDATE (01.06.2017): Section from mid-March to mid-May closed; section from mid-May to early August opened.]

In 2015 (here) and recently (here), we mentioned that “[due] to layout constraints, and to avoid optically cluttering the calendar, we decided to include only the proper feasts of our archdioceses” in it, adding that “[all] diocesan proper feasts […] will be inscribed in the directorium.

We now present the directorium, the old name by which the ordo was called. This is only a portion of the entire ordo, spanning from January until the beginning of March. Feasts proper to ecclesiastic circumscriptions are here included (e.g., p. 19 for the feast of Saint William, patron and titular of the cathedrals of San Fernando de La Unión, Laoag, and Tabuk), as well as notes on peculiar practices in the Philippines (e.g., p. 29 on the Via Crucis processions).

Ordo 2017

The entries in this ordo are based on the preconciliar ordines that we have in our possession, augmented with necessary details from the present ones. This ordo begins with 1 January and ends with 31 December, as most ordines in the past did. Certain devotional practices are added in the Appendices, and towards the end are the Indices. After these is a supplement with the Offices proper to the Philippines.

Ut in omnibus laudetur Dominus.