† Traditional Sunday Propers ~ Sixth Sunday After Pentecost ~ 22 June 2008 Anno Dómini †

Robert Drobot | 22 June 2008 Anno Dómini | Most Holy Trinity

[Robert Drobot]

< Traditional Holy Mass Propers

Sixth Sunday After Pentecost

Missa Exáudi, Dóminus fortitúdo plebis suæ ~ The Lord is the strength of His people
22 June 2008 Anno Dómini

"....All we who are baptized in Christ Jesus are baptized in His death...."

"Nothing is so consoling, so piercing, so thrilling, so overcoming, as the Mass, said as it is among us. I could attend Mass forever, and not be tired. It is not a mere form of words; it is a great action. The greatest action that can be on earth. It is. . .the vocation of the Eternal."

-- John Henry Cardinal Newman

[Robert Drobot]

The Month of June is Dedicated to

The Sacred Heart of Jesus

Modern times have seen a decline in the practice of piety such as the devotion to the Sacred Heart of Jesus, with some people fearing that these devotions smack of a nineteenth-century overly emotionalistic piety. Such a decline in devotion to the Sacred Heart has been compounded with the mistaken view that it is founded solely upon the private revelations made to St Margaret Mary Alacoque, a simple and humble seventeenth-century French nun. Sadly, this has meant that many people now view the devotion as something incompatible in some sense with the spirit and culture of ecclesiastical life in the wake of Vatican II. Nothing could be further from the truth!

When Pius XII wrote the encyclical Haurietis aquas (15 May 1956), the devotional form though certainly still strong was nonetheless in crisis. Moves towards liturgical reform sought an extreme sobriety in expression, together with a theological mindset that sought to steer entirely by Scripture and the Fathers. Pius XII sought to display the enduring significance of Sacred Heart devotion, deeply linked as he saw it to the central mystery of Christ. Joseph Ratzinger would later point out that the questions addressed in Haurietis aquas were presupposed, rather than superseded, in the liturgical reform of Vatican II.

Pius XII begins with the prophetic words of Isaiah 12:3, of which Jesus proclaims himself the fulfillment in his Easter mystery in John 7:37–39. This, he writes, comes naturally to mind when recalling the reasons for the institution of this feast throughout the Church by Pius IX. Haurietis aquas seeks to prove that Sacred Heart devotion is not invented by Margaret Mary Alacoque; rather, the revelation she received yields nothing new. It was because the private revelation received by her was so in keeping with theological tradition that the devotion revealed to her was promulgated. Pius XII writes: “the devotion […] to the love of God and to Jesus Christ for the human race by means of the revered symbol of the pierced heart of the crucified redeemer has never been altogether unknown to the piety of the faithful, although it has become more clearly known […] in quite recent times.” Thus, devotion to the Sacred Heart is deeply rooted in Scripture and patristic theology, a worship of the love with which God, through Jesus, loved us, and at the same time, an exercise of our love by which we are related to God and to other people.

The essence of this devotion is a veneration of the person of Jesus Christ from the perspective of his divine and human love. This love was revealed through his sacred humanity, and is symbolized by his wounded physical heart. In the words of Pius XII: “When we adore the Sacred Heart of Jesus Christ, we adore in it and through it both the uncreated love of the divine Word and His human love , […] because both loves moved our Redeemer to sacrifice Himself for us and for the whole Church, his spouse.”

Prayer to the Sacred Heart of Jesus

O most Sacred Heart of Jesus, fountain of every blessing, I adore you, I love you and with true sorrow for my sins, I offer You this poor heart of mine.

Make me humble, patient, pure and wholly obedient to Your will. Grant, good Jesus, that I may live in You and for You.

Protect me in the midst of danger, comfort me in my afflictions, give me health of body, assistance in my temporal needs, Your blessing on all that I do, and the grace of a holy death. Amen.

[Robert Drobot]

"Catholics who remain faithful to Tradition,
even if they are reduced to but a handful,
they are THE TRUE CHURCH. They've got the churches, but we've got the faith"
-- Saint Athanasius, "Apostle of Tradition", 373 Anno Domini

The Holy Tridentine Roman Rite Mass

The Tridentine Mass takes its name from the Council of Trent ( 1545-63 ), under the watchful eye of Pope Saint Pius V. The "Tridentine Rite" is, therefore, more properly called the Ancient or Traditional Roman Rite. The last edition of its missal was published in 1962.

The traditional Roman Rite differs from the new rite -- the 1969 Novus Ordo. This “new Mass” omits about 70 percent of the traditional Mass prayers. Most consider the traditional Latin Mass to be much more formal, more dignified.

It’s emphasis is on the sacrifice of Jesus and the recognition of the “true presence” of Jesus—Body, Blood, Soul and Divinity—in the Holy Eucharist. The entire Mass focuses on the Consecration of the Body and Blood and on reception of Christ in Holy Communion. This is represented in the photograph below.

The priest and the faithful face forward to the altar...and to God. The Holy Traditional Tridentine Roman Rite Latin Mass is the manner in which Catholics worshiped The One True God for well over 1,000 years. For those over the age of 40, it is the Mass of their youth. For those too young to remember incense filled churches, Gregorian chant, and the reverent silence at Mass, the Tridentine rite offers a return to a profound manner of worship.

[Robert Drobot]

Pope Saint Felix III

"Not to oppose error is to approve it; and not to defend truth is to suppress it; and indeed to neglect to confound evil men, when we can do it, is no less a sin than to encourage them."

[Robert Drobot]

Pope Saint Pius V - July 14, 1570

To Our Venerable Brethren: the Patriarchs, Primates, Archbishops, Bishops, and other Local Ordinaries in Peace and Communion with the Apostolic See -- Venerable Brethren, health and Apostolic Benediction!

From the very first, upon Our elevation to the chief Apostleship, We gladly turned our mind and energies and directed all out thoughts to those matters which concerned the preservation of a pure liturgy, and We strove with God's help, by every means in our power, to accomplish this purpose. For, besides other decrees of the sacred Council of Trent, there were stipulations for Us to revise and re-edit the sacred books: the Catechism, the Missal and the Breviary. With the Catechism published for the instruction of the faithful, by God's help, and the Breviary thoroughly revised for the worthy praise of God, in order that the Missal and Breviary may be in perfect harmony, as fitting and proper - for its most becoming that there be in the Church only one appropriate manner of reciting the Psalms and only one rite for the celebration of Mass - We deemed it necessary to give our immediate attention to what still remained to be done, viz, the re-editing of the Missal as soon as possible.

Hence, We decided to entrust this work to learned men of our selection. They very carefully collated all their work with the ancient codices in Our Vatican Library and with reliable, preserved or emended codices from elsewhere. Besides this, these men consulted the works of ancient and approved authors concerning the same sacred rites; and thus they have restored the Missal itself to the original form and rite of the holy Fathers. When this work has been gone over numerous times and further emended, after serious study and reflection, We commanded that the finished product be printed and published as soon as possible, so that all might enjoy the fruits of this labor; and thus, priests would know which prayers to use and which rites and ceremonies they were required to observe from now on in the celebration of Masses.

Let all everywhere adopt and observe what has been handed down by the Holy Roman Church, the Mother and Teacher of the other churches, and let Masses not be sung or read according to any other formula than that of this Missal published by Us. This ordinance applies henceforth, now, and forever, throughout all the provinces of the Christian world, to all patriarchs, cathedral churches, collegiate and parish churches, be they secular or religious, both of men and of women - even of military orders - and of churches or chapels without a specific congregation in which conventual Masses are sung aloud in choir or read privately in accord with the rites and customs of the Roman Church. This Missal is to be used by all churches, even by those which in their authorization are made exempt, whether by Apostolic indult, custom, or privilege, or even if by oath or official confirmation of the Holy See, or have their rights and faculties guaranteed to them by any other manner whatsoever.

This new rite alone is to be used unless approval of the practice of saying Mass differently was given at the very time of the institution and confirmation of the church by Apostolic See at least 200 years ago, or unless there has prevailed a custom of a similar kind which has been continuously followed for a period of not less than 200 years, in which most cases We in no wise rescind their above-mentioned prerogative or custom. However, if this Missal, which we have seen fit to publish, be more agreeable to these latter, We grant them permission to celebrate Mass according to its rite, provided they have the consent of their bishop or prelate or of their whole Chapter, everything else to the contrary notwithstanding. All other of the churches referred to above, however, are hereby denied the use of other missals, which are to be discontinued entirely and absolutely; whereas, by this present Constitution, which will be valid henceforth, now, and forever, We order and enjoin that nothing must be added to Our recently published Missal, nothing omitted from it, nor anything whatsoever be changed within it under the penalty of Our displeasure.

We specifically command each and every patriarch, administrator, and all other persons or whatever ecclesiastical dignity they may be, be they even cardinals of the Holy Roman Church, or possessed of any other rank or pre-eminence, and We order them in virtue of holy obedience to chant or to read the Mass according to the rite and manner and norm herewith laid down by Us and, hereafter, to discontinue and completely discard all other rubrics and rites of other missals, however ancient, which they have customarily followed; and they must not in celebrating Mass presume to introduce any ceremonies or recite any prayers other than those contained in this Missal.

Furthermore, by these presents [this law], in virtue of Our Apostolic authority, We grant and concede in perpetuity that, for the chanting or reading of the Mass in any church whatsoever, this Missal is hereafter to be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment, or censure, and may freely and lawfully be used. Nor are superiors, administrators, canons, chaplains, and other secular priests, or religious, of whatever title designated, obliged to celebrate the Mass otherwise than as enjoined by Us. We likewise declare and ordain that no one whosoever is forced or coerced to alter this Missal, and that this present document cannot be revoked or modified, but remain always valid and retain its full force notwithstanding the previous constitutions and decrees of the Holy See, as well as any general or special constitutions or edicts of provincial or synodal councils, and notwithstanding the practice and custom of the aforesaid churches, established by long and immemorial prescription - except, however, if more than two hundred years' standing.

It is Our will, therefore, and by the same authority, We decree that, after We publish this constitution and the edition of the Missal, the priests of the Roman Curia are, after thirty days, obliged to chant or read the Mass according to it; all others south of the Alps, after three months; and those beyond the Alps either within six months or whenever the Missal is available for sale. Wherefore, in order that the Missal be preserved incorrupt throughout the whole world and kept free of flaws and errors, the penalty for nonobservance for printers, whether immediately or immediately subject to Our dominion, and that of the Holy Roman Church, will be the forfeiting of their books and a fine of one hundred gold ducats, payable ipso facto to the Apostolic Treasury. Further, as for those located in other parts of the world, the penalty is excommunication latae sententiae, and such other penalties as may in Our judgment be imposed; and We decree by this law that they must not dare or presume either to print or to publish or to sell, or in any way to accept books of this nature without Our approval and consent, or without the express consent of the Apostolic Commissaries of those places, who will be appointed by Us. Said printer must receive a standard Missal and agree faithfully with it and in no wise vary from the Roman Missal of the large type ( secundum magnum impressionem).

Accordingly, since it would be difficult for this present pronouncement to be sent to all parts of the Christian world and simultaneously come to light everywhere, We direct that it be, as usual, posted and published at the doors of the Basilica of the Prince of the Apostles, also at the Apostolic Chancery, and on the street at Campo Flora; furthermore, We direct that printed copies of this same edict signed by a notary public and made official by an ecclesiastical dignitary possess the same indubitable validity everywhere and in every nation, as if Our manuscript were shown there. Therefore, no one whosoever is permitted to alter this notice of Our permission, statute, ordinance, command, precept, grant, indult, declaration, will, decree, and prohibition. Should know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.

Given at Saint Peter's in the year of the Lord's Incarnation, 1570, on the 14th of July of the Fifth year of Our Pontificate.

[Robert Drobot]

Symbolum Apostolorum ~ THE APOSTLES' CREED

While the present form of the Apostles' Creed first appeared in the 6th century in the writings of Caesarius of Arles ( d 542 ), it can be traced in one form or another back to Apostolic times. Rufinus' Commentary on the Apostle's Creed ( ca. A.D. 407 ) contains the prayer in a form very close to what we have today. The Creed can also be found in a letter to Pope Julius I ( A.D. 340 ) and even earlier in a circa 200 document containing the Roman baptismal liturgy. It appears that originally this Creed was a baptismal creed summarizing the teachings of the Apostles and was given to the catechumens when they were baptized. Instead of the continuous prayer as we have it today, each line was rather in the form of a question to which the catechumen gave assent indicating he both understood and believed. Eventually this question and answer style was modified into the prayer form as we have it today. A partial indulgence is granted to the faithful who recite the Symbolum Apostolorum.

CREDO in Deum Patrem omnipotentem, Creatorem caeli et terrae. Et in Iesum Christum, Filium eius unicum, Dominum nostrum, qui conceptus est de Spiritu Sancto, natus ex Maria Virgine, passus sub Pontio Pilato, crucifixus, mortuus, et sepultus, descendit ad inferos, tertia die resurrexit a mortuis, ascendit ad caelos, sedet ad dexteram Dei Patris omnipotentis, inde venturus est iudicare vivos et mortuos. Credo in Spiritum Sanctum, sanctam Ecclesiam catholicam, sanctorum communionem, remissionem peccatorum, carnis resurrectionem, vitam aeternam. Amen.

:  I believe in God the Father, Almighty, Maker of heaven and earth: And in Jesus Christ, his only begotten Son, our Lord: Who was conceived by the Holy Ghost, born of the Virgin Mary: Suffered under Pontius Pilate; was crucified, dead and buried: He descended into hell: The third day he rose again from the dead: He ascended into heaven, and sits at the right hand of God the Father Almighty: From thence he shall come to judge the quick and the dead: I believe in the Holy Ghost: I believe in the holy catholic church: the communion of saints: The forgiveness of sins: The resurrection of the body: And the life everlasting. Amen.

[Robert Drobot]

THE ATHANASIAN CREED

The Athanasian Creed, attributed to Saint Athanasius, also know as the Quicumque vult, was formerly recited at the office of Prime on Sundays and Trinity Sunday is the time when we renew our commitment to our Faith and the dogma Extra Ecclesiam Nulla Salus - "Outside the Church There is No Salvation." The Athanasian Creed is one of the four authoritative Creeds of Holy Mother Church ( The Apostle's Creed; Nicene Creed; and The Tridentine Creed, and it is not something that is an opinion but what every Roman Catholic must believe.

Quicumque vult salvus esse, ante omnia opus est, ut teneat catholicam fidem: Quam nisi quisque integram inviolatamque servaverit, absque dubio in aeternam peribit. Fides autem catholica haec est: ut unum Deum in Trinitate, et Trinitatem in unitate veneremur. Neque confundentes personas, neque substantiam seperantes. Alia est enim persona Patris alia Filii, alia Spiritus Sancti: Sed Patris, et Fili, et Spiritus Sancti una est divinitas, aequalis gloria, coeterna maiestas. Qualis Pater, talis Filius, talis Spiritus Sanctus. Increatus Pater, increatus Filius, increatus Spiritus Sanctus. Immensus Pater, immensus Filius, immensus Spiritus Sanctus. Aeternus Pater, aeternus Filius, aeternus Spiritus Sanctus. Et tamen non tres aeterni, sed unus aeternus. Sicut non tres increati, nec tres immensi, sed unus increatus, et unus immensus. Similiter omnipotens Pater, omnipotens Filius, omnipotens Spiritus Sanctus. Et tamen non tres omnipotentes, sed unus omnipotens. Ita Deus Pater, Deus Filius, Deus Spiritus Sanctus. Ita Dominus Pater, Dominus Filius, Dominus Spiritus Sanctus. Et tamen non tres Domini, sed unus est Dominus. Quia, sicut singillatim unamquamque personam Deum ac Dominum confiteri christiana veritate compelimur: ita tres Deos aut Dominos dicere catholica religione prohibemur. Pater a nullo est factus: nec creatus, nec genitus. Filius a Patre solo est: non factus, nec creatus, sed genitus. Spiritus Sanctus a Patre et Filio: non factus, nec creatus, nec genitus, sed procedens. Unus ergo Pater, non tres Patres: unus Filius, non tres Filii: unus Spiritus Sanctus, non tres Spiritus Sancti. Et in hac Trinitate nihil prius aut posterius, nihil maius aut minus: sed totae tres personae coaeternae sibi sunt et coaequales. Ita ut per omnia, sicut iam supra dictum est, et unitas in Trinitate, et Trinitas in unitate veneranda sit. Qui vult ergo salvus esse, ita de Trinitate sentiat. Sed necessarium est ad aeternam salutem, ut incarnationem quoque Domini nostri Iesu Christi fideliter credat. Est ergo fides recta ut credamus et confiteamur, quia Dominus noster Iesus Christus, Dei Filius, Deus et homo est. Deus est ex substantia Patris ante saecula genitus: et homo est ex substantia matris in saeculo natus. Perfectus Deus, perfectus homo: ex anima rationali et humana carne subsistens. Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem. Qui licet Deus sit et homo, non duo tamen, sed unus est Christus. Unus autem non conversione divinitatis in carnem, sed assumptione humanitatis in Deum. Unus omnino, non confusione substantiae, sed unitate personae. Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus. Qui passus est pro salute nostra: descendit ad inferos: tertia die resurrexit a mortuis. Ascendit ad caelos, sedet ad dexteram Dei Patris omnipotentis: inde venturus est iudicare vivos et mortuos. Ad cuius adventum omnes homines resurgere habent cum corporibus suis: et reddituri sunt de factis propriis rationem. Et qui bona egerunt, ibunt in vitam aeternam: qui vero mala, in ignem aeternum. Haec est fides catholica, quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit. Amen.

:  Whosoever wishes to be saved must, above all, keep the Catholic Faith. For unless a person keeps this Faith whole and entire, he will undoubtedly be lost forever. This is what the Catholic Faith teaches: we worship one God in the Trinity and the Trinity in unity. Neither confounding the Persons, nor dividing the substance. For there is one Person of the Father, another of the Son, another of the Holy Spirit. But the Father and the Son and the Holy Spirit have one divinity, equal glory, and coeternal majesty. What the Father is, the Son is, and the Holy Spirit is. The Father is uncreated, the Son is uncreated, and the Holy Spirit is uncreated. The Father is boundless, the Son is boundless, and the Holy Spirit is boundless. The Father is eternal, the Son is eternal, and the Holy Spirit is eternal. Nevertheless, there are not three eternal beings, but one eternal being. So there are not three uncreated beings, nor three boundless beings, but one uncreated being and one boundless being. Likewise, the Father is omnipotent, the Son is omnipotent, the Holy Spirit is omnipotent. Yet there are not three omnipotent beings, but one omnipotent being. Thus the Father is God, the Son is God, and the Holy Spirit is God. However, there are not three gods, but one God. The Father is Lord, the Son is Lord, and the Holy Spirit is Lord. However, there as not three lords, but one Lord. For as we are obliged by Christian truth to acknowledge every Person singly to be God and Lord, so too are we forbidden by the Catholic religion to say that there are three Gods or Lords. The Father was not made, nor created, nor generated by anyone. The Son is not made, nor created, but begotten by the Father alone. The Holy Spirit is not made, nor created, nor generated, but proceeds from the Father and the Son. There is, then, one Father, not three Fathers; one Son, not three sons; one Holy Spirit, not three holy spirits. In this Trinity, there is nothing before or after, nothing greater or less. The entire three Persons are co-eternal and co-equal with one another. So that in all things, as is has been said above, the Unity is to be worshipped in Trinity and the Trinity in Unity. He, therefore, who wishes to be saved, must believe thus about the Trinity. It is also necessary for eternal salvation that he believes steadfastly in the incarnation of our Lord Jesus Christ. Thus the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is both God and man. As God, He was begotten of the substance of the Father before time; as man, He was born in time of the substance of His Mother. He is perfect God; and He is perfect man, with a rational soul and human flesh. He is equal to the Father in His divinity, but inferior to the Father in His humanity. Although He is God and man, He is not two, but one Christ. And He is one, not because His divinity was changed into flesh, but because His humanity was assumed unto God. He is one, not by a mingling of substances, but by unity of person. As a rational soul and flesh are one man: so God and man are one Christ. He died for our salvation, descended into hell, and rose from the dead on the third day. He ascended into Heaven, sits at the right hand of God the Father almighty. From there He shall come to judge the living and the dead. At His coming, all men are to arise with their own bodies; and they are to give an account of their own deeds. Those who have done good deeds will go into eternal life; those who have done evil will go into the everlasting fire. This is the Catholic Faith. Everyone must believe it, firmly and steadfastly; otherwise He cannot be saved. Amen.

[Robert Drobot]

THE NICENE CREED

Symbolum Nicaenum, or Nicene Creed, has a complex history. It was first promulgated at the Council of Nicea ( A.D. 325 ), though in an abbreviated form from what we have below. Saint Athanasius attributes its composition to the Papal Legate to the Council, Hossius of Cordova. The Creed is also sometimes called the Nicene-Constantinoplan Creed since it appears in the Acts of the Council of Constantinople ( 381 ), but it is clear that this Council is not the source of that composition for it appears in complete form in the Ancoratus of Epiphanius of Salamis some seven years earlier in 374. In any case, it was this text that appears in the Acts of the Council of Constantinople that was formally promulgated at Chalcedon in 451 and has come down to us as our present Nicene Creed. It was at the councils of Nicea and Constantinople that the true nature of Jesus was defended against two heresies that had sprung up. The Arians denied Christ’s divinity and the Monophysites denied Christ’s humanity. The councils, drawing upon the traditions handed down to them from the Apostles, condemned both heresies and declared that Jesus was indeed both true God and true man.

Credo in unum Deum, Patrem omnipotentem, factorem caeli et terrae, visibilium omnium et invisibilium. Et in unum Dominum Iesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia saecula. Deum de Deo, Lumen de Luminem, Deum verum de Deo vero, genitum non factum, consubstantialem Patri; per quem omnia facta sunt. Qui propter nos homines et propter nostram salutem descendit de caelis. Et incarnatus est de Spiritu Sancto ex Maria Virgine, et homo factus est. Crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est, et resurrexit tertia die, secundum Scripturas, et ascendit in caelum, sedet ad dexteram Patris. Et iterum venturus est cum gloria, iudicare vivos et mortuos, cuius regni non erit finis. Et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre Filioque procedit. Qui cum Patre et Filio simul adoratur et conglorificatur: qui locutus est per prophetas. Et unam, sanctam, catholicam et apostolicam Ecclesiam. Confiteor unum baptisma in remissionem peccatorum. Et expecto resurrectionem mortuorum, et vitam venturi saeculi. Amen.

:  I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. And in one Lord, Jesus Christ, Son of God, only-begotten and of the Father born before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through Whom all things were made. Who for us men and for our salvation came down from heaven. And was incarnate by the Holy Spirit from the Virgin Mary, and was made man. He was crucified for us under Pontius Pilate; suffered, and was buried, and rose the third day according to the Scriptures; sits at the right hand of the Father. And He will come again in glory to judge the living and the dead, and of His kingdom there shall be no end. And in the Holy Spirit, the Lord and life-giver, Who from the Father and the Son proceeds. Who, with the Father and the Son, is simultaneously adored and equally glorified: Who has spoken through the prophets. And one holy, catholic and apostolic Church. I confess one baptism for the remission of sins. And I look for the resurrection of the dead, and the life of the age to come. Amen.

[Robert Drobot]

Professio fidei Tridentinae
THE Tridentine Creed

Pope Pius IV promulgated this creed in his Bull, Injunctium Nobis, in 1565, about year after the close of the Council of Trent. It begins by repeating the Nicene Creed, and then goes on to re-affirm dogmas of the Church that were then being attacked by Protestants. For a long time thereafter it was used in reconciling Protestants who wished to return to the Church. Although seldom used any more, it has never been abrogated and remains one of the four Creeds of the Holy Mother Church.

Ego N. firma fide credo et profiteor omnia et singula, quae continentur in Symbolo, quo Sancta Romana ecclesia utitur, videlicet: Credo in unum Deum, Patrem omnipotentem, factorem caeli et terrae, visibilium omnium et invisibilium. Et in unum Dominum Iesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia saecula. Deum de Deo, Lumen de Lumine, Deum verum de Deo vero, genitum non factum, consubstantialem Patri; per quem omnia facta sunt. Qui propter nos homines et propter nostram salutem descendit de caelis. Et incarnatus est de Spiritu Sancto ex Maria Virgine, et homo factus est. Crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est, et resurrexit tertia die, secundum Scripturas, et ascendit in caelum, sedet ad dexteram Patris. Et iterum venturus est cum gloria, iudicare vivos et mortuos, cuius regni non erit finis. Et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre Filioque procedit. Qui cum Patre et Filio simul adoratur et conglorificatur: qui locutus est per prophetas. Et unam, sanctam, catholicam et apostolicam Ecclesiam. Confiteor unum baptisma in remissionem peccatorum. Et expecto resurrectionem mortuorum, et vitam venturi saeculi. Amen. Apostolicas et ecclesiasticas traditiones reliquasque eiusdem ecclesiae observationes et consitutiones firmissime admitto et amplector. Item sacram Scripturam iuxta sensum eum, quem tenuit et tenet sancta mater Ecclesia, cuius et iudicare de vero sensu et interpretatione sacrarum Scripturarum, admitto, nec eam umquam nisi iuxta unanimem consensum Patrum accipiam et interpretabor. Profiteor quoque septem esse vere et proprie Sacramenta novae legis, a Iesu Christo Domino nostro instituta, atque ad salutem humani generis, licet non omnia singulis, necessaria: scilicet Baptismum, Confirmationem, Eucharistiam, Poenitentiam, Extremam Unctionem, Ordinem et Matrimonium, illaque gratiam conferre, et ex his Baptismum, Confirmationem et Ordinem sine sacrilegio reiterari non posse. Receptos quoque et approbatos ecclesiae catholicae ritus in supradictorum omnium Sacramentorum solemni administratione recipio et admitto. Omnia et singula, quae de peccato originali et de iustificatione in sacrosancta Tridentina Synodo definita et declarata fuerunt, amplector et recipio. Profiteor pariter, in Missa oferri Deo verum, proprium et propitiatorium sacrificium pro vivis et defunctis, atque in sanctissimo Eucharistiae Sacramento esse vere, realiter et substantialiter Corpus et Sanguinem, una cum anima et divinitate Domini nostri Iesu Christi, fierique conversionem totius substantiae panis in Corpus at totius substantiae vini in Sanguinem, quam conversionem Ecclesia catholica transsubstantiationem appellat. Fateor etiam sub altera tantum specie totum atque integrum Christum verumque Sacramentum sumi. Constanter teneo, purgatorium esse, animasque ibi detentas fidelium suffragiis iuvari. Similiter et Sanctos, una cum Christo regnantes, venerandos atque invocandos esse, eosque orationes Deo pro nobis offerre, atque eorum reliquias esse venerandas. Firmissime assero, imagines Christi ac Deiparae semper Virginis, necnon aliorum Sanctorum habendas et retiendas esse, atque eis debitum honorem et venerationem impertiendum. Indulgentiarum etiam potestatem a Christo in Ecclesia relictam fuisse, illarumque usu christiano populo maxime salutarem esse affirmo. Sanctam catholicam et apostolicam Ecclesiam romanam omnium ecclesiarum matrem et magistram agnosco, Romanoque Pontifici, beati Petri, Apostolorum principis, successori, ac Iesu Christi Vicario, veram obedientiam spondeo ac iuro. Cetera item omnia a sacris canonibus et oecumenicis Conciliis, ac praecipue a sacrosancta Tridentina Synodo, et ab oecumenico Concilio Vaticano tradita, definita et declarata, praesertim de Romani Pontificis primatu et infallibili magesterio indubitanter recipio ac profiteor; simulaque contraria omnia, atque haereses quascumque ab Ecclesia damnatas et reiectas et anathematizatas ego pariter damno, reicio, et anathematizo. Hanc veram catholicam fidem, extra quam nemo salvus esse potest, quam in praesenti sponte profiteor et veraciter teneo, eamdem integram, et inviolatam usque ad extremum vitae spiritum, constantissime, Deo adiuvante, retinere et confiteri, atque a meis subditis, vel illis, quorum cura ad me in munere meo spectabit, teneri, doceri et praedicari, quantum in me erit, curaturum, ego idem N. spondeo, voveo ac iuro. Sic me Deus adiuvet et haec sancta Dei Evangelia.

:  I, ( name ), with firm faith believe and profess all and everything which is contained in the creed of Faith, which the holy Roman Church uses, namely: “I believe in one God, the Father almighty, maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God; born of the Father before all ages; God of God, light of light, true God of true God; begotten, not made; being of one substance with the Father; by whom all things were made. Who for us men and for our salvation, came down from heaven. And was incarnate by the Holy Ghost of the Virgin Mary; and was made man. He was crucified also for us, suffered under Pontius Pilate, and was buried. And on the third day He rose again according to the Scriptures. And ascended into heaven. He sits at the right hand of the Father. And He shall come again with glory to judge both the living and the dead; of whose kingdom there shall be no end. And I believe in the Holy Spirit, the Lord and giver of life, Who proceeds from the Father and the Son; Who together with the Father and the Son is adored and glorified; Who spoke by the Prophets. And in one, holy, catholic, and apostolic Church. I confess one baptism for the remission of sins. And I look for the resurrection of the dead. And the life of the world to come. Amen. “The Apostolic and Ecclesiastical traditions and all other observances and constitutions of that same Church I most firmly admit and embrace. “I likewise accept Holy Scripture according to that sense which our holy Mother Church has held and does hold, whose (office) it is to judge the true meaning and interpretation of Sacred Scriptures; I shall never accept nor interpret it otherwise than in accordance with the unanimous consent of the Fathers. “I also profess that there are truly and properly seven Sacraments of the New Law instituted by Jesus Christ our Lord, and necessary for the salvation of mankind, although not all are necessary for each individual; these sacraments are Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony; and (I profess) that they confer grace, and that of these Baptism, Confirmation, and Order cannot be repeated without sacrilege. I also receive and admit the accepted and approved rites of the Catholic Church in the solemn administration of all the aforesaid Sacraments. “I embrace and accept each and everything that has been defined and declared by the Holy Synod of Trent concerning original sin and justification. “I also profess that in the Mass there is offered to God a true, proper sacrifice of propitiation for the living and the dead, and that in the most holy Sacrament of the Eucharist there is truly, really, and substantially present the Body and Blood together with the soul and divinity of our Lord Jesus Christ, and that there takes place a conversion of the whole substance of bread into the body, and of the whole substance of the wine into the blood; and this conversion the Catholic Church calls Transubstantiation. “I also acknowledge that under one species alone the whole and entire Christ and the true Sacrament are taken. “I steadfastly hold that Purgatory exists, and that the souls there detained are aided by the prayers of the faithful; likewise that the Saints reigning together with Christ should be venerated and invoked, and that they offer prayers to God for us, and that their relics should be venerated. “I firmly assert that the images of Christ and of the Mother of God ever Virgin, and also of the other Saints should be kept and retained, and that due honor and veneration should be paid to them; I also affirm that the power of indulgences has been left in the Church by Christ, and that the use of them is especially salutary for Christian people. “I acknowledge the holy Catholic and apostolic Roman Church as the mother and teacher of all Churches; and to the Roman Pontiff, the successor of blessed Peter, Prince of Apostles and Vicar of Jesus Christ, I promise and swear true obedience. “Also all other things taught, defined, and declared by the sacred Canons and Ecumenical Councils, and especially by the sacred and holy Synod of Trent (and by the Ecumenical Council of the Vatican, particularly concerning the Primacy of the Roman Pontiff and his infallible teaching,*) I without hesitation accept and profess; and at the same time all things contrary thereto, and whatever heresies have been condemned, and rejected, and anathematized by the Church, I likewise condemn, reject, and anathematize. “This true Catholic faith, outside of which no one can be saved, (and) which of my own accord I now profess and truly hold, I (name) do promise, vow, and swear that I will, with the help of God, most faithfully retain and profess the same to the last breath of my life as pure and inviolable, and that I will take care as far as lies in my power that it be held, taught, and preached by my subjects or by those over whom by virtue of my office I have charge, so help me God, and these holy Gospels of God.”

[Robert Drobot]

"If you live not in the body which is Christ, you are none of His. Whose, then, are you? You have been cut off and will wither, and like the branch pruned from the vine, you will burn in the fire - an end which may God's goodness keep far from you. So little does the Roman Church stand alone, as you think, that in the whole world any nation that in its pride dissents from her is in no way a church, but a council of heretics, a conventicle of schismatics, and a synagogue of Satan." [ Pope Saint Leo IX ]

"To use the words of the fathers of Trent, it is certain that the Church 'was instructed by Jesus Christ and His Apostles and that all truth was daily taught it by the inspiration of the Holy Spirit.' Therefore, it is obviously absurd and injurious to propose a certain 'restoration and regeneration' for her as though necessary for her safety and growth, as if she could be considered subject to defect or obscuration or other misfortune. Indeed these authors of novelties consider that a 'foundation may be laid of a new human institution,' and what Cyprian detested may come to pass, that what was a divine thing 'may become a human church.'" [Pope Gregory XVI, Mirari Vos, August 15, 1832.]

"Blind they are ...they pervert the eternal concepts of truth ...they are seen to be under the sway of a blind and unchecked passion for novelty ...despising holy and Apostolic Traditions they embrace other and vain, futile, uncertain doctrines, condemned by the Church." [Pope Gregory XVI, Singular Nos, June 25, 1834.]

[Robert Drobot]

Pope Pius XII with Tiara and Sedalia

"The use of the Latin language, customary in a considerable section of the Church, is a manifest and beautiful sign of unity, as well as an effective antidote for any corruption of doctrinal truth." ~~ Pope Pius XII, Encyclical Mediator Dei #60, November 20, 1947

[Robert Drobot]

OATH AGAINST MODERNISM

Given by His Holiness Pope Saint Pius X, September 1, 1910.

To be sworn to by all clergy, pastors, confessors, preachers, religious superiors, and professors in philosophical-theological seminaries.

I . . . . firmly embrace and accept each and every definition that has been set forth and declared by the unerring teaching authority of the Church, especially those principal truths which are directly opposed to the errors of this day. And first of all, I profess that God, the origin and end of all things, can be known with certainty by the natural light of reason from the created world (see Romans 1:90 ), that is, from the visible works of creation, as a cause from its effects, and that, therefore, his existence can also be demonstrated: Secondly, I accept and acknowledge the external proofs of revelation, that is, divine acts and especially miracles and prophecies as the surest signs of the divine origin of the Christian religion and I hold that these same proofs are well adapted to the understanding of all eras and all men, even of this time. Thirdly, I believe with equally firm faith that the Church, the guardian and teacher of the revealed word, was personally instituted by the real and historical Christ when he lived among us, and that the Church was built upon Peter, the prince of the apostolic hierarchy, and his successors for the duration of time. Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical' misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely. Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to truth received by hearing from an external source. By this assent, because of the authority of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our creator and Lord.

Furthermore, with due reverence, I submit and adhere with my whole heart to the condemnations, declarations, and all the prescripts contained in the encyclical Pascendi and in the decree Lamentabili, especially those concerning what is known as the history of dogmas. I also reject the error of those who say that the faith held by the Church can contradict history, and that Catholic dogmas, in the sense in which they are now understood, are irreconcilable with a more realistic view of the origins of the Christian religion. I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality-that of a believer and at the same time of a historian, as if it were permissible for a historian to hold things that contradict the faith of the believer, or to establish premises which, provided there be no direct denial of dogmas, would lead to the conclusion that dogmas are either false or doubtful. Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogy of faith, and the norms of the Apostolic See, embraces the misrepresentations of the rationalists and with no prudence or restraint adopts textual criticism as the one and supreme norm. Furthermore, I reject the opinion of those who hold that a professor lecturing or writing on a historico-theological subject should first put aside any preconceived opinion about the supernatural origin of Catholic tradition or about the divine promise of help to preserve all revealed truth forever; and that they should then interpret the writings of each of the Fathers solely by scientific principles, excluding all sacred authority, and with the same liberty of judgment that is common in the investigation of all ordinary historical documents.

Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.

I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God.

[Robert Drobot]

Compare... Traditional Latin Mass Atmosphere of Reverent Worship : Peaceful, otherworldly atmosphere. Emphasis on individual 'lifting his heart & mind to God.' The faithful direct their prayer and attention to God, not each other." Profound Reverence for His Real Presence : Sixteen genuflections. The hands of the priest alone touch the consecrated host. Communion given only on tongue. Fidelity to Catholic Doctrine : Over the course of a year, all facets of Roman Rite Catholicism are presented. Antiquity : Bulk of Sunday prayers & their arrangement goes back at least to 300s and 400s AD. Canon essentially the same since Blessed Saint Ambrose ( 397 Anno Dómini ). Stability : Everything regulated by precise tradition to protect the purity of worship and doctrine. Priest is Sacrificer: Priest faces tabernacle, cross and altar ( symbolically toward God ). Priest performs all the actions & recites all the prayers of the Mass.

With.... Modern Mass at your parish Social, Classroom, Entertainment Atmosphere : Constant standing, sitting, amplified noise; atmosphere like a public meeting. Emphasis on 'instruction.' Socializing in church before & after service, and handshaking during. Indifference, Irreverence towards Real Presence : Only three genuflections required. Lay men & women distribute communion. Communion given in hand - a practice protestants introduced to deny Christ's Real Presence. Systematic Omission of Catholic Doctrines : New and or 'revised' prayers systematically omit all references to hell; judgment; punishment for sin; merits of the Saints; the One True Church; the souls of the departed; and heavenly miracles. Novelty : Traditional Sunday prayers omitted, or stripped of doctrines, and 'rearranged' from the 1960s to this day. Only 17% of old prayers remain. Chunks of ancient Canon are now 'optional'. The words of consecration, Christ's own words "For you and for many" have been changed. Three substitute 'Canons' invented & introduced in 1960s, with more invented later. Constant Change : Options, options and more options. Individual priests & parish liturgy committees get to pick, drop or invent texts to push whatever they think the faithful should believe. Priest is "President", Actor : Priest faces people instead of symbolically "toward God." Priest sits off to side. His functions given away to lay men and women whose hands have not been consecrated to hold the precious Body of Christ Jesus, nor have they been given the Holy Sacrament of Holy Orders to perform priestly duties.

©2007 traditionalmass.org.

Traditional Holy Mass Propers For

Sixth Sunday After Pentecost

Missa Exáudi, Dóminus fortitúdo plebis suæ ~ The Lord is the strength of His people

22 June 2008 Anno Domini

"....All we who are baptized in Christ Jesus are baptized in His death....."

"All whatsoever you do in word or work, do all in the Name of the Lord Jesus Christ,
giving thanks to God the Father through Jesus Christ our Lord"--- Blessed Apostle Saint Paul

A very special 'Thank you' to the ASU.edu; catholic-forum.com; DailyCatholic.org; fisheaters.com; Friends of Fatima; saintpatrick.dc.com; and saints.sqpn.com, for edited commentaries and resourses related to the presentation of today's Proper. Additional sources: Saint Andrew Daily Missal and the 1945 Marian Missal.

Color: Veridis/Green Vestments	Classus II ~ Semi-Double Observance

Commemoration of

† Cardinal Saint John Fisher, Martyr † Saint Thomas More, Martyr †

† Bishop Saint Paulinus of Nolam †

Cardinal Saint John Fisher, Martyr

John Fisher was born in Yorkshire, England, in 1469. He was educated at Cambridge University and became a priest. Father Fisher taught at Cambridge, too. He was a wonderful teacher and helped the students grow in their knowledge of the faith. He was a theologian. Father Fisher was especially helpful in pointing out religious errors of the times that confused some people.

In 1504, he became the bishop of Rochester, England. It was a poor diocese and Bishop Fisher was to remain its shepherd for thirty years. So, Bishop Fisher performed two important duties. He was a bishop of a diocese and the head of Cambridge University. In 1514, he was appointed the head of the university for life. Bishop Fisher was also the priest who heard the confessions of King Henry VIII's mother. Her name was Elizabeth of York.

Bishop Fisher had many friends, including the famous scholar, Erasmus, and the great Saint Thomas More. Little did Bishop Fisher and Thomas More know that they would be sharing the same commemoration on the Roman Rite Catholic calendar.

It certainly was not a celebration when Bishop Fisher was put in prison in 1533. He was arrested for insisting that the marriage of the king and Queen Catherine was true - at a time when Henry VIII divorced Catherine and married Anne Boleyn in a civil ceremony. He demanded that all Roman Rite Catholic clergy sign an oath of loyalty to him. He made himself the head of the Church in England. Bishop Fisher would not sign the oath. He was sent to the Tower of London. The tower was damp and the treatment was harsh. Bishop Fisher suffered very much, but he would not betray his faith. On June 12, 1535, Pope Paul III blessed Bishop Fisher with the holy office of cardinal, hoping this would cause Henry VIII to free him. But the king only became more angry; demanding the Cardinal's death. John Fisher was beheaded on June 22, 1535. His head was stuck upon a pole on London Bridge, Its ruddy and lifelike appearance created so much attention that, after a fortnight, it was thrown into the Thames, its place being taken by that of Sir Thomas More, whose martyrdom occurred on a few weeks later on July 6, 1535. The two martyrs are closely associated in history.

He and his friend, Thomas More, were each proclaimed a saint by Pope Pius XI in 1935.

Α ☧ Ω

Saint Thomas More, Martyr

Thomas More was a famous lawyer and writer. He was born in London in 1477. His father had been a lawyer, too, and a judge. Thomas was always grateful to his father for being so loving and for not spoiling him.

Thomas' first wife, Jane Colt, died very young. More was left with four small children. He was married again, to a widow, a simple woman who could not even read or write. Her husband tried to teach her. Thomas made home life enjoyable for his family because he was so pleasant to be with. During meals, one of the children would read from the Bible. Then they would have fun and tell jokes. St. Thomas often asked poorer neighbors in to dinner, too. He always helped the poor as much as he could. He loved to delight his guests with surprises. He even kept some playful monkeys as pets. Yet few could have imagined how deeply spiritual St. Thomas really was. He prayed long hours into the night and performed penances, too. He was very much aware that being a true Christian took the grace and help of God.

Thomas held important government positions. For three years he was lord chancellor. Henry VIII used to put his arm affectionately around Thomas' shoulder. Yet although the saint was a most loyal subject, he was loyal to God first. In fact, when the king tried to make him disobey God's law, Thomas refused.

Henry wanted to obtain a divorce from his wife to marry another woman. However, the pope could not give permission, since that is against God's law. Henry was stubborn and at last he left the Church. He wanted everyone to recognize him as the head of the Church in England. Thomas could not do that. He chose to remain faithful to Holy Mother Church. He was condemned to death for His loyalty to Jesus Christ, forgiving his judges. He even said he hoped he would see them in heaven.

At the scaffold, where he was to die, Saint Thomas More kissed his executioner on the cheek. Then he joked, saying that his beard should not be cut off because it had done no wrong. He was martyred on Tuesday, July 6, 1535, at the age of fifty-seven.

Α ☧ Ω

Bishop Saint Paulinus of Nola

Saint Paulinus was born around 353 in Bordeaux, France. His father was a governor and a wealthy landowner. Paulinus received a good education. He became a lawyer and poet. He traveled in France, Spain and Italy, wherever work or pleasure took him. In 381, at the age of twenty-eight, he became the governor of Campania, Italy.

When he was thirty-six, Paulinus became a Roman Rite Catholic. He and his wife, Theresia, had one child, a son. After their son died, the couple gave away their wealth and property to the poor. They kept only what they needed to live on. Paulinus and Theresia agreed that they wanted to live simply. The couple prayed, made sacrifices and did without unnecessary things. They also chose to take a vow of chastity to witness to their love for Jesus. Paulinus and his wife were greatly admired by the Christian community. They were very pleased when Paulinus became a priest in 394. Then he and Theresia started a small community of monks in Nola, Italy. They opened a hospice for poor people and travelers, too.

Paulinus and Theresia decided to remain in Nola. Paulinus wanted to be near the shrine of one of his favorite saints, Saint Felix of Nola. Saint Felix had been a priest and bishop who had died in 260. He had been a defender of his people during the cruel persecution by Emperor Decius. Bishop Felix had been known for his prayerfulness, his love for the people, and his poor lifestyle. Over a century later, Paulinus prayed to him and wrote about him. He felt great confidence in the power of Saint Felix. What could this former Roman governor have in common with Saint Felix? More than Saint Paulinus could have guessed. In 409, he was chosen to be bishop of Nola. The people were so happy. He was a wise, gentle bishop, just as Saint Felix had been. He was praised by many great saints who lived at that time, Saint Ambrose, Saint Augustine, Saint Jerome, Saint Martin of Tours and others. Although some of his wonderful writings have been lost, thirty-two poems and fifty-one letters remain. Blessed Saint Paulinus was bishop of Nola until his death in 431.

Α ☧ Ω

Introitus ~ Introit
Psalm 27:8-9

Dóminus fortitúdo plebis suæ, et protéctor salutárium Christi sui est: salvum fac pópulum tuum, et bénedic hæreditáti tuæ, et rege eos usque in sæculum Psalm 27:1 Ad te, Dómine, clamábo Deus meus, ne síleas a me, nequando táceas a me, et assimilábor descendéntibus in lacum. V. Gloria Patri, et Filio, et Spiritui Sancto. Sicut erat in principio et nunc et semper et in saecula saeculorum. Amen. Repeat : Dóminus fortitúdo plebis suæ....

The Lord is the strength of His people, and the protector of the salvation of His anointed: save, O Lord, Thy people, and bless Thine inheritance, and rule them forever. Psalm 27:1 Unto thee will I cry, O Lord: O my God, be not Thou silent to me, lest if Thou be silent to me, I become like them that go down into the pit. V. 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. Amen. Repeat : The Lord is the strength of His people....

ORATIO ~ COLLECT

Deus virtútum, cujus est totum quod est óptimum: ínsere pectóribus nostris amórem tui nóminis,et præsta in nobis religiónis augmentum: ut quæ sunt bona, nútrias, ac pietátis stúdio, quæl sunt nutrita, custódias. Per Dóminum nostrum Jesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sæcula sæculórum. Amen. Collect For The Intercession Of The Blessed Virgin Mary Deus, qui de beátæ Maríæ Vírginis útero Verbum tuum, Angelo nuntiánte, carnem suscípere voluísti: præsta supplícibus tuis; utqui vere eam Genitricem Dei crédimus, ejus apud to intercessiónibus adjuvémur. Per eúmdem Dóminum nostrum Jesum Christum fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per omnia saecula saeculorum. Amen. Collect For The Intercession Of Saint Paulinus, Saint John Fisher and Saint Thomas More Deus, qui ómnia pro te in hoc sæculo relinquéntibus, céntuplum in futúro et vitam ætérnam promisísti: ut sancti Pontíficis Paulíni, John Fisher and Thomas More vestígilis inhæréntes, valeámus terréna despícere, et sola coeléstia desideráre. Qui vivis et regnas, cum Deo Patre in unitáte Spíritu Sancti, Deus, Per omnia saecula saeculorum. Amen. Collect For The Intercession Of The Saints A cunctis nos quæsumus Dómine mentis et córporis defénde perículis: et intercedénte beáta et gloriósa semper Vírgine Dei Genitrice María, cum beáto Joseph, beátis Apóstolis tuis Petro et Paulo, et ómnibus Sanctis, salútem nobis tríbue benígnus et pacem; ut destrúctis adversitátibus et erróribus univérsis, Ecclésia tua secúra tibi sérviat libertáte. Per Dóminum nostrum Jesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per omnia saecula saeculorum. Amen. Collect For The Living and the Dead Omnipotens sempiterna Deus, qui vivorum dominaris simuesse praenoscis: te supplices exoramus; ut, pro quibus effundere preces decrevimus, quosque vel praesens saeculum adhuc in carne retinet, vel futurum jam exutos corpore suscepit, intercedentibus omnibus Sanctis tuis, pietatis tuae clementia omnium delictorum suorum veniam consequantur. Per Dominum nostrum Jesum Christum, Qui Tecum vivit et regnat in unitate Spiritus Sancti, Deus, Per omnia saecula saeculorum. Amen. Collect for God's Holy Church Ecclésiæ tuæ, quæsumus, Dómine, preces placátus admítte: ut, destrúctis adversitát-ibus et erróribus univérsis, secura tibi sérviat libertáte. Per Dóminum nostrum Jesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, Per omnia saecula saeculorum. Amen..

O God, Who hast prepared for them that love Thee such good things as pass understanding: pour into our hearts such love towards Thee, that we, loving Thee in all things, and above all things, may obtain Thy promises which exceed all that we can desire, through the same Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, forever and ever. Collect For The Intercession Of The Blessed Virgin Mary O God, Who didst will that at the message of an angel Thy word should take flesh in the womb of the Blessed Virgin Mary: grant that we, Thy suppliants, who believe her to be truly the mother of God, may be helped by her intercession with Thee, through the same Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, forever and ever. Amen. Collect For The Intercession Of Saint Paulinus, Saint John Fisher and Saint Thomas More Father, you confirm the true faith with the crown of martyrdom. May the prayers of Saints Paulinus, John Fisher and Thomas More give us the courage to proclaim our faith by the witness of our lives. Grant this, through the same Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, forever and ever. Amen. Collect For The Intercession Of The Saints D efend us, we beseech Thee, O Lord, from all dangers of mind and body: and through the intercession of the blessed and glorious Mary, ever Virgin, mother of God, of Saint Joseph, of Thy holy apostles, Saints Peter and Paul, and of all the saints, in Thy loving-kindness grant us safety and peace; that, all adversities and errors being overcome, Thy Church may serve Thee in security and freedom. Collect For The Living and the Dead O Almighty and Eternal God, Who hast dominion over both the living and the dead, and hast mercy on all Whom Thou knowest shall be Thine by faith and good works: we humbly beseech Thee that all for whom we have resolved to make supplication whether the present world still holds them in the flesh, or the world to come has already received them out of the body, may, through the intercession of all Thy saints, obtain of Thy goodness and clemency pardon for all their sins, through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost; One God; forever and ever, Amen. Collect For God's Holy Church Graciously hear, O Lord, the prayers of Thy Church that, having overcome all adversity and every error, she may serve Thee in security and freedom.

EPISTOLA ~ EPISTLE ¤ Romans 6:3-11

Léctio Epístolæ beáti Pauli Apóstoli ad Romanos. Fratres, Quicúmque baptizáti sumus in Christo Jesu, in morte ipsius baptizáti sumus. Consepúlti enim sumus cum illo per baptísmum in mortem: ut quómodo Christus surréxit a mórtuis per glóriam Patris, ita et nos in novitáte vitæ ambulémus. Si enim complantáti facti sumus similitúdini mortis ejus, simul et resurrectiónis érimus. Hoc sciéntes, quis vetus homo poster simul crucifíxus est, ut destruátur corpus peccáti, et ultra non serviámus peccáto. Si autem mórtui sumus cum Christo, crédimus quia simul étiam vivémus cum Christo: sciéntes quod Christus resúrgens ex mórtuis, jam non móritur, mors illi ultra non dóminabitur. Quod enim mórtuus est peccáto, mórtuus est semel: quod autem vivit, vivit Deo. Ita et vos existimáte, vos mórtuos quidem esse peccáto, vivéntes autem Deo in Christo Jesu Dómino nostro.

Lesson from the Epistle of Blessed Apostle Saint Paul to the Romans Brethren, All we who are baptized in Christ Jesus are baptized in His death. For we are buried together with Him by baptism unto death that as Christ is risen from the dead by the glory of the Father, so we also may walk in the newness of life. For if we have been planted together in the likeness of His death, we shall also be in the likeness of His resurrection. Knowing this, that our old man is crucified with Him, that the body of sin may be destroyed, and that we may serve sin no longer. For he that is dead is justified from sin. Now if we be dead with Christ, we believe that we shall live also together with Christ. Knowing that Christ, rising again from the dead, dieth now no more, death shall no more have dominion over Him. For in that He died to sin, He died once; but in that He liveth, He liveth unto God. So do you also reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.

GRADUAL : ¤ Psalm 89:13, 1

Convértere, Dómine, aliquanttuum, et deprecáre super servos tuos. V. Dómine, refúgium factus es nobis, a generatióne et progénie. Allelúja, allelúja. V. Dómine Deus virtútum, exáudi preces servórum tuórum. Allelúja, allelúja. V. Psalm 30:2-3In Te, Dómine, sperávi, non confúndar in ætérnum: in justítia tua líbera me et erípe me: inclína ad me aurem tuam: accélera, ut eripías me. Allelúja.

Return, O Lord, a little: and be entreated in favor of Thy servants. V. O Lord God of hosts, give ear to the prayers of Thy servants. Alleluia, alleluia. V. Psalm 30:2-3 In Thee, O Lord, I have hoped, let me never be confounded: deliver me in Thy justice, and release me: bow down Thine ear to me, make haste to deliver me. Alleluia.

From A Series of 153 Woodcuts by Jerome Nadal, SJ,
published in Evangelicae Historiae Imagines c.1593

EVANGELIUM ~ GOSPEL - Blessed Apostle Saint Marcum/Mark 8:1-9

† Sequentia sancti Evangelii secundum Marcum † I n illo témpore: Dixit Jesus discípulis suis: Cum turba multa esset cum Jesu, nec habérernt quod manducárent, convocátis discípulis, alt illis: "Miséreor super turbam: quia ecce jam tríduo sústinent me, nec habent quod mandúcent: et si dimísero eos jejúnos in domum suam, deficíent in via: quidam enim ex eis de longe venérunt." Et respondérunt ei discípuli sui Unde illos quis potent hic saturáre pánibus in solitúdine? Et interrogávit eos: "Quot panes habétis?" Qui dixérunt: "Septem." Et præcépit turbæ discúmbere super terram. Et accípiens septem panes, grátias agens fregit, et dabat discápulis suis ut appónerent, et apposuérunt turbæ. Et habébant piscículos páucos: et ipsos benedíxit, et jussit appóni. Et manducavérunt, et saturáti sunt, et sustulérunt quod superáverat de fragméntis, septem sportas. Erant autem qui manducavérunt, quasi quátuor míllia et dimísit eos.

† A reading from the Holy Gospel by Blessed Apostle Saint Mark † A t that time, when there was a great multitude with Jesus, and they had nothing to eat, calling His disciples together, He saith to them: "I have compassion on the multitude, for behold they have now been with Me three days, and have nothing to eat and if I shall send them away fasting to their home, they will faint in the way: for some of them came from afar off." And His disciples answered Him: "From whence can any one fill them here with bread in the wilderness?" And he asked them: "How many loaves have ye?" Who said: "Seven." And He commanded the people to sit down on the ground. And taking the seven loaves, giving thanks, He broke and gave to His disciples to set before the people, And they had a few little fishes, and He blessed them, and commanded them to be set before' them. And they did eat, and were filled: and they took up that which was left of the fragments, seven baskets: and they that had eaten, were about four thousand: and He sent them away.

Homily For The Sixth Sunday After Pentecost
16 July 2006 Anno Domini
by Father Louis J. Campbell
"Qui legit, intelligat"
"He who readeth, let him understand"

"This Perverse Generation" -- Acts 2:40

As the crisis in the Mideast and North Korea threaten to break out into a full scale World War III at any time, we must return to the inspiration of the Scriptures to realize there is much work to do in saving souls and that peace cannot be achieved by man alone. Because man has the audacity to think so, including the conciliar church which panders to the UN for religious liberty, this time of tribulation intensifies because we have indeed become a perverse generation. Why? Because we have abandoned Christ our King and the truths of divine revelation, abandoned the divinely ordained Sacred Deposit of the Faith in favor of Universal Salvation. Such thinking that all are saved is pure heresy.

In the name of the Father and of the Son and of the Holy Ghost. Amen.

In the first "Sunday sermon" ever to be preached in the Catholic Church, Blessed Apostle Saint Peter admonished his hearers: "Save yourselves from this perverse generation" (Acts 2:40 ). After the sin of Adam and Eve we were a condemned race with no hope of salvation. We were a "perverse generation," striving to cope with the loss of Sanctifying Grace and the preternatural gifts, while the gates of Paradise were closed: "The Lord God put him out of the garden of Eden to till the ground from which he was taken. He drove out the man; and at the east of the garden of Eden He placed the Cherubim, and the flaming sword, which turned every way, to guard the way to the tree of life" ( Genesis 3:23,24 ).

But God promised to send a Redeemer, a promise which was fulfilled when the Blessed Virgin Mary consented to be the Mother of the Word, Jesus Christ, God's only-begotten Son. Those who believe in Him and obey His commands are rescued from the "perverse generation" and become heirs of Heaven.

People in every age need "re-generation" through Baptism, which separates them from the worldly generation which is headed for perdition. "Now this I say, brethren," says Blessed Apostle Saint Paul, "that flesh and blood can obtain no part in the kingdom of God, neither shall corruption have any part in incorruption" ( 1 Corinthians 15:50 ). Blessed Apostle Saint Paul explains it as a mystical death in today's Epistle: "All who have been baptized into Christ Jesus have been baptized into His death. For we were buried with Him by means of Baptism into death, in order that, just as Christ has arisen from the dead through the glory of the Father, so we also may walk in newness of life" ( Romans 6:4 ).

Yet while we live in this world we are in constant spiritual warfare in an effort to save our souls. We must work out our salvation "in fear and trembling," as Blessed Apostle Saint Paul said. There is no vacation from the spiritual combat, for the devil is at work day and night "seeking someone to devour" ( 1 Blessed Apostle Saint Peter 5:8 ). "Resist him, steadfast in the faith," says St. Peter, "knowing that the same suffering befalls your brethren all over the world" ( 1 Blessed Apostle Saint Peter 5:9 ).

One of the greatest spiritual dangers we face today is the widespread belief that everyone is destined for Heaven. In the words of Father Robert D. Smith: "All heresy, from Gnosticism in the first century to Arianism in the fourth; from Islam in the seventh to Lutheranism in the sixteenth, boils down to the notion that at least some people are so loved by God that they do not have to repent of sins against the Commandments to be saved. Some people do not have to repent at all. And this notion is all too likely to lead to the logical conclusion that, after all, everyone who has ever lived must be saved. This is the final state of heresy… belief in universal salvation. Universalism. Today, this belief in universal salvation seems to be itself universal" ( "A Heaven Which Makes No Sense," from The Other Side of Christ, Issue 25).

The prophet of Universal Salvation within the Catholic Church in our time was the theologian Hans Urs von Balthasar (d. 1988), and his best known disciples were Karol Wojtyla and Josef Ratzinger, better known as John Paul II and Benedict XVI, both of whom had the highest esteem for von Balthasar, favoring his speculations that all men would eventually be saved. Theologians debate the matter on the grounds that the Church has never declared anyone to be in Hell, not even Judas.

The existence of Hell is taught with absolute clarity in Holy Scripture, so there is no need for the Church to declare that any one person is damned. The doctrine of Universal Salvation is a cruel doctrine because it disarms those who should be working out their salvation "in fear and trembling," causing them to lose their souls. Concerning Judas, Our Lord makes it clear that he was not saved: "The Son of Man indeed goes His way, as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It were better for that man if he had not been born" ( Blessed Apostle Saint Matthew 26:24 ). Not one of His chosen disciples perished, said Our Lord, "except the son of perdition, in order that the Scripture might be fulfilled" ( Blessed Apostle Saint John 17:12).

Christ teaches the doctrine of Hell in words that are strong and images that burn themselves into the memory, making it clear that the torments of Hell are eternal: "Enter by the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many there are who enter that way. How narrow the gate and close the way that leads to life! And few there are who find it" ( Blessed Apostle Saint Matthew 7:13,14). "If thy hand is an occasion of sin to thee," He says, "cut it off! It is better for thee to enter into life maimed, than, having two hands, to go into hell, into the unquenchable fire, 'Where their worm dies not, and the fire is not quenched'" ( Blessed Apostle Saint Mark 9:42,43). On Judgment Day He will say to those on His left: "Depart from me, accursed ones, into the everlasting fire which was prepared for the devil and his angels" ( Blessed Apostle Saint Matthew 25:41b).

There is no mistaking Blessed Apostle Saint Paul's thoughts on the subject: "Do you not know that the unjust will not possess the kingdom of God? Do not err; neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor sodomites, nor thieves, nor the covetous, nor drunkards, nor the evil-tongued, nor the greedy will possess the kingdom of God" ( 1 Corinthians 6:9-10 ).

Blessed Apostle Saint Jude is in full agreement: "But these men deride whatever they do not know; and the things they know by instinct like the dumb beasts, become for them a source of destruction. Woe to them!… for whom the storm of darkness has been reserved forever" ( Blessed Apostle Saint Jude 10:13 ).

Blessed Apostle Saint John's words in his Apocalypse leave no room for doubt: "And the sea gave up the dead that were in it, and death and hell gave up the dead that were in them; and they were judged each one, according to their works. And hell and death were cast into the pool of fire. This is the second death, the pool of fire. And if anyone was not found written in the book of life, he was cast into the pool of fire" ( Apocalypse 20:9,10,14,15 ).

Hell exists, and the many go there. Let us choose once again to die with Christ by renewing our Baptismal vows: "For the death He died, He died to sin once for all, but the life that He lives, He lives unto God. Thus do you consider yourselves also as dead to sin, but alive to God in Christ Jesus our Lord" ( Romans 6:10,11 ).

In the name of the Father and of the Son and of the Holy Ghost. Amen.

OFFERTORIUM ~ OFFERTORY ¤ Psalm 16:5-7

Pérfice gressus meos in sémitis tuis, ut non moveántur vestígia mea: inclína aurem tuam, et exáudi verba mea: mirífica misericórdias tuas, qui salvos facis sperántes in Te, Dómine.

Perfect Thou my goings in Thy paths, that my footsteps be not moved: incline Thine ear, and hear my words: show forth Thy wonderful mercies, Thou Who savest them that trust in Thee, O Lord.

SECRETA ~ SECRET

Propitiáre, Dómine, supplicatiónibus nostris: et has oblatiónes famulórum famularúmque tuarum benígnus assúme, ut, quod sínguli obtulérunt ad honórem nominis tui, cunctis profíciat ad salútem. Per Dóminum nostrum Jesum Christum, Filium Tuum, Qui Tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum. Amen. Secret Within The Octave of the Sacred Heart of Jesus Réspice, quæsumus, Dómine ad ineffábilem Cordis dilécti Fílii Tui caritátem: ut quod offérimus sit tibi munus accéptum et nostrórum expiátio delictórum. Per Dóminum nostrum Jesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, De, Per omnia saecula saeculorum. Amen. Secret For The Blessed Virgin Mary In méntibus nóstris, quæsumus, Dómi