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

Presentation Of The Virgin Mary In Temple Nov. 21

Presentation of the Virgin MaryJoachim married Anna, a most excellent and praiseworthy woman. Once there had lived another Anna who overcame physical sterility through prayer and a promise to God, and then gave birth to Samuel. In a similar way, our Anne received from God the Mother of God through a vow and heartfelt petition; for she would not yield in any way to the illustrious women of previous ages. Accordingly grace (for the word Anne means grace) gave birth to the Lady (this is signified by the name Mary). Truly Mary became the Lady above all creation in her role as the Mother of the Creator. She was born in Joachim’s house near the Probatica, and was presented in the temple. Thereupon “planted in the house of God” had nurtured by His Spirit; like a fruitful olive tree she flowered forth in every virtue. From her mind she drove every worldly or sensual desire; she preserved virginity of soul as well as of body, as was becoming to one destined to carry God in her very bosom.

Prayer For People In Difficult Times To The Divine Nino

z_divino_ninoDivine Child Jesus, In my difficulties, help me.

From enemies of my soul, save me.

In my errors, enlighten me.

In my doubts and pains, comfort me.

In my solitude, be with me.

In my diseases, invigorate me.

z_divino_nino_ewtnWhen others despise me, encourage me.

In temptations, defend me.

In difficult hours, strengthen me.

With your paternal heart, love me.

And, into your arms, when I die, receive me.

Amen. Divino_Ni_oJesus is our best friend.  He is humble like a child and awesome like a King.  Each day may we seek a deeper and deeper friendship with Him.  He truly is the best friend we can ever ever have.  But as good friends, let us be loyal to Him and obey His loving Laws.  He purchased for us the Holy Catholic Church with His Precious Blood of the Cross.  To love Him, is to be in the only Church He founded, the Holy Catholic Christian Church.

The Latin Mass Is Important Because Most Catholics Are Roman Rite

I am re-posting the different Rites in the Catholic Christian Church that are in union with the Universal Catholic Church.  It is important information because it has to do with the Latin Mass and all the other Roman Sacraments and prayers.  I have highlighted the numbers of non-Roman Rite Catholics to show how few people belong to those rites.

Here is a summary of the Western and Eastern Rites from ewtn.com.

St._Peter's_Basilica_Rome_Italy“Western Rites and Churches

Immediately subject to the Bishop of Rome, the Supreme Pontiff, who exercises his authority over the liturgy through the Congregation for Divine Worship and the Discipline of the Sacraments.


ROMAN/LATIN FAMILY OF LITURGICAL RITES

The Church of Rome is the Primatial See of the world and one of the five Patriarchal Sees of the early Church (Rome, Constantinople, Alexandria, Antioch and Jerusalem). Founded by St. Peter in 42 AD it was consecrated by the blood of Sts. Peter and Paul during the persecution of Nero (63–67 AD). It has maintained a continual existence since then and is the source of a family of Rites in the West. Considerable scholarship (such as that of Fr. Louis Boyer in Eucharist) suggests the close affinity of the Roman Rite proper with the Jewish prayers of the synagogue, which also accompanied the Temple sacrifices. While the origin of the current Rite, even in the reform of Vatican II, can be traced directly only to the 4th century, these connections point to an ancient apostolic tradition brought to that city that was decidedly Jewish in origin.

After the Council of Trent it was necessary to consolidate liturgical doctrine and practice in the face of the Reformation. Thus, Pope St. Pius V imposed the Rite of Rome on the Latin Church (that subject to him in his capacity as Patriarch of the West), allowing only smaller Western Rites with hundreds of years of history to remain. Younger Rites of particular dioceses or regions ceased to exist.

As a consequence of the Second Vatican Council’s Dogmatic Constitution on the Sacred Liturgy, Pope Paul VI undertook a reform of the Mass of the Roman Rite, promulgating a revised rite with the Missal of 1970. This Missal has since been modified twice (1975 and 2002). Mass celebrated in accordance with this missal is the Ordinary Form of the Roman Rite.

At the time of the revised Missal’s promulgation in 1970 almost all Catholics assumed that the previous rite, that of the Missal of 1962, had been abolished. By decision of the Supreme Pontiff Benedict XVI this general assumption has been declared false and the right of Latin Rite priests to celebrate Mass according to the former missal has been affirmed (Apostolic Letter Summorum Pontificum, 7 July 2007). Mass celebrated in accordance with the Missal of 1962 constitutes the Extraordinary Form of the Roman Rite.

• Roman – The overwhelming majority of Latin Catholics and of Catholics in general.
– Ordinary Form of the Roman RiteMass celebrated in accordance with the Missale Romanum of 1970, promulgated by Pope Paul VI, currently in its third edition (2002). The vernacular editions of this Missal, as well as the rites of the other sacraments, are translated from the Latin typical editions revised after the Second Vatican Council.
– Extraordinary Form of the Roman RiteMass celebrated in accordance with the Missale Romanum of 1962, promulgated by Blessed Pope John XXIII. The other sacraments are celebrated according to the Roman Ritual in force at the time of the Second Vatican Council. The Extraordinary Form is most notable for being almost entirely in Latin. In addition to institutes which have the faculty to celebrate the Extraordinary Form routinely, such as the Priestly Fraternity of St. Peter and the Institute of Christ the King Sovereign Priest, any Latin Rite priest may now offer the Mass and other sacraments in accordance with norms of Summorum Pontificum.
– Anglican Use. Since the 1980s the Holy See has granted some former Anglican and Episcopal clergy converting with their parishes the faculty of celebrating the sacramental rites according to Anglican forms, doctrinally corrected.
• Mozarabic – The Rite of the Iberian peninsula (Spain and Portugal) known from at least the 6th century, but probably with roots to the original evangelization. Beginning in the 11th century it was generally replaced by the Roman Rite, although it has remained the Rite of the Cathedral of the Archdiocese of Toledo, Spain, and six parishes which sought permission to adhere to it. Its celebration today is generally semi–private.
• Ambrosian – The Rite of the Archdiocese of Milan, Italy, thought to be of early origin and probably consolidated, but not originated, by St. Ambrose. Pope Paul VI was from this Roman Rite. It continues to be celebrated in Milan, though not by all parishes.
• Bragan – Rite of the Archdiocese of Braga, the Primatial See of Portugal, it derives from the 12th century or earlier. It continues to be of occasional use.
• Dominican – Rite of the Order of Friars Preacher (OP), founded by St. Dominic in 1215.
• Carmelite – Rite of the Order of Carmel, whose modern foundation was by St. Berthold c.1154.
• Carthusian – Rite of the Carthusian Order founded by St. Bruno in 1084.


Byzantine Catholic ChurchEastern Rites and Churches

The Eastern Catholic Churches have their own hierarchy, system of governance (synods) and general law, the Code of Canons for the Eastern Churches. The Supreme Pontiff exercises his primacy over them through the Congregation for the Eastern Churches.

ANTIOCHIAN FAMILY OF LITURGICAL RITES
The Church of Antioch in Syria (the ancient Roman Province of Syria) is considered an apostolic See by virtue of having been founded by St. Peter. It was one of the ancient centers of the Church, as the New Testament attests, and is the source of a family of similar Rites using the ancient Syriac language (the Semitic dialect used in Jesus’ time and better known as Aramaic). Its Liturgy is attributed to St. James and the Church of Jerusalem.

1. WEST SYRIAC
• Maronite – Never separated from Rome. Maronite Patriarch of Antioch. The liturgical language  is Aramaic. The 3 million Maronites are found in Lebanon (origin), Cyprus, Egypt, Syria, Israel, Canada, US, Mexico, Brazil, Argentina and Australia.
• Syriac – Syriac Catholics who returned to Rome in 1781 from the monophysite heresy. Syriac Patriarch of Antioch. The 110,000 Syriac Catholics are found in Syria, Lebanon, Iraq, Egypt, Canada and the US.
• Malankarese – Catholics from the South of India evangelized by St. Thomas, uses the West Syriac liturgy. Reunited with Rome in 1930. Liturgical languages today are West Syriac and Malayalam. The 350,000 Malankarese Catholics are found in India and North America.

2. EAST SYRIAC
• Chaldean – Babylonian Catholics returned to Rome in 1692 from the Nestorian heresy. Patriarch of Babylon of the Chaldeans. Liturgical languages are Syriac and Arabic. The 310,000 Chaldean Catholics are found in Iraq, Iran, Syria, Lebanon, Egypt, Turkey and the US.
• Syro–Malabarese – Catholics from Southern India using the East Syriac liturgy. Returned to Rome in the 16th century from the Nestorian heresy. Liturgical languages are Syriac and Malayalam. Over 3 million Syro–Malabarese Catholics can be found in the state of Kerela, in SW India.


Bishop Meletiev sings Pontifical High Mass in the Russian Byzantine rite at FatimaBYZANTINE FAMILY OF LITURGICAL RITES
The Church of Constantinople became the political and religious center of the eastern Roman Empire after the Emperor Constantine built a new capital there (324–330) on the site of the ancient town of Byzantium. Constantinople developed its own liturgical rite from the Liturgy of St. James, in one form as modified by St. Basil, and in a more commonly used form, as modified by St. John Chrysostom. After 1054, except for brief periods of reunion, most Byzantine Christians have not been in communion with Rome. They make up the Orthodox Churches of the East, whose titular head is the Patriarch of Constantinople. The Orthodox Churches are mostly auto–cephalous, meaning self–headed, united to each other by communion with Constantinople, which exercises no real authority over them. They are typically divided into Churches along nation lines. Those that have returned to communion with the Holy See are represented among the Eastern Churches and Rites of the Catholic Church.

1. ARMENIAN
Considered either its own Rite or an older version of the Byzantine. Its exact form is not used by any other Byzantine Rite. It is composed of Catholics from the first people to convert as a nation, the Armenians (N.E. of  Turkey), and who returned to Rome at the time of the Crusades. Patriarch of Cilicia of the Armenians. The liturgical language is classical Armenian. The 350,000 Armenian Catholics are found in Armenia, Syria, Iran, Iraq, Lebanon, Turkey, Egypt, Greece, Ukraine, France, Romania, United States and Argentina. Most Armenians are Orthodox, not in union with Rome.

2. BYZANTINE
• Albanian – Albanian Christians, numbering only 1400 today, who resumed communion with Rome in 1628. Liturgical language is Albanian. Most Albanian Christians are Albanian Orthodox.
• Belarussian/Byelorussian – Unknown number of Belarussians who returned to Rome in the 17th century. The liturgical language is Old Slavonic. The faithful can be found in Belarus, as well as Europe, the Americas and Australia.
• Bulgarian – Bulgarians who returned to Rome in 1861. Liturgical language is Old Slavonic. The 20,000 faithful can be found in Bulgaria. Most Bulgarian Christians are Bulgarian Orthodox.
• Czech – Czech Catholics of Byzantine Rite organized into a jurisdiction in 1996.
• Krizevci – Croatian Catholics of Byzantine Rite who resumed communion with Rome in 1611. The liturgical language is Old Slavonic.  The 50,000 faithful can be found in Croatia and the Americas. Most Croatians are Roman (Rite) Catholics.
• Greek – Greek Christians who returned to Rome in 1829. The liturgical language is Greek. Only 2500 faithful in Greece, Asia Minor (Turkey) and Europe. Greek Christians are almost all Orthodox, whose Patriarch is the Orthodox Patriarch of Constantinople.
• Hungarian – Descendants of Ruthenians who returned to Rome in 1646. The liturgical languages are Greek, Hungarian and English. The 300,000 faithful are found in Hungary, Europe and the Americas.
• Italo–Albanian – Never separated from Rome, these 60,000 Byzantine Rite Catholics are found in Italy, Sicily and the Americas. The liturgical languages are Greek and Italo–Albanian.
• Melkite – Catholics from among those separated from Rome in Syria and Egypt who resumed Communion with Rome at the time of the Crusades. However, definitive union only came in the 18th century. Melkite Greek Patriarch of Damascus. Liturgical languages are Greek, Arabic, English, Portuguese and Spanish. The over 1 million Melkite Catholics can be found in Syria, Lebanon, Jordan, Israel, Canada, US, Mexico, Brazil, Venezuela, Argentina and Australia.
• Romanian – Romanians who returned to Rome in 1697. The liturgical language is Romanian. There are over 1 million Romanian Catholics in Romania, Europe and the Americas. Most Romanian Christians are Romanian Orthodox.
• Russian – Russians who returned to communion with Rome in 1905. The liturgical language is Old Slavonic. An unknown number of the faithful in Russia, China, the Americas and Australia. Most Russian Christians are Russian Orthodox, whose Patriarch is the Orthodox Patriarch of Moscow.
• Ruthenian – Catholics from among those separated from Rome in Russia, Hungary and Croatia who reunited with Rome in 1596 (Brest–Litovsk) and 1646 (Uzhorod).
• Slovak – Byzantine Rite Catholics of Slovakian origin numbering 225,000 and found in Slovakia and Canada.
• Ukrainian – Catholics from among those separated from Rome by the Greek Schism and reunited about 1595. Patriarch or Metropolitan of Lviv. Liturgical languages are Old Slavonic and the vernacular. The 5.5 million Ukrainian Catholics can be found in Ukraine, Poland, England, Germany, France, Canada, US, Brazil, Argentina and Australia. During the Soviet era Ukrainian Catholics were violently forced to join the Ukrainian Orthodox Church. Their hierarchy, which continued to exist outside the homeland, has since been re–established in Ukraine.


ALEXANDRIAN FAMILY OF LITURGICAL RITES
The Church of Alexandria in Egypt was one of the original centers of Christianity, since like Rome and Antioch it had a large Jewish population which was the initial object of apostolic evangelization. Its Liturgy is attributed to St. Mark the Evangelist, and shows the later influence of the Byzantine Liturgy, in addition to its unique elements.

• Coptic – Egyptian Catholics who returned to communion with Rome in 1741. The Patriarch of Alexandria leads the 200,000 faithful of this ritual Church spread throughout Egypt and the Near East.  The liturgical languages are Coptic (Egyptian) and Arabic. Most Copts are not Catholics.

• Ethiopian/Abyssinian – Ethiopian Coptic Christians who returned to Rome in 1846. The liturgical language is Geez. The 200,000 faithful are found in Ethiopia, Eritrea,  Somalia, and Jerusalem.”

There is a variety of Rites but most of the 1.2 Billion Catholics belong to the Roman Rite.  They are mostly in Europe and North, Central and South America, the Philippines, Australia, New Zealand and most parts of Africa and India.

547px-Exhumation_of_Saint_HubertExhumation_of_Saint_Hubert

For us traditional Catholics, we care about the sacredness being maintained in liturgy, Roman or Byzantine.  Most of the Byzantine Rites were not destroyed after Vatican II.  But since most Catholics are Roman Rite and we are one of those, we are here to restore the sacredness of the Roman Rite to the Holy Latin Mass and all the other Holy Latin Sacraments.

Ste. Chapelle 9Ste. Chapelle France

We are so blessed to rediscovering the great sacredness and beauty of the Holy Roman-Latin Rites of the Catholic Church and to be doing something to restore them back to their grandeur and holiness.

St. Felix Of Valois Nov. 20

Felix of ValoisSt. Felix, previously called Hugh, of the royal family of Valois in France, from his youth began to seek solitude from the desire for heavenly contemplation. When he was ordained priest, he withdrew to a hermitage, where he lived for some years with St. John of Matha. Then God told them both through an Angel’s message to go to Rome to obtain from Pope Innocent III, who had also been advised from heaven, the approbation of a new order for the redemption of captives. 3336Because of the white habit adorned with a cross in two colors which they had received from the Angel, the same pontiff gave this order the name of the Most Holy Trinity. They soon built the first house of the Order in the diocese of Meaux at a place called Cerfroi. There Felix received a great favor from the Blessed Virgin Mary: he saw her in the middle of the choir clothed in the habit of the Order with its cross. Full of merits, he died at an advanced age in the Lord in the year 1212.