Time to Pray for the Faithful Departed

Of course, we should always pray for the faithful departed. Still, it is especially encouraged during the month of November, especially the beginning of the month.

There are a couple of ways to gain plenary indulgences for the dead during this week. These are listed in section 1 of no. 27 of the current Enchiridion:

"A plenary indulgence, applicable only to the souls in purgatory, is granted to the faithful who,

1. on any day and each day from November 1 to 8, devoutly visit a cemetery and pray, if only mentally, for the departed;
2. on All Souls' Day (or, according to the judgment of the ordinary, on the Sunday preceding or following it, or on the solemnity of All Saints), devoutly visit a church or an oratory and recite an Our Father and the Creed."

Again, it should be mentioned that, in addition to the act above performed, the other three conditions must be met for a plenary indulgence within a few days of the act: Communion, Confession, and prayer for the Holy Father's intentions (for which an Our Father and Hail Mary will suffice). It is best that the Commnion and prayer for the Holy Father's intentions be on the same day as the act. One confession can apply to multiple plenary indulgences, but only one communion. And of course, one may only gain a single plenary indulgence in a day.

Today would also be a to remember praying for the dead daily, as All Saints' Day begins this evening. We might certainly use that most common prayer for the dead, the Requiem aeternam:

Eternal rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen.

In the coming days, it would be good also to pray the Office of the Dead, either from the Liturgy of the Hours or the Breviary. Praying the prayer Requiem aeternam above, as well as Lauds and Vespers of the Office of the Dead, are enriched with a partial indulgence. The former may be used after meal prayers and the Angelus.

I regret that I did not get this post up earlier, as it would be a great place to mention the Novena in preparation for All Souls, which was explicitly mentioned in no. 260 of the Directory of Popular Piety. I will include one such novena prayer here:

O God, the Creator and Redeemer of all the faithful, give to the souls of Thy servants departed full remission of all their offenses that, through pious supplications, they may obtain the pardon of which they have always been desirous. Who livest and reignest world without end. Amen.

V/. Eternal rest grant unto them, O Lord.
R/. And let perpetual light shine upon them.
V/. May they rest in peace.
R/. Amen.

Despite missing out on the novena, we can at least go on with the Octave. Let's get to praying for the Poor Souls!

Little Office of the Blessed Virgin Mary

Today we will turn to that oldest, most popular of the Little Offices, which is also the one which has long been a part of the Church's liturgy. Of course, that is the Little Office of the Blessed Virgin Mary (not to be confused with the much shorter Little Office of the Immaculate Conception).

The last edition of this Little Office was published with the Breviary reforms of 1961. It was not revised in the wake of the post-Conciliar reforms. Nevertheless, it is indulgenced even in the latest version of the Enchiridion. One version of this text may be found here.

The earliest reference to an Office of the Blessed Virgin Mary was in the eighth century at Benedictine monastery of Monte Cassino. As this devotion originated in monastic communities, it was common to pray the Hours of the Blessed Virgin Mary immediately after the Hour of the Divine Office itself. For laity living in the world, one can imagine that it might be rather difficult to undertake this practice, especially as the Little Office is as long as the Hours in the Divine Office (though Matins is sometimes longer). However, as the text is generally identical from day to day (with some daily changes to the psalms in Matins, as well as seasonal changes for Advent and Christmas, plus some other minor variations) it became popular for use among the laity in place of the Divine Office. One can understand that it would be much easier to use than the full Divine Office, leading to its more frequent use.

It came to be found in the devotional books of the laity, especially Books of Hours. For instance, it was one of the major components of the English Book of Hours known as The Prymer. It was accompanied by the Office of the Dead, Litany of Saints, Penitential Psalms, and Gradual Psalms, all devotions which would have originated (with the exception of the Litany) with monastic communities.

There are certainly some great places to go for information on this particular Little Office. Theo Keller's site certainly provides some good background. The blog Psallite Sapienter provides some good reviews of different editions. Despite the critique of the Baronius Press edition on that blog, I find it refreshing to have ready access to the chants (even if the psalms are unfortunately not fully pointed for chanting). It should be noted that the Carmelites continue to have their own version of the Little Office of the Blessed Virgin Mary. It seems to me that, for Catholics generally, it is best to use the 1961 Roman version.

In keeping with the practice of our forerunners, this Little Office would be excellent at any time. However, those times during which it would most be appropriate on Saturdays, during the months of May, October, and December. While the Little Office of the Immaculate Conception would also be good to use during this last month, the particular Advent character of the Little Office of the Blessed Virgin Mary argues for its use as well.

This should wrap up our series on the Little Offices. For the other Little Offices, see the following links:

• Little Office of the Passion of Our Lord Jesus Christ


• Little Office of the Immaculate Conception


• Little Office of the Most Sacred Heart of Jesus


• Little Office of Saint Joseph

Tallahassee Vespers: At a Crossroads

Our latest Sung Sunday Vespers was indicative of the progress which we have made. The mistakes were few and far between. Everyone sang the hymn very well together. There were only a few mistakes in the psalmody. The execution of the Salve Regina at the end of the prayer was quite good.

We are now at a point where our Sunday Vespers needs to grow. The problem will be determining how best to go about doing this. So far, we have grown by word-of-mouth and by posting events on Facebook on both our "Tallahassee Liturgy of the Hours/Divine Office" page, and on the "Una Voce Tallahassee: Latin Mass Community" page. The real growth will occur once we reach out to the bulletins of the several parishes in the area (there are four in the city of Tallahassee, plus a chapel for Florida A&M).

Once we advertise in the bulletin, however, we will need to have the resources for participation for the people who come. We could either try to do a big event for which we have rehearsals (for instance, on Christ the King), with handouts for participation, perhaps trying to link Vespers with Adoration. Alternatively, we can advertise in one of the four bulletins, seeking to draw people in from a single parish.

Currently, my inclination is to do the latter. Advertising within our own parish for people who are willing to sing the parts should draw out some of the more committed who will join weekly. Once we have a good idea of how many are willing to do this, we can advertise in the other parishes. Finally, we can create a more major event, during which I would expect a larger group to attend.

Such are my plans at present. I will seek the input of my cohorts. We know that we need to grow. The question is how we do it.

Vespers in Tallahassee: Week 5 Report

We met yesterday for our fifth sung Sunday Vespers. The singing is really starting to come together. Most of the dragging while chanting the psalms has ceased. The execution of the Salve Regina after Vespers was near perfect. We learned the setting in the Mundelein Psalter for the English version of the Lucis Creator Optime, and executed it very well. There were both fewer mistakes and greater cohesion.

It is nice to see that our group has grown together. The next step is likely our growing outward. We may take some time before advertising in the bulletins of the four parishes in Tallahassee for new members. Even so, the time is growing shorter 'til we will do so.

I should also note that the rector of the C0-Cathedral informed me of his support of our efforts. I invited him to join us for the evening, but he already had an appointment. Nevertheless, he mentioned that we especially ought to bring into our number those in the community considering the priesthood or religious life (as the Co-Cathedral is right outside Florida State University, there are many college students considering their vocations within the parish). I think this is a great idea, and hope to make efforts in that regard very soon.

I would ask for your prayers for the success of this group. While it might not be possible to have a sung Sunday Vespers everywhere, I certainly believe that every city ought to be able to have at least one (preferably at the Cathedral or Co-Cathedral). We are doing what we can to allow this movement to grow here in Tallahassee. Please support us with your prayers, and consider doing the same in your own community.

Seasonal Hymns in the Mundelein Psalter

I've mentioned before how much I like the Mundelein Psalter for providing English versions of the Latin hymns of the Liturgy of the Hours. I, for one, think it's wonderful to sing hymns by St. Ambrose or St. Gregory the Great during Sunday Vespers.

Unfortunately, the seasonal hymns are not laid out in an easy-to-read setting. By this, I mean that the notes are provided at the top of the page, rather than above the corresponding verses. This makes it rather difficult to follow. (There is an additional problem with the Vespers hymn of Easter missing a note, thus having only seven notes for an eight beat line of text, but that's another story)

I arranged an easier-to-read setting of Conditor Alme Siderum for our little Tallahassee group. I did not see this to be prohibited by the book itself, especially as we are not selling the material. Thus, we ought to be able to prepare easier for the transition from Ordinary Time into Advent. To set the chants, I used the font StaffClefPitchesEasy, which I find to be incredibly easy to use (round note chant notation).

This way, I think we will be able to continue using the Mundelein Psalter primarily, while supplementing it with other material when appropriate.

Vespers Hymn and Rite of Acceptance

A couple of things on my mind today. Tonight at Vespers, we will sing an English adaptation of the hymn Lucis Creator Optime. This hymn was written by St. Gregory the Great back in the sixth century. Thinking about this reminds me of the great connection which we have to our ancestors.

It is remarkable to think that this evening, our little schola (if I can dare to call us this) will sing a hymn which was sung before the reforms in the wake of Vatican II. They will sing a hymn in use before the reforms following the Council of Trent. They will sing a hymn which was sung throughout the Middle Ages. They will sing a hymn composed during a time of great durress while the Western Empire was all but lost. They will sing a hymn from the liturgy which helped evangelize Europe.

I'm aware that a great number of hymns of the Office were "reformed" under Pope Urban VIII by altering the traditional text. While these revisions were generally removed in the post-conciliar reform following Vatican II, the original text was not always restored. While I am unsure the extent to which this particular hymn has been altered, I remain happy knowing that this text, however much it may have been revised, has retained a place of honor in our tradition.

Today, my parish's RCIA group underwent the Rite of Acceptance, wherein they have taken a greater commitment in being catechumens. Given what was stated earlier, it is wonderful to think of the great gift of expression of faith which is being given to them from the tradition. It is also exciting to think of how they will contribute to this tradition. It is interesting to see them amazed (and often overwhelmed) by the rich language of symbols and traditions into which they are being drawn. What will they give back to the God, their Church, their families?

Please pray for those who have undergone the Rite of Acceptance that God will lead them along their journey. I hope that we may join in our pilgrimage together, ultimately having the opporutnity to see our Lord face to face.

Sung Vespers vs. Recited Vespers: Practicality & Effectiveness

I was asked recently by one Ryan Ellis via Twitter what I thought about a recited communal Vespers from a practical standpoint. It's a very fair question, and one deserving a better response than can be contained in 140 characters.

First, the obvious thing to say is that it is much easier to teach a group to recite Vespers in common than it is to teach them to sing Vespers in common. If we were to compare this to the Mass, it is much easier to have a Mass fully recited than one which is even partially sung. In the barest sense of the word "practical," it is more practical to recite Vespers in common.

However, aside from the merely aesthetic reasons for having a sung Vespers, we might consider its effect upon a congregation. Consider your average daily Mass, for instance: it's a Low Mass in English. Very few people show up. Granted, a lot of people won't come to a daily Mass because of their work or school schedule conflicts. Even so, I have heard people who attended daily Mass tell me that they didn't like it simply because there was no singing involved. In other words, they did not feel like they were able to adequately join in a period of worship without the singing.

I would imagine that the effect would be even greater in the Hours, where so much more of the essence of the texts is that of song. You open with an acclamation (which generally ought to be sung), followed by a hymn and three psalms (or two psalms and a canticle). After the reading (which need not necessarily be sung) you have a responsory (which should) and a Gospel Canticle (ditto). One can debate whether to sing the Intercessions, Lord's Prayer, and Collect. As a dialogue, the conclusion probably ought to be sung.

So essentially, at its heart, you have six or so texts which, by their nature, can be considered songs. They need not always be sung (in fact, the General Instruction seems to argue for a case by case approach to the feasibility and manner of singing each psalm). Even so, given ancient practice, one would think that the psalmody and hymn at the very least ought to be sung if possible.

I don't think there is anything wrong with a group of the faithful gathering to pray one or more the Hours using recitation rather than singing. In fact, there is a group at my parish that has started to do just that on weekdays. I find our efforts to be complementary rather than competitive. Nevertheless, just as I believe that a sung Mass will draw more people, I believe that a sung Vespers will draw more people. Further (and this is just assumption), I believe that a sung Vespers has greater ability to inspire people to recite the other hours in common than vice versa.

The Liturgy of the Hours and Grassroots Liturgical Renewal

There have been many movements toward a renewal of the liturgy in these last few months and years. Perhaps the most noteworthy project right now is the movement for a free collection of propers for the Mass. Nevertheless, even once this project is finished, it must have support of pastors in order to be implemented in parishes. How might ordinary laity engage in renewing and reforming the liturgical practice in their own parishes?

The primary answer is to stake out that ground which is currently not held or even contested by anyone in the parish. We know that Sacrosanctum Concilium called for Sunday Vespers to be celebrated in common in parishes. Individual Catholic laity may certainly join in praying the Hours together, with or without clergy (though clergy are to take their appropriate roles when they are present). The Catholic laity are certainly not forbidden to gather together as a community to pray. If they meet for a sung Vespers, learn how to chant the psalms, etc., they have undertaken a vital step in renewing the liturgical life of their parish.

Moreover, they have something which they can bring to their pastor, inviting him to join with them. I can't imagine many priests saying "no." They may then ask for the permission to use the parish church when no other event is scheduled in the evening. Again, I can't imagine a priest here saying, "no." Finally, they can invite him to take his own proper role in leading the prayers of the people (as well as any associate pastors or deacons). While some priests may not opt for this option, it's probably safe to say that many will.

This may lead to further opportunities for renewing the liturgical life of the parish. Think, for instance, of all those daily Low Masses in almost every parish in the country. Even Solemnities receive this treatment, so long as they are not also Holy Days of Obligation. If a group is able to sing the simple chants of the Mundelein Psalter, they are probably able to sing the chants of By Flowing Waters, which sets the texts of the Simple Gradual. You might then be able to provide the chants from the Psalter for the Entrance, Offertory, and Communion. While there might be some opposition to such an offer before starting a Sunday Vespers, once competence is shown, it's easy to imagine such opposition subsiding.

We have many opportunities out there. We should seize them. Don't just fight to change the way things are. We can work together to improve things as they now stand, and start things that aren't yet being done.

First Tallahassee Sung Vespers a Success!

I am pleased to report that our first attempt at a sung (mostly chanted) Sunday Vespers was quite successful. First, we did a walk-through of the Order of the Hour of Vespers. Then we went through the relevant sections of the book. Thereafter, we began to practice singing the psalm tones (with the aid of the recordings provided by the webpage). Finally, we prayed the hour of Vespers, singing the psalms and cancticles with their antiphons, hymn, opening verse, Lord's Prayer, Collect, and conclusion.

The psalmody was sung according to the settings provided in the Mundelein Psalter. We did not learn the setting provided for the hymn this week (we hope to do this when the hymn repeats in Week III). Rather, we sang it to the tune of "Old Hundreth," which everyone knew. The responsory was also sung according to the setting provided.

In total, the whole event took about an hour. That was all! I would like to reiterate how easy it can be to get a group together using this book to sing the prayers of the Hours. After someone with even moderate musical ability has mastered this book at home, s/he can easily gather a group at the parish to form a schola or choir.

In the coming weeks, we will be refining our sound. Certainly, there were mistakes. Nevertheless, our group took it in stride much better than I had anticipated. Perhaps it was the movement of the Holy Spirit. Or maybe they all just learn more quickly than I do. Maybe it was that inherent Catholic quality, where none of us know how to sing, but all of us know how to harmonize. Whatever it was, the sound at times was, in my opinion, glorious.

These are the first baby steps. A few weeks from now, we hope to invite our clergy to take part with us. Thereafter, we hope that we may prepare for leading the parish (and perhaps the wider Tallahassee community) in this prayer. I certainly think that it would be great if we could lead our community in Vespers during a larger period of Eucharistic Adoration (perhaps on the Solemnity of Christ the King?). However, we must remember: one thing at a time. I am certain that we will be successful in the end, and God will be glorified by our little choir, then our parish, and even our Tallahassee community, joining in this evening sacrifice of praise.

Ecumenical Evening Prayer of the Papal Visit

If you're like me, you've been following the information coming out about Benedict XVI's Apostolic Journey to the UK. A lot has been said about the relative use of Latin vs. English in the Missal for the journey (i.e., the Prefaces and Eucharistic prayers will be in Latin). I have heard relatively little comment, however, on the Ecumenical Evening Prayer (Vespers, or Evensong). It can be found here, starting on page 57 (but really starting on page 60) of the document.

I find it noteworthy that the option chosen for the ecumenical gathering was a Vespers service. In the United States, for instance, the liturgy from the Book of Blessings for ecumenical gatherings was chosen for the comparable event. It is probably fair to say that we can see in this a recognition of the retention of the practice of praying the Hours in the Anglican tradition, as the style comes from the Anglican form of Evensong. The use of the more traditional version of the psalm and Magnificat might also point to the Holy Father's preference for sacral, beautiful language for the liturgy.

Owing to the publication of Anglicanorum Coetibus, we can be sure that the Holy Father sees great worth in the Anglican patrimony. Evensong would certainly count among this patrimony. We can probably see in this an affirmation of the Anglican Use Catholics, as well as those who may soon come into full Communion with the Church under the provisions of Anglicanorum Coetibus.

In the future, even in our parishes, I believe that Vespers would be an excellent way to engage in ecumenical prayer. This goes whether we use the texts of the Liturgy of the Hours, or those of the Anglican Use Book of Divine Worship.

I'm curious to know what you might think about this. Please let me know!

Sunday Sung Vespers in Tallahassee

I am happy to report on a local experiment to have a sung Vespers in Tallahassee. Probably a good chunk of the people who would be drawn to this blog will be familiar with the following text from the Vatican II Constitution on the Sacred Liturgy:

Pastors of souls shall see to it that the chief Hours, especially Vespers, are celebrated in common in church on Sundays and the more solemn feasts. And the laity, too, are encouraged to recite the divine office, either with the priests, or among themselves, or even individually (SC 100).

Just before this statement, the Constitution reads: "It is, moreover, fitting that the office, both in choir and in common, be sung when possible (SC 99).

As such, a small group of laity in Tallahassee, FL are seeking to institute a Sung Sunday Vespers at 5:00 on Sundays. At the beginning, we will use the Mundelein Psalter, because it is easy to use and easy to learn. Also, it is fully in keeping with the approved ICEL text of the Roman Rite Ordinary Form Liturgy of the Hours, while providing the actual Latin hymns (along with English translations) from the Latin edition.

It is interesting to see on a number of blogs that many believe that we are "rolling back" the reforms of Vatican II. Many of us seeing the implementation of the Council finally coming. If we were to implement a Sung Vespers, think of the opportunities:

• A setting of worship much more suitable for ecumenical gatherings than the Mass (as we can see from the example of John Paul II and Benedict XVI every Jan. 25 for the Feast of the Conversion of St. Paul)
• A way to more fully encourage the sanctification of the day, wherein the community has the opportunity to gather for worship in the Morning Mass, but the evening Sacrifice of Praise.
• A greater familiarity with the Psalter, our truly divinely inspired prayer book (and, for that matter hymnal). As we rarely hear the propers sung or recited during the liturgy through an accident of history, an embrace of Sunday Vespers can be all the more crucial in implementing a greater call for familiarity with Scripture.

These are just a few of the ideas that could come to mind. Our first meeting, to learn to sing the hours, is scheduled for this Sunday, September 19th. I ask for your prayers in this endeavor, and hope that our actions here may encourage others to act in a similar fashion.

Antiphonale Romanum II

There's a much better post on Antiphonale Romanum II over at the New Liturgical Movement website. I recommend taking a look at it, if interested in singing Vespers in chant.

Chants for Vespers Now Published by Solesmes

For those wanting to chant Vespers of the Liturgy of the Hours, the chants for Sundays and Major Feasts has finally been published. It is published under the title Antiphonale Romanum II, as it is the first in a series providing music for the Roman Office. Solesmes has released the edition. The following is a google translation of the page from their website (apologies for not providing my own, as I am not very proficient in French):

Vespers Sing Sunday in Gregorian chant, and according to the present liturgy is finally possible, nearly thirty years after the publication of Liturgy Horarum.

The Antiphonale Romanum II is a book of 800 pages of paper bible, the usual format of books of Gregorian chant at Solesmes. The volume is adorned with a beautiful cover skai marble, an elegant dark red, reinforced backs, and two favorites, touge and gold.

The book contains all the elements necessary to singing of Vespers for Sundays and festivals of the year. That is to say, hymns, antiphons, psalms and hymns, readings, short-responses, prayers of intercession and the concluding prayers. At the end of the book, a chapter explains in detail the rules of song from each of these genres.

The book follows the provisions of the Liturgy of the Hours, by using the wealth of content Gregorian chant in medieval manuscripts and the later tradition. The proposed melodies are edited in accordance with the requirements of the critical current musicology.

These melodies are presented in their pastoral edition is tailored to the needs of amateur choirs: all the verses of hymns are noted, and pointed to the letterpress each verse adaptation of the psalm tones.

In accordance with the wishes of Vatican II (Sacrosanctum Concilium n. 100) is by editing the volume of Vespers for Sundays and festivals that began publication of Antiphonale Romanum.

I greet this with great enthusiasm, and hope everybody else does, as well.

New Year's Day: Solemnity of Mary, Mother of God, and World Day for Peace

Today, I would still certainly ask people to continue to join in the prayer recommended by the Church. In particular, I would ask that people would join in the singing reciting or singing of the Te Deum, which carries a plenary indulgence for this day. I provided the current ICEL translation of this text in the previous post. Also, there is a recording of the Latin (and Latin text) over at the site of Cantemus Domino.

Additionally, if you have the opportunity, I would recommend that you take part in Eucharistic Adoration. If you have a copy of the Liturgy of the Hours, you can take part in some of the hours, including Vespers. This may be done as I suggested here, in accord with the practice in the Vatican. As a friend pointed out, if you celebrate the office of Matins (Office of Readings) as a vigil before midnight, you can also fulfill the plenary indulgence for the Te Deum (as the Te Deum is part of that particular Office.

Right now, however, I would wish to draw your attention to some observances for the day of Jan. 1, Solemnity of Mary, Mother of God, and World Day for Peace. As a Marian Feast, it is appropriate to pray any number of Marian prayers, including the Rosary, Angelus, Alma Redemptoris Mater (Loving Mother of the Redeemer), etc. Given that this day is held in honor particularly of Mary's title as Mother of God, however, it seems worthy that one recite or sing the Akathistos hymn to the Mother of God. This is a hymn to Mary derived from the practice of the Eastern Church. While I know of no music for this hymn, there is an old practice of singing recto tono (on one single note) a liturgical text. Such could be applied in this case.

Additionally, there is a plenary indulgence for reciting or singing the hymn Veni Creator Spiritus on the first day of the year. This hymn is traditionally sung for beginnings of things, calling on the Holy Spirit before endeavoring something new. This prayer would be excellent to recite or chant before meditation on any occasion.

Finally, I would include this prayer for peace from the book Catholic Household Blessings and Prayers from the Bishops' Conference.

Immaculate Heart of Mary,
help us to conquer the menace of evil,
which so easily takes root in the hearts of the people of today,
and whose immeasurable effects
already weigh down upon our modern world
and seem to block the paths toward the future.
From famine and war, deliver us.
From nuclear war, from incalculable self-destruction, from every kind of war, deliver us.
From sins against human life from its beginning, deliver us.
From hatred and from the demeaning of the dignity of the children of God, deliver us.
From every kind of injustice in the life of society, both national and international, deliver us.
From readiness to trample on the commandments of God, deliver us.
From attempts to stifle in human hearts the very truth of God, deliver us.
From the loss of awareness of good and evil, deliver us.
From sins against the Holy Spirit, deliver us.

Accept, O Mother of Christ,
this cry laden with the sufferings of all individual human beings,
laden with the sufferings of whole socieities.
Help us with the power of the Holy Spirit to conquer all sin:
individual sin and the “sin of the world,”
sin in all its manifestations.
Let there be revealed once more in the history of the world
the infinite saving power of the redemption:
the power of merciful love.

May it put a stop to evil.
May it transform consciences.
May your Immaculate Heart reveal for all the light of hope.
Amen.

You may undertake to pray any or all of these prayers. It may sometimes be difficult to pray. We should take advantage of the prayers which have been provided by our tradition (as well as prayers reflecting our present difficulties as with the prayer provided just above). New Year's Day is a time to begin again. With the help of Our Lady's prayers, let us do it.

The Closing of 2009: Vespers, Adoration, and Te Deum

December 31, as the close of the civil year, has a dual purpose in the practice of the Church. It is a time both of penance for past sins, as well as thanksgiving for God's blessings throughout the year. The former practice may be seen primarily in the form of Eucharistic Adoration. The latter may be seen in the singing of the Te Deum.

The Directory of Popular Piety has the following to say about this day:

114. Popular piety has given rise to many pious exercises connected with 31 December. In many parts of the Western world the end of the civil year is celebrated on this day. This anniversary affords an opportunity for the faithful to reflect on "the mystery of time", which passes quickly and inexorably. Such should give rise to a dual feeling: of penance and sorrow for the sins committed during the year and for the lost occasions of grace; and of thanks to God for the graces and blessings He has given during the past year.

These sentiments have given rise to two pious exercises: prolonged exposition of the Blessed Sacrament, which afford an opportunity for the faithful and many religious communities for silent prayer; and the singing of the Te Deum as an act of community praise and thanksgiving to God for the graces received from Him as the year draws to a close(126).

Such a practice is occurring in St. Peter's in Rome, as may be seen at the Vatican Website. Here, a Booklet for the Celebration of Vespers with Exposition, Benediction, and the Te Deum may be seen. One will notice that Vespers begins as usual (though in this case processing to Tu es Petrus). After the Collect (Closing Prayer), the Blessed Sacrament is exposed, while the people may chant Ave Verum Corpus. After a some time of silent prayer, the Te Deum is sung. Then the Blessed Sacrament is incensed while the Tantum Ergo is sung. After the prayer, Benediction, reposition, and Divine Praises, an the seasonal Marian antiphon is sung (Alma Redemptoris Mater). At the conclusion, the hymn Adeste Fideles is sung.

Such a practice may be done in one's own parish or home. At the very least, one may recite the Te Deum. There is a plenary indulgence for reciting this hymn on the last day of the year. If one has a copy of the the Liturgy of the Hours, they may recite the office of Vespers (Evening Prayer), singing as much as there is music, and reciting the Te Deum after finishing Vespers. if you are near a Church where there is perpetual adoration, then you may certainly spend time in silent adoration there, and possibly even recite the Office of Vespers and Te Deum there. If you have the Mundelein Psalter, you could always sing as much of the Office as you can.

There are many musical settings of the Te Deum that are available. I tend to use the English version in the book By Flowing Waters. There are also a number of Latin versions that would be excellent, including that found in the Booklet Jubilate Deo, or even OCP's booklet Laus Tibi, Christe. All of these also have the traditional musical notation for the Alma Redemptoris Mater.

And of course, nothing prevents you from celebrating Adeste Fideles as the English "O Come, All Ye Faithful," or in its Latin version if you have one.

While it is probably too late to plan a celebration along the lines of that held in St. Peter's, we can always work toward doing so next year. You can always try to make such a work of devotion to God part of the life of your own parish. There are resources that can make a worthy celebration possible.