Priestly Ordinations 2022

A notice to readers of this blog who may be considering approaching the Studio for Ordination vestments in 2022.  Please contact us without delay to commence discussions.

stbede62@gmail.com

Suscipe Sancta Trinitas

One of the prayers which didn't survive the Missale Romanum final cut in 1970 was this one:

Accept, holy Trinity, this offering which we make to you in remembrance of the passion, resurrection and ascension of our Lord Jesus Christ, and in honour of blessed Mary ever Virgin, of blessed John the Baptist, of the holy Apostles Peter and Paul, of those whose relics rest here, and of all the Saints. To them may it bring honour, and to us salvation; and may they, whose memory we keep on earth, be pleased to intercede for us in heaven. Through the same Christ our Lord. Amen.

This beautiful prayer, intended to be recited quietly after the washing of the hands during the Preparation of Gifts or Offertory, is a summary of the things a Catholic should keep in mind when praying the Mass. It reminds us firstly that all our worship is offered to the One God, who is a Trinity of Persons: Father, Son and Holy Spirit. Secondly, in reflecting the Anamnesis after the consecration, the prayer insists on the unity of Christ’s Paschal Mystery that is re-presented for us in sacramental form: His Passion, Resurrection and Ascension. Finally, it asserts that a secondary end of the Mass is the honour of the Saints (that is, the victory of Christ in His members is being praised), and accordingly it begs their intercession for us on Earth.

One can only wonder at the mentality which saw fit to excise this prayer from the Mass. If there was one prayer that ought to have been retained at the Offertory, this was the one. After washing his hands and before inviting the people to prayer (Pray, brethren), the celebrant bowed before the altar and quietly prayed the Suscipe Sancta Trinitas.

If you are a priest reading this, you might consider praying this prayer at the Offertory when you offer the Ordinary Form of the Roman Mass. If you pray it according to the rubrics of the 1962 Missale Romanum, (namely bowed and silently) no one in the pews will be disturbed by hearing a prayer recited which is not contained in the New Order of Mass.  Be daring.

How beautiful it would be if once again this prayer were recited at every Mass!  The Angels would rejoice.

The Latin:

Suscipe, sancta Trinitas, hanc oblationem, quam tibi offerimus ob memoriam passionis, resurrectionis, et ascensionis Jesu Christi Domini nostri: et in honorem beatae Mariae semper Virginis et beati Joannis Baptistae, et sanctorum Apostolorum Petri et Pauli, et istorum, et omnium Sanctorum: ut illis proficiat ad honorem, nobis autem ad salutem: et illi pro nobis intercedere dignentur in caelis, quorum memoriam agimus in terris. Per eundem Christum Dominum nostrum. Amen. 

To the Most Holy Trinity

It is truly fitting and just, right and profitable for our salvation, always and everywhere to give thanks to you, Lord, holy Father, almighty, eternal God. With your only-begotten Son and the Holy Spirit, you are one God, one Lord, not in the singleness of one Person, but in a Trinity of one substance. For, whatever we believe through your revelation about your glory, the same also we believe about your Son and about the Holy Spirit, without distinction or difference. So that in acknowledging the true and eternal Godhead, we adore each individual person and, at the same time, their one substance and their equal majesty: which the Angels, the Archangels, the Cherubim and the Seraphim all praise, never ceasing to cry out with one voice:

Holy, holy, holy is the Lord God of mighty hosts! The heavens and earth are full of your glory. Hosanna in the highest. Bless'd is he who comes in the Lord's name. Hosanna in the highest.

This is the translation of the Preface of the Most Holy Trinity prepared by the Saint Bede Studio for the Order of Mass published by Ignatius Press.

The translation and illustration may not be reproduced without prior approval.

Whitsuntide

In this Pentecost Octave, we are pleased to present a set of red vestments made for a priest customer in Connecticut USA.

These very ample vestments are in that style we call Saint Martin.  The vestments are made from a deeper red dupion silk and lined in a subtle shade of green taffeta.  The simple ornament is formed from one of the Studio's unique braids, being in the form of knotwork and called Saxony.

Click on the images for an enlarged view.

Enquiries : This page.  

A Prayer

We humbly beseech you, O Lord :

that of your unbounded mercy 

you would grant to the holy Roman Church a Pontiff,

who by his tender care towards us may ever find favour in your sight, and,

studying to preserve your people in safety, 

may ever be honoured by us to the glory of your Name : 

Through Jesus Christ, your Son, our Lord, who lives and reigns 

with you in the unity of the Holy Spirit, throughout all ages. Amen.

Prayer for the Election of a Pope 

from the Missal "Divine Worship" in accordance with the Roman Rite.

Concerning Reform in the Roman Rite

One of the many casualties within the Church over the last eight years has been the care of the Sacred Liturgy. This lack of care has been detailed often and in many places; but reiterating disedifying instances is not the purpose of this post.  Perhaps the key word is dis-edification : to injure piety or morals; to shock higher sensibilities or religious feelings.

When ambiguous or false teaching, bad example, insensitivity to religious sentiment and routine derision of those holding different (and Catholic) views comes from the See of Peter itself, it is not to be wondered at that there will be Reaction.

Not surprisingly, an acute understanding and perspective of such situations was given in July 2007 by Pope Benedict when he wrote to the Bishops of the World about his Apostolic Letter Summorum Pontificum :

Looking back over the past, to the divisions which in the course of the centuries have rent the Body of Christ, one continually has the impression that, at critical moments when divisions were coming about, not enough was done by the Church’s leaders to maintain or regain reconciliation and unity. One has the impression that omissions on the part of the Church have had their share of blame for the fact that these divisions were able to harden. This glance at the past imposes an obligation on us today: to make every effort to enable for all those who truly desire unity to remain in that unity or to attain it anew. I think of a sentence in the Second Letter to the Corinthians, where Paul writes: “Our mouth is open to you, Corinthians; our heart is wide. You are not restricted by us, but you are restricted in your own affections. In return … widen your hearts also!” (2 Cor 6:11-13). Paul was certainly speaking in another context, but his exhortation can and must touch us too, precisely on this subject. Let us generously open our hearts and make room for everything that the faith itself allows. (1)

What was described by Pope Benedict in 2007 has subsequently occurred again: the abdication of that care required of the Holy See for the Sacred Liturgy. Furthermore, the ecclesiastical culture of the present is tainted with a desire to use the Liturgy for particular ideological ends. In the vacuum of wholesome Liturgical teaching, those movements which are more Conservative and those which are more Progressive are becoming increasingly dominated by imprudent radicals who do not accept reasonable limits in the pursuit of having their views prevail. It should be clear that radicalism is not for the Greater Good of Holy Mother Church, although it may be disguised as such. What is "old" is not necessarily good and helpful, whilst what is "new" is not necessarily bad and unhelpful ... and vice versa.

Perhaps it is time again to study carefully the philosophy which underpins Pope Benedict's motu proprio Summorum Pontificum. We can but touch upon it in this discussion. He refers again and again to the two forms or usages of the Roman Rite and expresses a desire that one may enrich the other. Some have interpreted this as being a one-way street : the New Mass must be reformed to conform more closely to the earlier liturgical Traditions. It could equally be argued that Pope Benedict wished to convince adherents of both distinct usages that there is no perfect form of the Roman Rite and that enrichment of both forms was desirable. 

Such an aspiration seems like a fantasy in the realities of the Church's present state. The spirit of moderation, teaching through charity and mutual respect - keynotes of the Pontificate of Pope Benedict - have been thrown aside. New Prophets have arisen whose hallmark is self-righteousness and didacticism rather than moderation. They are found amongst the "Progressives" and they are found amongst the "Traditionalists", even if defining those two terms is no simple matter. 

Need what has been described in former years as "the reform of the Reform" be a dead issue? Officially, it seems to be; but in parishes all over the world, "enrichment" continues to take place based on Tradition and not least so, through the Church's musical traditions. Would there be an agreement amongst Catholics of good will that it is desirable that the Church's Liturgy, as expressed in its Ordinary Form, needs to be slowly reformed in the light of Tradition? Some years ago, it was widely thought that such an agreement existed. Now, it is less clear.

In recent years, a new direction in the movement of Catholic liturgical Tradition has been taken. At its most extreme, it demands that 20th century revisions of the Extraordinary Form be rejected as inconsonant with Tradition and tainted with modernism. With such an approach, however, is there a danger that a particular Rite is venerated as an end in itself, rather than a means to end, namely a pure act of the worship of Almighty God?

Will the unhappy by-product of this new direction within the Traditional Mass movement be that, in the pursuit of "purified" Liturgical forms, common ground will be lost with the majority of Catholics who have little concept of or interest in Liturgical Tradition and common ground with those Catholics who do?

For the present, the reform of the Ordinary books of the Roman Rite seems more in the realm of notions, ideals and articles such as this one, rather than a particular program or movement. Or is it? Something may be waiting in the wings ...

To be continued. 

END-NOTE

(1) Letter of His Holiness Benedict XVI to the Bishops on the occasion of the publication of the Apostolic Letter "motu proprio data" Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, given at Saint Peter's 7th July 2007.

Festal dalmatic

Last year, the Saint Bede Studio completed a set of dalmatics to match a chasuble set prepared for a Catholic parish in the Diocese of Columbus (Ohio USA). 

These dalmatics, in the Gothic Revival style, were made from an English brocade, lined in pale green taffeta and ornamented with one of the Studio's unique braids.

Please click on the image for an enlarged view.

Saint Anselm vestments

In this post, we are pleased to show one of our " economy " vestments made recently for a valued customer in the United States.  This style is called Saint Anselm.  

The chasuble is made from moiré taffeta and is unlined, but well-faced around the neckline to make it sit well.  The ornament, in the manner of a column, front and back, is formed from one of the Studio's unique braids Saint Edmund, based on the work of AWN Pugin.

Click on the image for an enlarged view.

Enquiries : This page. 

Mutual Enrichment?

Remember some years ago, we used frequently to hear in print-based and online liturgical discussion about mutual enrichment between the Ordinary and Extraordinary forms of the Roman Rite?  Pope Benedict advocated this in his motu proprio Summorum Pontificum.  Perhaps you have noticed that this has not been discussed so much for a few years.  One might go so far that there is now hostility to the concept.  Such a Reaction seems unnecessary and unhelpful.  We will try to explore this phenomenon in subsequent posts on this blog of the Saint Bede Studio.

Let us begin with this re-post of an article discussing mutually enriching the aesthetics of the two Forms; for, although the external appearances are of a lesser degree of importance than the prayers and rituals of the Mass, these external forms do, nevertheless, make a strong impression upon those who look at them, namely the congregation.

For the purposes of this discussion, let us consider the scenario where both Forms of the Roman Rite are offered in the same Church or Parish, using the same sanctuary or altar and by the same priest and community.

The Benedictine Abbey of Le Barroux: 
Contemporary vestments intended 
for the Extraordinary Form.

Whilst it is true that there are in use worldwide tasteful vestments and tasteless vestments, there is no stipulation that a particular style of vestments is appropriate to one Form of the Roman Rite more than another.  Readers of liturgical blogs might be excused for thinking this is not the case: they might be forgiven for thinking that the only appropriate style of vestments for the Extraordinary Form is the Baroque chasuble (sometimes mistakenly referred to as the "Roman" chasuble, or, more derisively, the fiddleback).  They might be forgiven this, because every day we see photographs appear on numerous Blogs of celebrations of the Extraordinary Form with Baroque vestments.  Just as frequently, we see Extraordinary Form Masses being celebrated with brand new Baroque vestments.  Well, the equation of Baroque vestments with Catholic Tradition simply is a non-sequitur. 

When the approach is taken that Baroque vestments must be used for the Extraordinary Form, we risk moving away from Tradition into the Re-Creation of bygone eras.  Tradition isn't about Reaction or Re-Creation; that is a very shallow interpretation of Tradition and Continuity.  Read more about that here.

In short, one obvious sort of mutual enrichment of the two Forms of the Roman Rite is when people observe that the same styles of vestments are appropriate for both and there is no required disjunct between the two.

Another is the manner in which altars are set up.  Leaving aside the question of the Orientation of the Extraordinary Form, an altar may be set up for Low Mass in the Extraordinary Form simply with two candlesticks and a Crucifix, resting on the mensa of the altar.  Tragically, some have now implemented the practice that, for the celebration of the Extraordinary Form, a timber shelf is placed on an altar, sometimes with a faux-tabernacle built into it, in order to make the altar seem more like "a Traditional High altar".  This frightful practice is not only nonsense, it is also unliturgical.  Is it not disrespectful of the dignity of a consecrated altar to place portable shelves on it?

Processional Cross as the altar Cross.

Vest the altar in worthy antependia (altar frontals) and with cloths of white linen.  If you find altar cloths (the cloths that cover the mensa of the altar) in your church which are made in the liturgical colours (another frightful practice) instead of pure white, dispose of these with a just penalty.

You don't have to place six candlesticks on your altar for the Ordinary or Extraordinary Form.  It became fashionable to do this, adopting what people referred to as the Benedictine Arrangement.  Two good-sized, worthy candlesticks will do, particularly if the altar is a small one.  If you do use a set of six candlesticks, make sure they are a matching set and proportionate to the altar.

Here is another suggestion: if you have a free-standing altar, locate the Processional Cross in the very centre of the altar (at the front of the altar for the Ordinary Form and at the back of the altar for the Extraordinary Form).  Anciently, the Processional Cross was used this way before there was ever a thought of placing a Cross on the altar.  A processional Cross so located can serve for both the Extraordinary and Ordinary Forms.

Secondly, then, ornament the altar for both Forms of the Roman Rite in much the same manner, even if the Orientation of the celebration is different.

Priestly crossing of the stole.

Thirdly, for priest readers: start crossing your stole when you vest for Mass in the Ordinary Form.  It might be immediately objected that this is forbidden by the GIRM (a debatable point),  but if you crossed your stole, would anyone mind that much?  If they do, they don't have enough to do with their time. It is an ancient practice to cross the stole and it reinforces the distinction between the threefold Orders of deacon, priest and bishop.  Give it a try.

Funeral of the Duke of Edinburgh

The solemn rites, military and liturgical, which comprised the funeral of His late Royal Highness, the Duke of Edinburgh were the antithesis of modern culture.

We were allowed to observe the coffin being placed on the hearse and the drama of that slow procession to Saint George's Chapel without television commentary, without any mobile phones etc.  All those present were silent.  A funeral march was played by the military bands to the steady beat of a drum and the occasional explosion of cannon.  It was dignified, respectful, solemn, fitting.  No one taking part felt the need to express individuality : all were part of a tradition, where the focus was on the deceased, not the living. 

Prince Philip was baptised in the Greek Orthodox Church.  In his own words, he became an Anglican, but he remained Orthodox.  Let us pray for the repose of his soul and for the comfort of his widow, Her Majesty the Queen.