New Online Latin Course

For August and September 2020

This year the Latin Mass Society’s long-standing annual residential Latin Course has had to be cancelled due to the Coronavirus epidemic. We are delighted therefore to be able to announce a new initiative by an independent language teacher, Matthew Spencer, for the online teaching of Christian Latin over August and September.

Click here for more information.

French Benedictine nuns release 7,000 hours of Gregorian chant

An abbey of French Benedictine nuns is taking part in the largest recording project in history, bringing the complete Gregorian chant to the modern world and breathing new life into an extraordinary 1,200-year-old tradition.
Every day for three years, US musician John Anderson is recording the daily plainchant sung by a community of 45 nuns, who live in seclusion at the Abbey of Notre-Dame de Fidélité of Jouques, near Aix-en Provence in southern France.
He installed microphones in the abbey’s chapel, and at the end of each day the audio is uploaded to a remote drive, allowing the recording to take place without disrupting the sisters’ way of life.
The result is 7,000 hours of chants which make up the entire Gregorian repertoire, some of which have never been recorded before.

Read full report here.

Dominica Pentecostes – 31 Mai 2020

Sollemnitas

Ad Missam in die

Ant. ad introitum Sap 1, 7
Spíritus Dómini replévit orbem terrárum,
et hoc quod cóntinet ómnia
sciéntiam habet vocis, allelúia.

Vel: Rom 5, 5; cf. 8, 11
Cáritas Dei diffúsa est in córdibus nostris
per inhabitántem Spíritum eius in nobis, allelúia.

Dicitur Glória in excélsis.

Collecta
Deus, qui sacraménto festivitátis hodiérnæ
univérsam Ecclésiam tuam
in omni gente et natióne sanctíficas,
in totam mundi latitúdinem Spíritus Sancti dona defúnde,
et, quod inter ipsa evangélicæ prædicatiónis exórdia
operáta est divína dignátio,
nunc quoque per credéntium corda perfúnde.
Per Dóminum.

Dicitur Credo.

Super oblata
Præsta, quǽsumus, Dómine,
ut, secúndum promissiónem Fílii tui,
Spíritus Sanctus huius nobis sacrifícii
copiósius revélet arcánum,
et omnem propítius réseret veritátem.
Per Christum.

Præfatio: De mysterio Pentecostes.

V. Dóminus vobíscum.
R. Et cum spíritu tuo.
V. Sursum corda.
R. Habémus ad Dóminum.
V. Grátias agámus Dómino Deo nostro.
R. Dignum et iustum est.
Vere dignum et iustum est, æquum et salutáre,
nos tibi semper et ubíque grátias ágere:
Dómine, sancte Pater, omnípotens ætérne Deus.
Tu enim, sacraméntum paschále consúmmans,
quibus, per Unigéniti tui consórtium,
fílios adoptiónis esse tribuísti,
hódie Spíritum Sanctum es largítus;
qui, princípio nascéntis Ecclésiæ,
et cunctis géntibus sciéntiam índidit deitátis,
et linguárum diversitátem in uníus fídei confessióne sociávit.
Quaprópter, profúsis paschálibus gáudiis,
totus in orbe terrárum mundus exsúltat.
Sed et supérnæ virtútes atque angélicæ potestátes
hymnum glóriæ tuæ cóncinunt, sine fine dicéntes:
Sanctus, Sanctus, Sanctus Dóminus Deus Sábaoth…

Quando adhibetur Canon romanus, dicitur Communicántes proprium.

Ant. ad communionem Act 2,4.11
Repléti sunt omnes Spíritu Sancto,
loquéntes magnália Dei, allelúia.

Post communionem
Deus, qui Ecclésiæ tuæ cæléstia dona largíris,
custódi grátiam quam dedísti,
ut Spíritus Sancti vígeat semper munus infúsum,
et ad ætérnæ redemptiónis augméntum
spiritális esca profíciat.
Per Christum.

Adhiberi potest formula benedictionis sollemnis.

Ad populum dimittendum, diaconus vel, eo absente, ipse sacerdos cantat vel dicit:

Ite, missa est, allelúia, allelúia.
R. Deo grátias, allelúia, allelúia.

Absoluto tempore paschali, exstinguitur cereus paschalis, quem præstat intra baptisterium honorifice servari, ut ex eo, in Baptismatis celebratione accenso, cerei baptizatorum illuminentur. Ubi feria II vel etiam III post Pentecosten sunt dies quibus fideles debent vel solent Missam frequentare, resumi potest Missa dominicæ Pentecostes, vel dici potest Missa de Spiritu Sancto.

© Copyright – Libreria Editrice Vaticana

Messalino in PDF con letture in lingua italiana (da stampare su fogli A3 fronte/retro)

The Church should have a sacred language / La Chiesa deve avere una lingua sacra

Peter Kwasniewski on LifeSiteNews website:

Yes, liturgical Latin is “strange” in the sense that it is not something everyday, familiar, easy, at our level or at our disposal; it evokes the transcendence and majesty of God, the universality of His kingdom, the age-old depths of the Faith. But over time, we identify this set-apart language as a sign of honour, we experience it as a promoter of reverence, and we find in it an invitation to prayer. When we dive into a pool, the moment we hit the water, we know — not just rationally, but viscerally — that we are in a new medium and we must swim. So too when we hear the Latin chant or recited prayers, we know we are in a new medium and we must pray.

Read full article here.

Sì, il latino liturgico è “strano” nel senso che non è qualcosa di quotidiano, familiare, facile, al nostro livello o a nostra disposizione; evoca la trascendenza e la maestà di Dio, l’universalità del suo regno, le secolari profondità della Fede. Ma nel tempo, identifichiamo questo linguaggio distinto come un segno di onore, lo sperimentiamo come promotore di riverenza e troviamo in esso un invito alla preghiera. Quando ci immergiamo in una piscina, nel momento in cui tocchiamo l’acqua, sappiamo – non solo razionalmente, ma visceralmente – che siamo in un nuovo ambiente e che dobbiamo nuotare. Anche quando ascoltiamo canti o recitiamo preghiere in latino, sappiamo di essere in un nuovo ambiente e dobbiamo pregare.

Leggi l’intero articolo (in inglese) qui.

 

Per Christum. Per Dóminum. Qui tecum. Qui vivis. Qui vivit.

“Per Christum.” = “Per Christum Dóminum nostrum.”

“Per Dóminum.” = “Per Dóminum nostrum Iesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.”

“Qui tecum.” = “Qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.”

“Qui vivis.” = “Qui vivis et regnas cum Deo Patre in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.”

“Qui vivit.” = “Qui vivit et regnat in sǽcula sæculórum.”

Ex antiqua traditione Ecclesiæ, oratio collecta de more ad Deum Patrem, per Christum in Spiritu Sancto, dirigitur et conclusione trinitaria, idest longiore, concluditur, hoc modo:
– si dirigitur ad Patrem: Per Dóminum nostrum Iesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum;
– si dirigitur ad Patrem, sed in fine ipsius fit mentio Filii: Qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum;
– si dirigitur ad Filium: Qui vivis et regnas cum Deo Patre in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.
Populus, precationi se coniungens, acclamatione Amen orationem facit suam.
(Institutio Generalis Missalis Romani, n. 54)

In Missa unica dicitur oratio super oblata, quæ concluditur conclusione breviore, idest: Per Christum Dóminum nostrum; si vero in fine ipsius fit mentio Filii: Qui vivit et regnat in sǽcula sæculórum.
Populus, precationi se coniungens, acclamatione Amen orationem facit suam.
(Institutio Generalis Missalis Romani, n. 77)

Per antica tradizione della Chiesa, l’orazione colletta è abitualmente rivolta a Dio Padre, per mezzo di Cristo, nello Spirito Santo e termina con la conclusione trinitaria, cioè più lunga, in questo modo:
– se è rivolta al Padre: Per Dóminum nostrum Iesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum;
– se è rivolta al Padre, ma verso la fine dell’orazione medesima si fa menzione del Figlio: Qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum;
– se è rivolta al Figlio: Qui vivis et regnas cum Deo Patre in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.
Il popolo, unendosi alla preghiera, fa propria l’orazione con l’acclamazione Amen.
(Ordinamento Generale del Messale Romano, n. 54)

Nella Messa si dice un’unica orazione sulle offerte, che si conclude con la formula breve: Per Christum Dóminum nostrum; se invece essa termina con la menzione del Figlio: Qui vivit et regnat in sǽcula sæculórum.
Il popolo, unendosi alla preghiera, fa propria l’orazione con l’acclamazione Amen.
(Ordinamento Generale del Messale Romano, n. 77)

In accordance with the ancient tradition of the Church, the collect prayer is usually addressed to God the Father, through Christ, in the Holy Spirit, and is concluded with a trinitarian ending, that is to say the longer ending, in the following manner:
– If the prayer is directed to the Father: Per Dóminum nostrum Iesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum;
– If it is directed to the Father, but the Son is mentioned at the end: Qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum;
– If it is directed to the Son: Qui vivis et regnas cum Deo Patre in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.
The people, uniting themselves to this entreaty, make the prayer their own with the acclamation, Amen.
(General Instruction of the Roman Missal, n. 54)

In the Mass, only one Prayer over the Offerings is said, and it ends with the shorter conclusion: Per Christum Dóminum nostrum. If, however, the Son is mentioned at the end of this prayer, the conclusion is, Qui vivit et regnat in sǽcula sæculórum.
The people, uniting themselves to this entreaty, make the prayer their own with the acclamation, Amen.
(General Instruction of the Roman Missal, n. 77)

Por una antigua tradición de la Iglesia, la oración colecta ordinariamente se dirige a Dios Padre, por Cristo en el Espíritu Santo y termina con la conclusión trinitaria, es decir, con la más larga, de este modo:
– Si se dirige al Padre: Per Dóminum nostrum Iesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.
– Si se dirige al Padre, pero al final se menciona al Hijo: Qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.
– Si se dirige al Hijo: Qui vivis et regnas cum Deo Patre in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.
El pueblo uniéndose a la súplica, con la aclamación Amén la hace suya la oración.
(Instrucción General del Misal Romano, n. 54)

En la Misa se dice una sola oración sobre las ofrendas, que se concluye con la conclusión más breve, es decir: Per Christum Dóminum nostrum; y si al final de ella se hace mención del Hijo: Qui vivit et regnat in sǽcula sæculórum.
El pueblo uniéndose a la súplica con la aclamación Amén, hace suya la oración.
(Instrucción General del Misal Romano, n. 77)

Selon l’antique tradition de l’Eglise, cette prière s’adresse habituellement à Dieu le Père, par le Christ, dans l´Esprit Saint, et se termine par une conclusion trinitaire, c’est-à-dire par la conclusion longue, de la manière suivante:
– si elle s’adresse au Père: Per Dóminum nostrum Iesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum;
– si elle s’adresse au Père, mais avec mention du Fils à la fin: Qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum;
– si elle s’adresse au Fils: Qui vivis et regnas cum Deo Patre in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.
Le peuple s’unit à la supplication et la fait sienne par l´acclamation Amen.
(Présentation Général du Missel Roman, n. 54)

A la messe, on dit une seule prière sur les offrandes, qui se termine par la conclusion brève: Per Christum Dóminum nostrum; si cependant elle fait mention du Fils à la fin, ce sera: Qui vivit et regnat in sǽcula sæculórum.
Le peuple s’unit à la prière et la fait sienne par l’acclamation Amen.
(Présentation Général du Missel Roman, n. 77)

In Ascensione Domini – 24 Mai 2020

Sollemnitas

Ad Missam in die

Ant. ad introitum Act 1, 11
Viri Galilǽi, quid admirámini aspiciéntes in cælum?
Quemádmodum vidístis eum ascendéntem in cælum,
ita véniet, alléluia.

Dicitur Glória in excélsis.

Collecta
Fac nos, omnípotens Deus, sanctis exsultáre gáudiis,
et pia gratiárum actióne lætári,
quia Christi Fílii tui ascénsio est nostra provéctio,
et quo procéssit glória cápitis, eo spes vocátur et córporis.
Per Dóminum.

Vel:
Concéde, quǽsumus, omnípotens Deus,
ut, qui hodiérna die
Unigénitum tuum Redemptórem nostrum
ad cælos ascendísse crédimus,
ipsi quoque mente in cæléstibus habitémus.
Qui tecum.

Dicitur Credo.

Super oblata
Sacrifícium, Dómine, pro Fílii tui súpplices
venerábili nunc ascensióne deférimus:
præsta, quǽsumus, ut his commérciis sacrosánctis
ad cæléstia consurgámus.
Per Christum.

Præfatio: De mysterio Ascensionis.

Sanctus, Sanctus, Sanctus Dóminus Deus Sábaoth…

Quando adhibetur Canon romanus, dicitur Communicántes proprium.

Ant. ad communionem Mt 28, 20
Ecce ego vobíscum sum ómnibus diébus
usque ad consummatiónem sǽculi, allelúia.

Post communionem
Omnípotens sempitérne Deus,
qui in terra constitútos divína tractáre concédis,
præsta, quǽsumus,
ut illuc tendat christiánæ devotiónis afféctus,
quo tecum est nostra substántia.
Per Christum.

Adhiberi potest formula benedictionis sollemnis.

© Copyright – Libreria Editrice Vaticana

Messalino in PDF con letture in lingua italiana (da stampare su fogli A3 fronte/retro)

Reverence and reception of Communion

«Reverence can be good if it opens us to God and neighbor and makes us more loving. It is bad if it makes us prideful/judgmental and distracts from more important things. I make no judgment about who is guilty of this- I don’t know most of the people by far and am in no position to judge. I do make the point that reverence, while important, is not the only or most important aspect of Communion. Some advocates of communion on the tongue, at least online, seem guilty of thinking that (however much more virtuous than I they probably are in their lives).

«There is so much to Communion. All of us are only grasping a hint of it. It is adoration of Christ, meal of fellowship, union with other communicants (hence the Church wants us to sing during reception), sharing in Christ’s self-sacrifice, mystical union with angels & saints, sharing even now in the heavenly banquet, having the life of the Risen Christ in oneself, a call to charity and works of justice and making real on earth the peace foreshadowed in Communion, etc.

«What if we were passionate about all that? What if our reception made us all more loving of one another, whatever our views on how to receive? What if our way of calling our fellow Christians to a higher way were based on loving example and not polemics? (I don’t direct this at you, I mean it to everyone on all sides.)

«Some of the online advocates of kneeling/tongue seem to focus only on adoration of the Real Presence (…). This helps explain why this line of thought isn’t gaining much traction except on the right fringe.

«One could have “perfect” adoration of Real Presence in humble posture and, at least in theory, miss the point of Communion. I think proponents of tongue/kneeling will get a better hearing if they uphold all aspects of Communion. They would find many more areas we all need to work on than just their main focus.»

(Fr. Anthony Ruff, OSB. Read whole post here)

Gregorian Chant – Online Study with Anthony Ruff

May 22 – July 25, 2020
Saint John’s School of Theology and Seminary
Instructor: Fr. Anthony Ruff, OSB

Content: Comprehensive introduction to Gregorian Chant, with practical emphasis on singing it in the liturgy. Treatment of historical development, notation, modality, rhythmic interpretation, repertoire and liturgical use, Latin pronunciation, English adaptations, and conducting. Some knowledge of the basics of music theory is expected.

Full info here.