St. John Of The Cross Nov. 24

John of the Cross2“St. John of the Cross was born of devout parents at Fontiveros in Spain. In his earliest years it became known how dear he would be to the Virgin Mother of God; for, when he was five years old, he fell into a well and, lifted out by her hand, escaped unharmed. As a young man he made himself a most loving servant to the sick poor in the hospital of Medina del Campo. Then he entered the Institute of the Blessed Virgin Mary of Mount Carmel and, ordained priest out of obedience, professed the primitive rule. Burning with zeal to promote the stricter discipline, he was given by God as a companion to St. Teresa, who considered him among the purest and best souls in the Church of God at that time, to restore the primitive Carmelite observance among the brethren. When he had laboured earnestly at this task and suffered many things, he was asked by Christ what reward he would ask for so many toils, and he answered: Lord, to suffer and be despised for thee. He wrote books of mystical theology, full of heavenly wisdom. At length, having most patiently endured a severe illness, he fell asleep in the Lord at Ubeda in 1591, in the forty-ninth year of his age. Pius XI, on the advice of the Congregation of Sacred Rites, declared him a Doctor of the universal Church.” 1960 Roman Breviary

Visit of Traditional Catholic Family From San Diego

Jon is a member of the Schola at St. Ann’s Parish (FSSP) in San Diego.  He also belongs to a group of men who have started a St. Philip Neri “Oratory”.  His daughter was in an Irish dance competition here in Phoenix, so we got together for lunch.

IMG_3067Jon was raised Catholic but like most educated Catholics fell away.  He met Anna who was a protestant.  She asked him if he would come to her church.  He agreed as long as they were Bible based.  (How come Catholics believe in the Bible so much?  Faith given to us a baptism and hearing the Bible at Mass.)

But later on, he started investigating the protestant apologetic material Anna was giving him.  He started reading the Church Fathers.  It was not long before he was convinced that the true faith was the Catholic Church.

This began a great crisis in their marriage.  If it had not been for that Anna was pregnant with their first child, she would have left.  But eventually she began to learn with Jon.  He entered RCIA and she went along just to listen.  Before you know it, she became Catholic.

But then they went even deeper and discovered the joys and sacredness of the Latin Mass.   Anna noted the quiet contemplative atmosphere present at the Latin Mass compared with all noise, talking and other human oriented activity at the New Order Mass.

480511_10151436109968705_1551975927_nThen she joined a homeschool mothers group, (even though she never home schooled, their children go to a private Catholic Academy).  Every May, these women would take a challenge to do something to become more like Mary.  It was her decision to start to wear a skirt or dress.  It was hard at first, but she began to really feel better in a dress.  She said she loves trying to be like Mary.  Why would women not want to be like the most beautiful woman that ever existed?

She says it is hard to find long skirts in the stores and they are more expensive.  Goodwill and second hand clothing stores are a good place to find skirts and dresses at a very reasonable price.

It was such a joy to spend time eating, walking, praying, collecting and throwing rocks with this traditional Catholic family.  As you all know, it is very lonely once you know how important the Holy Latin Mass is, Modesty is, the Bible is, Respect for God is, and Quiet in the church is.  It is a great joy to be able to talk with Catholics who know the Bible, Liturgy, the Church Fathers, History, Doctrine and Gregorian Chant.

We stopped by a cotton field that had already been picked and picked some left over cotton.  That was educating to the children and fun for the adults.IMG_3068

We are so blessed to be traditional Catholics and have all these precious treasures.

 

Holy Bible And Tradition Foundation Of Catholic Faith

Extremely Important EXPLANATION For Us Today From Catholic Encyclopedia On How The Catholic Church Is Based On Bible and Tradition.

Council-of-TrentCouncil of Trent

“This follows necessarily from any adequate view of the Church as a Divinely constituted body, to whose keeping is entrusted the deposit of faith, but the grounds for this doctrine may be briefly stated as follows:

(1) New Testament

Christ gave His disciples no command to write, but only to teach: “going therefore, teach ye all nations, . . . teaching them to observe all things whatsoever I have commanded you” (Matt., xxviii, 19-20). “As the Father hath sent me, I also send you” (John, xx, 21). And in accordance with this, the Church is everywhere presented to us as a living and undying society composed of the teachers and the taught. Christ is in the Church, and is its Head; and He promised that the Holy Spirit should be with it and abide in it. “He will teach you all things, and bring all things to your mind, whatsoever I shall have said to you” (John, xiv, 26). Hence St. Paul calls the Church “the pillar and ground of the truth” (I Tim., iii, 15; cf. Mark, xvi, 16; Rom., x, 17; Acts, xv, 28).

trento.jpgTrent

(2) Tradition

The same doctrine appears in the writings of the Fathers of every age; thus St. Ignatius (ad Trall., vii), “Keep yourselves from heretics. You will be able to do this if you are not puffed up with pride, and (so) separated from (our) God, Jesus Christ, and from the bishop, and from the precepts of the Apostles. He who is within the altar is clean, he who is without is not clean; that is, he who acts any way without the bishop, the priestly body, and the deacons, is not clean in conscience”. And St. Irenaeus (“Adv. Haer.”, III, ii) says, of heretics, that “not one of them but feels no shame in preaching himself, and thus depraving the rule of faith” (ton tes aletheias kanona); and again (III, iv), it is not right to seek from others that truth which it is easy to get from the Church, since the Apostles poured into it in fullest measure, as into a rich treasury, all that belongs to the truth, so that whosoever desires may drink thence the draught of life”. A little further on, he speaks (V, xx) of the “true and sound preaching of the Church, which offers to the whole world one and the same way of salvation“. Such testimonies are countless; here we can only refer to the full and explicit teaching which is to be found in Tertullian’s treatises against Marcion, and in his “De praescriptionibus Haereticoum”, and in St. Vincent of Lérins’ famous “Commonitorium”. Indeed St. Augustine’s well-known words may serve as an epitome of patristic teaching on the authority of the Church. “I would not believe the Gospels unless the authority of the Catholic Church moved me thereto” (Contra Ep. Fund., V). It should be noted that the Fathers, especially Tertullian and St. Irenaeus, use the term tradition not merely passively, viz., of orally bestowed Divine teaching, but in the active sense of ecclesiastical interpretation. And this is undoubtedly St. Paul’s meaning when he tells Timothy to uphold “the form of sound words which thou hast heard from me” (II Tim., i, 13). It is in this sense that the various formulae of faith, of which we have the earliest sample in I Cor., xv, 3-4, became the rule of faith.”

coucil of trentTrent

Our problem today is that the pope himself, and some of the church hierarchy, are throwing away Catholic tradition and Biblical teachings to accommodate the immoral worldly concepts, like giving Holy Communion to divorced and remarried couples.

May we learn our Catholic Faith and study the Holy Bible.  This is our faith founded on Jesus and the deposit of faith handed on by the Apostles, called tradition.

 

St. Clement Pope, Martyr Nov. 23

SaintclementmartyrPope St. Clement I

“Pope Clement I (called CLEMENS ROMANUS to distinguish him from the Alexandrian), is the first of the successors of St. Peter of whom anything definite is known, and he is the first of the “Apostolic Fathers”. His feast is celebrated 23 November. He has left one genuine writing, a letter to the Church of Corinth, and many others have been attributed to him.

I. THE FOURTH POPE

According to Tertullian, writing c. 199, the Roman Church claimed that Clement was ordained by St. Peter (De Praescript., xxxii), and St. Jerome tells us that in his time “most of the Latins” held that Clement was the immediate successor of the Apostle (De viris illustr., xv). St. Jerome himself in several other places follows this opinion, but here he correctly states that Clement was the fourth pope. The early evidence shows great variety. The most ancient list of popes is one made by Hegesippus in the time of Pope Anicetus, c. 160 (Harnack ascribes it to an unknown author under Soter, c. 170), cited by St. Epiphanius (Haer., xxvii, 6). It seems to have been used by St. Irenaeus (Haer., III, iii), by Julius Africanus, who composed a chronography in 222, by the third- or fourth-century author of a Latin poem against Marcion, and by Hippolytus, who see chronology extends to 234 and is probably found in the “Liberian Catalogue” of 354. That catalogue was itself adopted in the “Liber Pontificalis”. Eusebius in his chronicle and history used Africanus; in the latter he slightly corrected the dates. St. Jerome’s chronicle is a translation of Eusebius’s, and is our principal means for restoring the lost Greek of the latter; the Armenian version and Coptic epitomes of it are not to be depended on. The varieties of order are as follows:

  1. Linus, Cletus, Clemens (Hegesippus, ap. Epiphanium, Canon of Mass).
    Linus, Anencletus, Clemens (Irenaeus, Africanus ap. Eusebium).
    Linus, Anacletus, Clemens (Jerome).
  2. Linus, Cletus, Anacletus, Clemens (Poem against Marcion),
  3. Linus, Clemens, Cletus, Anacletus [Hippolytus (?), “Liberian Catal.”- “Liber. Pont.”].
  4. Linus, Clemens, Anacletus (Optatus, Augustine).

At the present time no critic doubts that Cletus, Anacletus, Anencletus, are the same person. Anacletus is a Latin error; Cletus is a shortened (and more Christian) form of Anencletus. Lightfoot thought that the transposition of Clement in the “Liberian Catalogue” was a mere accident, like the similar error “Anicetus, Pius” for “Pius Anicetus”, further on in the same list. But it may have been a deliberate alteration by Hippolytus, on the ground of the tradition mentioned by Tertullian. St. Irenaeus (III, iii) tells us that Clement “saw the blessed Apostles and conversed with them, and had yet ringing in his ears the preaching of the Apostles and had their tradition before his eyes, and not he only for many were then surviving who had been taught y the Apostles “. Similarly Epiphanius tells us (from Hegesippus) that Clement was a contemporary of Peter and Paul. Now Linus and Cletus had each twelve years attributed to them in the list. If Hippolytus found Cletus doubled by an error (Cletus XII, Anacletus XII), the accession of Clement would appear to be thirty-six years after the death of the Apostles. As this would make it almost impossible for Clement to have been their contemporary, it may have caused Hippolytus to shift him to an earlier position. Further, St. Epiphanius says (loc. cit. ): “Whether he received episcopal ordination from Peter in the life-time of the Apostles, and declined the office, for he says in one of his epistles ‘I retire, I depart, let the people of God be in peace’, (for we have found this set down in certain Memoirs), or whether he was appointed by the Bishop Cletus after he had succeeded the Apostles, we do not clearly know.” The “Memoirs” were certainly those of Hegesippus. It seems unlikely that he is appealed to only for the quotation from the Epistle, c. liv; probably Epiphanius means that Hegesippus stated that Clement had been ordained by Peter and declined to be bishop, but twenty-four years later really exercised the office for nine years. Epiphanius could not reconcile these two facts; Hippolytus seems to have rejected the latter.

St Clement of Rome_stational churchChronology

The date intended by Hegesippus is not hard to restore. Epiphanius implies that he placed the martyrdom of the Apostles in the twelfth year of Nero. Africanus calculated the fourteenth year (for he had attributed one year too little to the reigns of Caligula and Claudius), and added the imperial date for the accession of each pope; but having two years too few up to Anicetus he could not get the intervals to tally with the years of episcopate given by Hegesippus. He had a parallel difficulty in his list of the Alexandrian bishops.

Hegesippus Africanus (from Eusebius) Interval Real Dates A.D.
Linus 12 Nero 14 12 Nero 12 66
Cletus 12 Titus 2 12 Vesp 10 78
Clemens 9 Dom 12 (7) Dom 10 80
Euaristus 8 Trajan 2 (10) Tajan 2 99
Alexander 10 Trajan 12 10 Trajan 10 107
Sixtus 10 Hadrian 3 (9) Hadrian 1 117
Telesphorus 11 Hadrian 12 (10) Hadrian 11 127
Hyginus 4 Anton 1 4 Anton 1 138
Pius 15 Anton 5 15 Anton 5 142
Anicetus Anton 20 Anton 20 157

If we start, as Hegesippus intended, with Nero 12 (see last column), the sum of his years brings us right for the last three popes. But Africanus has started two years wrong, and in order to get right at Hyginus he has to allow one year too little to each of the preceding popes, Sixtus and Telesphorus. But there is one inharmonious date, Trajan 2, which gives seven and ten years to Clement and Euaristus instead of nine and eight. Evidently he felt bound to insert a traditional date — and in fact we see that Trajan 2 was the date intended by Hegesippus. Now we know that Hegesippus spoke about Clement’s acquaintance with the Apostles, and said nothing about any other pope until Telesphorus, “who was a glorious martyr.” It is not surprising, then, to find that Africanus had, besides the lengths of episcopate, two fixed dates from Hegesippus, those of the death of Clement in the second year of Trajan, and of the martyrdom of Telesphorus in the first year of Antoninus Pius. We may take it, therefore, that about 160 the death of St. Clement was believed to have been in 99.

Clement_fresco from San Clemente, RomeIdentity

Origen identifies Pope Clement with St. Paul’s fellow-labourer, Phil., iv, 3, and 80 do Eusebius, Epiphanius, and Jerome — but this Clement was probably a Philippian. In the middle of the nineteenth century it was the custom to identity the pope with the consul of 95, T. Flavius Clemens, who was martyred by his first cousin, the Emperor Domitian, at the end of his consulship. But the ancients never suggest this, and the pope is said to have lived on till the reign of Trajan. It is unlikely that he was a member of the imperial family. The continual use of the Old Testament in his Epistle has suggested to Lightfoot, Funk, Nestle, and others that he was of Jewish origin. Probably he was a freedman or son of a freedman of the emperor’s household, which included thousands or tens of thousands. We know that there were Christians in the household of Nero (Phil., iv, 22). It is highly probable that the bearers of Clement’s letter, Claudius Ephebus and Valerius Vito, were of this number, for the names Claudius and Valerius occur with great frequency in inscriptions among the freedmen of the Emperor Claudius (and his two predecessors of the same gens) and his wife Valeria Messalina. The two messengers are described as “faithful and prudent men, who have walked among us from youth unto old age unblameably”, thus they were probably already Christians and living in Rome before the death of the Apostles about thirty years earlier. The Prefect of Rome during Nero’s persecution was Titus Flavius Sabinus, elder brother of the Emperor Vespasian, and father of the martyred Clemens. Flavia Domitilla, wife of the Martyr, was a granddaughter of Vespasian, and niece of Titus and Domitian; she may have died a martyr to the rigours of her banishment The catacomb of Domitilla is shown by existing inscriptions to have been founded by her. Whether she is distinct from another Flavia Domitilla, who is styled “Virgin and Martyr”, is uncertain. (See FLAVIA DOMITILLA and NEREUS AND ACHILLEUS) The consul and his wife had two sons Vespasian and Domitian, who had Quintilian for their tutor. Of their life nothing is known. The elder brother of the martyr Clemens was T. Flavius Sabinus, consul in 82, put to death by Domitian, whose sister he had married. Pope Clement is rep resented as his son in the Acts of Sts. Nereus and Achilleus, but this would make him too young to have known the Apostles.

Clement I_adoring Trinity_TIEPOLO, Giovanni BattistaMartyrdom

Of the life and death of St, Clement nothing is known. The apocryphal Greek Acts of his martyrdom were printed by Cotelier in his “Patres Apost.” (1724, I, 808; reprinted in Migne, P. G., II, 617, best edition by Funk, “Patr. Apost.”, II, 28). They relate how he converted Theodora, wife of Sisinnius, a courtier of Nerva, and (after miracles) Sisinnius himself and four hundred and twenty-three other persons of rank. Trajan banishes the pope to the Crimea, where he slakes the thirst of two thousand Christian confessors by a miracle. The people of the country are converted, seventy-five churches are built. Trajan, in consequence, orders Clement to be thrown into the sea with an iron anchor. But the tide every year recedes two miles, revealing a Divinely built shrine which contains the martyr’s bones. This story is not older than the fourth century. It is known to Gregory of Tours in the sixth. About 868 St. Cyril, when in the Crimea on the way to evangelize the Chazars, dug up some bones in a mound (not in a tomb under the sea), and also an anchor. These were believed to be the relics of St. Clement. They were carried by St. Cyril to Rome, and deposited by Adrian II with those of St. Ignatius of Antioch in the high altar of the basilica of St. Clement in Rome. The history of this translation is evidently quite truthful, but there seems to have been no tradition with regard to the mound, which simply looked a likely place to be a tomb. The anchor appears to be the only evidence of identity but we cannot gather from the account that it belonged to the scattered bones. (See Acta SS., 9 March, II, 20.) St. Clement is first mentioned as a martyr by Rufinus (c. 400). Pope Zozimus in a letter to Africa in 417 relates the trial and partial acquittal of the heretic Caelestius in the basilica of St. Clement; the pope had chosen this church because Clement had learned the Faith from St. Peter, and had given his life for it (Ep. ii). He is also called a martyr by the writer known as Praedestinatus (c. 430) and by the Synod of Vaison in 442. Modern critics think it possible that his martyrdom was suggested by a confusion with his namesake, the martyred consul. But the lack of tradition that he was buried in Rome is in favour of his having died in exile.

San ClementeThe Basilica

The church of St. Clement at Rome lies in the valley between the Esquiline and Coelian hills, on the direct road from the Coliseum to the Lateran. It is now in the hands of the Irish Province of Dominicans. With its atrium, its choir enclosed by a wall, its ambos, it is the most perfect model of an early basilica in Rome, though it was built as late as the first years of the twelfth century by Paschal II, after the destruction of this portion of the city by the Normans under Robert Guiscard. Paschal II followed the lines of an earlier church, on a rather smaller scale, and employed some of its materials and fittings The marble wall of the present choir is of the date of John II (533-5). In 1858 the older church was unearthed, below the present building, by the Prior Father Mulooly, O. P. Still lower were found chambers of imperial date and walls of the Republican period. The lower church was built under Constantine (d. 337) or not much later. St. Jerome implies that it was not new in his time: “nominis eius [Clementis] memoriam usque hodie Romae exstructa ecclesia custodit” (De viris illustr., xv). It is mentioned in inscriptions of Damasus (d. 383) and Siricius (d. 398). De Rossi thought the lowest chambers belonged to the house of Clement, and that the room immediately under the altar was probably the original memoria of the saint. These chambers communicate with a shrine of Mithras, which lies beyond the apse of the church, on the lowest level. De Rossi supposed this to be a Christian chapel purposely polluted by the authorities during the last persecution. Lightfoot has suggested that the rooms may have belonged to the house of T. Flavius Clemens the consul, being later mistaken for the dwelling of the pope; but this seems quite gratuitous. In the sanctuary of Mithras a statue of the Good Shepherd was found.

II. PSEUDO-CLEMENTINE WRITINGS

Many writings have been falsely attributed to Pope St. Clement I:

  1. The “Second Clementine Epistle to the Corinthians”, discussed under III.
  2. Two “Epistles to Virgins”, extant in Syriac in an Amsterdam MS. of 1470. The Greek originals are lost. Many critics have believed them genuine, for they were known in the fourth century to St. Epiphanius (who speaks of their being read in the Churches) and to St. Jerome. But it is now admitted on all hands that they cannot be by the same author as the genuine Epistle to the Corinthians. Some writers, as Hefele and Westcott, have attributed them to the second half Or the second century, but the third is more probable (Harnack, Lightfoot). Harnack thinks the two letters were originally one. They were first edited by Wetstein, 1470, with Latin translation, reprinted by Gallandi, “Bibl. vett. Patr.”, I, and Migne, P. G., I. They are found in Latin only in Mansi, “Concilia”, I, and Funk “Patres Apost.”, II. See Lightfoot, “Clement of Rome” (London, 1890), I Bardenhewer, “Gesch. der altkirchl. Litt.” (Freiburg im Br., 1902), I; Harnack in “Sitzungsber. der k. preuss. Akad. der Wiss.” (Berlin, 1891), 361 and “Chronol.” (1904), II, 133.
  3. At the head of the Pseudo-Isidorian decretals stand five letters attributed to St. Clement. The first is the letter of Clement to James translated by Rufinus (see III); the second is another letter to James, found in many MSS. of the “Recognitions”. The other three are the work of Pseudo-Isidore (See FALSE DECRETALS.)
  4. Ascribed to Clement are the “Apostolical Constitutions”, “Apostolic Canons”, and the “Testament of Our Lord”, also a Jacobite Anaphora (Renaudot, Liturg. Oriental. Coll., Paris, 1716, II; Migne, P.G., II). For other attributions see Harnack, “Gesch. der altchr. Lit.” I, 777-80. The “Clementines’ or Pseudo-Clementines. (q.v.)

III. THE EPISTLE TO THE CORINTHIANS

The Church of Corinth had been led by a few violent spirits into a sedition against its rulers. No appeal seems to have been made to Rome, but a letter was sent in the name of the Church of Rome by St. Clement to restore peace and unity. He begins by explaining that his delay in writing has been caused by the sudden calamities which, one after another, had just been falling upon the Roman Church. The reference is clearly to the persecution of Domitian. The former high reputation of the Corinthian Church is recalled, its piety and hospitality, its obedience and discipline. Jealousy had caused the divisions; it was jealousy that led Cain, Esau, etc., into sin, it was jealousy to which Peter and Paul and multitudes with them fell victims. The Corinthians are urged to repent after the example of the Patriarchs, and to be humble like Christ himself. Let them observe order, as all creation does. A curious passage on the Resurrection is somewhat of an interruption in the sequence: all creation proves the Resurrection, and so does the phoenix, which every five hundred years consumes itself, that its offspring may arise out of its ashes (23-6). Let us, Clement continues, forsake evil and approach God with purity, clinging to His blessing, which the Patriarchs so richly obtained, for the Lord will quickly come with His rewards, let us look to Jesus Christ, our High-Priest, above the angels at the right hand of the Father (36). Discipline and subordination are necessary as in an army and in the human body, while arrogance is absurd for man is nothing. The Apostles foresaw feuds, and provided for a succession of bishops and deacons; such, therefore cannot be removed at pleasure. The just have always been persecuted. Read St. Paul’s first epistle to you, how he condemns party spirit. It is shocking that a few should disgrace the Church of Corinth. Let us beg for pardon- nothing is more beautiful than charity; it was shown by Christ when He gave His Flesh for our flesh, His Soul-for our souls; by living in this love, we shall be in the number of the saved through Jesus Christ, by Whom is glory to God for ever and ever, Amen (58). But if any disobey, he is in great danger; but we will pray that the Creator may preserve the number of His elect in the whole world.–Here follows a beautiful Eucharistic prayer (59-61). The conclusion follows: “We have said enough, on the necessity of repentance, unity, peace, for we have been speaking to the faithful, who have deeply studied the Scriptures, and will understand the examples pointed out, and will follow them. We shall indeed be happy if you obey. We have sent two venerable messengers, to show how great is our anxiety for peace among you” (62-4). “Finally may the all-seeing God and Master of Spirits and Lord of all flesh, who chose the Lord Jesus Christ and us through Him for a peculiar people, grant unto every soul that is called after His excellent and holy Name faith, fear, peace, patience, long-suffering, temperance, chastity, and soberness, that they may be well-pleasing unto His Name through our High Priest and Guardian. Jesus Christ, through whom unto Him be glory and majesty, might and honour, both now and for ever and ever, Amen. Now send ye back speedily unto us our messengers Claudius Ephebus and Valerius Bito, together with Fortunatus also, in peace and with joy, to the end that they may the more quickly report the peace and concord which is prayed for and earnestly desired by us, that we also may the more speedily rejoice over your good order. The grace of our Lord Jesus Christ be with you and with all men in all places who have been called by God and through Him, through whom is glory and honour, power and greatness and eternal dominion, unto Him, from the ages past and for ever and ever. Amen.” (64-5.)

The style of the Epistle is earnest and simple, restrained and dignified, and sometimes eloquent. The Greek is correct, though not classical. The quotations from the Old Testament are long and numerous. The version of the Septuagint used by Clement inclines in places towards that which appears in the New Testament, yet presents sufficient evidence of independence; his readings are often with A, but are less often opposed to B than are those in the New Testament; occasionally he is found against the Septuagint with Theodotion or even Aquila (see H. B. Swete, Introd. to the 0. T. in Greek, Cambridge 1900). The New Testament he never quotes verbally. Sayings of Christ are now and then given, but not in the words of the Gospels. It cannot be proved, therefore, that he used any one of the Synoptic Gospels. He mentions St. Paul’s First Epistle to the Corinthians, and appears to imply a second. He knows Romans and Titus, and apparently cites several other of St. Paul’s Epistles. But Hebrews is most often employed of all New Testament books. James, probably, and I Peter, perhaps, are referred to. (See the lists of citations in Funk and Lightfoot, Westcott and Zahn on the Canon, Introductions to Holy Scripture, such as those of Cornely, Zahn, etc., and “The New Test. in the Apost. Fathers”, by a Committee of the Oxford Society of Hist. Theology, Oxford, 1906.) The tone of authority with which the letter speaks is noteworthy, especially in the later part (56, 58, etc.): “But if certain persons should be disobedient unto the words spoken by Him through us let them understand that they will entangle themselves in no slight transgression and danger; but we shall be guiltless of this sin” (59). “It may, perhaps, seem strange”, writes Bishop Lightfoot, “to describe this noble remonstrance as the first step towards papal domination. And yet undoubtedly this is the case.” (I, 70.)

Doctrine

There is little intentional dogmatic teaching in the Epistle, for it is almost wholly hortatory. A passage on the Holy Trinity is important. Clement uses the Old Testament affirmation “The Lord liveth”, substituting the Trinity thus: “As God liveth, and the Lord Jesus Christ liveth and the Holy Spirit — the faith and hope of the elect, so surely he that performeth”, etc. (58). Christ is frequently represented as the High-Priest, and redemption is often referred to. Clement speaks strongly of justification by works. His words on the Christian ministry have given rise to much discussion (42 and 44): “The Apostles received the Gospel for us from the Lord Jesus Christ; Jesus Christ was sent from God. So then Christ is from God, and the Apostles from Christ. Both [missions] therefore came in due order by the will of God….. So preaching everywhere in country and town, they appointed their first-fruits, having proved them by the Spirit, to be bishops and deacons for those who should believe. And this in no new fashion, for it had indeed been written from very ancient times about bishops and deacons; for thus saith the Scripture: ‘I will appoint their bishops in justice and their deacons in faith”‘ (a strange citation of Is., lx, 17). . . . “And our Apostles knew through our Lord Jesus Christ that there would be strife over the name of the office of bishop. For this cause therefore, having received complete foreknowledge, they appointed the aforesaid persons, and afterwards they have given a law, so that, if these should fall asleep, other approved men should succeed to their ministration.” Rothe, Michiels (Origines de l’episcopat, Louvain, 1900, 197), and others awkwardly understand “if they, the Apostles, should fall asleep”. For epinomen dedokasin, which the Latin renders legem dederunt, Lightfoot reads epimonen dedokasin, “they have provided a continuance “. In any case the general meaning is clear, that the Apostles provided for a lawful succession of ministers. Presbyters are mentioned several times, but are not distinguished from bishops. There is absolutely no mention of a bishop at Corinth, and the ecclesiastical authorities there are always spoken of in the. plural. R. Sohm thinks there was as yet no bishop at Corinth when Clement wrote (so Michiels and many other Catholic writers; Lightfoot leaves the question open), but that a bishop must have been appointed in consequence of the letter; he thinks that Rome was the origin of all ecclesiastical institutions and laws (Kirchenrecht 189). Harnack in 1897 (Chronol., I) upheld the paradox that the Church of Rome was so conservative as to be governed by presbyters until Anicetus; and that when the list of popes was composed, c. 170, there had been a bishop for less than twenty years; Clement and others in the list were only presbyters of special influence.

The liturgical character of parts of the Epistle is elaborately -discussed by Lightfoot. The prayer (59-61) already mentioned, which reminds us of the Anaphora of early liturgies, cannot be regarded, says Duchesne, “as a reproduction of a sacred formulary but it is an excellent example of the style of solemn prayer in which the ecclesiastical leaders of that time were accustomed to express themselves at meetings for worship” (Origines du culte chret., 3rd ed., 50; tr., 50). The fine passage about Creation, 32-3, is almost in the style of a Preface, and concludes by introducing the Sanctus by the usual mention of the angelic powers: “Let us mark the whole host of the angels, how they stand by and minister unto His Will. For the Scripture saith: Ten thousand times ten thousand stood by Him, and thousands of thousands ministered unto Him, and they cried aloud: Holy holy, holy is the Lord of Sabaoth; all creation is full of His glory. Yea, and let us ourselves then being gathered together in concord with intentness of heart, cry unto Him.” The combination of Daniel, Vii, 10, with Is., vi, 3, may be from a liturgical formula. It is interesting to note that the contemporary Apocalypse of St. John (iv, 8) shows the four living creatures, representing all creation, singing the Sanctus at the heavenly Mass.

The historical references in the letter are deeply interesting: “To pass from the examples of ancient days, let us come to those champions who lived very near to our time. Let us set before us the noble examples which belong to our generation. By reason of jealousy and envy the greatest and most righteous pillars of the Church were persecuted, and contended even until death. Let us set before our eyes the good Apostles. There was Peter, who by reason of unrighteous jealousy endured not one or two, but many labours, and thus having borne his testimony went to his appointed Place of glory. By reason of jealousy and strife Paul by his example pointed out the prize of patient endurance. After that he had been seven times in bonds, had been driven into exile, had been stoned, had preached in the East and in the West, he won the noble renown which was the reward of his faith having taught righteousness unto the whole world and having reached the farthest bounds of the West; and when he had borne his testimony before the rulers, so he departed from the world and went unto the holy place having been found a notable pattern of patient endurance (5). It is obvious that these two Apostles are mentioned because they suffered at Rome. It seems that St. Paul went to Spain as he intended (Rom., xv, 28) and as is declared by the spurious Acts of Peter and by the Muratorian fragment. “Unto these men of holy lives was gathered a vast multitude of the elect who through many indignities and tortures, being the victims of jealousy, set a brave example among ourselves. By reason of jealousy women being persecuted, after that they had suffered cruel and unholy insults as Danaids and Dircae, safely reached the goal in the race of faith, and received a noble reward, feeble though they were in body” (6). The “vast multitude” both of men and women “among ourselves” at Rome refers to the horrible persecution of Nero, described by Tacitus, “Ann.”, XV, xliv. It is in the recent past, and the writer continues: “We are in the same lists, and the same contest awaits us” (7)- he is under another persecution, that of Domitian, covertly referred to as a series of “sudden and repeated calamities and reverses”, which have prevented the letter from being written sooner. The martyrdom of the Consul Clement (probably patron of the pope’s own family) and the exile of his wife will be among these disasters.

Date and authenticity

The date of the letter is determined by these notices of persecution. It is strange that even a few good scholars (such as Grotius Grabe, Orsi, Uhlhorn, Hefele, Wieseler) should have dated it soon after Nero. It is now universally acknowledged, after Lightfoot, that it was written about the last year of Domitian (Harnack) or immediately after his death in 96 (Funk). The Roman Church had existed several decades, for the two envoys to Corinth had lived in it from youth to age. The Church of Corinth is called archai (47). Bishops and deacons have succeeded to bishops and deacons appointed by the Apostles (44). Yet the time of the Apostles is “quite lately” and “our own veneration” (5). The external evidence is in accord. The dates given for Clement’s episcopate by Hegesippus are apparently 90-99, and that early writer states that the schism at Corinth took place under Domitian (Eusebius, Hist. Eccl., III, xvi, for kata ton deloumenon is meaningless if it is taken to refer to Clement and not to Domitian; besides, the whole of Eusebius’s account of that emperor’s persecution, III, xvii-xx, is founded on Hegesippus). St. Irenaeus says that Clement still remembered the Apostles, and so did many others, implying an interval of many years after their death. Volkmar placed the date in the reign of Hadrian, because the Book of Judith is quoted, which he declared to have been written in that reign. He was followed by Baur, but not by Hilgenfeld. Such a date is manifestly impossible, if only because the Epistle of Polycarp is entirely modelled on that of Clement and borrows from it freely. It is possibly employed by St. Ignatius, c. 107, and certainly in the letter of the Smyrnaeans on the martyrdom of St. Polycarp, c. 156.

The Epistle is in the name of the Church of Rome but the early authorities always ascribe it to Clement. Dionysius, Bishop of Corinth, wrote c. 170 to the Romans in Pope Soter’s time: “To-day we kept the holy day, the Lord’s day, and on it we read your letter- and we shall ever have it to give us instruction, even as the former one written through Clement” (Eusebius, Hist. Eccl., IV, xxx). Hegesippus attributed the letter to Clement. Irenaeus, c. 180-5 perhaps using Hegesippus, says: “Under this Clement no small sedition took place among the brethren at Corinth and the Church of Rome sent a most sufficient letter to the Corinthians, establishing them in peace, and renewing their faith, and announcing the tradition it had recently received from the Apostles” (III, iii). Clement of Alexandria, c. 200, frequently quotes the Epistle as Clement’s, and so do Origen and Eusebius. Lightfoot and Harnack are fond of pointing out that we hear earlier of the importance of the Roman Church than of the authority of the Roman bishop. If Clement had spoken in his own name, they would surely have noted expressly that he wrote not as Bishop of Rome, but as an aged “presbyter” who had known the Apostles. St. John indeed was still alive, and Corinth was rather nearer to Ephesus than to Rome. Clement evidently writes officially, with all that authority of the Roman Church of which Ignatius and Irenaeus have so much to say.

The Second Letter to the Corinthians

An ancient homily by an anonymous author has come down to us in the same two Greek MSS. as the Epistle of Clement, and is called the Second Epistle of Clement to the Corinthians. It is first mentioned by Eusebius (Hist. Eccl., III, xxxvii), who considered it spurious, as being unknown to the ancients; he is followed (perhaps not independently) by Rufinus and Jerome. Its inclusion as a letter of Clement in the Codex Alexandrinus of the whole Bible in the fifth century is the earliest testimony to a belief in its authenticity; in the sixth century it is quoted by the Monophysite leaders Timothy of Alexandria and Severus of Antioch, and it was later known to many Greek writers. This witness is a great contrast to the very early veneration paid to the genuine letter. Hilgenfeld’s theory that it is the letter of Pope Soter to the Corinthians, mentioned by Dionysius in the fragment quoted above, was accepted by many critics, until the discovery of the end of the work by Bryennios showed that it was not a letter at all, but a homily. Still Harnack has again and again defended this view. An apparent reference to the Isthmian Games in ~7 suggests that the homily was delivered at Corinth; but this would be in character if it was a letter addressed to Corinth. Lightfoot and others think it earlier than Marcion, c. 140, but its reference to Gnostic views does not allow us to place it much earlier. The matter of the sermon is a very general exhortation, and there is no definite plan or sequence. Some citations from unknown Scriptures are interesting.” From the 1914 Catholic Encyclopedia

Traditional Catholic Blessing And Imposition Of The Miraculous Medal

Here is the short ceremony for the placing and wearing of the miraculous medal on people.  It is in Latin on the Brevmeum App.

MM9The priest who is to bless the sacred medal of the Immaculate Conception, vested in surplice and white stole, says:

P: Our help is in the name of the Lord.

All: Who made heaven and earth.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

Almighty and merciful God, who by the many appearances on earth of the Immaculate Virgin Mary were pleased to work miracles again and again for the salvation of souls; kindly pour out your blessing + on this medal, so that all who devoutly wear it and reverence it may experience the patronage of Mary Immaculate and obtain mercy from you; through Christ our Lord.

All: Amen.

The priest sprinkles the medal with holy water, and presents it to the person, saying:

Take this holy medal; wear it with faith, and handle it with due devotion, so that the holy and immaculate Queen of heaven may protect and defend you. And as she is ever ready to renew her wondrous acts of kindness, may she obtain for you in her mercy whatever you humbly ask of God, so that both in life and in death you may rest happily in her motherly embrace.

All: Amen.

The priest continues:

Lord, have mercy. Christ, have mercy. Lord, have mercy. Our Father (the rest inaudibly)

P: And lead us not into temptation.

All: But deliver us from evil.

P: Queen conceived without original sin.

All: Pray for us.

P: Lord, heed my prayer.

All: And let my cry be heard by you.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

Lord Jesus Christ, who willed that your Mother, the blessed Virgin Mary conceived without sin, should become illustrious through countless miracles; grant that we who ever seek her patronage may finally possess everlasting joys. We ask this of you who live and reign forever and ever.

All: Amen.

Hopeful Conversion To Catholic Faith by Traditional Exorcized and Bless Holy Water

I was hearing a confession in the crying room at church when I noticed a black lady waiting outside the window for me.  All sorts of thoughts go through my mind, like does she want to ask for money???  I am learning over and over again to not pre-judge these people and to be open to what they may need.

holy-waterGreeting her with a kind hello, I noticed a plastic bottle in her hand.  She asked me for Holy Water.  She explained to me that it helps her a lot.

BoyAtHolyWaterFont-bI go on to ask if she is Catholic.  She says no.  I tell her that in order for me to give her the exorcised and bless Holy Water, she has to become Catholic.  I explained to her that there would be absolutely NO Holy Water with out the power of the Catholic priesthood that comes from Jesus, through the Apostles laying on of hands, (Apostolic Succession).  I explained too, that my Italian family has been Catholics for around 2000 years.  St. Peter and St. Paul converted the Italians near Rome where my family is from, (Abruzzi).

We speak some more and she shows me a crucifix she is wearing and of which she loves.  Again I explained that only Catholics love the crucifix, while protestants only have the cross.

article-new_ehow_images_a06_s8_lj_purpose-holy-water-catholic-religion-800x800She was wearing sort of tight pants, so I explained the importance of modesty and not offending God.  She promised to not wear pants when she comes to Church.  But I told her that God is in the streets too.

virgin21We prayed together and she said she is going to start to come to Holy Mass.  I am going to give her a small traditional Catechism for her to start reading.  She also told me she prays and fasts often.  It was just one of those times when the Holy Spirit works through simple sacramentals.  Please pray for her, her name is JEWEL.

IMG_3060We also gave out miraculous medals provided by the Legion of Mary to all the catechism children and their parents.  IMG_3061I never knew till recently there is a prayer for the imposition of the miraculous medal.  One boy told me that for the last two days since he has put the medal on, he has not watched any TV or played Video games.  Simple means of grace that God and Mary have given us.

 

St. Cecilia Nov. 22

st__cecilia-small_PC_“St. Cecilia, a Roman virgin of noble birth, vowed her virginity to God at a very early age. Given in marriage against her will to Valerian, she persuaded him to leave her untouched and go to blessed Urban, the Pope, that when he had been baptized he might be worthy to see Cecilia’s angelic protector. Santa_CeciliaWhen Valerian had obtained this favour, he converted his brother Tiburtius to Christ, and a little later both were martyred under the prefect Almachius. But Cecilia was seized by the same prefect because she had distributed the two brothers’ wealth to the poor, and orders were given to have her suffocated in a bath. St. Cecilia StatueWhen the heat dared not harm her, she was struck three times with an axe, and left half dead. After three days she received the palm of virginity and of martyrdom, and was buried in the cemetery of Callistus. Her body and those of Popes Urban and Lucius, and of Tiburtius, Valerian and Maximus were transferred by Pope Paschal I to the church in the City dedicated to St. Cecilia.” 1960 Roman Breviary

God Gives Us Stability And Unity Through Truth And Latin Mass

With the pope saying all sorts of new stuff everyday, with cardinals contradicting each other, with other bishops and priests speaking against the what the Bible says, we live in a Catholic Church that is in shambles.  Every diocese and parish offers mass differently.

p_download_bodypart.aspThe Body of Christ is being torn to pieces right in front of our eyes.  And, what is worst of all, it is being done right inside the Church by those who should be above all, protecting Jesus’ Body, (In the Holy Eucharist, as well as the His Mystical Body the Church).

Jesus was beaten, scourged, carried the cross and crucified by His own chosen people.  The High priest, the Pharisees, the Scribes, the Teachers of the law and the Sanhedrin were all leaders of God’s Jewish religion.  Instead of welcoming the Messiah, the Christ, they had Him tortured and killed by the pagan Romans.

For the Jewish people, the true King was God.  But His representatives, King Herod tried to kill baby Jesus and later on King Herod made fun of Jesus and treated Him as a lunatic.

But there was always those few who recognize truth and followed Truth, Jesus.  The Apostles and disciples believe Jesus and humbly learned from Him.  They would later on be tortured and killed for Him.  “King” Herod had St. James beheaded and St. Peter imprisoned.  St. Peter and St. John were scourged at the orders of the Sanhedrin.  They were told to never preach about Jesus.  But they responded that they had to obey God and preach the Gospel.

st lukes paintingThe Catholic faith that we are standing up for in our own Catholic Church, comes directly from Jesus Christ to His Apostles.  It has been handed on by the deposit of faith that these Apostles were tortured and killed for.

We too, need to be willing to suffer to preserve the integrity of Jesus’ teachings.  The early Catholic Christians lost their property, were imprisoned, beaten, made slaves, stoned and tortured to death.  (Just read the Acts of the Apostles and the Martyrology.)

We Catholics that are standing up today for the Unchangeable Catholic doctrine are persecuted and ostracized by most other Catholics.  But we have yet to be imprisoned and tortured to death.

Stephen_Martyrdom_CARRACCI, AnnibaleSt. Stephen Being Stoned To Death

The Prophets, Jesus, the Apostles, the Church Fathers and the saints were abused and at time killed for Divine Truth.  But they knew well what we forget:

  1. this life is short,
  2. this world belongs to the devil and his friends,
  3. judgement is coming
  4. Heaven is our true homeland where we will live and rule with Jesus forever.

Gold_Capuchin Friar3We are so blessed to be traditional Catholics and to love and know the true God and His Divine Truth.  This is what keeps the Catholic Church together.  This is what unites us with God and one another.  Now we need to keep on praying and acting, knowing that this Great God appreciates the suffering we go through, great or small, for the unity of His Catholic Church.

Traditional Catholic Rite For Consecrating Bishops 1892

In order to understand 2000 years of Catholic liturgy, we need to study the Rites.  In this 1892 consecration we see that staying faithful to the Church’s teaching is of utmost importance in the role of the bishop.  Coronation of Pope Paul VI, 1963It asks if the person to be consecrated will condemn all heresies.  The new rite is not called consecration, but ordination.

  • Q. Do you also anathematize every heresy that shall arise against this holy Catholic Church?
  • R. I do anathematize it. 

Here is the Rite for Consecration Catholic bishops According to the Roman Pontifical dated 30 March 1892

“Introduction

The liturgy of the Consecration of a Bishop may properly be divided into: the preliminary examination, the consecration proper, and the investiture.

The first part includes the form of ascertaining solemnly that the Bishop-elect has the right to Episcopal consecration; of receiving his oath of submission to the Holy See, the centre of unity; and of inquiring to the orthodoxy of his faith. The form of oath embodied in this document is that prescribed for the Bishops of the United States in the Second Council of Baltimore. In the examination the Bishop-elect is made to profess categorically his belief in the different matters of faith that have been particularly attacked by heretics, especially the doctrine of the Incarnation. These preliminaries having been duly gone through with, the Mass is begun, its simultaneous celebration by Consecrator and Bishop-elect betokening the unity of their faith.

Immediately after the Gradual or Tract, the Consecration ceremony begins with the solemn announcement by the Consecrator of the awful duties of a Bishop. The different rites and prayers sufficiently indicate their purpose. The majesty of the plain chant in the Litanies, the Veni Creator, and the Preface is perhaps unsurpassed by any other portion of the liturgy.

The Consecration ceremony proper being finished, the new Bishop is invested with the crosier and ring proper to the Episcopal order, the prayers and admonitions accompanying the investiture clearly indicating their uses and purposes.

The Mass proceeds with the Consecrator and new Bishop celebrating in unison at the same altar. After the Communion (the new Bishop communicating both of the Sacred Host and Precious Blood) the new Bishop receives the mitre and gloves, which have been solemnly blessed by the Consecrator. Then with the utmost pomp the new Bishop is enthroned on the Episcopal seat while the magnificent Te Deum is intoned. During the hymn he is led between the two assistant Bishops around the church, blessing the people as he goes. Afterward he is received by the Consecrator to the kiss of peace, and the function is ended.

Those only who appreciate the hierarchical importance of the Episcopate will thoroughly understand the sublimity of the whole ceremony.

The Consecration of a Bishop

No one is to be consecrated unless first the Consecrator shall be sure of the commission to consecrate, either by apostolic letters, if he be outside the curia, or by verbal commission given by the Sovereign Pontiff to the Consecrator, if the Consecrator himself be a cardinal.

The day chosen for consecration should be a Sunday or the feast day of one of the apostles, (in Liturgy the Feast of an Evangelist is equivalent to that of an Apostle), or it may be even a feast day if the Sovereign Pontiff shall have made this special concession; and it is fitting that both the Consecrator and the elect should fast on the preceding day.

If the consecration be performed outside of the Roman curia, it should be held in the diocese to which the Bishop-elect has been promoted, or within the province, if it can be conveniently done.

In the church where the consecration is to take place two chapels are prepared, a larger one for the consecrating bishop, and a smaller one for the Bishop-elect. And in the larger, upon the altar, prepared in the usual manner, a cross is placed in the middle, and at least four candlesticks.

On the ground at the foot of the altar carpets are laid, upon which the Bishop-elect shall prostrate himself, but the Consecrator is also prepared, upon which will be a clean cloth, two candlesticks, basins, and towels for the ablution of the hands, a vessel with holy water, and an aspersorium; and a thurible with boat, spoon and incense, if the office is sung, otherwise this is omitted; cruets with wine and water for the sacrifice; a chalice; the box of hosts; crumbs of bread for the cleansing of the hands; holy chrism.

Furthermore, all the pontifical vestments of color suitable to the time and the office of the Mass, namely, sandals and amice, alb, cincture, pectoral cross, stole, tunic, dalmatic, gloves, chasuble, precious mitre, pontifical ring, pastoral staff, maniple and gremial.

A faldstool is prepared for the Consecrator and three seats for the Bishop-elect and the two assistant bishops; a Missal and a Pontifical. The Consecrator should have at least three chaplains in surplice, and two acolytes at the credence.

In the smaller chapel for the Bishop-elect, which should be distinct from the larger, an altar is prepared with a cross and two candlesticks, a Missal and a Pontifical, and all the pontifical vestments in white, as enumerated above for the Consecrator, and in addition to these a white cope; near the altar a smaller credence with a clean cloth, vessels for washing the hands, and bread crumbs for cleansing the hands and head.

Eight small strips from two rolls of fine linen (cut in lengths through the middle, of which two are each six palms in length, the remaining six being of equal quantity) are prepared, and at least eight candles, each one pound in weight, four of which are placed on the altar of the consecrating bishop, two upon his credence and two upon the altar of the Bishop-elect; a jeweled ring to be blessed and to be given to the Bishop-elect; and an ivory comb.

For the offertory, two torches four pounds each in weight, two loaves of bread, two small barrels of wine; the bread and the wine are to be ornamented, two to be decorated with silver and two with gold, bearing the escutcheons of the Consecrator and of the Bishop-elect, with hat, or cross, or mitre, according to the grade and dignity of each.

At least two assistant bishops shall be present (the presence of three Bishops is required by the ancient Canons, and by the general practice of the Church, but is not essential to the validity of the consecration. By special dispensation priests may assist in lieu of Bishops) who are clothed in the rochet, and if they are regulars, in the surplice, the amice, stole, cope and the plain white mitre, and each one has his Pontifical.

At a suitable hour the Consecrator, the Bishop-elect, the assistant bishops, and the others who are to be present at the consecration, assemble at the church, and the Consecrator, having prayed before the altar, ascends to his throne if he is in his own diocese, or goes to his chapel, to the faldstool near the Epistle corner, and there is vested as usual. The Bishop-elect, with the assistant bishops goes to his chapel and there puts on the necessary vestments, namely, if the Mass be sung, the amice, alb, cincture and the stole, crossed as it is warn by priests. If, however, the office is read, he can, before he takes the above mentioned vestments, put on the sandals and read the Psalm “Quam Dilecta,” etc. The assistant bishops, in the meanwhile, put on the vestments as above. All being ready the Consecrator goes to the middle of the altar and there sits on the faldstool with his back to the altar. The Bishop-elect, vested and wearing his biretta, is led between the two assistant bishops vested and mitred, and when he comes before the Consecrator, uncovering his head and profoundly bowing, he makes a reverence to him, the assistant bishops with their mitres on slightly inclining their heads.

Then they sit at a little distance from the Consecrator so that the Bishop-elect faces the Consecrator; the senior assistant bishop sits at the right hand of the Bishop-elect, the junior at his left, facing one another. When they shall have thus been seated, after a short pause they rise, the Bishop-elect without his biretta and the assistant bishops without their mitres, and the senior assistant, turned to the Consecrator, says:

“Most Reverend Father, our holy Mother the Catholic Church, asks that you promote this priest here present to the burden of the episcopate.”

The Consecrator says:

“Have you the Apostolic Mandate?”

The senior assistant bishop answers:

“We have.”

The Consecrator says:

“Let it be read.”

Then the notary of the Consecrator, taking the mandate from the assistant bishop, reads it from the beginning to the end: in the meanwhile all sit with heads covered. The mandate having been read, the Consecrator says:

“Thanks be to God.”

Or, if the consecration is made by virtue of Apostolic letters, by which even the reception of the oath to be made by the Bishop-elect is committed to the Consecrator, these letters being read, before the Consecrator says anything else, the Bishop-elect coming from his seat, kneels before the Consecrator and reads, word for word, the oath to be taken according to the tenor of the aforesaid commission, in this manner, viz:

Form of Oath

” I N., elected to the Church of N., from this hour henceforward will be obedient to Blessed Peter the Apostle, and to the holy Roman Church, and to our Holy Father, Pope N. and to his successors canonically elected. I will assist them to retain and to defend the Roman Papacy without detriment to my order. I shall take care to preserve, to defend, increase and promote the rights, honors, privileges and authority of the holy Roman Church, of our Lord, the Pope, and of his aforesaid successors. I shall observe with all my strength, and shall cause to be observed by others, the rules of the holy Fathers, the Apostolic decrees, ordinances or dispositions, reservations, provisions and mandates. I shall come when called to a Synod, unless prevented by a canonical impediment. I shall make personally the visit ad limina apostolorum every ten years, and I shall render to our Holy Father, Pope N., and to his aforesaid successors an account of my whole pastoral office, and of all things pertaining in any manner whatsoever to the state of my Church, to the discipline of the clergy and the people, and finally to the salvation of the souls which are entrusted to me : and in turn I shall receive humbly the apostolic mandates and execute them as diligently as possible. But if I shall be detained by legitimate impediment, I shall fulfil all the aforesaid things through a designated delegate having a special mandate for this purpose, a priest of my diocese, or through some other secular or regular priest of known probity and religion, fully informed concerning the above-named things. I shall not sell, nor give, nor mortgage the possessions belonging to my mensa (by mensa is understood the real estate or investments set aside for the proper support of the Bishop), nor shall I enfeoff [exchange land for service] them anew or alienate them in any manner, even with the consent of the chapter of my Church, without consulting the Roman Pontiff. And if through me any such alienation shall occur, I wish, by the very fact, to incur the punishments contained in the constitution published concerning this matter.”

The Consecrator, holding in his lap with both hands the books of the Gospels, opened towards the Bishop-elect, receives from him this oath, the Bishop-elect still kneeling before him saying:

“So help me God and these Holy Gospels of God.”

He touches with both hands the text of the Gospels and then, and not before, the Consecrator says:

“Thanks be to God.”

Then the Bishop-elect and the assistants being seated, the Consecrator reads in an audible voice the following examination, which should always be read as it is written, in the singular, even if many are examined together. The assistant bishops say in a lower voice whatsoever the Consecrator says, and all should retain their mitres and be seated.

Examination

“The ancient rule of the holy Fathers teaches and ordains that he who is chosen to the order of bishop, shall be with all charity examined diligently beforehand concerning his faith in the Holy Trinity, and shall be questioned concerning the different objects and rules which pertain to this government and are to be observed, according to the word of the apostle: “impose hands hastily on no man.” This is done in order that he who is to be ordained may be instructed how it behooveth one placed under this rule to conduct himself in the Church of God, and also that they may be blameless who impose on him the hands of ordination. Therefore by the same authority and commandment, with sincere charity, we ask you, dearest brother, if you desire to make your conduct harmonize, as far as your nature allows, with the meaning of divine Scripture.”

Then the Bishop-elect, rising slightly, with uncovered head, answers:

“With my whole heart I wish in all things to consent and obey.”

And he will act in like manner when making all the other responses that follow, and if there are many Bishops-elect, each one will answer thus in turn. The Consecrator interrogates.

  • “Q. Will you teach the people for whom you are ordained, both by words and by example, the things you understand from the divine Scriptures?
  • R. I will. 
  • Q. Will you receive, keep and teach with reverence the traditions of the orthodox fathers and the decretal constitutions of the Holy and Apostolic See?
  • R. I will. 
  • Q. Will you exhibit in all things fidelity, submission, obedience, according to canonical authority, to Blessed Peter the Apostle, to whom was given by God the power of binding and of loosing, and to his Vicar our Holy Father, Pope N. and to his successors the Roman Pontiffs?
  • R. I will. 
  • Q. Will you refrain in all your ways from evil and, as far as you are able, with the help of the Lord, direct them to every good?
  • R. I will. 
  • Q. Will you observe and teach with the help of God, chastity and sobriety?
  • R. I will. 
  • Q. Will you, as far as your human frailty shall allow, always be given up to divine affairs and abstain from worldly matters or sordid gains?
  • R. I will. 
  • Q. Will you, for the Lord’s sake, be affable and merciful to the poor and to pilgrims and all those in need?
  • R. I will.

Then the Consecrator says to him:

“May the Lord bestow upon thee all these things and every other good thing, and preserve thee and strengthen thee in all goodness.”

And all answer:

“Amen.”

  • “Q. Do you believe, according to your understanding and the capacity of your mind, in the Holy Trinity, the Father and the Son and the Holy Ghost, one God almighty and the whole Godhead, in the Holy Trinity coessential, consubstantial, coeternal, and coomnipotent, of one will, power and majesty, the Creator of all creatures, by whom are all things, through whom are all things, and in whom are all things in heaven and on earth, visible and invisible, corporeal and spiritual?
  • R. I assent and do so believe. 
  • Q. Do you believe each single person of the Holy Trinity is one God, true, full and perfect?
  • R. I do believe. 
  • Q. Do you believe in the Son of God, the Word of God eternally begotten of the Father, cosubstantial, coomnipotent and coequal in all things to the Father in divinity, born in time of the Holy Ghost from Mary ever Virgin, with a rational soul, having two nativities, one eternal from the Father, the other temporal from the Mother, true God and true Man, proper and perfect in both natures, not the adopted nor the fantastic, but the sole and only Son of God in two natures and of two natures, but in the singleness of one person, incapable of suffering, and immortal in his divinity, but Who suffered in his humanity for us and for our salvation, with real suffering of the flesh, and was buried, and, rising on the third day from the dead with a true resurrection of the flesh, on the fortieth day after resurrection, with the flesh wherein He rose and with His soul, ascended into Heaven and sitteth at the right hand of the Father, thence to come to judge the living and the dead, and to render to everyone according to his works as they shall have been good or bad?
  • R. I assent and so in all things do I believe. 
  • Q. Do you believe also in the Holy Ghost full and perfect and true God proceeding from the Father and the Son, coequal and coessential, coomnipotent and coeternal in all things with the Father and the Son?
  • R. I believe. 
  • Q. Do you believe that this Holy Trinity is not three Gods, but one God, almighty, eternal, invisible and unchangeable?
  • R. I believe. 
  • Q. Do you believe that the holy Catholic and Apostolic Church is the one true Church in which there is but one true baptism and the true remission of all sins?
  • R. I believe. 
  • Q. Do you also anathematize every heresy that shall arise against this holy Catholic Church?
  • R. I do anathematize it. 
  • Q. Do you believe also in the true resurrection of this same flesh of yours, and in life everlasting?
  • R. I do believe. 
  • Q. Do you believe also that God and the Lord Almighty is the sole author of the New and Old Testaments, of the Law, and of the Prophets, and of the Apostles?
  • R. I do believe.” 

Afterwards the Consecrator says:

“May this faith be increased in thee, by the Lord, unto true and eternal happiness, dearest brother in Christ. “

All answer:

“Amen.”

The examination being finished, the aforesaid assistant bishops lead the Bishop-elect to the Consecrator, whose hand is reverently kissed by the Bishop-elect kneeling. Then the Consecrator, laying aside his mitre, and turning towards the altar with the ministers, says in the usual manner the Confession, the Bishop-elect remaining at his left hand, and the bishops standing before their seats say in like manner the Confession, with their chaplains. Having finished the Confession the Consecrator ascends to the altar, kisses it and the Gospel to be said in the Mass, and incenses the altar in the usual manner. Then he goes to his throne or faldstool and proceeds with the Mass up to the Alleluia, or the last verse of the Tract or Sequence exclusive.

If Mass is read, however, having kissed the altar and the Gospel, the incensation being omitted, he reads as above from the Missal at the altar, after which, whether the Mass is read or sung, he returns with his mitre on to the faldstool, placed for him before the middle of the altar.

The assistant bishops lead the Bishop-elect to his chapel, and there having laid aside the cope, acolytes put on his sandals, if he has not already done so, he reading the usual psalms and prayers. Then he receives the pectoral cross and adjusts the stole in such a manner that it may hang from his shoulders. After that, he is vested with the tunic, dalmatic, chasuble and maniple, and then advances to his altar, where, standing between the assistant bishops, with uncovered head, he reads the whole office of the Mass up to the Alleluia, or the last verse of the Tract or Sequence exclusive. He does not turn around to the people when he says The Lord be with you, as is wont to be done in other masses.

The office of the day is never changed on account of the ordination of bishops. But after the collect of the day, a collect for the Bishop-elect is said under one Through Christ Our Lord, etc.

PRAYER

“Attend to our supplications, Almighty God, so that what is to be performed by our humble ministry may be fulfilled by the effect of Thy power. Through Our Lord Jesus Christ Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, world without end.
R. Amen.”

The Gradual being finished, if the Alleluia is said, otherwise the Tract or Sequence up to the last verse exclusively being read, the Consecrator goes to the faldstool before the middle of the altar and there sits with his mitre on. (The wearing of the mitre indicates the exercise of episcopal authority. By bearing this in mind the importance of these Rubrics, concerning the putting on and removal of the Mitre, will be better appreciated.) The assistant bishops again lead the Bishop-elect to the Consecrator, to whom the Bishop-elect, having laid aside his biretta, (it will be observed that the Elect removes his biretta as a sign of respect for the superior authority of the Bishop), profoundly bending his head, makes a humble reverence; the assistants with their mitres on, and bowing slightly, also make a reverence to the Consecrator, then all sit as before, and the Consecrator, sitting with his mitre on, turned towards the Bishop-elect, says:

“A bishop judges, interprets, consecrates, ordains, offers, baptizes and confirms.”

Then all rising, the Consecrator, standing with his mitre on, says to those surrounding him:

“Let us pray, dearest brethren, that the kindness of the Almighty God consulting the utility of His Church, may bestow the abundance of His grace upon this Elect. Through Christ Our Lord. R. Amen.”

And then the Consecrator before his faldstool; and the assistant bishops before theirs, all with their mitres on, prostrate themselves. The Bishop-elect, however, prostrates himself at the left of the Consecrator; the ministers and all others kneel. Then the chanter, or if the office is read, the Consecrator, beginning the litanies, says:

“Lord have mercy on us (going through the entire litanies.)”

After the petition, “That Thou wouldst vouchsafe to all the faithful departed, etc. R. We beseech Thee, hear us,” has been said, the Consecrator, rising and turning towards the Bishop-elect, holding in his left hand the pastoral staff, says in the tone of the litanies, first:

“That Thou wouldst vouchsafe to + bless this Elect here present.
R. We beseech The, hear us.
That Thou wouldst vouchsafe to + bless and + sanctify this Elect here present.
R. We beseech The, hear us.
That Thou wouldst vouchsafe to + bless and + sanctify and + consecrate this Elect here present.
R. We beseech The, hear us.”

Meanwhile always making the sign of the cross over him, and the assistant bishops do and say the same thing, remaining kneeling, however.

Then the Consecrator again prostrates himself, and the chanter, or he who began the litanies, continues them to the end.

“That Thou wouldst vouchsafe, etc.
R. We beseech The, hear us.”

The litany finished, all rise; and the Consecrator stands with his mitre on before his faldstool, the Bishop-elect kneeling before him.

Then the Consecrator, with the aid of the assistant bishops, taking the open book of the Gospels, saying nothing, lays it upon the neck and shoulders of the Bishop-elect, so that the printed page touches the neck. One of the chaplains kneels behind, supporting the book until it must be given into the hands of the Bishop-elect.

Then the Consecrator and the assistant bishops touch with both hands the head of the one to be consecrated saying: (The imposition of hands with prayer is the essential rite by which Episcopal power is conferred.)  [This is inaccurate.  The essential “matter of the Sacrament” is the imposition of hands – no accompanying prayer is required.  The essential “form of the  Sacrament” is a prayer, no accompanying imposition of hands is required or called for. The “the matter, and the only matter, of the Sacred Orders of the Diaconate, the Priesthood, and the Episcopacy is the imposition of hands; and that the form, and the only form, is the words which determine the application of this matter, which univocally signify the sacramental effects.” {The essential form is given below in the Preface.} Sacramentum Ordinis, Apostolic Constitution Of Pope Pius XII on the Sacrament of Order, Nov. 30, 1947] 

“Receive the Holy Ghost.”

This being done, the Consecrator, standing and laying aside his mitre, says:

“Be propitious, O Lord, to our supplications, and inclining the horn of sacerdotal grace above this Thy servant, pour out upon him the power of Thy + blessing. Through Our Lord Jesus Christ, who liveth and reigneth with Thee in the unity of the Holy Ghost, God.”

Then extending his hands before his breast, he says:

“World without end.
Amen.
V. The Lord be with you.
R. And with thy spirit.
V. Lift up your hearts.
R. We have them lifted up to the Lord.
V. Let us give thanks to the Lord our God.
R. It is worthy and just.
It is truly worthy and just, right and profitable unto salvation that we should at all times and in all places give thanks unto Thee, O holy Lord, Father Almighty, Eternal God, honor of all dignities which serve unto Thy glory in sacred orders. To Thee O God, who, in the secret communings of familiar intercourse, giving instruction unto Moses Thy servant, concerning, among other branches of divine worship, the nature of sacerdotal vesture, didst order that Aaron, Thy chosen one, should be clad in mystic robes during the sacred functions, so that succeeding generations might be enlightened by the examples of their predecessors, lest the knowledge derived from Thy instruction should be wanting in any age. Since, indeed, with the ancients, the very appearance of symbols would obtain reverence, and with us there would be the experience of the things themselves more certain that the mysteries of figures. For the adornment of our minds fulfils what was expressed by the outward vesture of that ancient priesthood, and now brightness of souls rather than splendor of raiment commends the pontifical glory unto us. Because even those things which then were sightly unto the eyes of the flesh, demanded rather that the eyes of the spirit should understand the things they signified. And therefore we beseech Thee, O Lord, give bountifully this grace to this Thy servant, whom Thou hast chosen to the ministry of the supreme priesthood, so that what things soever those vestments signify by the refulgence of gold, the splendor of jewels, and the variety of diversified works, these may shine forth in his character and his actions. [The essential form of the Sacrament are these concluding words of the Preface:] Fill up in Thy priest the perfection of Thy ministry and sanctify with the dew of Thy heavenly ointment this Thy servant decked out with the ornaments of all beauty.”

If the Consecration is performed in the Roman curia, the Apostolic Subdeacon or one of the pontifical chaplains binds the head of the Bishop-elect with one of the longer cloths from the eight mentioned above, and the Consecrator, prostrate on both knees, turned towards the altar, begins the Hymn, Come Holy Ghost, Creator, come, the others continuing it unto the end.

At the conclusion of the first verse, the bishop rises and sits on the faldstool before the middle of the altar, takes his mitre, lays aside his ring and gloves, puts on the ring again and receives the gremial from the ministers. Then he dips the thumb of his right hand in the holy chrism and anoints the head of the Bishop-elect kneeling before him, making first the sign of the cross on the crown, then anointing the rest of the crown, saying in the meanwhile:

“May thy head be anointed and consecrated by heavenly benediction in the pontifical order.”

And making with his right hand, the sign of the cross three times over the head of the Elect, he says:

“In the name of the + Father, and of the + Son, and of the Holy + Ghost. R. Amen.
V. Peace be with thee.
R. And with thy spirit.”

And if several are to be consecrated, he repeats this to each separately.

Having completed the anointing, the bishop cleanses his thumb somewhat with bread crumbs, and the above-mentioned hymn having been finished, he lays aside his mitre, rises and continues in the same tone as before, saying:

“May this, O Lord, flow abundantly upon his head, may this run down upon his cheeks, may this extend unto the extremities of his whole body, so that inwardly he may be filled with the power of Thy spirit, and outwardly may be clothed with that same spirit. May constant faith, pure love, sincere piety abound in him. May his feet by Thy gift be beautiful for announcing the glad tidings of peace, for announcing the glad tidings of Thy good things. Grant to him, O Lord, the ministry of reconciliation in word and in deed, in the power of signs and of wonders. Let his speech and his preaching be not in the persuasive words of human wisdom, but in the showing of the spirit and of power. Give to him, O Lord, the keys of the kingdom of Heaven, so that he may make use of, not boast of the power which Thou bestowest unto edification, not unto destruction. Whatsoever he shall bind upon earth, let it be bound likewise in heaven, and whatsoever he shall loose upon earth, let it likewise be loosed in heaven. Whose sins he shall retain, let them be retained, and do Thou remit the sins of whomsoever he shall remit. Let him who shall curse him, himself be accursed, and let him who shall bless him be filled with blessings. Let him be the faithful and prudent servant whom Thou dost set, O Lord, over Thy household, so that he may give them food in due season, and prove himself a perfect man. May he be untiring in his solicitude, fervent in spirit. May he detest pride, and cherish humility and truth, and never desert it, overcome either by flattery or by fear. Let him not put light for darkness, nor darkness for light: let him not call evil good, nor good evil. May he be a debtor to the wise and to the foolish, so that he may gather fruit from the progress of all. Grant to him, O Lord, an Episcopal chair for ruling Thy Church and the people committed to him. Be his authority, be his power, be his strength. Multiply upon him Thy + blessing and Thy grace, so that Thy gift he may be fitted for always obtaining Thy mercy, and by Thy grace may be faithful.”

Then in a lower tone of voice he reads the following so as to be heard by those surrounding him:

“Through Our Lord Jesus Christ, who liveth and reigneth in the unity of one God, world without end.
R. Amen.”

After this the Consecrator begins, and the choir takes up the Antiphon.

“The ointment upon the head which descended on the beard, the beard of Aaron, which descended on the border of his vestment: the Lord hath commanded blessing forever.”

PSALM 132

“Behold how good and how pleasing it is for brethren to dwell together in unity: Like the precious ointment on the head, that ran down upon the beard, the beard of Aaron. Which ran down to the skirt of his garment; as the dew of Hermon, which descendeth upon mount Sion. For there the Lord hath commanded blessing, and life for evermore. Glory be to the Father, etc. As it was in the beginning, etc.”

Then the whole Antiphon is repeated: The ointment upon the head, etc.

The Antiphon before the psalm having been begun, one of the longer strips from the eight above mentioned, is placed on the neck of the Bishop-elect. The Consecrator sits down, takes his mitre, whilst the Bishop-elect kneels before him, having his hands joined. Then the Consecrator anoints with chrism the hands of the Bishop-elect in the form of a cross, by drawing two lines with the thumb of his right hand, which has been dipped in the oil, namely, from the thumb of the right hand to the index finger of the left, and from the thumb of the left hand to the index finger of the right. And afterwards he anoints the entire palms of the Bishop-elect, saying:

“May these hands be anointed with the sanctified oil and the chrism of sanctification, as Samuel anointed David to be King and Prophet; so may they be anointed and consecrated.”

And making with his right hand the sign of the cross thrice over the hands of the Bishop-elect, he says:

“In the name of God the + Father, and of the + Son, and of the Holy + Ghost, making the image of the Holy cross of Our Savior Jesus Christ, Who has redeemed us from death and led us to the kingdom of Heaven. Hear us, O loving, Almighty Father, Eternal God, and grant that we may obtain what we ask for. Through the same Christ Our Lord.
R. Amen.”

Sitting down, he continues:

“May God and the Father of Our Lord Jesus Christ, Who hath Himself of the Episcopate, bedew thee with chrism and with the liquor of mystic ointment, and make thee fruitful with the richness of spiritual + benediction : Whatsoever you shall + bless may it be blessed, and whatsoever you shall sanctify may it be sanctified; and may the imposition of this consecrated hand or thumb be profitable in all things unto salvation.
R. Amen.”

After this, the one consecrated joins both hands, the right resting upon the left, and places them upon the cloth hanging from his neck. The Consecrator cleanses his thumb somewhat with some bread crumbs, and laying aside his mitre, rises and blesses the pastoral staff, if it has not been blessed, saying:

“Receive the staff of the pastoral office, so that in the correction of vices you may be lovingly severe, giving judgment without wrath, softening the minds of your hearers whilst fostering virtues, not neglecting strictness of discipline through love of tranquillity.
R. Amen.”

After which, laying aside the mitre, the Consecrator rises and blesses the ring, if it has not been blessed before, saying:

“O Lord, Creator and Preserver of the human race, Giver of spiritual grace, Bestower of eternal salvation, do Thou send forth Thy + blessing upon this ring; so that whosoever shall be adorned with this sign of holiest fidelity, it may avail him by the power of heavenly protection unto eternal life. Through Christ Our Lord.
R. Amen.”

He then sprinkles the ring with holy water, and sitting with his mitre on, himself places the ring on the ring finger of the right hand of the one consecrated, saying:

“Receive the ring, the symbol of fidelity, in order that, adorned with unspotted faith, you may keep inviolably the Spouse of God, namely, His Holy Church.
R. Amen.”

Then the Consecrator takes the book of the Gospels from the shoulders of the one consecrated, and with the aid of the assistant bishops, hands it closed to the one consecrated, the latter touching it without opening his hands, whilst the Consecrator says:

“Receive the Gospel and go preach to the people committed to thee, for God is powerful to increase his grace in thee, He who liveth and reigneth, world without end.
R. Amen.”

Finally the Consecrator receives the one consecrated to the kiss of peace. The Assistant bishops each do likewise, saying to the one consecrated:

“Peace be with thee.”

And he answers to each:

“And with thy spirit.”

Then the one consecrated, between the assistant bishops, returns to his chapel, where, while he is seated, his head is cleanses with some bread crumbs and with a clean cloth. Then his hair is cleansed, and combed; afterwards he washes his hands. The Consecrator washes his hands at his faldstool. Then he goes on with the Mass up to the Offertory inclusive. The consecrated does the same in his chapel.

The Offertory having been said, the Consecrator sits with his mitre on at the faldstool before the middle of the altar, and the one consecrated, coming from his chapel, between the assistant bishops, kneels before the Consecrator and offers to him two lighted torches, two loaves of bread and two small barrels of wine, and kisses reverently the hands of the Consecrator receiving the above gifts.

Then the Consecrator washes his hands and goes to the altar. The one consecrated also goes to the Epistle side of the same altar: there, standing between the assistant bishops, having before him his Missal, he says and does with the Consecrator everything as in the Missal. And one host is prepared to be consecrated for the Consecrator and the one consecrated, and wine sufficient for both is placed in the chalice.

The following Secret is said with the Secret of the Mass of the day under on Through Our Lord by the Consecrator.

“Receive, O Lord, the gifts which we offer to Thee for this Thy servant, and kindly preserve in him Thy favors. Through Our Lord Jesus Christ, Thy Son, who liveth and reigneth in the unity of the Holy Ghost, world without end.
R. Amen.”

The one consecrated says:

“Receive, O Lord, the gifts which we offer to Thee for me, Thy servant, and kindly preserve Thy favors in me. Through Our Lord Jesus Christ, who liveth and reigneth in the unity of the Holy Ghost, world without end. 
R. Amen.”

During the action the Consecrator says:

“This oblation therefore, of our service, and that of Thy whole family which we offer Thee, also for this Thy servant, whom Thou hast vouchsafed to promote to the order of the episcopate, we beseech Thee, O Lord, graciously to accept, and to kindly preserve Thy favors in him, so that what has been accomplished by the divine gift, may be followed by divine effects: and dispose our days in Thy peace, and command us to be delivered from eternal damnation, and to be numbered in the flock of Thine elect. Through Christ Our Lord.
R. Amen.”

The one consecrated says:

“This oblation therefore, of our service, and that of Thy whole family which we offer Thee, also for me Thy servant, whom Thou hast vouchsafed to promote to the order of bishop, we beseech Thee, O Lord, graciously to accept and kindly to preserve in me Thy favors, so that what I have accomplished by the divine gift, I may complete by divine effects: and dispose our days in Thy peace, and command us to be delivered from eternal damnation and to numbered in the flock of Thine elect. Through Christ Our Lord.
R. Amen.”

The prayer Lord Jesus Christ, who, etc. having been said by the Consecrator and the one consecrated, the latter goes up to the right of the Consecrator and both kiss the altar. Then the Consecrator gives the kiss of peace to the one consecrated saying:

“Peace be with thee.”

To whom the one consecrated answers:

“And with thy spirit.”

Then after the Consecrator has consumed the Body of the Lord, he does not entirely consume the blood, but only a portion with the particle of the host that has been placed in the chalice, and before he takes the purification, he communicates the one consecrated, who stands with bowed head and not genuflecting, first giving him the Body and then the Blood. Then he purifies himself and afterwards the one consecrated. He then washes his fingers over the chalice and takes also the ablution, and having received the mitre, he washes his hands. Meanwhile, the one consecrated, with his assistant bishops, goes to the other corner of the altar, namely, the Gospel side, and there continues the Mass while the Consecrator does the same at the Epistle side.

The Post-Communion which ought to be said with the Post-Communion of the day under one Through Our Lord Jesus Christ, Who liveth and reigneth…

“We beseech Thee, O Lord, work in us the saving fullness of Thy mercy: and propitiously render us so perfect, and so cherish us that we may be able to please Thee in all things. Through Our Lord Jesus Christ, who with Thee liveth and reigneth in the unity of the Holy Ghost, world without end.
R. Amen.”

Then after Go, the Mass is ended, or Let us bless the Lord, as the time requires, has been said, the Consecrator having said May the performance, etc., in the middle of the altar, and received there the mitre, if he be not an Archbishop, and in his province, turned towards the altar, he solemnly blesses the people, saying :

“Blessed be the name of the Lord, etc.”

The Investiture

Having given the Benediction, the Consecrator, with his mitre on, sits on the faldstool which has been placed before the middle of the altar: the one consecrated, keeping his biretta on his head, kneels before him. Then the Consecrator, having laid aside his mitre, rises and blesses the mitre, if it has not been blessed, saying:

“Let Us Pray.
O Lord God, Father Almighty, whose goodness is wonderful and whose power immense, from whom is every best and every perfect gift, the ornament of all beauty, vouchsafe to + bless and + sanctify this mitre to be placed on the head of this Prelate Thy servant. Through Christ Our Lord.
R. Amen.”

And then he sprinkles it with holy water, after which, sitting down with his mitre on, the assistant bishops aiding him he places it on the head of the one consecrated, saying:

“We, O Lord, place on the head of this Thy bishop and champion, the helmet of protection and salvation, so that his face being adorned and his head armed with the horns of both testaments, he may seem terrible to the opponents of truth, and through the indulgence of Thy grace may be their sturdy adversary, Thou Who didst mark with the brightest rays of Thy splendor and truth the countenance of Moses Thy Servant, ornamented from his fellowship with Thy word: and didst order the tiara to be placed on the head of Aaron thy high priest. Through Christ Our Lord.
R. Amen.”

Then if the gloves have not been blessed, the Consecrator rises, having laid aside the mitre, and blesses them, saying:

“Let Us Pray.
O Almighty Creator, Who hast given to man fashioned after Thy image, hands notable for their formation, as an organ of intelligence for correct workmanship: which Thou hast commanded to be kept clean, so that the soul might worthily be carried in them and Thy mysteries worthily consecrated by them, vouchsafe to + bless and + sanctify these hand coverings, so that whosoever of Thy ministers, the holy Bishops, shall humbly wish to cover their hands with these, Thy mercy shall accord to him cleanness of heart as well as of deed. Through Christ Our Lord.
R. Amen.”

And he sprinkles them with holy water. Then the pontifical ring is drawn from the finger of the one consecrated, the Consecrator sits down and having received the mitre with the aid of the assistant bishops, places the gloves on the hands of the one consecrated, saying:

“Encompass, O Lord, the hands of this Thy minister with the cleanness of the new man who descended from Heaven, so that as Thy beloved Jacob, his hands covered with the skins of young goats, implored and received the paternal benediction, having offered to his Father most agreeable food and drink, so also this one may deserve to implore and to receive the benediction of Thy grace by means of the saving host offered by his hands. Through Our Lord Jesus Christ, Thy Son, who in the likeness of sinful flesh, offered himself to Thee for us.”

And immediately he places on the finger of the one consecrated the Episcopal ring. Then the Consecrator rises and takes the one consecrated by the right hand, and the senior assistant bishop takes him by the left, and they enthrone him by placing him sitting on the faldstool from which the Consecrator has risen, or if the ceremony be performed in the Church of the one consecrated, they enthrone him on the usual episcopal seat, and the Consecrator places in his left hand the pastoral staff.

Then the Consecrator, turning towards the altar and laying aside the mitre, while standing, begins, the others taking it up and finishing it, the Hymn, We praise Thee, O Lord.

At the beginning of the hymn, the one consecrated is led by the assistant bishops with their mitres on around the Church, and he blesses everyone. The Consecrator meanwhile without his mitre remains standing in the same place at the altar. When the one consecrated has returned to his seat or the faldstool, he sits again until the above mentioned hymn is finished. The assistants lay aside their mitres and stand with the Consecrator.

At the conclusion of the hymn, the Consecrator, standing without his mitre, at the throne, or the faldstool at the right hand of the one consecrated, says; or if the office be sung, he begins, the choir taking up the Antiphon:

“May Thy hand be strengthened and Thy right hand be exalted, justice and judgment be the preparation of Thy throne. Glory be to the Father, and to the Son, and to the Holy Ghost, as it was in the beginning, is now and ever shall be, world without end. May Thy hand be strengthened and Thy right hand be exalted, justice and judgment be the preparation of Thy throne. Glory be to the Father, and to the Son, and to the Holy Ghost, as it was in the beginning, is now and ever shall be, world without end.”

And the whole Antiphon is repeated. When this is finished the Consecrator says:

“V. O Lord hear my prayer.
R. And let my cry come unto Thee.
V. The Lord be with you.
R. And with thy spirit.
Let Us Pray
O God, the Pastor and Ruler of all the faithful, look down in Thy mercy upon this Thy servant, whom Thou hast appointed over Thy Church, and grant, we beseech Thee, that both by word and example, he may edify all those who are under his charge, so that with the flock entrusted to him, he may attain unto life everlasting. Through Christ Our Lord.
R. Amen.”

After which the Consecrator, with uncovered head, remains at the Gospel corner of the altar, the assistants, also uncovered, standing with him. The one consecrated rises, and going with his mitre and his pastoral staff before the middle of the altar, turns towards it; and, signing himself with the thumb of his right hand before his breast, he says:

“Blessed be the name of the Lord.
R. Now and forever.”

Then making the sign of the cross from his forehead to his breast, he says:

“Our help is in the name of the Lord.
R. Who hath made Heaven and earth.”

Then raising and joining his hands, and bowing his head, he says:

“May the Almighty God bless you.”

And when he has said “God” he turns towards the people and blesses them thrice, saying:

“The + Father, the + Son and the Holy + Ghost.
R. Amen.”

Then the Consecrator takes his mitre, and stands at the Gospel corner, his face turned towards the Epistle corner. The assistants, with their mitres on, stand near him. The one consecrated goes to the epistle corner of the altar, and there with his mitre on, and holding his staff, facing the Consecrator, he makes a genuflection and sings:

“For many years.”

The going to the middle of the altar, he again genuflects as before, and says, singing in a higher voice:

“For many years.”

Afterwards he goes to the feet of the Consecrator and genuflecting a third time as above, he sings again in a still higher tone of voice:

“For many years.”

Then when he has risen, the Consecrator receives him to the kiss of peace. The assistant bishops do likewise. These lead between them the one consecrated, who wears his mitre and walks with the pastoral staff, reciting the Gospel of St. John, In the beginning was the Word, etc.

After having made a reverence to the cross upon the altar he goes to his chapel, where he lays aside his vestments saying meanwhile the antiphon Of the Three children, etc., and the canticle, “Bless ye.” The Consecrator, having given the kiss of peace to the one consecrated, says in a low voice:

“The Lord be with you…
The beginning of the Gospel according to St. John. In the beginning was the Word, etc.”

He signs the altar and himself, and having made likewise a reverence to the cross, he lays aside his sacred vestments at the throne or the faldstool, saying also the antiphon “Of the three children” and the canticle “Bless ye,” etc., after which the one consecrated returns thanks to the Consecrator and his assistants, and all depart in peace.”

You can look at the comparison of The Consecration of Bishops with the New Ordination of bishops here