The New Cardinals-Designate

A few thoughts on the new Carndinals-Designate:

• Is anyone actually surprised that either Burke or Wuerl were named Cardinals? Both hold positions which are considered cardinalatial, and the latter's predecessor just turned 80.
• Did anyone actually think that Dolan was going to become a Cardinal this time around when there were so many appointments to lead positions in the Curia in the last couple of years? There wasn't much room to include residential archbishops, so it certainly didn't make sense that anyone would be included when his predecessor was still an elector.
• Who else was interested to see that the continent receiving the second largest contingent of electors this round was Africa (with 4, to Europe's 11). In one case, there was a nod of respect to the Coptic Catholics, honoring their Patriarch. In another case, an Archibishop Emeritus was named for some reason. Even so, I wonder if we can make something of the rapid growth of the African Church playing some part in the creation of a proportionately large number of Africans.
• Of the Europeans named, eight were from the Curia, only three from residential sees. This might be more recognition of the need to have Cardinals head most of the dicasteries of the Curia. It makes me wonder if there will be a lessening of the number of Cardinals overall from Europe in the future (though I imagine the number of Italians will remain high, if not for Curial connections, then for the need to have people in the running for the next Pope who definitely speak Italian).

These are some of my observations. What did you notice?

Indulgenced Prayers to St. Joseph

Today being Wednesday, it's a good time to look at devotions to St. Joseph. In particular, it would be good to look at indulgenced prayers to St. Joseph.

We have already looked at the Little Office of St. Joseph and the Litany of St. Joseph, both enriched with partial indulgences. In addition to these, we find the following text in no. 19 of the current Enchirdion:

A partial indulgence is granted to the faithful who invoke St. Joseph, spuose of the Blessed Virgin Mary, with a duly approved prayer (e.g., Ad te, beate Ioseph).

The particular prayer mentioned by way of example is provided here:

To you, O blessed Joseph, do we come in our tribulation, and having implored the help of your most holy spuose, we confidently invoke your patronage also. Through hat charity which bound you to the Immaculate Virgin Mother of God and through the paternal love with which you embraced the Child Jesus, we humbly beg you graciously to regard the inheritance which Jesus Christ has purchased by his Blood, and with your power and strength to aid us in our necessities. O most watchful Guardian of the Holy Family, defend the chosen children of Jesus Christ; O most loving father, ward off from us every contagion of error and corrupting influence; O our most mighty protector, be kind to us and from heavven assist us in our struggle with the power of darkness. As once you rescued the Child Jesus from deadly peril, so now protect God's Holy Church from the snares of the enemy and from all adversity; shield, too, each one of us by your constant protection, so that, supported by your example and your aid, we may be able to live piously, to die in holiness, and to obtain eternal happiness in heaven. Amen.

The prayer was composed by Pope Leo XIII, and can first be seen referenced in his encyclical, Quamquam Pluries no. 6. The prayer was originally intended for use after the Rosary (hence the reference to "having impored the help of your holy spouse"). In the last pre-Vatican II edition of the Raccolta, the prayer is indulgenced for "3 years" generally, but "7 years" on Wednesdays or after the Rosary during October. This latter point indicates to me that it was early used independently of the Rosary. Nevertheless, it is probably best said after the Rosary, both on Wednesdays and during the month of October.

There are additional prayers to St. Joseph which we might consider to be "approved" by the Church. In this regard, I would look to what is said in the Directory of Popular Piety no. 222.:

St. Joseph plays a prominent part in popular devotion: in numerous popular traditions; the custom of reserving Wednesdays for devotion to St. Joseph,popular at least since the end of the seventeenth century, has generated several pious exercises including that of the Seven Wednesdays; in the pious aspirations made by the faithful(305); in prayers such as that of Pope Leo XIII, A te, Beate Ioseph, which is daily recited by the faithful(306); in the Litany of St Joseph, approved by St. Pope Pius X(307); and in the recitation of the chaplet of St Joseph, recollecting the Seven agonies and seven joys of St. Joseph.

Of these, the most common form of the devotion of the Seven Sorrows and Seven Joys of St. Joseph are found in the Raccolta no. 470. I'm certainly no canonist, but I would imagine this to constitute "approval." The reference to "Seven Wednesdays struck me as odd, and probably referring instead to the "Seven Sundays of St. Joseph" (it doesn't look like the document received the best proof-reading, as evidenced also by the misspelling of the Ad te, Beate Ioseph).

Additionally, the prayers to St. Joseph before and after Mass in the Roman Missal could probably be considered approved as well. While these prayers might primarily be in place for the preparation of the priest, they are certainly suitable for the use of the faithful as well.

While prayers and devotions to St. Joseph are generally considered best during the month of March and Wednesdays, we might also consider at least some of them appropriate also during Advent. It is my opinion that they could enhance devotion especially to the Incarnation, whose celebration is anticipated in this season. As the season also includes the celebration of the Immaculate Conception of the Blesssed Virgin Mary, some devotions to St. Joseph may give a fuller sense of the Holy Family during this time, and the preparation for the celebration of the Nativity of the Lord.

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.

Little Office of the Passion of Our Lord Jesus Christ

Today we begin to wrap up our series on the Little Offices. The Little Office of the Passion of Our Lord Jesus Christ was approved by the S.C.R in 1921. It was subsequently indulgenced. Some changes were made to the rubrics in 1932.

Throughout history, there had been a number of Little Offices of the Passion. One was even composed by St. Francis of Assisi. The one which was indulgenced, however, is a fuller Office. It was composed by the Passionist Fr. Aloysius of St. Charles, in order to fulfill the requirements of litugical law while allowing for a shorter Office for missionaries and retreat masters.

I will admit that I had great trouble locating this prayer, and making sure that I had the prayer which was explicitly indulgenced. The front matter of the 1953 edition of the Little Office of the Passion of Our Lord Jesus Christ by the Confraternity of the Passion confirms that it is the indulgenced version. I suppose it is possible that the text was changed since 1948 (the time of the last revision, apparently). If anyone is aware of such a change to this Little Office, I would be grateful to know of it.

In order to give a sense of how the text is presented, it seems best to quote from the front matter of the 1953 edition:

The Hours of this Little Office follow Christ in His Passion and commemorate His different sufferings. At matins and Lauds the Passion Office commemorates the prayer and bloody sweat of Jesus in the Garden. In monasteries these two hours are said in the middle of the night. Prime and Tierce, the morning prayers of the Church, recall the scourging and crowning with throns. Sext and None are said during hte day and honor Jesus carrying His Cross and being crucified. The evning prayer, Vespers, recalls Jesus' last words and death. Finally the Church's night prayer, Compline, commemorates Jesus taken down from the Cross and laid in the tomb (p. 7).

So that anyone might not be confused which Little Office of the Passion is enriched with the partial indulgence, I thought it would be good to provide the psalms listed in each hour. Numbers correspond to the Vulgate numbering for the Psalms:

• Matins: 94; Noct. 1 (Sun., Mon., Thurs.) 2, 3, 12; Noct. 2 (Tues., Fri.) 21 i, 21ii, 21iii; Noct. 3 (Wed., Sat.) 24i, 24ii, 24iii.


• Lauds: 50, 5, 66, Is. 12:1-6, 145.


• Prime: 34i, 34ii, 34iii.


• Terce: 37i, 37ii, 42.


• Sext: 53, 54i, 54ii.


• None: 68i, 68ii, 68iii.


• Vespers: 114, 119, 139, 140, 141.


• Compline: 19, 63, 142.

I heartily recommend the use of this prayer. It would be best used on any Friday, and any day during Lent (especially during the last two weeks, traditionally called Passiontide, which includes Holy Week).

If anyone would be able to tell me whether I would be able to post this text without infringing copyright, I would be greatly appreciative! It has been approved for use of the whole Church, and rightly belongs to the whole Church. I hope that we all may be able to make use of it.

Our Lady of the Rosary: The Rosary and October

Today, October 7th, is the Memorial of Our Lady of the Rosary. October is in fact that month of the Rosary. You will hear it said that it commemorates the victory of a Christian fleet against an invading Muslim force at the Battle of Lepanto. More than anything, however, it commemorates the power of this prayer to Jesus through Mary, as exemplified by the victory given to that outnumbered fleet.

The Rosary, of course, has a long history ante-dating this event battle. Prayer beads had long been used with various styles of prayer from very early times. Indeed, they are also found in non-Christian cultures. Among Christians, as early as the seventh century, there was a practice among the laity to recite 150 Hail Marys, in imitation of the 150 Psalms, which were sung by monks throughout the week. It is out of this "Psalter of Mary" that the Rosary was to emerge, and it is still sometimes called by this name.

At its core, praying the Rosary consists of three sets of five "decades." These decades consist of one Our Father, ten Hail Marys, and one Glory be. During each decade, one meditates on a Mystery (that is, a revealed truth) about Our Lord (or his Blessed Mother, those these mysteries be seen as an extension of the mystery of Our Lord, as they pertain to God's love for her). Offering a rosary is understood to consist in essence of praying five such decades. Nevertheless, various additions have been made to this prayer. I am not aware of any version of the Rosary where these decades are not preceded by an additional Our Father and three Hail Marys.

The beginning of the prayer varies according to local custom. In the United States (and I believe all of the English speaking world) the practice is to begin with the Sign of the Cross and the Apostles' Creed while holding the crucifix attached to the Rosary. In Rome, the practice is to begin with the opening words of the Divine Office: "Lord, open my lips. And my mouth will proclaim your praise. God, come to my assistance. Lord, make haste to help me. Glory be . . ."Hail, Holy Queen (Salve Regina). This is usually followed by a collect (concluding prayer). Additionally, the Litany of Loreto (about which more will be written on Saturday) can follow. Finally, the prayer to St. Joseph might be made after the Rosary.

This certainly does not exhaust the possibilities of praying the Rosary, or the adaptations which can be made by an individual or group. For instance, one might desire to pray the Memorare before the Rosary in order to better set a prayerful mood. Moreover, various prayers may be added, for vocations, peace, etc

It should not go without saying that in 2002 John Paul II, in the Apostolic Letter Rosarium Virginis Mariae, introduced five new optional mysteries for meditation during the Rosary, known as the Luminous Mysteries. These include 1) the Baptism in the Jordan; 2) the Wedding at Cana; 3) the Proclamation of the Kingdom and Call to Repentance; 4) the Transfiguration; and 5) the Eucharist.

It should be noted that this has caused a great deal of consternation among a number of traditionalists. The primary reason is that it appears to sever the practice from its roots as substitution or complement for the Psalter (i.e., as "Mary's Psalter"). Nevertheless, one could argue that there are already various chaplets offered using Rosary beads anyway. We can see this simply as another of those chaplets.
Regarding the Rosary, we find the following text in the Enchiridion no. 17 sec. 1:

• A plenary indulgence is granted to the faithful who
• 1. devoutly recite the Marian rosary in a church or oratory, or in a family, a religious community, or an association of the faithful, and in general when several of the faithful gather for some honest purpose.
• 2. devoutly join in the recitation of the rosary while it is being recited by the Supreme Pontiff and broadcast live by radio or television.
• In other circumstances, the indulgence will be partial

Praying the Rosary under these circumstances is indeed one of six ways in which a member of the faithful may gain a plenary indulgence on any day. The other ways would include: 1) devoutly reading Sacred Scripture for 30 minutes; 2) devoutly praying before the Blessed Sacrament for 30 minutes; 3) praying the Stations of the Cross; 4) praying the Akathistos hymn under the same circumstances as the Rosary; 5) praying the Paraclesis service under the same circumstances

In this month of October, and on this Feast Day, we have a great opportunity to renew or take up this practice for the first time.